The
Right
Reverend
EDW.
STILLING
FLEET
D.D.
Lord
Bishop
of
Worcester
.
TWELVE
SERMONS
Preached
on
Several
Occasions
.
By
the
Right
Reverend
Father
in
God
EDWARD
Lord
Bishop
of
Worcester
.
The
First
VOLUME
.
LONDON
,
Printed
by
I.
H.
for
Henry
Mortlock
,
at
the
Phoenix
in
St.
Pauls
Church-Yard
,
1696.
THE
CONTENTS
.
A
SERMON
I.
-
AMos
IV.
11.
I
have
overthrown
some
of
you
,
as
God
overthrew
Sodom
and
Gomorrah
,
and
ye
were
as
a
fire-brand
plukt
out
of
the
burning
:
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
Page
1
SERMON
II.
-
Prov.
XIV
.
9.
Fools
make
a
mock
at
sin
.
p.
48
SERMON
III.
-
Luke
VII
.
35.
But
Wisdom
is
justified
of
all
her
Children
.
P.
88
SERMON
IV.
-
Rom.
I.
16.
For
I
am
not
ashamed
of
the
Gospel
of
Christ
;
for
it
is
the
Power
of
God
unto
salvation
to
every
one
that
believes
,
to
the
Jew
first
,
and
also
to
the
Greek
.
p.
131
SERMON
V.
-
Heb.
II.
3.
How
shall
we
escape
,
if
we
neglect
so
great
Salvation
?
p.
169
SERMON
VI.
-
Heb.
XII
.
3.
For
,
consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
weary
,
and
faint
in
your
minds
.
p.
209
SERMON
VII
.
-
Jude
,
V.
11.
And
perished
in
the
gainsaying
of
Corah
.
P.
261
SERMON
VIII
.
-
Matth.
XXI
.
43.
Therefore
say
I
unto
you
,
the
Kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
Nation
bringing
forth
the
fruits
thereof
.
p.
306
SERMON
IX
.
-
John
VII
.
39.
But
this
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
:
For
the
Holy
Ghost
was
not
yet
given
,
because
that
Iesus
was
not
yet
glorified
.
p.
353
SERMON
X.
-
Isa.
LVII
.
21.
There
is
no
peace
,
saith
my
God
,
to
the
Wicked
.
p.
387
SERMON
XI
.
-
2
Corinth
.
V.
2.
Knowing
therefore
the
terrour
of
the
Lord
,
we
perswade
men
.
P.
431
SERMON
XII
.
-
Matth.
XVI
.
26.
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
and
lose
his
own
soul
?
or
what
shall
he
give
in
exchange
for
his
soul
?
p.
469
Advertisement
.
THERE
will
speedily
be
Published
,
a
Second
Volume
of
Sermons
by
the
same
Author
.
SERMON
I.
Preached
at
St.
Margarets
Westminster
,
Before
the
Honourable
House
of
COMMONS
.
Octob.
10.
1666.
Amos
IV.
XI
.
I
have
overthrown
some
of
you
,
as
God
overthrew
Sodom
and
Gomorrah
,
and
ye
were
as
a
fire-brand
pluckt
out
of
the
burning
:
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
IT
is
but
a
very
little
time
since
you
met
together
in
this
place
to
lament
the
remainders
of
a
raging
pestilence
,
which
the
last
year
destroyed
so
many
thousand
Inhabitants
of
the
late
great
and
famous
City
:
and
now
God
hath
given
us
another
sad
occasion
for
our
fasting
and
humiliation
,
by
suffering
a
devouring
fire
to
break
forth
and
consume
so
many
of
her
habitations
.
As
though
the
infected
air
had
been
too
kind
and
partial
,
and
like
Saul
to
the
Amalekites
,
had
only
destroyed
the
vile
and
refuse
,
and
spared
the
greatest
of
the
people
;
as
though
the
grave
had
surfeited
with
the
bodies
of
the
dead
,
and
were
loth
to
go
in
the
execution
of
God's
displeasure
;
he
hath
imployed
a
more
furious
Element
,
which
by
its
merciless
and
devouring
flames
might
in
a
more
lively
manner
represent
unto
us
the
kindling
of
his
wrath
against
us
.
And
that
by
a
Fire
,
which
began
with
that
violence
,
and
spread
with
that
horror
,
and
raged
with
that
fury
,
and
continued
for
so
long
a
time
with
that
irre●●stible
force
;
that
it
might
justly
fill
the
beholders
with
confusion
,
the
hearers
of
it
with
amazement
,
and
all
of
us
with
a
deep
and
humble
sense
of
those
sins
which
have
brought
down
the
judgments
of
God
in
so
severe
a
manner
in
the
midst
of
us
.
For
whatever
arguments
or
reasons
we
can
imagine
that
should
compose
the
minds
of
men
to
a
sense
of
their
own
or
others
calamities
,
or
excite
them
to
an
apprehension
of
the
wrath
of
God
as
the
cause
of
them
,
or
quicken
them
to
an
earnest
supplication
to
him
for
mercy
,
they
do
all
eminently
concurr
in
the
sad
occasion
of
this
days
solemnity
.
For
if
either
compassion
would
move
,
or
fear
awaken
,
or
interest
engage
us
to
any
of
these
,
it
is
hard
to
conceive
there
should
be
an
instance
of
a
more
efficacious
nature
,
than
that
is
which
we
this
day
bewail
:
For
who
can
behold
the
ruins
of
so
great
a
City
,
and
not
have
his
bowels
of
compassion
moved
towards
it
?
Who
can
have
any
sence
of
the
anger
of
God
discovered
in
it
,
and
not
have
his
fear
awakened
by
it
?
Who
can
(
as
we
ought
all
)
look
upon
it
as
a
judgment
of
universal
influence
on
the
whole
Nation
,
and
not
think
himself
concerned
to
implo●e
the
mercy
of
Heaven
towards
us
?
For
certainly
,
howsoever
we
may
vainly
flatter
and
deceive
our selves
,
these
are
no
common
indications
of
the
frowns
of
Heaven
;
nor
are
they
meerly
intended
as
the
expressions
of
God's
severity
towards
that
City
which
hath
suffered
so
much
by
them
;
but
the
stroaks
which
fall
upon
the
head
(
though
they
light
upon
that
only
)
are
designed
for
the
punishment
of
the
whole
body
.
Were
there
nothing
else
but
a
bare
permission
of
Divine
Providence
as
to
these
things
,
we
could
not
reasonably
think
,
but
that
God
must
needs
be
very
angry
with
us
,
when
he
suffers
two
such
dreadful
calamities
to
●read
almost
upon
each
others
heels
;
that
no
sooner
had
death
taken
away
such
multitudes
of
our
Inhabitants
,
but
a
Fire
●ollows
it
to
consume
our
Habitations
.
A
Fire
,
so
dreadful
in
its
appearance
,
in
its
rage
and
fury
,
and
in
all
the
dismal
consequences
of
it
(
which
we
cannot
yet
be
sufficiently
apprehensive
of
)
that
on
that
very
account
we
may
justly
[
](A61631-e1210-b)(a)
(a)
Lam.
2.1
.
lie
down
in
our
shame
,
and
our
confusio●
cover
us
:
because
God
hath
Covered
the
daughter
of
Sion
with
a
cloud
in
his
anger
,
and
cast
down
from
Heaven
to
earth
the
beauty
of
Israel
,
and
remembred
not
his
footstool
in
the
day
of
his
anger
.
For
such
was
the
violence
and
fury
of
the
flames
,
that
they
have
not
only
defaced
the
beauty
of
the
City
,
and
humbled
the
pride
and
grandeur
of
it
;
not
only
stained
its
glory
,
and
consumed
its
Palaces
;
but
have
made
the
Houses
of
God
themselves
a
heap
of
ruins
,
and
a
spectacle
of
desolation
.
And
what
then
can
we
propose
to
our selves
as
arguments
of
God's
severe
displeasure
against
us
,
which
we
have
not
either
already
felt
,
or
have
just
cause
to
fear
are
coming
upon
us
without
a
speedy
and
sincere
amendment
?
If
a
Sword
abroad
and
Pestilence
at
home
,
if
Fire
in
our
Houses
and
Death
in
our
Streets
,
if
Foreign
Wars
and
Domestick
Factions
,
if
a
languishing
State
and
a
discontented
People
,
if
the
ruines
of
the
City
and
poverty
of
the
Country
,
may
make
us
sensible
how
sad
our
condition
at
present
is
,
how
much
worse
it
may
be
(
if
God
in
his
mercy
prevent
it
not
)
we
shall
a●l
surely
think
we
have
reason
enough
this
day
to
lay
to
heart
the
evil
of
our
doings
which
have
brought
all
these
things
upon
us
,
and
abhor
our selves
,
repenting
in
dust
and
ashes
.
That
would
seem
indeed
to
bear
some
analogy
with
the
present
ruines
of
the
City
,
and
the
calamities
we
lie
under
at
this
time
;
but
God
will
more
easily
dispense
with
the
pompous
shews
,
and
solemn
garbs
of
our
humiliation
;
if
our
hearts
bleed
within
●or
our
●ormer
impietie●
,
and
our
repentance
discovers
its
sincerity
,
by
bringing
us
to
that
temper
;
that
,
though
we
have
done
iniquity
,
we
will
do
so
no
more
.
That
is
the
true
and
proper
end
,
which
Almighty
God
aims
at
,
in
all
his
Judgments
:
he
takes
no
delight
in
hurling
the
World
into
confusions
,
and
turning
Cities
into
ruinous
heaps
,
and
making
whole
Countries
a
desolation
:
but
when
he
sees
it
necessary
to
vindicate
the
honour
of
his
Justice
to
the
World
,
he
doth
it
with
that
severity
that
may
make
us
apprehend
his
displeasure
,
and
yet
with
that
mercy
which
may
incourage
us
to
repent
and
return
unto
the
Lord
.
Thus
we
find
in
the
instances
recorded
in
the
Text
,
when
some
Cities
were
consumed
by
him
;
so
that
as
far
as
concerned
them
,
they
were
made
like
to
Sodom
and
Gomorrah
:
yet
he
doth
it
with
that
kindness
to
the
Inhabitants
,
that
they
are
pluckt
as
firebrands
out
of
the
burning
:
and
therefore
he
looks
upon
it
as
a
●rustrating
the
design
both
of
his
Iustice
,
and
of
his
Mercy
,
when
he
is
sain
to
conclude
with
that
sad
reflection
on
their
incorrigibleness
;
Yet
have
ye
not
returned
unto
me
saith
the
Lord
.
Thus
ye
see
what
the
design
and
scope
of
the
words
is
,
which
I
have
read
unto
you
,
wherein
we
may
consider
,
1.
The
severity
of
the
Judgment
which
God
was
pleased
to
execute
upon
them
.
I
have
overthrown
some
of
you
,
as
God
overthrew
Sodom
and
Gomorrah
.
2.
The
mixture
of
his
mercy
in
the
midst
of
his
severity
,
and
ye
were
as
a
fire-brand
pluckt
out
of
the
burning
.
3.
The
incorrigibleness
of
the
people
notwithstanding
both
.
Yet
have
ye
not
,
&c.
In
the
first
we
have
God●s
Rod
li●ted
up
to
strike
,
in
the
second
we
have
Gods
Hand
stretched
out
to
save
,
yet
neither
of
these
would
make
them
sensible
of
their
disobedience
;
though
their
Cities
were
overthrown
for
their
sakes
,
though
they
themselves
escaped
not
for
their
own
sakes
,
but
for
his
mercies
sake
only
whom
they
had
so
highly
provoked
;
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
I
am
sure
I
may
say
of
the
two
former
parts
of
the
Text.
as
our
Saviour
doth
in
another
case
▪
This
day
hath
this
Scripture
been
fulfilled
among
you
:
we
have
seen
a
sad
instance
of
God's
severity
,
a
City
almost
wholly
consumed
as
Sodom
and
Gomorrah
,
and
a
great
expression
of
his
kindn●ss
,
the
Inhabitants
saved
,
as
firebrands
pluckt
out
of
the
burning
:
O
let
it
never
be
said
that
the
l●st
part
of
the
words
is
●ulfill●d
too
,
Yet
have
ye
not
returned
unto
me
,
&c.
which
,
that
it
may
not
be
,
I
shall
first
con●●der
the
severity
of
God
in
his
judgment
●h●s
day
and
then
discover
the
mixture
of
his
kindness
with
it
,
and
the
r●sult
of
both
will
●e
t●e
unreasonableness
of
obstinate
disobedience
after
them
.
1.
The
severity
of
the
judgment
here
expressed
:
which
,
though
we
take
it
not
in
reference
to
the
persons
of
men
,
but
to
the
Cities
wherein
they
dwelt
:
as
it
seems
to
be
understood
not
only
by
the
Original
wherein
the
words
relating
to
persons
are
left
out
;
but
by
the
●ollowing
cl●use
,
expressing
their
preservation
:
yet
we
shall
●ind
the
Judgment
to
be
severe
enough
,
in
regard
,
1.
Of
the
nature
and
kind
of
it
.
2.
The
series
and
order
of
it
.
3.
The
causes
moving
to
it
.
4.
The
Author
of
it
.
I
have
overthrown
some
of
you
,
as
God
overthrew
,
&c.
1.
The
nature
and
kind
of
it
:
We
can
imagine
nothing
more
severe
when
we
consider
what
it
is
set
forth
by
,
the
most
unparrallel'd
Judgment
we
read
of
,
viz.
the
destruction
of
Sodom
and
Gomorrah
by
a
fire
from
Heaven
.
Although
in
all
circumstances
the
instance
might
not
come
up
to
the
parallel
,
yet
in
several
respects
there
might
be
so
sad
a
desolation
,
that
any
other
example
but
that
might
fall
beneath
the
greatness
and
severity
of
it
.
And
we
may
better
understand
of
how
sad
and
dreadful
a
nature
such
a
Judgment
must
be
,
if
we
consider
it
with
relation
to
the
suddenness
and
unexpectedness
of
it
,
to
the
force
and
violence
of
it
,
and
to
all
that
sad
train
of
circumstances
which
attend
and
follow
it
.
1.
The
suddenness
and
unexpectedness
of
it
;
as
God
overthrew
Sodom
and
Gomorrah
,
i.
e.
when
they
least
of
all
looked
for
such
a
desolation
.
For
thus
it
was
in
the
days
of
Lot
(
as
our
Saviour
tells
us
)
[
](A61631-e1940-b)(a)
(a)
Luke
.
17.28
,
26.
they
did
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
builded
;
but
the
same
day
that
Lot
went
out
of
Sodom
,
it
rained
fire
and
brimstone
from
Heaven
,
and
destroyed
them
all
.
They
were
all
immersed
either
in
their
pleasures
or
in
their
business
,
they
little
thought
of
destruction
being
so
near
them
as
it
proved
to
be
:
Thus
it
was
with
the
Iews
in
their
first
and
latter
destruction
both
of
their
City
and
Country
,
they
were
as
high
and
as
confident
of
the
contrary
,
as
might
be
to
the
very
last
;
nothing
could
perswade
them
that
their
Temple
or
their
City
should
be
burnt
with
Fire
;
till
they
saw
them
flaming
before
their
eyes
.
Thus
Iosephus
observes
of
his
Countrymen
,
that
in
the
midst
of
all
their
miseries
they
had
no
kind
of
sense
at
all
of
their
sins
,
but
were
as
proud
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
de
bell
.
Jud.
l.
7.
c.
14.
presumptuous
and
arrogant
,
as
if
all
things
went
well
with
them
;
and
were
like
to
do
so
.
They
thought
God
could
not
possibly
punish
such
a
people
as
they
were
in
such
a
manner
;
they
could
easily
have
believed
it
of
any
other
people
but
themselves
:
but
that
God
should
punish
his
own
people
in
Covenant
with
him
,
that
Judgment
should
begin
at
the
house
of
God
,
that
they
who
had
loved
to
be
called
by
his
Name
,
should
be
made
examples
to
all
other
Nations
;
this
seemed
so
harsh
and
incredible
that
by
no
means
could
they
entertain
it
.
But
God
and
wise
men
too
thought
otherwise
of
them
than
they
did
of
themselves
:
they
could
not
but
see
an
outward
shew
of
Religion
joyned
with
a
deep
and
subtil
hypocrisie
;
there
being
among
them
an
heap
of
pride
and
luxury
,
of
fraud
and
injustice
,
of
sedition
and
faction
gilded
over
with
a
fair
shew
of
greater
zeal
for
God
and
his
Glory
:
which
that
impartial
Historian
(
as
one
who
knew
them
well
)
hath
described
at
large
:
and
although
they
could
not
believe
that
such
heavy
Judgments
should
befall
them
,
yet
others
did
not
only
believe
,
but
tremble
at
the
apprehensions
of
them
.
Who
among
all
the
Citizens
of
London
could
have
been
perswaded
,
but
the
day
before
the
Fire
brake
out
,
nay
when
they
saw
the
Flames
for
near
a
day
together
,
that
ever
in
four
days
time
,
not
a
fourth
part
of
the
City
should
be
left
standing
?
For
when
were
they
ever
more
secure
and
inapprehensive
of
their
danger
than
at
this
time
?
they
had
not
been
long
returned
to
their
Houses
,
which
the
Plague
had
driven
them
from
,
and
now
they
hoped
to
make
some
amends
for
the
loss
of
their
Trade
before
;
but
they
returned
home
with
the
same
sins
they
carried
away
with
them
;
like
new
Moons
,
they
had
a
new
●ace
and
appearance
,
but
the
same
spots
remained
still
:
or
it
may
be
,
increased
by
that
scumm
they
had
gathered
in
the
Countries
where
they
had
been
.
Like
Beasts
of
prey
that
had
been
chained
up
so
long
till
they
were
hunger-bitten
,
when
they
once
got
loose
they
ran
with
that
violence
and
greediness
to
their
ways
of
gain
,
as
though
nothing
could
ever
satisfie
them
.
But
that
which
betrayed
them
to
so
much
security
,
was
their
late
deliverance
from
so
sweeping
a
Judgment
as
the
Plague
had
been
to
the
City
and
Suburbs
of
it
:
they
could
by
no
means
think
,
when
they
had
all
so
lately
escaped
the
Grave
,
that
the
City
it
sel●
should
be
so
near
being
buried
in
its
own
ruines
;
that
the
Fire
which
had
missed
their
blood
,
should
seize
upon
their
houses
;
that
there
should
be
no
other
way
to
purge
the
infected
air
,
but
by
the
Flames
of
the
whole
City
.
Thus
when
the
Mariners
have
newly
escaped
a
wreck
at
Sea
,
the
fears
of
which
have
a
long
time
deprived
them
of
their
wonted
rest
,
they
think
they
may
securely
lye
down
and
sleep
,
till
it
may
be
another
storm
overtake
and
sink
them
.
We
see
then
there
is
neither
piety
nor
wisdom
in
so
much
security
when
a
great
danger
is
over
,
●or
for
we
know
not
but
that
very
security
it self
may
provoke
God
to
send
a
greater
.
And
no
kind
of
Judgments
are
so
dreadful
and
amazing
,
as
those
which
come
most
unexpectedly
upon
men
;
for
these
betray
the
succours
which
reason
offers
,
they
infatuate
mens
councils
,
weaken
their
courage
,
and
deprive
them
of
that
presence
of
mind
which
is
necessary
at
such
a
time
for
their
own
and
the
publick
interest
.
And
there
needs
no
more
to
let
us
know
how
severe
such
a
Judgment
must
be
,
when
it
comes
upon
men
in
so
sudden
and
unexpected
a
manner
;
but
that
is
not
all
,
for
the
severiry
of
it
lies
further
,
2.
In
the
force
and
violence
of
it
:
and
surely
that
was
very
great
which
consumed
four
Cities
to
nothing
in
so
short
a
time
,
when
God
did
pluere
Gehennam
de
Coelo
,
as
one
expresses
it
,
rained
down
Hell-fire
upon
Sodom
and
Gomorrah
.
And
this
is
that
which
some
think
is
called
the
[
](A61631-e2330-b)(a)
(a)
Jude
7.
vengeance
of
eternal
fire
,
which
all
those
in
Sodom
and
Gomorrah
are
said
to
suffer
;
i.
e.
a
Fire
which
comsumed
,
till
there
was
nothing
left
to
be
consumed
by
it
.
Not
but
that
those
wicked
persons
did
justly
suffer
the
vengeance
of
an
eternal
fire
in
another
life
,
but
the
Apostle
seems
to
set
out
and
paint
forth
to
us
that
in
the
life
to
come
,
by
the
force
and
violence
of
that
fire
which
destroyed
those
Cities
;
and
it
would
be
harsh
to
say
,
that
all
who
were
involved
in
that
common
calamity
(
who
yet
were
innocent
as
to
the
great
abominations
of
those
places
,
viz.
the
Infants
there
destroyed
)
must
be
immediately
sentenced
to
eternal
misery
.
But
although
God
since
that
perpetual
monument
of
his
justice
in
the
destruction
of
those
Cities
hath
not
by
such
an
immediate
fire
from
Heaven
consumed
and
razed
out
the
very
foundations
of
other
Cities
;
yet
at
sometimes
there
are
fires
which
break
out
and
rage
with
a
more
than
ordinary
violence
,
and
will
not
yield
to
those
attempts
for
quenching
them
,
which
at
other
times
may
be
attended
with
great
success
.
Such
might
that
great
fire
in
Rome
be
in
Nero's
time
,
which
whether
begun
casually
,
or
by
design
(
which
was
disputed
then
,
as
it
hath
been
about
others
since
)
did
presently
spread
it self
with
greater
speed
over
the
Cirque
(
as
the
[
](A61631-e2500-b)(a)
(a)
Tacit.
An.
15.
Historian
tells
us
)
than
the
Wind
it self
,
and
never
left
burning
,
till
of
fourteen
Regions
in
Rome
,
but
●our
were
left
entire
.
Such
might
that
be
in
the
Emperor
Titus
his
time
,
which
lasted
three
days
and
nights
,
and
was
so
irresistible
in
its
fury
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Xiphil
.
in
Epit
.
Dion
.
in
Tito
.
p.
227.
that
the
Historian
tells
us
,
it
was
certainly
more
than
an
ordinary
fire
.
Such
might
that
be
in
the
same
City
in
the
time
of
Commodus
,
which
though
all
the
art
and
industry
imaginable
were
used
for
the
quenching
it
,
yet
it
burnt
,
till
it
had
consumed
besides
the
Temple
of
Peace
,
the
fairest
Houses
and
Palaces
of
the
City
,
which
on
that
account
,
the
Historians
attribute
to
more
than
natural
causes
.
Such
might
that
be
(
which
comes
the
nearest
of
any
I
have
met
with
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Herodian
in
Commod
.
hist.
l.
1.
p.
22.
v.
Xiphil
.
ad
fin
.
Commodi
.
to
that
Fire
we
this
day
lament
the
effec●s
of
)
I
mean
that
at
Constantinople
,
which
happened
[
](A61631-e2670-b)(b)
(b)
Niceph.
l.
15.
c.
21.
A.
D.
465.
in
the
beginning
of
September
;
it
brake
forth
by
the
water
side
,
and
raged
with
that
horrible
fury
for
four
days
together
,
that
it
burnt
down
the
greatest
part
of
the
City
,
and
was
so
little
capable
of
resistance
that
as
[
](A61631-e2720-b)(a)
(a)
Evagr.
l.
2.
cap.
13.
Evagrius
tells
us
,
the
strongest
Houses
were
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
so
much
dryed
stubble
before
it
;
by
which
means
the
whole
City
was
,
as
he
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
most
miserable
and
dolefull
spectacle
;
so
that
as
[
](A61631-e2800-b)(b)
(b)
Baron
.
Tom.
5.
A.
465.1
.
Baronius
expresses
it
,
that
City
which
before
was
accounted
the
wonder
of
the
world
,
was
made
like
unto
Sodom
and
Gomorrah
.
Such
likewise
might
those
two
great
Fires
have
been
which
have
formerly
burnt
down
great
part
of
the
then
City
of
London
;
but
neither
of
them
come
near
to
the
dreadfulness
of
this
,
considering
how
much
bigger
the
habitations
of
the
City
were
now
,
and
how
much
greater
the
riches
of
it
than
could
be
imagined
at
those
times
.
How
great
must
we
conceive
the
force
of
this
Fire
to
have
been
,
which
having
at
first
gotten
a
head
where
there
was
little
means
of
resisting
it
,
and
much
fuel
to
increase
it
;
from
thence
it
spread
it self
both
with
and
against
the
wind
;
till
it
had
ga●ned
so
considerable
a
force
,
that
it
despised
all
the
resistance
could
be
made
by
the
strength
of
the
buildings
which
stood
in
its
way
;
and
when
it
had
once
subdued
the
strongest
and
the
tallest
of
them
,
it
then
roared
like
the
waves
of
the
Sea
,
and
made
its
way
through
all
the
lesser
obstacles
,
and
might
have
gone
on
so
far
,
till
it
had
laid
this
City
level
with
the
ruins
of
the
other
,
had
not
he
who
sets
the
bounds
to
the
Ocean
,
and
saith
,
Thus
far
shalt
thou
go
and
no
farther
,
put
a
stop
to
it
in
those
places
which
were
as
ready
to
have
yielded
up
themselves
to
the
rage
of
it
,
as
any
which
had
been
consumed
before
.
3.
The
severity
of
it
will
yet
more
appear
from
all
the
dreadfull
circumstances
which
attend
and
follow
it
.
Could
you
suppose
your selves
in
the
midst
of
those
Cities
which
were
consumed
by
Fire
from
Heaven
,
when
it
had
seized
upon
their
dwellings
,
O
what
cries
and
lamentations
,
what
yellings
and
shriekings
might
ye
then
have
heard
among
them
!
We
may
well
think
how
dreadfull
those
were
,
when
we
do
but
consider
how
sad
the
circumstances
were
of
the
Fire
we
mourn
for
this
day
.
When
it
began
like
Sampson
to
break
in
pieces
all
the
means
of
resisting
it
,
and
carried
before
it
not
only
the
Gates
,
but
the
Churches
and
most
magnificent
Structures
of
the
City
,
what
horror
and
confusion
may
we
then
imagine
had
seized
upon
the
spirits
of
the
Citizens
;
what
destraction
in
their
Councils
,
what
paleness
in
their
Countenances
,
what
pantings
at
their
Hearts
,
what
an
universal
consternation
might
have
been
then
seen
upon
the
Minds
of
men
?
But
O
the
sighs
and
tears
,
the
frights
and
amazements
,
the
miscarriages
,
nay
the
deaths
of
some
of
the
weaker
Sex
at
the
terror
and
apprehension
of
it
!
O
the
hurry
and
useless
pains
,
the
alarms
and
tumults
,
the
mutual
hinderances
of
each
other
that
were
among
men
at
the
beholding
the
rage
and
fury
of
it
!
There
we
might
have
seen
Women
weeping
for
their
Children
,
for
fear
of
their
being
trod
down
in
the
press
,
or
lost
in
the
crowd
of
people
,
or
exposed
to
the
violence
of
the
flames
;
Husbands
more
solicitous
for
the
safety
of
their
Wives
and
Children
,
than
their
own
;
the
Soldiers
running
to
their
Swords
,
when
there
was
more
need
of
Buckets
;
the
Tradesmen
loading
their
backs
with
that
which
had
gotten
possession
of
their
hearts
before
.
Then
we
might
have
heard
some
complaining
thus
of
themselves
:
O
that
I
had
been
as
carefull
of
laying
up
treasures
in
Heaven
,
as
I
have
been
upon
Earth
,
I
had
not
been
under
such
fears
of
losing
them
as
now
I
am
!
If
I
had
served
God
as
faithfully
as
I
have
done
the
world
,
he
would
never
have
left
me
as
now
that
is
like
to
do
.
What
a
fool
have
I
been
which
have
spent
all
my
precious
time
for
the
gaining
of
that
which
may
now
be
lost
in
an
hours
time
!
If
these
flames
be
so
dreadful
,
what
are
those
which
we
reserved
for
them
who
love
the
world
more
than
God!
If
none
can
come
near
the
heat
of
this
Fire
,
who
can
dwell
with
everlasting
burnings
!
O
what
madness
then
will
it
be
to
sin
any
more
wilfully
against
that
God
who
is
a
consuming
fire
,
infinitely
more
dreadful
than
this
can
be
!
Farewel
then
all
ye
deceitful
vanities
:
now
I
understand
thee
and
my self
better
,
O
bewitching
world
,
than
to
fix
my
happiness
in
thee
any
more
.
I
will
henceforth
learn
so
much
wisdom
to
lay
up
my
treasures
there
where
neither
moths
can
corrupt
them
,
not
Thieves
steal
them
,
nor
fire
consume
them
.
O
how
happy
would
London
be
,
if
this
were
the
effect
other
flames
on
the
minds
of
all
her
Inhabitants
!
She
might
then
rise
with
a
greater
glory
,
and
her
inward
beauty
would
outshine
her
outward
splendour
,
let
it
be
as
great
as
we
can
wish
or
imagine
.
But
in
the
mean
time
who
can
behold
her
present
ruines
,
without
paying
some
tears
as
due
to
the
sadness
of
the
spectacle
,
and
more
to
the
sins
which
caused
them
?
If
that
City
were
able
to
speak
out
of
its
ruines
,
what
sad
complaints
would
it
make
of
all
those
impieties
which
have
made
her
so
miserable
.
If
it
had
not
been
(
might
she
say
)
for
the
pride
and
luxury
,
the
ease
and
delicacy
of
some
of
my
Inhabitants
,
the
covetousness
,
the
fraud
,
the
injustice
of
others
,
the
debaucheries
of
the
prophane
,
the
open
factions
and
secret
hypocrisie
of
too
many
pretending
to
greater
sanctity
,
my
beauty
had
not
been
thus
turned
into
ashes
,
nor
my
glory
into
those
ruines
which
make
my
enemies
rejoyce
,
my
friends
to
mourn
,
and
all
stand
amazed
at
the
beholding
of
them
.
Look
now
upon
me
,
you
who
so
lately
admired
the
greatness
of
my
Trade
,
the
riches
of
my
Merchants
,
the
number
of
my
People
,
the
conveniency
of
my
Churches
,
the
multitude
of
my
Streets
,
and
see
what
desolations
sin
hath
made
in
the
earth
.
Look
upon
me
,
and
then
tell
me
whether
it
be
nothing
to
dally
with
Heaven
,
to
make
a
mock
at
sin
,
to
slight
the
judgments
of
God
,
and
abuse
his
mercies
,
and
after
all
the
attempts
of
Heaven
to
reclaim
a
people
from
their
sins
,
to
remain
still
the
same
that
ever
they
were
?
Was
there
no
way
to
expiate
your
guilt
but
by
my
misery
?
Had
the
Leprosie
of
your
sins
so
fretted
in
my
Walls
,
that
there
was
no
cleansing
them
,
but
by
the
flames
which
consume
them
?
Must
I
mourn
in
my
dust
and
ashes
for
your
iniquities
,
while
you
are
so
ready
to
return
to
the
practice
of
them
?
Have
I
suffered
so
much
by
reason
of
them
,
and
do
you
think
to
escape
your selves
?
Can
you
then
look
upon
my
ruines
with
hearts
as
hard
and
unconcerned
as
the
stones
which
lye
in
them
?
If
you
have
any
kindness
for
me
,
or
for
your selves
;
if
you
ever
hope
to
see
my
breaches
repaired
,
my
beauty
restored
,
my
glory
advanced
,
look
on
Londons
ruines
and
repent
.
Thus
would
she
bid
her
Inhabitants
not
weep
for
her
miseries
,
but
for
their
own
sins
;
for
if
never
any
sorrow
was
like
to
her
sorrow
,
it
is
because
never
any
sins
were
like
to
their
sins
.
Not
as
though
they
were
only
the
sins
of
the
City
,
which
have
brought
this
evil
upon
her
,
no
,
but
as
far
as
the
judgment
reaches
,
so
great
hath
the
compass
of
the
sins
been
,
which
have
provoked
God
to
make
her
an
example
of
his
justice
.
And
I
fear
the
effects
of
Londons
calamity
will
be
felt
all
the
Nation
over
.
For
,
considering
the
present
languishing
condition
of
this
Nation
,
it
will
be
no
easie
matter
to
recover
the
blood
and
spirits
which
have
been
lost
by
this
Fire
.
So
that
whether
we
consider
the
sadness
of
those
circumstances
which
accompained
the
rage
of
the
fire
,
or
those
which
respect
the
present
miseries
of
the
City
,
or
the
general
influence
those
will
have
upon
the
Nation
,
we
cannot
easily
conceive
what
judgment
could
in
so
critical
a
time
have
befallen
us
,
which
had
been
more
severe
for
the
kind
and
nature
of
it
,
than
this
hath
been
.
2.
We
consider
it
in
the
series
and
order
of
it
.
We
see
by
the
Text
,
this
comes
i●
the
last
place
,
as
a
reserve
,
when
nothing
else
would
do
any
good
upon
them
:
It
is
extrema
medicina
,
as
[
](A61631-e3320-b)(a)
(a)
Hieron
in
loc.
St.
Hierom
,
saith
,
the
last
attempt
that
God
uses
to
reclaim
a
people
by
,
and
if
these
Causticks
will
not
do
,
it
is
to
be
feared
he
looks
upon
the
wounds
as
incurable
.
He
had
sent
a
famine
before
,
v.
6.
a
drought
,
v.
7
,
8.
blasting
and
mildew
,
v.
9.
the
Pestilence
after
the
manner
of
Aegypt
,
v.
10.
the
miseries
of
War
,
in
the
same
verse
.
And
when
none
of
these
would
work
that
effect
upon
them
,
which
they
were
designed
for
,
then
he
comes
to
this
last
way
of
punishing
before
a
final
destruction
,
he
overthrew
some
of
their
Cities
as
he
had
overthrown
Sodom
and
Gomorrah
.
God
forbid
,
we
should
be
so
near
a
final
subversion
,
and
utter
desolation
,
as
the
●en
Tribes
were
,
when
none
of
these
things
would
bring
them
to
repentance
;
but
yet
the
method
God
hath
used
with
us
seems
to
bode
very
ill
in
case
we
do
not
at
last
return
to
the
Lord
.
For
it
is
not
only
agreeable
to
what
is
here
delivered
as
the
course
God
used
to
reclaim
the
Israelites
,
but
to
what
is
●eported
by
the
most
faithful
Historian
of
those
times
of
the
degrees
and
steps
that
God
made
before
the
ruines
of
the
British
Nation
.
For
[
](A61631-e3540-b)(a)
(a)
Gildas
de
Excid
.
Brit.
Gildas
tells
us
the
decay
of
it
began
by
Civil
Wars
among
themselves
,
and
high
discontents
remaining
as
the
consequents
of
them
;
after
this
an
universal
decay
and
poverty
among
them
;
after
that
,
nay
during
the
continuance
of
it
,
Wars
with
the
Picts
and
Scots
their
inveterate
enemies
;
but
no
sooner
had
they
a
little
breathing
space
,
but
they
return
to
their
luxury
and
other
sins
again
;
then
God
sends
among
them
a
consuming
Pestilence
,
which
destroyed
an
incredible
number
of
people
.
When
all
this
would
not
do
,
those
whom
they
trusted
most
to
,
betrayed
them
,
and
rebelled
against
them
,
by
whose
means
,
not
only
the
Cities
were
burnt
with
Fire
,
but
the
whole
Island
was
turned
almost
into
one
continued
flame
.
The
issue
of
all
which
at
last
was
,
that
their
Country
was
turned
to
a
desolation
,
the
ancient
Inhabitants
driven
out
,
or
destroyed
,
and
their
former
servants
,
but
now
their
bitter
enemies
,
possessing
their
habitations
.
May
God
avert
the
Omen
from
us
at
this
day
.
We
have
smarted
by
Civil
wars
,
and
the
dreadful
effects
of
them
;
we
yet
complain
of
great
discontents
and
poverty
as
great
as
them
,
we
have
inveterate
enemies
combined
abroad
against
us
,
we
have
very
lately
suffered
under
a
Pestilence
as
great
almost
as
any
we
read
of
,
and
now
the
great
City
of
our
Nation
burnt
down
by
a
dreadful
Fire
.
And
what
do
all
these
things
mean
?
and
what
will
the
issue
of
them
be
?
though
that
be
lockt
up
in
the
Councils
of
Heaven
,
yet
we
have
just
cause
to
fear
,
if
it
be
not
our
speedy
amendment
,
it
may
be
our
ruine
.
And
they
who
think
that
incredible
,
let
them
tell
me
whether
two
years
since
,
they
did
not
think
it
altogether
as
improbable
,
that
in
the
compass
of
the
two
succeeding
years
,
above
a
hundred
thousand
persons
should
be
destroyed
by
the
Plague
in
London
and
other
places
,
and
the
City
it self
should
be
burnt
to
the
Ground
?
And
if
our
fears
do
not
,
I
am
sure
our
sins
may
tell
us
,
that
these
are
but
the
fore-runners
of
greater
calamities
,
in
case
there
be
not
a
timely
reformation
of
our selves
.
And
although
God
may
give
us
some
intermissions
of
punishments
,
yet
at
last
he
may
,
as
the
Roman
Consul
expressed
it
,
pay
us
intercalatoe
poenoe
usuram
,
that
which
may
make
amends
for
all
his
abatements
,
and
give
us
full
measure
according
to
that
of
our
sins
,
pressed
down
,
shaken
together
,
and
running
over
.
Which
leads
to
the
third
particular
.
3.
The
Causes
moving
God
to
so
much
severity
in
his
Iudgements
,
which
are
the
greatness
of
the
sins
committed
against
him
.
So
this
Prophet
tells
us
,
that
the
true
account
of
all
Gods
punishments
is
to
be
fetched
from
the
sins
of
the
people
,
Amos
1.3
.
For
three
transgressions
of
Damascus
,
and
for
four
I
will
not
turn
away
the
punishment
thereof
:
so
it
is
said
of
Gaza
,
v.
6.
of
Tyrus
,
v.
9.
of
Edom
,
v.
11.
of
Ammon
,
v.
13.
Moab
,
ch.
2.
1.
Iudah
,
v.
4.
and
at
last
Israel
,
v.
6.
And
it
is
observable
of
every
one
of
these
,
that
when
God
threatens
to
punish
them
for
the
greatness
of
their
iniquities
,
and
the
multitude
of
their
transgression
,
(
which
is
generally
supposed
to
be
meant
by
the
three
transgressions
and
the
four
)
he
doth
particularly
threaten
to
send
a
fire
among
them
to
consume
the
Houses
and
the
Palaces
of
their
Cities
.
So
to
Damascus
,
chap.
1.4
.
to
Gaza
,
v.
7.
to
Tyrus
,
v.
10.
to
Edom
,
v.
12.
to
Ammon
,
v.
14.
to
Moab
,
ch.
2.
v.
2.
to
Iudah
,
v.
5.
I
will
send
a
fire
upon
Judah
,
and
it
shall
devour
the
Palaces
of
Jerusalem
:
and
Israel
in
the
words
of
the
text
.
This
is
a
Judgment
then
,
which
when
it
comes
in
its
fury
,
gives
us
notice
to
how
great
a
height
our
sins
are
risen
:
especially
when
it
hath
so
many
dreadful
forerunners
,
as
it
had
in
Israel
,
and
hath
had
among
our selves
.
When
the
red
horse
hath
marched
furiously
before
it
all
bloody
with
the
effects
of
a
Civil
War
,
and
the
pale
horse
hath
followed
after
the
other
with
Death
upon
his
back
,
and
the
Grave
at
his
heels
,
and
after
both
these
,
those
come
,
out
of
whose
mouth
issues
fire
,
and
smoak
,
and
brimstone
,
it
is
then
time
for
the
inhabitants
of
the
earth
,
to
repent
of
the
work
of
their
hands
.
But
it
is
our
great
unhappiness
,
that
we
are
apt
to
impute
these
great
calamities
to
any
thing
rather
than
to
our
sins
;
and
thereby
we
hinder
our selves
from
the
true
remedy
,
because
we
will
not
understand
the
cause
of
our
distemper
.
Though
God
hath
not
sent
Prophets
among
us
,
to
tell
us
for
such
and
such
sins
,
I
will
send
such
and
such
judgments
upon
you
,
yet
where
we
observe
the
parallel
between
the
sins
and
the
punishments
agreeable
with
what
we
find
recorded
in
Scripture
,
we
have
reason
to
say
,
that
those
sins
were
not
only
the
antecedents
,
but
the
causes
of
those
punishments
which
followed
after
them
.
And
that
because
the
reason
of
punishment
was
not
built
upon
any
particular
relation
between
God
and
the
people
of
Israel
,
but
upon
reasons
common
to
all
mankind
:
yet
with
this
difference
,
that
the
greater
the
mercies
were
which
any
people
enjoyed
,
the
sooner
was
the
measure
of
their
iniquities
filled
up
,
and
the
severer
were
the
judgements
when
they
came
upon
them
.
This
our
Prophet
gives
an
account
of
,
Chap.
3.2
.
You
only
have
I
known
of
all
the
Nations
of
the
earth
,
therefore
will
I
punish
you
for
your
iniquities
.
So
did
God
punish
Tyre
and
Damascus
,
as
well
as
Israel
and
Iudah
;
but
his
meaning
is
,
he
would
punish
them
sooner
,
he
would
punish
them
more
severely
.
I
wish
we
could
be
brought
once
to
consider
what
influence
piety
and
vertue
hath
upon
the
good
of
a
Nation
,
if
we
did
,
we
should
not
only
live
better
our selves
,
but
our
Kingdom
and
Nation
might
flourish
more
than
otherwise
we
are
like
to
see
it
do
.
Which
is
a
truth
hath
been
so
universally
received
among
the
wise
Men
of
all
ages
,
that
one
of
the
Roman
Historians
,
though
of
no
very
severe
life
himself
,
yet
imputes
the
decay
of
the
Roman
State
,
not
to
Chance
or
Fortune
,
or
some
unhidden
causes
(
which
the
Atheism
of
our
Age
would
presently
do
)
but
to
the
general
looseness
of
mens
lives
,
and
corruption
of
their
manners
.
And
it
was
the
grave
Observation
of
one
of
the
bravest
[
](A61631-e4620-b)(a)
(a)
Scipio
apud
Aug
de
Civ
.
D.
l.
1.
c.
33.
Captains
ever
the
Roman
State
had
,
that
it
was
impossible
for
any
State
to
be
happy
,
stantibus
moenibus
,
ruentibus
moribus
,
though
their
walls
were
firm
,
if
their
manners
were
decayed
.
But
it
is
our
misery
,
that
our
walls
and
our
manners
are
fallen
together
,
or
rather
the
latter
undermined
the
former
.
They
are
our
sins
which
have
drawn
so
much
of
our
blood
,
and
infected
our
air
,
and
added
the
greatest
fuel
to
our
flames
.
But
it
is
not
enough
in
general
to
declaim
against
our
sins
,
but
we
must
search
out
particularly
those
predominant
vices
,
which
by
their
boldness
and
frequency
have
provoked
God
thus
to
punish
us
;
and
as
we
have
hitherto
observed
a
parallel
between
the
Iudgments
of
Israel
in
this
Chapter
,
and
our
own
:
So
I
am
afraid
we
shall
find
too
sad
a
parallel
between
their
sins
and
ours
too
.
Three
sorts
of
sins
are
here
spoken
of
in
a
peculiar
manner
,
as
the
causes
of
their
severe
punishments
:
Their
luxury
and
intemperance
,
their
covetousness
and
oppression
,
and
their
contempt
of
God
and
his
Laws
,
and
I
doubt
we
need
not
make
a
very
exact
scrutiny
to
find
out
these
in
a
high
degree
among
our selves
:
and
I
wish
it
were
as
easie
to
reform
them
,
as
to
find
them
out
.
1.
Luxury
and
intemperance
;
that
we
meet
with
in
the
first
verse
,
both
in
the
compellation
,
Ye
Kine
of
Bashan
,
and
in
their
behaviour
,
which
say
to
their
Masters
,
bring
and
let
us
drink
.
Ye
Kine
of
Bashan
,
Loquitur
ad
Principes
Israel
&
Optimates
quosque
decem
Tribuum
,
saith
St.
Hierom
,
he
speaks
to
the
Princes
of
Israel
,
and
the
chief
of
all
the
ten
Tribes
;
Those
which
are
sed
in
the
richest
pastures
,
such
as
those
of
Bashan
were
.
Who
are
more
fully
described
by
the
Prophet
in
this
sixth
chapter
.
They
are
the
men
who
are
at
ease
in
Sion
,
v.
1.
they
put
far
away
from
them
the
evil
day
,
v.
3.
they
lye
upon
beds
of
Ivory
,
and
stretch
themselves
upon
their
Couches
,
and
eat
the
Lambs
out
of
the
stock
,
and
the
Calves
out
of
the
midst
of
the
stall
,
v.
4.
they
chaunt
to
the
sound
of
the
Viol
,
and
invent
to
themselves
instruments
of
Musick
like
David
,
v.
5.
they
drink
Wine
in
bowls
,
and
anoint
themselves
with
the
chief
oyntments
,
but
they
are
not
grieved
for
the
affliction
of
Joseph
.
The
meaning
of
all
which
is
,
they
minded
nothing
but
ease
,
softness
,
and
pleasure
,
but
could
not
endure
to
hear
of
the
calamities
which
were
so
near
them
.
Nothing
but
mirth
,
and
jollity
,
and
riot
,
and
feasting
,
and
evil
consequences
of
these
were
to
be
seen
or
heard
among
them
.
Their
delicate
souls
were
presently
rufled
and
disturbed
at
the
discourse
of
any
thing
but
matters
of
courtship
,
address
and
entertainment
.
Any
thing
that
was
grave
and
serious
,
though
never
so
necessary
,
and
of
the
greatest
importance
,
was
put
off
,
as
Felix
put
off
St.
Paul
,
to
a
more
convenient
time
:
especially
if
it
threatned
miseries
to
them
,
and
appeared
with
a
countenance
sadder
than
their
own
.
These
were
the
Kine
of
Bashan
,
who
were
full
of
ease
and
wantonness
,
and
never
thought
of
the
day
of
slaughter
,
which
the
other
were
the
certain
fore-runner
of
.
Symmachus
renders
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
others
apply
to
the
rich
Citizens
of
Samaria
;
I
am
afraid
we
may
take
it
in
either
sense
without
a
Soloecism
.
Bring
and
let
us
drink
,
which
as
St.
Hierom
goes
on
,
Ebrietatem
significat
in
vino
&
luxuria
quoe
statum
mentis
evertunt
,
it
implies
the
height
of
their
luxury
and
intemperance
.
It
is
observed
by
some
,
that
our
Prophet
retains
still
the
language
of
his
education
in
the
bluntness
of
his
expressions
,
the
great
men
that
lived
wholly
at
their
ease
,
in
wantonness
and
luxury
,
he
styles
like
the
heardsman
of
Tekoa
,
the
Kine
of
Bashan
.
That
he
thought
was
title
good
enough
for
such
who
seemed
to
have
souls
for
no
other
end
,
than
the
other
had
.
And
hath
not
that
delicata
insania
,
as
St
Austin
calls
it
,
that
soft
and
effeminate
kind
of
madness
taken
possession
of
too
many
among
us
,
whose
birth
and
education
designed
them
for
more
manly
imployments
?
Yea
,
what
an
age
of
Luxury
do
we
live
in
,
when
instead
of
those
noble
characters
of
men
from
their
vertue
,
and
wisdom
,
and
courage
,
it
is
looked
on
among
some
as
a
mighty
character
of
a
person
,
that
he
eats
and
drinks
well
:
a
character
that
becomes
none
so
much
as
the
Kine
of
Bashan
in
the
literal
sense
,
for
surely
they
did
so
,
or
else
they
had
never
been
in
so
great
esteem
among
the
heardsmen
of
Tekoa
.
A
character
which
those
Philosopher
;
would
have
been
ashamed
of
,
who
looked
upon
no
other
end
of
humane
life
but
pleasure
;
But
in
order
to
that
,
they
thought
nothing
more
necessary
than
temperance
and
sobriety
;
but
whatever
esteem
they
had
then
,
they
have
lost
all
their
reputation
among
our
modern
Epicures
,
who
know
of
no
such
things
as
pleasures
of
the
mind
,
and
would
not
much
value
whether
they
had
any
faculties
of
the
mind
or
no
,
unless
it
were
for
the
contrivance
of
new
Oaths
and
Debaucheries
.
But
if
this
were
only
among
some
few
persons
,
we
hope
the
whole
Nation
would
not
suffer
for
their
madness
:
for
scarce
any
Age
hath
been
so
happy
,
but
it
hath
had
some
Monsters
in
Morality
as
well
as
Nature
.
But
I
am
afraid
these
vices
are
grown
too
Epidemical
;
not
only
in
the
City
,
but
the
Countries
too
;
what
mean
else
those
frequent
complaints
(
and
I
hope
more
general
than
the
causes
of
them
)
that
the
houses
of
great
men
in
too
many
places
are
so
near
being
publick
schools
of
debauchery
,
rather
than
of
piety
and
vertue
,
where
men
shall
not
want
instructers
to
teach
them
to
forget
both
God
and
themselves
;
wherein
sobriety
is
so
far
from
being
accounted
a
matter
of
honour
,
that
the
rules
of
the
Persian
civility
are
quite
forgotten
,
and
men
are
forced
to
unman
themselves
.
I
know
nothing
would
tend
more
to
the
honour
of
our
Nation
,
or
the
advantage
of
it
,
than
if
once
these
publick
excesses
were
severely
restrained
,
I
do
not
mean
so
much
by
making
new
Laws
,
(
for
those
generally
do
but
exercise
peoples
Wits
by
finding
out
new
evasions
)
but
by
excecuting
old
ones
.
2.
Covetousness
and
oppression
.
You
see
what
these
great
men
in
Samaria
did
when
they
had
any
respite
from
their
excesses
and
intemperance
,
then
woe
be
to
the
poor
who
come
in
their
way
;
Which
oppress
the
poor
,
and
crush
the
needy
:
v.
1.
either
by
the
hands
of
violence
,
or
by
those
arts
and
devices
which
either
their
honesty
or
poverty
have
kept
them
from
the
knowledge
of
.
And
if
there
be
not
so
much
of
open
violence
in
our
daies
,
the
thanks
are
due
to
the
care
of
our
Magistrates
,
and
the
severity
of
our
Laws
,
but
it
is
hard
to
say
whether
ever
any
Age
produced
more
studious
and
skilful
to
pervert
the
design
of
Laws
,
without
breaking
the
letter
of
them
,
than
this
of
ours
hath
done
.
Fraud
and
injustice
is
now
managed
with
a
great
deal
of
artifice
and
cunning
;
and
he
thinks
himself
no
body
in
the
understanding
of
the
world
,
that
cannot
overreach
his
Brother
,
and
not
be
discovered
:
or
however
in
the
multiplicity
and
obscurity
of
our
Laws
cannot
find
out
something
in
pretence
at
least
to
justifie
his
actions
by
.
But
i●
appeal
be
made
to
the
Court
of
Iudicature
,
what
arts
are
then
used
either
for
concealing
or
hiring
Witnesses
,
so
that
if
their
Purses
be
not
equal
,
the
adverse
party
may
overswear
him
by
so
much
as
his
Purse
is
weightier
than
the
others
.
I
heartily
wish
it
may
never
be
said
of
us
,
what
the
Orator
once
said
of
the
Greeks
,
[
](A61631-e5700-b)(a)
(a)
Gicer
pro
Flacco
.
Quibus
jusjurandum
jocus
,
testimonium
ludus
,
they
made
it
a
matter
of
jest
and
drollery
to
forswear
themselves
,
and
give
false
testimonies
.
But
supposing
men
keep
within
the
bounds
of
justice
and
common
honesty
,
yet
how
unsatiable
are
the
desires
of
men
!
they
are
for
adding
house
to
house
,
and
land
to
land
never
contented
with
what
either
their
Ancestors
have
left
them
,
or
the
bountiful
hand
of
Heaven
hath
bestowed
upon
them
.
Till
at
last
it
may
be
in
the
Prophets
expression
for
their
covetousness
,
[
](A61631-e5780-b)(b)
(b)
H●b.
2.21
.
the
stone
cry
out
of
the
wall
,
and
the
beam
out
of
the
timber
answer
it
;
i.
e.
provoke
God
to
give
a
severe
check
to
the
exorbitant
and
boundless
desire
of
men
,
as
he
hath
done
by
this
days
calamity
.
Thus
while
the
City
thought
with
[
](A61631-e5820-b)(a)
(a)
Isa.
47.7
,
8
,
11.
Babylon
to
sit
as
a
Lady
for
ever
,
while
she
dwelt
carelesly
,
and
said
I
am
,
and
there
is
none
else
beside
me
;
evil
is
come
upon
her
,
and
she
knows
not
from
whence
it
comes
,
and
mischief
is
●allen
upon
her
,
and
she
hath
not
been
able
to
put
it
off
,
and
desolation
is
come
upon
her
suddenly
,
which
she
did
not
foresee
.
3.
Contempt
of
God
and
his
Laws
.
That
we
read
of
v.
4.
where
the
Prophet
speaks
by
an
Irony
to
them
,
Come
to
Bethel
and
transgress
,
&c.
he
knew
well
enough
they
were
resolved
to
do
it
,
let
God
or
the
Prophet
say
what
they
pleased
.
For
these
Kine
of
Bashan
were
all
●or
the
Calves
of
Dan
and
Bethel
,
and
some
think
that
is
the
reason
of
the
title
that
is
given
them
.
These
great
men
of
Samaria
thought
it
beneath
them
to
o●n
Religion
any
further
than
it
was
subservient
to
their
civil
interests
.
They
were
all
of
Ieroboams
Religion
,
who
looked
on
it
as
a
mear
politick
thing
,
and
sit
to
advance
his
own
designs
by
.
I
am
afraid
there
are
too
many
at
this
day
who
are
secretly
of
his
mind
,
and
think
it
a
piece
of
wisdom
to
be
so
:
Blessed
God
,
that
men
should
be
so
wise
to
deceive
themselves
,
and
go
down
with
so
much
discretion
to
Hell
!
These
are
the
grave
and
retired
Atheists
,
who
,
though
they
secretly
love
not
Religion
,
yet
their
caution
hinders
them
from
talking
much
against
it
.
But
there
is
a
sort
of
men
much
more
common
than
the
other
;
the
faculties
of
whose
minds
are
so
thin
and
aiery
,
that
they
will
not
bear
the
consideration
of
any
thing
,
much
less
of
Religion
;
these
throw
out
their
bitter
sco●fs
,
and
prophane
jests
against
it
.
A
thing
never
permitted
that
I
know
of
in
any
civilized
Nation
in
the
world
;
whatsoever
their
Religion
was
,
the
reputation
of
Religion
was
always
preserved
sacred
:
God
himself
(
saith
Iosephus
)
would
not
suffer
the
Iews
to
speak
evil
of
other
Gods
,
though
they
were
to
destroy
all
those
who
tempted
them
to
the
worship
of
them
.
And
shall
we
suffer
the
most
excellent
and
reasonable
Religion
in
the
world
,
viz.
the
Christian
,
to
be
prophaned
by
the
unhallowed
mouths
of
any
who
will
venture
to
be
damned
,
to
be
accounted
witty
?
if
their
enquiries
were
deeper
,
their
reason
stronger
,
or
their
arguments
more
perswasive
,
than
of
those
who
have
made
it
their
utmost
care
and
business
to
search
into
these
things
,
they
ought
to
be
allowed
a
fair
hearing
;
bu●
for
men
who
pretend
to
none
of
these
things
,
yet
still
to
make
Religion
the
object
of
their
sco●fs
and
raillery
,
doth
not
become
the
gravity
of
a
Nation
professing
wisdom
to
permit
it
,
much
less
the
sobriety
of
a
people
professing
Christianity
.
In
the
mean
time
such
persons
may
know
,
that
wise
men
may
be
argued
out
of
a
Religion
they
own
,
but
none
but
Fools
and
madmen
will
be
droll'd
out
of
it
.
Let
them
first
try
whether
they
can
laugh
men
out
of
their
Estates
,
before
they
attempt
to
do
it
out
of
their
hopes
of
an
Eternal
happiness
.
And
I
am
sure
it
will
be
no
comfort
to
them
in
another
world
,
that
they
were
accounted
Wits
for
deriding
those
miseries
which
they
then
feel
and
smart
under
the
severity
of
:
it
will
be
no
mitigation
of
their
flames
that
they
go
laughing
into
them
;
nor
will
they
endure
them
the
better
because
they
would
not
believe
them
.
But
while
this
is
so
prevailing
a
humour
among
the
vain
men
of
this
Age
and
Nation
,
what
can
we
expect
but
that
God
should
be
remarkable
,
and
severe
judgements
seek
to
make
men
more
serious
in
Religion
;
or
else
make
their
hearts
to
ake
,
and
the●r
joints
to
tremble
,
as
he
did
Belshazzars
,
when
he
could
find
nothing
else
to
carouse
in
but
the
Vessels
of
the
Temple
.
And
when
men
said
in
the
Prophet
Zephany
,
chap.
1.12
.
that
God
neither
did
good
nor
evil
,
presently
it
follows
,
[
](A61631-e6360-b)(a)
(a)
Zeph.
1.13
,
14
,
1●
.
therefore
their
goods
shall
become
a
booty
,
and
their
houses
a
desolation
:
the
day
of
the
Lord
is
near
,
a
day
of
wrath
,
a
day
of
trouble
and
distress
,
a
day
of
wastness
and
desolation
;
as
it
is
with
us
at
this
time
.
Thus
we
see
how
sad
the
parallel
hath
been
not
only
in
the
judgments
of
Isreal
,
but
in
the
sins
likewise
which
have
made
those
judgments
so
severe
.
4.
The
severity
of
the
Judgment
appears
not
only
from
the
Causes
,
but
●rom
the
Author
of
it
.
I
have
overthrown
some
of
you
as
God
overthrew
Sodom
and
Gomorrah
.
God
challenges
the
execution
of
his
Justice
to
himself
,
not
only
in
the
great
day
,
but
in
his
judgment
here
in
the
world
.
[
](A61631-e6470-b)(a)
(a)
Amos
3
6.
Shall
there
be
evil
in
a
City
and
the
Lord
hath
not
done
it
?
When
God
is
pleased
to
punish
men
for
their
sins
,
the
excution
of
his
justice
is
agreeable
to
his
nature
now
,
as
it
will
be
at
the
end
of
the
world
.
We
all
know
that
he
may
do
it
if
he
please
,
and
he
hath
told
us
,
that
he
doth
and
will
do
it
;
and
we
know
withal
,
that
without
such
remarkable
severities
,
the
world
will
hardly
be
kept
in
any
awe
of
him
.
We
do
not
●ind
that
love
doth
so
much
in
the
World
as
Fear
doth
,
there
being
so
very
few
persons
of
tractable
and
ingenuous
spirits
.
It
is
true
of
too
many
,
what
[
](A61631-e6520-b)(a)
(a)
Lact.
l.
2.
c.
11.
Lactantius
ob●erves
of
the
Romans
,
Nunquam
Dei
meminerunt
,
nisi
dum
in
malis
sunt
,
they
seldom
think
of
God
,
but
when
they
are
afraid
of
him
.
And
there
is
not
only
this
reason
as
to
particular
persons
why
God
should
punish
them
,
but
there
is
a
greater
as
to
Communities
,
and
Bodies
of
men
;
for
although
God
suffers
wicked
men
to
escape
punishment
here
,
as
he
often
doth
,
yet
he
is
sure
not
to
do
it
in
the
life
to
come
;
but
Communities
of
men
can
never
be
punished
but
in
this
World
;
and
therefore
the
Justice
o●
God
doth
often
discover
it self
in
these
common
calamities
,
to
keep
the
World
in
subjection
to
him
,
and
to
let
men
see
that
neither
the
multitude
of
their
Associates
,
nor
the
depth
of
their
Designs
,
nor
the
subtilty
of
their
Councils
can
secure
them
from
the
omnipotent
arm
of
Divine
Justice
,
when
he
hath
determined
to
visit
their
transgressions
with
rods
,
and
their
iniquities
with
stripes
.
But
when
he
doth
all
this
,
yet
his
loving
kindness
doth
he
not
utterly
take
from
them
:
for
in
the
midst
of
all
his
Judgements
he
is
pleased
to
remember
Mercy
;
of
which
we
have
a
remarkable
instance
in
the
Text
,
for
when
God
was
overthrowing
Cities
,
yet
he
pluckt
the
Inhabitants
as
fire
brands
out
of
the
burning
:
and
so
I
come
from
the
severity
of
God
▪
2.
To
the
mixture
or
his
Mercy
in
it
.
And
ye
were
as
a
fire
brand
pluckt
out
of
the
burning
.
That
notes
two
things
,
the
nearness
they
were
in
to
the
danger
,
and
the
unexpectedness
of
their
deliverance
out
of
it
.
1.
The
nearness
they
were
in
to
the
danger
,
quasi
torris
,
cujus
jam
magna
pars
absumpta
est
,
as
some
Paraphrase
it
;
like
a
brand
,
the
greatest
part
of
which
is
already
consumed
by
Fire
;
which
shews
the
difficulty
of
their
escaping
.
So
Ioshua
is
said
to
be
a
brand
pluckt
out
of
the
●ire
,
Zech.
3.2
.
And
to
this
St.
Hierom
upon
this
place
,
applies
that
difficult
passage
,
1
Cor.
3.15
.
they
shall
be
saved
,
but
so
as
by
Fire
,
noting
the
greatness
of
the
danger
they
were
in
,
and
how
hardly
they
should
escape
.
And
are
not
a●l
the
Inhabitants
of
this
City
,
and
all
of
us
in
the
Suburbs
of
the
other
,
whose
houses
escaped
so
near
the
flames
,
as
Firebrands
pluckt
out
of
the
burning
?
When
the
fire
came
on
in
its
rage
and
fury
,
as
though
it
would
in
a
short
time
have
devoured
all
before
it
,
that
not
only
this
whole
City
,
but
so
great
a
part
of
the
Suburbs
of
the
other
should
escape
ununtouched
,
is
(
all
circumstances
considered
)
a
wonderful
expression
of
the
kindness
o●
God
to
us
in
the
midst
of
so
much
severity
.
If
he
had
suffered
the
Fire
to
go
on
to
have
consumed
the
remainder
of
our
Churches
and
Houses
,
and
laid
this
City
even
with
the
o●her
in
one
continued
heap
of
ruines
,
we
must
have
said
,
Iust
art
thou
,
O
Lord
,
and
righteous
in
all
thy
judgments
.
We
ought
rather
to
have
admired
his
patience
in
f●aring
us
so
long
,
than
complain
of
this
●igour
of
his
Justice
in
punishing
us
at
last
;
but
in●●ead
of
that
he
hath
given
us
occasion
this
day
,
with
the
three
Children
in
the
fiery
Furnace
,
to
praise
him
in
the
midst
of
the
flames
.
For
even
the
Inhabitants
of
London
themselves
who
have
suffered
most
in
this
calamity
,
have
cause
to
acknowledge
the
mercy
of
God
towards
them
,
that
they
are
escaped
themselves
;
though
it
be
(
as
the
Iews
report
of
Ioshua
the
High-●riest
,
when
thrown
into
the
fire
by
the
Chaldeans
)
with
their
cloaths
burnt
about
them
.
Though
their
habitations
be
consumed
,
and
their
losses
otherwise
may
be
too
great
,
yet
that
in
the
midst
of
so
much
danger
by
the
flames
,
and
the
press
of
people
,
so
very
few
should
suffer
the
loss
of
their
lives
,
ought
to
be
owned
by
them
and
us
as
a
miraculous
Providence
of
God
towards
them
.
And
therefore
not
unto
us
,
not
unto
us
,
but
to
his
holy
Name
be
the
praise
of
so
great
a
preservation
in
the
midst
of
so
heavy
a
Judgment
.
2.
The
unexpectedness
of
such
a
deliverance
;
they
are
not
saved
by
their
own
skill
and
counsel
,
nor
by
their
strength
and
industry
,
but
by
him
who
by
his
mighty
hand
did
pluck
them
as
fire
brands
out
of
the
burning
.
Though
we
own
the
justice
of
God
in
the
calamities
of
this
day
,
let
us
not
forget
his
mercy
in
what
he
hath
unexpectedly
rescued
from
the
fury
of
the
flames
;
that
the
Royal
Palaces
of
our
Gracious
Soveraign
,
the
residence
of
the
Nobility
,
the
Houses
of
Parliament
,
the
Courts
of
Iudicature
,
the
place
where
we
are
now
assembled
,
and
●everal
others
of
the
same
nature
,
with
other
places
and
habitations
to
receive
those
who
were
burnt
out
of
their
own
,
stand
at
this
day
untouched
with
the
fire
(
and
long
may
they
continue
so
)
ought
chiefly
to
be
ascribed
to
the
power
and
goodness
of
that
God
,
who
not
only
commands
the
raging
of
the
Sea
,
and
the
madness
of
the
People
,
but
whom
the
winds
and
the
flames
obey
.
Although
enough
in
a
due
subordination
to
Divine
Providence
can
never
be
attributed
to
the
mighty
care
and
industry
of
our
most
Gracious
Sovereign
,
and
his
Royal
Highness
,
who
by
their
presence
and
incouragement
inspired
a
new
life
and
vigour
into
the
sinking
spirits
of
the
Citizens
,
whereby
God
was
pleased
so
far
to
succeed
their
endeavours
,
that
a
stop
was
put
to
the
fury
of
the
fire
in
such
places
where
it
was
as
likely
to
have
prevailed
,
as
in
any
parts
of
the
City
consumed
by
it
.
O
let
us
not
then
frustrate
the
design
of
so
much
severity
mixed
with
so
great
mercy
:
let
it
never
be
said
,
that
neither
Judgments
nor
Kindness
will
work
upon
us
:
that
neither
our
deliverance
from
the
Pestilence
which
walks
in
darkness
,
nor
from
the
flames
which
shine
as
the
noon-day
,
will
awaken
us
from
that
Lethargy
and
security
we
are
in
by
our
sins
:
but
let
God
take
what
course
he
pleases
with
us
,
we
are
the
same
incorrigible
people
still
that
ever
we
were
.
For
we
have
cause
enough
for
our
mourning
and
lamentation
this
day
,
(
if
God
had
not
sent
new
calamities
upon
us
)
that
we
were
no
better
for
those
we
had
undergone
before
.
We
have
surfeited
with
mercies
,
and
grown
sick
of
the
kindness
of
Heaven
to
us
,
and
when
God
hath
made
us
smart
for
ou●
fulness
and
wantonness
,
then
we
grew
sullen
and
murmured
and
disputed
against
providence
,
and
were
willing
to
do
any
thing
but
repent
of
our
sins
,
and
reform
our
lives
.
It
is
not
many
years
since
God
blessed
us
with
great
and
undeserved
blessings
,
which
we
then
thought
our selves
very
thankful
for
;
but
if
we
had
been
really
so
,
we
should
never
have
provoked
him
who
bestowed
those
favours
upon
us
in
so
great
a
degree
as
we
have
done
since
.
Was
this
our
requital
to
him
for
restoring
our
Sovereign
,
to
rebel
the
more
against
Heaven
?
Was
this
our
thankfulness
,
for
removing
the
disorders
of
Church
and
State
,
to
bring
them
into
our
lives
?
Had
we
no
other
way
of
trying
the
continuance
of
Gods
goodness
to
us
,
but
by
exercising
his
patience
by
our
greater
provocations
?
As
though
we
had
resolved
to
let
the
world
see
,
there
could
be
a
more
unthankful
and
disobedient
people
than
the
Iews
had
been
.
Thus
we
sinned
with
as
much
security
and
confidence
,
as
though
we
had
blinded
the
eyes
,
or
bribed
the
justice
,
or
commanded
the
power
of
Heaven
.
When
God
of
a
sudden
like
one
highly
provoked
drew
forth
the
sword
of
his
destroying
Angel
,
and
by
it
cut
off
so
many
thousands
in
the
midst
of
us
:
Then
we
fell
upon
our
knees
,
and
begg'd
the
mercy
of
Heaven
,
that
our
lives
might
be
spared
,
that
we
might
have
time
to
amend
them
:
but
no
sooner
did
our
fears
abate
,
but
our
devotion
did
so
too
,
we
had
soon
forgotten
the
promises
we
made
in
the
day
of
our
distress
,
and
I
am
afraid
it
is
at
this
day
too
true
of
us
which
is
said
in
the
Revelations
of
those
who
had
escaped
the
several
plagues
which
so
many
had
been
destroyed
by
.
[
](A61631-e7660-b)(a)
(a)
Rev.
9.20
.
And
the
rest
of
the
men
which
were
not
killed
by
these
Plagues
,
yet
repented
not
of
the
work
of
their
hands
.
For
if
we
had
not
greedily
suckt
in
again
the
poyson
we
had
only
laid
down
while
we
were
begging
for
our
lives
,
if
we
had
not
returned
with
as
great
fury
and
violence
as
ever
to
our
former
lusts
,
the
removing
of
one
Judgment
had
not
been
as
it
were
only
to
make
way
for
the
coming
on
of
another
.
For
the
grave
seemed
to
close
up
her
mouth
,
and
death
by
degrees
to
withdraw
himself
,
that
the
Fire
might
come
upon
the
Stage
,
to
act
its
part
too
in
the
Tragedy
our
sins
have
made
among
us
:
and
I
pray
God
this
may
be
the
last
Act
of
it
.
Let
us
not
then
provoke
God
to
find
out
new
methods
of
vengeance
,
and
make
experiments
upon
us
of
what
other
unheard
of
severities
may
do
for
our
cure
.
But
let
us
rather
meet
God
now
by
our
repentance
,
and
returning
to
him
,
by
our
serious
humiliation
for
our
former
sins
,
and
our
stedfast
resolutions
to
return
no
more
to
the
practice
of
them
.
That
,
that
much
more
dangerous
infection
of
our
souls
may
be
cured
as
well
as
that
of
our
bodies
,
that
the
impure
flames
which
burn
within
may
be
extinguished
,
that
all
our
luxuries
may
be
retrenched
,
our
debaucheries
punished
,
our
vanities
taken
away
,
our
careless
indifferency
in
Religion
turned
into
a
greater
seriousness
both
in
the
profession
and
the
practice
of
it
.
So
will
God
make
us
a
happy
and
prosperous
,
when
he
finds
us
a
more
righteous
and
holy
Nation
.
So
will
God
succeed
all
your
endeavours
for
the
honour
and
interest
of
that
people
whom
you
represent
.
So
may
he
add
that
other
Title
to
the
rest
of
those
you
have
deserved
for
your
Countries
good
,
to
make
you
Repairers
of
the
breaches
of
the
City
as
well
as
of
the
Nation
,
and
Restorers
of
paths
to
dwell
in
:
So
may
that
City
which
now
sits
solitary
like
a
Widow
,
have
her
tears
wiped
off
,
and
her
beauty
and
comeliness
restored
unto
her
.
Yea
,
so
may
her
present
ruines
,
in
which
she
now
lies
buried
,
be
only
the
fore-runners
of
a
more
joyful
resurrection
.
In
which
,
though
the
body
may
remain
the
same
,
the
qualities
may
be
so
altered
,
that
its
present
desolation
may
be
the
only
putting
off
its
former
inconveniences
,
weakness
,
and
deformities
,
that
it
may
rise
with
greater
glory
,
strength
and
proportion
:
and
to
all
her
other
qualities
,
may
that
of
incorruption
be
added
too
,
at
least
till
the
general
Conflagration
.
And
I
know
your
great
Wisdom
and
Iustice
will
take
care
,
that
those
who
have
suffered
by
the
ruines
,
may
not
likewise
suffer
by
the
rising
of
it
,
that
the
glory
of
the
City
may
not
be
laid
upon
the
tears
of
the
Orphans
and
Widows
,
but
that
its
foundations
may
be
setled
upon
Justice
and
Piety
.
That
there
be
no
complaining
in
the
Streets
for
want
of
Righteousness
,
nor
in
the
City
for
want
of
Churches
,
nor
in
the
Churches
for
want
of
a
setled
maintenance
.
That
those
who
attend
upon
the
se●vice
or
God
in
them
may
never
be
tempted
to
betray
their
Consciences
to
gain
a
livelihood
,
nor
to
comply
with
the
factious
humours
of
men
,
that
they
may
be
able
to
live
among
them
.
And
thus
when
the
City
through
the
blessing
of
Heaven
shall
be
built
again
,
may
it
be
a
Habitation
of
Holiness
towards
God
,
of
Loyalty
towards
our
Gracious
King
and
his
Successors
,
of
Iustice
and
Righteousness
towards
Men
,
of
Sobriety
,
and
Peace
,
and
Vnity
among
all
the
Inhabitants
,
till
not
Cities
and
Countries
only
,
but
the
world
and
time
it self
shall
be
no
more
.
Which
God
of
his
infinite
mercy
grant
through
the
merits
and
mediation
of
his
Son
,
to
whom
with
the
Father
and
Eternal
Spirit
,
be
all
Honour
and
Glory
for
evermore
.
SERMON
II.
Preached
before
the
KING
,
MARCH
.
13.
1666
/
7.
Prov.
XIV
.
IX
.
Fools
make
a
mock
at
Sin
.
WHEN
God
by
his
infinite
Wisdom
had
contrived
,
and
by
a
Power
and
Goodness
,
as
infinite
as
his
Wisdom
,
had
perfected
the
the
creation
of
the
visible
world
,
there
seemed
to
be
nothing
wanting
to
the
glory
of
it
,
but
a
creature
endued
with
reason
and
understanding
,
which
might
comprehend
the
design
of
his
wisdom
,
enjoy
the
benefits
of
his
goodness
,
and
employ
it self
in
the
celebration
of
his
power
.
The
Beings
purely
intellectual
were
too
highly
raised
by
their
own
order
and
creation
,
to
be
the
Lords
of
this
inferiour
world
:
and
those
whose
natures
could
reach
no
higher
than
the
objects
of
sense
,
were
not
capable
of
discovering
the
glorious
perfections
of
the
great
Creator
:
and
therefore
could
not
be
the
fit
Instruments
of
his
praise
and
service
.
But
a
conjunction
of
both
these
together
was
thought
necessary
to
make
up
such
a
sort
of
Being
,
which
might
at
once
command
this
lower
world
,
and
be
the
servants
of
him
who
made
it
.
Not
as
though
this
great
fabrick
of
the
world
were
merely
raised
for
man
to
to
please
his
fancy
in
the
contemplation
of
it
,
or
to
exercise
his
dominion
over
the
creatures
designed
for
his
use
and
service
:
but
that
by
frequent
reflections
on
the
Author
of
his
being
,
and
the
effects
of
his
power
and
goodness
he
might
be
brought
to
the
greatest
love
and
admiration
of
him
.
So
that
the
most
natural
part
of
Religion
lies
in
the
grateful
acknowledgements
we
owe
to
that
excellent
and
supream
Being
,
who
hath
shewed
so
particular
a
kindness
to
man
in
the
Creation
and
Government
of
the
world
.
Which
was
so
great
and
unexpressible
,
that
some
have
thought
,
it
was
not
so
much
pride
and
affectation
of
a
greater
height
,
as
envy
at
the
felicity
and
power
of
mankind
,
which
was
the
occasion
of
the
fall
of
the
Apostate
spirits
.
But
whether
or
no
the
state
of
man
were
occasion
enough
for
the
envy
of
the
Spirits
above
;
we
are
sure
the
kindness
of
Heaven
was
so
great
in
it
,
as
could
not
but
lay
an
indispensable
obligation
on
all
mankind
to
perpetual
gratitude
and
obedience
.
For
it
is
as
easie
to
suppose
,
that
affronts
and
injuries
are
the
most
suitable
returns
for
the
most
obliging
favours
,
that
the
first
duty
of
a
Child
should
be
to
destroy
his
Parents
;
that
to
be
thankful
for
kindnesses
received
,
were
to
commit
the
unpardonable
sin
;
as
that
man
should
receive
his
being
and
all
the
the
blessings
which
attend
it
from
God
,
and
not
be
bound
to
the
most
universal
obedience
to
him
.
And
as
the
reflection
on
the
Author
of
his
being
,
leads
him
to
the
acknowledgment
of
his
duty
towards
God
,
so
the
consideration
of
the
design
of
it
,
will
more
easily
acquaint
him
with
the
nature
of
that
duty
which
is
expected
from
him
.
Had
man
been
designed
only
to
act
a
short
part
here
in
the
world
,
all
that
had
been
required
of
him
,
had
been
only
to
express
his
thankfulness
to
God
for
his
being
,
and
the
comforts
of
it
:
the
using
all
means
for
the
due
preservation
of
himself
;
the
doing
nothing
beneath
the
dignity
of
humane
nature
,
nothing
injurious
to
those
who
were
of
the
same
nature
with
himself
;
but
since
he
is
designed
for
greater
and
nobler
ends
,
and
his
present
state
,
is
but
a
state
of
tryal
,
in
order
to
future
happiness
and
misery
;
the
reason
of
good
and
evil
is
not
to
be
taken
merely
from
his
present
,
but
from
the
respect
,
which
things
have
to
that
eternal
state
he
is
designed
for
.
From
whence
it
follows
,
that
the
differences
of
good
and
evil
are
rooted
in
the
nature
of
our
beings
,
and
are
the
necessary
consequents
of
our
relation
to
God
,
and
each
other
,
and
our
expectations
of
a
future
life
.
And
therefore
according
to
these
measures
,
the
estimation
of
men
in
the
world
hath
been
while
they
did
preserve
any
veneration
for
God
or
themselves
.
Wisdom
and
folly
was
not
measured
so
much
by
the
subtilty
and
and
curiosity
of
mens
speculations
,
by
the
fineness
of
their
thoughts
,
or
the
depth
of
their
designs
,
as
by
their
endeavours
to
hold
up
the
dignity
of
mankind
;
by
their
piety
and
devotion
towards
God
;
by
their
sobriety
and
due
Government
of
their
actions
;
by
the
equality
and
justice
,
the
charity
and
kindness
of
their
dealings
to
one
another
.
Wisdom
was
but
another
name
for
goodness
,
and
folly
for
sin
;
then
it
was
a
mans
glory
to
be
religious
;
and
to
be
prophane
and
vitious
,
was
to
be
base
and
mean
:
then
there
were
no
Gods
worshipped
because
they
were
bad
,
nor
any
men
disgraced
because
they
were
good
.
Then
there
were
no
Temples
erected
to
the
meanest
passions
of
humane
nature
,
nor
men
became
Idolaters
to
their
own
infirmities
.
Then
to
be
betrayed
into
sin
,
was
accounted
weakness
;
to
contrive
it
,
dishonour
and
baseness
;
to
justifie
and
defend
it
,
infamy
and
reproach
;
to
make
a
mock
at
it
,
a
mark
of
the
highest
folly
and
incorrigibleness
.
So
the
Wise
man
in
the
words
of
the
Text
assures
us
,
that
they
are
Fools
,
and
those
of
the
highest
rank
and
degree
of
folly
,
who
make
a
mock
at
sin
.
It
is
well
for
us
in
the
Age
we
live
in
,
that
we
have
the
judgment
of
former
ages
to
appeal
to
,
and
of
those
persons
in
them
whose
reputation
for
wisdom
is
yet
unquestionable
.
For
otherwise
we
might
be
born
down
by
that
spightful
enemy
to
all
vertue
and
goodness
,
the
impudence
of
such
,
who
it
is
hard
to
say
,
whether
they
shew
it
more
in
commiting
sin
,
or
in
defending
it
.
Men
whose
manners
are
so
bad
,
that
scarce
any
thing
can
be
imagined
worse
,
unless
it
be
the
wit
they
use
to
excuse
them
with
.
Such
who
take
the
measure
of
mans
perfections
downwards
,
and
the
nearer
they
approach
to
beasts
,
the
more
they
think
themselves
to
act
like
men
.
No
wonder
then
,
if
among
such
as
these
the
differences
of
good
and
evil
be
laughed
at
,
and
no
sin
be
thought
so
unpardonable
,
as
the
thinking
that
there
is
any
at
all
.
Nay
,
the
utmost
they
will
allow
in
the
description
of
Sin
,
is
,
that
it
is
a
thing
that
some
live
by
declaiming
against
,
and
others
cannot
live
without
the
practice
of
.
But
is
the
Chair
of
Scorners
at
last
proved
the
only
chair
of
Infallibility
?
Must
those
be
the
standard
of
mankind
,
who
seem
to
have
little
left
of
humane
nature
,
but
laughter
and
the
shape
of
men
?
Do
they
think
that
we
are
all
become
such
fools
to
take
scoffs
for
arguments
,
and
raillery
for
demonstrations
?
He
knows
nothing
at
all
of
goodness
,
that
knows
not
that
it
is
much
more
easie
to
laugh
at
it
,
than
to
practise
it
;
and
it
were
worth
the
while
to
make
a
mock
at
sin
,
if
the
doing
so
would
make
nothing
of
it
.
But
the
nature
of
things
does
not
vary
with
the
humours
of
men
;
sin
becomes
not
at
all
the
less
dangerous
because
men
have
so
little
Wit
to
think
it
so
;
nor
Religion
the
less
excellent
and
adantagious
to
the
world
,
because
the
greatest
enemies
of
that
are
so
much
to
themselves
too
,
that
they
have
learnt
to
despise
it
.
But
although
that
scorns
to
be
defended
by
such
weapons
whereby
her
enemies
assault
her
,
(
nothing
more
unbecoming
the
Majesty
of
Religion
,
than
to
make
it self
cheap
,
by
making
others
laugh
)
yet
if
they
can
but
obtain
so
much
of
themselves
to
attend
with
patience
to
what
is
serious
,
there
may
be
yet
a
possibility
of
perswading
them
,
that
no
fools
are
so
great
as
those
who
laugh
themselves
into
misery
,
and
none
so
certainly
do
so
,
as
those
who
make
a
mock
at
sin
.
But
if
our
authority
be
too
mean
and
contemptible
to
be
relied
on
,
in
a
matter
wherein
they
think
us
so
much
concerned
(
and
so
I
hope
we
are
to
prevent
the
ruine
of
mens
souls
)
we
dare
with
confidence
appeal
to
the
general
sense
of
mankind
in
the
matter
of
our
present
debate
.
Let
them
name
but
any
one
person
in
all
the
monuments
of
former
ages
,
to
whom
but
the
bare
suspicion
of
Vice
was
not
a
diminution
to
an
esteem
that
might
otherwise
have
been
great
in
the
world
.
And
if
the
bare
suspicion
would
do
so
much
among
even
the
more
rude
and
barbarous
Nations
,
what
would
open
and
professed
wickedness
do
among
the
more
knowing
and
civil
?
Humane
nature
retains
an
abhorrency
of
sin
,
so
far
that
it
is
impossible
for
men
to
have
the
same
esteem
of
those
who
are
given
over
to
all
manner
of
wickedness
,
though
otherwise
of
great
sharpness
of
wit
,
and
of
such
whose
natural
abilities
may
not
exceed
the
other
,
but
yet
do
govern
their
actions
according
to
the
strict
rules
of
Religion
and
Vertue
.
And
the
general
sense
of
mankind
cannot
be
by
any
thing
better
known
,
than
by
an
universal
consent
of
men
,
as
to
the
wa●s
whereby
they
express
their
value
and
esteem
of
others
.
What
they
all
agree
on
as
the
best
character
of
a
person
worthy
to
be
loved
and
honoured
,
we
may
well
think
is
the
most
agreeable
to
humane
nature
;
and
what
is
universally
thought
a
disparagement
to
the
highest
accomplishments
,
ought
to
be
looked
on
as
the
disgrace
and
imperfection
of
it
.
Did
ever
any
yet
,
though
never
so
wicked
and
profane
themselves
,
seriously
commend
another
person
for
his
rudeness
and
debaucheries
?
Was
any
mans
lust
or
intemperance
ever
reckoned
among
the
Titles
of
his
honour
?
Who
ever
yet
raised
Trophies
to
his
vices
,
or
thought
to
perpetuate
his
memory
by
the
glory
of
them
?
Where
was
it
ever
known
,
that
sobriety
and
temperance
,
justice
and
charity
were
thought
the
marks
of
reproach
and
infamy
?
Who
ever
suffered
in
their
reputation
by
being
thought
to
be
really
good
?
Nay
,
it
is
so
far
from
it
,
that
the
most
wicked
persons
do
inwardly
esteem
them
whether
they
will
or
no.
By
which
we
see
,
that
even
in
this
lapsed
and
degenerate
condition
of
mankind
,
it
is
only
goodness
which
gains
true
honour
and
esteem
,
and
nothing
doth
so
effectually
blast
a
growing
reputation
,
as
wickedness
and
vice
.
But
if
it
be
thus
with
the
generality
of
men
,
who
were
never
yet
thought
to
have
too
much
partiality
towards
goodness
,
we
may
much
more
easily
find
it
among
those
,
who
have
had
a
better
ground
for
the
reputation
of
their
wisdom
,
than
the
meer
vogue
of
the
people
.
He
who
was
pronounced
by
the
Heathen
Oracle
,
to
be
the
wisest
among
the
Greeks
,
was
the
person
who
brought
down
Philosophy
from
the
obscure
and
uncertain
speculations
of
Nature
,
and
in
all
his
discourses
recommended
Vertue
as
the
truest
Wisdom
.
And
he
among
the
Iews
,
whose
[
](A61631-e8650-b)(a)
(a)
1
Kin.
4.29
,
30
,
31.
soul
was
as
large
as
the
sand
on
the
Sea-shore
,
whose
wisdom
out-went
that
of
all
the
persons
of
his
own
or
future
Ages
,
writes
a
Book
on
purpose
to
perswade
men
,
that
there
is
no
real
wisdom
,
but
to
fear
God
and
keep
his
Commandments
:
that
sin
is
the
greatest
folly
,
and
the
meaner
apprehensions
men
have
of
it
,
the
more
they
are
infatuated
by
the
temptations
to
it
.
But
as
there
are
degrees
of
sinning
,
so
there
are
of
folly
in
it
.
Some
sin
with
a
blushing
Countenance
,
and
a
trembling
Conscience
;
they
sin
,
but
yet
they
are
afraid
to
sin
,
but
in
the
act
of
it
they
condemn
themselves
for
what
they
do
;
they
sin
,
but
with
confusion
in
their
faces
,
with
horror
in
their
minds
,
and
an
earthquake
in
their
Consciences
:
though
the
condition
of
such
persons
be
dangerous
,
and
their
unquietness
shews
the
greatness
of
their
folly
,
yet
because
these
twitches
of
Conscience
argue
there
are
some
quick
touches
left
of
the
sence
of
good
and
evil
,
their
case
is
not
desperate
,
nor
their
condition
incurable
:
But
there
are
others
who
despise
these
as
the
reproach
of
the
School
of
Wickedness
,
because
they
are
not
yet
attained
to
those
heights
of
impiety
which
they
glory
in
:
such
who
have
subdued
their
Consciences
much
easier
than
others
do
their
sins
;
who
have
almost
worn
out
all
the
impressions
of
the
work
of
the
Law
written
in
their
hearts
;
who
not
only
make
a
practice
,
but
a
boast
of
sin
,
and
defend
it
with
as
much
greediness
as
they
commit
it
:
these
are
the
men
,
whose
folly
is
manifest
to
all
men
but
themselves
;
and
surely
,
since
these
are
the
men
,
whom
Solomon
in
the
words
of
the
Text
describes
,
(
1.
)
By
their
character
,
as
Fools
,
and
,
(
2.
)
By
the
instance
of
their
folly
,
in
making
a
mock
at
sin
;
We
may
have
not
only
the
liberty
to
use
,
but
(
1.
)
To
prove
,
that
Name
of
reproach
to
be
due
unto
them
;
and
(
2.
)
To
shew
the
reasonableness
of
fastning
it
upon
them
,
because
they
make
a
mock
at
sin
.
But
before
I
come
more
closely
to
pursue
that
,
it
will
be
necessary
to
consider
another
sence
of
these
words
caused
by
the
ambiguity
of
the
Hebrew
Verb
,
which
sometimes
signifies
to
deride
and
scorn
,
sometimes
to
plead
for
,
and
excuse
a
thing
with
all
the
arts
of
Rhetorick
(
thence
the
word
for
Rhetorick
is
derived
from
the
Verb
here
used
)
according
to
which
sense
,
it
notes
all
the
plausible
pretences
and
subtle
extenuations
which
wicked
men
use
in
defence
of
their
evil
actions
.
For
as
if
men
intended
to
make
some
recompence
for
the
folly
they
betray
in
the
acts
of
sin
,
by
the
wit
they
employ
in
the
pleading
for
them
,
there
is
nothing
they
shew
more
industry
and
care
in
,
than
in
endeavouring
to
baffle
their
own
Consciences
,
and
please
themselves
in
their
folly
,
till
death
and
eternal
●lames
awaken
them
.
That
we
may
not
therefore
seem
to
beg
all
wicked
men
for
Fools
,
till
we
have
heard
what
they
have
to
say
for
themselves
,
we
shall
first
examine
the
reasonableness
of
their
fairest
Pleas
for
their
evil
actions
,
before
we
make
good
the
particular
impeachment
of
folly
against
them
.
There
are
three
ways
especially
whereby
they
seek
to
jus●ifie
themselves
;
by
laying
the
blame
of
all
their
evil
actions
,
either
upon
the
fatal
necessity
of
all
events
,
the
unavoidable
frailty
of
humane
nature
,
or
the
impossibility
of
keeping
the
Laws
of
Heaven
:
But
that
none
of
these
will
serve
to
excuse
them
from
the
just
imputation
of
folly
,
is
our
present
business
to
discover
.
1.
The
fatal
necessity
of
all
humane
actions
.
Those
who
upon
any
other
terms
are
unwilling
willing
enough
to
own
either
God
or
Providence
,
yet
if
they
can
but
make
these
serve
their
turn
to
justifie
their
sins
by
,
their
quarrel
against
them
then
ceaseth
,
as
being
much
more
willing
that
God
should
bear
the
blame
of
their
sins
,
than
themselves
.
But
yet
the
very
fears
of
a
Deity
suggest
so
many
dreadful
thoughts
of
his
Majesty
,
Iustice
,
and
Power
,
that
they
are
very
well
contented
to
have
him
wholly
left
out
:
and
then
to
suppose
Man
to
be
a
meer
Engine
,
that
is
necessarily
moved
by
such
a
train
and
series
of
causes
,
that
there
is
no
action
how
bad
soever
that
is
done
by
him
,
which
it
was
any
more
possible
for
him
not
to
have
done
,
than
for
the
fire
not
to
burn
when
it
pleases
.
If
this
be
true
,
farewel
all
the
differences
of
good
and
evil
in
mens
actions
;
farewel
all
expectations
of
future
rewards
and
punishments
;
Religion
becomes
but
a
meer
name
,
and
righteousness
but
an
art
to
live
by
.
But
it
is
with
this
,
as
it
is
with
the
other
arguments
they
use
against
Religion
;
there
is
something
within
,
which
checks
and
controlls
them
in
what
they
say
:
and
that
inward
remorse
of
Conscience
,
which
such
men
sometimes
feel
in
their
evil
actions
(
when
conscience
is
forced
to
recoil
by
the
foulness
of
them
)
doth
effectually
confute
their
own
hypothesis
;
and
makes
them
not
believe
those
actions
to
be
necessary
,
for
which
they
suffer
so
much
in
themselves
because
they
knew
they
did
them
freely
.
Or
it
is
as
fatal
for
man
to
believe
himself
free
when
he
is
not
so
,
as
it
is
for
him
to
act
when
his
choice
is
determined
?
but
what
series
of
causes
is
there
that
doth
so
necessarily
impose
upon
the
common
sense
of
all
mankind
;
It
seems
very
strange
,
that
man
should
have
so
little
sense
of
his
own
interest
to
be
still
necessitated
to
the
worst
of
actions
,
and
yet
torment
himself
with
the
thoughts
that
he
did
them
freely
.
Or
is
it
only
the
freedom
of
action
,
and
not
of
choice
,
that
men
have
an
experience
of
within
themselves
?
But
surely
,
however
men
may
subtilly
dispute
of
the
difference
between
these
two
,
no
man
would
ever
believe
himself
to
be
free
in
what
he
does
,
unless
he
first
thought
himself
to
be
so
,
in
what
he
determines
?
And
if
we
suppose
man
to
have
as
great
a
freedom
of
choice
in
all
his
evil
actions
(
which
is
the
liberty
we
are
now
speaking
of
)
as
any
persons
assert
or
contend
for
,
we
cannot
suppose
that
he
should
have
a
greater
experience
of
it
,
than
now
he
hath
.
So
that
either
it
is
impossible
for
man
to
know
when
his
choice
is
free
;
or
if
it
may
be
known
,
the
constant
experience
of
all
evil
men
in
the
world
will
testifie
,
that
it
is
so
now
.
Is
it
possible
for
the
most
intemperate
person
to
believe
,
when
the
most
pleasing
temptations
to
lust
or
gluttony
are
presented
to
him
,
that
no
consideration
whatever
could
restrain
his
appetite
,
or
keep
him
from
the
satisfaction
of
his
brutish
inclinations
?
Will
not
the
sudden
,
though
groundless
apprehension
of
poyson
in
the
Cup
,
make
the
Drunkards
heart
to
ake
,
and
hand
to
tremble
,
and
to
let
fall
the
supposed
fatal
mixture
in
the
midst
of
all
his
jollity
and
excess
?
How
often
have
persons
who
have
designed
the
greatest
mischief
to
the
lives
and
fortunes
of
others
,
when
all
opportunities
have
fallen
out
beyond
their
expectation
for
accomplishing
their
ends
,
through
some
sudden
thoughts
which
have
surprized
them
,
almost
in
the
very
act
,
been
diverted
from
their
intended
purposes
?
Did
ever
any
yet
imagine
that
the
charms
of
beauty
and
allurements
of
lust
were
so
irresistible
,
that
if
men
knew
before-hand
they
should
surely
dye
in
the
embraces
of
an
adulterous
bed
,
they
could
not
yet
withstand
the
temptations
to
it
?
If
then
some
considerations
,
which
are
quite
of
another
nature
from
all
the
objects
which
are
presented
to
him
,
may
quite
hinder
the
force
and
efficacy
of
them
upon
the
mind
of
man
(
as
we
see
in
Ioseph's
resisting
the
importunate
Caresses
of
his
Mistress
)
what
reason
can
there
be
to
imagine
that
man
is
a
meer
machine
moved
only
as
outward
objects
determine
him
?
And
if
the
considerations
of
present
fear
and
danger
may
divert
men
from
the
practice
of
evil
actions
,
shall
not
the
far
more
weighty
considerations
of
eternity
have
at
least
an
equal
,
if
not
a
far
greater
power
and
efficacy
upon
mens
minds
,
to
keep
them
from
everlasting
misery
?
Is
an
immortal
soul
and
the
eternal
happiness
of
it
so
mean
a
thing
in
our
esteem
and
value
,
that
we
will
not
deny
our selves
those
sensual
pleasures
for
the
sake
of
that
which
we
would
renounce
for
some
present
danger
?
Are
the
flames
of
another
world
such
painted
fires
,
that
they
deserve
only
to
be
laughed
at
,
and
not
seriously
considered
by
us
?
Fond
man
!
art
thou
only
free
to
ruine
and
destroy
thy self
?
a
strange
fatality
indeed
,
when
nothing
but
what
is
mean
and
trivial
shall
determine
thy
choice
!
when
matters
of
the
highest
moment
are
therefore
less
regarded
,
because
they
are
such
.
Hast
thou
no
other
plea
for
thy self
,
but
that
thy
sins
were
fatal
?
thou
hast
no
reason
then
to
believe
but
that
thy
misery
shall
be
so
too
.
But
if
thou
ownest
a
God
and
Providence
,
assure
thy self
that
justice
and
righteousness
are
not
meer
Titles
of
his
Honour
,
but
the
real
properties
of
his
nature
.
And
he
who
hath
appointed
the
rewards
and
punishments
of
the
great
day
,
will
then
call
the
sinner
to
account
,
not
only
for
all
his
other
sins
,
but
for
offering
to
lay
the
imputation
of
them
upon
himself
.
For
if
the
greater
abhorrency
of
mens
evil
ways
,
the
rigour
of
his
laws
,
the
severity
of
his
judgments
,
the
exactness
of
his
justice
,
the
greatest
care
used
to
reclaim
men
from
their
sins
,
and
the
highest
assurance
,
that
he
is
not
the
cause
of
their
ruine
,
may
be
any
vindication
of
the
holiness
of
God
now
,
and
his
justice
in
the
life
to
come
;
we
have
the
greatest
reason
to
lay
the
blame
of
all
our
evil
actions
upon
our selves
,
as
to
attribute
the
glory
of
all
our
good
unto
himself
alone
.
2.
The
frailty
of
humane
Nature
:
those
who
find
themselves
to
be
free
enough
to
do
their
souls
mischief
,
and
yet
continue
still
in
the
doing
of
it
,
find
nothing
more
ready
to
plead
for
themselves
,
than
the
unhappiness
of
mans
composition
,
and
the
degenerate
state
of
the
world
.
If
God
had
designed
(
they
are
ready
to
say
)
that
man
should
lead
a
life
free
from
sin
,
why
did
he
confine
the
soul
of
man
to
a
body
so
apt
to
taint
and
pollute
it
?
But
who
art
thou
O
man
,
that
thus
findest
fault
with
thy
Maker
?
Was
not
his
kindness
the
greater
,
in
not
only
giving
thee
a
soul
capable
of
enjoying
himself
,
but
such
an
habitation
for
it
here
,
which
by
the
curiosity
of
its
contrivance
,
the
number
and
usefulness
of
its
parts
,
might
be
a
perpetual
and
domestick
testimony
of
the
wisdom
of
its
Maker
?
Was
not
such
a
conjunction
of
soul
and
body
necessary
for
the
exercise
of
that
dominion
wh●ch
God
designed
man
for
,
over
the
creatures
endued
only
with
sense
and
motion
?
And
if
we
suppose
this
life
to
be
a
state
of
tryal
in
order
to
a
better
,
(
as
in
all
reason
we
ought
to
do
)
what
can
be
imagined
more
proper
to
such
a
state
,
than
to
have
the
soul
constantly
employed
in
the
Government
of
those
sensual
inclinations
which
arise
from
the
body
?
In
the
doing
of
which
,
the
proper
exercise
of
that
vertue
consists
,
which
is
made
the
condition
of
future
happiness
.
Had
it
not
been
for
such
a
composition
,
the
differenc●
could
never
have
been
seen
between
good
and
bad
men
;
i.
e.
between
those
who
maintain
the
Empire
of
reason
,
assisted
by
the
motives
of
Religion
,
over
all
the
inferiour
faculties
,
and
such
who
dethrone
their
souls
and
make
them
slaves
to
every
lust
that
will
command
them
.
And
if
men
willingly
subject
themselves
to
that
which
they
were
born
to
rule
,
they
have
none
to
blame
but
themselves
for
it
.
Neither
is
it
any
excuse
at
all
,
that
this
,
through
the
degeneracy
of
mankind
,
is
grown
the
common
custom
of
the
world
;
unless
that
be
in
it self
so
great
a
Tyrant
,
that
there
is
no
resisting
the
power
of
it
.
If
God
had
commanded
us
to
comply
with
all
the
customs
of
the
world
,
and
at
the
same
time
to
be
sober
,
righteous
,
and
good
,
we
must
have
lived
in
another
age
than
we
live
in
,
to
have
excused
these
two
commands
from
a
palpable
contradiction
.
But
instead
of
this
,
he
hath
forewarned
us
of
the
danger
of
being
led
aside
by
the
soft
and
easie
compliances
of
the
world
;
and
if
we
are
sensible
of
our
own
infirmities
,
(
as
we
have
all
reason
to
be
)
he
hath
offered
us
the
assistance
of
his
Grace
and
of
that
Spirit
of
his
,
[
](A61631-e9180-b)(a)
(a)
1
Joh.
4.4
.
which
is
greater
than
the
Spirit
that
is
in
the
World
.
He
hath
promised
us
those
weapons
whereby
we
may
withstand
the
torrent
of
wickedness
in
the
world
,
with
far
greater
success
than
the
old
[
](A61631-e9210-b)(b)
(b)
Nicol.
Damascen
.
de
moribus
gent.
p.
9.
Ed.
Cragii
.
Gauls
were
wont
to
do
in
the
inundations
of
their
Country
,
whose
custom
was
to
be
drowned
with
their
arms
in
their
hands
.
But
it
will
be
the
greater
folly
in
us
to
be
so
,
because
we
have
not
only
sufficient
means
of
resistance
,
but
we
understand
the
danger
before-hand
.
If
we
once
forsake
the
strict
rules
of
Religion
and
Goodness
,
and
are
ready
to
yield
our selves
to
whatever
hath
got
retainers
enough
to
set
up
for
a
custom
,
we
may
know
where
we
begin
,
but
we
cannot
where
we
shall
make
an
end
.
For
every
fresh
assault
makes
the
breach
wider
,
at
which
more
enemies
may
come
in
still
;
so
that
when
we
find
our selves
under
their
power
,
we
are
contented
for
our
own
ease
to
call
them
Friends
.
Which
is
the
unhappy
consequence
of
too
easie
yielding
at
first
,
till
at
last
the
greatest
slavery
to
sin
be
accounted
but
good
humour
,
and
a
gentile
compliance
with
the
fashions
of
the
world
.
So
that
when
men
are
perswaded
,
eith●r
through
fear
,
or
too
great
easiness
to
disuse
that
strict
eye
which
they
had
before
to
their
actions
,
it
oft-times
falls
out
with
them
,
as
it
did
with
the
Souldier
in
the
[
](A61631-e9260-b)(a)
(a)
Geta
in
Appiano
.
Roman
History
,
who
blinded
his
eye
so
long
in
the
time
of
the
Civil
Wars
,
that
when
he
would
have
used
it
again
,
he
could
not
.
And
when
custom
hath
by
degrees
taken
away
the
sense
of
sin
from
their
Consciences
,
they
grow
as
hard
as
[
](A61631-e9290-b)(b)
(b)
Herod
.
Thal.
v
Synes
.
de
laude
.
Calvivitii
.
p.
77.
Herodotus
tells
us
the
heads
of
the
old
Egyptians
were
by
the
heat
of
the
Sun
,
that
nothing
would
ever
enter
them
.
If
men
will
with
Nebuchadnezzar
herd
with
the
beasts
of
the
field
,
no
wonder
if
their
reas●n
departs
from
them
,
and
by
degrees
they
grow
as
savage
as
the
company
they
keep
.
So
powerful
a
thing
is
Custom
to
debauch
mankind
,
and
so
easily
do
the
greatest
vices
by
degrees
obtain
admission
into
the
souls
of
men
,
under
pretence
of
being
retainers
to
the
common
infirmities
of
humane
nature
.
Which
is
a
phrase
,
through
the
power
of
self-flattery
,
and
mens
ignorance
in
the
nature
of
moral
actions
,
made
to
be
of
so
large
and
comprehensive
a
sense
that
the
most
wilful
violations
of
the
Laws
of
Heaven
,
and
such
which
the
Scripture
tells
us
do
exclude
from
the
Kingdom
of
it
,
do
find
(
rather
than
make
)
friends
enough
to
shelter
themselves
under
the
protection
of
them
.
But
such
a
protection
it
is
,
which
is
neither
allowed
in
the
Court
of
Heaven
,
nor
will
ever
secure
the
souls
of
men
without
a
hearty
and
sincere
repentance
,
from
the
arrest
of
divine
justice
;
which
when
it
comes
to
call
the
world
to
an
account
of
their
actions
will
make
no
defalcations
at
all
for
the
power
of
custom
,
or
common
practice
of
the
world
.
3.
The
Impossibility
of
the
Command
,
or
rather
of
obedience
to
it
.
When
neither
of
the
former
pleas
will
ef●ect
their
design
,
but
notwithstanding
the
pretended
necessity
of
humane
actions
,
and
the
more
than
pretended
common
practice
of
the
World
,
their
Consciences
still
fly
in
their
faces
,
and
rebuke
them
sharply
for
their
sins
,
then
in
a
mighty
rage
and
fury
they
charge
God
himself
with
Tyranny
in
laying
impossible
Laws
upon
the
sons
of
men
.
But
if
we
either
consider
the
nature
of
the
command
,
or
the
promises
which
accompany
it
,
or
the
large
experience
of
the
world
to
the
contrary
,
we
shall
easily
discover
that
this
pretence
is
altogether
as
unreasonable
as
either
of
the
foregoing
.
For
what
is
it
that
God
requires
of
men
as
the
condition
of
their
future
happiness
which
in
its
own
nature
is
judged
impossible
?
Is
it
for
men
to
[
](A61631-e9510-b)(a)
(a)
Tit.
2.12
.
live
soberly
,
righteously
and
godly
in
this
world
?
for
that
was
the
end
of
Christian
Religion
to
perswade
men
to
do
so
:
but
who
thinks
it
impossible
to
avoid
the
occasions
of
intemperance
,
not
to
defraud
,
or
injure
his
neighbours
,
or
to
pay
that
reverence
and
sincere
devotion
to
God
which
we
owe
unto
him
?
Is
it
to
do
as
we
would
be
done
by
?
yet
that
hath
been
judged
by
strangers
to
the
Christian
Religion
a
most
exact
measure
of
humane
conversation
;
Is
it
to
maintain
an
universal
kindness
and
good
will
to
men
?
that
indeed
is
the
great
excellency
of
our
Religion
,
that
it
so
strictly
requires
it
;
but
if
this
be
impossible
,
farewel
all
good
nature
in
the
world
;
and
I
suppose
few
will
own
this
charge
,
lest
theirs
be
suspected
.
Is
it
to
be
patient
under
sufferings
,
moderate
in
our
desires
,
circumspect
in
our
actions
,
contented
in
all
conditions
?
yet
these
are
things
which
those
have
pretended
to
who
never
owned
Christianity
,
and
therefore
surely
they
never
thought
them
impossible
.
Is
it
to
be
charitable
to
the
poor
,
compassionate
to
those
in
misery
?
is
it
to
be
frequent
in
Prayer
,
to
love
God
above
all
things
,
to
forgive
our
enemies
as
we
hope
God
will
forgive
us
,
to
believe
the
Gospel
,
and
be
ready
to
suffer
for
the
sake
of
Christ
?
the●e
are
very
few
among
us
but
will
say
they
do
all
these
things
already
,
and
therefore
surely
they
do
not
think
them
impossible
.
The
like
answer
I
might
give
to
all
the
other
precepts
of
the
Gospel
till
we
come
to
the
denying
ungodliness
and
worldly
lusts
,
and
as
to
these
too
,
if
we
charge
men
with
them
,
they
either
deny
their
committing
them
,
and
then
say
they
have
kept
the
command
:
or
if
they
confess
it
,
they
promise
amendment
for
the
future
;
but
in
neither
respect
can
they
be
said
to
think
the
command
impossible
.
Thus
we
see
their
own
mouths
will
condemn
them
when
they
charge
God
with
laying
impossible
Laws
on
mankind
.
But
if
we
enquire
further
than
into
the
judgments
of
those
(
who
it
may
be
never
concerned
themselves
so
much
about
the
precepts
of
Christian
Religion
,
as
to
try
whether
they
had
any
power
to
observe
them
or
not
)
;
nay
,
if
we
yield
them
more
(
than
,
it
may
be
,
they
are
willing
to
enquire
after
,
though
they
ought
to
do
it
)
viz.
that
without
the
assistance
of
divine
grace
,
they
can
never
do
it
:
yet
such
is
the
unlimited
nature
of
divine
goodness
and
the
exceeding
riches
of
Gods
Grace
,
that
(
knowing
the
weakness
and
degeneracy
of
humane
Nature
wh●n
he
gave
these
commands
to
men
)
he
makes
a
large
and
free
offer
of
assistance
to
all
those
who
are
so
sensible
of
their
own
infirmity
as
to
beg
it
of
him
.
And
can
men
then
say
the
command
is
impossible
when
he
hath
promi●ed
an
assistance
suitable
to
the
nature
of
the
duty
and
the
in●irmities
of
men
?
If
it
be
ackowledged
that
some
of
the
duties
of
Christianity
are
very
difficult
to
us
now
;
let
us
consider
by
what
means
he
hath
sweetned
the
performance
of
them
.
Will
not
the
proposal
of
so
excellent
a
reward
,
make
us
swallow
some
more
than
ordinary
hardships
that
we
might
enjoy
it
?
hath
he
not
made
use
of
the
most
obliging
motives
to
perswade
●s
to
the
practice
of
what
he
requires
by
the
infinite
discovery
of
his
own
love
,
the
death
of
his
Son
,
and
the
promise
of
his
Spirit
?
And
what
then
is
wanting
,
but
only
setting
our selves
to
the
serious
obedience
of
them
,
to
make
his
commands
not
only
not
impossible
,
but
easie
to
us
?
But
our
grand
fault
is
,
we
make
impossibilities
our selves
where
we
find
none
,
and
then
we
complain
of
them
:
we
are
first
resolved
not
to
practise
the
commands
,
and
then
nothing
more
easie
than
to
find
fault
with
them
:
we
first
pass
sentence
,
and
then
examine
evidences
;
first
condemn
,
and
then
enquire
into
the
merits
of
the
Cause
.
Yet
surely
none
of
these
things
can
be
accounted
impossible
,
which
have
been
done
by
all
those
who
have
been
sincere
and
hearty
Christians
;
and
God
forbid
we
should
think
all
guilty
of
hypocrisie
,
who
have
professed
the
Christian
Religion
from
the
beginning
of
it
to
this
day
.
Nay
more
than
so
,
they
have
not
only
done
them
,
but
professed
to
have
that
joy
and
satisfaction
of
mind
in
the
doing
of
them
,
which
they
would
not
exchange
for
all
the
pleasures
and
delights
of
the
world
.
These
were
the
men
,
who
not
only
were
patient
,
but
rejoyced
in
sufferings
;
who
accounted
it
their
honour
and
glory
to
endure
any
thing
for
the
sake
of
so
excellent
a
Religion
;
who
were
so
assured
of
a
future
happiness
by
it
,
that
they
valued
Martyrdoms
above
Crowns
and
Scepters
.
But
God
be
thanked
,
we
may
hope
to
come
to
Heaven
on
easier
terms
than
these
,
or
else
many
others
might
never
come
thither
,
besides
those
who
think
to
make
this
a
pretence
for
their
sin
,
that
now
when
with
encouragement
and
honour
we
may
practise
our
Religion
,
the
commands
of
it
are
thought
impossible
by
them
.
Thus
we
have
made
good
the
general
Charge
here
implyed
against
wicked
men
in
that
they
are
called
Fools
,
by
examining
the
most
plausible
pretences
they
bring
for
themselves
.
I
now
come
to
the
particular
impeachment
of
their
folly
,
because
they
make
a
mock
at
sin
.
And
that
I
shall
prove
especially
by
two
things
:
1.
Because
this
argues
the
highest
degree
of
wickedness
.
2.
Because
it
betrays
the
greatest
weakness
of
judgment
and
want
of
consideration
.
1.
Because
it
argues
the
highest
degree
of
wickedness
.
If
to
sin
be
folly
,
to
make
a
mock
at
it
is
little
short
of
madness
.
It
is
such
a
height
of
impiety
that
few
but
those
who
are
of
very
proffigate
consciences
can
attain
to
,
without
a
long
custom
in
sinning
.
For
Conscience
is
at
first
modest
,
and
starts
and
boggles
at
the
appearance
of
a
great
wickedness
,
till
it
be
used
to
it
and
grown
familiar
with
it
.
It
is
no
such
easie
matter
for
a
man
to
get
the
mastery
of
his
conscience
;
a
great
deal
of
force
and
violence
must
be
used
to
ones
self
before
he
does
it
.
The
natural
impressions
of
good
and
evil
,
the
fears
of
a
Deity
,
and
the
apprehensions
of
a
future
state
are
such
curbs
and
checks
in
a
sinners
way
,
that
he
must
first
sin
himself
beyond
all
●eeling
of
these
,
before
he
can
attain
to
the
seat
of
the
scorners
.
And
we
may
justly
wonder
how
any
should
ever
come
thither
,
when
they
must
break
through
all
that
is
ingenuous
and
modest
,
all
that
is
vertuous
and
good
,
all
that
is
tender
and
apprehensive
in
humane
nature
,
before
they
can
arrive
at
it
.
They
must
first
deny
a
God
,
and
despise
an
immortal
soul
,
they
must
conquer
their
own
reason
,
and
cancel
the
Law
written
in
their
hearts
,
they
must
hate
all
that
is
serious
,
and
yet
soberly
believe
themselves
to
be
no
better
than
the
beasts
that
perish
,
before
men
can
come
to
make
a
scoff
at
religion
,
and
a
mock
at
sin
.
And
who
now
could
ever
imagine
that
in
a
Nation
professing
Christianity
,
among
a
people
whose
genius
enclines
them
to
civility
and
religion
,
yea
among
those
who
have
the
greatest
advantages
of
behaviour
and
education
,
and
who
are
to
give
the
Laws
of
civility
to
the
rest
of
the
Nation
,
there
should
any
be
found
who
should
deride
religion
,
make
sport
with
their
own
profaneness
,
and
make
so
light
of
nothing
,
as
being
damned
?
I
come
not
here
to
accuse
any
,
and
least
of
all
those
who
shew
so
much
regard
of
religion
as
to
be
present
in
the
places
devoted
to
sacred
purposes
;
but
if
there
be
any
such
here
,
whose
consciences
accuse
themselves
for
any
degrees
of
so
great
impiety
,
I
beseech
them
by
all
that
is
dear
and
precious
to
them
,
by
all
that
is
sacred
and
serious
,
by
the
vows
of
their
Baptism
,
and
their
participation
of
the
Holy
Eucharist
,
by
all
the
kindness
of
Heaven
which
they
either
enjoy
or
hope
for
,
by
the
death
and
sufferings
of
the
Son
of
God
,
that
they
would
now
consider
how
great
folly
and
wickedness
they
betray
in
it
,
and
what
the
dreadful
consequence
of
it
will
be
,
if
they
do
not
timely
repent
of
it
.
If
it
were
a
doubt
(
as
I
hope
it
is
not
among
any
here
)
whether
the
matters
of
Religion
be
true
or
no
,
they
are
surely
things
which
ought
to
be
seriously
thought
and
spoken
of
.
It
is
certainly
no
jesting
matter
to
affront
a
God
of
infinite
Maiesty
and
Power
,
(
and
he
judges
every
wilful
sinner
to
do
so
)
nor
can
any
one
in
his
wits
think
it
a
thing
not
to
be
regarded
,
whether
he
be
eternally
happy
or
miserable
.
Methinks
then
among
persons
of
civility
and
honour
,
above
all
others
,
Religion
might
at
least
be
treated
with
the
respect
and
reverence
due
to
the
concernments
of
it
;
that
it
be
not
made
the
sport
of
Entertainments
,
nor
the
common
subject
of
Plays
and
Comedies
.
For
is
there
nothing
to
trifle
with
,
but
God
and
his
Service
?
Is
wit
grown
so
schismatical
and
sacrilegious
,
that
it
can
please
it self
with
nothing
but
holy
ground
?
Are
prophaneness
and
wit
grown
such
inseparable
companions
,
that
none
shall
be
allowed
to
pretend
to
the
one
,
but
such
as
dare
be
highly
guilty
of
the
other
?
Far
be
it
from
those
who
have
but
the
name
of
Christians
,
either
to
do
these
things
themselves
,
or
to
be
pleased
with
them
that
do
them
:
especially
in
such
times
as
ours
of
late
have
been
,
when
God
hath
used
to
many
ways
to
make
us
serious
if
any
thing
would
ever
do
it
.
If
men
had
only
slighted
God
and
Religion
,
and
made
a
mock
at
sin
,
when
they
had
grown
wanton
through
the
abundance
of
peace
and
plenty
,
and
saw
no
severities
of
God's
justice
used
upon
such
who
did
it
;
yet
the
fault
had
been
so
great
,
as
might
have
done
enough
to
have
interrupted
their
peace
and
destroyed
that
plenty
,
which
made
them
out
of
the
greatness
of
their
pride
and
wantonn●ss
to
kick
against
Heaven
:
but
to
do
it
in
despight
of
all
God's
judgments
,
to
laugh
in
his
face
when
his
rod
is
upon
our
backs
,
when
neither
Pestilence
nor
Fire
can
make
us
more
afraid
of
him
,
exceedingly
aggravates
the
impiety
,
and
makes
it
more
unpardonable
.
When
like
the
old
[
](A61631-e10210-b)(a)
(a)
Tacit.
de
moribus
German
.
Germans
we
dance
among
naked
swords
,
when
men
shall
defie
and
reproach
Heaven
in
the
midst
of
a
Cities
ruines
,
and
over
the
graves
of
those
whom
the
arrows
of
the
Almighty
have
heaped
together
,
what
can
be
thought
of
such
but
that
nothing
will
make
them
serious
,
but
eternal
misery
?
And
are
they
so
sure
there
is
no
such
rising
to
be
feared
,
that
they
never
think
of
it
,
but
when
by
their
execrable
oaths
they
call
upon
God
to
damn
them
,
for
fear
he
should
not
do
it
time
enough
for
them
?
Thus
will
men
abuse
his
patience
,
and
provoke
his
justice
,
while
they
trample
upon
his
kindness
,
and
slight
his
severities
,
while
they
despise
his
Laws
and
mock
at
the
breaches
of
them
,
what
can
be
added
more
to
their
impiety
?
or
what
can
be
expected
by
such
who
are
guilty
of
it
,
but
that
God
should
quickly
discover
their
mighty
folly
by
letting
them
see
how
much
they
have
deceived
themselves
,
since
[
](A61631-e10270-b)(a)
(a)
Gal.
6.7
.
God
will
not
be
mocked
,
but
[
](A61631-e10290-b)(b)
(b)
Eph
5.6
.
because
of
these
things
the
wrath
of
God
will
most
certainly
come
upon
,
the
children
of
disobedience
.
Which
leads
to
the
second
thing
,
wherein
this
folly
is
seen
.
2.
Which
is
in
the
weakness
of
judgment
and
want
of
consideration
,
which
this
betrays
in
men
.
Folly
is
the
great
unsteadiness
of
the
mind
in
the
thoughts
of
what
is
good
and
fitting
to
be
done
.
It
were
happy
for
many
in
the
world
,
if
none
should
suffer
in
their
reputation
for
want
of
wisdom
,
but
such
whom
nature
or
some
violent
distemper
have
wholly
deprived
of
the
use
of
their
reason
and
understandings
:
But
wisdom
does
not
lye
in
the
rambling
imaginations
of
mens
minds
(
for
fools
may
think
of
the
same
things
which
wise
men
practise
)
but
in
a
due
consideration
and
choice
of
things
which
are
most
agreeable
to
the
end
they
design
,
supposing
the
end
in
the
first
place
to
be
worthy
a
wise
mans
choice
;
for
I
cannot
yet
see
why
the
end
may
not
be
chosen
as
well
as
the
means
,
when
there
are
many
stand
in
competition
for
our
choice
,
and
men
first
deliberate
,
and
then
determine
which
is
the
fittest
to
be
pursued
.
But
when
the
actions
of
men
discover
,
that
either
they
understand
or
regard
not
the
most
excellent
end
o●
their
beings
,
or
do
those
things
which
directly
cross
and
thwart
their
own
.
designs
,
or
else
pursue
those
which
are
mean
and
ignoble
in
themselves
,
we
need
not
any
further
evidence
of
their
folly
,
than
these
things
discover
.
Now
that
those
who
make
a
mock
at
sin
are
guilty
of
all
these
,
will
appear
,
if
we
consider
whom
they
provoke
by
doing
so
,
whom
they
most
injure
,
and
upon
what
reasonable
consideration
they
are
moved
to
what
they
do
.
1.
Whom
they
provoke
by
their
making
a
mock
at
sin
;
Supposing
that
there
is
a
Governour
of
the
world
,
who
hath
established
Laws
for
us
to
be
guided
by
,
we
may
easily
understand
,
whose
honour
and
authority
is
reflected
on
,
when
the
violations
of
his
Laws
are
made
nothing
of
▪
For
surely
if
they
had
a
just
esteem
of
his
Power
and
Soveraignty
,
they
never
durst
make
so
bold
with
him
,
as
all
those
do
who
not
only
commit
sin
themselves
,
but
laugh
at
the
scrupulosity
of
those
who
dare
not
.
When
Dionysius
changed
Apollo's
Cloak
,
and
took
off
the
Golden
Beard
of
Aesculapius
,
with
those
solemn
jeers
of
the
unsuitableness
of
the
one
to
the
Son
of
a
beardless
Father
,
and
the
much
greater
conveniency
of
a
cheaper
garment
to
the
other
:
it
was
a
sign
he
stood
not
much
in
awe
of
the
severity
of
their
looks
,
nor
had
any
dread
at
all
of
the
greatness
of
their
power
.
But
although
there
be
so
infinite
a
disproportion
between
the
artificial
Deities
of
the
Heathens
and
the
Majesty
of
him
who
made
and
governs
the
whole
world
;
yet
as
little
reverence
to
his
power
and
authority
is
shewed
by
all
such
who
dare
affront
him
with
such
a
mighty
confidence
,
and
bid
the
greatest
defiance
to
his
Laws
by
scoffing
at
them
.
What
is
there
the
Soveraigns
and
Princes
of
the
earth
do
more
justly
resent
,
and
express
the
highest
indignation
against
,
than
to
have
their
Laws
despised
,
their
Persons
affronted
,
and
there
Authority
contemned
?
And
can
we
then
imagine
,
that
a
God
of
infinite
Power
and
Majesty
,
the
honour
of
whose
Laws
is
as
dear
to
him
as
his
own
is
,
should
sit
still
unconcerned
,
when
so
many
indignities
are
continually
offered
them
,
and
never
take
any
notice
at
all
of
them
?
It
is
true
,
his
patience
is
not
to
be
measured
by
our
fretful
and
peevish
natures
,
(
and
it
is
happy
for
us
all
that
it
is
not
)
he
knows
the
sinner
can
never
escape
his
power
,
and
therefore
bears
the
longer
with
him
:
but
yet
his
lenity
is
always
joyned
with
his
wisdom
and
justice
,
and
the
time
is
coming
when
patience
it self
shall
be
no
more
.
Is
it
not
then
the
highest
madness
and
folly
to
provoke
one
whose
power
is
infinitely
greater
than
our
own
is
,
and
from
the
severity
of
whose
wrath
we
cannot
secure
our selves
one
minute
of
an
hour
?
How
knowest
thou
,
O
vain
man
,
but
that
in
the
midst
of
all
thy
mirth
and
jollity
,
while
thou
art
boasting
of
thy
sins
,
and
thinkest
thou
canst
never
fill
up
fast
enough
the
measure
of
thy
iniquities
,
a
sudden
fit
of
an
Apoplexy
,
or
the
breaking
of
an
Aposteme
,
or
any
of
the
innumerable
instruments
of
death
,
may
dispatch
thee
hence
,
and
consign
thee
into
the
hands
of
divine
Justice
?
And
wherewithall
then
wilt
thou
be
able
to
dispute
with
God
?
Wilt
thou
then
charge
his
Providence
with
folly
,
and
his
Laws
with
unreasonableness
?
when
his
greatness
shall
affright
thee
,
his
Maiesty
astonish
thee
,
his
Power
disarm
thee
,
and
his
Iustice
proceed
against
thee
:
when
notwithstanding
all
thy
bravado's
here
,
they
own
Conscience
shall
be
not
only
thy
accuser
and
witness
,
but
thy
judge
and
executioner
too
:
when
it
shall
revenge
it self
upon
thee
for
all
the
rapes
and
violences
thou
hast
committed
upon
it
here
:
when
horror
and
confusion
shall
be
thy
portion
,
and
the
unspeakable
anguish
of
a
racked
and
tormented
mind
shall
too
late
convince
thee
of
thy
folly
in
making
a
mock
at
that
which
stings
with
an
everlasting
venom
.
Art
thou
then
resolved
to
put
all
these
things
to
the
adventure
,
and
live
as
securely
as
if
the
terrours
of
the
Almighty
were
but
the
dreams
of
men
awake
,
or
the
fancies
of
weak
and
distempered
brains
?
But
I
had
rather
believe
that
in
the
heat
and
fury
of
thy
lusts
thou
wouldst
seem
to
others
to
think
so
,
than
thou
either
doest
or
canst
perswade
thy self
to
such
unreasonable
folly
.
Is
it
not
then
far
better
to
consult
the
tranquillity
of
thy
mind
here
,
and
the
eternal
happiness
of
it
hereafter
,
by
a
serious
repentance
and
speedy
amendment
of
thy
life
,
than
to
expose
thy self
for
the
sake
of
thy
sensual
pleasures
to
the
fury
of
that
God
whose
justice
is
infinite
,
and
power
irresistible
?
Shall
not
the
apprehension
of
his
excellency
make
thee
now
afraid
of
him
?
Never
then
make
any
mock
at
sin
more
,
unless
thou
art
able
to
contend
with
the
Almighty
,
or
to
dwell
with
everlasting
burnings
.
2.
The
folly
of
it
is
seen
in
considering
whom
the
injury
redounds
to
by
mens
making
themselves
so
pleasant
with
their
sins
.
Do
they
think
by
their
rude
attempts
to
dethrone
the
Majesty
of
Heaven
,
or
by
standing
at
the
greatest
defiance
,
to
make
him
willing
to
come
to
terms
of
composition
with
them
?
Do
they
hope
to
slip
beyond
the
bounds
of
his
power
,
by
falling
into
nothing
when
they
die
,
or
to
sue
out
prohibitions
in
the
Court
of
Heaven
,
to
hinder
the
effects
of
Iustice
there
?
Do
they
design
to
out-wit
infinite
Wisdom
,
or
to
find
such
flaws
in
God's
government
of
the
World
,
that
he
shall
be
contented
to
let
them
go
unpunished
?
All
which
imaginations
are
alike
vain
and
foolish
,
and
only
shew
how
easily
wickedness
baffles
th●
reason
of
mankind
,
and
makes
them
rather
hope
or
wish
for
the
most
impossible
things
than
believe
they
shall
ever
be
punished
for
their
impieties
.
If
the
Apostate
Spirits
can
by
reason
of
their
present
restraint
and
expectation
of
future
punishments
be
as
pleasant
in
beholding
the
follies
of
men
as
they
are
malicious
to
suggest
them
,
it
maybe
one
of
the
greatest
diversions
of
their
misery
,
to
see
how
active
and
witty
men
are
in
contriving
their
own
ruine
.
To
see
with
what
greediness
they
catch
at
every
bait
that
is
offered
them
,
and
when
they
are
swallowing
the
most
deadly
poyson
,
what
arts
they
use
to
perswade
themselves
that
it
is
a
healthful
potion
.
No
doubt
,
nothing
can
more
gratifie
them
than
to
see
men
sport
themselves
into
their
own
destruction
,
and
go
down
so
pleasantly
to
Hell
:
when
eternal
flames
become
their
●irst
awakeners
,
and
then
men
begin
to
be
wise
,
when
it
is
too
late
to
be
so
:
when
nothing
but
insupportable
torments
can
convince
them
that
God
was
in
earnest
with
them
,
and
that
he
would
not
always
bear
the
affronts
of
evil
men
,
and
that
those
who
derided
the
miseries
of
another
life
,
shall
have
leisure
enough
to
repent
their
folly
,
when
their
repentance
shall
only
increase
their
sorrow
without
hopes
of
pardon
by
it
.
3.
But
if
there
were
any
present
felicity
,
or
any
considerable
advantage
to
be
gained
by
this
mocking
at
sin
,
and
undervaluing
Religion
,
there
would
seem
to
be
some
kind
of
pretence
,
though
nothing
of
true
reason
for
it
.
Yet
that
which
heightens
this
folly
to
the
highest
degree
in
the
last
place
is
,
that
there
can
be
no
imaginable
consideration
thought
on
which
might
look
like
a
plausible
temptation
to
it
.
The
covetous
man
,
when
he
hath
defrauded
his
neighbour
,
and
used
all
kinds
of
arts
to
compass
an
Estate
,
hath
the
●ulness
of
his
bags
to
answer
for
him
▪
and
whatever
they
may
do
in
another
world
,
he
is
sure
they
will
do
much
in
this
.
The
voluptuous
man
hath
the
strong
propensities
of
his
Nature
,
the
force
of
temptation
which
lies
in
the
charms
of
beauty
,
to
excuse
his
unlawful
pleasures
by
.
The
ambitious
man
,
hath
the
greatness
of
his
mind
,
the
advantage
of
authority
,
the
examples
of
those
who
have
been
great
before
him
,
and
the
envy
of
those
who
condemn
him
,
to
plead
for
the
heights
he
aims
at
.
But
what
is
it
which
the
persons
who
despises
Religion
,
and
laughs
at
every
thing
that
is
serious
,
proposes
to
himself
as
the
reason
of
what
he
does
?
But
alas
!
this
were
to
suppose
him
to
be
much
more
serious
than
he
is
,
if
he
did
propound
any
thing
to
himself
as
the
ground
of
his
actions
.
But
it
may
be
a
great
kindness
to
others
,
though
none
to
himself
;
I
cannot
imagine
any
unless
it
may
be
,
to
make
them
thankful
they
are
not
arrived
to
that
height
of
folly
;
or
out
of
perfect
good
nature
,
lest
they
should
take
him
to
be
wiser
than
he
is
.
The
Psalmists
fool
despises
him
as
much
as
he
does
Religion
:
for
he
only
saith
it
in
his
heart
,
there
is
no
God
;
but
this
though
he
dares
not
think
there
is
none
,
yet
shews
him
not
near
so
much
outward
respect
and
reverence
as
the
other
does
.
Even
the
Atheist
himself
thinks
him
a
Fool
,
and
the
greatest
of
all
other
,
who
believes
a
God
,
and
yet
affronts
him
and
trifles
with
him
.
And
although
the
Athiests
folly
be
unaccountable
,
in
resisting
the
clearest
evidence
of
reason
,
yet
so
far
he
is
to
be
commended
for
what
he
says
,
that
if
there
be
such
a
thing
as
Religion
,
men
ought
to
be
serious
in
it
.
So
that
of
all
hands
the
scoffer
at
Religion
is
looked
on
as
one
forsaken
of
that
little
reason
,
which
might
serve
to
uphold
a
slender
reputation
of
being
above
the
beasts
that
perish
:
nay
,
therein
his
condition
is
worse
than
theirs
,
that
as
they
understand
not
Religion
,
they
shall
never
be
punished
for
despising
it
:
which
such
a
person
can
never
secure
himself
from
,
considering
the
power
,
the
justice
,
the
severity
of
that
God
,
whom
he
hath
so
highly
provoked
.
God
grant
that
the
apprehension
of
this
danger
may
make
us
so
serious
in
the
profession
and
practice
of
our
Religion
,
that
we
may
not
by
slighting
that
,
and
mocking
at
sin
,
provoke
him
to
laugh
at
our
calamities
,
and
mock
when
our
fear
comes
;
but
that
by
beholding
the
sincerity
of
our
repentance
,
and
the
heartiness
of
our
devotion
to
him
,
he
may
turn
his
anger
away
from
us
,
and
rejoyce
over
us
to
do
us
good
.
SERMON
III.
Preached
at
WHITE-HALL
.
Luke
VII
.
XXXV
.
But
Wisdom
is
justified
of
all
her
Children
.
OF
all
the
Circumstances
of
our
Blessed
Saviours
appearance
and
preaching
in
the
World
,
there
is
none
which
to
our
first
view
and
apprehension
of
things
,
seems
more
strange
and
unaccountable
,
than
that
those
persons
who
were
then
thought
of
all
others
to
be
most
conversant
in
the
Law
and
the
Prophets
,
should
be
the
most
obstinate
opposers
of
him
.
For
since
he
came
to
fulfil
all
the
Prophesies
which
had
gone
before
concerning
him
,
and
was
himself
the
great
Prophet
foretold
by
all
the
rest
,
none
might
in
humane
probability
have
been
judged
more
likely
to
have
received
and
honoured
him
,
than
those
to
whom
the
judgment
of
those
things
did
peculiarly
belong
;
and
who
were
as
much
concerned
in
the
truth
of
them
as
any
else
could
be
.
Thus
indeed
it
might
have
been
reasonably
expe●●ed
;
and
doubtless
it
had
been
so
,
if
interest
and
prejudice
had
not
had
a
far
more
absolute
power
and
dominion
over
them
,
than
they
had
over
the
rest
of
the
people
.
If
Miracles
,
and
Prophesies
,
if
Reason
and
Religion
;
nay
,
if
the
interest
of
another
World
could
have
prevailed
over
the
interest
of
this
among
them
;
the
Iewish
Sanhedrin
might
have
been
some
of
the
first
Converts
to
Christianity
,
the
Scribes
and
Pharisees
had
been
all
Proselytes
to
Christ
,
and
the
Temple
at
Ierusalem
had
been
the
first
Christian
Church
.
But
to
let
us
see
with
what
a
jealous
eye
Power
and
Interest
looks
on
every
thing
that
seems
to
of●er
at
any
disturbance
of
it
,
how
much
greater
sway
partiality
and
prejudice
hath
upon
the
m●nds
of
men
than
true
Reason
and
Religion
;
and
how
hard
a
matter
it
is
to
convince
those
who
have
no
mind
to
be
convinced
;
we
find
none
more
furious
in
their
opposition
to
the
person
of
Christ
,
none
more
obstinate
in
their
infidelity
as
to
this
Doctrine
,
than
those
who
were
at
that
time
in
the
greatest
reputation
among
them
for
their
authority
,
wisdom
,
and
knowledge
.
These
are
they
,
whom
our
Saviour
,
as
often
as
he
meets
with
,
either
checks
for
their
ignorance
,
or
rebukes
for
their
pride
,
or
denounces
woes
against
for
their
malice
and
hypocrisie
:
These
are
they
who
instead
of
believing
in
Christ
persecute
him
;
instead
of
following
him
seek
to
destroy
him
:
and
that
they
might
the
better
compass
it
,
they
reproach
and
defame
him
,
as
if
he
had
been
really
as
bad
as
themselves
.
And
although
the
people
might
not
presently
believe
what
they
said
concerning
him
,
yet
that
they
might
at
least
be
kept
in
suspence
by
it
,
they
endeavour
to
fasten
the
blackest
calumnies
upon
him
?
and
suit
them
with
all
imaginable
arts
to
the
tempers
of
those
they
had
to
deal
with
.
If
any
appeared
zealous
for
the
present
peace
and
prosperity
of
the
Nation
;
and
for
paying
the
duty
and
obedience
they
owed
to
the
Roman
Power
,
which
then
governed
them
:
to
them
he
is
represented
as
a
factious
and
seditious
person
,
as
an
enemy
to
Caesar
,
as
one
that
intended
to
set
up
a
Kingdom
of
his
own
,
though
to
the
ruine
of
his
Country
:
That
it
was
nothing
but
ambition
and
vain-glory
,
which
made
him
gather
Disciples
,
and
preach
to
multitudes
;
that
none
could
foretel
what
the
dangerous
consequences
of
such
new
Doctrines
might
be
,
if
not
timely
suppressed
,
and
the
Author
of
them
severely
punished
.
Thus
to
the
prudent
and
cautious
,
reason
of
State
is
pretended
as
the
ground
of
their
enmity
to
Christ
.
But
to
those
who
are
impatient
of
the
Roman
yoke
,
and
watched
for
any
opportunity
to
cast
it
off
;
they
suggest
the
mighty
improbabilities
of
ever
obtaining
any
deliverance
by
a
person
so
mean
and
inconsiderable
as
our
Saviour
appeared
among
them
:
and
that
surely
God
who
delivered
their
Forefathers
of
old
from
a
bondage
not
greater
than
theirs
,
by
a
mighty
hand
and
out-stretched
arm
,
did
never
intend
the
redemption
of
his
people
by
one
of
obscure
Parentage
,
mean
Education
,
and
of
no
interest
in
the
world
.
To
the
great
men
,
they
need
no
more
than
bid
them
,
behold
the
train
of
his
followers
,
who
being
generally
poor
,
the
more
numerous
they
were
,
the
more
mouths
they
might
see
open
,
and
ready
to
devour
the
Estates
of
those
who
were
above
them
.
The
Priests
and
Levites
they
bid
consider
what
would
become
of
them
all
,
if
the
Law
of
Moses
was
abrogated
,
by
which
their
interest
was
upheld
?
for
if
the
Temple
fell
,
it
was
impossible
for
them
to
stand
.
But
the
grand
difficulty
was
among
the
people
,
who
began
to
be
possessed
with
so
high
an
opinion
of
him
by
the
greatness
of
his
Miracles
,
the
excellency
of
his
Doctrine
,
and
the
innocency
of
his
Conversation
,
that
unless
they
could
insinuate
into
their
minds
some
effectual
prejudices
against
these
,
a●●●heir
other
attempts
were
like
to
be
vain
and
unsucces●ful
.
If
therefore
they
meet
with
any
who
were
surprized
by
his
Mi●acles
,
as
well
as
ravished
by
his
Doctrine
;
when
they
saw
him
raise
the
dead
,
restore
sight
to
the
blind
,
cure
the
deaf
and
the
lame
,
and
cast
out
Devils
out
of
possessed
persons
,
they
tell
them
presently
that
these
were
the
common
arts
of
Impostors
,
and
the
practice
of
those
who
go
about
to
deceive
the
people
;
that
such
things
were
easily
done
by
the
power
of
Magick
,
and
assistance
of
the
evil
Spirits
.
If
any
were
admirers
of
the
Pharisaical
rigours
and
austerities
(
as
the
people
generally
were
)
when
mens
Religion
was
measured
by
the
sowerness
of
their
Countenances
,
the
length
of
their
Prayers
,
and
the
distance
they
kept
from
other
persons
;
these
they
bid
especially
beware
of
our
Saviours
Doctrine
;
for
he
condemned
all
zeal
and
devotion
,
all
mortification
and
strictness
of
life
,
under
the
pretence
of
Pharisaical
hypocrisie
;
that
he
sunk
all
Religion
into
short
Prayers
and
dull
Morality
;
that
his
conversation
was
not
among
the
persons
of
any
reputation
for
piety
,
but
among
Publicans
and
Sinners
;
that
nothing
extraordinary
appeared
in
his
Life
;
that
his
actions
were
like
other
mens
,
and
his
company
none
of
the
best
,
and
his
behaviour
among
them
with
too
great
a
freedom
for
a
person
who
pretended
to
so
high
a
degree
o●
holiness
.
Thus
we
see
the
most
perfect
innocency
could
not
escape
the
venom
of
malicious
tongues
;
but
the
less
it
enter'd
,
the
more
they
were
enraged
,
and
made
up
what
wanted
in
the
truth
of
their
calumnies
,
by
their
diligence
in
spreading
them
.
As
though
their
mouths
indeed
had
been
open
Sepulchres
by
the
noysom
vapours
which
came
out
of
them
;
and
we
may
well
think
no
less
a
poyson
than
that
of
Asps
could
be
under
their
lips
,
which
so
secretly
and
yet
so
mischievously
conveyed
it self
into
the
hearts
of
the
people
.
The
only
advantage
which
malice
hath
against
the
greatest
Virtue
,
is
,
that
the
greater
it
is
,
the
less
it
takes
notice
of
all
the
petty
arts
which
are
used
against
it
;
and
will
not
bring
its
own
innocency
so
much
into
suspicion
as
to
make
any
long
Apologies
for
it self
.
For
,
to
a
noble
and
generous
spirit
,
assaulted
rather
by
noise
and
clamour
,
than
any
solid
reason
or
force
of
argument
,
neglect
and
disdain
are
the
most
proper
weapons
of
defence
:
for
where
malice
is
only
impertinent
and
troublesome
,
a
punctual
answer
seems
next
to
a
confession
.
But
although
innocency
needs
no
defence
as
to
it self
,
yet
it
is
necessary
for
all
the
advantages
it
hath
of
doing
good
to
mankind
,
that
it
appear
to
be
what
it
really
is
;
which
cannot
be
done
,
unless
its
reputation
be
cleared
from
the
malicious
aspersions
which
are
cast
upon
it
.
And
from
hence
it
was
that
our
blessed
Saviour
,
though
he
thought
it
not
worth
the
while
to
use
the
same
diligence
in
the
vindication
of
himself
,
which
his
enemies
did
in
the
defamation
of
him
;
yet
when
he
saw
it
necessary
in
order
to
the
reception
of
his
Doctrine
among
the
more
ingenious
and
tractable
part
of
his
auditors
,
he
sometimes
by
the
quickness
of
his
replies
,
sometimes
by
the
suddenness
and
sharpness
of
his
questions
,
and
sometimes
by
the
plain
force
of
argument
and
reason
,
baffles
his
adversaries
,
so
that
though
they
were
resolved
not
to
be
convinced
,
they
thought
it
best
for
the
time
to
be
quiet
.
This
was
to
let
them
see
how
easy
it
was
for
him
to
throw
off
their
reproaches
as
fast
as
their
malice
could
invent
them
;
and
that
it
was
as
impossible
for
them
by
such
weak
attempts
to
obscure
the
reputation
of
his
innocency
,
as
for
the
spots
which
Astronomers
descern
near
the
body
of
the
Sun
,
ever
to
eclipse
the
light
of
it
.
So
that
all
those
thinner
mists
which
envy
and
detraction
raised
at
his
first
appearance
,
and
those
grosser
vapours
which
arose
from
their
open
enmity
when
he
came
to
a
greater
height
,
did
but
add
a
brighter
lustre
to
his
glory
,
when
it
was
seen
that
notwithstanding
all
the
machinations
of
his
enemies
,
his
innocency
brake
forth
like
the
light
,
which
shineth
more
and
more
to
the
perfect
day
.
But
it
pleased
God
,
for
the
tryal
of
mens
minds
so
to
order
the
matters
of
our
Religion
,
that
as
they
are
never
so
clear
,
but
men
of
obstinate
and
perverse
spirits
will
find
something
to
cavil
at
;
so
they
were
never
so
dark
and
obscure
in
the
most
difficult
circumstances
of
them
,
but
men
of
unprejudiced
and
ingenuous
minds
might
find
enough
to
satisfie
themselves
about
them
.
Which
is
the
main
scope
of
our
Saviour
in
the
words
of
the
Text
,
(
and
shall
be
of
our
present
discourse
upon
them
)
but
wisdom
is
justified
of
all
her
Children
.
Where
without
any
further
Explication
,
by
Wisdom
we
understand
the
method
which
God
useth
in
order
to
the
salvation
of
mankind
;
by
the
Children
of
Wisdom
,
all
those
who
were
willing
to
attain
the
end
by
the
means
which
God
affordeth
,
and
by
justifying
not
only
the
bare
approving
it
,
but
the
declaring
of
that
approbation
to
the
World
by
a
just
vindication
of
it
from
the
cavils
and
exceptions
of
men
.
Although
the
words
are
capable
of
various
senses
,
yet
this
is
the
most
natural
,
and
agreeable
to
the
scope
of
what
goes
before
.
For
there
our
Saviour
speaks
of
the
different
ways
wherein
Iohn
Baptist
and
himself
appeared
among
the
Iews
,
in
order
to
the
same
end
,
v.
32.
For
Iohn
Baptist
came
neither
eating
bread
nor
drinking
wine
,
and
ye
say
,
he
hath
a
Devil
.
A
very
severe
Devil
surely
,
and
one
of
the
strictest
order
among
them
,
that
was
so
far
from
being
cast
out
by
fasting
and
prayer
,
that
these
were
his
continual
imployment
!
But
what
could
we
have
sooner
thought
than
that
those
persons
who
made
the
Devil
the
author
of
so
much
mortification
and
severity
of
life
,
should
presently
have
entertained
Religion
in
a
more
free
and
pleasing
humour
;
but
this
would
not
take
neither
,
for
the
Son
of
Man
comes
eating
and
drinking
;
i.
e.
was
remarkable
for
none
of
those
rigours
and
austerities
which
they
condemned
in
Iohn
,
and
applauded
in
the
Pharisees
;
and
then
presently
they
censure
him
,
as
a
gluttonous
man
,
and
a
Wine-bibber
,
a
friend
of
Publicans
and
Sinners
,
v.
34.
i.
e.
the
utmost
excess
that
any
course
of
life
was
capable
of
they
presently
apply
to
those
who
had
no
other
design
in
all
their
actions
,
than
to
recommend
true
piety
and
goodness
to
them
.
So
impossible
it
was
by
any
means
which
the
wisdom
of
Heaven
thought
fit
to
use
,
to
perswade
them
into
any
good
opinion
of
the
persons
who
brought
the
glad
tidings
of
Salvation
to
them
:
and
therefore
our
Saviour
,
when
he
sees
how
refractory
and
perverse
they
were
,
in
interpreting
every
thing
to
the
worse
,
and
censuring
the
ways
which
infinite
Wisdom
thought
fittest
to
reclaim
them
by
,
he
tells
them
that
it
was
nothing
but
malice
and
obstinacy
which
was
the
cause
of
it
;
but
if
they
were
men
of
teachable
spirits
(
who
by
an
usual
Hebraism
are
called
the
Children
of
Wisdom
)
they
would
see
reason
enough
to
admire
,
approve
and
justifie
all
the
methods
of
divine
Providence
for
the
good
of
Mankind
.
For
Wisdom
is
justified
of
all
her
Children
.
That
which
I
mainly
design
to
speak
to
from
hence
is
,
That
although
the
wisest
Contrivances
of
Heaven
for
the
good
of
Mankind
are
liable
to
the
unjust
cavils
and
exceptions
of
unreasonable
men
,
yet
there
is
enough
to
satisfie
any
teachable
and
ingenuous
Minds
concerning
the
wisdom
of
them
.
Before
I
come
more
particularly
to
examine
those
which
concern
our
present
subject
,
viz.
the
life
and
appearance
of
our
Lord
and
Saviour
,
it
will
take
very
much
off
from
the
force
of
them
,
if
we
consider
,
that
thus
it
hath
always
been
,
and
supposing
humane
nature
to
be
as
it
is
,
it
is
scarce
conceivable
that
it
should
be
otherwise
.
Not
that
it
is
necessary
or
reasonable
it
should
be
so
at
all
,
any
more
than
it
is
necessary
that
men
should
act
foolishly
or
inconsiderately
;
but
as
long
as
we
must
never
expect
to
see
all
men
either
wise
or
pious
,
either
to
have
a
true
judgment
of
things
,
or
a
love
of
Religion
;
so
long
we
shall
always
find
there
will
be
some
,
who
will
be
quarrelling
with
Religion
when
they
have
no
mind
to
practise
it
.
I
speak
not
now
of
those
who
make
a
meer
jest
and
scoff
at
Religion
(
of
which
our
Age
hath
so
many
Instances
)
but
of
a
sort
of
men
who
are
of
a
degree
above
the
other
,
though
far
enough
short
of
any
true
and
solid
wisdom
;
who
yet
are
the
more
to
be
considered
,
because
they
seem
to
make
a
slender
offer
at
reason
in
what
they
say
.
Some
pretend
they
are
not
only
unsatisfied
with
the
particular
ways
of
instituted
Religion
,
any
further
than
they
are
subservient
to
their
present
interest
(
which
is
the
only
God
they
worship
)
but
to
make
all
sure
,
the
foundations
even
of
Natural
Religion
it self
cannot
escape
their
cavils
and
exceptions
.
They
have
found
out
an
Index
Expurgatorius
for
those
impressions
of
a
Deity
which
are
in
the
hearts
of
men
;
and
use
their
utmost
arts
to
obscure
,
since
they
cannot
extinguish
,
those
lively
characters
of
the
power
,
wisdom
and
goodness
of
God
,
which
are
every
where
to
be
seen
in
the
large
volume
of
the
Creation
.
Religion
is
no
more
to
them
but
an
unaccountable
fear
;
and
the
very
notion
of
a
spiritual
substance
(
even
of
that
without
which
we
could
never
know
what
a
contradiction
meant
)
is
said
to
imply
one
.
But
if
for
quietness
sake
,
and
it
may
be
to
content
their
own
minds
as
well
as
the
World
,
they
are
willing
to
admit
of
a
Deity
,
(
which
is
a
mighty
concession
from
those
who
have
so
much
cause
to
be
afraid
of
him
)
then
to
ease
their
minds
of
such
troublesom
companions
as
their
fears
are
,
they
seek
by
all
means
to
dispossess
him
of
his
Government
of
the
World
,
by
denying
his
Providence
,
and
care
of
humane
affairs
.
They
are
contented
he
should
be
called
an
excellent
Being
,
that
should
do
nothing
,
and
therefore
signifie
nothing
in
the
World
;
or
rather
,
then
he
might
be
styled
an
Almighty
Sardanapalus
,
that
is
so
fond
of
ease
and
pleasure
,
that
the
least
thought
of
business
would
quite
spoil
his
happiness
.
Or
if
the
activity
of
their
own
spirits
may
make
them
think
that
such
an
excellent
Being
may
sometimes
draw
the
Curtains
and
look
abroad
into
the
World
,
then
every
advantage
which
another
hath
got
above
them
,
and
every
cross
accident
which
befalls
themselves
(
which
by
the
power
of
self-flattery
most
men
have
learnt
to
call
the
Prosperity
of
the
wicked
,
and
the
Sufferings
of
good
men
)
serve
them
for
mighty
charges
against
the
justice
of
Divine
Providence
.
Thus
either
God
shall
not
govern
the
World
at
all
,
or
if
he
do
,
it
must
be
upon
such
terms
as
they
please
and
approve
of
,
or
else
they
will
erect
an
High
Court
of
Justice
upon
him
,
and
condemn
the
Sovereign
of
the
World
,
because
he
could
not
please
his
discontented
Subjects
.
And
as
if
he
were
indeed
arraigned
at
such
a
bar
,
every
weak
and
peevish
exception
shall
be
cryed
up
for
evidence
;
when
the
fullest
and
clearest
vindications
of
him
shall
be
scorned
and
contemned
.
But
this
doth
not
in
the
least
argue
the
obnoxiousness
of
him
who
is
so
accused
,
but
the
great
injustice
of
those
who
dare
pass
sentence
;
where
it
is
neither
in
their
power
to
understand
the
reason
of
his
actions
,
nor
if
it
were
,
to
call
him
in
question
for
his
proceedings
with
men
.
But
so
great
is
the
pride
and
arrogance
of
humane
Nature
,
that
it
loves
to
be
condemning
what
it
cannot
comprehend
;
and
there
needs
be
no
greater
reason
given
concerning
the
many
disputes
in
the
world
about
Divine
Providence
,
than
that
God
is
wise
,
and
we
are
not
but
would
fain
seem
to
be
so
.
While
men
are
in
the
dark
they
will
be
always
quarrelling
;
and
those
who
contend
the
most
,
do
it
that
they
might
seem
to
others
to
see
,
when
they
know
themselves
they
do
not
.
Nay
,
there
is
nothing
so
plain
and
evident
,
but
the
reason
of
some
men
is
more
apt
to
be
imposed
upon
in
it
,
than
their
senses
are
;
as
it
appeared
in
him
who
could
not
otherwise
confute
the
Philosophers
argument
against
motion
,
but
by
moving
before
him
.
So
that
we
see
the
most
certain
things
in
the
world
are
liable
to
the
cavils
of
men
who
imploy
their
wits
to
do
it
;
and
certainly
those
ought
not
to
stagger
mens
faith
in
matters
of
the
highe●t
nature
and
consequence
,
which
would
not
at
all
move
them
in
other
things
.
But
at
last
it
is
acknowledged
by
the
men
who
love
to
be
called
the
men
of
wit
in
this
Age
of
ours
,
that
there
is
a
God
and
Providence
,
a
future
state
,
and
the
differences
of
good
and
evil
,
but
the
Christian
Religion
they
will
see
no
further
reason
to
embrace
than
as
it
is
the
Religion
of
the
State
they
live
in
.
But
if
we
demand
what
mighty
reasons
they
are
able
to
bring
forth
against
a
Religion
so
holy
and
innocent
in
its
design
,
so
agreeable
to
the
Nature
of
God
and
Man
,
so
well
contrived
for
the
advantages
of
this
and
another
life
,
so
fully
attested
to
come
from
God
by
the
Miracles
wrought
in
confirmation
of
it
,
by
the
death
of
the
Son
of
God
,
and
of
such
multitudes
of
Martyrs
,
so
certainly
conveyed
to
us
,
by
the
unquestionable
Tradition
of
all
Ages
since
the
first
delivery
of
it
;
the
utmost
they
can
pretend
against
it
is
,
that
it
is
built
upon
such
an
appearance
of
the
Son
of
God
which
was
too
mean
and
contemptible
,
that
the
Doctrine
of
it
is
inconsistent
with
the
Civil
Interests
of
men
,
and
the
design
ineffectual
for
the
Reformation
of
the
World
.
For
the
removal
therefore
of
these
cavils
against
our
Religion
,
I
shall
shew
,
1.
That
there
were
no
circumstances
in
our
Saviours
appearance
or
course
of
life
,
which
were
unbecoming
the
Son
of
God
,
and
the
design
he
came
upon
.
2.
That
the
Doctrine
delivered
by
him
is
so
far
from
being
contrary
to
the
Civil
Interests
of
the
World
,
that
it
tends
highly
to
the
preservation
of
them
.
3.
That
the
design
he
came
upon
was
very
agreeable
to
the
Infinite
Wisdom
of
God
,
and
most
effectual
for
the
reformation
of
Mankind
.
For
clearing
the
first
of
these
,
I
shall
consider
,
(
1.
)
The
Manner
of
our
Saviours
appearance
.
(
2.
)
The
Course
of
his
Li●e
;
and
what
it
was
which
his
enemies
did
most
object
against
him
.
1.
The
manner
of
our
Saviours
Appearance
;
which
hath
been
always
the
great
offence
to
the
admirers
of
the
pomp
and
greatness
of
this
World
.
For
when
they
heard
of
the
Son
of
God
coming
down
from
Heaven
,
and
making
his
Progress
into
this
lower
world
,
they
could
imagin
nothing
less
,
than
that
an
innumerable
company
of
Angels
must
have
been
dispatched
before
,
to
have
prepared
a
place
for
his
reception
;
that
all
the
Soveraigns
and
Princes
of
the
World
must
have
been
summoned
to
give
their
attendance
and
pay
their
homage
to
him
:
that
their
Scepters
must
have
been
immediately
laid
at
his
feet
,
and
all
the
Kingdoms
of
the
earth
been
united
into
one
universal
Monarchy
under
the
Empire
of
the
Son
of
God
:
That
the
Heavens
should
bow
down
at
his
presence
to
shew
their
obeysance
to
him
,
the
Earth
tremble
and
shake
for
fear
at
the
near
approaches
of
his
Majesty
;
that
all
the
Clouds
should
clap
together
in
one
universal
Thunder
,
to
welcome
his
appearance
,
and
tell
the
Inhabitants
of
the
World
what
cause
they
had
to
fear
him
whom
the
Powers
of
the
Heavens
obey
:
that
the
Sea
should
run
out
of
its
wonted
course
with
amazement
and
horror
;
and
if
it
were
possible
,
hide
it self
in
the
hollow
places
of
the
earth
:
that
the
Mountains
should
shrink
in
their
heads
,
to
fill
up
the
vast
places
of
the
deep
;
so
that
all
that
should
be
fulfilled
in
a
literal
sense
,
which
was
foretold
of
the
coming
of
the
Messias
,
[
](A61631-e11530-b)(a)
(a)
Luke
3.5
,
6.
That
every
Valley
should
be
filled
,
and
every
Mountain
and
Hill
brought
low
;
the
crooked
made
straight
,
and
the
rough
ways
smooth
,
and
all
flesh
see
the
salvation
of
God
.
Yea
,
that
the
Son
for
a
time
should
be
darkned
,
and
the
Moon
withdraw
her
light
,
to
let
the
Nations
of
the
Earth
understand
that
a
Glory
infinitely
greater
than
theirs
did
now
appear
to
the
World
.
In
a
word
,
they
could
not
imagine
the
Son
of
God
could
be
born
without
the
pangs
and
throws
of
the
whole
Creation
;
that
it
was
as
impossible
for
him
to
appear
,
as
for
the
Son
in
the
Firmament
to
disappear
,
without
the
notice
of
the
whole
World
.
But
when
instead
of
all
his
pomp
and
grandeur
he
comes
incognito
into
the
World
,
instead
of
giving
notice
of
his
appearance
to
the
Potentates
of
the
Earth
,
he
is
only
discovered
to
a
few
silly
Shepherds
and
three
Wise
men
of
the
East
;
instead
of
choosing
either
Rome
or
Hierusalem
for
the
place
of
his
Nativity
,
he
is
born
at
Bethleem
,
a
mean
and
obscure
Village
:
instead
of
the
glorious
and
magnificent
Palaces
of
the
East
or
West
,
which
were
at
that
time
so
famous
;
he
is
brought
forth
in
a
Stable
,
where
the
Manger
was
his
Cradle
,
and
his
Mother
the
only
attendant
about
him
:
who
was
her self
none
of
the
great
persons
of
the
Court
,
nor
of
any
same
in
the
Country
;
but
was
only
rich
in
her
Genealogy
,
and
honourable
in
her
Pedigree
.
And
according
to
the
obscurity
of
his
Birth
was
his
Education
too
:
his
Youth
was
not
spent
in
the
Imperial
Court
at
Rome
,
nor
in
the
Schools
of
Philosophers
at
Athens
,
nor
at
the
feet
of
the
great
Rabbies
at
Ierusalem
:
but
at
Nazareth
,
a
place
of
mean
esteem
among
the
Iews
,
where
he
was
remarkable
for
nothing
so
much
as
the
Vertues
proper
to
his
Age
,
Modesty
,
Humility
and
Obedience
.
All
which
he
exercises
to
so
high
a
degree
,
that
his
greatest
kindred
and
acquaintance
were
mightily
surprized
when
at
30
years
of
age
,
he
began
to
discover
himself
by
the
Miracles
which
he
wrought
,
and
the
Authority
which
he
spake
with
.
And
although
the
rayes
of
his
Divinity
began
to
break
forth
through
the
Clouds
he
had
hitherto
disguised
himself
in
,
yet
he
persisted
still
in
the
same
course
of
humility
and
self-denial
:
taking
care
of
others
to
the
neg●ect
of
himself
;
feeding
others
by
a
Miracle
,
and
fasting
himself
,
to
one
:
shewing
his
power
in
working
miraculous
Cures
,
and
his
humility
in
concealing
them
:
Conversing
with
the
meanest
of
the
people
,
and
choosing
such
for
his
Apostles
,
who
brought
nothing
to
recommend
them
but
innocency
and
simplicity
.
Who
by
their
heats
and
ignorance
were
continual
exercises
of
his
patience
in
bearing
with
them
,
and
of
his
care
and
tenderness
in
instructing
them
.
And
after
a
life
thus
led
with
such
unparallel'd
humility
,
when
he
could
add
nothing
more
to
it
by
his
actions
,
he
doth
it
by
his
sufferings
;
and
compleats
the
sad
Tragedy
of
his
Life
by
a
most
shameful
and
ignominious
Death
.
This
is
the
short
and
true
account
of
all
those
things
which
the
admirers
of
the
greatness
of
this
world
think
mean
and
contemptible
in
our
Saviours
appearance
here
on
earth
.
But
we
are
now
to
consider
whether
so
great
humility
were
not
more
agreeable
with
the
design
of
his
coming
into
the
World
,
than
all
that
pomp
and
state
would
have
been
which
the
Son
of
God
might
have
more
easily
commanded
than
we
can
imagine
.
He
came
not
upon
so
mean
an
errand
,
as
to
dazle
the
eyes
of
Mankind
with
the
brightness
of
his
Glory
,
to
amaze
them
by
the
terribleness
of
his
Majesty
,
much
less
to
make
a
shew
of
the
riches
and
gallantry
of
the
World
to
them
:
But
he
came
upon
far
more
noble
and
excellent
designs
,
to
bring
life
and
immortality
to
light
,
to
give
men
the
highest
assurance
of
an
eternal
happiness
and
misery
in
the
World
to
come
,
and
the
most
certain
directions
for
obtaining
the
one
,
and
avoiding
the
other
:
and
in
order
to
that
,
nothing
was
judged
more
necessary
by
him
,
than
to
bring
the
vanities
of
this
World
out
of
that
credit
and
reputation
they
had
gained
among
foolish
men
.
Which
he
could
never
have
done
,
if
he
had
declaimed
never
so
much
against
the
vanity
of
worldly
greatness
,
riches
and
honours
,
if
in
the
mean
time
himself
had
lived
in
the
greatest
splendour
and
bravery
.
For
the
enjoyning
then
the
contempt
of
this
world
to
his
Disciples
in
hopes
of
a
better
,
would
have
looked
like
the
commendation
of
the
excellency
of
fasting
at
a
full
meal
,
and
of
the
conveniencies
of
poverty
by
one
who
makes
the
greatest
hast
to
be
rich
.
That
he
might
not
therefore
seem
to
offer
so
great
a
contradiction
to
his
Doctrine
by
his
own
example
,
he
makes
choice
of
a
life
so
remote
from
all
suspicion
of
designs
upon
this
world
,
that
though
the
foxes
had
holes
,
and
the
birds
of
the
air
had
nests
,
yet
the
Son
of
Man
,
who
was
the
Lord
and
Heir
of
all
things
,
had
not
whereon
to
lay
his
head
.
And
as
he
shewed
by
his
life
how
little
he
valued
the
great
things
of
the
World
,
so
he
discovered
by
his
death
how
little
he
feared
the
evil
things
of
it
:
all
which
he
did
with
a
purpose
and
intention
to
rectifie
the
great
mistakes
of
men
as
to
these
things
:
That
they
might
no
longer
venture
an
eternal
happiness
for
the
splendid
and
glorious
vanities
of
this
present
life
;
nor
expose
themselves
to
the
utmost
miseries
of
another
world
,
to
avoid
the
frowns
of
this
.
From
hence
proceeded
that
generous
contempt
of
the
World
,
which
not
only
our
Saviour
himself
,
but
all
his
true
Disciples
of
the
first
Ages
of
Christianity
were
so
remarkable
for
;
to
let
others
see
they
had
greater
things
in
their
eye
than
any
here
,
the
hopes
of
which
they
would
not
part
with
for
all
that
this
world
thinks
great
or
desirable
.
So
that
considering
the
great
danger
most
men
are
in
,
by
too
passionate
a
love
of
these
things
,
and
that
universal
and
infinite
kindness
which
our
Saviour
had
to
the
Souls
of
men
;
there
was
nothing
he
could
discover
it
more
in
as
to
his
appearance
in
the
world
,
than
by
putting
such
an
affront
upon
the
greatness
and
honour
of
it
,
as
he
did
by
so
open
a
neglect
of
it
in
his
life
,
and
despising
it
in
his
death
and
sufferings
.
And
who
now
upon
any
pretence
of
reason
dare
entertain
the
meaner
apprehensions
of
our
Blessed
Saviour
because
he
appeared
without
the
pomp
and
greatness
of
the
world
,
when
the
reason
of
his
doing
so
was
,
that
by
his
own
humility
and
self-denyal
he
might
shew
us
the
way
to
an
eternal
happiness
?
Which
he
well
knew
how
very
hard
it
would
be
for
men
to
attain
to
,
who
measure
things
not
according
to
their
inward
worth
and
excellency
,
but
the
splendour
and
appearance
which
they
make
to
the
world
:
who
think
nothing
great
but
what
makes
them
gazed
upon
;
nothing
desireable
but
what
makes
them
flattered
.
But
if
they
could
be
once
perswaded
how
incomparably
valuable
the
glories
of
the
life
to
come
are
above
all
the
gayeties
and
shews
of
this
;
they
would
think
no
condition
mean
or
contemptible
,
which
led
to
so
great
an
end
;
none
happy
or
honourable
which
must
so
soon
end
in
the
grave
,
or
be
changed
to
eternal
misery
.
And
that
we
might
entertain
such
thoughts
as
these
are
,
not
as
the
melancholy
effects
of
discontent
and
disappointments
,
but
as
the
serious
result
of
our
most
deliberate
enquiry
into
the
value
of
things
,
was
the
design
of
our
Saviour
in
the
humility
of
his
appearance
,
and
of
that
excellent
Doctrine
which
he
recommended
to
the
World
by
it
.
Were
I
to
argue
the
case
with
Philosophers
,
I
might
then
at
large
shew
from
the
free
acknowledgments
of
the
best
and
most
experienced
of
them
,
that
nothing
becomes
so
much
one
who
designs
to
recommend
Vertue
to
the
World
,
as
a
real
and
hearty
contempt
of
all
the
pomp
of
it
,
and
that
the
meanest
condition
proceeding
from
such
a
principle
is
truly
and
in
it self
more
honourable
,
than
living
in
the
greatest
splendour
imaginable
.
Were
I
to
deal
with
the
Iews
,
I
might
then
prove
,
that
as
the
Prophecies
concerning
the
Messias
speak
of
great
and
wonderful
effects
of
his
coming
,
so
that
they
should
be
accomplished
in
a
way
of
suffering
and
humility
.
But
since
I
speak
to
Christians
,
and
therefore
to
those
who
were
perswaded
of
the
great
kindness
and
love
of
our
Saviour
in
coming
into
the
World
,
to
reform
it
,
and
that
by
convincing
men
of
the
truth
and
excellency
of
a
future
state
,
no
more
need
to
be
said
to
vindicate
the
appearance
of
him
from
that
meanness
and
contempt
,
which
the
pride
and
ambition
of
vain
men
is
apt
to
cast
upon
it
.
2.
But
not
only
our
Saviours
manner
of
Appearance
,
but
the
manner
of
his
Conversation
gave
great
offence
to
his
enemies
,
viz.
That
it
was
too
free
and
familiar
among
persons
who
had
the
meanest
reputation
,
the
Publicans
and
Sinners
;
and
in
the
mean
time
declaimed
against
the
strictest
observers
of
the
greatest
rigours
and
austerities
of
life
.
And
this
no
doubt
was
one
great
cause
of
the
mortal
hatred
of
the
Pharisees
against
him
,
though
least
pretended
,
that
even
thereby
they
might
make
good
that
charge
of
hypocrisie
which
our
Saviour
so
often
draws
up
against
them
.
And
no
wonder
,
if
such
severe
rebukes
did
highly
provoke
them
,
since
they
found
this
so
gainful
and
withall
so
easie
a
trade
among
the
people
,
when
with
a
demure
look
and
a
sower
countenance
they
could
cheat
and
defraud
their
Brethren
;
and
under
a
specious
shew
of
devotion
could
break
their
fasts
by
devouring
Widows
houses
,
and
end
their
long
Prayers
to
God
with
acts
of
the
highest
injustice
to
their
Neighbours
.
As
though
all
that
while
,
they
had
been
only
begging
leave
of
God
to
do
all
the
mischief
they
could
to
their
Brethren
.
It
is
true
,
such
as
these
were
,
our
Saviour
upon
all
occasions
speaks
against
with
the
greatest
sharpness
,
as
being
the
most
dangerous
enemies
to
true
Religion
:
and
that
which
made
men
whose
passion
was
too
strong
for
their
reason
abhor
the
very
name
of
Religion
,
when
such
baseness
was
practised
under
the
profession
of
it
.
When
they
saw
men
offer
to
compound
with
Heaven
for
all
their
injustice
and
oppression
,
with
not
a
twentieth
part
of
what
God
challenges
as
his
due
;
they
either
thought
Religion
to
be
a
meer
device
of
men
,
or
that
these
mens
hypocrisie
ought
to
be
discovered
to
the
World
.
And
therefore
our
Blessed
Saviour
,
who
came
with
a
design
to
retrieve
a
true
spirit
of
Religion
among
men
,
finds
it
first
of
all
necessary
to
unmask
those
notorious
hypocrites
,
that
their
deformities
being
discovered
,
their
ways
as
well
as
their
persons
might
be
the
better
understood
and
avoided
.
And
when
he
saw
by
the
mighty
opinion
they
had
of
themselves
,
and
their
uncharitableness
towards
all
others
,
how
little
good
was
to
be
done
upon
them
,
he
seldom
vouchsafes
them
his
presence
;
but
rather
converses
with
those
who
being
more
openly
wicked
were
more
easily
convinced
of
their
wickedness
,
and
perswaded
to
reform
.
For
which
end
alone
it
was
that
he
so
freely
conversed
with
them
,
to
let
them
see
there
were
none
so
bad
,
but
his
kindness
was
so
great
to
them
,
that
he
was
willing
to
do
them
all
the
good
he
could
:
And
therefore
this
could
be
no
more
a
just
reproach
to
Christ
,
that
he
kept
company
sometimes
with
these
,
than
it
is
to
a
Chyrurgion
to
visit
Hospitals
,
or
to
a
Physician
to
converse
with
the
sick
.
2.
But
when
they
saw
that
his
Greatness
did
appear
in
another
way
,
by
the
authority
of
his
Doctrine
,
and
the
power
of
his
Miracles
,
then
these
wise
and
subtile
men
apprehend
a
further
reach
and
design
in
all
his
actions
:
Viz.
That
his
low
condition
was
a
piece
of
Popularity
,
and
a
meer
disguise
to
ensnare
the
people
,
the
better
to
make
them
in
love
with
his
Doctrine
,
and
so
by
degrees
to
season
them
with
Principles
of
Rebellion
and
Disobedience
:
Hence
came
all
the
clamours
of
his
being
an
Enemy
to
Caesar
,
and
calling
himself
the
King
of
the
Iews
,
and
of
his
design
to
erect
a
Kingdom
of
his
own
,
all
which
they
interpret
in
the
most
malicious
though
most
unreasonable
sense
.
For
nothing
is
so
politick
as
malice
and
ill-will
,
for
that
finds
designs
in
every
thing
;
and
the
more
contrary
they
are
to
all
the
Protestations
of
the
persons
concerned
,
the
deeper
that
suggests
presently
they
are
laid
,
and
that
there
is
the
more
cause
to
be
afraid
of
them
.
Thus
it
was
in
our
Blessed
Saviour's
case
;
it
was
not
the
greatest
care
used
by
him
to
shew
his
obedience
to
the
Authority
he
lived
under
,
it
was
not
his
most
solemn
disavowing
having
any
thing
to
do
with
their
civil
Interests
,
not
the
severe
checks
he
gave
his
own
Disciples
for
any
ambitious
thoughts
among
them
,
not
the
recommending
the
doctrine
of
Obedience
to
them
,
nor
the
rebuke
he
gave
one
of
his
most
forward
Disciples
for
offering
to
draw
his
sword
in
the
rescue
of
himself
,
could
abate
the
fury
and
rage
of
his
enemies
,
but
at
last
they
condemn
the
greatest
Teacher
of
the
duty
of
Obedience
as
a
Traytor
,
and
the
most
unparallel'd
example
of
innocency
as
a
Malefactor
.
But
though
there
could
be
nothing
objected
against
the
life
and
actions
of
our
Blessed
Saviour
,
as
tending
to
sedition
and
disturbance
of
the
Civil
Peace
,
yet
that
,
these
men
(
who
were
inspir'd
by
malice
,
and
prophesied
according
to
their
own
interest
)
would
say
,
was
because
he
was
taken
away
in
time
,
before
his
designs
could
be
ripe
for
action
,
but
if
his
doctrine
tended
that
way
,
it
was
enough
to
justifie
their
proceedings
against
him
.
So
then
,
it
was
not
what
he
did
,
but
what
he
might
have
done
:
not
Treason
but
Convenience
which
made
them
take
away
the
life
of
the
most
innocent
person
:
but
if
there
had
been
any
tain●
in
his
doctrine
that
way
,
there
had
been
reason
enough
in
such
an
Age
of
faction
and
sedition
to
have
used
the
utmost
care
to
prevent
the
spreading
it
.
But
so
far
is
this
from
the
least
ground
of
probability
that
it
is
not
possible
to
imagine
a
Religion
which
aims
less
at
the
present
particular
interests
of
the
embracers
of
it
,
and
more
at
the
publick
interests
of
Princes
than
Christianity
doth
,
as
it
was
both
preached
and
practised
by
our
Saviour
and
his
Apostles
.
And
here
we
have
cause
to
lament
the
unhappy
fate
of
Religion
when
it
falls
under
the
censure
of
such
who
think
themselves
the
Masters
of
all
the
little
arts
whereby
this
world
is
governed
.
If
it
teaches
the
duty
of
Subjects
,
and
the
authority
of
Princes
,
if
it
requires
obedience
to
Laws
,
and
makes
mens
happiness
or
misery
in
another
life
in
any
measure
to
depend
upon
it
;
then
Religion
is
suspected
to
be
a
meer
trick
of
Sta●e
,
and
an
invention
to
keep
the
world
in
awe
,
whereby
men
might
the
better
be
moulded
into
Societies
,
and
preserved
in
them
.
But
if
it
appear
to
inforce
any
thing
indispensably
on
the
Consciences
of
men
,
though
humane
Laws
require
the
contrary
;
if
they
must
not
●orswear
their
Religion
,
and
deny
him
whom
they
hope
to
be
saved
by
,
when
the
Magistrate
calls
them
to
it
,
then
such
half-witted
men
think
that
Religion
is
nothing
but
a
pretence
to
Rebellion
,
and
Conscience
only
an
obs●inate
plea
for
Disobedience
.
But
this
is
to
take
it
for
granted
that
there
is
no
such
thing
as
Religion
in
the
World
;
for
if
there
be
,
there
must
be
some
inviolable
Rights
of
Divine
Soveraignty
acknowledged
,
which
must
not
vary
according
to
the
diversity
of
the
Edicts
and
Laws
of
men
.
But
supposing
the
profession
and
practice
of
the
Christian
Religion
to
be
allowed
inviolable
,
there
was
never
any
Religion
,
nay
,
never
any
inventions
of
the
greatest
Politicians
,
which
might
compare
with
that
for
the
preservation
of
civil
Societies
.
For
this
in
plain
and
express
words
tells
all
the
owners
of
it
,
that
they
mu●t
live
in
subjection
and
obedience
;
[
](A61631-e11770-b)(a)
(a)
Rom.
13.1
,
2
,
3
,
4
,
5.
not
only
for
wrath
,
but
for
Conscience
sake
;
that
they
who
do
resist
receive
unto
themselves
damnation
,
and
that
because
whosoever
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
.
Than
which
it
is
impossible
to
conceive
arguments
of
greater
force
to
keep
men
in
obedience
to
Authority
;
for
he
that
only
obeys
because
it
is
his
inter●st
to
do
so
,
will
have
the
same
reason
to
disobey
when
there
is
an
apprehension
that
may
make
more
for
his
advantage
.
But
when
the
reason
of
obedience
is
derived
from
the
concernments
of
another
life
,
no
hopes
of
interest
in
this
world
can
be
thought
to
ballance
the
loss
which
may
come
by
such
a
breach
of
duty
in
that
to
come
.
So
that
no
persons
do
so
dangerously
undermine
the
foundations
of
civil
Government
,
as
those
who
magnifie
that
to
the
contempt
of
Religion
;
none
so
effectually
secure
them
as
those
who
give
to
God
the
things
that
are
Gods
,
and
by
doing
so
,
are
obliged
to
give
to
Caesar
the
things
that
are
Caesars
.
This
was
the
Doctrine
of
Christianity
as
it
was
delivered
by
the
first
author
of
it
;
and
the
practice
was
agreeable
,
as
long
as
Christianity
preserved
its
primitive
honour
in
the
world
.
For
,
so
far
were
men
then
from
making
their
zeal
for
Religion
a
pretence
to
Rebellion
,
that
though
Christianity
were
directly
contrary
to
the
Religions
then
in
vogue
in
the
world
,
yet
they
knew
of
no
other
way
of
promoting
it
,
but
by
patience
,
humility
,
meekness
,
prayers
●or
their
persecutors
,
and
tears
when
they
saw
them
obstinate
.
So
far
were
they
then
from
fomenting
suspicions
and
jealousies
concerning
the
Princes
and
Governours
they
lived
under
,
that
though
they
were
generally
known
to
be
some
of
the
worst
of
men
as
well
as
of
Princes
,
yet
they
charge
all
Christians
in
the
strictest
manner
,
as
they
lov'd
their
Religion
and
the
honour
of
it
,
as
they
valued
their
●ouls
and
the
salvation
of
them
,
that
they
should
be
subject
to
them
.
So
far
were
they
then
from
giving
the
least
encouragement
to
the
usurpations
of
the
rights
of
Princes
under
the
pretence
of
any
power
given
to
a
Head
of
the
Church
:
that
there
is
no
way
for
any
to
think
they
meant
it
,
unless
we
suppose
the
Apostles
such
mighty
Politicians
,
that
it
is
because
they
say
nothing
at
all
of
it
;
but
on
the
contrary
,
bid
every
soul
be
subject
to
the
higher
powers
;
though
an
Apostle
,
Evangelist
,
Prophet
,
whatever
he
be
,
as
the
Fathers
interpret
it
.
Yea
so
constant
and
uniform
was
the
doctrine
and
practice
of
Obedience
in
all
the
first
and
purest
ages
of
the
Christian
Church
,
that
no
one
instance
can
be
produced
of
any
usurpation
of
the
rights
of
Princes
under
the
pretence
of
any
title
from
Christ
,
or
any
disobedience
to
their
authority
,
under
the
pretence
of
promoting
Christianity
,
through
all
those
times
wherein
Christianity
the
most
flourished
,
or
the
Christians
were
the
most
persecuted
.
And
happy
had
it
been
for
us
in
these
last
ages
of
the
World
,
if
we
had
been
Christians
on
the
same
terms
which
they
were
in
the
Primitive
times
;
then
there
had
been
no
such
scandals
raised
by
the
degeneracy
of
men
upon
the
most
excellent
and
peaceable
Religion
in
the
World
,
as
though
that
were
unquiet
and
troublesom
,
because
so
many
have
been
so
who
have
made
shew
of
it
.
But
let
their
pretences
be
never
so
great
to
Infallibility
on
one
side
,
and
to
the
Spirit
on
the
oth●r
,
so
far
as
men
●ncourage
faction
and
disobedience
,
so
far
they
have
not
the
Spirit
of
Christ
and
Christianity
,
and
therefore
are
none
of
his
.
For
he
shewed
his
great
wisdom
in
contriving
such
a
method
of
saving
mens
souls
in
another
World
,
as
tended
most
to
the
preservation
of
the
peace
and
quietness
of
this
;
and
though
this
wisdom
may
be
evil
spoken
of
by
men
of
restless
and
unpeaceable
minds
,
yet
it
will
be
still
justified
by
all
who
have
heartily
embraced
the
Wisdom
which
is
from
above
,
who
are
pure
and
peaceable
as
that
Wisdom
is
,
and
such
,
and
only
s●ch
are
the
Children
of
it
.
3.
I
come
to
shew
,
That
the
design
of
Christ's
appearance
was
very
agreeable
to
the
infinite
Wisdom
of
God
;
and
that
the
means
were
very
suitable
and
effectual
for
carrying
on
of
that
design
for
the
reformation
of
Mankind
.
1.
That
the
design
it self
was
very
agreeable
to
the
infinite
Wisdom
of
God
.
What
could
we
imagine
more
becoming
the
Wisdom
of
God
,
than
to
contrive
a
way
for
the
recovery
of
lapsed
and
degenerate
Mankind
?
who
more
fit
to
employ
upon
such
a
message
as
this
,
than
the
Son
of
God
?
for
his
coming
gives
the
greatest
assurance
to
the
minds
of
men
,
that
God
was
serious
in
the
management
of
this
design
,
than
which
nothing
could
be
of
greater
importance
in
order
to
the
success
of
it
.
And
how
was
it
possible
he
should
give
a
greater
testimony
of
himself
,
and
withal
of
the
purpose
he
came
about
,
than
he
did
when
he
was
in
the
world
?
The
accomplishment
of
Prophesies
,
and
power
of
Miracles
shewed
who
he
was
;
the
nature
of
his
Doctrine
,
the
manner
of
his
Conversation
,
the
greatness
of
his
Sufferings
,
shewed
what
his
design
was
in
appearing
among
men
:
for
they
were
all
managed
with
a
peculiar
respect
to
the
convincing
mankind
,
that
God
was
upon
terms
of
mercy
with
them
,
and
had
therefore
sent
his
Son
into
the
world
,
that
he
might
not
only
obtain
the
pardon
of
sin
for
those
who
repent
,
but
eternal
life
for
all
them
that
obey
him
.
And
what
is
there
now
we
can
imagine
so
great
and
desirable
as
this
,
for
God
to
manifest
his
wisdom
in
?
It
is
true
,
we
see
a
great
discovery
of
it
in
the
works
of
Nature
,
and
might
do
in
the
methods
of
Divine
Providence
if
partiality
and
interest
did
not
blind
our
eyes
;
but
both
these
,
though
great
in
themselves
,
yet
fall
short
of
the
contrivance
of
bringing
to
an
eternal
happiness
man
who
had
fallen
from
his
Maker
,
and
was
perishing
in
his
own
folly
.
Yet
this
is
that
which
men
in
the
pride
and
vanity
of
their
own
imaginations
either
think
not
worth
considering
,
or
consider
as
little
as
if
they
thought
so
;
and
in
the
mean
time
think
themselves
very
wise
too
.
The
Iews
had
the
wisdom
of
their
Traditions
which
they
gloried
in
,
and
despised
the
Son
of
God
himself
when
he
came
to
alter
them
.
The
Greeks
had
the
wisdom
of
their
Philosophy
which
they
so
passionately
admir'd
,
that
whatever
did
not
agree
with
that
,
though
infinitely
more
certain
and
useful
,
was
on
that
account
rejected
by
them
.
The
Romans
,
after
the
conquest
of
so
great
a
part
of
the
World
,
were
grown
all
such
Politicians
and
Statesmen
,
that
few
of
them
could
have
leisure
to
think
of
another
world
,
who
were
so
busie
in
the
management
of
this
.
And
some
of
all
these
sorts
do
yet
remain
in
the
World
,
which
makes
so
many
so
little
think
of
,
or
admire
this
infinite
discovery
of
divine
Wisdom
:
nay
,
there
are
some
who
can
mix
all
these
together
,
joyning
a
Iewish
obstinacy
,
with
the
pride
and
self-opinion
of
the
Greeks
,
to
a
Roman
unconcernedness
about
the
matters
of
another
life
.
And
yet
upon
a
true
and
just
enquiry
never
any
Religion
could
be
found
,
which
could
more
fully
satisfie
the
expectation
of
the
Iews
,
the
reason
of
the
Greeks
,
or
the
wisdom
of
the
Romans
,
than
that
which
was
made
known
by
Christ
,
who
was
the
Wisdom
of
God
,
and
the
Power
of
God
.
Here
the
Iew
might
find
his
Messias
come
,
and
the
Promises
fulfilled
which
related
to
him
;
here
the
Greek
might
find
his
long
and
vainly
look'd
for
certainty
of
a
life
to
come
,
and
the
way
which
leads
to
it
;
here
the
Roman
might
see
a
Religion
serviceable
to
another
world
and
this
together
.
Here
are
Precepts
more
holy
,
Promises
more
certain
,
Rewards
more
desirable
than
ever
the
Wit
or
Invention
of
Men
could
have
attained
to
.
Here
are
Institutions
far
more
pious
,
u●eful
and
serviceable
to
mankind
,
than
the
most
admired
Laws
of
the
famous
Legislators
of
Greece
or
Rome
.
Here
are
no
popular
designs
carried
on
,
no
vices
indulged
for
the
publick
interest
,
which
Solon
,
Lycurgus
and
Plato
are
charged
with
.
Here
is
no
making
Religion
a
meer
trick
of
State
,
and
a
thing
only
useful
for
governing
the
people
,
which
Numa
and
the
great
men
at
Rome
are
lyable
to
the
suspicion
of
.
Here
is
no
wrapping
up
Religion
in
strange
figures
and
mysterious
non-sense
,
which
the
Egyptians
were
so
much
given
to
.
Here
is
no
inhumanity
and
cruelty
in
the
Sacrifices
offer'd
,
no
looseness
and
profaneness
allowed
in
the
most
solemn
mysteries
,
no
worshipping
of
such
for
Gods
who
had
not
been
fit
to
live
if
they
had
been
Men
,
which
were
all
things
so
commonly
practised
in
the
Idolatries
of
the
Heathens
.
but
the
nature
of
the
Worship
is
such
as
the
minds
of
those
who
come
to
it
ought
to
be
,
and
as
becomes
that
God
whom
we
profess
to
serve
,
pure
and
holy
,
grave
and
serious
,
solemn
and
devout
,
without
the
mixtures
of
superstition
,
vanity
or
ostentation
.
The
precepts
of
our
Religion
are
plain
and
easie
to
be
known
,
very
suitable
to
the
nature
of
Mankind
,
and
highly
tending
to
the
advantage
of
those
who
practise
them
,
both
in
this
and
a
better
life
.
The
arguments
to
perswade
men
are
the
most
weighty
and
powerful
,
and
of
as
great
importance
as
the
love
of
God
,
the
death
of
his
Son
,
the
hopes
of
happiness
,
and
the
fears
of
eternal
misery
,
can
be
to
men
.
And
wherein
is
the
contrivance
of
our
Religion
defective
,
when
the
end
is
so
desirable
,
the
means
so
effectual
for
the
obtaining
of
it
?
2.
Which
is
the
next
thing
to
be
considered
.
There
are
two
things
which
in
this
degenerate
estate
of
man
are
necessary
in
order
to
the
recovery
of
his
happiness
;
and
those
are
Repentance
for
sins
past
,
and
sincere
Obedience
for
the
future
:
now
both
these
the
Gospel
gives
men
the
greatest
encouragements
to
,
and
therefore
is
the
most
likely
to
effect
the
design
it
was
intended
for
.
1.
For
Repentance
for
sins
past
.
What
more
powerful
motives
can
there
be
to
perswade
men
to
repent
,
than
for
God
to
let
men
know
that
he
is
willing
to
pardon
their
sins
upon
the
sincerity
of
their
Repentance
,
but
without
that
,
there
remains
nothing
but
a
fearful
expectation
of
judgment
,
and
fiery
indignation
?
that
their
sins
are
their
follies
,
and
therefore
to
repent
is
to
grow
wise
:
that
he
requires
no
more
from
men
,
but
what
every
considerative
man
knows
is
fitting
to
be
done
whenever
he
reflects
upon
his
actions
:
that
there
can
be
no
greater
ingratitude
or
disingenuity
towards
the
Son
of
God
than
to
stand
at
defiance
with
God
when
he
hath
shed
his
blood
to
reconcile
God
and
Man
to
each
other
:
that
every
step
of
his
humiliation
,
every
part
of
the
Tragedy
of
his
life
,
every
wound
at
his
death
,
every
groan
and
sigh
which
he
uttered
upon
the
Cross
,
were
designed
by
him
as
the
most
prevailing
Rhetorick
,
to
perswade
men
to
forsake
their
sins
,
and
be
happy
:
that
there
cannot
be
a
more
unaccountable
folly
,
than
by
impenitency
to
lose
the
hopes
of
a
certain
and
eternal
happiness
for
the
sake
of
those
pleasures
which
every
wise
man
is
ashamed
to
think
of
:
that
to
continue
in
sin
with
the
hopes
to
repent
,
is
to
●tab
a
man's
self
with
the
hopes
of
a
cure
:
that
the
sooner
men
do
it
,
the
sooner
they
will
find
their
minds
at
ease
,
and
that
the
pleasures
they
enjoy
in
forsaking
their
sins
,
are
far
more
noble
and
manly
than
ever
they
had
in
committing
them
:
but
if
none
of
these
arguments
will
prevail
with
them
,
perish
they
must
,
and
that
unavoidably
,
insupportably
,
and
irrecoverably
:
And
if
such
arguments
as
these
will
not
prevail
with
men
to
leave
their
sins
,
it
is
impossible
that
any
should
.
2.
For
Holiness
of
Li●e
:
For
Christ
did
not
come
into
the
World
,
and
dye
for
us
,
meerly
that
we
should
repent
of
what
is
past
,
[
](A61631-e12080-b)(a)
(a)
Titus
2.12
.
by
denying
ungodliness
and
worldly
lusts
,
but
that
we
should
live
soberly
,
righteously
and
godly
in
this
present
world
.
And
what
he
doth
expect
,
he
hath
given
the
greatest
encouragements
to
perform
:
by
the
clearness
of
his
precepts
,
the
excellency
of
his
own
example
,
the
promise
of
his
Grace
,
and
the
proposition
of
eternal
rewards
and
punishments
,
whereby
he
takes
o●f
all
the
objections
men
are
apt
to
make
against
obedience
to
the
Commands
of
Christ
:
the
pretence
of
ignorance
,
because
his
Laws
are
so
clear
;
the
pretence
of
impossibility
by
his
own
example
;
the
pretence
of
infirmity
by
the
assistance
of
his
Grace
;
the
pretence
of
the
unnecessariness
of
so
great
care
of
our
actions
by
making
eternal
rewards
and
punishments
to
depend
upon
it
.
Let
us
then
reflect
upon
the
whole
design
of
the
Gospel
,
and
see
how
admirably
it
is
suited
to
the
end
it
was
intended
for
,
to
the
condition
of
those
whose
good
was
design'd
by
it
,
and
to
the
whole
honour
of
the
great
contriver
and
manager
of
it
.
And
let
not
us
by
our
impenitency
and
the
unholiness
of
our
lives
,
dishonour
God
and
our
Saviour
,
reproach
our
Religion
,
and
condemn
that
by
our
lives
which
we
justifie
by
our
words
.
For
when
we
have
said
all
we
can
,
the
best
and
most
effectual
vindication
of
Christian
Religion
is
to
live
according
to
it
:
But
oh
then
how
unhappy
are
we
that
live
in
such
an
Age
wherein
it
were
hard
to
know
that
men
were
Christians
,
unless
we
are
bound
to
believe
their
words
against
the
tenour
and
course
of
their
actions
!
What
is
become
of
the
purity
,
the
innocency
,
the
candor
,
the
peaceableness
,
the
sincerity
and
devotion
of
the
Primitive
Christians
!
What
is
become
of
their
zeal
for
the
honour
of
Christ
and
Christian
Religion
!
If
it
were
the
design
of
men
,
to
make
our
Religion
a
dishonour
and
reproach
to
the
Iews
,
Mahumetans
,
and
Heathens
,
could
they
do
it
by
more
effectual
means
than
they
have
done
?
Who
is
there
that
looks
into
the
present
state
of
the
Christian
World
,
could
ever
think
that
the
Christian
Religion
was
so
incomparably
beyond
all
others
in
the
world
?
Is
the
now
Christian
Rome
so
much
beyond
what
it
was
while
it
was
Heathen
?
Nay
,
was
it
not
then
remarkable
in
its
first
times
for
justice
,
sincerity
,
contempt
of
riches
,
and
a
kind
of
generous
honesty
,
and
who
does
not
(
though
of
the
same
Religion
,
if
he
hath
any
ingenuity
left
)
lament
the
want
of
all
those
things
there
now
?
Will
not
the
sobriety
of
the
very
Turks
upbraid
our
excesses
and
debaucheries
?
and
the
obstinacy
of
the
Iews
in
defence
and
practice
of
their
Religion
,
condemn
our
coldness
and
indifferency
in
ours
?
If
we
have
then
any
tenderness
for
the
honour
of
our
Religion
,
or
any
kindness
for
our
own
Souls
,
let
us
not
only
have
the
Name
,
but
let
us
lead
the
lives
of
Christians
;
let
us
make
amends
for
all
the
reproaches
which
our
Religion
hath
suffered
by
the
faction
and
disobedience
of
some
,
by
the
Oaths
and
Blasphemies
,
the
impieties
and
profaneness
of
others
,
by
the
too
great
negligence
and
carelesness
of
all
that
if
it
be
possible
,
Christianity
may
appear
in
its
true
glory
,
which
will
thee
only
be
,
when
those
who
name
the
Nam●
of
Christ
depart
from
iniquity
,
and
live
i●
all
manner
of
holy
conversation
and
godliness
.
SERMON
IV.
Preached
at
WHITE-HALL
.
Romans
I.
XVI
.
For
I
am
not
ashamed
of
the
Gospel
of
Christ
;
for
it
is
the
Power
of
God
unto
salvation
to
every
one
that
believes
,
to
the
Jew
first
,
and
also
to
the
Greek
.
THese
words
are
uttered
by
one
who
was
himself
a
remarkable
instance
of
the
truth
of
the
Doctrine
contained
in
them
,
viz.
of
that
divine
Power
which
did
accompany
the
Gospel
of
Christ
.
For
what
can
we
imagine
else
should
make
him
now
not
ashamed
of
the
Gospel
of
Christ
,
who
not
long
before
was
not
ashamed
to
persecute
all
those
who
professed
it
?
One
,
whose
spirit
was
fermented
with
the
leaven
of
the
Pharisees
,
and
inraged
with
fury
against
all
who
owned
the
name
of
Christ
,
is
of
a
sudden
turned
quite
into
another
temper
,
to
the
confusion
of
those
who
employed
him
,
and
the
amazement
of
them
whom
he
designed
to
persecute
.
Nay
,
so
great
was
the
change
which
was
wrought
in
him
,
that
from
a
Bigot
of
the
Iewish
Religion
he
becomes
an
Apostle
of
the
Christian
,
and
from
breathing
flames
against
the
Christians
,
none
more
ready
than
he
to
undergo
them
for
Christ
.
If
he
had
only
given
over
his
persecution
,
it
might
have
been
thought
,
that
he
had
meerly
run
himself
out
of
breath
,
and
grown
weary
of
his
former
fury
,
(
as
greater
persons
than
he
did
afterwards
)
but
to
retain
the
same
fervor
of
spirit
in
preaching
Christ
,
which
he
had
before
in
opposing
him
,
to
have
as
great
zeal
for
making
Christians
,
as
he
had
for
destroying
them
,
must
needs
proceed
from
some
great
and
unusual
cause
.
Whilst
the
Iews
thought
he
had
too
much
learning
and
interest
to
become
their
enemy
,
and
the
Christians
found
he
had
too
much
rage
and
fury
to
be
their
friend
,
even
then
when
they
least
expected
it
,
instead
of
continuing
an
Instrument
of
the
Sanhedrin
for
punishing
the
Christians
,
he
declared
himself
an
Apostle
and
Servant
of
Jesus
Christ
.
And
that
no
ordinary
one
neither
:
for
such
was
the
efficacy
of
those
divine
words
,
Saul
,
Saul
,
why
persecutest
thou
me
,
that
they
not
only
presently
allay
his
former
heat
,
but
quicken
and
animate
him
to
a
greater
zeal
for
the
honour
of
him
whom
he
had
persecuted
before
.
And
the
faster
he
had
run
when
he
was
out
of
his
way
,
the
greater
diligence
he
used
when
he
found
it
,
there
being
none
of
all
the
followers
of
Christ
who
out-strip
him
in
his
constant
endeavours
to
advance
the
Christian
Religion
in
the
World
.
And
if
an
unwearied
diligence
to
promote
it
,
an
uncessant
care
for
preserving
it
,
an
universal
concern
for
all
who
owned
it
,
and
an
undaunted
spirit
in
bearing
the
affronts
and
injuries
he
underwent
for
it
,
be
any
perswasive
arguments
of
the
love
a
man
bears
to
his
Religion
,
there
was
never
any
person
who
made
a
clearer
demonstration
than
St.
Paul
did
of
the
truth
of
his
Religion
,
and
his
sincerity
in
embracing
it
.
For
his
endeavours
were
suitable
to
the
greatness
of
his
spirit
,
his
care
as
large
as
the
Horizon
of
the
Sun
of
righteousness
,
his
courage
as
great
as
the
malice
of
his
enemies
.
For
he
was
neither
afraid
of
the
Malice
of
the
Iews
,
or
of
the
Wisdom
of
the
Greeks
,
or
of
the
Power
of
the
Romans
,
but
he
goes
up
and
down
preaching
the
Gospel
in
a
sphere
as
large
as
his
mind
was
,
and
with
a
zeal
only
parallel
with
his
former
fury
.
He
encountred
the
Iews
in
their
Synagogues
,
he
disputed
with
the
Greeks
in
their
most
famous
Cities
,
at
Athens
,
Corinth
,
Ephesus
,
and
elsewhere
,
and
every-where
raising
some
Trophies
to
the
honour
of
the
Gospel
:
nothing
now
remained
but
that
he
should
do
the
same
at
Rome
also
.
And
for
this
he
wants
not
spirit
and
resolution
,
for
he
even
longed
to
be
there
,
vers.
11.
nay
,
he
had
often
purposed
to
go
thither
,
but
waited
for
a
convenient
opportunity
,
v.
13.
But
while
God
was
pleased
otherwise
to
dispose
of
him
,
he
could
not
conceal
the
joy
which
he
had
for
the
ready
entertainment
of
the
Christian
Religion
by
those
to
whom
he
writes
,
and
that
their
faith
was
grown
as
famous
as
the
City
wherein
they
dwelt
,
v.
8.
First
,
I
thank
my
God
through
Iesus
Christ
,
for
you
all
,
that
your
Faith
is
spoken
of
throughout
the
whole
world
:
and
he
further
manifests
the
greatness
of
his
affection
to
them
,
that
without
ceasing
he
made
mention
of
them
always
in
his
Prayers
,
v.
9.
And
among
the
rest
of
the
blessings
he
prayed
for
,
for
himself
and
them
;
he
was
sure
not
to
forget
his
coming
to
them
,
v.
10.
Not
out
of
an
ambitious
and
vain-glorious
humour
that
he
might
be
taken
notice
of
in
that
great
and
imperial
City
,
but
that
he
might
be
●nstrumental
in
doing
them
service
as
he
had
done
others
,
v.
11.13
.
And
to
this
end
he
tells
them
,
what
an
obligation
lay
upon
him
to
spread
the
Doctrine
of
Christ
in
all
places
and
to
all
persons
,
v.
14.
I
am
debtor
both
to
the
Greeks
and
to
the
Barbarians
,
to
the
wise
and
to
the
unwise
.
So
that
neither
the
wisdom
of
the
Greeks
,
nor
the
ignorance
of
the
Barbarians
could
hinder
St.
Paul
from
discovering
to
them
the
contrivances
of
infinite
wisdom
;
and
the
excellent
methods
of
divine
Goodness
in
order
to
mens
eternal
welfare
.
And
although
Rome
now
thought
it self
to
be
the
seat
of
Wisdom
,
as
well
as
Empire
and
Power
,
yet
our
Apostle
declares
his
readiness
to
preach
the
Gospel
there
too
,
v.
15.
for
which
he
gives
a
sufficient
reason
in
the
words
of
the
Text
;
for
I
am
not
ashamed
of
the
Gospel
of
Christ
,
for
it
is
the
power
of
God
to
Salvation
,
&c.
Wherein
we
have
considerable
these
two
things
,
1.
The
Apostle's
boldness
and
freeness
in
declaring
the
Doctrine
of
Christ
,
For
I
am
not
ashamed
,
&c.
2.
The
ground
of
it
in
the
following
words
,
for
it
is
the
power
of
God
to
Salvation
,
&c.
1.
The
Apostles
boldness
and
freeness
in
declaring
the
Doctrine
of
Christ
.
It
was
neither
the
gallantry
of
the
Roman
Court
,
nor
the
splendor
of
the
City
,
not
the
greatness
of
her
Power
,
or
wisdom
of
her
Statesmen
could
make
St.
Paul
entertain
the
meaner
opinion
of
the
doctrine
he
hoped
to
preach
among
them
.
Had
Christ
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
a
great
deal
of
pomp
and
state
into
the
World
,
subduing
Kingdoms
and
Nations
under
him
;
had
St.
Paul
been
a
General
for
the
Gospel
instead
of
being
an
Apostle
of
it
,
the
great
men
of
the
World
would
then
allow
he
had
no
cause
to
be
ashamed
either
of
his
Master
,
or
of
his
employment
.
But
to
preach
a
crucified
Saviour
among
the
glories
and
triumphs
of
Rome
,
and
a
Doctrine
of
so
much
simplicity
and
contempt
of
the
world
among
those
who
were
the
Masters
of
it
,
and
managed
it
with
so
much
art
and
cunning
;
to
perswade
them
to
be
followers
of
Christ
in
a
holy
life
,
who
could
not
be
like
the
gods
they
worshipped
,
unless
they
were
guilty
of
the
greatest
debaucheries
,
seems
to
be
an
employment
so
liable
to
the
greatest
scorn
and
contempt
,
that
none
but
a
great
and
resolved
spirit
would
ever
undertake
it
.
For
when
we
consider
after
so
many
hundred
years
profession
of
Christianity
,
how
apt
the
greatness
of
the
world
is
to
make
men
ashamed
of
the
practice
of
it
;
and
that
men
aim
at
a
reputation
for
wit
by
being
able
to
abuse
the
Religion
they
own
;
what
entertainment
might
we
then
think
our
Religion
met
with
among
the
great
men
of
the
Age
it
was
first
preached
in
,
when
it
not
only
encountered
those
weaker
weapons
of
scoffs
and
raillery
,
but
the
strong
holds
of
interest
and
education
?
If
our
Religion
now
can
hardly
escape
the
bitter
scoffs
,
and
profane
jests
of
men
who
pawn
their
souls
to
be
accounted
witty
,
what
may
we
think
it
suffered
then
,
when
it
was
accounted
a
part
of
their
own
Religion
to
despise
and
reproach
ours
?
If
in
the
Age
we
live
in
,
a
man
may
be
reproached
for
his
piety
and
virtue
,
that
is
,
for
being
really
a
Christian
,
when
all
profess
themselves
to
be
so
,
what
contempt
did
they
undergo
in
the
first
Ages
of
the
Christian
World
,
when
the
very
name
of
Christian
was
thought
a
sufficient
brand
of
infamy
?
And
yet
such
was
the
courage
and
magnanimity
of
the
Primitive
Christians
,
that
what
was
accounted
most
mean
and
contemptible
in
their
Religion
,
viz.
their
believing
in
a
crucified
Saviour
,
was
by
them
accounted
the
matter
of
their
greatest
honour
and
glory
.
For
though
St.
Paul
only
saith
here
that
he
was
not
ashamed
of
the
Gospel
of
Christ
,
yet
elsewhere
he
explains
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
contained
in
these
words
,
when
he
saith
,
God
forbid
that
I
should
glory
in
any
thing
,
save
in
the
Cross
of
Christ
,
by
whom
the
World
is
crucified
to
me
,
and
I
unto
the
World
,
Gal.
6.14
.
i.
e.
Although
he
could
not
but
be
sensible
how
much
the
world
despised
him
,
and
his
Religion
together
,
yet
that
was
the
great
satisfaction
of
his
mind
,
that
his
Religion
had
enabled
him
to
despise
the
World
as
much
.
For
neither
the
pomp
and
grandeur
of
the
World
,
nor
the
smiles
and
flatteries
of
it
,
no
nor
its
frowns
and
severities
could
abate
any
thing
of
that
mighty
esteem
and
value
which
he
had
for
the
Christian
Religion
.
For
in
his
own
expression
,
he
accounted
all
things
else
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Iesus
his
Lord
,
Phil.
3.8
.
Which
words
are
not
spoken
by
one
who
was
in
despair
of
being
taken
notice
of
for
any
thing
else
,
and
therefore
magnifies
the
Profession
he
was
engaged
in
;
but
by
a
person
as
considerable
as
most
of
the
Time
and
Nation
he
lived
in
both
for
his
birth
and
education
.
So
that
his
contempt
of
the
World
was
no
sullen
and
affected
severity
,
but
the
issue
of
a
sober
and
impartial
judgment
;
and
the
high
esteem
he
professed
of
Christianity
was
no
fanatick
whimsey
,
but
the
effect
of
a
diligent
enquiry
,
and
the
most
serious
consideration
.
And
that
will
appear
,
2.
By
the
grounds
and
reasons
which
St.
Paul
here
gives
why
he
was
not
ashamed
of
the
Gospel
of
Christ
,
1.
From
the
excellent
end
it
was
designed
for
,
and
that
is
no
less
than
salvation
.
2
From
the
effectualness
of
it
in
order
to
that
end
,
it
is
the
power
of
God
to
Salvation
.
3.
From
the
necessity
of
believing
the
Gospel
by
all
who
would
attain
that
end
;
to
every
one
that
believes
,
the
Iew
first
,
and
also
to
the
Greek
.
1.
From
the
excellent
End
it
was
designed
for
,
the
recovery
and
happiness
of
the
souls
of
men
,
both
which
are
implyed
in
the
term
salvation
.
For
,
considering
the
present
condition
of
humane
Nature
,
as
it
is
so
far
sunk
beneath
it self
,
and
kept
under
the
power
of
unruly
passions
;
whatever
tends
to
make
it
happy
,
must
do
it
by
delivering
it
from
all
those
things
which
are
the
occasions
of
its
misery
.
So
that
whatever
Religion
should
promise
to
make
men
happy
,
without
first
making
them
vertuous
and
good
,
might
on
that
very
account
be
justly
suspected
of
imposture
.
For
the
same
reasons
which
make
the
the
acts
of
any
Religion
necessary
,
viz.
that
we
may
please
that
God
,
who
commands
and
governs
the
World
,
must
make
it
necessary
for
men
to
do
it
,
in
those
things
which
are
far
more
acceptable
to
him
than
all
our
sacrifices
of
what
kind
soever
,
which
are
the
actions
of
true
vertue
and
goodness
.
If
then
that
accusation
had
been
true
,
which
Celsus
and
Iulian
charged
Christianity
with
,
viz.
that
it
indulged
men
in
the
practice
of
vice
,
with
the
promise
of
a
future
happiness
notwithstanding
;
I
know
nothing
could
have
rendred
it
more
suspicious
to
be
a
design
to
deceive
Mankind
.
But
so
far
is
it
from
having
the
least
foundation
of
truth
in
it
,
that
as
there
never
was
any
Religion
which
gave
men
such
certain
hopes
of
a
future
felicity
,
and
consequently
more
encouragement
to
be
good
,
so
there
was
none
ever
required
it
on
those
strict
and
severe
terms
which
Christianity
doth
.
For
there
being
two
grand
duties
of
men
in
this
world
,
either
towards
God
in
the
holiness
of
their
hearts
and
lives
,
or
towards
their
Brethren
,
in
a
peaceable
carriage
among
men
(
which
cannot
be
without
justice
and
sobriety
)
both
these
are
enforced
upon
all
Christians
,
upon
no
meaner
terms
than
the
unavoidable
loss
of
all
the
happiness
our
Religion
promises
.
Follow
peace
with
all
men
,
and
holiness
,
without
which
no
man
shall
see
the
Lord
,
Heb.
12.14
.
This
is
then
the
grand
design
of
Christianity
,
to
make
men
happy
in
another
world
,
by
making
them
good
and
vertuous
in
this
:
It
came
to
reform
this
world
,
that
it
might
people
another
;
so
to
purifie
the
souls
of
men
,
as
to
make
them
meet
to
enjoy
the
happiness
designed
for
them
.
This
is
that
great
Salvation
which
the
Gospel
brings
to
the
world
,
Heb.
2.3
.
and
thence
it
is
called
the
Word
of
Salvation
,
Acts
13.26
.
the
way
of
Salvation
,
Acts
16.17
.
the
Gospel
of
Salvation
,
Ephes.
1.13
.
So
that
though
Christianity
be
of
unspeakable
advantage
to
this
world
,
there
being
no
Religion
that
tends
so
much
to
the
peace
of
mens
minds
,
and
the
preservation
of
civil
Societies
as
this
doth
;
yet
all
this
it
doth
by
way
of
subordination
to
the
great
end
of
it
,
which
is
the
promoting
mens
eternal
happiness
.
And
the
more
we
consider
the
vast
consequence
and
importance
of
this
end
to
Mankind
,
the
greater
reason
we
shall
find
that
St.
Paul
had
,
why
he
should
not
be
ashamed
of
the
Gospel
of
Christ
.
For
can
we
imagine
any
end
more
noble
that
any
doctrine
can
aim
at
than
this
?
Supposing
the
common
principles
of
all
Religion
to
be
true
,
viz.
the
Being
of
God
,
and
Immortality
of
our
Souls
,
there
can
be
nothing
more
becoming
that
God
to
discover
,
or
those
Souls
to
be
imployed
about
,
than
the
way
to
a
blessed
immortality
.
And
if
we
admire
those
discourses
of
the
Heathen
Philosophers
,
wherein
they
speak
more
darkly
and
obscurely
concerning
those
things
,
what
admiration
doth
the
Gospel
deserve
,
which
hath
brought
life
and
immortality
to
light
?
If
we
commend
the
vertuous
Heathens
,
who
according
to
those
short
and
obscure
notices
which
they
had
of
God
and
themselves
,
sought
to
make
the
world
any
thing
the
better
for
their
being
in
it
,
what
infinitely
greater
esteem
do
those
blessed
Apostles
deserve
,
who
accounted
not
their
own
lives
dear
to
them
that
they
might
make
even
their
enemies
happy
?
If
those
mens
memories
be
dear
to
us
who
sacrifice
their
lives
and
fortunes
for
the
sake
of
the
Country
they
belong
to
,
shall
not
those
be
much
more
so
who
have
done
it
for
the
good
of
the
whole
world
?
Such
who
chearfully
suffered
death
while
they
were
teaching
men
the
way
to
an
eternal
life
,
and
who
patiently
endured
the
flames
,
if
they
might
but
give
the
greater
light
to
the
world
by
them
.
Such
who
did
as
far
out-go
any
of
the
admired
Heroes
of
the
Heathens
,
as
the
purging
the
World
from
sin
is
of
greater
consequence
than
cleansing
an
Augoean
Stable
from
the
filth
of
it
,
and
rescuing
men
from
eternal
flames
is
a
more
noble
design
than
clearing
a
Country
from
Pyrats
and
Robbers
.
Nay
,
most
of
the
Heathen
Gods
who
were
so
solemnly
worshipped
in
Greece
and
at
Rome
,
owed
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
such
slender
benefits
to
Mankind
;
that
sure
the
world
was
very
barbarous
or
hugely
gratefull
,
when
they
could
think
them
no
less
than
Gods
who
found
out
such
things
for
men
:
If
a
Smith's
forge
,
and
a
Woman's
distaffe
,
if
teaching
men
the
noble
arts
of
fighting
and
cheating
one
another
were
such
rare
inventions
,
that
they
only
became
some
of
the
most
celebrated
Deities
,
which
the
grave
and
demure
Romans
thought
fit
to
worship
;
sure
St.
Paul
had
no
cause
to
be
ashamed
of
his
Religion
among
them
,
who
had
so
much
reason
to
be
ashamed
of
their
own
;
since
his
design
was
to
persuade
them
out
of
all
the
vanities
and
fooleries
of
their
Idolatrous
Worship
,
and
to
bring
them
to
the
service
of
the
true
and
ever-living
God
,
who
had
discovered
so
much
goodness
to
the
world
in
making
his
Son
a
propitiation
for
the
sins
of
it
.
And
was
not
this
a
discovery
infinitely
greater
and
more
suitable
to
the
nature
of
God
,
than
any
which
the
subtilty
of
the
Greeks
,
or
wisdom
of
the
Romans
could
ever
pretend
to
concerning
any
of
their
Deities
?
Thus
we
see
the
excellent
end
of
our
Religion
was
that
which
made
St.
Paul
so
far
from
being
ashamed
of
it
;
and
so
it
would
do
all
us
too
,
if
we
did
understand
and
value
it
as
St.
Paul
did
.
But
it
is
the
great
dishonour
of
too
many
among
us
,
that
they
are
more
ashamed
of
their
Religion
than
they
are
of
their
sins
.
If
to
talk
boldly
against
Heaven
,
to
affront
God
in
calling
him
to
witness
their
great
impieties
by
frequent
oaths
,
to
sin
bravely
and
with
the
highest
confidence
,
to
mock
at
such
who
are
yet
more
modest
in
their
debaucheries
,
were
not
to
be
ashamed
of
the
Gospel
of
Christ
,
we
might
find
St.
Pauls
enough
in
the
Age
we
live
in
,
and
it
would
be
a
piece
of
gallantry
to
be
Apostles
.
But
this
is
rather
the
utmost
endeavour
to
put
Religion
out
of
countenance
,
and
make
the
Gospel
it self
blush
and
be
ashamed
,
that
ever
such
boldfaced
impieties
should
be
committed
by
men
under
the
profession
of
it
,
as
though
they
believed
nothing
so
damnable
as
Repentance
and
a
Holy
life
,
and
no
sin
so
unpardonable
as
Modesty
in
committing
it
.
But
to
use
St.
Paul's
language
when
he
had
been
describing
such
persons
himself
,
Heb.
6.9
.
We
are
perswaded
better
things
of
you
,
and
things
that
accompany
that
salvation
the
Gospel
was
designed
for
,
though
we
thus
speak
.
For
certainly
nothing
can
argue
a
greater
meanness
of
spirit
,
than
whi●e
wicked
and
profane
persons
are
not
ashamed
of
that
which
unavoidably
tends
to
their
ruine
,
and
should
be
shy
of
the
profession
and
practice
of
that
which
conduces
to
their
eternal
happiness
.
What
is
become
of
all
that
magnanimity
and
generous
spirit
which
the
Primitive
Christistians
were
so
remarkable
for
,
if
while
some
are
impudent
in
sinning
,
others
are
ashamed
of
being
or
doing
good
?
If
we
have
that
value
for
our
immortal
souls
,
and
a
future
life
,
which
we
ought
to
have
,
we
shall
not
trouble
our selves
much
with
the
Atheistical
scoffs
and
drollery
of
profane
persons
,
who
while
they
deride
and
despise
Religion
,
do
but
laugh
themselves
into
eternal
misery
.
And
thus
much
for
the
first
ground
of
St.
Paul's
confidence
,
viz.
The
excellent
end
the
Gospel
was
design'd
for
.
2.
The
effectualness
of
it
in
order
to
that
end
.
It
is
the
Power
of
God
to
salvation
.
Wherein
two
things
are
imply'd
.
-
1.
The
inefficacy
of
any
other
doctrine
for
that
end
.
-
2.
The
effectualness
of
the
Gospel
in
order
to
it
.
1.
The
inefficacy
of
any
other
Doctrine
for
this
end
of
promoting
the
eternal
salvation
of
Mankind
.
If
the
world
had
been
acquainted
with
any
doctrine
before
which
had
been
sufficient
for
the
purposes
the
Gospel
was
designed
for
,
there
would
have
been
no
such
necessity
of
propagating
it
among
men
;
nor
had
there
been
reason
enough
to
have
justified
the
Apostles
in
exposing
themselves
to
so
great
hazards
for
the
preaching
of
it
.
If
the
notion
of
an
eternal
God
and
Providence
,
without
the
knowledge
of
a
Saviour
,
had
been
sufficient
to
reform
the
World
,
and
make
men
happy
;
it
had
not
been
consistent
with
the
wisdom
or
goodness
of
God
to
have
imploy'd
so
many
persons
,
with
the
loss
of
their
lives
,
to
declare
the
doctrine
of
Christ
to
the
World
.
So
that
if
Christianity
be
true
,
it
must
be
thought
necessary
to
salvation
,
for
the
necessity
of
it
was
declared
by
those
who
were
the
instruments
of
confirming
the
truth
of
it
.
I
meddle
not
with
the
case
of
those
particular
persons
who
had
no
means
or
opportunity
to
know
God's
revealed
will
,
and
yet
from
the
Principles
of
Natural
Religion
did
reform
their
lives
,
in
hopes
of
a
future
felicity
(
if
any
such
there
were
)
but
whether
there
were
not
a
necessity
of
such
a
Doctrine
as
the
Gospel
is
to
be
discover'd
to
the
world
,
in
order
to
the
reformation
of
it
?
For
some
very
few
persons
either
through
the
goodness
of
their
natures
,
the
advantage
of
their
education
,
or
some
cause
of
a
higher
nature
,
may
have
led
more
vertuous
lives
than
others
did
;
but
it
is
necessary
,
that
what
aims
at
the
general
good
of
Mankind
,
must
be
suited
to
the
capacities
of
all
,
and
enforced
with
arguments
which
may
prevail
on
any
but
the
most
obstinate
and
wilful
persons
.
But
when
we
consider
the
state
of
the
World
at
that
time
when
Christianity
was
first
made
known
to
it
,
we
may
easily
see
how
insufficient
the
common
Principles
of
Religion
were
from
working
a
reformation
in
it
,
when
notwithstanding
them
mankind
was
so
generally
lapsed
into
Idolatry
and
Vice
,
that
hardly
any
can
be
instanced
in
in
the
Heathen
World
,
who
had
escaped
both
of
them
.
And
there
was
so
near
an
affinity
between
both
these
,
that
they
who
were
ingaged
in
the
rites
of
their
Idolatry
,
could
hardly
keep
themselves
free
from
the
intanglements
of
vice
;
not
only
because
many
of
their
villanies
were
practised
as
part
of
their
Religion
,
(
and
there
was
little
hopes
certainly
of
their
being
good
,
who
could
not
be
Religious
without
being
bad
but
because
the
very
Gods
they
worship
were
represented
to
be
as
bad
as
themselves
.
And
could
they
take
any
better
measure
of
Vertue
,
than
from
the
actions
of
those
whom
they
supposed
to
have
so
divine
an
excellency
in
them
,
as
to
deserve
their
adoration
?
So
that
if
there
were
a
design
of
planting
wickedness
in
the
world
(
which
need
not
be
,
for
it
grows
fast
enough
without
it
)
it
could
not
be
done
more
successfully
than
by
worshipping
those
for
Gods
,
who
did
such
things
which
good
men
would
abhorr
to
think
of
.
And
yet
this
was
the
state
of
the
world
then
,
when
the
Gospel
was
preached
,
and
not
only
of
the
more
rude
and
barbarous
Nations
,
but
of
the
most
civiliz●d
and
knowing
people
,
as
the
Romans
themselves
;
as
our
Apostle
at
large
proves
in
the
remainder
of
this
chap●er
,
wherein
he
shews
,
that
though
they
had
means
enough
of
knowing
the
Eternal
God
and
Providence
,
yet
they
were
so
fallen
into
Idolatry
,
and
the
most
vicious
practices
,
that
there
was
no
means
of
recovering
them
,
but
by
a
fuller
discovery
both
of
the
justice
and
goodness
of
God
.
I
know
it
will
be
here
objected
,
that
though
the
generality
of
men
were
bad
then
(
as
when
were
they
otherwise
)
yet
the
Heathens
had
a
kind
of
Apostles
among
them
,
viz.
the
Philosophers
,
who
sought
to
amend
the
manners
of
men
by
the
moral
instructions
they
gave
them
;
so
that
if
men
were
bad
,
it
was
not
for
want
of
good
counsel
,
but
for
not
observing
it
,
which
is
all
(
they
say
)
we
have
to
say
for
our selves
,
when
we
are
charged
with
the
great
debaucheries
of
the
Christian
world
.
To
which
I
answer
,
That
our
business
is
not
now
to
enquire
whe●her
there
hath
not
been
an
incomparably
greater
advantage
to
the
world
by
Christianity
,
in
the
reforming
mens
lives
,
than
ever
was
by
any
of
the
Heathen
Morals
;
but
whether
these
,
taking
them
in
the
fairest
dress
,
were
so
sufficient
for
the
bringing
men
to
eternal
happiness
,
that
there
needed
not
any
such
Doctrine
as
Christianity
,
be
published
for
that
end
?
And
there
are
two
great
things
we
may
charge
the
best
of
their
discourses
with
an
insufficiency
in
,
for
the
accomplishment
of
this
end
,
which
are
Certainty
,
and
Motives
,
or
the
want
of
Arguments
to
believe
,
and
Encouragements
to
practise
.
1.
They
were
destitute
of
sufficient
certainty
;
for
what
a
man
ventures
his
eternal
state
upon
,
he
ought
to
be
well
assured
of
the
truth
of
it
.
But
how
was
it
possible
for
the
World
to
be
reform'd
by
such
wise
Apostles
(
if
they
must
be
called
so
)
who
are
perpetually
disputing
among
themselves
about
those
things
which
were
the
most
necessary
●oundations
of
all
Vertue
and
Religion
?
As
though
the
best
Arguments
they
had
to
prove
their
Souls
immortal
,
was
because
their
Disputes
about
them
were
so
.
And
those
seemed
among
them
to
gain
the
greatest
reputation
for
Wit
,
who
were
best
able
to
dispute
against
common
Principles
;
and
they
managed
their
business
with
greatest
advantage
,
who
only
shewed
the
weakness
of
others
principles
,
but
established
none
of
their
own
;
which
was
an
unavoidable
consequence
of
the
way
they
proceeded
in
,
for
offering
at
no
such
way
of
proof
as
Christianity
doth
,
they
rather
taught
Men
to
dispute
,
than
to
live
eternally
.
Besides
,
their
discourses
were
too
subtile
and
intricate
for
the
common
capacities
of
Men
;
how
long
might
a
Man
live
before
an
Entelechia
would
make
him
know
the
nature
of
his
soul
the
better
,
or
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
perswade
him
to
believe
its
immortality
?
Insomuch
that
it
is
hard
to
determine
,
whether
the
arguments
used
by
them
,
did
not
rather
hinder
assent
,
than
perswade
to
it
?
and
it
seems
probable
that
the
honest
minded
illiterate
Heathens
believed
those
things
more
firmly
than
the
greatest
Philosophers
.
For
plain
truths
lose
much
of
their
weight
,
when
they
are
rarify'd
into
subtilties
,
and
their
strength
is
impaired
when
they
are
spun
into
too
fine
a
thread
.
The
arguments
which
must
prevail
with
Mankind
,
must
be
plain
and
evident
,
easie
and
yet
powerful
.
The
natural
sense
of
good
and
evil
in
Men
is
o●t-times
dulled
by
disputes
,
and
only
awakned
by
a
powerful
representation
of
an
infinite
Being
,
and
a
future
Judgment
:
and
that
by
such
a
way
of
proof
as
all
persons
are
equal
Judges
of
the
truth
and
validity
of
it
;
such
as
the
Resurrection
of
Christ
is
in
the
Gospel
.
2.
But
let
us
suppose
the
arguments
certain
and
suitable
,
yet
what
sufficient
motives
or
encouragements
could
they
give
to
lead
a
holy
and
vertuous
life
,
who
after
all
their
endeavours
to
perswade
others
,
remain'd
so
uncertain
themselves
as
to
a
future
happiness
?
So
Tully
tells
us
of
Socrates
himself
when
he
was
just
dying
,
That
he
told
his
friends
,
that
only
the
Gods
knew
whether
it
was
fitter
for
men
to
live
or
die
,
but
he
thought
no
man
did
.
And
although
some
would
excuse
this
as
his
usual
way
of
disputing
,
yet
of
all
times
one
would
think
it
was
fittest
for
him
then
to
declare
his
mind
in
the
most
express
terms
,
not
only
for
the
full
vindication
of
himself
,
but
for
the
comfort
and
encouragement
of
his
friends
.
We
are
sure
,
Christianity
proceeds
on
those
terms
,
that
if
a
future
happiness
be
supposed
uncertain
,
it
declares
expresly
there
can
be
no
sufficient
reason
given
for
men
to
part
with
the
conveniencies
of
this
present
life
;
nay
,
it
supposes
the
best
men
to
be
the
most
miserable
of
all
others
,
if
there
be
not
a
future
reward
,
1
Cor.
15.19
.
—
32.
Again
,
what
probability
was
there
they
should
ever
perswade
the
World
to
vertue
and
goodness
,
when
the
severest
of
the
Philosophers
,
made
it
lie
in
things
so
repugnant
to
humane
nature
,
as
goodness
is
agreeable
to
it
.
As
when
they
made
it
an
equal
fault
for
a
man
to
be
angry
,
and
to
murder
his
Sovereign
;
and
that
all
passions
are
to
be
destroy'd
,
that
pain
and
grief
are
nothing
,
that
vertue
in
all
conditions
is
a
sufficient
reward
to
it self
:
Which
are
so
contrary
to
the
common
sense
of
Mankind
,
that
the
only
way
to
perswade
men
to
believe
them
,
is
first
to
perswade
them
they
are
not
men
.
So
that
he
was
certainly
the
wisest
man
among
the
Heathens
,
who
concluded
,
that
we
ought
to
expect
a
higher
Master
to
teach
us
these
things
,
and
to
acquaint
us
with
the
happiness
of
a
future
life
.
And
hereby
an
answer
may
be
given
to
Porphyries
grand
objection
against
Christian
Religion
,
viz.
If
it
were
so
necessary
for
the
good
of
Mankind
,
why
was
it
so
long
before
it
was
discovered
?
Because
God
would
thereby
discover
the
insufficiency
of
all
the
means
the
wit
of
man
could
find
out
to
reform
the
world
,
without
this
.
That
not
only
the
Iews
might
see
the
weakness
of
that
dispensation
they
were
under
,
but
the
Gentile
world
might
groan
with
an
expectation
of
some
more
powerfull
means
to
goodness
than
were
yet
among
them
.
For
when
Philosophy
had
been
so
long
in
its
height
,
and
had
so
little
influence
upon
Mankind
,
it
was
time
for
the
Son
of
righteousness
to
arise
,
and
with
the
softning
and
healing
influence
of
his
beams
to
bring
the
World
to
a
more
vertuous
temper
.
And
that
leads
to
the
Second
thing
implyed
,
which
is
the
peculiar
efficacy
of
the
Gospel
for
promoting
mens
salvation
,
for
it
is
the
power
of
God
to
Salvation
,
and
that
will
appear
,
by
considering
how
many
ways
the
power
of
God
is
engaged
in
it
.
These
three
especially
.
1.
In
confirmation
of
the
Truth
of
it
.
2.
In
the
admirable
Effects
of
it
in
the
World
.
3.
In
the
divine
Assistance
which
is
promised
to
those
who
embrace
it
.
1.
In
confirmation
of
the
Truth
of
it
.
For
the
World
was
grown
so
uncertain
,
as
to
the
grand
foundations
of
Religion
,
that
the
same
power
was
requisite
now
to
settle
the
World
,
which
was
at
first
for
the
framing
of
it
.
For
though
the
Precepts
of
Christian
Religion
be
pure
and
easie
,
holy
and
suitable
to
the
sense
of
Mankind
,
though
the
Promises
be
great
and
excellent
,
proportionable
to
our
wants
and
the
weight
of
our
business
,
though
the
reward
be
such
that
it
is
easier
to
desire
than
comprehend
it
,
yet
all
these
would
but
seem
to
baffle
the
more
the
expectations
of
men
,
unless
they
were
built
on
some
extraordinary
evidence
of
divine
power
.
And
such
we
assert
there
was
in
the
confirmation
of
these
things
to
us
,
not
only
in
the
miraculous
birth
of
our
Saviour
,
and
that
continual
series
of
unparallel'd
miracles
in
his
life
,
not
only
in
the
most
obliging
circumstances
of
his
death
;
not
only
in
the
large
effusion
of
divine
gifts
upon
his
Apostles
,
and
the
strange
propagation
of
Christian
Religion
by
them
against
all
humane
power
;
but
that
which
I
shall
particularly
instance
in
,
as
the
great
effect
of
divine
power
,
and
confirmation
of
our
Religion
,
was
his
Resurrection
from
the
dead
.
For
,
as
our
Apostle
saith
,
Rom.
1.4
.
Christ
was
declared
to
be
the
Son
of
God
with
power
according
to
the
Spirit
of
Holiness
,
by
the
Resurrection
from
the
dead
.
No
way
of
evidence
could
be
more
suitable
to
the
capacities
of
all
,
than
this
,
it
being
a
plain
matter
of
fact
;
none
ever
better
attested
than
this
was
,
not
only
by
the
unanimous
consent
of
all
the
witnesses
,
but
by
their
constant
adhering
to
the
truth
of
it
,
though
it
cost
almost
all
of
them
their
lives
;
and
no
greater
evidence
could
be
given
to
the
World
of
a
divine
power
,
since
both
Iews
and
Gentiles
agreed
in
this
,
that
such
a
thing
could
not
be
effected
but
by
an
immediate
hand
of
God
.
So
far
were
they
then
from
thinking
a
resurrection
possible
by
the
juice
of
herbs
,
or
an
infusion
of
warm
blood
into
the
veins
,
or
by
the
breath
of
living
Creatures
,
as
the
great
Martyr
for
Atheism
would
seem
from
Pliny
to
perswade
us
;
when
yet
certainly
nothing
can
be
o●
higher
concernment
to
those
who
believe
not
another
life
,
than
to
have
tried
this
experiment
long
ere
now
;
and
since
nothing
of
that
nature
hath
ever
happened
since
our
Saviour's
resurrection
,
it
only
lets
us
know
what
credulous
men
in
other
things
the
greatest
infidels
as
to
Religion
are
.
But
so
far
were
they
at
that
time
from
so
fond
an
imagination
,
that
they
readily
yielded
,
that
none
but
God
could
do
it
,
tho'
they
seem'd
to
question
whether
God
himself
could
do
it
or
no.
As
appears
by
the
Apostle's
Interrogation
,
Why
should
it
be
thought
a
thing
incredible
with
you
,
that
God
should
raise
the
dead
?
Act.
26.8
.
This
was
therefore
judged
on
both
sides
to
be
a
matter
of
so
great
importance
,
that
all
the
disputes
concerning
Christian
Religion
were
resolved
into
this
.
Whether
Christ
were
risen
from
the
dead
?
And
this
the
Apo●tles
urge
and
insist
on
,
upon
all
occasions
,
as
the
great
evidence
of
the
truth
of
his
Doctrine
,
and
this
was
the
main
part
of
their
Commission
,
for
they
were
sent
abroad
to
be
witnesses
of
his
Resurrection
.
Which
was
not
designed
by
God
as
a
thing
strange
and
incredible
to
puzzle
Mankind
with
,
but
to
give
the
highest
assurance
imaginable
to
the
World
of
the
truth
and
importance
of
Christianity
.
Since
God
was
pleased
to
imploy
his
power
in
so
high
a
manner
to
confirm
the
certainty
of
it
.
2.
God's
power
was
seen
in
the
admirable
effects
of
Christian
Religion
upon
the
minds
of
men
:
which
was
most
discernable
by
the
strange
alteration
it
soon
made
in
the
state
of
the
world
.
In
Iudoea
soon
after
the
death
of
Christ
,
some
of
his
Crucifiers
become
Christians
,
3000
Converts
made
at
one
Sermon
of
St.
Peter's
,
and
great
accessions
made
afterwards
both
in
Hierusalem
and
other
places
.
Yea
in
all
parts
of
the
Roman
Empire
,
where
the
Christians
came
,
they
so
increased
and
multiplied
,
that
thereby
it
appeared
that
God
had
given
a
Benediction
to
his
new
Creation
suitable
to
what
he
gave
to
the
first
.
So
that
within
the
compass
of
not
a
hundred
years
after
our
Saviour's
death
,
the
World
might
admire
to
see
it self
so
strangely
changed
from
what
it
was
.
The
Temple
at
Hierusalem
destroy'd
,
and
the
Iews
under
a
sadder
dispersion
than
ever
,
and
rendred
uncapable
of
continuing
their
former
Worship
of
God
there
:
the
Heathen
Temples
unfrequented
,
the
Gods
derided
,
the
Oracles
ceased
,
the
Philosophers
puzzled
,
the
Magistrates
disheartned
by
their
fruitless
cruelties
,
and
all
this
done
by
a
few
Christians
who
came
and
preached
to
the
World
Righteousness
,
Temperance
,
and
a
Iudgment
to
come
,
whereof
God
had
given
assurance
to
the
World
,
by
raising
one
Iesus
from
the
dead
.
And
all
this
effected
not
by
the
power
of
Wit
and
Eloquence
,
not
by
the
force
and
violence
of
rebellious
subjects
,
not
by
men
of
hot
and
giddy
brains
,
but
by
men
sober
,
just
,
humble
and
meek
in
all
their
carriages
,
but
withal
such
as
might
never
have
been
heard
of
in
the
world
,
had
not
this
Doctrine
made
them
famous
.
What
could
this
then
be
imputed
to
less
than
a
Divine
Power
,
which
by
effectual
and
secret
ways
carries
on
its
own
design
against
all
the
force
and
wit
of
men
.
So
that
the
wise
Gamaliel
,
at
whose
feet
St.
Paul
was
bred
,
seem'd
to
have
the
truest
apprehensions
of
these
things
at
that
time
,
when
he
told
the
Sanhedrin
,
If
this
counsel
,
or
this
work
be
of
men
,
it
will
come
to
nought
,
but
if
it
be
of
God
,
ye
cannot
overthrow
it
,
lest
haply
ye
be
found
to
fight
against
God
.
Act.
5.38
,
39.
3.
In
the
Divine
Assistance
which
is
promised
to
those
who
embrace
it
:
in
which
respect
it
is
properly
the
power
of
God
to
salvation
;
and
therein
far
beyond
what
the
Philosophers
could
promise
to
any
who
embraced
their
opinions
.
For
,
the
Gospel
doth
not
only
discover
the
necessity
of
a
Principle
superiour
to
Nature
,
which
we
call
Grace
,
in
order
to
the
fitting
our
souls
for
their
future
happiness
,
but
likewise
shews
on
what
terms
God
is
pleased
to
bestow
it
on
men
,
viz.
on
the
consideration
of
the
death
and
passion
of
our
Lord
and
Saviour
.
Not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
he
saved
us
by
the
washing
of
regeneration
,
and
renewing
of
the
Holy
Ghost
,
which
he
shed
on
us
abundantly
through
Christ
our
Saviour
,
Titus
3.5
.
There
being
nothing
in
humane
nature
which
could
oblige
God
,
to
give
to
Mankind
that
assistance
of
his
grace
whereby
they
are
enabled
to
work
out
this
salvation
the
Gospel
is
designed
for
,
with
fear
and
trembling
.
The
whole
tenor
of
the
Gospel
importing
a
divine
power
which
doth
accompany
the
preaching
of
it
,
which
is
designed
on
purpose
to
heal
the
wounds
,
and
help
the
weakness
of
our
depraved
and
degenerate
nature
.
Through
which
we
may
be
kept
to
salvation
:
but
it
must
be
through
Faith
,
1
Pet.
1.5
.
3.
Which
is
the
last
particular
of
the
words
;
the
necessity
of
believing
the
Gospel
in
order
to
the
partaking
of
the
salvation
promised
in
it
;
it
is
the
power
of
God
to
salvation
to
every
one
that
believes
,
to
the
Iew
first
,
and
also
to
the
Greek
.
An
easie
way
of
salvation
,
if
no
more
were
required
to
mens
happiness
but
a
fancy
and
strong
opinion
which
they
will
easily
call
Believing
.
So
there
were
some
in
St.
Augustin's
time
,
I
could
wish
there
were
none
in
ours
,
who
thought
nothing
necessary
to
salvation
but
a
strong
Faith
,
let
their
lives
be
what
they
pleased
.
But
this
is
so
repugnant
to
the
main
design
of
Christian
Religion
,
that
they
who
think
themselves
the
strongest
Believers
,
are
certainly
the
weakest
,
and
most
ungrounded
.
For
they
believe
scarce
any
other
proposition
in
the
new
Testament
,
but
that
whosoever
believeth
shall
be
saved
.
If
they
did
believe
that
Christ
came
into
the
world
to
reform
it
,
and
make
it
better
,
that
the
wrath
of
God
is
now
revealed
from
Heaven
against
all
unrighteousness
,
as
well
as
that
the
just
by
Faith
shall
live
,
that
the
design
of
all
that
love
of
Christ
,
which
is
shewn
to
the
World
,
is
to
deliver
them
from
the
hand
of
their
enemies
,
that
they
might
serve
him
in
righteousness
and
holiness
all
the
days
of
their
lives
,
they
could
never
imagine
,
that
salvation
is
entailed
by
the
Gospel
on
a
mighty
confidence
or
vehement
perswasion
of
what
Christ
hath
done
and
suffer'd
for
them
.
And
so
far
is
St.
Paul
from
asserting
this
,
that
as
far
as
I
can
see
,
he
never
meddles
with
a
matter
of
that
nicety
,
whether
a
single
act
of
Faith
be
the
condition
of
our
justification
as
it
is
distinguished
from
Evangelical
obedience
,
but
his
discourse
runs
upon
this
subject
;
whether
God
will
pardon
the
sins
of
men
upon
any
other
terms
than
those
which
are
declared
in
the
Christian
Religion
,
the
former
he
calls
Works
,
and
the
latter
Faith
.
I
know
,
the
subtilty
of
later
times
hath
made
St.
Paul
dispute
in
the
matter
of
justification
,
not
as
one
bred
up
at
the
feet
of
Gamaliel
,
but
of
the
Master
of
the
Sentences
;
but
men
did
not
then
understand
their
Religion
at
all
the
worse
because
it
was
plain
and
easie
;
and
,
it
may
be
,
if
others
since
had
understood
their
Religion
better
,
there
would
never
have
needed
so
much
subtilty
to
explain
it
,
nor
so
many
distinctions
to
defend
it
.
The
Apostle
makes
the
same
terms
of
justification
and
of
salvation
,
for
as
he
saith
elsewhere
,
[
](A61631-e13830-b)(a)
(a)
Rom.
5.1
.
We
are
justified
by
Faith
,
he
saith
here
,
the
Gospel
is
the
power
of
God
to
Salvation
to
every
one
that
believes
;
if
therefore
a
single
act
of
Faith
be
sufficient
for
one
,
why
not
for
the
other
also
?
But
if
believing
here
be
taken
in
a
more
large
and
comprehensive
sense
,
as
a
complex
act
relating
to
our
undertaking
the
conditions
of
the
Gosspel
;
why
should
it
not
be
taken
so
in
the
subsequent
discourse
of
the
Apostle
?
For
we
are
to
observe
that
St.
Paul
in
this
Epistle
is
not
disputing
against
any
sort
of
Christians
that
thought
to
be
saved
by
their
obedience
to
the
Gospel
from
the
assistance
of
divine
grace
;
but
against
those
who
thought
the
Grace
and
indulgence
of
the
Gospel
by
no
means
necessary
in
order
to
the
pardon
of
their
sins
,
and
their
eternal
happiness
.
Two
things
therefore
the
Apostle
mainly
designs
to
prove
in
the
beginning
of
it
:
First
,
the
insufficiency
of
any
other
way
of
salvation
besides
that
offer'd
by
the
Gospel
;
whether
it
were
the
light
of
Nature
which
the
Gentiles
contended
for
,
but
were
far
from
living
according
to
it
;
or
that
imaginary
Covenant
of
Works
,
which
the
Iews
fancied
to
themselves
(
for
it
will
be
a
very
hard
matter
to
prove
that
ever
God
entred
into
a
Covenant
of
Works
with
fallen
Man
,
which
he
knew
it
was
impossible
for
him
to
observe
)
but
they
were
so
highly
opinionated
of
themselves
,
and
of
those
legal
observations
which
were
among
them
,
that
they
thought
by
vertue
of
them
they
could
merit
so
much
favour
at
God's
hands
,
that
there
was
no
need
of
any
other
sacrifice
,
but
what
was
among
themselves
to
expiate
the
guilt
of
all
their
sins
.
And
on
that
account
they
rejected
the
Gospel
,
as
the
Apostle
tells
us
,
[
](A61631-e13910-b)(a)
(a)
Rom.
10.3
.
that
they
being
ignorant
of
God's
righteousness
,
and
going
about
to
establish
their
own
righteousness
,
have
not
submitted
themselves
to
the
righteousness
of
God
.
Against
these
therefore
the
Apostle
proves
,
that
if
they
hoped
for
happiness
upon
such
strict
terms
,
they
laid
only
a
foundation
of
[
](A61631-e13930-b)(a)
(a)
Rom.
3.27
.
boasting
if
they
did
all
which
God
required
,
but
of
misery
if
they
did
not
;
for
then
[
](A61631-e13950-b)(b)
(b)
Gal.
3.10
.
Cursed
is
every
one
that
continues
not
in
every
thing
written
in
the
Law
to
do
it
,
i.
e.
if
they
failed
in
any
one
thing
,
then
they
must
fail
of
all
their
hopes
;
but
such
a
state
of
perfection
being
impossible
to
humane
Nature
,
he
shews
,
that
either
all
Mankind
must
unavoidably
perish
,
or
they
must
be
saved
by
the
Grace
and
Favour
of
God
,
which
he
proves
to
be
discovered
by
the
Gospel
:
and
that
God
will
now
accept
of
a
hearty
and
sincere
obedience
to
his
will
declared
by
his
Son
;
so
that
all
those
who
perform
that
,
though
they
live
not
in
the
nice
observance
of
the
Law
of
Moses
,
shall
not
need
to
fear
the
penalty
of
their
sins
in
another
life
.
Which
is
the
second
thing
he
designs
to
prove
,
viz.
That
those
who
obeyed
the
Gospel
,
whether
Iew
or
Greek
,
were
equally
capable
of
salvation
by
it
.
[
](A61631-e14010-b)(c)
(c)
Rom.
3.29
.
For
,
saith
he
,
is
God
the
God
of
the
Iews
only
?
is
he
not
also
of
the
Gentiles
?
Yes
,
of
the
Gentiles
also
:
because
both
Iew
and
Gentile
were
to
be
justified
upon
the
same
terms
,
as
he
proves
afterwards
.
So
that
Gods
justifying
of
us
by
the
Gospel
,
is
the
solemn
declaration
of
himself
upon
what
terms
he
will
pardon
the
sins
of
men
;
that
is
,
deliver
them
from
the
penalties
they
have
deserved
by
them
.
For
the
actual
discharge
of
the
person
is
reserved
to
the
great
day
;
all
the
justification
we
have
here
is
only
declarative
from
God
,
but
so
as
to
give
a
right
to
us
,
by
vertue
whereof
we
are
assured
,
that
God
will
not
only
not
exercise
his
utmost
rigour
,
but
shew
all
favour
and
kindness
to
those
,
who
by
belief
of
the
Gospel
do
repent
and
obey
.
God
doth
now
remit
sin
as
he
forbears
to
punish
it
;
he
remits
the
sinner
as
he
assures
him
by
the
death
of
Christ
he
will
not
punish
upon
his
re-repentance
;
but
he
fully
remits
both
,
when
he
delivers
the
person
upon
the
tryal
of
the
great
day
,
from
all
the
penalties
which
he
hath
deserved
by
his
sins
.
So
that
our
compleat
justification
and
salvation
go
both
upon
the
same
terms
,
and
the
same
Faith
which
is
sufficient
for
one
,
must
be
sufficient
for
the
other
also
.
What
care
then
ought
men
to
take
,
lest
by
mis-understanding
the
notion
of
Believing
,
so
much
spoken
of
as
the
condition
of
our
salvation
,
they
live
in
a
neglect
of
that
holy
obedience
which
the
Gospel
requires
,
and
so
believe
themselves
into
eternal
misery
.
But
as
long
as
men
make
their
obedience
necessary
,
though
but
as
the
fruit
and
effect
of
Faith
,
it
shall
not
want
its
reward
:
for
those
,
whose
hearts
are
purified
by
Faith
shall
never
be
condemned
for
mistaking
the
notion
of
it
;
and
they
who
live
as
those
that
are
to
be
judged
according
to
their
works
,
shall
not
miss
their
reward
,
though
they
do
not
think
they
shall
receive
it
for
them
.
But
such
who
make
no
other
condition
of
the
Gospel
but
Believing
,
and
will
scarce
allow
that
to
be
called
a
Condition
,
ought
to
have
a
great
care
to
keep
their
hearts
sounder
than
their
heads
,
for
their
only
security
will
lie
in
this
,
that
they
are
good
though
they
see
no
necessity
of
being
so
.
And
such
of
all
others
,
I
grant
,
have
reason
to
acknowledge
the
irresistable
power
of
Divine
Grace
,
which
enables
them
to
obey
the
will
of
God
against
the
dictates
of
their
own
judgments
.
But
thanks
be
to
God
,
who
hath
so
abundantly
provided
for
all
the
infirmities
of
humane
Nature
,
by
the
large
offers
of
his
Grace
,
and
assistance
of
his
Spirit
,
that
though
we
meet
with
so
much
opposition
without
,
and
so
much
weakness
within
,
and
so
many
discouragements
on
every
side
of
us
;
yet
if
we
sincerely
apply
our selves
to
do
the
will
of
God
,
we
have
as
great
assurance
as
may
be
,
that
we
shall
be
kept
by
the
power
of
God
through
Faith
unto
Salvation
.
SERMON
V.
Preached
at
WHITE-HALL
.
Hebrews
II.
3.
How
shall
we
escape
,
if
we
neglect
so
great
salvation
?
WHen
the
wise
and
eternal
Counsels
of
Heaven
concerning
the
salvation
of
Mankind
by
the
death
of
the
Son
of
God
,
were
first
declared
to
the
World
by
his
own
appearance
and
preaching
in
it
▪
nothing
could
be
more
reasonably
expected
,
than
that
the
dignity
of
his
Person
,
the
authority
of
his
Doctrine
,
and
the
excellency
of
his
Life
,
should
have
perswaded
those
whom
he
appeared
among
,
to
such
an
admiration
of
his
Person
,
and
belief
of
his
Doctrine
,
as
might
have
led
them
to
an
imitation
of
him
in
the
holiness
of
his
life
and
conversation
.
For
if
either
the
worth
of
the
Person
,
or
the
Importance
of
the
Message
might
prevail
any
thing
towards
a
kind
and
honourable
reception
among
men
;
there
was
never
any
person
appeared
in
any
degree
comparable
to
him
,
never
any
Message
declared
which
might
challenge
so
welcome
an
entertainment
●rom
men
,
as
that
was
which
he
came
upon
.
If
to
give
Mankind
the
highest
assurance
of
a
state
of
life
and
immortality
,
if
to
offer
the
pardon
of
sin
,
and
reconciliation
with
God
upon
the
most
easie
and
reasonable
terms
,
if
to
purge
the
degenerate
World
from
all
its
impurities
by
a
Doctrine
as
holy
as
the
Author
of
it
;
were
things
as
becoming
the
Son
of
God
to
reveal
,
as
the
Sons
of
men
to
receive
:
nothing
can
be
more
unaccountable
than
that
his
Person
should
be
despised
,
his
Authority
slighted
,
and
his
Doctrine
contemned
.
And
that
by
those
whose
interest
was
more
concerned
in
the
consequence
of
these
things
,
than
himself
could
be
in
all
the
affronts
and
injuries
he
underwent
from
men
:
For
the
more
the
indignities
,
the
greater
the
shame
,
the
sharper
the
su●ferings
which
he
did
undergo
,
the
higher
was
the
honour
and
glory
which
he
was
advanced
to
:
but
the
more
obliging
the
instances
of
his
kindness
were
,
the
greater
the
salvation
that
was
tendred
by
him
,
the
more
prevailing
the
motives
were
for
the
entertainment
of
his
Doctrine
,
the
more
exemplary
and
severe
will
the
punishment
be
of
all
those
who
reject
it
.
For
it
is
very
agreeable
to
those
eternal
Laws
of
Justice
by
which
God
governs
the
world
,
that
the
punishment
should
arise
proportionably
to
the
greatness
of
the
mercies
despised
:
and
therefore
although
the
Scripture
be
very
sparing
in
telling
us
what
the
state
of
those
persons
shall
be
in
another
life
who
never
heard
of
the
Gospel
;
yet
for
those
who
do
,
and
despise
it
,
it
tells
us
plainly
,
that
an
eternal
misery
is
the
just
desert
of
those
to
whom
an
eternal
happiness
was
offered
,
and
yet
neglected
by
them
.
And
we
are
the
rather
told
of
it
,
that
men
may
not
think
it
a
surprize
in
the
life
to
come
;
or
that
if
they
had
known
the
danger
,
they
would
have
escaped
it
;
and
therefore
our
Blessed
Saviour
,
who
never
mention'd
punishment
but
with
a
design
to
keep
men
from
it
,
declares
it
frequently
,
that
the
punishment
of
those
persons
and
places
would
be
most
intolerable
,
who
have
received
,
but
not
improved
the
light
of
the
Gospel
:
and
that
it
would
be
more
[
](A61631-e14200-b)(a)
(a)
Matth.
●1
.
23
.
tolerable
for
the
persons
who
had
offered
violence
to
Nature
,
and
had
Hell-fire
burning
in
their
hearts
by
their
horrid
impurities
,
than
for
those
who
heard
the
Doctrine
,
and
saw
the
Miracles
of
Christ
,
and
were
much
the
worse
,
rather
than
any
thing
the
better
for
it
.
But
lest
we
should
think
that
all
this
black
scene
of
misery
was
only
designed
for
those
who
were
the
Actors
in
that
dolefull
Tragedy
of
our
Saviour's
sufferings
:
we
are
told
by
those
who
were
best
able
to
assure
us
of
it
,
that
the
same
dismal
consequences
will
attend
all
the
affronts
of
his
Doctrine
,
as
if
they
had
been
offered
to
his
own
person
.
For
it
is
nothing
but
the
common
flattery
and
self-deceit
of
humane
nature
,
which
makes
any
imagine
,
that
though
they
do
not
now
either
believe
or
obey
the
Gospel
;
they
should
have
done
both
,
if
they
had
heard
our
Saviour
speak
as
never
man
spake
,
and
seen
him
do
what
never
man
did
:
For
the
same
disposition
of
mind
which
makes
them
now
slight
that
Doctrine
which
is
delivered
to
them
by
them
that
heard
him
,
would
have
made
them
slight
the
Person
as
well
as
the
Doctrine
,
if
they
had
heard
it
from
himself
.
And
therefore
it
is
but
reasonable
that
the
same
punishment
should
belong
to
both
;
especially
since
God
hath
provided
so
abundantly
for
the
assurance
of
our
Faith
,
by
the
miraculous
and
powerfull
demonstration
of
that
divine
spirit
which
did
accompany
those
who
were
the
first
publishers
of
this
Doctrine
to
the
world
.
And
therefore
the
Author
of
this
Epistle
,
after
he
hath
in
the
words
of
the
Text
declared
,
that
it
is
impossible
to
escape
,
if
we
neglect
the
great
salvation
offered
us
by
the
Gospel
;
in
the
following
words
he
gives
us
that
account
of
it
,
that
at
first
it
began
to
be
spoken
by
the
Lord
,
and
was
confirmed
to
us
by
them
that
heard
him
:
God
also
bearing
them
witness
both
with
signs
and
wonders
,
and
divers
miracles
,
and
gifts
of
the
Holy
Ghost
,
according
to
his
own
will
.
So
that
the
miraculous
gifts
of
the
Holy
Ghost
,
falling
upon
the
Apostles
,
and
the
many
signs
and
wonders
which
were
wrought
by
them
,
were
the
great
testimony
of
God
to
the
world
,
that
these
were
the
persons
imployed
by
himself
to
decla●e
that
Doctrine
whereon
the
eternal
salvation
of
Mankind
did
depend
.
And
since
we
have
so
lately
acknowledged
the
truth
of
this
testimony
which
God
gave
to
the
Apostles
,
by
the
solemn
celebration
of
that
glorious
descent
of
the
Holy
Ghost
upon
them
on
the
day
of
Pentecost
,
that
which
naturally
follows
from
it
is
,
the
great
care
we
ought
to
take
,
lest
we
be
found
guilty
of
neglecting
that
great
salvation
which
is
offered
to
us
in
that
Doctrine
which
was
attested
in
so
eminent
a
manner
by
God
himself
;
and
that
from
the
consideration
of
our
own
danger
;
for
how
shall
we
escape
,
if
we
neglect
so
great
salvation
?
wherein
are
three
things
considerable
:
1.
The
care
God
hath
taken
to
make
us
happy
,
by
offering
so
great
salvation
to
us
.
2.
The
care
we
ought
to
take
in
order
to
our
own
happiness
,
not
to
neglect
the
offers
which
God
hath
made
us
.
3.
The
unavoidable
punishment
which
those
do
incur
who
are
guilty
of
this
neglect
.
How
shall
we
escape
?
I
need
not
tell
this
Auditory
how
forcible
the
Negative
is
,
which
is
expressed
by
such
an
interrogation
which
appeals
to
the
judgment
of
all
who
hear
it
,
and
so
relies
not
upon
the
bare
authority
of
the
speaker
,
but
upon
the
plain
evidence
of
the
thing
,
which
others
were
judges
of
as
well
as
himself
.
As
though
he
had
said
,
if
you
slight
and
disesteem
the
Gospel
of
Christ
,
upon
whatever
grounds
ye
do
it
,
if
either
through
too
great
an
opinion
of
the
wisdom
of
this
world
you
despise
it
as
vain
and
useless
,
if
through
too
mean
an
opinion
of
the
excellency
of
Christianity
,
you
reject
it
either
as
uncertain
in
its
Theory
,
or
impossible
in
its
Practice
;
or
if
through
too
great
a
love
of
the
pleasures
of
sin
,
or
a
secure
and
careless
temper
of
mind
,
you
regard
not
the
doing
what
Christianity
requires
to
make
you
happy
;
think
with
your selves
,
what
way
you
can
find
to
escape
the
wrath
of
God
;
for
my
part
,
I
know
of
none
;
for
if
God
were
so
severe
against
the
violation
of
a
far
meaner
institution
,
viz.
of
the
Law
of
Moses
,
insomuch
that
every
contempt
and
disobedience
did
receive
a
just
recompence
of
reward
,
how
shall
we
escape
who
neglect
so
great
salvation
?
or
as
the
Apostle
elsewhere
argues
to
the
same
purpose
.
[
](A61631-e14390-b)(a)
(a)
Heb.
10.28
,
29.
He
that
despised
Moses
Law
,
died
without
mercy
under
two
or
three
witnesses
;
of
how
much
sorer
punishment
suppose
ye
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
blood
of
the
Covenant
wherewith
he
was
sanctified
an
unholy
thing
,
and
hath
done
despite
unto
the
Spirit
of
Grace
?
This
is
a
sad
subject
,
but
I
am
afraid
too
necessary
to
be
spoken
to
in
the
Age
we
live
in
;
wherein
men
seem
to
be
in
apprehensive
of
the
danger
of
inwardly
despising
the
Religion
they
profess
to
own
,
and
the
neglecting
of
that
which
they
hope
to
be
saved
by
.
It
is
strange
that
it
should
be
so
,
but
much
more
strange
that
men
should
think
to
do
so
,
and
not
be
called
to
an
account
for
it
.
It
is
not
only
the
gross
and
open
sinner
,
that
defies
Heaven
,
and
by
his
oaths
and
blasphemies
dares
God
to
shew
his
Power
and
Justice
upon
him
;
but
the
slie
and
self-deceiving
hypocrite
,
that
hates
Religion
while
he
thinks
he
loves
it
;
that
in
his
heart
contemns
it
,
but
is
afraid
to
know
that
he
does
so
,
that
ought
to
be
possessed
with
a
truer
sense
of
Religion
,
and
a
greater
dread
of
the
issue
of
the
contempt
or
neglect
of
it
.
There
is
some
appearance
of
ingenuity
in
an
open
enmity
;
but
none
so
dangerous
as
that
which
hides
it self
under
the
disguise
of
friendship
.
In
our
Saviours
time
there
were
several
●orts
of
those
who
shewed
their
dis-esteem
of
him
,
some
that
were
so
enraged
against
him
,
that
they
contrive
all
ways
for
his
disgrace
and
punishment
,
others
could
hear
him
with
patience
,
[
](A61631-e14410-b)(a)
(a)
Mark
4.19
.
but
the
cares
of
this
World
,
the
deceitfulness
of
Riches
,
and
the
lust
of
other
things
choaked
and
stifled
all
good
apprehensions
of
him
,
that
they
became
weak
and
ineffectual
.
And
those
were
guilty
of
making
light
of
the
marriage-feast
because
of
other
business
which
they
had
to
mind
,
Matth.
22.5
.
as
well
as
those
who
offered
all
the
injuries
and
affronts
to
his
servants
that
invited
them
,
v.
6.
And
as
it
was
in
the
days
of
our
Saviour
,
so
it
is
now
;
some
were
eating
and
drinking
,
minding
nothing
but
the
vain
and
sensual
pleasures
of
the
world
;
some
were
buying
and
selling
,
so
busie
in
this
world
,
that
they
had
no
leasure
to
think
of
being
happy
in
another
;
some
were
deriding
and
blaspheming
;
but
all
these
too
wise
,
or
too
vain
,
or
too
profane
to
mind
the
offers
of
eternal
salvation
.
I
wish
we
could
say
it
were
otherwise
now
,
that
a
sensual
and
voluptuous
,
an
easie
and
a
careless
life
in
some
,
that
ambition
and
the
restless
pursuit
after
the
honour
and
riches
of
the
world
in
others
,
that
a
profane
wit
,
and
a
contempt
of
all
that
is
serious
in
those
that
think
themselves
too
great
to
be
Religious
,
did
not
enervate
the
force
of
Christianity
upon
their
minds
,
and
make
them
all
,
though
upon
different
grounds
,
agree
in
the
neglect
of
their
own
salvation
.
But
is
the
case
of
such
men
grown
so
desperate
that
no
remedy
can
work
upon
them
?
hath
the
love
of
sin
and
the
world
so
far
intoxicated
them
,
that
no
reason
or
consideration
whatever
can
awaken
them
?
have
they
hardned
themselves
against
all
the
power
of
divine
Truths
with
a
resolution
as
strong
as
death
,
and
as
cruel
as
the
grave
whither
they
are
going
?
Will
neither
the
love
of
happiness
,
nor
the
fear
of
misery
,
their
own
interest
,
and
the
wisdom
of
avoiding
so
great
a
danger
,
the
dread
of
the
Majesty
and
Power
of
God
,
and
the
horror
of
the
great
day
,
prevail
at
least
so
far
on
men
to
consider
,
whether
these
things
be
true
or
no
;
and
if
they
be
,
what
unspeakable
folly
it
is
to
neglect
them
?
And
the
better
to
make
that
appear
,
I
shall
prove
these
following
things
:
1.
That
God
by
the
Gospel
hath
taken
so
great
care
of
mens
happiness
,
that
nothing
but
a
gross
neglect
can
make
them
miserable
.
2.
That
nothing
can
be
more
unreasonable
,
than
when
God
hath
taken
so
much
care
of
it
,
men
should
neglect
it
themselves
.
3.
That
it
is
very
just
for
God
to
vindicate
himself
against
so
gross
a
neglect
,
by
the
severe
punishments
of
the
life
to
come
.
1.
That
God
by
the
Gospel
hath
taken
so
great
care
of
mens
salvation
,
that
nothing
but
a
gross
neglect
can
make
them
miserable
.
For
,
whatever
the
mind
of
man
can
imagine
necessary
in
order
to
its
own
happiness
,
in
its
present
fallen
and
degenerate
condition
,
is
abundantly
provided
for
by
the
Gospel
of
Christ
.
For
,
man
was
so
wholly
lost
as
to
his
own
felicity
,
that
among
the
ruins
and
decays
of
his
Nature
,
he
could
not
pick
up
so
much
as
the
perfect
Image
and
Idea
of
his
own
happiness
;
when
he
reflects
upon
himself
,
he
finds
himself
such
a
confused
mass
of
folly
and
weakness
,
that
he
can
never
imagine
that
so
noble
a
design
should
have
its
ground-work
laid
upon
so
course
a
Being
.
And
rather
than
believe
the
foundation
of
his
happiness
to
be
within
himself
,
there
is
nothing
so
vain
and
trifling
without
him
,
but
he
is
ready
to
fall
down
before
it
,
and
cry
out
,
Here
I
place
my
felicity
.
Sometimes
he
admires
the
brave
shews
,
and
the
Pomp
and
Gallantry
of
the
World
,
and
thinks
nothing
comparable
to
a
glorious
outside
,
and
a
great
train
of
attendants
sometimes
he
raises
himself
,
and
flutters
upon
the
wings
of
a
popular
Air
,
till
a
cross
blast
comes
and
leaves
him
in
the
common
rout
:
sometimes
his
eyes
ar●
dazled
with
the
glory
of
the
more
refined
and
solid
pieces
of
that
Earth
out
o●
which
he
was
framed
,
and
thinks
it
reasonable
,
that
the
softness
of
flesh
and
blood
,
should
yield
to
the
impressions
o●
silver
and
gold
;
sometimes
he
even
envies
the
pleasures
of
the
Brutes
,
and
if
i●
were
possible
would
outdo
them
in
their
grossest
sensualities
:
sometimes
again
he
flatters
himself
,
and
then
adores
his
own
imperfections
,
and
thinks
his
Passi●ns
,
Honour
;
and
his
Profaneness
,
Wit.
So
far
vain
man
from
making
himself
happy
that
the
first
step
to
it
,
is
to
make
hi●
understand
what
it
is
to
be
so
.
But
supposing
that
the
true
image
of
his
happ●ness
should
drop
down
from
Heaven
and
by
the
place
from
whence
it
fel●
should
c●nclude
where
the
thing
it
〈◊〉
is
to
be
sound
;
yet
this
were
only
t●
make
him
more
miserable
,
unless
〈◊〉
withal
knew
how
to
come
thither
.
H●
is
sure
not
to
climb
up
to
it
by
the
top
of
the
highest
mountains
,
nor
to
be
caried
thither
upon
the
wings
of
a
might●
wind
,
he
hath
no
fiery
Chariots
at
his
command
to
ascend
with
to
the
Glories
above
:
b●t
only
he
that
maketh
his
Angels
Spirits
,
and
his
Ministers
a
flame
of
fire
,
is
able
to
preserve
the
souls
of
men
from
vanishing
into
the
so●t
air
,
and
to
conduct
them
to
the
Mansions
of
eternal
Bliss
.
It
is
he
only
that
can
make
them
capable
of
the
Joys
of
another
life
,
by
purging
them
from
the
stains
and
the
pollutions
of
this
.
And
therefore
without
his
grace
and
favour
ever
to
hope
for
the
happiness
of
Heaven
,
must
be
by
fancying
a
Heaven
to
be
there
,
where
there
is
no
God
.
So
that
it
is
necessary
,
that
the
Proposals
of
this
salvation
must
come
from
the
Author
of
it
,
and
that
with
such
arguments
as
may
perswade
men
of
the
truth
of
it
,
and
with
such
motives
as
may
encourage
men
to
accept
of
them
.
Now
the
Gospel
of
Christ
affords
us
all
these
things
which
are
necessary
to
our
happiness
;
there
we
have
the
most
agreeable
and
setled
notion
and
Idea
of
it
,
the
most
large
and
free
offers
of
divine
goodness
in
order
to
it
,
the
greatest
assurance
that
these
things
did
immediately
proceed
from
God
,
and
the
most
encouraging
motives
to
accept
of
these
offers
in
order
to
that
great
salvation
which
is
tendred
to
us
.
1.
We
have
the
most
agreeable
and
setled
notion
of
true
happiness
:
not
such
a
mean
and
uncertain
thing
which
lies
at
the
mercy
of
the
continual
vicissitudes
and
contingencies
of
this
present
state
,
but
that
which
is
able
to
bear
up
the
mind
of
man
against
all
the
troubles
of
this
life
,
and
to
carry
him
to
a
Region
beyond
them
all
,
where
there
is
a
fulness
of
joy
without
an
allay
of
sadness
after
it
,
and
ever-flowing
rivers
of
pleasures
that
need
no
dams
to
make
them
rise
higher
,
nor
falls
to
make
their
motion
perceived
.
Our
Blessed
Saviour
never
flatters
his
followers
with
the
expectation
of
a
felicity
in
this
life
;
Contentment
is
the
most
he
hath
promised
them
,
and
that
they
may
enjoy
,
if
they
follow
his
directions
,
let
this
world
be
what
it
will
,
and
do
what
it
pleases
with
them
.
He
never
tells
his
Disciples
they
may
have
satisfaction
here
if
they
lie
upon
their
beds
of
Down
with
their
heads
full
of
tormenting
cares
,
that
the
pleasure
of
humane
life
lies
in
the
gratifications
of
the
senses
,
and
in
making
what
use
they
can
of
the
world
;
he
never
deceives
them
with
the
promise
of
so
poor
a
happiness
as
that
which
depends
upon
health
,
friends
,
prosperity
,
and
having
our
own
wills
.
No
,
but
he
tells
them
of
a
more
noble
and
generous
felicity
,
that
will
preserve
its
own
state
and
grandeur
in
spight
of
the
world
;
a
happiness
consistent
with
loss
of
Estate
,
loss
of
Friends
,
with
affronts
and
injuries
,
with
persecutions
,
and
death
it self
.
For
when
our
Saviour
begins
to
discourse
of
happiness
,
what
another
kind
of
strain
doth
he
speak
of
it
in
,
than
any
of
those
Philosophers
who
have
so
much
ob●●ructed
the
happiness
of
mans
life
by
their
voluminous
writings
and
contentions
about
it
.
Here
we
meet
with
no
Epicurean
softness
,
which
the
sense
of
true
Vertue
carried
the
minds
of
the
more
noble
Heathens
above
;
no
rigid
and
incredible
Stoical
Paradoxes
,
that
make
men
only
happy
by
the
change
of
names
;
no
Aristotelian
supposition
of
a
prosperous
life
for
Vertue
to
shew
its
power
in
;
but
here
the
only
supposition
made
,
is
that
which
lies
in
a
mans
own
breast
,
viz
true
goodness
;
and
then
let
his
condition
be
what
it
will
,
his
happiness
is
consistent
with
it
.
For
those
above
all
other
persons
whom
our
Saviour
calls
Blessed
,
in
the
beginning
of
that
excellent
Abstract
of
Christianity
,
his
Sermon
on
the
Mount
,
are
,
not
the
rich
and
great
men
of
the
world
,
but
those
who
to
the
poverty
of
their
condition
add
that
[
](A61631-e14600-b)(a)
(a)
Matth.
5.3
.
of
their
spirits
too
,
by
being
contented
with
the
state
they
are
in
;
not
those
,
who
are
full
of
mirth
and
jollity
,
that
laugh
away
one
half
of
their
time
,
and
sleep
the
rest
;
but
they
who
are
[
](A61631-e14620-b)(b)
(b)
V.
4.
in
a
mournful
condition
,
either
by
reason
of
their
own
sorrows
,
or
out
of
compassion
to
others
,
or
out
of
a
general
sense
of
their
own
imperfections
,
or
the
inconstancy
of
our
present
state
:
Not
those
,
who
are
ready
enough
to
give
,
but
unable
to
bear
affronts
,
that
think
the
lives
of
men
a
sacrifice
small
enough
for
any
words
of
disgrace
which
they
have
given
them
;
but
[
](A61631-e14640-b)(c)
(c)
V.
5.
the
meek
and
patient
spirit
,
that
is
neither
apt
to
provoke
,
nor
in
a
rage
and
madness
when
it
is
;
that
values
the
rules
of
Christianity
above
all
the
barbarous
Punctilioes
of
Honour
.
Not
those
,
who
are
as
impetuous
in
the
pursuit
of
their
designs
,
and
as
eager
of
tasting
the
fruits
of
them
,
as
the
thirsty
Traveller
in
the
sands
of
Arabia
is
of
drinking
the
waters
of
a
pleasant
Spring
:
but
such
who
make
[
](A61631-e14670-b)(d)
(d)
V.
6.
righteousness
and
goodness
their
meat
and
drink
,
that
which
they
hunger
and
thirst
after
,
and
take
as
much
pleasure
in
as
the
most
voluptuous
Epicure
in
his
greatest
dainties
:
Not
those
,
whose
malice
goes
beyond
their
power
,
and
want
only
enough
of
that
to
make
the
whole
World
a
Slaughter-house
,
and
account
racks
and
torments
among
the
necessary
instruments
of
governing
the
World
;
[
](A61631-e14740-b)(a)
(a)
V.
7.
but
such
,
who
when
their
enemies
are
in
their
power
,
will
not
torment
themselves
by
cruelty
to
them
,
but
have
such
a
sense
of
common
humanity
,
as
not
only
to
commend
pity
and
good
nature
to
those
above
them
,
but
to
use
it
to
those
who
are
under
them
.
Not
those
whose
hearts
are
as
full
of
dissimulation
and
hypocrisie
,
as
the
others
hands
are
of
blood
and
violence
,
that
care
not
what
they
are
,
so
they
may
but
seem
to
be
good
:
but
such
whose
inward
integrity
and
[
](A61631-e14750-b)(b)
(b)
V.
8.
purity
of
heart
,
far
exceeds
the
outward
shew
and
profession
of
it
:
who
honour
Goodness
for
it self
,
and
not
for
the
Glory
which
is
about
the
head
of
it
.
Not
those
,
who
neuer
think
the
breaches
of
the
world
wide
enough
till
there
be
a
door
large
enough
for
their
own
interests
to
go
in
at
by
them
;
that
would
rather
see
the
world
burning
,
than
one
peg
be
taken
out
of
their
Chariot-wheels
:
But
such
who
would
sacrifice
themselves
,
like
the
brave
[
](A61631-e14770-b)(a)
(a)
V.
9.
Roman
,
to
fill
up
the
wide
gulf
which
mens
contentions
have
made
in
the
world
;
and
think
no
Legacy
ought
to
be
preserved
more
inviolable
than
that
of
Peace
,
which
our
Saviour
lest
to
his
Disciples
.
Lastly
,
not
those
,
who
will
do
any
thing
rather
than
suffer
,
or
if
they
suffer
it
shall
be
for
any
thing
rather
than
[
](A61631-e14810-b)(b)
(b)
V.
10
,
11
,
12.
righteousness
,
to
uphold
a
party
,
or
maintain
a
discontented
faction
;
but
such
,
who
never
complain
of
the
hardness
of
their
way
,
as
long
as
they
are
sure
it
is
that
of
Righteousness
;
but
if
they
meet
with
reproaches
and
persecutions
in
it
,
they
welcome
them
,
as
the
harbingers
of
their
future
reward
,
the
expectation
of
which
makes
the
worst
condition
not
only
tolerable
but
easie
to
them
.
Thus
we
see
what
kind
of
happiness
it
is
,
which
the
Gospel
promises
;
not
such
a
one
as
rises
out
of
the
dust
,
or
is
tost
up
and
down
with
the
motion
of
it
;
but
such
whose
never-failing
fountain
is
above
,
and
whither
those
small
rivulets
return
,
which
fall
down
upon
Earth
to
refresh
the
minds
of
men
in
their
passage
thither
;
but
while
they
continue
here
,
as
the
Iews
say
of
the
water
that
came
out
of
the
rock
,
it
follows
them
while
they
travel
through
this
wilderness
below
.
So
that
the
foundation
of
a
Christians
happiness
is
the
expectation
of
a
life
to
come
,
which
expectation
having
so
firm
a
bottom
,
as
the
assurance
which
Christ
hath
given
us
by
his
death
and
sufferings
,
it
hath
power
and
influence
sufficient
to
bear
up
the
minds
of
men
,
against
all
the
vicissitudes
of
this
present
state
.
2.
We
have
the
most
large
and
free
offers
of
divine
Goodness
in
order
to
it
.
Were
it
as
easie
for
Man
to
govern
his
own
passions
,
as
to
know
that
he
ought
to
do
it
;
were
the
impressions
of
Reason
and
Religion
as
powerful
with
Mankind
as
those
of
Folly
and
Wickedness
are
,
we
should
never
need
complain
much
of
the
misery
of
our
present
state
,
or
have
any
cause
to
fear
a
worse
to
come
.
There
would
then
be
no
condition
here
but
what
might
be
born
with
satisfaction
to
ones
own
mind
;
and
the
life
one
day
led
according
to
the
principles
of
vertue
and
goodness
would
be
preferred
before
a
sinning
Immortality
.
But
we
have
lost
the
command
of
our selves
,
and
therefore
our
passions
govern
us
;
and
as
long
as
such
furies
drive
us
,
no
wonder
if
our
ease
be
little
.
When
men
began
first
to
leave
the
uncertain
speculations
of
Nature
,
and
found
themselves
so
out
of
order
,
that
they
thought
the
great
care
ought
to
be
to
regulate
their
own
actions
;
how
soon
did
their
passions
discover
themselves
about
the
way
to
govern
them
!
And
they
all
agreed
in
this
,
that
there
was
great
need
to
do
it
,
and
that
it
was
impossible
to
do
it
without
the
principles
of
Vertue
;
[
](A61631-e14860-b)(a)
(a)
V.
Lud.
Viv.
ad
S.
Aug
de
Civit.
Dei
,
l.
19.
c.
1.
for
never
was
there
any
Philosopher
so
bad
,
as
to
think
any
man
could
be
happy
without
Vertue
;
even
the
Epicureans
themselves
acknowledged
it
for
one
of
their
established
Maxims
,
that
no
man
could
live
a
pleasant
life
without
being
good
:
and
supposing
the
multiplication
of
Sects
of
Philosophers
about
these
things
as
far
as
Varro
thought
it
possible
to
288.
(
although
there
never
were
so
many
,
nor
really
could
be
upon
his
own
grounds
)
yet
not
one
of
all
these
but
made
it
necessary
to
be
vertuous
,
in
order
to
being
happy
;
and
those
who
did
not
think
vertue
to
be
desired
for
it self
,
yet
made
it
a
necessary
means
for
the
true
pleasure
and
happiness
of
our
lives
.
But
when
they
were
agreed
in
this
,
that
it
was
impossible
for
a
vitious
man
to
enjoy
any
true
contentment
of
mind
;
they
fell
into
nice
and
subtle
disputes
about
the
names
and
order
of
things
to
be
chosen
;
and
so
lost
the
great
effect
of
all
their
common
principles
.
They
pretended
great
cures
for
the
disorders
of
mens
lives
,
and
excellent
remedies
against
the
common
distempers
of
humane
nature
,
but
still
the
disease
grew
under
the
remedy
,
and
their
applications
were
too
weak
to
allay
the
fury
of
their
passions
.
It
was
neither
the
order
and
good
of
the
Universe
,
nor
the
necessity
of
events
,
nor
the
things
being
out
of
our
power
,
nor
the
common
condition
of
humanity
,
no
nor
that
comfort
of
ill
natured
men
,
as
Carneades
call'd
it
,
the
many
companions
we
have
in
misery
,
that
could
keep
their
passions
from
breaking
out
when
a
great
occasion
was
presented
them
.
For
he
who
had
read
all
their
discourses
carefully
,
and
was
a
great
man
himself
,
I
mean
Cicero
,
upon
the
death
of
his
beloved
daughter
,
was
so
far
from
being
comforted
by
them
,
that
he
was
fain
to
write
a
consolation
for
himself
,
in
which
the
greatest
cure
(
it
may
be
)
was
the
diversion
he
found
in
writing
it
.
But
supposing
these
things
had
gone
much
farther
,
and
that
all
wise
men
could
have
governed
their
passions
as
to
the
troubles
of
this
life
(
and
certainly
the
truest
wisdom
lies
in
th●t
)
yet
what
had
all
this
been
to
a
prepararation
for
an
eternal
state
,
which
they
knew
little
of
,
and
minded
less
?
All
their
discourses
about
a
happy
life
here
,
were
vain
,
and
contradicted
by
themselves
;
when
,
after
all
their
rants
about
their
wise
man
being
happy
in
the
bull
of
Phalaris
,
&c.
they
yet
allow'd
him
to
dispatch
himself
if
he
saw
cause
,
which
a
wise
man
would
never
do
,
if
he
thought
himself
happy
when
he
did
it
.
So
that
unless
God
himself
had
given
assurance
of
a
life
to
come
,
by
the
greatest
demonstrations
of
it
in
the
death
and
resurrection
of
his
Son
;
all
the
considerations
whatever
could
never
have
made
mankind
happy
.
But
by
the
Gospel
he
hath
taken
away
all
suspicions
and
doubts
concerning
another
state
,
and
hath
declared
his
own
readiness
to
be
reconciled
to
us
upon
our
repentance
,
to
pardon
what
hath
been
done
amiss
,
and
to
give
that
divine
assistance
whereby
our
wills
may
be
governed
,
and
our
passions
subdued
,
and
upon
a
submission
of
our selves
to
his
wise
Providence
,
and
a
sincere
obedience
to
his
Laws
,
he
hath
promised
eternal
salvation
in
the
life
to
come
.
3.
God
hath
given
us
the
greatest
assurance
that
these
offers
came
from
himself
;
which
the
Apostle
gives
an
account
of
here
,
saying
,
that
this
salvation
began
at
first
to
be
spoken
by
our
Lord
,
and
was
confirmed
unto
us
by
them
that
heard
him
,
God
also
bearing
them
witness
by
signs
and
wonders
,
&c.
Wherein
we
have
all
the
satisfaction
which
the
minds
of
reasonable
men
could
desire
as
to
these
things
:
It
might
be
justly
expected
,
that
the
messenger
of
so
great
news
to
the
World
should
be
no
mean
and
ordinary
person
;
neither
was
he
,
for
the
honour
was
as
great
in
the
person
who
brought
it
,
as
the
importance
was
in
the
thing
it self
:
No
less
than
the
Eternal
Son
of
God
came
down
from
the
Bosom
of
his
Father
,
to
rectifie
the
mistakes
of
Mankind
,
and
not
only
to
shew
them
the
way
to
be
happy
,
but
by
the
most
powerful
arguments
to
perswade
them
to
be
so
.
Nay
,
we
find
all
the
three
persons
of
the
Trinity
here
engaged
in
the
great
work
of
mans
salvation
;
it
was
first
spoken
by
our
Lord
,
God
also
bearing
them
witness
,
and
that
with
divers
miracles
and
gifts
of
the
Holy
Ghost
.
So
that
not
only
the
first
revelation
was
from
God
,
but
the
testimony
to
confirm
that
it
was
so
,
was
from
him
too
;
there
being
never
so
clear
an
attestation
of
any
divine
truths
as
was
of
the
Gospel
.
From
whence
it
follows
,
that
the
foundation
whereon
our
Faith
stands
,
is
nothing
short
of
a
divine
testimony
,
which
God
gave
to
the
truth
of
that
revelation
of
his
will
;
so
vain
are
the
cavils
of
those
who
say
,
we
have
nothing
but
meer
probabilities
for
our
Faith
,
and
do
interpret
that
manner
of
proof
which
matters
of
fact
are
capable
of
,
in
a
sense
derogatory
to
the
firmness
of
our
Christian
Faith
.
As
tho'
we
made
the
Spirit
of
God
a
Paraclete
or
Advocate
in
the
worst
sense
,
which
might
as
well
plead
a
bad
as
a
good
cause
.
No
,
we
acknowledge
,
that
God
himself
did
bear
witness
to
that
doctrine
deliver'd
by
our
Lord
,
and
that
in
a
mo●t
signal
and
effectual
manner
,
for
the
conviction
of
the
world
,
by
those
demon●●rations
of
a
divine
power
which
accompanied
the
first
Preachers
of
salvation
by
the
Gospel
of
Christ
.
So
that
here
the
Apostle
briefly
and
clearly
resolves
our
Faith
;
if
you
ask
,
Why
we
believe
that
great
salvation
which
the
Gospel
of●ers
?
the
an●wer
is
,
Because
it
was
declared
by
our
Lord
,
who
neither
could
nor
woul●
deceive
us
:
if
it
be
asked
,
How
we
know
that
this
was
delivered
by
our
Lord
?
he
answers
,
because
this
was
the
constant
Doctrine
of
all
his
Disciples
,
of
those
who
constantly
heard
him
,
and
conversed
with
him
.
But
if
you
ask
again
,
how
can
we
know
,
that
their
testimony
was
infallible
,
since
they
were
but
men
?
he
then
resolves
all
into
that
,
that
God
bare
witness
to
them
by
signs
and
wonders
,
and
divers
miracles
,
and
gifts
of
the
Holy
Ghost
.
And
those
persons
whom
these
arguments
will
not
convince
,
none
other
will
.
Who
are
we
,
that
should
not
think
that
sufficient
which
God
himself
thought
so
!
who
are
we
,
that
dare
question
the
certainty
of
that
which
hath
had
the
Broad
Seal
of
Heaven
to
attest
it
!
Can
any
thing
make
it
surer
than
God
himself
hath
done
?
and
can
there
be
any
other
way
more
effectual
for
that
end
,
than
those
demonstrations
of
a
divine
power
and
presence
which
the
Apostles
were
acted
by
?
Those
that
cavil
at
this
way
of
proof
,
would
have
done
so
at
any
other
,
if
God
had
made
choice
of
it
:
and
those
who
will
cavil
at
any
thing
,
are
resolved
to
be
convinced
by
nothing
;
and
such
are
not
fit
to
be
discoursed
with
.
4.
Here
are
the
most
prevailing
motives
to
perswade
them
to
accept
of
these
offers
of
salvation
.
There
are
two
passions
,
which
are
the
great
hinges
of
Government
,
viz.
mens
Hopes
and
Fears
,
and
therefore
all
Laws
have
had
their
sanctions
suitable
to
these
two
in
Rewards
and
Punishments
:
now
there
was
never
any
reward
which
gave
greater
encouragement
to
hope
,
never
any
punishment
which
made
fear
more
reasonable
than
those
are
which
the
Gospel
proposes
.
Will
ever
that
man
be
good
,
whom
the
hopes
of
Heaven
will
not
make
so
?
or
will
ever
that
man
leave
his
sins
whom
the
fears
of
Hell
will
not
make
to
do
it
?
What
other
arguments
can
we
imagine
should
ever
have
that
power
and
influence
on
mankind
,
which
these
may
be
reasonably
supposed
to
have
?
Would
you
have
God
alter
the
methods
of
his
Providence
,
and
give
his
rewards
and
punishments
in
this
life
?
but
if
so
,
what
exercise
would
there
be
of
the
patience
,
forbearance
and
goodness
of
God
towards
wicked
men
?
must
he
do
it
as
soon
as
ever
men
sin
?
then
he
would
never
try
whether
they
would
repent
and
grow
better
:
or
must
he
stay
till
they
have
come
to
such
a
height
of
sin
?
then
no
persons
would
have
cause
to
fear
him
,
but
such
who
are
arrived
at
that
pitch
of
wickedness
:
but
how
then
should
he
punish
them
?
must
it
be
by
continuing
their
lives
,
and
making
them
miserable
?
but
let
them
live
,
and
they
will
sin
yet
further
:
must
it
be
by
utterly
destroying
them
?
that
to
persons
,
who
might
have
time
to
sin
the
mean
while
,
(
supposing
annihilation
were
all
to
be
fear'd
)
would
never
have
power
enough
to
deter
men
from
the
height
of
their
wickedness
.
So
that
nothing
but
the
misery
of
a
life
to
come
,
can
be
of
force
enough
to
make
men
fear
God
,
and
regard
themselves
;
and
this
is
that
which
the
Gospel
threatens
to
those
that
neglect
their
salvation
,
which
it
sometimes
calls
[
](A61631-e15200-b)(a)
(a)
Mat.
25.41
.
everlasting
fire
,
sometimes
[
](A61631-e15220-b)(b)
(b)
Mark
9.44
.
the
Worm
that
never
dies
,
sometimes
[
](A61631-e15240-b)(c)
(c)
1
Thes.
1.10
.
the
wrath
to
come
,
sometimes
[
](A61631-e15260-b)(d)
(d)
2
Thes.
1.9
.
everlasting
destruction
,
all
enough
to
fill
the
minds
of
men
with
horror
at
the
apprehension
;
and
what
then
will
the
undergoing
it
do
?
Thence
our
Saviour
reasonably
bids
men
,
[
](A61631-e15280-b)(e)
(e)
Mat.
10.28
.
not
fear
them
that
can
only
kill
the
body
,
but
are
not
able
to
kill
the
soul
;
but
rather
fear
him
which
is
able
to
destroy
both
body
and
soul
in
hell
.
Thus
the
Gospel
suggests
the
most
proper
object
of
fear
,
to
keep
men
from
sin
,
and
as
it
doth
that
,
so
it
presents
likewise
the
most
desireable
object
of
hope
to
encourage
men
to
be
good
;
which
is
no
less
than
a
happiness
that
is
easier
to
hope
to
enjoy
than
to
comprehend
;
a
happiness
infinitely
above
the
most
ambitious
hopes
and
glories
of
this
world
;
wherein
greatness
is
added
to
glory
,
weight
to
greatness
,
and
eternity
to
them
all
;
therefore
call'd
[
](A61631-e15300-b)(a)
(a)
2
Cor.
4.17
.
a
far
more
exceeding
and
eternal
weight
of
glory
.
Wherein
the
Joys
shall
be
full
and
constant
,
the
perception
clear
and
undisturbed
,
the
fruition
with
continual
delight
and
continual
desire
.
Where
there
shall
be
no
fears
to
disquiet
,
no
enemies
to
allarm
,
no
dangers
to
conquer
,
nothing
shall
then
be
,
but
an
uninterrupted
peace
,
an
unexpressible
Joy
,
and
pleasures
for
evermore
.
And
what
could
be
ever
imagined
more
satisfactory
to
minds
tired
out
with
the
vanities
of
this
world
,
than
such
a
repose
as
that
is
?
What
more
agreeable
to
the
minds
and
desires
of
good
men
,
than
to
be
eased
of
this
clog
of
flesh
,
and
to
spend
eternity
with
the
fountain
of
all
goodness
,
and
the
spirits
of
just
men
made
perfect
?
What
more
ravishing
delight
to
the
souls
that
are
purged
,
and
[
](A61631-e15330-b)(b)
(b)
Rev.
7.14
.
made
glorious
by
the
blood
of
the
Lamb
,
than
to
be
singing
Hallelujahs
to
him
that
sits
upon
the
Throne
,
and
to
the
Lamb
for
ever
and
ever
?
How
poor
and
low
things
are
those
which
men
hope
for
in
this
world
,
compared
with
that
great
salvation
,
which
the
Gospel
makes
so
free
a
tender
of
?
What
a
mean
thing
is
it
to
be
great
in
this
world
,
to
be
honourable
and
rich
,
i.
e.
to
be
made
the
object
of
the
envy
of
some
,
the
malice
of
others
,
and
at
last
it
may
be
,
an
instance
of
this
world's
vanity
;
and
after
all
this
to
be
for
ever
miserable
?
But
O
the
wisdom
of
a
well-chosen
happiness
,
that
carries
a
man
with
contentment
and
peace
through
this
life
,
and
at
last
rewards
him
with
a
Crown
of
everlasting
felicity
.
Thus
we
see
the
Gospel
proposes
the
most
excellent
means
to
make
men
happy
,
if
they
be
not
guilty
of
a
gross
neglect
of
it
;
and
if
they
be
,
that
is
their
own
act
,
and
they
must
thank
none
but
themselves
if
they
be
miserable
.
2.
But
I
pray
,
what
reason
can
be
given
,
since
God
is
so
tender
of
our
happiness
,
that
we
should
neglect
it
our selves
?
which
is
the
next
thing
to
be
spoken
to
.
There
are
three
sorts
of
things
we
think
we
have
reason
to
neglect
:
Such
as
are
too
mean
,
and
unworthy
our
care
,
such
as
are
so
uncertain
,
that
they
will
not
recompence
it
,
such
as
our
own
Interest
is
not
at
all
concerned
in
;
but
I
hope
there
are
none
who
have
an
immortal
soul
,
and
the
use
of
their
understandings
,
can
ever
reckon
their
salvation
under
one
of
these
.
1.
Is
it
too
mean
an
employment
for
you
to
mind
the
matters
of
your
eternal
welfare
?
Is
Religion
a
beggarly
and
contemptible
thing
,
that
it
doth
not
become
the
greatness
of
your
minds
to
stoop
to
take
any
notice
of
it
?
Hath
God
lost
his
honour
so
much
with
you
,
that
his
service
should
be
the
object
of
mens
scorn
and
contempt
?
But
what
is
it
which
these
brave
spirits
think
a
fit
emplo●ment
for
themselves
,
while
they
despise
God
and
his
Worship
?
Is
it
to
be
curiously
dressed
,
and
make
a
fine
shew
,
to
think
the
time
better
spent
at
the
Glass
than
at
their
Devotions
?
These
indeed
are
weighty
imployments
,
and
fit
in
the
first
place
to
be
minded
,
if
we
were
made
only
to
be
gazed
upon
.
Is
it
meerly
to
see
Plays
,
and
read
Romances
,
and
to
be
great
admirers
of
that
vain
and
frothy
discourse
which
all
persons
account
wit
but
those
which
have
it
?
This
is
such
an
end
of
man's
life
which
no
Philosopher
ever
thought
of
.
Or
is
it
to
spend
time
in
excesses
and
debaucheries
,
and
to
be
slaves
to
as
many
lusts
as
will
command
them
?
This
were
something
indeed
,
if
we
had
any
other
name
given
us
but
that
of
Men.
Or
lastly
,
is
it
to
have
their
minds
taken
up
with
the
great
affairs
of
the
World
,
to
be
wise
in
considering
,
carefull
in
managing
the
publick
interest
of
a
Nation
?
This
is
an
employment
,
I
grant
,
fit
for
the
greatest
minds
,
but
not
such
which
need
at
all
to
take
them
off
from
minding
their
eternal
salvation
.
For
the
greatest
wisdom
is
consistent
with
that
,
else
Religion
would
be
accounted
folly
,
and
I
take
it
for
granted
,
that
it
is
never
the
truly
wise
man
but
the
pretender
that
entertains
any
mean
thoughts
of
Religion
.
And
such
a
one
uses
the
publick
Interest
no
better
than
he
doth
Religion
,
only
for
a
shew
to
the
world
,
that
he
may
carry
on
his
own
designs
the
better
.
And
is
this
really
such
a
valuable
thing
for
a
man
to
be
contented
to
cheat
himself
of
his
eternal
happiness
,
that
he
may
be
able
to
cheat
the
world
,
and
abuse
his
trust
?
I
appeal
then
to
the
Consciences
of
all
such
who
have
any
sense
of
humanity
,
and
the
common
interest
of
Mankind
,
setting
aside
the
considerations
of
a
life
to
come
,
whether
to
be
just
and
sober
,
vertuous
and
good
,
be
not
more
suitable
to
the
design
of
humane
Nature
,
than
all
the
vanities
and
excesses
,
all
the
little
arts
and
designs
which
men
art
apt
to
please
themselves
with
?
And
if
so
,
shall
the
eternal
happiness
which
follows
upon
being
good
,
make
it
less
desirable
to
be
so
?
No
surely
,
but
if
God
had
required
any
thing
to
make
us
happy
,
which
had
been
as
contrary
to
our
present
Interest
as
the
Precepts
of
Christianity
are
agreeable
to
it
;
yet
the
end
would
have
made
the
severest
commands
easie
,
and
those
things
pleasant
which
tend
to
make
us
happy
.
2.
Are
these
things
so
uncertain
,
that
they
are
not
fit
for
a
wise
man
to
be
solicitous
about
them
?
if
they
will
come
with
●
little
care
,
they
will
say
,
they
are
desirable
but
too
much
will
unfit
them
for
greater
bus●ness
?
But
do
men
believe
these
things
to
be
true
or
not
,
when
they
say
thus
?
if
they
be
true
,
why
need
they
fear
their
uncertainty
?
if
they
be
certain
,
what
pain●
and
care
can
be
too
great
about
them
since
a
little
will
never
serve
to
obtai●
them
?
Let
but
the
care
and
diligence
be
proportionable
to
the
greatness
of
the
end
,
and
the
weight
of
the
things
,
and
you
never
need
fear
the
want
of
a
recompence
for
all
your
labour
.
But
suppose
you
say
,
if
you
were
fully
convinced
of
thei●
certainty
,
you
would
look
more
after
them
.
What
hinders
you
from
being
so
convinced
?
Is
it
not
a
bad
disposition
of
mind
which
makes
you
unwilling
to
enquire
into
them
?
examine
things
with
a
mind
as
free
as
you
would
have
it
,
judge
seriously
according
to
the
reason
of
things
,
and
you
will
easily
find
the
interests
of
a
life
to
come
are
far
more
certain
,
as
well
as
more
desirable
than
those
of
this
present
life
.
And
yet
the
great
uncertainty
of
all
the
honours
and
riches
of
this
world
,
never
hinder
the
covetous
or
ambitious
person
from
their
great
earnestness
in
pursuit
of
them
.
And
shall
not
then
all
the
mighty
arguments
which
God
himself
hath
made
use
of
to
confirm
to
us
the
certainty
of
a
life
to
come
,
prevail
upon
us
to
look
more
seriously
after
it
?
Shall
the
unexpressible
love
of
the
Father
,
the
unconceivable
sufferings
of
the
Son
of
God
,
and
the
miraculous
descent
and
powerful
assistance
of
the
Holy
Ghost
have
no
more
impression
on
our
minds
,
than
to
leave
us
uncertain
of
a
future
state
?
What
mighty
doubts
and
suspicions
of
God
,
what
distrusts
of
humane
Nature
,
what
unspeakable
ingratitude
,
and
unaccountable
folly
lies
at
the
bottom
of
all
this
uncertainty
?
O
fools
,
and
slow
of
heart
to
believe
,
not
only
what
the
Prophets
have
spoken
,
but
what
our
Lord
hath
declared
,
God
himself
hath
given
testimony
to
,
and
the
Holy
Ghost
hath
confirmed
!
3.
But
is
not
your
Interest
concerned
in
these
things
?
Is
it
all
one
to
you
whether
your
souls
be
immortal
or
no
?
whether
they
live
in
eternal
felicity
,
or
unchangeable
misery
?
Is
it
no
more
to
you
than
to
know
what
kind
of
Baubles
are
in
request
at
the
Indies
,
or
whether
the
Customs
of
China
or
Iapan
are
the
wiser
,
i.
e.
than
the
most
trifling
things
,
and
the
remotest
from
our
knowledge
.
But
this
is
to
absurd
and
unreasonable
to
suppose
,
that
men
should
not
think
themselves
concerned
in
their
own
eternal
happiness
and
misery
,
that
I
shall
not
shew
so
much
distrust
of
their
understandings
to
speak
any
longer
to
it
.
3.
But
if
notwithstanding
all
these
things
our
neglect
still
continues
,
then
[
](A61631-e15590-b)(a)
(a)
Heb.
10.27
.
there
remains
nothing
but
a
fearful
looking
for
of
judgement
,
and
the
fiery
indignation
of
God
.
For
there
is
no
possibility
of
escaping
if
we
continue
to
neglect
so
great
salvation
.
All
hopes
of
escaping
are
taken
away
,
which
are
only
in
that
,
which
men
neglect
;
and
those
who
neglect
their
only
way
to
salvation
,
must
needs
be
miserable
.
How
can
that
man
ever
hope
to
be
saved
by
him
whose
blood
he
despises
and
tramples
under
foot
?
What
grace
and
favour
can
he
expect
from
God
,
who
hath
done
despight
unto
the
Spirit
of
Grace
?
That
hath
cast
away
with
reproach
and
contempt
the
greatest
kindness
and
offers
of
Heaven
.
What
can
save
him
that
resolves
to
be
damned
,
and
every
one
does
so
,
who
knows
he
shall
be
damned
,
if
he
lives
in
his
sins
,
and
yet
continues
to
do
so
?
God
himself
,
in
whose
only
pity
our
hopes
are
,
hath
irreversibly
decreed
that
he
will
have
no
pity
upon
those
,
who
despise
his
goodness
,
slight
his
threatnings
,
abuse
his
patience
,
and
sin
the
more
because
he
offers
to
pardon
.
It
is
not
any
delight
that
God
takes
in
the
miseries
of
his
Creatures
,
which
makes
him
punish
them
;
but
shall
not
God
vindicate
his
own
honour
against
obstinate
and
impenitent
sinners
?
He
declares
before-hand
,
that
he
is
far
from
delighting
in
their
ruine
,
and
that
is
the
reason
he
hath
made
such
large
offers
,
and
used
so
many
means
to
make
them
happy
;
but
if
men
resolve
to
despise
his
offers
,
and
slight
the
means
of
their
salvation
,
shall
not
God
be
just
without
being
thought
to
be
cruel
?
And
we
may
assure
our selves
,
none
shall
ever
suffer
beyond
the
just
desert
of
their
sins
,
for
punishment
,
as
the
Apostle
tells
us
in
the
words
before
the
Text
,
is
nothing
but
a
just
recompence
of
reward
.
And
if
there
were
such
a
one
proportionable
to
the
violation
of
the
Law
delivered
by
Angels
;
how
shall
we
think
to
escape
who
neglect
a
more
excellent
means
of
happiness
,
which
was
delivered
by
our
Lord
himself
?
If
God
did
not
hate
sin
,
and
there
were
not
a
punishment
belonging
to
it
,
why
did
the
Son
of
God
die
for
the
expiation
of
it
?
and
if
his
death
were
the
only
means
of
expiation
,
how
is
it
possible
that
those
who
neglect
that
,
should
escape
the
punishment
not
only
of
their
other
sins
,
but
of
that
great
contempt
of
the
means
of
our
salvation
by
him
?
Let
us
not
then
think
to
trifle
with
God
,
as
though
it
were
impossible
a
Being
so
merciful
and
kind
,
should
ever
punish
his
Creatures
with
the
miseries
of
another
life
:
For
,
however
we
may
deceive
our selves
,
[
](A61631-e15750-b)(a)
(a)
Gal.
6.7
,
8.
God
will
not
be
mocked
,
for
whatsoever
a
man
soweth
,
that
shall
he
reap
;
for
he
that
soweth
to
his
flesh
,
shall
of
the
flesh
reap
corruption
:
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
.
I
shall
only
propound
some
few
Considerations
,
to
prevent
so
great
a
neglect
as
that
of
your
salvation
is
.
1.
Consider
what
it
is
you
neglect
,
the
offer
of
Eternal
Happiness
,
the
greatest
kindness
that
ever
was
expressed
to
the
World
,
the
foundation
of
your
present
peace
,
the
end
of
your
beings
,
the
stay
of
your
minds
,
the
great
desire
of
your
Souls
,
the
utmost
felicity
that
humane
Nature
is
capable
of
.
Is
it
nothing
to
neglect
the
favour
of
a
Prince
,
the
kindness
of
Great
Men
,
the
offers
of
a
large
and
plentiful
Estate
;
but
these
are
nothing
to
the
neglect
of
the
favour
of
God
,
the
love
of
his
Son
,
and
that
salvation
which
he
hath
purchased
for
you
.
Nay
,
it
is
not
a
bare
neglect
,
but
it
implies
in
it
a
mighty
contempt
not
only
of
the
things
offered
,
but
of
the
kindness
of
him
who
offers
them
.
If
men
had
any
due
regard
for
God
or
themselves
,
if
they
had
any
esteem
for
his
love
,
or
their
own
welfare
,
they
would
be
much
more
serious
in
Religion
than
they
are
.
When
I
see
a
person
wholly
immersed
in
affairs
of
the
World
,
or
spending
his
time
in
luxury
and
vanity
,
can
I
possibly
think
that
man
hath
any
esteem
of
God
or
of
his
own
Soul
?
When
I
find
one
very
serious
in
the
pursuit
of
his
Designs
in
the
World
,
thoughtful
and
busie
,
subtle
in
contriving
them
,
careful
in
managing
them
;
but
very
formal
,
remiss
and
negligent
in
all
affairs
of
Religion
,
neither
inquisitive
about
them
,
nor
serious
in
minding
them
;
what
can
we
otherwise
think
,
but
that
such
a
one
doth
really
think
the
things
of
the
World
better
worth
looking
after
,
than
those
which
concern
his
eternal
salvation
.
But
consider
,
before
it
be
too
late
,
and
repent
of
so
great
folly
.
Value
an
immortal
Soul
as
you
ought
to
do
,
think
what
Reconciliation
with
God
,
and
the
Pardon
of
sin
is
worth
,
slight
not
the
dear
Purchase
which
was
bought
at
no
meaner
a
rate
than
the
Blood
of
the
Son
of
God
,
and
then
you
cannot
but
mind
the
great
salvation
which
God
hath
tendered
you
.
2.
Consider
on
what
terms
you
neglect
it
,
or
what
the
things
are
for
whose
sake
you
are
so
great
enemies
to
your
own
salvation
.
Have
you
ever
found
that
contentment
in
sin
or
the
vanities
of
the
World
,
that
for
the
sake
of
them
,
you
are
willing
to
be
for
ever
miserable
?
What
will
you
think
of
all
your
debaucheries
,
and
your
neglects
of
God
and
your selves
,
when
you
come
to
die
?
what
would
you
then
(
if
it
were
in
your
power
to
redeem
your
lost
time
)
that
you
had
spent
your
time
less
to
the
satisfaction
of
your
sensual
desires
,
and
more
in
seeking
to
please
God
?
How
uncomfortable
will
the
remembrance
be
of
all
your
excesses
,
oaths
,
injustice
and
profaneness
,
when
death
approaches
,
and
judgement
follows
it
?
What
peace
of
mind
will
there
then
be
to
those
who
have
served
God
with
faithfulness
,
and
have
endeavoured
to
work
out
their
salvation
,
though
it
hath
been
with
fear
and
trembling
?
But
what
would
it
then
profit
a
man
to
have
gained
the
whole
World
,
and
to
lose
his
own
Soul
?
Nay
,
what
unspeakable
losers
must
they
then
be
,
that
lose
their
Souls
for
that
which
hath
no
value
at
all
,
if
compared
with
the
World
.
3.
Consider
what
follows
upon
this
neglect
,
not
only
the
loss
of
great
salvation
,
but
the
incurring
as
great
damnation
for
it
.
The
Scripture
describes
the
miseries
of
the
life
to
come
,
not
meerly
by
negatives
,
but
by
the
most
sensible
and
painful
things
.
If
destruction
be
dreadful
,
what
is
everlasting
destruction
?
if
the
anguish
of
the
soul
,
and
the
pains
of
the
body
be
so
troublesome
,
what
will
the
destruction
be
both
of
Body
and
Soul
in
Hell
?
If
a
Serpent
gnawing
in
our
bowels
be
a
representation
of
an
insupportable
misery
here
,
what
will
that
be
of
the
Worm
that
never
dies
?
if
a
raging
and
devouring
fire
,
which
can
last
but
till
it
hath
consumed
a
fading
substance
,
be
in
its
appearance
so
amazing
,
and
in
its
pain
so
violent
,
what
then
will
the
enduring
be
of
that
wrath
of
God
,
which
shall
burn
like
fire
,
and
yet
be
everlasting
?
Consider
then
of
these
things
,
while
God
gives
you
time
to
consider
of
them
;
and
think
it
an
inestimable
mercy
that
you
have
yet
time
to
repent
of
your
sins
,
to
beg
mercy
at
the
hands
of
God
,
to
redeem
your
time
,
to
depart
from
iniquity
,
to
be
frequent
in
Prayer
,
careful
of
your
Actions
,
and
in
all
things
obedient
to
the
will
of
God
,
and
so
God
will
pardon
your
former
neglects
,
and
grant
you
this
great
salvation
.
SERMON
VI.
Preached
on
GOOD-FRIDAY
before
the
Lord
Mayor
,
&c.
Hebrews
XII
.
3.
For
,
consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
weary
,
and
faint
in
your
minds
.
IT
hath
never
yet
been
so
well
with
the
World
,
and
we
have
no
great
reason
to
hope
it
ever
will
be
so
;
that
the
best
of
things
,
or
of
men
,
should
meet
with
entertainment
in
it
,
suitable
to
their
own
worth
and
excellency
.
If
it
were
once
to
be
hoped
,
that
all
Mankind
would
be
wise
and
sober
,
that
their
judgments
would
be
according
to
the
truth
of
things
,
and
their
actions
suitable
to
their
judgments
;
we
might
then
reasonably
expect
that
nothing
would
be
valued
so
much
as
true
goodness
,
nothing
so
much
in
contempt
and
disgrace
as
impiety
and
profaneness
.
But
if
we
find
it
much
otherwise
in
the
Age
we
live
in
,
we
have
so
much
the
less
cause
to
wonder
at
it
;
because
it
hath
been
thus
,
in
those
times
we
might
have
thought
would
have
been
far
better
than
our
own
.
I
mean
those
times
and
ages
,
wherein
there
were
not
only
great
things
first
spoken
and
delivered
to
Mankind
,
but
examples
as
great
as
the
things
themselves
;
but
these
did
so
little
prevail
on
the
stupid
and
unthankful
world
,
that
they
among
whom
the
Son
of
God
did
first
manifest
himself
,
seem'd
only
solicitous
to
make
good
one
Prophesie
concerning
him
,
viz.
That
he
should
be
despised
and
rejected
of
men
.
And
they
who
suffer'd
their
malice
to
live
as
long
he
did
,
were
not
contented
to
let
it
dye
with
him
;
but
their
fury
increases
as
the
Gospel
does
:
and
where-ever
it
had
spread
it self
,
they
pursue
it
with
all
the
rude
clamours
,
and
violent
persecutions
which
themselves
or
their
factors
could
raise
against
it
.
This
we
have
a
large
testimony
of
,
in
those
Iewish
Christians
to
whom
this
Epistle
was
written
;
who
had
no
sooner
embraced
the
Christian
Religion
,
but
they
were
set
upon
by
a
whole
army
of
persecutors
,
Heb.
10.32
.
But
call
to
remembrance
the
former
days
,
in
which
after
ye
were
illuminated
,
ye
endured
a
great
fight
of
afflictions
.
As
though
the
great
enemy
of
souls
,
and
therefore
of
Christians
,
had
watched
the
first
opportunity
to
make
the
strongest
impression
upon
them
,
while
they
were
yet
young
and
unexperienced
;
and
therefore
less
able
to
resist
so
sharp
an
encounte●
.
He
had
found
how
unsuccessful
the
offer
of
the
good
things
of
this
World
had
been
with
their
Lord
and
Master
;
and
therefore
was
resolved
to
try
what
a
severer
course
would
do
with
all
his
followers
.
But
the
same
spirit
by
which
he
despised
all
the
Glories
of
the
World
,
which
the
Tempter
would
have
made
him
believe
he
was
the
disposer
of
,
enabled
them
with
a
mighty
courage
,
and
strange
transports
of
joy
,
not
only
to
bear
their
own
share
of
reproaches
and
afflictions
,
but
a
part
of
theirs
who
suffer'd
with
them
,
v.
33
,
34.
But
lest
through
continual
duty
,
occasion'd
by
the
hatred
of
their
persecutors
,
and
the
multitude
of
their
afflictions
;
their
courage
should
abate
,
and
their
spirits
faint
;
the
Apostle
finds
it
necessary
,
not
only
to
put
them
in
mind
of
their
former
magnanimity
;
but
to
make
use
of
all
arguments
that
might
be
powerful
with
them
,
to
keep
up
the
same
vigour
and
constancy
of
mind
in
bearing
their
sufferings
,
which
they
had
at
first
.
For
he
well
knew
,
how
much
it
would
tend
to
the
dishonour
of
the
Gospel
,
as
well
as
to
their
own
discomfort
;
if
after
such
an
early
proof
of
a
great
and
undaunted
spirit
,
it
should
be
said
of
them
,
as
was
once
of
a
great
Roman
Captain
,
Vltima
Primis
cedebant
;
that
they
should
decline
in
their
reputation
as
they
did
in
their
years
;
and
at
last
sink
under
that
weight
of
duty
which
they
had
born
with
so
much
honour
before
.
Therefore
,
as
a
General
in
the
Field
,
after
a
sharp
and
fierce
encounter
at
first
,
with
a
mighty
resolution
by
his
Souldiers
;
when
he
finds
by
the
number
and
fresh
recruits
of
the
enemy
,
that
his
smaller
forces
are
like
to
be
born
down
before
them
;
and
through
mee●
weariness
of
fighting
are
ready
to
turn
their
backs
,
or
yield
themselves
up
to
the
enemies
mercy
;
he
conjures
them
by
the
honour
they
have
gain'd
,
and
the
courage
they
had
already
expressed
,
by
their
own
interest
,
and
the
example
of
their
Leaders
,
by
the
hopes
of
glory
,
and
the
fears
of
punishment
,
that
they
would
bear
the
last
shock
of
their
enemies
force
,
and
rather
be
the
Trophies
of
their
Courage
than
of
their
Triumphs
:
so
does
our
Apostle
,
when
he
finds
some
among
them
begin
to
debate
,
whether
they
had
best
to
stand
it
out
or
no
;
he
conjures
them
,
1.
By
the
remembrance
of
their
own
former
courage
,
whereby
they
did
bear
as
sharp
tryals
as
these
could
be
,
with
the
greatest
chearfulness
and
constancy
;
and
what
could
they
gain
by
yielding
at
last
,
but
great
dishonour
to
themselves
,
that
they
had
suffer'd
so
long
to
no
purpose
,
unless
it
were
to
discover
their
own
weakness
and
inconstancy
.
2.
By
the
hopes
of
a
reward
which
would
surely
follow
their
faithfulness
;
v.
35
,
36.
Cast
not
away
therefore
your
confidence
,
which
hath
great
recompence
of
reward
.
For
ye
have
need
of
patience
,
that
after
ye
have
done
the
will
of
God
,
ye
might
receive
the
promise
:
and
the
time
will
not
be
long
ere
ye
come
to
enjoy
it
,
v.
37.
but
if
ye
draw
back
,
you
lose
all
your
former
labours
,
for
he
who
alone
is
able
to
recompence
you
,
hath
said
,
that
if
any
man
draw
back
,
my
soul
shall
have
no
pleasure
in
him
,
v.
38.
and
then
from
the
example
of
himself
,
and
all
the
genuine
followers
of
Christ
,
but
we
are
not
of
them
who
draw
back
unto
perdition
;
but
of
them
that
believe
to
the
saving
of
the
soul
,
v.
39.
But
lest
these
examples
should
not
be
enough
to
perswade
them
;
he
conjures
them
by
the
name
of
all
those
who
were
as
eminent
●or
the
greatness
of
their
minds
as
the
strength
of
their
Faith
;
who
have
despised
the
frowns
as
well
as
the
●miles
of
the
world
;
and
were
not
discouraged
by
the
severest
tryals
from
placing
their
confidence
in
God
,
and
their
hopes
in
a
life
to
come
;
and
all
this
done
by
persons
who
had
not
received
the
Promise
:
Heb.
11.39
.
And
could
there
be
a
greater
disparagement
to
the
clearness
of
that
light
we
enjoy
above
them
,
if
we
only
grew
fainter
by
it
?
And
therefore
in
the
beginning
of
this
Chapter
he
encourages
them
by
that
army
of
Martyrs
which
had
gone
before
them
,
by
that
Cloud
of
witnesses
which
did
both
direct
and
refresh
them
,
that
they
would
lay
aside
every
thing
which
was
apt
to
oppress
or
dishearten
them
,
but
especially
their
sinful
fears
,
which
they
were
so
easily
betray'd
by
,
and
so
run
with
patience
the
race
that
was
set
before
them
,
v.
1.
But
,
saith
he
,
if
none
of
these
will
prevail
with
you
,
there
is
an
example
yet
behind
,
that
ought
above
all
others
to
heighten
your
courage
,
and
that
is
,
of
the
Captain
of
your
salvation
,
the
author
and
finisher
of
your
faith
,
under
whom
you
serve
,
and
from
whom
you
expect
your
reward
;
and
as
Caesar
once
said
to
his
Souldiers
,
when
he
saw
them
ready
to
retreat
out
of
the
field
,
Videte
quem
,
&
quo
loco
Imperatorem
deserturi
estis
.
Remember
what
kind
of
General
you
forsake
,
and
in
what
place
you
leave
him
:
one
whom
you
have
vow'd
your
lives
and
your
service
to
,
one
who
hath
thought
nothing
too
dear
,
which
was
to
be
done
for
your
good
,
one
that
will
be
ready
to
reward
the
least
service
you
can
do
for
him
,
one
that
is
ready
to
assist
you
to
the
utmost
in
what
you
undertake
,
one
that
hath
already
undergone
far
more
for
your
sakes
,
than
ever
you
can
do
for
his
;
therefore
,
Consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
weary
,
and
faint
in
your
minds
.
In
which
words
we
have
represented
to
us
,
the
unparallel'd
example
of
courage
and
patience
under
sufferings
,
in
our
Lord
and
Saviour
;
and
the
great
influence
that
it
ought
to
have
on
all
those
who
are
call'd
by
his
Name
,
that
they
would
not
dishonour
so
excellent
a
pattern
of
enduring
sufferings
,
by
weakness
or
dejection
of
mind
.
Christianity
is
a
Religion
which
above
all
others
does
arm
men
against
all
the
contingencies
and
miseries
of
the
life
of
man
:
yea
,
it
makes
them
serviceable
to
the
most
advantageous
purposes
that
the
greatest
blessings
can
be
designed
for
.
It
raises
the
minds
of
men
higher
than
barely
to
consider
the
common
condition
of
humane
nature
,
the
unavoidableness
of
such
things
which
are
out
of
our
own
power
,
and
the
unreasonableness
of
tormenting
our selves
about
the
things
which
are
so
,
and
that
most
mens
conditions
in
the
world
as
to
their
contentment
,
depends
more
upon
their
minds
,
than
their
outward
circumstances
;
though
these
are
things
very
fit
for
us
as
men
to
consider
and
make
use
of
;
yet
they
dot
not
reach
to
that
height
,
which
the
consideration
of
a
life
to
come
,
and
the
tendency
of
all
our
sufferings
here
to
the
inhancement
of
our
future
glory
may
raise
us
to
.
Especially
considering
not
only
the
weight
of
the
arguments
in
themselves
,
but
the
force
they
receive
from
the
example
of
him
,
who
for
the
joy
that
was
set
before
him
,
endured
the
Cross
,
and
despised
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
.
By
which
mighty
instance
we
find
,
that
the
sufferings
of
this
life
are
so
far
from
being
inconsistent
with
the
joys
of
another
,
that
he
who
is
[
](A61631-e16240-b)(a)
(a)
Heb.
2.10
.
the
Captain
of
salvation
,
was
made
perfect
through
sufferings
,
and
therefore
none
of
his
followers
have
cause
to
be
dejected
under
them
.
But
that
we
may
the
better
understand
the
force
of
this
argument
,
we
shall
consider
,
1.
What
those
things
were
which
he
endured
.
2.
From
whom
he
suffer'd
them
;
it
was
the
contradiction
of
sinners
against
himself
.
3.
In
what
way
and
manner
he
underwent
them
.
4.
For
what
ends
he
did
it
.
And
when
we
have
considered
these
,
we
shall
see
the
influence
this
example
of
Christ's
sufferings
ought
to
have
upon
our
constancy
and
patience
:
which
will
be
the
most
useful
improvement
of
it
to
us
.
1.
What
those
things
were
which
Christ
endured
;
which
are
here
comprehended
under
those
words
,
the
contradiction
of
sinners
.
It
is
agreed
by
the
best
Expositors
,
both
Greek
and
Latin
,
that
under
this
phrase
of
the
contradictio●
of
sinners
,
the
whole
History
of
our
Saviour's
sufferings
is
comprehended
.
All
the
injuries
,
reproaches
,
false
accusations
,
all
the
cruelties
,
indignities
,
and
violence
,
which
were
offer'd
him
,
from
the
time
of
his
publick
appearance
to
his
expiring
upon
the
Cross
,
being
undergone
by
him
,
by
the
malice
of
unreasonable
men
,
may
be
call'd
the
contradiction
of
sinners
.
For
the
sense
of
this
word
extends
as
well
to
actions
as
words
▪
and
the
sum
of
all
that
which
our
Saviour
suffer'd
from
them
,
may
be
reduced
under
these
heads
.
1.
The
ill
entertainment
of
his
Doctrine
.
2.
The
disparagement
of
his
Miracles
.
3.
The
violence
offer'd
to
his
Person
.
1.
The
ill
entertainment
of
his
Doctrine
;
which
must
needs
seem
very
strange
to
those
who
do
not
consider
what
a
difficult
access
the
clearest
reason
hath
to
the
minds
of
such
who
are
governed
by
interest
and
prejudice
.
Though
all
the
the
Prophesies
concerning
the
Messias
were
fulfilled
in
him
;
though
the
expectations
of
the
people
were
great
at
that
time
concerning
the
appearance
of
him
that
was
to
redeem
his
people
;
tho'
all
the
characters
of
time
,
place
,
and
person
,
did
fully
agree
to
what
was
foretold
by
the
Prophets
;
though
his
Doctrine
were
as
becoming
the
Son
of
God
to
reveal
,
as
the
sons
of
men
to
receive
;
though
the
unspotted
innocency
of
his
life
was
so
great
,
as
made
him
weary
of
his
own
that
betray'd
him
:
yet
because
he
came
not
with
the
pomp
and
splendor
which
they
expected
,
they
despise
his
Person
,
revile
his
Doctrine
,
persecute
his
Followers
,
and
contrive
his
ruin
.
What
could
have
been
imagined
more
probable
,
than
that
the
Iewish
Nation
,
which
had
waited
long
in
expectation
of
the
Messias
coming
,
should
have
welcom'd
his
approach
with
the
greatest
joy
,
and
receiv'd
the
Message
he
brought
with
a
kindness
only
short
of
that
which
he
shewed
in
coming
among
them
?
Was
it
nothing
to
be
eased
of
that
heavy
burden
of
the
Ceremonial
Law
,
which
neither
they
nor
their
Fathers
were
able
to
bear
?
and
that
God
was
willing
to
exchange
the
chargeable
and
troublesome
service
of
the
Temple
,
for
the
more
reasonable
and
spiritual
Worship
of
himself
?
Was
it
nothing
to
have
the
Promises
of
a
Land
which
now
groaned
under
the
weight
of
its
oppressions
,
turned
into
those
of
an
eternal
state
of
bliss
and
immortality
?
and
to
change
the
Lamps
of
the
Temple
,
for
the
glorious
appearance
of
the
Son
of
Righteousness
?
Was
it
nothing
to
have
an
offer
of
Peace
and
Reconciliation
with
God
made
them
,
after
they
had
suffer'd
so
much
under
the
fury
of
his
displeasure
?
Was
a
meer
temporal
deliverance
by
some
mighty
Conquerour
from
the
subjection
they
were
in
to
the
Roman
Power
,
so
much
more
valuable
a
thing
,
than
an
eternal
redemption
from
the
powers
of
Hell
and
the
Grave
?
Are
the
pomps
and
vanities
of
this
present
life
,
such
great
things
in
God's
account
,
that
it
was
not
possible
for
his
Son
to
appear
without
them
?
Nay
,
how
unsuitable
had
it
been
for
one
who
came
to
preach
humility
,
patience
,
self-denyal
,
and
contempt
of
the
world
,
to
have
made
ostentation
of
the
State
and
Grandeur
of
it
?
So
that
either
he
must
have
changed
his
Doctrine
,
or
rendred
himself
lyable
to
the
suspicion
of
seeking
to
get
this
world
by
the
preaching
of
another
.
And
if
his
Doctrine
had
been
of
another
kind
,
he
might
have
been
esteemed
a
great
person
among
the
Iews
,
but
not
the
Son
of
God
,
or
the
promised
Messias
,
in
whom
all
Nations
of
the
Earth
should
be
blessed
.
Which
surely
they
would
never
have
thought
themselves
to
have
been
,
in
one
,
who
must
have
subdued
the
neighbour
Nations
to
advance
the
honour
of
his
own
.
But
since
the
Son
of
God
thought
fit
to
appear
in
another
manner
than
they
expected
him
,
they
thought
themselves
too
great
to
be
saved
by
so
mean
a
Saviour
.
If
he
had
made
all
the
Kingdoms
of
the
Earth
to
have
bowed
under
him
,
and
the
Nations
about
them
to
have
been
all
tributaries
to
them
;
if
Ierusalem
had
been
made
the
Seat
of
an
Empire
as
great
as
the
World
it self
,
they
would
then
have
gloried
in
his
Name
,
and
entertained
whatever
he
had
said
,
whether
true
or
false
,
with
a
wonderful
Veneration
.
But
Truth
in
an
humble
dress
meets
with
few
admirers
;
they
could
not
imagine
so
much
Power
and
Majesty
could
ever
shroud
it self
under
so
plain
a
disguise
.
Thus
Christ
[
](A61631-e16460-b)(a)
(a)
1
John
11.
came
to
his
own
,
and
his
own
received
him
not
.
Yea
,
those
that
should
have
known
him
the
best
of
all
others
;
those
who
frequently
conversed
with
him
,
and
heard
him
speak
as
never
man
spake
,
and
saw
him
do
what
never
man
did
,
were
yet
so
blinded
by
the
meanness
of
his
Parentage
and
Education
,
that
they
baffle
their
own
Reason
,
and
persist
in
their
Infidelity
,
because
they
knew
the
place
and
manner
of
his
breeding
;
the
names
of
his
Mother
and
his
Brethren
and
Sisters
;
[
](A61631-e16490-b)(a)
(a)
Matt.
3.55
,
56.
Are
they
not
all
with
us
?
whence
then
hath
this
man
all
these
things
?
As
though
,
Is
not
this
the
Carpenters
Son
,
had
been
sufficient
answer
to
all
he
could
say
or
do
.
2.
The
disparagement
of
his
Miracles
.
Since
the
bare
proposal
of
his
Doctrine
,
though
never
so
reasonable
,
could
not
prevail
with
them
to
believe
him
to
be
the
Son
of
God
,
he
offers
them
a
further
proof
of
it
by
the
mighty
works
which
were
wrought
by
him
.
And
though
the
more
ingenuous
among
them
were
ready
to
acknowledge
,
[
](A61631-e16530-b)(b)
(b)
John
3.
●
.
that
no
man
could
do
the
things
which
he
did
,
unless
God
were
with
him
:
yet
they
who
were
resolved
to
hear
and
see
,
and
not
understand
;
when
they
found
it
not
for
their
credit
,
to
deny
matters
of
fact
so
universally
known
attested
,
they
seek
all
the
means
to
blast
the
reputation
of
them
that
may
be
.
Sometimes
raising
popular
insinuations
against
him
,
that
he
was
a
man
of
no
austere
life
,
a
friend
of
Publicans
and
Sinners
,
one
that
could
choose
no
other
day
to
do
his
works
on
,
but
that
very
day
wherein
God
himself
did
rest
from
his
;
and
therefore
no
great
regard
was
to
be
had
to
what
such
a
one
did
.
When
these
arts
would
not
take
,
but
the
people
found
the
benefit
of
his
Miracles
,
in
healing
the
sick
,
curing
the
blind
and
the
lame
,
feeding
the
hungry
;
then
they
undervalue
all
these
in
comparison
with
the
wonders
that
were
wrought
by
Moses
in
the
Wilderness
.
If
he
would
have
made
the
Earth
to
open
her
mouth
,
and
swallow
up
the
City
and
the
power
of
Rome
;
if
he
would
have
fed
a
mighty
Army
with
bread
from
Heaven
,
in
stead
of
feeding
some
few
thousands
with
very
small
Provisions
;
if
in
stead
of
raising
one
Lazarus
from
the
Grave
,
he
would
have
raised
up
their
Sampson's
,
and
their
David's
,
their
men
of
spirit
and
conduct
,
whose
very
presence
would
have
put
a
new
life
into
the
hearts
of
the
people
;
if
in
stead
of
casting
out
Devils
,
he
would
have
cast
out
the
Romans
,
whom
they
hated
the
worse
of
the
two
:
if
he
would
have
set
himself
to
the
cure
of
a
distempered
State
,
instead
of
healing
the
maladies
of
some
few
inconsiderable
persons
:
if
instead
of
being
at
the
expense
of
a
Miracle
to
pay
tribute
,
he
would
have
hinder'd
them
from
paying
any
at
all
;
then
a
Second
Moses
would
have
been
too
mean
a
title
for
him
,
he
could
have
been
no
less
than
the
promised
Messias
,
the
Son
of
God
.
But
while
he
imploy'd
his
power
another
way
,
the
demonstration
of
it
made
them
hate
him
the
more
;
since
they
thought
with
themselves
what
strange
things
they
would
have
done
with
it
for
the
benefit
of
their
Country
;
and
therefore
express
the
greatest
malice
against
him
,
because
he
would
not
imploy
it
as
they
would
have
him
.
From
thence
,
they
condemn
his
Miracles
as
only
some
effects
of
a
Magical
skill
;
and
say
,
he
dispossessed
the
lesser
Devils
by
the
power
of
him
that
was
the
Prince
among
them
.
So
unworthy
a
requital
did
they
make
for
all
the
mighty
works
which
had
been
done
among
them
;
Which
,
as
our
Saviour
saith
,
[
](A61631-e16680-b)(a)
(a)
Mat.
11.21
.
if
they
had
been
done
in
Tyre
and
Sidon
,
they
would
have
repented
long
ago
in
sackcloth
and
ashes
.
3.
But
altho'
all
this
argued
a
strange
spirit
of
contradiction
in
them
to
all
the
designs
for
their
own
good
;
yet
the
malice
from
whence
that
rose
,
would
not
s●op
here
;
for
as
they
had
long
contrived
his
ruin
,
so
they
watched
only
an
opportunity
to
effect
it
.
Which
his
frequent
presence
at
Ierusalem
seemed
to
put
into
their
hands
,
but
his
reputation
with
the
people
made
them
fearful
of
embracing
it
.
Therefore
they
imploy
their
Agents
to
deal
privately
with
one
of
h●s
Disciples
who
might
be
fittest
for
their
design
;
and
to
work
upon
his
covetous
humour
by
the
promise
of
a
reward
,
to
bring
him
to
betray
his
Mas●er
with
the
greatest
privacy
into
their
hands
.
This
Iudas
undertakes
,
knowing
the
place
and
season
of
his
Masters
retirements
,
not
far
from
the
City
,
where
they
might
with
the
greatest
secrecy
and
safety
seize
upon
his
person
.
Which
contrivance
of
theirs
our
Saviour
was
not
at
all
ignorant
of
;
but
prepares
himself
and
his
Disciples
for
this
great
encounter
.
He
institutes
his
solemn
Supper
,
to
be
perpetually
observed
in
remembrance
of
his
death
and
sufferings
,
after
which
he
discourses
admirably
with
his
Disciples
,
to
arm
them
against
their
future
sufferings
;
and
prays
that
most
divine
Prayer
,
St.
Iohn
17.
which
he
had
no
sooner
finished
,
but
he
goes
with
his
Disciples
to
the
usual
place
of
his
retirement
in
a
Garden
at
the
foot
of
the
Mount
of
Olives
.
And
now
begins
the
blackest
Scene
of
sufferings
that
ever
was
acted
upon
humane
Nature
.
Which
was
so
great
,
that
the
Son
of
God
himself
expresseth
a
more
than
usual
apprehension
of
it
;
which
he
discovered
by
the
Agony
he
was
in
,
in
which
he
sweat
[
](A61631-e16800-b)(a)
(a)
Luk.
22.44
.
drops
of
blood
;
by
the
earnestness
of
his
Prayer
,
falling
upon
his
knees
,
and
praying
thrice
,
saying
,
[
](A61631-e16820-b)(b)
(b)
Mat.
26.39
.
O
my
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
;
nevertheless
not
as
I
will
,
but
as
thou
wilt
.
Surely
,
this
Cup
must
needs
have
a
great
deal
of
bitterness
in
it
,
which
the
Son
of
God
was
so
earnest
to
be
freed
from
.
If
there
had
been
nothing
in
it
but
what
is
commonly
incident
to
humane
Nature
,
as
to
the
apprehensions
of
death
or
pain
,
it
seems
strange
,
that
he
who
had
the
greatest
innocency
,
the
most
perfect
charity
,
the
freest
resignation
of
himself
,
the
fullest
assurance
of
the
reward
to
come
,
should
express
a
greater
sense
of
the
horror
of
his
sufferings
,
than
thousands
did
,
who
suffer'd
for
his
sake
.
But
now
was
the
hour
come
wherein
the
Son
of
God
was
to
be
made
a
Sacrifice
for
the
sins
of
men
wherein
he
was
to
bear
our
griefs
,
and
carry
our
sorrows
,
when
he
was
[
](A61631-e16860-b)(c)
(c)
Isa.
53.4
,
5.
to
be
wounded
for
our
transgressions
,
and
bruised
for
our
iniquities
;
now
[
](A61631-e16880-b)(d)
(d)
Mat.
26.38
.
his
soul
was
exceeding
sorrowful
even
unto
death
;
for
now
[
](A61631-e16900-b)(e)
(e)
Luke
2●
.
53
.
the
hour
of
his
enemies
was
come
,
and
the
power
of
darkness
.
And
accordingly
they
improve
it
;
they
came
out
against
him
as
a
Malefactor
,
with
swords
and
staves
,
and
having
seized
his
Person
,
being
betray'd
into
their
hands
by
one
of
his
Disciples
,
they
carry
him
to
the
High
Priests
house
,
where
his
professed
enemies
presently
condemn
him
of
[
](A61631-e16920-b)(a)
(a)
Mat.
26.66
,
67.
Blasphemy
,
and
not
content
with
this
,
they
express
the
greatest
contempt
of
him
,
for
they
spit
in
his
face
,
they
buffet
him
,
and
smite
him
with
the
Palms
of
their
hands
,
they
mock
him
,
and
bid
him
prophesie
who
it
was
that
smote
him
;
so
insolent
was
their
malice
grown
,
and
so
spightful
was
their
indignation
against
him
.
And
so
fearful
were
they
,
lest
he
should
escape
their
hands
,
that
the
very
next
morning
early
,
they
send
him
bound
to
the
Roman
Governour
,
to
have
the
sentence
pronounced
against
him
,
to
whom
they
accuse
him
of
Seditition
and
Treason
;
but
Pilate
upon
examination
of
him
declares
,
[
](A61631-e16950-b)(b)
(b)
Luke
23.4
.
he
found
no
fault
in
him
;
which
made
them
heap
more
unreasonable
calumnies
upon
him
,
being
resolved
by
what
means
soever
to
take
away
his
life
.
Nay
,
the
price
of
the
Blood
of
the
Son
of
God
was
fallen
so
low
with
them
,
that
they
preferred
the
life
of
a
known
seditious
person
,
and
a
Murtherer
before
him
.
And
when
Pilate
being
unsatisfied
,
asked
sti●l
,
[
](A61631-e16980-b)(a)
(a)
Mat.
2●
.
●3
.
what
evil
hath
he
done
?
they
continue
their
importunity
without
any
other
answer
but
Crucifie
him
,
and
making
up
what
wanted
in
Justice
and
Reason
in
the
loudness
of
their
clamours
.
And
at
last
seeing
the
fury
and
madness
of
the
people
,
with
the
protestation
of
his
own
innocency
as
to
his
blood
,
he
delivers
him
up
to
the
people
;
and
now
he
is
stripped
,
and
scourged
,
and
mock'd
,
with
a
Crown
of
Thorns
,
a
Scarlet
Robe
,
and
a
Reed
in
his
hand
:
all
the
indignities
they
could
think
of
,
they
put
upon
him
.
But
though
it
pleased
them
,
to
have
him
exposed
to
all
the
ignominies
imaginable
,
yet
nothing
would
satisfie
them
but
his
blood
;
and
therefore
he
is
led
forth
to
be
crucified
,
and
though
so
lately
scourged
and
weakened
by
his
sorrows
,
yet
he
is
made
to
carry
his
own
Cross
(
at
least
through
the
City
)
for
no
other
death
could
satisfie
them
,
but
the
most
ignominious
,
and
painful
.
And
when
he
was
brought
to
the
place
of
Crucifixion
,
they
nail
h●s
hands
and
feet
to
the
Cross
,
and
while
he
was
hanging
there
,
they
deride
and
mock
him
still
,
they
divide
his
garments
before
his
face
,
give
him
Gall
and
Vinegar
to
drink
,
and
the
last
act
of
violence
committed
upon
him
,
was
the
piercing
of
his
side
,
so
that
out
of
his
Pericardium
issued
[
](A61631-e17050-b)(a)
(a)
Joh
19.34
.
both
water
and
blood
.
Thus
did
the
Son
of
God
suffer
at
the
hands
of
unreasonable
men
;
thus
was
the
blood
of
that
immaculate
Lamb
spilt
by
the
hands
of
violence
;
and
he
who
left
the
bosom
of
his
Father
,
to
bring
us
to
glory
,
was
here
treated
as
if
he
had
been
unworthy
to
live
upon
the
Earth
.
2.
But
that
which
yet
heightens
these
sufferings
of
Christ
,
is
to
consider
▪
from
whom
he
suffer'd
these
things
,
it
was
from
sinners
;
which
is
as
much
as
to
say
,
from
men
,
if
the
word
were
taken
in
the
largest
sense
of
it
;
for
all
have
sinned
;
but
being
taken
by
us
in
opposition
to
other
men
,
so
it
implies
a
greater
height
of
wickedness
in
these
th●n
in
other
persons
.
But
this
is
not
h●re
to
be
consider'd
absolutely
,
as
denoting
what
kind
of
persons
he
su●fer'd
from
,
but
with
a
particular
respect
to
the
nature
of
their
proceedings
with
him
,
and
the
obligations
that
lay
u●on
them
to
the
contrary
.
So
that
the
first
shews
the
injustice
and
unreasonableness
of
them
;
the
second
,
their
great
ingratitude
,
considering
the
kindness
and
good
will
which
he
expressed
towards
them
.
1.
The
injustice
and
unreasonableness
of
their
proceedings
against
him
.
It
is
true
indeed
,
(
what
Socrates
said
to
his
wife
,
when
she
complained
that
he
suffer●d
unjustly
,
What
,
saith
he
,
and
would
you
have
me
suffer
justly
?
)
it
is
much
greater
comfort
to
the
person
who
does
suffer
,
when
he
does
it
unjustly
,
but
it
is
a
far
greater
reflection
on
those
who
were
the
causes
of
it
.
And
that
our
Blessed
Saviour
did
suffer
with
the
greatest
injustice
from
these
men
,
is
apparent
from
the
falseness
and
weakness
of
all
the
accusations
which
were
brought
against
him
.
To
accuse
the
Son
of
God
for
Blasphemy
,
in
saying
,
he
was
so
,
is
as
unjust
as
to
condemn
a
King
for
treason
,
because
he
saith
he
is
a
King
:
they
ought
to
have
examined
the
grounds
on
which
he
call'd
himself
so
;
and
if
he
had
not
given
pregnant
evidences
of
it
,
then
to
have
passed
sentence
upon
him
as
an
Impostor
and
Blasphemer
.
If
the
thing
were
true
,
that
he
was
what
he
said
,
the
Son
of
God
,
what
horrible
guilt
was
it
in
them
,
to
imbrue
their
hands
in
his
blood
▪
and
they
found
he
always
attested
it
,
and
now
was
willing
to
lay
down
his
life
to
confirm
the
truth
of
what
he
said
.
This
surely
ought
at
least
to
have
made
them
more
inquisitive
into
what
he
had
affirmed
;
but
they
allow
him
not
the
liberty
of
a
fair
tryal
,
they
hasten
and
precipitate
the
sentence
,
that
they
might
do
so
the
execution
.
If
he
were
condemned
as
a
false
Prophet
;
(
for
that
seems
to
be
the
occasion
of
the
Sanhedrim
meeting
to
do
it
,
to
whom
the
cognisance
of
that
did
particularly
belong
)
why
do
they
not
mention
what
it
was
he
had
foretold
,
which
had
not
come
to
pass
;
or
what
reason
do
they
give
why
he
had
usurped
such
an
Office
to
himself
?
If
no
liberty
were
allowed
under
pain
of
death
for
any
to
say
,
that
they
were
sent
from
God
,
how
was
it
possible
for
the
Messias
ever
to
appear
,
and
not
be
condemned
?
for
the
expectation
of
him
was
,
that
he
should
be
a
great
person
immediately
sent
from
God
,
for
the
delivery
of
his
people
.
And
should
he
be
sent
from
God
,
and
not
say
that
he
was
so
?
for
how
then
could
men
know
that
he
was
?
So
that
their
way
of
proceeding
with
him
,
discovers
it self
to
be
manifestly
unjust
,
and
contrary
to
their
own
avowed
expectations
.
Neither
were
they
more
successf●l
in
the
accusation
of
him
before
Pilate
;
why
did
not
the
witness
appear
to
make
good
the
charge
of
sedition
and
treason
against
him
?
where
were
the
proo●s
of
any
thing
tending
that
way
?
Nay
,
that
which
a●undantly
testified
the
innocency
of
our
Saviour
,
as
to
all
the
matters
he
was
accused
of
,
was
that
the
Roman
Governour
,
after
a
full
examination
of
the
cause
,
declares
him
innocent
,
and
that
not
only
once
but
several
times
;
and
was
fully
satisfied
in
the
Vindication
he
made
of
himself
,
so
that
nothing
but
the
fear
of
what
the
Iews
threatned
,
viz
accusing
him
to
Caesar
(
a
thing
he
had
cause
enough
otherwise
to
be
afraid
of
)
which
made
him
at
last
yield
to
their
importunity
.
But
there
was
one
circumstance
more
which
did
highly
discover
the
innoc●ncy
of
Christ
,
and
the
injustice
of
his
sufferings
,
which
was
Iudas's
confession
and
end
;
the
man
who
had
betray'd
his
Lord
,
and
had
receiv'd
the
wages
of
his
iniquity
;
but
was
so
unquiet
with
it
,
that
in
the
time
when
his
other
Disciples
durst
not
own
him
,
he
with
a
great
impetus
returns
to
them
with
his
Money
,
throws
it
among
them
with
that
sad
farewel
to
them
all
,
[
](A61631-e17300-b)(a)
(a)
Mat.
●7
.
4
.
I
have
sinned
,
in
that
I
have
betrayed
the
innocent
blood
.
What
could
have
been
said
more
for
his
Vindication
at
this
time
than
this
was
,
by
such
a
person
as
Iudas
,
one
who
had
known
our
Saviour
long
,
and
had
been
the
fittest
instrument
,
if
any
guilt
could
have
been
●asten'd
upon
him
,
to
have
managed
the
accusation
against
him
;
but
the
anxiety
of
his
mind
was
too
great
for
what
he
had
done
already
,
to
live
to
do
them
any
longer
service
;
for
either
his
grief
suffocated
him
,
or
his
guilt
made
him
hang
himself
;
for
the
words
will
signifie
either
.
Neither
can
it
be
said
by
any
modern
Iews
,
that
all
the
testimony
we
have
of
these
things
is
from
his
own
Disciples
;
but
that
certainly
they
had
some
greater
matter
to
accuse
him
of
;
which
we
now
have
lost
.
For
how
is
it
●ossible
to
conceive
,
that
a
matter
so
important
as
that
was
,
should
be
lost
by
those
of
their
own
Nation
,
who
were
to
highly
concerned
to
vindicate
themselves
in
all
places
,
as
soon
as
the
Gospel
was
spread
abroad
in
the
World
?
For
the
guilt
of
th●s
blood
was
every
where
by
the
Christians
charged
upon
them
;
and
their
pr●digious
sufferings
aferwards
were
imputed
who●ly
by
them
to
the
shedding
of
that
blood
of
Christ
,
which
by
a
most
solemn
imprecation
they
had
said
,
should
be
upon
them
and
their
Children
.
Besides
,
how
comes
Celsus
,
who
personates
a
Iew
,
opposing
Christianity
,
to
mention
no
other
accusations
against
him
but
those
recorded
in
the
Gospel
;
and
[
](A61631-e17410-b)(a)
(a)
Orig.
c.
Cels.
l.
3.
p.
123.
Origen
●
challenges
him
or
any
other
person
to
charge
him
with
any
action
which
might
deserve
punishment
.
And
which
is
very
observable
,
Porphyrie
,
one
of
the
most
inveterate
enemies
of
Christianity
,
and
that
took
as
much
pains
to
write
against
it
as
any
,
and
had
more
learning
to
do
it
with
,
yet
in
his
Book
of
the
Philosophy
of
Oracles
,
as
[
](A61631-e17470-b)(b)
(b)
August
.
de
Civit.
Dei
,
l.
19.
c.
23.
St.
Augustin
tells
us
,
quotes
an
Oracle
wherein
were
these
words
concerning
Christ
,
And
what
became
of
him
after
his
death
?
it
saith
,
that
his
Soul
was
immortal
,
[
](A61631-e17540-b)(c)
(c)
Cur
ergo
damnatus
est
?
respondit
Dea
:
corpus
quidem
debilitantibus
tormentis
semper
oppositum
est
,
anima
autem
piorum
coelesti
sedi
insidet
.
Viri
pietate
proestantissimi
est
illa
anima
,
and
that
it
was
the
soul
of
a
most
excellent
person
for
piety
;
and
being
then
asked
,
why
he
was
condemned
?
the
answer
only
is
,
that
the
Body
(
of
the
best
)
is
exposed
to
weakning
torments
,
but
the
Soul
rests
in
heavenly
habitations
.
So
that
on
no
account
can
this
contradiction
appear
to
be
otherwise
than
an
act
of
great
injustice
and
cruelty
,
and
therefore
must
needs
be
the
contradiction
of
sinners
.
2.
This
contradiction
of
theirs
to
Christ
was
an
act
of
high
Ingratitude
.
It
was
a
sharp
but
very
just
rebuke
which
the
Iews
received
from
our
Saviour
,
when
they
were
once
ready
to
stone
him
;
[
](A61631-e17640-b)(a)
(a)
John
10.32
.
Many
good
works
have
I
shewed
you
from
my
Father
,
for
which
of
those
works
do
you
stone
me
?
The
very
same
might
have
been
applyed
to
his
Judges
and
accusers
;
when
they
were
about
to
crucifie
him
.
For
what
was
his
whole
Life
after
he
appeared
publickly
,
but
a
constant
design
of
doing
good
?
His
presence
had
far
more
vertue
for
the
curing
all
bodily
distempers
,
than
the
Pool
of
Bethesda
among
the
Iews
,
or
the
Temples
of
Aesculapius
among
the
Gentiles
.
What
wonders
were
made
of
very
small
things
done
by
other
persons
,
as
the
cure
of
a
blind
Man
by
Vespasian
!
when
such
multitudes
of
far
more
certain
and
c●nsiderable
cures
,
can
hardly
keep
up
the
reputation
of
any
thing
extraordinary
in
him
.
But
though
his
kindness
was
great
to
the
bodies
of
men
,
where
they
were
fit
objects
of
pity
and
compassion
;
yet
it
was
far
greater
to
their
souls
,
that
being
more
agreeable
to
the
design
of
his
coming
into
the
World
;
for
the
other
tended
to
raise
such
an
esteem
of
him
as
might
make
him
the
more
successful
in
the
cure
of
their
Souls
.
And
to
shew
,
that
this
was
his
great
business
,
where-ever
he
comes
,
he
discourses
about
these
things
,
takes
every
oportunity
that
might
be
improved
for
that
end
,
refuses
no
company
he
might
do
good
upon
,
and
converses
not
with
them
with
the
pride
and
arrogance
of
either
the
Pharisees
or
Philosophers
,
but
with
the
greatest
meekness
,
humility
and
patience
.
How
admirable
are
his
more
solemn
discourses
,
especially
that
upon
the
Mount
,
and
that
wherein
he
takes
leave
of
his
Disciples
!
How
dry
and
insipid
are
the
most
sublime
discourses
of
the
Philosophers
compared
with
these
!
how
clearly
doth
he
state
our
Duties
,
and
what
mighty
encouragements
does
he
give
to
practise
them
!
how
forcibly
does
he
perswade
men
to
self-denyal
and
contempt
of
the
world
!
how
excellent
and
holy
are
all
his
Precepts
!
how
serviceable
to
the
best
interest
of
men
in
this
life
and
that
to
come
!
how
suitable
and
desirable
to
the
souls
of
good
men
are
the
rewards
he
promises
!
what
exact
rule
of
Righteousness
hath
he
prescribed
to
men
,
in
doing
as
they
would
be
done
by
!
with
what
vehemency
doth
he
rebuke
all
hypocrisie
and
Pharisaism
!
with
what
tenderness
and
kindness
does
he
treat
those
that
have
any
real
inclinations
to
true
goodness
!
with
what
earnestness
does
he
invite
,
and
with
what
love
doth
he
embrace
all
repenting
sinners
!
with
what
care
doth
he
instruct
,
with
what
mildness
doth
he
reprove
,
with
what
patience
doth
he
bear
with
his
own
disciples
!
Lastly
,
with
what
authority
did
he
both
speak
and
live
,
such
as
commanded
a
reverence
,
where
it
did
not
beget
a
love
!
And
yet
after
a
life
thus
spent
,
all
the
requital
he
met
with
,
was
to
be
reproached
,
despised
,
and
at
last
crucified
.
O
the
dreadful
effects
of
malice
and
hyprocrisie
!
for
these
were
the
two
great
enemies
which
he
always
proclaimed
open
war
with
;
and
these
at
first
contrived
,
and
at
last
effected
his
cruel
death
.
What
baseness
,
ingratitude
,
cruelty
,
and
injustice
,
(
and
what
not
?
)
will
those
two
sins
betray
men
to
,
when
they
have
on●e
taken
possession
of
the
hearts
of
men
!
for
we
can
find
nothing
else
at
the
bottom
of
all
that
wretched
conspiracy
against
our
Saviour
;
but
that
his
doctrine
and
design
was
too
pure
and
holy
for
them
;
and
therefore
they
study
to
take
him
away
who
was
the
author
of
them
.
3.
We
consider
,
in
what
way
and
manner
,
our
Saviour
underwent
all
these
sufferings
;
and
this
as
much
as
any
thing
is
here
propounded
to
our
consideration
.
For
it
is
not
only
who
,
or
what
,
but
in
what
manner
he
endured
the
contradiction
of
sinners
,
that
we
ought
to
consider
,
to
prevent
sainting
and
dejection
of
mind
.
So
another
Apostle
tells
us
,
[
](A61631-e17810-b)(a)
(a)
1
Pet.
2.21
,
22
,
23.
That
Christ
suffered
for
us
,
leaving
us
an
example
,
that
we
should
follow
his
steps
;
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
;
who
when
he
was
reviled
,
reviled
not
again
:
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judged
righteously
.
He
uses
none
of
those
ranting
expressions
which
none
of
the
patientest
persons
in
the
world
were
accustomed
to
;
of
bidding
them
laugh
in
Phalaris
his
Bull
;
and
when
they
were
racked
with
pains
,
to
cry
out
,
Nil
agis
dolor
:
he
tells
them
not
,
that
it
is
their
duty
to
have
no
sense
of
torments
,
and
to
be
jocund
and
pleasant
when
their
flesh
is
torn
from
them
,
or
nailed
to
a
Cross
;
if
this
be
any
kind
of
fortitude
,
it
is
rather
that
of
a
Gladiator
than
of
a
wise
man
or
a
Christian.
The
worst
of
men
either
through
a
natural
temper
of
body
,
or
having
hardned
themselves
by
custom
,
have
born
the
greatest
torments
with
the
least
expression
of
grief
under
them
.
And
Panoetius
,
one
of
the
wisest
of
the
Stoicks
,
is
so
far
from
making
insensibleness
of
pain
the
property
of
a
wise
man
,
that
he
makes
it
not
the
property
of
a
man
.
The
inferiour
Creatures
are
call'd
Brutes
from
their
dulness
and
insensibleness
,
and
not
meerly
from
want
of
reason
,
any
further
than
that
one
follows
from
the
other
:
[
](A61631-e17890-b)(a)
(a)
Plin.
Nat.
Hist.
l.
11.37
.
Bruta
existimantur
animalium
quibus
cor
durum
riget
,
saith
Pliny
,
those
animals
are
call'd
Brutes
which
have
the
hardest
hearts
:
and
the
nearer
any
of
them
approach
to
the
nature
of
man
,
the
more
apprehensive
they
are
of
danger
,
and
the
more
sensible
of
pain
;
thence
[
](A61631-e17940-b)(b)
(b)
Scalig.
hist.
anim
.
l.
2.
sect.
13●
.
Scaliger
saith
of
the
Elephant
,
that
it
is
maxima
bellua
,
sed
non
maximè
bruta
,
though
it
be
the
greatest
beast
,
it
is
the
least
a
Brute
.
Stupidity
then
under
sufferings
can
be
no
part
of
the
excellency
of
a
man
;
which
in
its
greatest
height
is
in
the
Beings
the
most
beneath
him
.
But
when
danger
is
understood
,
and
pain
felt
,
and
Nature
groans
under
it
,
then
with
patience
and
submission
to
undergo
it
,
and
to
conquer
all
the
strugglings
of
Nature
against
it
,
that
is
the
duty
and
excellency
of
a
Christian
.
If
to
express
the
least
sense
of
grief
and
pain
,
be
the
highest
excellency
of
suffering
,
the
Macedonian
Boy
that
suffer'd
his
flesh
to
be
burnt
by
a
Coal
,
till
it
grew
o●fensive
to
all
about
him
,
without
al●ering
the
posture
of
his
arm
,
lest
he
should
disturb
Alexanders
sacrifice
,
out-did
the
greatest
Philosophers
of
them
all
.
Possidonius
his
pitiful
rant
over
a
fit
of
the
Gout
,
so
highly
commended
by
Pompey
and
[
](A61631-e18070-b)(a)
(a)
Tull
T●sculan
.
l
2.
Tully
;
O
pain
,
it
is
to
no
purpose
;
though
thou
beest
troublesome
,
I
will
never
confess
thou
art
evil
;
falls
extremely
short
of
the
resolution
of
the
Macedonian
Boy
,
or
any
of
the
Spartan
Youths
,
who
would
not
in
the
midst
of
torments
so
much
as
confess
them
troublesome
.
And
what
a
mighty
revenge
was
that
,
that
he
would
not
confess
it
to
be
evil
,
when
his
complaint
that
it
was
troublesome
,
was
a
plain
argument
that
he
thought
it
so
.
It
is
not
then
the
example
of
Zeno
or
Cleanthes
,
or
the
rules
of
Stoicism
,
which
Dionysius
Heracleotes
,
in
a
fit
of
the
Stone
complained
of
the
folly
of
,
that
are
to
be
the
measures
of
patience
,
and
courage
in
bearing
sufferings
;
but
the
example
and
Precepts
of
our
Lord
and
Saviour
,
who
expressed
a
great
sense
of
his
sufferings
but
withal
the
greatest
submission
under
them
.
When
[
](A61631-e18170-b)(a)
(a)
Aub.
Miraeus
in
vit
â
Lipsii
.
p.
60.
Lipsius
lay
a
dying
,
and
one
of
the
by-standers
knowing
how
conversant
he
had
been
in
the
Stoicks
writings
,
began
to
suggest
some
of
their
Precepts
to
him
,
Vana
sunt
ista
,
said
he
,
I
find
all
those
but
vain
things
;
and
beholding
the
Picture
of
our
Saviour
near
his
bed
,
he
pointed
to
that
,
and
cryed
,
haec
vera
est
patientia
:
there
is
the
true
pattern
of
Patience
.
For
,
notwithstanding
that
Agony
he
was
in
immediately
before
his
being
betray'd
,
when
he
sees
the
Officers
coming
towards
him
,
he
asks
them
whom
they
seek
for
?
and
tells
them
,
I
am
he
;
which
words
so
astonished
them
,
[
](A61631-e18260-b)(a)
(a)
Joh.
18
6.
that
they
went
back
,
and
fell
upon
the
ground
:
thereby
letting
them
understand
how
easie
a
matter
it
was
for
him
to
have
escaped
their
hands
;
and
that
it
was
his
own
free
consent
,
that
he
went
to
suffer
,
for
he
knew
certainly
before
hand
,
the
utmost
that
he
was
to
undergo
,
and
therefore
it
was
no
unreasonable
impetus
,
but
a
setled
resolution
of
his
mind
to
endure
all
the
contradictions
of
sinners
.
When
he
was
spit
upon
,
mocked
,
reproached
and
scourged
,
none
of
all
these
could
draw
one
impatient
expression
from
him
.
The
malice
and
rage
of
his
enemies
did
not
at
all
provoke
him
;
unless
it
were
to
pity
and
pray
for
them
.
And
that
he
did
,
with
great
earnestness
in
the
midst
of
all
his
pains
:
and
though
he
would
not
plead
for
himself
to
them
,
yet
he
pleads
for
them
to
God
;
Father
,
forgive
them
,
for
they
know
not
what
they
do
.
How
much
more
divine
was
this
,
than
the
admired
Theramenes
among
the
Greeks
,
who
being
condemned
to
die
by
the
thirty
Tyrants
,
when
he
was
drinking
off
his
cup
of
Poyson
,
said
,
he
drank
that
to
Critias
,
one
of
his
most
bitter
enemies
,
and
hoped
he
would
pledge
it
shortly
.
Socrates
seemed
not
to
express
seriousness
enough
at
least
,
when
he
bid
one
of
his
friends
,
when
he
was
dying
,
offer
up
a
Cock
to
Aesculapius
for
his
deliverance
.
Aristides
and
Phocion
among
the
Greeks
came
the
nearest
to
our
Saviour's
tempe●
,
when
one
pray'd
,
That
his
Country
might
have
no
cause
to
remember
him
when
he
was
gone
,
and
the
other
charged
his
Son
,
to
forget
the
injuries
they
had
done
him
;
but
yet
by
how
much
the
greater
the
Person
and
Office
was
of
our
Blessed
Saviour
,
than
of
either
of
them
,
by
how
much
the
cruelty
and
ignominy
,
as
well
as
pain
was
greater
which
they
exposed
him
to
,
by
how
much
greater
concernment
there
is
to
have
such
an
offence
pardon'd
by
one
that
can
punish
it
with
eternal
misery
,
than
not
revenged
by
those
,
who
though
they
may
have
will
,
have
not
always
power
to
execute
;
so
much
greater
was
the
kindness
of
our
Saviour
to
his
enemies
,
in
his
Prayer
upon
the
Cross
,
than
of
either
of
the
other
,
in
their
concernment
for
that
ungrateful
City
,
that
had
so
ill
requited
their
services
to
it
.
Thus
when
the
Son
of
God
was
oppressed
,
and
afflicted
,
[
](A61631-e18440-b)(a)
(a)
Isa.
53.7
.
He
opened
not
his
mouth
,
but
only
in
Prayer
for
them
,
who
were
his
bitter
enemies
;
and
though
nothing
had
been
more
easie
than
for
him
to
have
cleared
himself
from
all
their
accusations
,
who
had
so
often
baffled
them
before
;
yet
he
would
not
now
give
them
that
suspicion
of
his
innocency
,
as
to
make
any
Apology
for
himself
;
but
committed
himself
to
God
that
judges
righteously
,
and
was
brought
as
a
Lamb
to
the
slaughter
,
and
as
a
sheep
before
her
shearers
was
dumb
,
so
he
opened
not
his
mouth
.
And
the
reason
thereof
was
,
he
knew
what
further
design
for
the
good
of
mankind
was
carrying
on
by
the
bitterness
of
his
passion
,
and
that
all
the
cruel
usage
he
underwent
,
was
that
he
might
be
a
sacrifice
of
atonement
for
the
sins
of
the
World
.
Which
leads
to
the
last
thing
propounded
to
our
consideration
.
4.
Which
is
,
the
causes
why
God
was
pl●ased
to
suffer
his
Son
to
endure
such
contradiction
of
sinners
against
himself
.
I
know
it
is
an
easie
answer
to
say
,
that
God
had
determin'd
it
should
be
so
,
and
that
we
ought
to
enquire
no
further
:
but
sure
such
an
answer
can
satisfie
none
who
consider
,
how
much
our
salvation
depends
upon
the
knowledge
of
it
,
and
how
clear
and
express
the
Scripture
is
in
assigning
the
causes
of
the
Sufferings
of
Christ
.
Which
though
as
far
as
the
instruments
were
concerned
in
it
,
we
have
given
an
account
of
already
;
yet
considering
the
particular
management
of
this
grand
affair
by
the
care
of
divine
Providence
,
a
higher
account
must
be
given
of
it
,
why
so
divine
and
excellent
a
Person
should
be
exposed
to
all
the
contempt
and
reproach
imaginable
,
and
after
being
made
a
Sacrifice
to
the
tongues
and
rods
of
the
people
,
then
to
dye
a
painfull
and
ignominious
death
?
So
that
allowing
but
that
common
care
of
divine
Providence
,
which
all
sober
Heathens
acknowledged
,
so
transcendent
Sufferings
as
these
were
,
of
so
holy
and
innocent
a
person
,
ought
to
be
accounted
for
,
in
a
more
than
ordinary
manner
;
when
they
thought
themselves
concerned
to
vindicate
the
Justice
of
God's
Providence
in
the
common
calamities
of
those
who
are
reputed
to
be
better
than
the
generality
of
Mankind
.
But
the
reasons
assigned
in
that
common
case
will
not
hold
here
,
since
this
was
a
person
immediately
sent
from
God
upon
a
particular
message
to
the
World
,
and
therefore
might
plead
an
exemption
by
virtue
of
his
Ambassage
from
the
common
arrests
and
troubles
of
humane
nature
.
But
it
was
so
far
otherwise
,
as
tho'
God
had
designed
him
on
purpose
to
let
us
see
how
much
mi●ery
humane
nature
can
undergo
.
Some
think
themselves
to
go
as
far
as
their
reason
will
permit
them
;
when
they
tell
us
,
that
he
suffer'd
all
these
things
to
confirm
the
truth
of
what
he
had
said
,
and
particularly
the
Promise
of
Remission
of
sins
,
and
that
he
might
be
an
example
to
others
,
who
should
go
to
Heaven
by
suffering
afterwards
,
and
that
he
might
,
being
touched
with
the
feeling
of
our
infirmities
here
,
have
the
greater
pity
upon
us
now
he
is
in
Heaven
.
All
these
I
grant
to
have
been
true
and
weighty
reasons
of
the
Sufferings
of
Christ
,
in
subordination
to
greater
ends
;
but
if
there
had
been
nothing
beyond
all
this
,
I
can
neither
understand
why
he
should
suffer
so
deeply
as
he
did
,
nor
why
the
Scripture
should
insist
upon
a
far
greater
reason
more
than
upon
any
of
these
?
I
grant
,
the
death
of
Christ
did
confirm
the
truth
of
his
Doctrine
,
as
far
as
it
is
unreasonable
to
believe
that
any
one
who
knew
his
Doctrine
to
be
false
,
would
make
himself
miserable
to
make
others
believe
it
;
but
if
this
had
been
all
intended
,
why
would
not
an
easier
and
less
ignominious
death
have
served
?
since
he
who
would
be
willing
to
dye
to
confirm
a
falshood
,
would
not
be
thought
to
confirm
a
truth
by
his
death
,
because
it
was
painful
and
shameful
.
Why
,
if
all
his
Sufferings
were
designed
as
a
testimony
to
others
,
of
the
truth
of
what
he
spake
,
were
the
greatest
of
his
Sufferings
,
such
as
none
could
know
the
anguish
of
them
but
himself
,
I
mean
his
Agony
in
the
Garden
,
and
that
which
made
him
cry
out
upon
the
Cross
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Why
were
not
his
Miracles
enough
to
confirm
the
truth
of
his
Doctrine
?
since
the
Law
of
Moses
was
received
without
his
death
,
by
the
evidence
his
Miracles
gave
that
he
was
sent
from
God
;
since
the
Doctrine
of
remission
of
sins
had
been
already
deliver'd
by
the
Prophets
,
and
received
by
the
People
of
the
Iews
;
since
those
who
would
not
believe
for
his
Miracles
sake
,
neither
would
they
believe
though
they
should
have
seen
him
ri●e
from
the
Grave
,
and
therefore
not
surely
because
they
saw
him
put
into
it
.
But
of
all
things
,
the
manner
of
our
Saviour's
sufferings
seems
least
designed
to
bring
the
World
to
the
belief
of
his
Doctrine
,
which
was
the
main
obstacle
to
the
entertainment
of
it
among
the
men
of
greatest
reputation
for
wisdom
and
knowledge
.
For
it
was
[
](A61631-e18630-b)(a)
(a)
1
Cor.
1.23
.
Christ
crucified
,
which
was
to
the
Iews
a
stumbling
block
,
and
to
the
Greeks
foolishness
.
Had
the
Apostles
only
preached
that
the
Son
of
God
had
appeared
from
Heaven
,
and
discovered
the
only
way
to
bring
men
thither
,
that
he
assumed
our
Nature
for
a
time
to
render
himself
capable
of
conversing
with
us
,
and
therein
had
wrought
many
strange
and
stupendious
miracles
;
but
after
he
had
sufficiently
acquainted
the
World
with
the
nature
of
his
Doctrine
,
he
was
again
assumed
up
into
Heaven
;
in
all
probability
,
the
Doctrine
might
have
been
so
easily
received
by
the
World
,
as
might
have
saved
the
lives
of
many
thousand
persons
,
who
dyed
as
Martyrs
for
it
.
And
if
it
had
been
necessary
that
some
must
have
dyed
to
confirm
it
,
why
must
the
Son
of
God
himself
do
it
?
when
he
had
so
many
Disciples
who
willingly
sacrificed
their
lives
for
him
,
and
whose
death
would
on
that
account
have
been
as
great
a
confirmation
of
the
truth
of
it
as
his
own
.
But
if
it
be
alledged
further
,
[
](A61631-e18680-b)(a)
(a)
Quod
caetera
etiam
foedera
c.
so
animali
aliquo
sanciri
,
&
sanguine
ejus
confirmari
solerent
.
Crell
.
c.
Grot.
ad
Cap.
1.
p.
29.
that
God
now
entring
into
a
Covenant
with
man
for
the
pardon
of
sin
,
the
shedding
of
the
blood
of
Christ
was
necessary
as
a
federal
rite
to
confirm
it
.
I
answer
,
if
only
as
a
federal
rite
,
why
no
cheaper
blood
would
serve
to
confirm
it
but
that
of
the
Son
God
?
We
never
read
that
any
Covenant
was
confirmed
by
the
death
of
one
of
the
contracting
parties
;
and
we
cannot
think
that
God
was
so
prodigal
of
the
blood
of
his
Son
,
to
have
it
shed
only
in
allusion
to
some
ancient
customs
.
But
if
there
were
such
a
necessity
of
alluding
to
them
,
why
might
not
the
blood
of
any
other
person
have
done
it
?
when
yet
all
that
custom
was
no
more
,
but
that
a
sacrifice
should
be
offer'd
,
and
upon
the
parts
of
the
sacrifice
divided
,
they
did
solemnly
swear
and
and
ratifie
their
Covenant
.
[
](A61631-e18710-b)(c)
(c)
V.
Heins
.
not
.
ad
Sil.
p.
9
,
10.
And
if
this
be
yielded
them
,
it
then
follows
from
this
custom
,
that
Christ
must
be
consider'd
as
a
sacrifice
in
his
death
;
and
so
the
ratification
of
the
Covenant
must
be
consequent
to
that
oblation
which
he
made
of
himself
upon
the
Cross.
Besides
,
how
incongruous
must
this
needs
be
,
that
the
death
of
Christ
the
most
innocent
person
in
the
World
,
without
any
respect
to
the
guilt
of
sin
,
should
suffer
so
much
on
purpose
to
assure
us
,
that
God
will
pardon
those
who
are
guilty
of
it
?
May
we
not
much
rather
infer
the
contrary
,
considering
the
holiness
and
justice
of
God's
nature
;
if
he
dealt
so
severely
with
the
green
tree
,
how
much
more
will
he
with
the
dry
?
If
one
so
innocent
suffer'd
so
much
,
what
then
may
the
guilty
expect
?
If
a
Prince
should
suffer
the
best
subject
he
hath
to
be
severely
punished
,
could
ever
any
imagine
that
it
was
with
a
design
to
assure
them
that
he
would
pardon
the
most
rebellious
?
No
;
but
would
it
not
rather
make
men
afraid
of
being
too
innocent
,
for
fear
of
suffering
too
much
for
it
?
And
those
who
seem
very
careful
to
preserve
the
honour
of
God's
Justice
,
in
not
punishing
one
for
another's
faults
,
ought
likewise
to
maintain
it
in
the
punishing
of
one
who
had
no
fault
at
all
to
answer
for
.
And
to
think
to
escape
this
by
saying
,
That
to
such
a
person
such
things
are
calamities
,
but
no
punishments
,
is
to
revive
the
ancient
exploded
Stoicism
,
which
thought
to
reform
the
diseases
of
Mankind
by
meer
changing
the
names
of
things
,
though
never
so
contrary
to
the
common
sense
of
humane
nature
:
which
judges
of
the
nature
of
punishments
by
the
evils
men
undergo
,
and
the
ends
they
are
designed
for
.
And
by
the
very
same
reason
that
God
might
exercise
his
dominion
on
so
innocent
a
person
as
our
Saviour
was
,
without
any
respect
to
sin
as
the
moving
cause
to
it
,
he
might
lay
eternal
torments
on
a
most
innocent
Creature
(
for
degrees
and
continuance
do
not
alter
the
reason
of
things
)
and
then
escape
with
the
same
evasion
,
that
this
was
no
act
of
injustice
in
God
,
because
it
was
a
meer
exercise
of
Dominion
.
And
when
once
a
sinner
comes
to
be
perswaded
by
this
that
God
will
pardon
him
,
it
must
be
by
the
hopes
that
God
will
shew
kindness
to
the
guilty
,
because
he
shews
so
little
to
the
innocent
;
and
if
this
be
agreeable
to
the
Justice
and
Holiness
of
God's
nature
,
it
is
hard
to
say
what
is
repugnant
to
it
.
If
to
this
it
be
said
,
That
Christ's
consent
made
it
no
unjust
exercise
of
Dominion
in
God
towards
him
:
it
is
easily
answered
,
that
the
same
consent
will
make
it
less
injustice
in
God
to
lay
the
punishment
of
our
sins
upon
Christ
,
upon
his
undertaking
to
satisfie
for
us
;
for
then
the
consent
supposes
a
meritorious
cause
of
punishment
;
but
in
this
case
the
consent
implyeth
none
at
all
.
And
we
are
now
enquiring
into
the
reasons
of
such
sufferings
,
and
consequently
of
such
a
consent
;
which
cannot
be
imagined
but
upon
very
weighty
motives
,
such
as
might
make
it
just
in
him
to
consent
,
as
well
as
in
God
to
inflict
.
Neither
can
it
be
thought
that
all
the
design
of
the
sufferings
of
Christ
,
was
to
give
us
an
example
and
an
encouragement
to
suffer
our selves
;
though
it
does
so
in
a
very
great
measure
,
as
appears
by
the
Text
it self
.
For
the
hopes
of
an
eternal
reward
for
these
short
and
light
afflictions
,
ought
to
be
encouragement
enough
,
to
go
through
the
miseries
of
of
this
life
in
expectation
of
a
better
to
come
.
And
the
Cloud
of
Witnesses
both
under
the
Law
and
the
Gospel
,
of
those
who
have
suffer'd
for
righteousness
sake
,
ought
to
make
no
one
think
it
strange
,
if
he
must
endure
that
,
which
so
many
have
done
before
him
,
and
been
crowned
for
it
.
And
lastly
,
to
question
whether
Christ
could
have
pity
enough
upon
us
in
our
sufferings
,
unless
he
had
suffer'd
so
deeply
himself
;
will
lead
men
to
distrust
the
pity
and
compassion
of
Almighty
God
,
because
he
was
never
capable
of
suffering
,
as
we
do
.
But
the
Scripture
is
very
plain
and
full
(
to
all
those
who
rack
not
their
minds
to
pervert
it
)
in
assigning
a
higher
reason
than
all
these
of
the
sufferings
of
Christ
,
viz.
That
[
](A61631-e18850-b)(a)
(a)
1
Pet.
3.18
.
Christ
suffered
for
sins
,
the
just
for
the
unjust
;
that
[
](A61631-e18870-b)(b)
(b)
Isa.
53.10
.
his
soul
was
made
an
offering
for
sin
,
and
that
the
Lord
therefore
as
on
a
sacrifice
of
atonement
,
[
](A61631-e18900-b)(c)
(c)
V.
6.
laid
on
him
the
iniquities
of
us
all
:
That
,
through
the
eternal
Spirit
,
[
](A61631-e18930-b)(d)
(d)
Heb
9.14
.
V.
27.
He
offer'd
himself
without
spot
to
God
,
and
did
appear
to
put
away
sin
by
the
sacrifice
of
himself
;
that
he
was
made
a
propitiation
for
our
sins
;
that
,
[
](A61631-e18980-b)(e)
(e)
1
Joh.
2.2
,
4
,
10.
He
laid
down
his
life
as
a
price
of
Redemption
for
Mankind
;
that
,
[
](A61631-e19000-b)(f)
(f)
1
Tim.
6.2
.
through
his
blood
we
obtain
Redemption
,
even
the
forgiveness
of
sins
,
which
in
a
more
particular
manner
is
attributed
[
](A61631-e19020-b)(g)
(g)
1
Cor.
6.20
.
Ephes.
1.7
.
to
the
blood
of
Christ
,
as
the
procuring
cause
of
it
.
That
he
dyed
[
](A61631-e19060-b)(h)
(h)
Col.
1.14
.
to
reconcile
God
and
us
together
;
and
that
[
](A61631-e19080-b)(i)
(i)
Rom.
3.24
,
25.
the
Ministery
of
Reconciliation
,
is
founded
[
](A61631-e19100-b)(k)
(k)
Rom.
5.10
.
on
God's
making
him
to
be
sin
for
us
who
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
:
and
that
we
may
not
think
that
all
this
Reconciliation
respects
us
and
not
God
;
he
is
said
[
](A61631-e19120-b)(a)
(a)
2
Cor.
5.19
,
21.
To
offer
up
himself
to
God
;
and
for
this
cause
to
be
a
Mediator
of
the
New
Testament
,
and
[
](A61631-e19150-b)(b)
(b)
Heb
9.14
,
15.
to
be
a
faithful
High-Priest
in
things
pertaining
to
God
,
to
make
reconciliation
for
the
sins
of
the
people
[
](A61631-e19170-b)(c)
(c)
Heb.
2.17
.
and
every
High-Priest
,
taken
from
among
men
is
ordained
for
men
in
things
pertaining
to
God
;
not
appointed
by
God
in
things
meerly
tending
to
the
good
of
men
;
which
is
rather
the
Office
of
a
Prophet
than
a
Priest
.
So
that
from
all
these
places
it
may
easily
appear
,
5.1
.
that
the
blood
of
Christ
is
to
be
looked
on
as
a
sacrifice
of
Atonement
for
the
sins
of
the
World
.
Not
as
though
Christ
did
suffer
the
very
same
which
we
should
have
suffer'd
,
for
that
was
eternal
death
as
the
consequent
of
guilt
in
the
person
of
the
Offender
,
and
then
the
discharge
must
have
been
immediately
consequent
upon
the
payment
,
and
no
room
had
been
left
for
the
freeness
of
remission
,
or
for
the
conditions
required
on
our
parts
;
But
that
God
was
pleased
to
accept
of
the
death
of
his
Son
,
as
a
full
,
perfect
,
sufficient
sacrifice
,
oblation
,
and
satisfaction
for
the
sins
of
the
World
;
as
our
Church
expresseth
it
;
and
in
consideration
of
the
sufferings
of
his
Son
,
is
pleased
to
offer
pardon
of
sin
upon
sincere
repentance
,
and
eternal
life
upon
a
holy
obedience
to
his
will
.
Thus
much
for
the
things
we
are
to
consider
concerning
the
contradiction
of
sinners
which
Christ
endured
against
himself
.
Nothing
now
remains
,
but
the
influence
that
ought
to
have
upon
us
,
lest
we
be
weary
and
faint
in
our
minds
.
For
which
end
I
shall
suggest
two
things
.
1.
The
vast
disproportion
between
Christ's
sufferings
and
ours
.
2.
The
great
encouragement
we
have
from
his
sufferings
,
to
bear
our
own
the
better
.
1.
The
vast
Disproportion
between
Christ's
sufferings
and
our
own
.
Our
lot
is
fallen
into
suffering
times
;
and
we
are
apt
enough
to
complain
of
it
.
I
will
not
say
it
is
wholly
true
of
us
,
what
the
Moralist
saith
generally
of
the
complaints
of
men
,
Non
quia
dura
sed
quia
molles
patimur
;
that
it
is
not
the
hardness
of
our
conditions
so
much
as
the
softness
of
our
spirits
which
makes
us
complain
of
them
.
For
I
must
needs
say
,
this
City
hath
smarted
by
such
a
series
and
succession
of
judgments
which
few
Cities
in
the
World
could
parallel
in
so
short
a
time
.
The
Plague
hath
emptied
its
houses
,
and
the
fire
consumed
them
;
the
War
exhausted
our
spirits
,
and
it
were
well
if
Peace
recovered
them
.
But
still
these
are
but
the
common
calamities
of
humane
nature
,
things
that
we
ought
to
make
account
of
in
the
World
,
and
to
grow
the
better
by
them
.
And
it
were
happy
for
this
City
,
if
our
thankfulness
and
obedience
were
but
answerable
to
the
mercies
we
yet
enjoy
:
let
us
not
make
our
condition
worse
by
our
fears
;
nor
our
fears
greater
than
they
need
to
be
:
for
no
enemy
can
be
so
bad
as
they
.
Thanks
be
to
God
our
condition
is
much
better
at
present
than
it
hath
been
;
let
us
not
make
it
worse
by
fearing
it
may
be
so
.
Complaints
will
never
end
till
the
World
does
;
and
we
may
imagine
that
will
not
last
much
longer
;
when
the
City
thinks
it
hath
trade
enough
,
and
the
Country
riches
enough
.
But
I
will
not
go
about
to
perswade
you
that
your
condition
is
better
than
it
is
,
for
I
know
it
is
to
no
purpose
to
do
so
;
all
men
will
believe
as
they
feel
.
But
suppose
our
condition
were
much
worse
than
it
is
;
yet
what
were
all
our
sufferings
compared
with
those
of
our
Saviour
for
us
?
the
sins
that
make
us
smart
,
wounded
him
much
deeper
;
they
pierced
his
side
,
which
only
touch
our
skin
,
we
have
no
cause
to
complain
of
the
bitterness
of
that
Cup
which
he
hath
drunk
off
the
dregs
of
already
.
We
lament
over
the
ruins
of
a
City
,
and
are
revived
with
any
hopes
of
seeing
it
rise
out
of
the
dust
;
but
Christ
saw
the
ruins
that
sin
caused
in
all
mankind
,
he
undertook
the
repairing
them
,
and
putting
men
into
a
better
condition
than
before
:
And
we
may
easily
think
what
a
difficult
task
he
had
of
it
;
when
he
came
to
restore
them
who
were
delighted
in
their
ruins
,
and
thought
themselves
too
good
to
be
mended
.
It
is
the
comfort
of
our
miseries
,
(
if
they
be
only
in
this
life
)
that
we
know
they
cannot
last
long
;
but
that
is
the
great
aggravation
of
our
Saviour's
sufferings
,
that
the
contradiction
of
sinners
continues
against
him
still
.
Witness
,
the
Atheism
,
I
cannot
so
properly
call
it
,
as
the
Antichristianism
of
this
present
Age
;
wherein
so
many
profane
persons
act
over
again
the
part
of
the
Scribes
and
Pharisees
;
they
slight
his
Doctrine
,
despise
his
Person
,
disparage
his
Miracles
,
contemn
his
Precepts
,
and
undervalue
his
Sufferings
.
Men
live
as
if
it
were
in
defiance
to
his
holy
Laws
;
as
though
they
feared
not
what
God
can
do
,
so
much
as
to
need
a
Mediator
between
him
and
them
.
If
ever
men
tread
under
foot
the
Son
of
God
,
it
is
when
they
think
themselves
to
be
above
the
need
of
him
;
if
ever
they
count
the
blood
of
the
Covenant
an
unholy
thing
,
it
is
not
only
when
they
do
not
value
it
as
they
ought
,
but
when
they
exercise
their
profane
wits
upon
it
.
Blessed
Saviour
!
was
it
not
enough
for
thee
to
bear
the
contradiction
of
sinners
upon
Earth
;
but
thou
must
still
suffer
so
much
at
the
hands
of
those
whom
thou
diedst
for
,
that
thou
mightest
bring
them
to
Heaven
?
was
it
not
enough
for
thee
to
be
betrayed
on
Earth
,
but
thou
must
be
defied
in
Heaven
?
was
it
not
enough
for
thee
to
stoop
so
low
for
our
sakes
,
but
that
thou
shouldest
be
trampled
on
because
thou
didst
it
?
was
the
ignominious
death
upon
the
Cross
too
small
a
thing
for
thee
to
suffer
in
thy
Person
,
unless
thy
Religion
be
contemned
,
and
exposed
to
as
much
shame
and
mockery
as
thy self
was
?
Unhappy
we
,
that
live
to
hear
of
such
things
!
but
much
more
unhappy
if
any
of
our
sins
have
been
the
occasion
of
them
:
If
our
unsuitable
lives
to
the
Gospel
have
open'd
the
mouths
of
any
against
so
excellent
a
Religion
.
If
any
malice
and
revenge
,
any
humour
and
peevishness
,
any
pride
or
hypocrisie
,
any
sensuality
and
voluptuousness
,
any
injustice
,
or
too
much
love
of
gain
,
have
made
others
despise
that
Religion
which
so
many
pretend
to
,
and
so
few
practise
.
If
we
have
been
in
any
measure
guilty
of
this
,
as
we
love
our
Religion
,
and
the
honour
of
our
Saviour
,
let
us
endeavour
by
the
holiness
and
meekness
of
our
spirits
,
the
temperance
and
justice
of
our
actions
,
the
patience
and
contentedness
of
our
minds
,
to
recover
the
honour
of
that
Religion
which
only
can
make
us
happy
,
and
our
Posterity
after
us
.
2.
What
Encouragement
we
have
from
the
sufferings
of
Christ
,
to
bear
our
own
the
better
;
because
we
see
by
his
example
that
God
deals
no
more
hardly
with
us
,
than
he
did
with
his
own
Son
,
if
he
lays
heavy
things
upon
us
.
Why
should
we
think
to
escape
,
when
his
own
Son
underwent
so
much
?
if
we
meet
with
reproaches
,
and
ill
usage
,
with
hard
measure
,
and
a
mean
condition
,
with
injuries
and
violence
,
with
mockings
and
affronts
,
nay
,
with
a
shameful
and
a
painful
death
,
what
cause
have
we
to
complain
,
for
did
not
the
Son
of
God
undergo
all
these
things
before
us
?
If
any
of
your
Habitations
have
been
consumed
,
that
you
have
been
put
to
your
shifts
where
to
lodge
your selves
,
or
your
Families
;
consider
,
that
[
](A61631-e19400-b)(a)
(a)
Mat.
8.20
.
though
the
Foxes
have
holes
,
and
the
Birds
of
the
Air
have
nests
,
yet
the
Son
of
Man
had
not
whereon
to
lay
his
head
.
If
your
condition
be
mean
and
low
,
think
of
him
,
[
](A61631-e19420-b)(b)
(b)
Phil
2.6
,
7.
who
being
in
the
form
of
God
,
took
upon
him
the
form
of
a
servant
;
and
[
](A61631-e19440-b)(c)
(c)
2
Cor.
8.9
.
though
he
was
rich
,
yet
for
your
sakes
he
became
poor
,
that
through
his
poverty
ye
might
be
made
rich
.
If
you
are
unjustly
defamed
and
reproached
,
consider
what
contumelies
and
disgraces
the
Son
of
God
underwent
for
you
.
If
you
are
in
pain
and
trouble
,
think
of
his
Agony
and
bloody
sweat
,
the
nailing
of
his
hands
and
feet
to
the
Cross
,
to
be
a
sacrifice
for
the
expiation
of
your
sins
.
Never
think
much
of
undergoing
any
thing
,
whereby
[
](A61631-e19460-b)(d)
(d)
Rom.
8.29
.
you
may
be
conformable
to
the
Image
of
the
Son
of
God
,
knowing
this
,
[
](A61631-e19480-b)(e)
(e)
V.
17.
that
if
ye
suffer
with
him
ye
shall
also
be
glorified
together
.
And
you
have
never
yet
set
a
true
estimate
and
value
upon
things
,
if
you
[
](A61631-e19500-b)(f)
(f)
V.
18.
reckon
the
sufferings
of
this
present
life
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
.
Which
Glory
ought
always
to
bear
up
our
minds
under
our
greatest
afflictions
here
;
and
the
thoughts
of
that
,
will
easily
bring
us
to
the
thoughts
of
his
sufferings
,
who
[
](A61631-e19530-b)(b)
(b)
Heb.
9.12
.
by
his
own
blood
purchased
an
eternal
redemption
for
us
.
Therefore
,
consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
weary
,
and
faint
in
your
minds
.
SERMON
VII
.
Preached
before
the
KING
,
JANUARY
30.
1668
/
9.
JUDE
,
V.
11.
And
perished
in
the
gainsaying
of
Corah
.
AMong
all
the
dismal
consequences
of
that
fatal
day
wherein
the
Honour
of
our
Nation
suffered
together
with
our
Martyr'd
Soveraign
,
there
is
none
which
in
this
Place
we
ought
to
be
more
concerned
for
,
●han
the
Dishonour
which
was
done
to
Religion
by
it
.
For
if
those
things
which
were
then
acted
among
us
,
had
been
done
among
the
most
rude
and
barbarous
Nations
,
though
that
had
been
enough
to
have
made
them
for
ever
thought
so
;
yet
they
might
have
been
imputed
to
their
ignorance
in
matters
of
Civility
and
Religion
:
but
when
they
are
committed
not
only
by
men
who
were
called
Christians
,
but
under
a
pretence
of
a
mighty
zeal
for
their
Religion
too
,
Men
will
either
think
that
Religion
bad
,
which
did
give
encouragement
to
such
actions
,
or
those
persons
extremely
wicked
,
who
could
make
use
of
a
pretence
of
it
for
things
so
contrary
to
its
nature
and
design
.
And
on
which
of
these
two
the
blame
will
fall
,
may
be
soon
discovered
,
when
we
consider
that
the
Christian
Religion
,
above
all
others
,
hath
taken
care
to
preserve
the
Rights
of
Soveraignty
,
by
[
](A61631-e19770-b)(a)
(a)
Mat.
22.21
.
giving
unto
Caesar
the
things
that
are
Caesars
,
and
to
make
resistance
unlawful
by
declaring
[
](A61631-e19790-b)(b)
(b)
Rom.
13.2
.
that
those
who
are
guilty
of
it
shall
receive
to
themselves
damnation
.
But
as
though
bare
resistance
had
been
too
mean
and
low
a
thing
for
them
(
notwithstanding
what
Christ
and
his
Apostles
had
said
)
to
shew
themselves
to
be
Christians
of
a
higher
rank
than
others
;
they
imbrue
their
hands
in
the
Blood
of
their
Sovereign
for
a
demonstration
of
their
Piety
,
by
the
same
figure
by
which
they
had
destroyed
Mens
Rights
to
defend
their
Liberties
,
and
fought
against
the
King
for
preservation
of
his
Person
.
But
the
actions
of
such
Men
could
not
have
been
so
bad
as
they
were
,
unless
their
pretences
had
been
so
great
;
for
there
can
be
no
highter
aggravation
of
a
wicked
action
,
than
for
Men
to
seem
to
be
Religious
in
the
doing
of
it
.
If
the
Devil
himself
were
to
preach
sedition
to
the
world
,
he
would
never
appear
otherwise
than
as
an
Angel
of
Light
:
his
pretence
would
be
Unity
,
when
he
designed
the
greatest
Divisions
;
and
the
preservation
of
Authority
,
when
he
laid
the
seeds
of
Rebellion
.
But
we
might
as
well
imagine
that
the
God
of
this
World
(
as
the
Devil
is
sometime
called
)
should
advance
nothing
but
Peace
and
Holiness
in
it
,
as
that
Christianity
should
give
the
least
countenance
to
what
is
contrary
to
either
of
them
.
Yet
the
wickedness
of
Men
hath
been
so
great
upon
earth
,
as
to
call
down
Heaven
it self
to
justifie
their
impieties
,
and
when
they
have
found
themselves
unable
to
bear
the
burden
of
them
,
they
would
fain
make
Religion
do
it
.
Such
as
these
we
have
a
description
of
in
this
short
,
but
smart
Epistle
,
viz
Men
who
pretend
inspirations
and
impulses
for
the
greatest
villainies
;
who
believed
it
a
part
of
their
Saintship
to
despise
Dominions
,
and
speak
evil
of
Dignities
;
who
thought
the
Grace
of
God
signified
very
little
,
unless
it
serv'd
to
justifie
their
most
wicked
actions
.
These
in
all
probability
were
the
followers
of
Simon
Magus
the
Leviathan
of
the
Primitive
Church
,
[
](A61631-e20030-b)(a)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphan.
haeres.
27.
p.
105.
ed.
Petav.
who
destroyed
all
the
natural
differences
of
good
and
evil
,
[
](A61631-e20080-b)(b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiph.
haeres.
24.
s.
5.
p.
72.
and
made
it
lawful
for
Men
in
case
of
Persecution
,
to
forswear
their
Religion
.
[
](A61631-e20140-b)(c)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Theodoret.
haeret
.
fab.
l.
1.
p.
193.
The
great
part
of
his
Doctrine
being
that
his
Disciples
need
not
be
afraid
of
the
terrours
of
the
Law
,
for
they
were
free
to
do
what
they
pleased
themselves
,
because
Salvation
was
not
to
be
expected
by
good
works
,
but
only
by
the
Grace
of
God
:
No
wonder
then
,
that
such
as
these
did
turn
the
Grace
of
God
into
lasciviousness
:
And
when
it
proved
dangerous
not
to
do
it
,
would
deny
their
Religion
,
to
save
themselves
.
For
they
had
so
high
opinions
of
themselves
,
that
they
were
the
only
Saints
,
that
as
[
](A61631-e20210-b)(d)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiph.
haer.
24
sect.
5.
Epiphanius
tells
us
,
they
thought
it
the
casting
Pearls
before
Swine
,
to
expose
themselves
to
danger
before
the
Heathen
Governours
;
by
which
they
not
only
discovered
what
a
mighty
value
they
set
upon
themselves
,
but
what
mean
and
contemptible
thoughts
they
had
of
that
Authority
which
God
had
established
in
the
world
.
But
this
they
would
by
no
means
allow
,
for
they
thought
all
the
Governments
of
the
world
to
be
nothing
else
[
](A61631-e20290-b)(a)
(a)
Ad
utilitatem
ergo
gentium
,
terrenum
regnum
positum
est
à
Deo
:
sed
non
à
Diabolo
,
qui
nunquam
omnimo
quietus
est
,
immo
qui
nec
ipsas
quidem
gentes
vult
in
tranquillo
agere
.
Iren.
advers.
haer.
l.
5.
c.
24.
but
the
contrivance
of
some
evil
spirits
to
abridge
men
of
that
liberty
which
God
and
nature
had
given
them
:
And
this
is
that
speaking
evil
of
Dignities
which
they
are
charged
with
,
not
only
by
our
Apostle
here
,
but
by
St.
Peter
before
him
.
Although
the
phra●e
used
by
[
](A61631-e20350-b)(b)
(b)
2
Pet.
2.10
.
St.
Peter
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
taken
(
by
the
use
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
first
of
[
](A61631-e20390-b)(c)
(c)
1
Mac
2.6
.
Maccabees
)
not
for
the
bare
contempt
of
Authority
,
expressed
by
reviling
language
,
but
for
an
open
resistance
of
it
;
which
the
other
is
so
natural
an
introduction
to
,
that
those
who
think
and
speak
contemptibly
of
Government
,
do
but
want
an
occasion
to
manifest
that
their
actions
would
be
as
bad
as
their
thoughts
and
expressions
are
.
And
from
hence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
in
the
words
of
the
Text
is
made
use
of
to
express
one
of
the
most
remarkable
seditions
we
ever
read
of
:
viz.
that
of
Corah
and
his
Company
against
Moses
and
Aaron
;
whose
punishment
for
it
did
not
deter
these
persons
who
went
under
the
name
of
Christian
,
from
joyning
in
seditious
practices
to
the
great
dishonour
of
Christianity
,
and
their
own
ruine
.
For
therefore
the
Apostle
denounces
a
Woe
against
them
in
the
beginning
of
the
verse
,
and
speaks
of
their
ruine
as
certain
as
if
they
had
been
consumed
by
fire
,
or
swallowed
up
by
the
earth
,
as
Corah
and
his
accomplices
were
;
And
they
perished
in
the
gainsaying
of
Corah
.
In
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Aorist
,
saith
Grotius
,
is
taken
for
the
future
,
or
present
,
and
so
implying
that
these
courses
did
tend
to
their
misery
and
ruine
,
and
would
unavoidably
bring
it
upon
them
.
If
the
evidence
in
history
had
been
clear
of
the
Carpocratians
joyning
with
the
Iews
in
the
famous
rebellion
of
Barchochebas
,
wherein
such
multitudes
of
Christians
as
well
as
Heathens
were
destroyed
in
Africa
,
V.
David
Canz.
Chronol
p.
101.
Egypt
,
and
other
places
,
and
the
time
of
it
had
agreed
with
the
time
of
writing
this
Epistle
,
I
should
then
have
thought
that
this
had
been
the
Rebellion
here
spoken
of
;
for
all
the
Actors
in
it
were
destroyed
by
the
Roman
Power
,
and
some
of
the
chief
of
them
made
publick
examples
of
Justice
for
the
deterring
of
others
from
the
like
practices
.
But
however
this
be
,
we
find
these
persons
here
charged
with
a
sin
of
the
same
nature
,
with
the
gainsaying
of
Corah
,
and
a
judgment
of
the
same
nature
,
as
the
consequent
of
the
sin
;
for
they
perished
in
the
gainsaying
,
&c.
And
therefore
we
shall
consider
the
words
,
1.
As
relating
to
the
fact
of
Corah
and
his
company
.
2.
As
implying
as
great
displeasure
of
God
under
the
Gospel
against
the
same
kind
of
sin
,
as
he
discovered
in
the
immediate
destruction
of
those
persons
who
were
then
guilty
of
it
.
1.
As
relating
to
the
fact
of
Corah
and
his
company
;
and
so
the
words
lead
us
to
the
handling
1.
The
nature
of
the
Faction
which
was
raised
by
them
.
2.
The
Judgment
that
was
inflicted
upon
them
for
it
.
1.
For
understanding
the
nature
of
the
Faction
,
we
must
enquire
into
the
design
that
was
laid
,
the
persons
that
were
engaged
in
it
,
the
pretences
that
were
made
use
of
for
it
.
1.
The
design
that
was
laid
for
that
,
and
all
other
circumstances
of
the
story
,
we
must
have
resort
to
the
account
that
is
given
of
it
,
Numb.
16.
where
we
shall
find
that
the
bottom
of
the
design
was
the
sharing
of
the
Government
among
themselves
,
which
it
was
impossible
for
them
to
hope
for
,
as
long
as
Moses
continued
as
a
King
in
Iesurun
,
for
so
he
is
called
,
Deut.
33.5
.
Him
therefore
they
intend
to
lay
aside
,
but
this
they
knew
to
be
a
very
difficult
task
,
considering
what
wonders
God
had
wrought
by
him
in
their
deliverance
out
of
Egypt
,
what
wisdom
he
had
hitherto
shewed
in
the
conduct
of
them
,
what
care
for
their
preservation
,
what
integrity
in
the
management
of
his
power
,
what
reverence
the
people
did
bear
towards
him
,
and
what
solemn
vows
and
promises
they
had
made
of
obedience
to
him
.
But
ambitious
and
factious
Men
are
never
discouraged
by
such
an
appearance
of
difficulties
;
for
they
know
they
must
address
themselves
to
the
people
,
and
in
the
first
place
perswade
them
that
they
manage
their
interest
against
the
usurpation
of
their
Governours
.
For
by
that
means
they
gain
upon
the
peoples
affections
,
who
are
ready
to
cry
them
up
presently
as
the
true
Patriots
and
Defenders
of
their
Liberties
against
the
encroachment
of
Princes
:
and
when
they
have
thus
insinuated
themselves
into
the
good
opinion
of
the
people
,
groundless
suspicions
,
and
unreasonable
fears
and
jealousies
will
pass
for
arguments
and
demonstrations
.
Then
they
who
can
invent
the
most
popular
lies
against
the
Government
are
accounted
the
Men
of
integrity
,
and
they
who
most
diligently
spread
the
most
infamous
reports
,
are
the
Men
of
honesty
,
because
they
are
farthest
from
being
Flatterers
of
the
Court
.
The
people
take
a
strange
pride
,
as
well
as
pleasure
,
in
hearing
and
telling
all
the
●aults
of
their
Governours
;
for
in
doing
so
they
flatter
themselves
in
thinking
they
deserve
to
rule
much
better
than
those
which
do
it
.
And
the
willingness
they
have
to
think
so
of
themselves
,
makes
them
misconstrue
all
the
actions
of
their
Superiours
to
the
worse
sense
,
and
then
they
find
out
plots
in
every
thing
,
upon
the
people
.
Whatever
is
done
for
the
necessary
maintenance
of
Government
,
is
suspected
to
be
a
design
meerly
to
exhaust
the
people
to
make
them
more
unable
to
resist
.
If
good
Laws
be
made
,
these
are
said
by
factious
men
to
be
only
intended
for
snares
for
the
good
people
,
but
others
may
break
them
and
go
unpunished
.
If
Government
be
strict
and
severe
,
then
it
is
cruel
and
tyrannical
;
if
mild
and
indulgent
,
then
it
is
remiss
and
negligent
.
If
Laws
be
executed
,
then
the
peoples
Liberties
be
oppressed
;
if
not
,
then
it
were
better
not
to
make
Laws
,
than
not
to
see
them
executed
.
If
there
be
Wars
,
the
people
are
undone
by
Taxes
;
if
there
be
Peace
,
they
are
undone
by
Plenty
.
If
extraordinary
Judgments
befall
them
,
then
they
lament
the
sins
of
their
Governours
,
and
of
the
Times
,
and
scarce
think
of
their
own
.
If
miscarriages
happen
(
as
it
is
impossible
always
to
prevent
them
)
they
charge
the
form
of
Government
with
them
,
which
all
sorts
are
subject
to
.
Nay
,
it
is
seldom
that
Governours
escape
with
their
own
faults
,
the
peoples
are
often
laid
upon
them
too
.
So
here
,
Numb.
16.14
.
Moses
is
charged
with
not
carrying
them
into
Canaan
,
when
it
was
their
own
sins
which
kept
them
thence
.
Yea
,
so
partial
have
the
people
generally
been
against
their
Rulers
,
when
swayed
by
the
power
of
Faction
,
that
this
hath
made
Government
very
difficult
and
unpleasing
;
for
what
ever
the
actions
of
Princes
are
,
they
are
liable
to
the
censures
of
the
people
.
Their
bad
actions
being
more
publick
,
and
their
good
therefore
suspected
of
design
;
and
the
wiser
Governours
are
,
the
more
jealous
the
people
are
of
them
.
For
always
the
weakest
part
of
mankind
are
the
most
suspicious
;
the
less
they
understand
things
,
the
more
designs
they
imagine
are
laid
for
them
,
and
the
best
counsels
are
the
soonest
rejected
by
them
.
So
that
the
wisest
Government
can
never
be
secure
from
the
jealousies
of
the
people
,
and
they
that
will
raise
a
Faction
against
it
will
never
want
a
party
to
side
with
them
.
For
when
could
we
ever
have
imagined
a
Government
more
likely
to
be
free
from
this
,
than
that
which
Moses
had
over
the
people
of
Israel
?
He
being
an
extraordinary
person
for
all
the
abilities
of
Government
;
one
bred
up
in
the
Egyptian
Court
,
and
in
no
mean
degree
of
honour
,
being
called
the
Son
of
Pharaohs
Daughter
;
one
of
great
experience
in
the
management
of
affairs
,
of
great
zeal
for
the
good
of
his
Country
,
as
appeared
by
the
tenderness
of
his
peoples
interest
in
their
deliverance
out
of
Egypt
;
one
of
great
temper
and
meekness
☞
above
all
men
of
the
earth
;
one
who
took
all
imaginable
care
for
the
good
establishment
of
Laws
among
them
;
but
above
all
these
,
one
particularly
chosen
by
God
for
this
end
,
and
therefore
furnished
with
all
the
requisites
of
a
good
man
,
and
an
excellent
Prince
:
yet
for
all
these
things
a
dangerous
sedition
is
here
raised
against
him
,
and
that
upon
the
common
grounds
of
such
things
,
viz.
usurpation
upon
the
peoples
rights
,
arbitrary
Government
,
and
ill
management
of
affairs
;
Usurpation
upon
the
peoples
rights
,
v.
4.
the
Faction
makes
a
Remonstrance
asserting
the
Priviledges
of
the
people
against
Moses
and
Aaron
;
Ye
take
too
much
upon
you
,
seeing
all
the
Congregation
are
holy
every
one
of
them
,
and
the
Lord
is
among
them
:
Wherefore
then
lift
you
up
your selves
above
the
Congregation
of
the
Lord
.
As
though
they
had
said
,
we
appear
only
in
behalf
of
the
Fundamental
Liberties
of
the
people
both
Civil
and
Spiritual
;
we
only
seek
to
retrench
the
exorbitances
of
power
,
and
some
late
innovations
which
have
been
among
us
;
if
you
are
content
to
lay
aside
your
power
which
is
so
dangerous
and
offensive
to
Gods
holy
people
,
we
shall
then
sit
down
in
quietness
;
for
alas
it
is
not
for
our selves
that
we
seek
these
things
(
what
are
we
?
)
but
the
cause
of
Gods
people
is
dearer
to
us
than
our
lives
,
and
we
shall
willingly
sacrifice
them
in
so
good
a
Cause
.
And
when
Moses
afterwards
sends
for
the
Sons
of
Eliab
to
come
to
him
they
peremptorily
refuse
all
Messages
of
Peace
,
and
with
their
[
](A61631-e21280-b)(a)
(a)
V.
12
,
13.
men
of
the
sword
mentioned
,
v.
2.
They
make
votes
of
non-Addresses
,
and
break
off
all
Treaties
with
him
,
and
declare
these
for
their
reasons
,
that
he
did
dominando
dominari
,
as
some
render
it
,
exercise
an
arbitrary
and
tyrannical
power
over
the
people
,
that
he
was
guilty
of
breach
of
the
trust
committed
to
him
,
for
he
promised
[
](A61631-e21340-b)(b)
(b)
V.
14.
to
bring
them
into
a
Land
flowing
with
Milk
and
Honey
,
or
give
them
inheritance
of
fields
and
vineyards
,
but
he
had
not
done
it
,
and
instead
of
that
only
,
deceives
the
people
still
with
fair
prom●ses
,
and
so
puts
out
their
eyes
that
they
cannot
see
into
the
depth
of
his
designs
.
So
that
now
by
the
ill
management
of
his
Trust
,
the
power
was
again
devolved
into
the
hands
of
the
people
,
and
they
ought
to
take
account
of
his
actions
.
By
which
we
see
the
design
was
under
very
fair
and
popular
pretences
to
divest
Moses
of
his
Government
,
and
then
they
doubted
not
but
such
zealous
Patriots
as
they
had
shewed
themselves
,
should
come
to
have
the
greatest
share
in
it
;
but
this
which
they
most
aimed
at
,
must
appear
least
in
view
,
and
only
Necessity
and
Providence
must
seem
to
cast
that
upon
them
,
which
was
the
first
true
motive
they
had
to
rebel
against
Moses
and
Aaron
.
2.
The
Persons
who
were
engaged
in
it
.
At
first
they
were
only
some
discontented
Levites
who
murmured
against
Moses
and
Aaron
,
because
they
were
not
preferred
to
the
Priesthood
,
and
of
these
Corah
was
the
chief
.
R.
Solomon
observes
,
That
the
reason
of
Corahs
discontent
,
was
,
That
Elizaphan
the
Son
of
Vzziel
,
of
the
younger
house
to
Izhar
from
whom
Corah
descended
,
was
preferred
before
him
by
Moses
to
be
Prince
over
the
Sons
of
[
](A61631-e21600-b)(a)
(a)
Numb.
3.30
.
Kohath
,
Corah
being
active
and
busie
in
his
discontents
,
had
the
opportunity
of
drawing
in
some
of
the
Sons
of
Reuben
,
for
they
pitched
their
tents
near
each
other
,
[
](A61631-e21630-b)(b)
(b)
Num.
2.10.3.29
.
both
on
the
South
side
of
the
Tabernacle
of
the
Congregation
;
and
these
were
discontentented
on
the
account
of
their
Tribe
having
lost
the
priviledge
of
Primogeniture
.
Thus
what
ever
the
pretences
are
,
how
fair
and
popular
soever
in
the
opposition
men
make
to
Authority
,
ambition
and
private
discontents
are
the
true
beginners
of
them
:
but
these
must
be
covered
over
with
the
deepest
dissimulation
,
with
most
vehement
Protestations
to
the
contrary
,
nothing
must
be
talked
of
but
a
mighty
zeal
for
Religion
,
and
the
publick
interest
.
So
[
](A61631-e21710-b)(a)
(a)
Ioseph
.
antiq.
Iud.
l.
4.
c.
2.
Iosephus
tells
us
concerning
Corah
,
that
while
he
carried
on
his
own
ambitious
designs
,
with
all
the
arts
of
sedition
and
a
popular
eloquence
,
insinuating
into
the
peoples
minds
strange
suggestions
against
Moses
his
Government
,
as
being
a
meer
politick
design
of
his
to
enslave
the
people
of
God
,
and
advance
his
own
family
and
interest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
would
seem
to
regard
nothing
but
the
publick
good
.
If
fair
pretences
,
and
glorious
Titles
will
serve
to
cheat
the
people
into
their
own
miseries
,
and
●he
sad
effects
of
Rebellion
;
they
shall
never
want
those
who
will
enslave
them
●or
the
sake
of
Liberty
,
undo
them
for
●he
publick
good
,
and
destroy
them
with
designs
of
Reformation
.
For
nothing
is
●ore
popular
than
Rebellion
in
the
beginning
;
nothing
less
in
the
issue
of
it
.
And
the
only
true
reason
that
it
is
ever
〈◊〉
,
is
from
the
want
of
wisdom
and
judgment
in
the
generality
of
mankind
,
who
seldom
see
to
the
end
of
things
,
and
hardly
distinguish
between
the
names
and
nature
of
them
,
till
their
own
dea●
bought
experience
hath
taught
them
the
difference
.
Sedition
is
of
the
nature
,
and
hath
the
inseparable
properties
o●
Sin
;
for
it
is
conceived
with
pleasure
,
brought
forth
with
pain
,
and
ends
in
death
and
misery
.
Nothing
enters
upon
the
stage
with
a
braver
shew
and
appearance
,
but
however
prosperous
for
a
time
it
may
continue
,
it
commonly
meets
with
a
fatal
end
.
But
it
is
with
this
sin
as
to
this
world
,
as
it
is
with
others
as
to
the
next
;
Men
when
they
are
betrayed
into
them
,
are
carried
away
and
transported
with
the
pleasing
temptations
,
not
considering
the
unspeakable
misery
that
follows
after
them
.
So
that
what
the
Devils
advantage
is
in
order
to
the
ruin
o●
mens
souls
,
is
the
advantage
of
seditious
persons
over
the
less
understanding
people
;
they
both
tempt
with
an
appearance
of
good
,
and
equally
deceive
the●
which
hearken
to
them
.
But
as
we
st●●
find
,
that
notwithstanding
all
the
grav●
admonitions
,
the
sober
councels
,
the
rational
discourses
,
the
perswasive
arg●ments
which
are
used
to
deter
men
fro●
the
practice
of
sin
,
they
will
still
be
such
Fools
to
yield
to
the
Devils
temptations
against
their
own
welfare
:
So
,
neither
the
blessings
of
a
continued
Peace
,
nor
the
miseries
of
an
intestine
War
,
neither
the
security
of
a
setled
Government
,
nor
the
constant
danger
of
Innovations
will
hinder
men
of
fiery
and
restless
spirits
from
raising
combustions
in
a
Nation
,
though
themselves
perish
in
the
Flames
of
them
.
This
we
find
here
was
the
case
of
Corah
and
his
company
;
they
had
forgotten
the
groans
of
their
captivity
in
Egypt
,
and
the
Miracles
of
their
deliverance
out
of
it
,
and
all
the
faithful
services
of
Moses
,
and
Aaron
;
they
considered
not
the
difficulties
of
Government
,
nor
the
impossibilities
of
satisfying
the
ambitious
desires
of
all
pretenders
;
they
regarded
not
that
God
from
whom
their
power
was
derived
,
nor
the
account
they
m●st
give
to
him
for
their
resistance
of
it
:
nothing
but
a
full
Revenge
upon
the
Government
can
satisfie
them
,
by
leaving
no
means
unattempted
for
its
overthrow
,
though
themselves
be
consumed
by
the
fall
of
it
.
It
were
happy
for
Government
if
these
turbulent
spirits
could
be
singled
out
from
the
rest
in
their
first
attempts
;
but
that
is
the
usual
subtilty
of
such
men
,
when
they
find
themselves
aimed
at
,
they
run
into
the
common
herd
,
and
perswade
the
people
that
they
are
equally
concerned
with
themselves
in
the
present
danger
,
that
though
the
pretence
be
only
against
faction
and
sedition
,
the
design
is
the
slavery
and
oppression
of
the
People
.
This
they
manage
at
first
by
grave
nods
,
and
secret
whispers
,
by
deep
sighs
,
and
extatick
motions
,
by
far
fetched
discourses
,
and
tragical
stories
,
till
they
find
the
people
capable
of
receiving
their
impressions
,
and
then
seem
most
unwilling
to
mention
that
which
it
was
at
first
their
design
to
discover
.
By
such
arts
as
these
Corah
had
prepared
,
as
[
](A61631-e22050-b)(a)
(a)
Ioseph
antiq.
l.
4.
●
.
2.
Iosephus
tells
us
,
almost
the
whole
Camp
of
Israel
for
a
popular
tumult
,
so
that
they
were
like
to
have
stoned
Moses
before
he
was
aware
of
it
;
and
it
seems
the
Faction
had
gained
a
mighty
interest
among
the
people
,
when
although
God
so
severely
and
remarkably
punished
the
heads
of
it
,
yet
the
very
next
day
all
the
Congregation
of
the
Children
of
Israel
murmured
against
Moses
and
Aaron
,
saying
,
[
](A61631-e22140-b)(b)
(b)
Numb.
16.41
.
Ye
have
killed
the
people
of
the
Lord
.
What
a
mark
of
God's
people
was
sedition
grown
among
them
!
When
these
men
were
accounted
Saints
in
spight
of
Heaven
,
and
Martyrs
,
though
God
himself
destroyed
them
.
They
were
men
who
were
only
sanctified
by
Rebellion
:
and
shewed
no
other
fruits
of
their
piety
but
disobedience
to
Authority
.
But
the
danger
had
not
been
so
great
,
how
loud
soever
the
complaints
had
been
,
if
only
the
ruder
multitude
had
been
gained
to
the
Favour
of
Corah
and
his
party
:
for
these
wanted
heads
to
manage
them
,
and
some
Countenance
of
Authority
to
appear
under
;
and
for
this
purpose
they
had
drawn
to
their
Faction
250
Princes
of
the
Assembly
,
[
](A61631-e22260-b)(a)
(a)
V.
2.
famous
in
the
Congregation
,
men
of
Renown
,
i.
e.
Members
of
the
great
Council
of
the
Nation
.
Whom
Moses
was
wont
to
call
and
advise
with
about
the
publick
Affairs
of
it
;
such
who
sa●e
in
Comitiis
Senatorum
,
as
Paul
.
Eagius
tells
us
,
therefore
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
such
as
were
called
to
the
great
Assembly
which
sate
in
[
](A61631-e22350-b)(b)
(b)
Numb.
10.2
.
Parliament
at
the
door
of
the
Tabernacle
of
the
Congregation
,
which
was
the
place
where
they
m●t
together
.
These
were
the
Heads
of
the
Tribes
,
and
the
Captains
of
thousands
,
and
the
men
of
the
greatest
Fame
and
Authority
among
the
People
,
who
Moses
assembled
together
for
advice
and
counsel
,
as
often
as
he
saw
just
occasion
for
it
.
And
as
far
as
I
can
find
were
distinct
from
the
great
Sanhedrin
,
which
seemed
to
be
rather
a
constant
Court
of
Iudicature
which
sate
to
receive
Appeals
from
Inferiour
Courts
,
and
to
determine
such
difficult
causes
which
were
reserved
peculiarly
for
it
,
as
about
Apostasie
of
a
whole
Tribe
,
the
case
of
false
Prophets
,
and
the
like
.
But
these
250
men
did
far
exceed
the
whole
number
of
the
Sanhedrin
;
and
the
Heads
of
the
Tribes
,
and
the
Elders
of
Israel
were
summoned
together
upon
any
very
weighty
occasion
,
by
Moses
both
before
and
after
the
institution
of
the
Sanhedrin
.
And
now
since
the
Faction
had
gained
so
great
strength
by
the
accession
of
so
great
a
number
of
the
most
leading
men
among
the
People
,
we
may
expect
they
should
soon
declare
their
intentions
,
and
publish
the
grounds
of
their
entring
into
such
a
combination
against
Moses
.
3.
Which
is
the
next
thing
to
be
spoken
to
,
viz.
the
colours
and
pretences
under
which
these
persons
sought
to
justifie
the
proceedings
of
the
Faction
.
Which
were
these
two
.
1.
The
asserting
the
Rights
and
Liberties
of
the
people
in
opposition
to
the
Government
of
Moses
.
2.
The
freeing
themselves
from
the
encroachments
upon
their
spiritual
Priviledges
,
which
were
made
by
the
Vsurpations
of
Aaron
and
the
Priesthood
.
1.
The
asserting
the
Rights
and
Liberties
of
the
people
in
opposition
to
the
Government
of
Moses
.
[
](A61631-e22740-b)(a)
(a)
Numb.
13.
Is
it
a
small
thing
,
say
they
,
that
thou
hast
brought
us
up
out
of
a
Land
that
floweth
with
Milk
and
Honey
,
to
kill
us
in
the
wilderness
,
except
thou
make
thy self
altogether
a
Prince
over
us
?
And
before
,
their
charge
was
,
[
](A61631-e22770-b)(b)
(b)
V.
3.
that
Moses
and
Aaron
took
too
much
upon
them
,
in
lifting
up
themselves
above
the
Congregation
of
the
Lord
.
Which
[
](A61631-e22790-b)(c)
(c)
Ioseph
.
l.
4.1
,
2.
Iosephus
more
at
large
explains
,
telling
us
that
the
great
accusation
of
Moses
was
,
that
out
of
his
ambition
and
affectation
of
Power
,
he
had
taken
upon
himself
the
Government
of
the
people
without
their
consent
,
that
he
made
use
of
his
pretence
o●
Familiarity
with
God
only
for
a
Politick
end
,
that
by
this
means
he
debarred
the
people
of
that
Liberty
which
God
had
given
them
,
and
no
man
ought
to
take
from
them
,
that
they
were
all
a
[
](A61631-e22850-b)(a)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Iosephus
Ant.
l.
4.
c.
2.
p.
104.
Free-born
people
,
and
equally
the
Children
of
Abraham
,
and
therefore
there
was
no
reason
they
should
depend
upon
the
will
of
a
single
Person
,
who
by
his
Politick
Arts
had
brought
them
to
the
greatest
necessities
,
that
he
might
rule
them
the
better
;
Wherefore
Corah
,
as
though
he
had
been
already
President
of
a
High
Court
of
Iustice
upon
Moses
their
King
,
determines
,
That
it
was
necessary
for
the
Common
wealth
,
that
such
enemies
to
the
Publick
Interest
should
be
discovered
and
punished
;
lest
if
they
be
let
alone
in
their
Vsurpations
of
Power
,
they
declare
themselves
open
enemies
when
it
will
be
too
late
to
oppose
them
.
There
were
then
two
great
Principles
among
them
by
which
they
thought
to
defend
themselves
.
1.
That
Liberty
and
a
right
to
Power
is
so
inherent
in
the
People
,
that
it
cannot
be
taken
from
them
.
2.
That
in
case
of
Vsurpation
upon
that
Liberty
of
the
people
,
they
may
resume
the
exercise
of
Power
,
by
punishing
those
who
are
guilty
of
it
.
1.
That
Liberty
,
and
a
right
to
Power
,
is
inseparable
from
the
people
;
libertatis
patrocinium
suscipiunt
,
saith
Calvin
,
upon
Corah
and
his
company
;
and
I
believe
they
will
be
found
to
be
the
first
ass●rtors
of
this
kind
of
Liberty
that
ever
were
in
the
world
.
And
happy
had
it
been
for
us
in
this
Nation
,
if
Corah
had
never
found
any
Disciples
in
it
.
For
what
a
blessed
Liberty
was
this
which
Corah
aimed
at
,
viz.
to
change
one
excellent
Prince
,
as
Moses
was
,
for
250
Tyrants
,
besides
Corah
and
the
Sons
of
Reuben
?
What
just
and
equal
liberty
was
it
which
Moses
did
deprive
them
of
?
It
was
only
the
Liberty
of
destroying
themselves
,
which
all
the
power
he
had
could
hardly
keep
them
from
.
Could
there
be
any
greater
Liberty
than
delivering
them
out
of
the
house
of
bondage
?
and
was
not
Moses
the
great
Instrument
in
effecting
it
?
Could
there
be
greater
Liberty
than
for
their
whole
Nation
to
be
preserved
from
all
the
designs
of
their
enemies
to
enjoy
their
own
Laws
,
and
matters
of
Iustice
to
be
duly
administred
amongst
them
?
and
had
they
not
all
these
under
the
Government
of
Moses
?
What
means
then
this
Out-cry
for
Liberty
?
Is
it
that
they
would
have
had
no
Government
at
all
among
them
,
but
that
every
one
might
have
done
what
he
pleased
himself
?
This
indeed
were
a
desirable
Liberty
,
if
a
man
could
have
it
alone
:
but
when
every
one
thinks
that
he
is
but
one
,
though
he
be
free
;
and
every
one
else
is
as
free
as
he
,
but
though
their
freedom
be
equal
to
his
,
his
Power
is
not
equal
to
theirs
;
and
therefore
to
bring
things
to
a
more
just
proportion
,
every
one
must
part
with
some
power
for
a
great
deal
of
security
.
If
any
man
can
imagine
himself
in
such
a
state
of
confusion
,
which
some
improperly
call
a
state
of
nature
;
let
him
consider
,
whether
the
contentment
he
could
take
in
his
own
liberty
and
power
to
defend
himself
,
would
ballance
the
fears
he
would
have
of
the
injury
which
others
in
the
same
state
might
be
able
to
do
him
.
Not
that
I
think
meer
fear
made
men
at
first
enter
into
Societies
,
for
there
is
a
natural
inclination
in
mankind
to
it
,
and
one
of
the
greatest
pleasures
of
humane
life
lies
in
the
enjoyment
of
it
.
But
what
other
considerations
incline
men
to
,
fear
makes
reasonable
,
though
men
part
with
some
supposed
liberty
for
the
enjoyment
of
it
.
So
that
the
utmost
liberty
is
destroyed
by
the
very
nature
of
Government
,
and
nothing
can
be
more
unreasonable
than
for
men
to
quarrel
with
Government
for
that
,
which
they
cannot
enjoy
and
the
preservation
of
themselves
together
.
Which
alone
makes
the
desire
of
Power
reasonable
,
and
if
the
preservation
of
our selves
in
our
rights
and
properties
may
be
had
without
it
,
all
that
the
want
of
Liberty
signifies
,
is
,
that
men
have
all
the
conveniences
of
Power
without
the
trouble
and
the
cares
of
it
.
And
if
this
be
not
a
more
desirable
Liberty
than
the
other
,
let
any
rational
man
judge
.
The
pretence
of
Liberty
then
in
this
sense
against
Government
,
is
,
that
men
are
Fools
in
taking
the
best
care
to
preserve
themselves
,
that
Laws
are
but
instruments
of
Slavery
,
and
every
single
man
is
better
able
to
defend
himself
,
than
the
united
strength
of
a
people
in
Society
is
to
defend
him
.
And
this
kind
of
Liberty
we
may
justly
think
will
be
desired
by
none
but
mad-men
,
and
beasts
of
prey
.
It
follows
then
,
that
what
Liberty
is
inconsistent
with
all
Government
,
must
never
be
pleaded
against
one
sort
of
it
.
But
is
there
then
so
great
a
degree
of
Liberty
in
one
mode
of
Government
more
than
another
,
that
it
should
be
thought
reasonable
to
disturb
Government
,
meerly
to
alter
the
form
of
it
?
Would
it
have
been
so
much
better
for
the
people
of
Israel
to
have
been
governed
by
the
250
men
here
mentioned
,
than
by
Moses
?
Would
not
they
have
required
the
same
subjection
and
obedience
to
themselves
,
though
their
commands
had
been
much
more
unreasonable
than
his
?
What
security
can
there
be
that
every
one
of
these
shall
not
be
worse
in
all
respects
than
him
whom
they
were
so
willing
to
lay
aside
;
and
if
one
be
thought
troublesome
,
what
Liberty
and
ease
is
there
when
their
name
is
Legion
?
So
that
the
folly
of
these
popular
pretences
is
as
great
as
the
sin
in
being
perswaded
by
them
.
And
it
may
be
they
have
not
thought
amiss
who
have
attributed
a
great
part
of
that
disturbance
of
the
Peace
of
Kingdoms
,
under
a
pretence
of
popular
Government
,
to
an
unjust
admiration
of
those
Greek
and
Roman
Writers
,
who
have
unreasonably
set
up
Liberty
in
opposition
to
Monarchy
.
But
some
of
the
wisest
of
them
have
given
us
a
truer
account
of
these
things
,
and
have
told
us
,
that
it
was
impossible
the
Roman
State
could
have
been
preserved
longer
,
unless
it
had
submitted
to
an
[
](A61631-e23720-b)(a)
(a)
Dio
Rom.
Hist.
l.
54.
Imperial
Power
;
for
the
popular
heats
and
factions
were
so
great
,
that
the
annual
election
of
Magistrates
,
was
but
another
name
for
a
tumult
;
and
as
Dio
goes
on
[
](A61631-e23780-b)(b)
(b)
L.
44.
init
.
the
name
of
popular
Government
is
far
more
plausible
,
but
the
benefits
of
Monarchy
are
far
greater
;
it
being
much
easier
to
find
one
good
than
many
;
and
though
one
be
accounted
difficult
,
the
other
is
almost
impossible
.
And
as
he
elsewhere
well
observes
,
the
flourishing
of
a
Common-wealth
depends
upon
its
poverty
;
that
being
alone
able
to
unite
the
minds
of
the
Governours
,
who
in
a
plentiful
state
,
not
set
about
with
enemies
,
will
be
grasping
at
their
own
private
interests
,
and
fall
naturally
from
thence
into
divisions
and
animosities
;
but
the
flourishing
of
the
Monarchy
lies
in
the
riches
of
it
,
the
Prince
and
the
People
having
the
same
interest
,
and
being
rich
or
poor
together
.
So
that
we
see
the
notion
of
Liberty
,
and
the
exercise
of
power
in
Government
,
is
so
far
from
being
an
inseperable
property
of
the
people
,
that
the
proper
notion
of
it
is
inconsistent
with
Government
,
and
that
which
lies
in
the
enjoyments
of
our
Rights
and
Properties
,
is
so
far
from
being
inconsistent
with
Monarchy
,
that
they
are
more
advanced
by
that
,
than
by
any
other
way
of
Government
.
2.
Another
principle
which
tends
to
the
subverting
Government
under
a
pretence
of
Liberty
,
is
,
that
in
case
of
Vsurpation
upon
the
Rights
of
the
People
,
they
may
resume
the
exercise
of
Power
,
and
punish
the
Supreme
Magistrate
himself
,
if
he
be
guilty
of
it
.
Than
which
there
can
be
no
principle
imagined
more
destructive
to
civil
Societies
,
and
repugnant
to
the
very
nature
of
Government
.
For
it
destroys
all
the
obligations
of
Oaths
and
Compacts
;
it
makes
the
solemnest
bonds
of
obedience
signifie
nothing
when
the
people
shall
think
fit
to
declare
it
:
it
makes
every
prosperous
Rebellion
just
;
for
no
doubt
when
the
power
is
in
the
Rebels
hands
,
they
will
justifie
themselves
,
and
condemn
their
Soveraign
.
(
And
if
Corah
,
Dathan
and
Abiram
had
succeeded
in
their
Rebellion
against
Moses
,
no
doubt
they
would
have
been
called
the
Keepers
of
the
Liberties
of
Israel
.
)
It
makes
all
Government
dangerous
to
the
persons
in
whom
it
is
,
considering
the
unavoidable
infirmities
of
it
,
and
the
readiness
of
people
to
misconstrue
the
actions
of
their
Princes
,
and
their
incapacity
to
judge
of
them
;
it
not
being
fit
that
the
reasons
of
all
counsels
of
Princes
should
be
divulged
by
Proclamations
.
So
that
there
can
be
nothing
wanting
to
make
Princes
miserable
,
but
that
the
people
want
Power
to
make
them
so
.
And
the
supposition
of
this
principle
will
unavoidably
keep
up
a
constant
jealousie
between
the
Prince
and
his
people
:
for
if
he
knows
their
minds
,
he
will
think
it
reasonable
to
secure
himself
by
all
means
against
their
Power
,
and
endeavour
to
keep
them
as
unable
to
resist
as
may
be
:
whereby
all
mutual
confidence
between
a
Prince
and
his
People
will
be
destroyed
:
and
there
can
be
no
such
way
to
bring
in
an
arbitrary
Government
into
a
Nation
,
as
that
which
such
Men
pretend
,
to
be
the
only
means
to
keep
it
out
.
Besides
,
this
must
necessarily
engage
a
Nation
in
endless
disputes
about
the
forfeiture
of
Power
into
whose
hands
it
falls
:
whether
into
the
people
in
common
,
or
some
persons
particularly
chosen
by
the
people
for
that
purpose
:
for
in
an
established
Government
according
to
their
principles
,
the
●ing
himself
is
the
true
representative
of
the
people
;
others
may
be
chosen
for
some
particular
purposes
,
as
proposing
Laws
,
&c.
but
these
cannot
pretend
by
vertue
of
that
choice
,
to
have
the
full
power
of
the
people
;
and
withal
,
whatever
they
do
against
the
consent
of
the
people
is
unlawful
;
and
their
power
is
forfeited
by
attempting
it
.
But
on
the
other
side
,
what
mighty
danger
can
there
be
in
supposing
the
persons
of
Princes
to
be
so
sacred
,
that
no
sons
of
violence
ought
to
come
near
to
hurt
them
?
Have
not
all
the
ancient
Kingdoms
and
Empires
of
the
world
flourished
under
the
supposition
of
an
unaccountable
power
in
Princes
?
That
hath
been
thought
by
those
who
did
not
own
a
derivation
of
their
power
from
God
,
but
a
just
security
to
their
persons
,
considering
the
hazards
,
and
the
care
of
Government
which
they
undergo
?
Have
not
the
people
who
have
been
most
jealous
of
their
Liberties
,
been
fain
to
have
recourse
to
an
unaccountable
power
,
as
their
last
refuge
in
case
of
their
greatest
necessities
?
I
mean
the
Romans
in
their
Dictators
.
And
if
it
were
thought
not
only
reasonable
,
but
necessary
then
,
ought
it
not
to
be
preserved
inviolable
,
where
the
same
Laws
do
give
it
by
which
Men
have
any
right
to
challenge
any
power
at
all
?
Neither
doth
this
give
Princes
the
liberty
to
do
what
they
list
;
for
the
Laws
by
which
they
Govern
,
do
fence
in
the
rights
and
properties
of
Men
;
and
Princes
do
find
so
great
conveniency
,
ease
and
security
in
their
Government
by
Law
,
that
the
sense
of
that
will
keep
them
far
better
within
the
compass
of
Laws
,
than
the
Peoples
holding
a
Rod
over
them
,
which
the
best
Princes
are
like
to
suffer
the
most
by
,
and
bad
will
but
grow
desperate
by
it
.
Good
Princes
will
never
need
such
a
curb
,
because
their
oaths
and
promises
,
their
love
and
tenderness
towards
their
people
,
the
sense
they
have
of
a
Power
infinitely
greater
than
theirs
,
to
which
they
must
give
an
account
of
all
their
actions
,
will
make
them
govern
as
the
Fathers
of
their
Country
;
and
bad
Princes
will
never
value
it
,
but
will
endeavour
by
all
possible
means
to
secure
themselves
against
it
.
So
that
no
inconveniency
can
be
possibly
so
great
on
the
supposition
of
this
unaccountable
Power
in
Soveraign
Princes
,
taking
it
in
the
general
,
and
meerly
on
the
account
of
reason
,
as
the
unavoidable
mischiefs
of
that
Hypotheses
,
which
places
all
power
originally
in
the
people
,
and
notwithstanding
all
oaths
and
bonds
whatsoever
to
obedience
,
gives
them
the
liberty
to
resume
it
when
they
please
:
which
will
always
be
when
that
Spirit
of
Faction
and
Sedition
shall
prevail
among
them
,
which
ruled
here
in
Corah
and
his
company
.
2.
Another
pretence
of
this
Rebellion
of
Corah
,
was
,
the
freeing
themselves
from
the
encroachments
upon
their
spiritual
priviledges
which
were
made
by
the
usurpations
of
Aaron
and
the
Priesthood
.
This
served
●or
a
very
popular
pretence
,
for
they
knew
no
reason
that
one
Tribe
should
engross
so
much
of
the
wealth
of
the
Nation
to
themselves
,
and
have
nothing
to
do
but
to
attend
the
service
of
God
for
it
.
What
,
say
they
,
are
not
all
the
Lord's
people
holy
?
Why
may
not
then
all
they
offer
up
incense
to
the
Lord
,
as
well
as
the
Sons
of
Aaron
?
How
many
publick
uses
might
those
Revenues
serve
for
,
which
are
now
to
maintain
Aaron
,
and
all
the
Sons
of
Levi
?
But
if
there
must
be
some
to
attend
the
service
of
God
,
why
may
not
the
meanest
of
the
people
serve
for
that
purpose
,
those
who
can
be
serviceable
for
nothing
else
?
Why
must
there
be
an
order
of
Priesthood
distinct
from
that
of
Levites
?
why
a
High
Priest
above
all
the
Priests
?
what
is
there
in
all
their
office
which
one
of
the
common
people
may
not
do
as
well
as
they
?
cannot
they
slay
the
sacrifices
,
and
offer
incense
,
and
d●
all
other
parts
of
the
Priestly
Office
?
So
that
at
last
they
make
all
this
to
be
a
Politick
design
of
Moses
only
to
advance
his
own
Family
by
making
his
Brother
High-Priest
,
and
to
have
all
the
Priests
and
Levites
at
his
devotion
,
to
keep
the
people
the
better
in
awe
.
This
hath
always
bee●
the
quarrel
at
Religion
,
by
those
who
seldom
pretend
to
it
,
but
with
a
design
t●
destroy
it
.
For
who
would
ever
have
minded
the
constant
attendance
at
the
Temple
,
if
no
encouragements
had
been
given
to
those
who
were
imployed
in
it
?
Or
is
not
Religion
apt
enough
to
be
despised
of
it self
,
by
Men
of
prophane
minds
,
unless
it
be
rendred
more
mean
and
contemptible
by
the
Poverty
of
those
who
are
devoted
to
it
?
Shall
not
God
be
allowed
the
priviledge
of
every
Master
of
a
Family
,
to
appoint
the
ranks
and
orders
of
his
own
servants
,
and
to
take
care
they
be
provided
for
,
as
becomes
those
who
wait
upon
him
?
What
a
dishonour
had
this
been
to
the
true
God
,
when
those
who
worshipped
false
Gods
thought
nothing
too
great
for
those
who
were
imployed
in
the
service
of
them
?
But
never
any
yet
cryed
,
but
he
that
had
a
mind
to
betray
his
Master
,
to
what
purpose
is
all
this
waste
?
Let
God
be
honoured
as
he
ought
to
be
,
let
Religion
come
in
for
its
share
among
all
the
things
which
deserve
encouragement
,
and
those
who
are
employed
in
the
offices
of
it
,
enjoy
but
what
God
,
and
Reason
,
and
the
Laws
of
their
Country
give
them
,
and
then
we
shall
see
it
was
nothing
,
but
the
discontent
and
faction
of
Corah
and
his
company
which
made
any
encroachment
of
Aaron
and
the
Priesthood
any
pretence
for
Rebellion
.
But
all
these
pretences
would
not
serve
to
make
them
escape
the
severe
hand
of
divine
justice
;
for
in
an
extraordinary
and
remarkable
manner
he
made
them
suffer
the
just
desert
of
their
sin
,
for
they
perished
in
their
contradiction
:
which
is
the
next
thing
to
be
considered
,
viz.
2.
The
Iudgment
which
was
inflicted
upon
them
for
it
.
They
had
provoked
Heaven
by
their
sin
,
and
disturbed
the
earth
by
their
Faction
;
and
the
earth
,
as
if
it
were
moved
with
indignation
against
them
,
trembled
and
shook
,
as
Iosephus
saith
,
like
waves
that
are
tossed
with
a
mighty
wind
,
and
then
with
a
horrid
noise
it
rends
asunder
,
and
opens
its
mouth
to
swallow
those
in
its
bowels
who
were
unfit
to
live
upon
the
face
of
it
.
They
had
been
dividing
the
people
,
and
the
earth
to
their
amazement
and
ruine
divides
it self
under
their
feet
,
as
though
it
had
been
design'd
on
purpose
,
that
in
their
punishment
themselves
might
feel
,
and
others
see
the
mischief
of
their
sin
.
Their
seditious
principles
seemed
to
have
infected
the
ground
they
stood
upon
;
the
earth
of
a
sudden
proves
as
unquiet
and
troublesome
as
they
;
but
to
rebuke
their
madness
,
it
was
only
in
obedience
to
him
who
made
it
the
executioner
of
his
wrath
against
them
;
and
when
it
had
done
its
office
,
it
is
said
,
[
](A61631-e25130-b)(a)
(a)
Num.
16.33
.
that
the
earth
closed
upon
them
,
and
they
perished
from
among
the
Congregation
.
Thus
the
earth
having
revenged
it self
against
the
disturbers
of
its
peace
,
Heaven
presently
appears
with
a
flaming
fire
,
taking
vengeance
upon
the
250
Men
,
who
in
opposition
to
[
](A61631-e25180-b)(b)
(b)
V.
35.
Aaron
,
had
usurped
the
Priestly
office
,
in
offering
incense
before
the
Lord
.
Such
a
Fire
,
if
we
believe
the
same
Historian
,
which
far
outwent
the
most
dreadful
eruptions
of
Aetna
or
Vesuvius
,
which
neither
the
art
of
Man
,
nor
the
power
of
the
wind
could
raise
;
which
neither
the
burning
of
Woods
nor
Cities
could
parallel
;
but
such
a
Fire
which
the
wrath
of
God
alone
could
kindle
,
whose
light
could
be
outdone
by
nothing
but
the
heat
of
it
.
Thus
Heaven
and
Earth
agree
in
the
punishment
of
such
disturbers
of
Government
,
and
God
by
this
remarkable
judgment
upon
them
hath
left
it
upon
record
to
all
ages
,
that
all
the
world
may
be
convinced
how
displeasing
to
him
the
sin
of
faction
and
sedition
is
.
For
God
takes
all
this
that
was
done
against
Moses
and
Aaron
,
as
done
against
himself
.
For
they
are
said
to
be
gathered
together
against
the
Lord
,
v.
11.
to
provoke
the
Lord
,
v.
30.
And
the
fire
is
said
to
come
out
from
the
Lord
:
v.
35.
And
a●terwards
it
is
said
of
them
;
[
](A61631-e25330-b)(a)
(a)
Num.
16.9
.
This
is
that
Moses
and
Dathan
and
Abiram
,
who
strove
against
Moses
and
against
Aaron
in
the
company
of
Corah
,
when
they
strove
against
the
Lord
.
By
which
we
see
God
interprets
striving
against
the
Authority
appointed
by
him
,
to
be
a
striving
against
himself
.
God
looks
upon
himself
as
immediately
concerned
in
the
Government
of
the
world
;
for
by
him
Princes
raign
,
and
they
are
his
Vicegerents
upon
earth
;
and
they
who
resist
,
resist
not
a
meer
appointment
of
the
people
,
but
[
](A61631-e25400-b)(b)
(b)
Rom.
13.1
,
2.
an
Ordinance
of
God
;
and
they
who
do
so
shall
in
the
mildest
sense
receive
a
severe
punishment
from
him
.
Let
the
pretences
be
never
so
popular
,
the
persons
never
so
great
and
famous
;
nay
,
though
they
were
of
the
great
Council
of
the
Nation
,
yet
we
see
God
doth
not
abate
of
his
severity
upon
any
of
these
considerations
.
This
was
the
first
formed
sedition
that
we
read
of
against
Moses
,
the
people
had
been
murmuring
before
,
but
they
wanted
heads
to
manage
them
:
Now
all
things
concur
to
a
most
dangerous
Rebellion
upon
the
most
popular
pretences
of
Religion
and
Liberty
;
and
now
God
takes
the
first
opportunity
of
declaring
his
hatred
of
such
actions
;
that
others
might
hear
,
and
fear
,
and
do
no
more
so
presumptuously
.
This
hath
been
the
usual
method
of
divine
Judgments
;
the
first
of
the
kind
hath
been
most
remarkably
punished
in
this
life
,
that
by
it
they
may
see
how
hateful
such
things
are
to
God
;
but
if
Men
will
venture
upon
them
notwithstanding
,
God
doth
not
always
punish
them
so
much
in
this
world
,
(
though
he
sometimes
doth
)
but
reserves
them
,
without
repentance
,
to
his
Justice
in
the
world
to
come
.
The
first
man
that
sinned
was
made
an
example
of
God's
Justice
;
The
first
world
;
the
first
publick
attempt
against
Heaven
at
Babel
after
the
plantation
of
the
world
again
;
the
first
Cities
which
were
so
generally
corrupted
after
the
flood
;
the
first
breaker
of
the
Sabbath
after
the
Law
;
the
first
o●●erers
with
strange
fire
;
the
first
lookers
into
the
Ark
,
and
here
the
first
popular
Rebellion
and
Usurpers
of
the
office
of
Priesthood
God
doth
hereby
intend
to
preserve
the
honour
of
his
Laws
;
he
gives
men
warning
enough
by
ore
exemplary
punishment
,
and
if
notwithstanding
that
,
they
will
commit
the
same
sin
,
they
may
thank
themselves
if
they
suffer
for
it
,
if
not
in
this
life
,
yet
in
that
to
come
.
And
that
good
effect
this
Judgment
had
upon
that
people
,
that
although
the
next
day
14000
suffered
for
murmuring
at
the
destruction
of
these
men
,
yet
we
do
not
find
that
any
Rebellion
was
raised
among
them
afterwards
upon
these
popular
pretences
of
Religion
,
and
the
Power
of
the
People
.
While
their
Judges
continued
(
who
were
Kings
,
without
the
state
and
title
of
Kings
)
they
were
observed
with
reverence
,
and
obeyed
with
diligence
.
When
afterwards
they
desired
a
King
,
with
all
the
Pomp
and
Grandeur
which
other
Nations
had
(
which
Samuel
acquaints
them
with
,
viz.
[
](A61631-e25700-b)(a)
(a)
1
Sam.
8.11
.
the
Officers
and
Souldiers
,
the
large
Revenues
he
must
have
)
though
their
King
was
disowned
by
God
,
yet
the
people
held
firm
in
their
obedience
to
him
,
and
David
himself
,
though
anointed
to
be
King
,
persecuted
by
Saul
,
and
though
he
might
have
pleaded
Necessity
and
Providence
as
much
as
any
ever
could
,
(
when
Saul
was
strangely
delivered
into
his
hands
,
)
yet
we
see
what
an
opinion
he
had
of
the
person
of
a
bad
King
,
[
](A61631-e25820-b)(b)
(b)
1
Sam.
26.9
.
The
Lord
forbid
that
I
should
do
this
thing
against
my
Master
the
Lord
's
Anointed
,
to
stretch
forth
my
hand
against
him
,
seeing
he
is
the
Anointed
of
the
Lord
.
And
lest
we
should
think
it
was
only
his
Modesty
or
his
Policy
which
kept
him
from
doing
it
,
he
afterwards
,
upon
a
like
occasion
declares
,
it
was
only
the
sin
of
doing
it
,
which
kept
him
from
it
.
[
](A61631-e25860-b)(a)
(a)
1
Sam.
26.9
.
For
who
can
stretch
forth
his
hand
against
the
Lords
Anointed
and
be
guiltless
?
Not
as
though
David
could
not
do
it
without
the
power
of
the
Sanhedrin
,
as
it
hath
been
pretended
by
the
Sons
of
Corah
in
our
age
;
for
he
excepts
none
;
he
never
seizes
upon
him
to
carry
him
prisoner
to
be
tryed
by
the
Sanhedrin
,
nor
is
there
any
foundation
for
any
such
power
in
the
Sanhedrin
over
the
persons
of
their
Soveraigns
.
It
neither
being
contained
in
the
grounds
of
its
institution
,
nor
any
precedent
occurring
in
the
whole
story
of
the
Bible
,
which
gives
the
least
countenance
to
it
:
Nay
,
several
passages
of
Scripture
utterly
overthrow
it
,
for
how
could
Solomon
have
said
,
[
](A61631-e25970-b)(b)
(b)
Eccles.
8.4
.
Where
the
word
of
a
King
is
,
there
is
power
;
and
who
may
say
unto
him
,
what
dost
thou
?
If
by
the
constitution
of
their
Government
,
the
Sanhedrin
might
have
controlled
him
in
what
he
said
or
did
.
But
have
not
several
of
the
modern
Iews
said
so
?
Granting
that
some
have
;
yet
so
they
have
spoken
many
unreasonable
and
foolish
things
besides
;
but
yet
none
of
these
have
said
,
that
it
was
in
the
power
of
the
Sanhedrin
to
depose
their
Kings
,
or
put
them
to
death
;
all
that
they
say
is
,
that
in
the
cases
expressed
by
the
Law
,
if
the
Kings
do
transgress
,
the
Sanhedrin
had
the
power
of
inflicting
the
penalty
of
scourging
,
which
yet
they
deny
to
have
had
any
infamy
in
it
among
them
.
But
did
not
David
transgress
the
Law
in
his
murder
and
adultery
?
did
not
Solomon
in
the
multitude
of
his
wives
and
Idolatry
,
yet
where
do
we
read
that
the
Sanhedrin
ever
took
cognizance
of
these
things
?
And
the
more
ancient
Iews
do
say
,
[
](A61631-e26140-b)(a)
(a)
Tit.
Sanhed
.
c.
2.
That
the
King
was
not
to
be
judged
,
as
is
plain
in
the
Text
of
the
Misna
,
however
the
Expositors
have
taken
a
liberty
to
contradict
it
;
but
as
far
as
we
can
find
,
without
any
foundation
of
reason
:
and
R.
Ieremiah
in
[
](A61631-e26190-b)(b)
(b)
Nachman
.
in
Lieut.
p.
196.
Nachmanides
,
saith
expresly
,
That
no
creature
may
judge
the
King
,
but
the
holy
and
blessed
God
alone
.
But
we
have
an
Authority
far
greater
than
his
,
viz.
of
David's
in
this
case
,
who
after
he
hath
denied
that
any
man
can
stretch
forth
his
hand
against
the
Lord
's
Anointed
,
and
be
guiltless
;
in
the
very
next
words
he
submits
the
judgment
of
him
only
to
God
himself
,
saying
,
[
](A61631-e26270-b)(a)
(a)
1
Sam.
26.10
.
As
the
Lord
liveth
,
the
Lord
shall
smite
him
,
or
his
day
shall
come
to
die
,
or
he
shall
descend
into
battle
and
perish
.
He
thought
it
sufficient
to
leave
the
judgment
of
those
things
to
God
,
whose
power
over
Princes
he
knew
was
enough
,
if
well
considered
by
them
,
to
keep
them
in
awe
.
We
have
now
dispatched
the
first
consideration
of
the
words
of
the
Text
,
as
they
relate
to
the
fact
of
Corah
and
his
company
.
2.
We
ought
now
to
enquire
,
whether
the
Christian
Doctrine
hath
made
any
alteration
in
these
things
;
or
whether
that
gives
any
greater
encouragement
to
faction
and
sedition
than
the
Law
did
,
when
it
is
masked
under
a
pretence
of
zeal
for
Religion
and
Liberty
.
But
it
is
so
far
from
it
,
that
what
God
then
declared
to
be
displeasing
to
him
by
such
remarkable
judgments
,
hath
been
now
more
fully
manifested
by
frequent
precepts
,
and
vehement
exhortations
,
by
the
most
weighty
arguments
,
and
the
constant
practice
of
the
first
and
the
best
of
Christians
,
and
by
the
black
character
which
is
set
upon
those
who
under
a
pretence
of
Christian
Liberty
did
despise
dominion
,
and
speak
evil
of
dignities
,
and
follow
Corah
in
his
Rebellion
,
however
they
may
please
themselves
with
greater
light
,
than
former
ages
had
in
this
matter
,
they
are
said
to
be
such
[
](A61631-e26420-b)(b)
(b)
Jude
v.
13.
for
whom
is
reserved
the
blackness
of
darkness
for
ever
.
It
would
take
up
too
much
time
to
examine
the
frivolous
evasions
,
and
ridiculous
distinctions
by
which
they
would
make
the
case
of
the
Primitive
Christians
in
not
resisting
Authority
,
so
much
different
from
theirs
,
who
have
not
only
done
it
,
but
in
spight
of
Christianity
have
pleaded
for
it
.
Either
they
said
they
wanted
strength
,
or
courage
,
or
the
countenance
of
the
Senate
,
or
did
not
understand
their
own
Liberty
;
when
all
their
obedience
was
only
due
to
those
precepts
of
the
Gospel
,
which
make
it
so
great
a
part
of
Christianity
to
be
subject
to
Principalities
and
Powers
,
and
which
the
Teachers
of
the
Gospel
had
particularly
given
them
in
charge
[
](A61631-e26530-b)(a)
(a)
Tit.
3.1
.
to
put
the
people
in
mind
of
.
And
happy
had
it
been
for
us
if
this
Doctrine
had
been
more
sincerely
preached
,
and
duly
practised
in
this
Nation
;
for
we
should
then
never
have
seen
those
sad
times
,
which
we
can
now
no
otherwi●e
think
of
,
than
of
the
devouring
Fire
,
and
raging
Pestilence
,
i.
e.
of
such
dreadful
judgments
which
we
have
smarted
so
much
by
,
that
we
heartily
pray
we
may
never
feel
them
again
:
For
then
fears
and
jealousies
began
our
miseries
,
and
the
curse
so
often
denounced
against
Meroz
,
fell
upon
the
whole
Nation
;
When
the
Sons
of
Corah
managed
their
own
ambitious
designs
against
Moses
and
Aaron
(
the
King
and
the
Church
)
under
the
same
pretences
of
Religion
and
Liberty
.
And
when
the
pretence
of
Religion
was
broken
into
Schisms
,
and
Liberty
into
oppression
of
the
people
,
it
pleased
God
out
of
his
secret
and
unsearchable
judgments
to
suffer
the
Sons
of
Violence
to
prevail
against
the
Lord
's
Anointed
;
and
then
they
would
know
no
difference
between
his
being
conquered
and
guilty
.
They
could
find
no
way
to
justifie
their
former
wickedness
,
but
by
adding
more
:
The
consciousness
of
their
own
guilt
,
and
the
fears
of
the
punishment
due
to
it
,
made
them
unquiet
and
thoughtful
,
as
long
as
his
life
and
presence
did
upbraid
them
with
the
one
,
and
made
them
fearful
of
the
other
.
And
when
they
found
the
greatness
and
constancy
of
his
mind
,
the
firmness
of
his
piety
,
the
zeal
he
had
for
the
true
interest
of
the
people
,
would
not
suffer
him
to
betray
his
Trust
for
the
saving
of
his
life
;
they
charge
him
with
their
own
guilt
,
and
make
him
suffer
because
they
had
deserved
to
do
it
.
And
as
if
it
had
not
been
enough
to
have
abused
the
names
of
Religion
and
Liberty
before
,
they
resolve
to
make
the
very
name
of
Iustice
to
suffer
together
with
their
King
:
by
calling
that
infamous
company
,
who
condemned
their
Soveraign
,
A
High
Court
of
Iustice
,
which
trampled
under
foot
the
Laws
both
of
God
and
men
.
But
lest
the
world
should
imagine
they
had
any
shame
left
in
their
sins
,
they
make
the
people
witnesses
of
his
Murther
;
and
pretend
the
Power
of
the
People
for
doing
that
,
which
they
did
detest
and
abhor
.
Thus
fell
our
Royal
Martyr
a
sacrifice
to
the
fury
of
unreasonable
men
;
who
either
were
so
blind
as
not
to
see
his
worth
,
or
rather
so
bad
as
to
hate
him
for
it
.
And
as
God
gave
once
to
the
people
of
the
Iews
a
King
in
his
Anger
,
being
provoked
to
it
by
their
sins
,
we
have
cause
to
say
,
that
upon
the
same
account
he
took
away
one
of
the
best
of
Kings
from
us
in
his
wrath
.
But
blessed
be
that
God
,
who
in
the
midst
of
judgment
was
pleased
to
remember
mercy
,
in
the
miraculous
preservation
,
and
glorious
restauration
of
our
Gracious
Sovereign
;
let
us
have
a
care
then
of
abusing
the
mercies
of
so
great
a
deliverance
to
quite
other
ends
than
God
intended
it
for
;
lest
he
be
provoked
to
say
to
us
,
as
he
did
of
old
to
the
Iews
,
[
](A61631-e26920-b)(a)
(a)
1
Sam.
12.25
.
But
if
ye
shall
still
do
wickedly
,
ye
shall
be
consumed
,
both
ye
and
your
King
.
And
if
we
look
on
this
as
a
dreadful
judgment
,
let
us
endeavour
to
prevent
it
by
a
timely
and
sincere
reformation
of
our
lives
,
and
by
our
hearty
supplications
to
God
that
he
would
preserve
the
person
of
our
Soveraign
from
all
the
attempts
of
violence
,
that
he
would
so
direct
his
counsels
,
and
prosper
his
affairs
,
that
His
Government
may
be
a
long
and
publick
Blessing
to
these
Nations
.
SERMON
VIII
.
Preached
at
Guild
Hall
Chappel
.
JUNE
9
th
.
1671.
Matthew
XXI
.
43.
Therefore
say
I
unto
you
,
the
Kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
Nation
bringing
forth
the
fruits
thereof
.
THE
time
was
now
very
near
approaching
,
wherein
the
Son
of
God
was
to
suffer
an
accursed
death
by
the
hands
of
ungrateful
men
:
and
to
let
them
see
that
he
laid
no
impossible
command
upon
men
when
he
bid
them
[
](A61631-e27080-b)(a)
(a)
Matth.
5.44
.
love
their
enemies
,
he
expresses
the
truest
kindness
himsel●
towards
those
who
designed
his
destruction
.
For
what
can
be
imagined
greater
towards
such
,
whose
malice
was
like
to
end
in
nothing
short
of
their
own
ruine
,
than
by
representing
to
them
the
evils
they
must
suffer
,
to
disswade
them
from
that
,
which
they
intended
to
do
?
But
if
neither
the
sense
of
their
future
miseries
,
nor
their
present
sins
will
at
all
abate
their
fury
or
asswage
their
malice
,
nothing
is
then
lest
for
kindness
to
shew
it self
by
,
but
by
lamenting
their
folly
,
bemoaning
their
obstinacy
,
and
praying
God
to
have
pity
upon
them
,
who
have
so
little
upon
themselves
.
And
all
these
were
very
remarkable
in
the
carriage
of
our
Blessed
Saviour
towards
his
most
implacable
enemies
:
he
had
taken
care
to
instruct
them
by
his
doctrine
;
to
convince
them
by
his
miracles
,
to
oblige
them
by
the
first
offers
of
the
greatest
mercy
;
but
all
these
things
had
no
other
effect
upon
them
,
than
to
heighten
their
malice
,
increase
their
rage
,
and
make
them
more
impatient
till
they
had
destroyed
him
.
But
their
stupidity
made
him
more
sensible
of
their
folly
,
and
their
obstinacy
stirred
up
his
compassion
towards
them
,
insomuch
that
the
nearer
he
approached
to
his
own
sufferings
,
the
greater
sense
he
expressed
of
theirs
.
For
he
was
no
sooner
come
within
view
of
that
bloody
City
,
wherein
he
was
within
few
days
to
suffer
by
,
as
well
as
for
the
sins
of
men
;
but
his
compassion
breaks
forth
,
not
only
by
his
weeping
over
it
;
but
by
that
passionate
expression
,
which
is
abrupt
only
by
the
force
of
his
grief
:
[
](A61631-e27120-b)(a)
(a)
Luke
19.41
,
42.
If
thou
hadst
known
,
even
thou
at
least
in
this
thy
day
the
things
which
belong
unto
thy
peace
!
but
now
they
are
hid
from
thine
eyes
.
And
when
he
was
within
the
City
,
he
could
not
mention
the
desolation
which
was
to
come
upon
it
for
all
the
righteous
blood
which
had
been
spilt
there
,
but
he
presently
subjoyns
,
[
](A61631-e27140-b)(b)
(b)
Matth.
23.37
.
O
Hierusalem
,
Hierusalem
,
thou
that
killest
the
Prophets
,
and
stonest
them
which
are
sent
unto
thee
,
how
often
would
I
have
gathered
thy
Childre●
together
,
as
a
Hen
gathereth
her
Chickens
under
her
wings
and
ye
would
not
?
what
words
could
more
emphatically
expres●
the
love
and
tenderness
of
Christ
towards
his
greatest
enemies
than
these
do
▪
especially
considering
that
he
knew
how
busie
they
were
in
contriving
his
sufferings
,
while
he
was
so
passionately
lame●ting
theirs
.
And
when
their
malice
ha●
done
its
utmost
upon
him
,
and
they
sa●●
him
hanging
upon
the
Cross
and
read●
to
yield
up
his
last
breath
,
he
imploys
th●
remainder
of
it
in
begging
pardon
fo●
them
,
in
those
pathetical
words
[
](A61631-e27160-b)(a)
(a)
Luke
21.34
.
Father
,
forgive
them
for
they
know
not
what
they
do
.
By
all
which
we
see
,
that
what
punishments
soever
the
Jewish
Nation
underwent
afterwards
for
the
great
sin
of
crucifying
the
Lord
of
life
,
were
no
effect
of
meer
revenge
from
him
upon
them
,
but
the
just
judgment
of
God
which
they
had
drawn
upon
themselves
by
their
own
obstinacy
and
wilful
blindness
.
And
that
they
might
not
think
themselves
surprized
,
when
the
dreadful
effects
of
God's
anger
should
seize
upon
them
,
our
Saviour
as
he
drew
nearer
to
the
time
of
his
sufferings
gives
them
more
frequent
and
serious
warnings
of
the
sad
consequence
of
their
incorrgibleness
under
all
the
means
of
cure
which
had
been
used
among
them
.
For
they
were
so
far
from
being
amended
by
them
,
that
they
not
only
despised
the
remedy
,
but
the
Physicians
too
;
(
as
though
that
were
a
small
thing
)
they
beat
,
they
wound
,
they
kill
those
who
came
to
cure
them
:
but
as
if
it
had
not
been
enough
to
have
done
these
things
to
servants
,
(
to
let
the
world
see
how
dangerous
it
is
to
attempt
the
cure
of
incorrigible
sinners
)
when
God
sent
his
own
Son
to
them
,
expecting
they
should
reverence
him
,
they
find
a
peculiar
reason
for
taking
him
out
of
the
way
,
[
](A61631-e27190-b)(a)
(a)
V.
38.
for
then
the
inheritance
would
be
their
own
.
But
so
miserably
do
sinners
miscarry
in
their
designs
for
their
advantage
,
that
those
things
which
they
build
their
hopes
the
most
upon
prove
the
most
fatal
and
pernicious
to
them
:
When
these
persons
thought
themselves
sure
of
the
inheritance
by
killing
the
Son
,
that
very
sin
of
theirs
,
not
only
put
them
out
of
possession
,
but
out
of
the
hopes
of
recovering
what
interest
they
had
in
it
before
.
For
upon
this
it
is
that
our
Saviour
here
saith
in
the
words
of
the
Text
,
Therefore
say
I
unto
you
,
that
the
Kingdom
of
God
shall
be
taken
from
you
and
given
to
a
nation
bringing
forth
the
fruits
thereof
.
Which
words
,
are
the
application
which
our
Saviour
makes
of
the
foregoing
parable
concerning
the
vineyard
,
which
it
seems
the
Chief
Priests
and
Pharisees
,
did
not
apprehend
themselves
to
be
concerned
in
,
till
he
brought
the
application
of
it
so
close
to
them
;
so
that
then
they
find
they
had
condemned
themselves
,
when
they
so
readily
passed
so
severe
a
sentence
upon
those
husbandmen
,
who
had
so
ill
requited
the
Lord
of
the
Vineyard
for
all
the
care
he
had
taken
about
it
,
that
instead
of
sending
him
the
fruits
of
it
,
they
abuse
his
messengers
,
and
at
last
murther
his
Son
.
When
therefore
Christ
asks
them
,
[
](A61631-e27230-b)(a)
(a)
V.
40.
When
the
Lord
therefore
of
the
Vineyard
cometh
,
what
will
he
do
unto
those
husbandmen
?
They
thought
the
case
so
plain
,
that
they
never
take
time
to
consider
,
or
go
forth
●o
advise
upon
it
,
but
bring
in
a
present
answer
upon
the
evidence
of
the
fact
.
[
](A61631-e27250-b)(b)
(b)
V.
41.
They
say
unto
him
,
he
will
miserably
destroy
those
wicked
men
,
and
will
let
out
his
Vineyard
to
other
husbandmen
,
which
shall
render
him
the
fruits
in
their
seasons
.
Little
did
they
think
what
a
dreadful
sentence
they
passed
upon
themselves
and
their
own
nation
in
these
words
;
little
did
they
think
that
hereby
they
condemned
their
Temple
to
be
burned
,
their
City
to
be
destroyed
,
their
Coun●ry
to
be
ruined
;
their
Nation
to
be
Vagabonds
over
the
face
of
the
earth
;
little
did
they
think
that
herein
they
justified
God
in
all
the
miseries
which
they
suffered
afterwards
,
for
in
these
words
they
vindicate
God
and
condemn
themselves
,
they
acknowledge
God's
Justice
in
the
severest
punishments
he
should
inflict
upon
such
obstinate
wretches
.
Our
Saviour
having
gained
this
confession
from
them
,
and
so
made
it
impossible
for
them
to
start
back
in
charging
God
with
injustice
in
punishing
them
;
he
now
applies
it
to
themselves
in
these
words
,
which
I
suppose
,
ought
immediately
to
follow
the
41.
verse
,
Therefore
say
I
unto
you
the
Kingdom
of
God
shall
be
taken
from
you
,
&c.
Wherein
we
have
,
1.
The
greatest
judgment
which
can
ever
befal
a
people
,
which
is
the
taking
away
the
Kingdom
of
God
from
them
.
2.
The
greatest
mercy
can
ever
be
vouchsafed
to
a
nation
,
which
is
God's
giving
his
Kingdom
to
it
.
And
give
it
to
a
nation
,
&c.
In
the
Judgment
we
consider
the
cause
of
it
,
therefore
say
I
unto
you
,
&c.
which
is
either
,
more
general
as
referring
to
all
going
before
,
and
so
it
makes
the
taking
away
the
Kingdom
of
God
to
be
the
just
punishment
of
an
incorrigible
people
;
or
more
particular
as
referring
to
the
sin
of
the
Jews
in
crucifying
Christ
,
and
so
it
makes
the
guilt
of
that
sin
to
be
the
cause
of
all
the
miseries
,
which
that
nation
hath
undergone
since
that
time
.
In
the
latter
part
we
may
consider
the
terms
upon
which
God
either
gives
or
continues
his
Kingdom
to
a
Nation
,
and
that
is
,
bringing
forth
the
fruits
thereof
.
We
consider
the
former
with
a
particular
respect
to
the
state
of
the
Jewish
Nation
.
And
therein
,
1.
The
greatness
of
their
judgment
implyed
in
those
words
the
Kingdom
of
God
,
&c.
2.
The
particular
reason
of
that
judgment
,
which
was
crucifying
the
Son
of
God
.
1.
The
greatness
of
the
judgment
which
be●el
the
Jewish
Nation
after
imbruing
their
hands
in
the
blood
of
Christ
.
And
that
will
appear
if
we
take
the
Kingdom
of
God
in
that
double
notion
in
which
it
was
taken
at
that
time
.
1.
It
was
taken
by
the
Jews
themselves
for
some
peculiar
and
temporal
blessings
,
which
those
who
enjoyed
it
had
above
all
other
people
.
2.
It
was
taken
by
our
Saviour
for
a
clearer
manifestation
of
the
will
of
God
to
the
world
,
and
the
consequence
of
that
in
the
hearts
of
good
men
;
and
all
the
spiritual
blessings
which
do
attend
it
.
So
that
the
taking
away
the
Kingdom
of
God
from
them
must
needs
be
the
heaviest
judgment
which
could
befal
a
people
,
since
it
implies
in
it
,
the
taking
away
all
the
greatest
temporal
and
spiritual
blessings
.
1.
We
take
it
in
the
notion
the
Jews
themselves
had
of
it
;
and
in
this
sense
we
shall
make
it
evident
that
the
Kingdom
of
God
hath
been
taken
from
that
people
in
accomplishment
of
this
prediction
of
our
Saviour
.
For
they
imagined
the
Kingdom
of
God
among
them
to
consist
in
these
things
especially
,
Deliverance
from
their
enemies
,
a
flourishing
state
,
the
upholding
their
Religion
in
Honour
,
chiefly
in
the
pompous
worship
of
the
Temple
,
Now
if
instead
of
these
things
,
they
were
exposed
to
the
fury
of
their
enemies
so
as
never
any
nation
besides
them
were
,
if
their
whole
Poli●y
was
destroyed
so
as
the
very
face
of
Government
hath
ever
since
been
taken
from
them
,
if
their
Religion
hath
been
so
far
from
being
upheld
,
that
the
practice
of
it
hath
been
rendred
impossible
by
the
destruction
of
the
Temple
,
and
the
consequences
of
it
,
then
the
Jews
themselves
cannot
but
say
,
that
in
their
own
sense
the
Kingdom
of
God
hath
been
taken
from
them
.
1.
They
make
the
Kingdom
of
God
to
consist
in
a
deliverance
of
them
from
their
enemies
.
For
this
was
their
great
quarrel
at
our
Saviour
that
he
should
pretend
to
bri●g
the
Kingdom
of
God
among
them
,
and
do
nothing
in
order
to
their
deliverance
from
the
Roman
Power
.
They
either
were
such
great
admirers
of
the
Pomp
and
Splendor
of
the
world
,
or
so
sensible
of
their
own
burdens
and
the
yoke
that
was
upon
them
,
that
they
could
not
be
perswaded
that
God
should
design
to
send
his
Kingdom
among
them
for
any
other
end
but
their
ease
and
liberty
.
They
apprehended
the
Crown
of
Thorns
which
was
put
upon
our
Saviour's
head
was
the
fittest
representation
of
the
nature
of
his
Kingdom
;
for
they
looked
upon
it
as
the
meer
shew
of
a
Kingdom
,
but
the
reality
was
nothing
but
affliction
and
tribulation
;
and
this
was
a
doctrine
they
thought
of
all
others
the
least
needful
to
be
preached
to
them
,
who
complained
so
much
of
what
they
underwent
already
.
They
took
it
for
the
greatest
contradiction
to
talk
of
a
Kingdom
among
them
,
as
long
as
they
were
in
subjection
to
the
Roman
Governours
.
But
if
Jesus
of
Nazareth
had
raised
an
army
in
defence
of
their
liberty
,
and
had
destroyed
the
Romans
,
they
would
never
have
enquired
farther
concerning
Prophecies
,
or
Miracles
,
this
had
been
instead
of
all
others
to
them
,
and
then
they
would
willingly
have
given
him
that
title
,
which
was
set
up
only
in
derision
as
the
Elogium
of
his
Cross
,
Iesus
of
Nazareth
King
of
the
Iews
:
But
we
see
how
justly
God
dealt
with
them
soon
after
,
when
they
crucified
the
Son
of
God
because
he
preached
another
Kingdom
than
they
dreamed
of
,
God
suffers
this
very
pretence
of
a
temporal
Kingdom
to
be
the
occasion
of
the
ruine
of
the
whole
Nation
.
For
upon
that
it
was
that
they
denied
subjection
to
the
Romans
,
for
they
were
for
no
other
Kingdom
but
only
God's
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
acknowledge
no
other
King
but
God
,
was
the
pretence
of
the
War
:
)
upon
which
arose
that
desperate
Faction
of
the
Zealots
,
who
like
so
many
Firebrands
scattered
up
and
down
among
them
,
soon
put
the
whole
Nation
into
Flames
.
And
from
this
time
there
never
was
a
more
Tragical
story
either
acted
or
written
than
that
is
of
the
miseries
which
this
people
underwent
.
For
if
ever
there
were
the
marks
of
divine
vengeance
seen
in
the
ruine
of
a
Nation
,
they
were
in
that
.
For
they
were
so
far
from
hearkening
to
the
counsel
of
their
wisest
men
,
that
the
first
thing
they
made
sure
of
,
was
the
destruction
of
them
.
Wisdom
was
but
another
name
for
Treason
among
them
:
and
there
needed
no
other
evidence
to
take
away
the
lives
of
any
,
but
to
say
that
they
were
rich
and
wise
.
When
they
had
thus
secured
themselves
(
as
they
thought
)
against
the
danger
of
too
much
Wisdom
,
by
the
removal
of
all
such
,
who
at
least
did
not
counterfeit
madness
and
folly
by
joyning
with
them
;
then
they
began
to
suspect
one
another
,
and
three
Factions
at
once
break
forth
at
Hierusalem
,
who
seemed
to
be
afraid
the
Romans
should
not
destroy
them
fast
enough
,
for
in
the
several
parts
of
the
City
where
they
were
,
they
were
continually
killing
one
another
:
and
never
joyned
together
but
when
they
saw
the
Romans
approaching
their
Walls
,
least
they
should
take
that
work
out
of
each
others
hands
.
By
all
means
they
were
resolv'd
to
endure
a
seige
,
and
as
a
preparative
for
that
,
they
burnt
up
almost
all
the
stores
of
provision
which
were
among
them
:
Ios.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
6.
c.
11.
p.
932.
whence
ensued
a
most
dreadful
famine
,
so
great
,
that
it
was
thought
reason
enough
to
take
away
the
life
of
a
man
,
because
he
looked
better
than
his
neighbours
,
they
thereby
suspecting
he
had
some
concealed
provisions
.
They
brake
into
the
houses
of
such
whom
they
imagined
to
be
eating
,
and
if
they
found
them
so
,
they
either
forced
the
meat
out
of
their
mouths
,
or
choaked
them
with
attempting
to
do
it
.
It
was
no
news
then
for
a
Woman
to
forget
her
sucking
Child
,
so
as
not
to
have
compassion
upon
the
Son
of
her
Womb
:
for
the
story
is
remarkable
in
[
](A61631-e27640-b)(a)
(a)
Lib.
●
.
c.
28.
Iosephus
,
of
a
Mother
that
not
only
eat
part
of
her
Son
,
who
sucked
at
her
breast
,
but
when
the
smell
had
tempted
some
to
break
in
upon
her
and
take
part
with
her
,
and
were
struck
with
horror
at
the
sight
of
it
,
What
,
saith
she
,
will
you
shew
your selves
more
tender
than
a
Woman
,
or
more
compassionate
than
a
Mother
!
It
was
no
news
to
see
Parents
and
Children
destroying
one
another
for
a
piece
of
bread
,
to
see
the
streets
and
tops
of
houses
covered
with
the
bodies
of
those
who
dropt
down
for
want
of
food
,
in-so-much
that
the
stench
of
their
carcases
soon
brought
a
Plague
among
them
:
which
and
the
Famine
raged
together
with
that
violence
,
that
when
there
was
no
possibility
of
burying
their
dead
,
they
threw
them
over
the
Walls
of
the
City
,
and
Titus
beholding
the
incredible
numbers
of
them
lift
up
his
hands
to
Heaven
and
cryed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
was
none
of
his
doing
.
For
he
used
all
possible
means
to
prevent
the
ruine
of
the
City
and
Temple
as
well
as
the
destruction
of
the
People
:
but
all
to
no
purpose
,
for
now
the
time
of
God's
vengeance
was
come
,
yea
the
full
time
of
his
wrath
was
come
.
So
that
Titus
often
confessed
,
he
never
saw
such
an
instance
of
divine
vengeance
upon
a
people
,
that
when
their
enemies
designed
to
save
them
,
they
were
resolved
to
destroy
themselves
.
And
[
](A61631-e27740-b)(a)
(a)
Philost
.
v.
Apollon.
l.
6.
cap.
14.
Philostratus
tells
us
,
that
when
the
neighbour
Provinces
offered
Titus
a
Crown
,
in
token
of
his
conquest
of
Iudaea
,
he
utterly
refused
it
with
this
saying
,
That
he
had
nothing
to
do
in
the
glory
of
that
action
,
for
he
was
only
the
instrument
of
God's
vengeance
upon
the
Iews
.
Which
we
may
easily
believe
,
if
we
consider
almost
the
incredible
number
of
those
who
were
destroyed
at
that
time
,
1100000
reckoned
in
that
number
in
the
time
of
eight
months
siege
,
and
90000
carried
away
captive
,
which
might
have
been
thought
incredible
,
but
for
one
circumstance
,
which
is
mentioned
by
their
own
Historian
,
that
at
the
time
of
the
siege
Hierusalem
was
filled
with
Jews
coming
from
all
parts
to
the
solemnity
of
the
Passover
,
where
they
were
shut
up
as
in
a
Prison
:
and
their
Prison
made
their
place
of
Execution
.
Yea
so
prodigious
were
the
calamities
which
befel
this
people
not
only
at
Hierusalem
,
but
at
Caesarea
,
Antioch
,
Scythopolis
,
Alexandria
,
and
almost
all
the
Cities
of
Syria
,
that
Eliazer
,
one
of
the
heads
of
the
Faction
,
when
he
saw
they
could
not
hold
out
against
the
Romans
at
Massada
,
perswaded
them
all
to
kill
one
another
by
this
argument
,
[
](A61631-e27870-b)(a)
(a)
Ios.
p.
990.
That
it
was
now
apparent
that
God
from
the
beginning
of
the
War
had
designed
their
destruction
▪
and
they
had
better
be
the
executioners
of
his
vengeance
themselves
than
suffer
the
Romans
to
be
so
.
Upon
which
they
all
miserably
destroyed
each
other
:
who
were
the
last
that
opposed
the
Roman
Power
.
What
shall
we
say
then
to
these
things
▪
Have
we
any
ground
to
suspect
the
truth
of
the
story
as
either
made
by
Christians
in
hatred
of
the
Jews
,
or
improved
mightil●
to
their
disadvantage
?
Not
so
certainly
,
when
all
the
circumstances
are
related
by
Jewish
and
Roman
Writers
,
who
had
no
kindness
at
all
for
Christians
.
Or
shall
we
say
there
was
nothing
extraordinary
in
all
this
,
but
that
the
Jews
were
a
wild
and
seditious
people
that
destroyed
themselves
and
their
nation
?
but
it
is
evident
they
were
not
always
so
;
they
had
been
a
people
that
had
flourished
with
the
reputation
of
wisdom
and
conduct
,
and
had
great
success
against
their
enemies
.
And
the
Romans
themselves
at
this
time
acknowledged
they
never
saw
a
people
of
a
more
invincible
spirit
and
less
afraid
of
dying
than
these
were
▪
But
all
this
turned
to
their
great
prejudice
;
and
they
who
had
been
so
famous
in
former
ages
for
miraculous
deliverances
from
the
power
of
their
enemies
,
were
now
not
only
given
up
into
their
hands
,
but
into
those
which
were
far
more
cruel
,
which
were
their
own
.
What
then
can
we
imagine
should
make
so
great
an
alteration
in
the
State
of
their
affairs
now
,
but
that
God
was
their
friend
then
and
their
enemy
now
?
He
gave
then
success
beyond
their
Counsels
,
and
without
preparation
;
now
he
blasts
all
their
des●gns
,
divides
their
counsels
,
and
makes
their
contrivances
end
in
their
speedier
ruine
.
Now
they
felt
the
eff●ct
of
what
God
had
threatned
long
before
,
[
](A61631-e27910-b)(a)
(a)
Hos
9.12
.
Woe
he
unto
you
when
I
depart
from
you
.
Now
their
strength
,
their
wisdom
,
their
peace
,
their
honour
,
their
safety
were
all
departed
from
them
.
Whereby
we
see
how
muc●
the
welfare
of
a
Nation
dep●nds
upon
God's
Favour
,
and
that
no
other
security
is
comparable
to
that
of
true
Religion
.
The
Nation
of
the
Jews
,
was
for
all
that
we
know
never
more
numerous
than
at
this
time
,
never
more
resolute
and
couragious
to
venture
their
lives
,
never
better
provided
of
fortified
Towns
and
strong
places
of
retreat
and
all
provisions
for
War
;
but
there
was
a
hand-writing
upon
the
Wall
against
them
,
Mene
,
Tekel
,
Peres
,
God
had
weigh'd
them
in
the
ballance
and
found
them
too
light
,
he
divides
their
Nation
and
removes
his
Kingdom
from
them
and
leaves
them
to
an
utter
desolation
.
Neither
can
we
say
,
this
was
some
present
infatuation
upon
them
,
for
ever
since
all
their
attempts
for
recovering
their
own
land
,
have
but
increased
their
miseries
and
made
their
condition
worse
than
before
.
Witness
that
great
attempt
under
Barchocebas
in
the
time
of
Adrian
,
in
which
the
Jews
themselves
say
,
there
perished
double
the
number
of
what
came
out
of
Egypt
,
i.
e.
above
1200000
men
.
After
which
they
were
not
only
wholly
banished
their
land
,
but
forbid
so
much
as
to
look
on
the
place
where
the
Temple
had
stood
,
and
were
fain
to
purchase
at
a
dear
rate
,
the
liberty
of
weeping
over
it
;
[
](A61631-e27980-b)(a)
(a)
Hieron
.
in
Zeph.
1.
ut
qui
quondam
emerant
sanguinem
Christi
,
eman●
lachrymas
su●s
;
as
St.
Hierom
seaks
;
i.
e.
that
they
who
had
bought
the
blood
of
Christ
were
now
fain
to
buy
their
own
tears
.
It
would
be
endless
to
pursue
the
miseries
of
this
wretched
people
in
all
ages
ever
since
;
the
slavery
,
disgrace
,
universal
contempt
,
the
frequent
banishments
,
confiscations
of
estates
,
constant
oppressions
which
they
have
laboured
under
.
So
that
from
that
time
to
this
,
they
have
scarce
had
any
Estates
,
but
never
any
Country
which
they
could
call
their
own
.
So
that
St.
Augustin
hath
truly
said
,
[
](A61631-e28040-b)(a)
(a)
Aug.
in
Psal.
58.
the
curse
of
Cain
is
upon
them
,
for
they
are
vagabonds
in
the
earth
,
they
have
a
mark
upon
them
,
so
that
they
are
not
destroyed
and
yet
are
in
continual
fear
of
being
so
.
God
seems
to
preserve
that
miserable
Nation
in
being
,
to
be
a
constant
war●ing
to
all
others
,
to
let
them
see
what
a
difference
in
the
same
people
the
Favour
or
Displeasure
of
God
can
make
,
and
how
severe
the
Judgements
of
God
are
upon
those
who
are
obstinate
and
disobedient
.
2.
They
make
the
Kingdom
of
God
to
consist
in
the
flourishing
of
their
State
,
or
that
Polity
which
God
established
among
them
.
He
was
himself
once
their
immediate
Governour
and
there●ore
it
might
be
properly
called
his
Kingdom
:
and
after
they
had
Kings
of
their
own
their
plenty
and
prosperity
did
so
much
depend
on
the
kindness
of
Heaven
to
them
,
that
all
the
days
of
their
flourishing
condition
migh
be
justly
attributed
to
a
more
than
ordinary
providence
that
watched
over
them
.
For
if
we
consider
how
small
in
comparison
the
extent
and
compass
of
the
whole
land
of
Iudea
was
,
being
as
Saint
Hierom
saith
,
(
who
knew
it
well
)
but
160
miles
in
length
from
Dan
to
Beersheba
,
and
46
in
breadth
from
Ioppa
to
Bethlehem
;
if
we
consider
likewise
the
vast
number
of
its
inhabitants
,
there
being
at
[
](A61631-e28190-b)(a)
(a)
1
Chr.
15
,
15
,
6.
David's
numbering
the
people
1500000
fighting
men
who
ought
not
to
be
reckoned
above
a
fourth
part
of
the
whole
,
and
Benjamin
and
Levi
not
taken
in
;
if
we
add
to
these
,
the
many
rocks
,
mountains
and
desarts
in
this
small
country
,
and
that
every
seven
years
the
most
fertile
places
must
lye
fallow
,
we
may
justly
wonder
how
all
this
number
of
people
should
prosper
so
much
in
so
narrow
a
territory
.
For
although
we
ought
not
to
measure
the
rules
of
Eastern
diet
by
those
of
our
Northern
Climates
,
and
it
be
withall
true
,
that
the
number
of
people
add
both
to
the
riches
and
plenty
of
it
,
and
that
the
fertile
places
of
that
land
were
so
almost
to
a
miracle
,
yet
considering
their
scarcity
of
rain
and
their
Sabbatical
years
,
we
must
have
recourse
to
an
immediate
care
of
heaven
which
provided
for
all
their
necessities
,
and
filled
their
stores
to
so
great
abundance
that
[
](A61631-e28230-b)(b)
(b)
1
Kings
5.11
.
Solomon
gave
to
King
Hiram
every
year
20000
measures
of
wheat
,
and
twenty
measures
of
oyl
;
every
one
of
which
contained
about
30
bushels
.
And
God
himself
had
particularly
promised
to
give
them
the
former
and
the
latter
rain
,
and
that
they
might
have
no
occasion
to
complain
of
their
Sabbatical
years
[
](A61631-e28280-b)(a)
(a)
Lev.
25.21
.
every
sixth
year
should
afford
them
fruit
for
3
years
.
By
which
we
see
their
plenty
depended
not
so
much
upon
the
fat
of
their
land
,
as
upon
the
dew
and
blessing
of
heaven
.
And
if
we
farther
consider
them
as
environed
about
with
enemies
on
every
side
,
such
as
were
numerous
and
powerful
,
implacable
and
subtle
,
it
is
a
perpetual
wonder
(
considering
the
constitution
of
the
Jewish
Nation
)
that
they
should
not
be
destroyed
by
them
.
For
all
the
males
being
obliged
strictly
by
the
Law
to
go
up
three
times
a
year
to
Hierusalem
(
we
should
think
against
all
rules
of
Policy
to
leave
the
country
naked
)
it
seems
incredible
that
their
enemies
should
not
over-run
the
Country
,
and
destroy
their
Wives
and
Children
at
that
time
.
But
all
their
security
was
in
the
promise
which
God
had
made
;
[
](A61631-e28340-b)(a)
(a)
Exod.
34.24
.
neither
shall
any
man
desire
thy
land
,
when
thou
shalt
go
up
to
appear
before
the
Lord
thy
God
thrice
in
the
year
.
And
to
let
us
see
that
obedience
to
God
is
the
best
security
against
the
greatest
dangers
,
we
never
read
of
an●
invasion
of
that
Coun●ry
in
one
of
t●ose
times
,
nor
of
any
miseries
they
suf●er'd
th●n
;
till
the
last
and
fatal
d●●●ruction
of
Hierusalem
when
God
had
taken
away
his
Kingdom
from
them
.
And
with
that
,
their
whole
Polity
fell
;
for
never
since
have
they
been
able
to
maintain
so
much
as
the
face
of
Government
,
living
in
subjection
,
if
not
in
slavery
in
all
parts
of
the
world
.
So
that
whether
we
mean
the
succession
of
power
in
Iudah's
tribe
,
or
the
seat
of
power
in
the
whole
Nation
,
or
the
distinction
and
superiority
of
that
tribe
above
the
rest
,
●y
the
Scepter
which
was
not
[
](A61631-e28390-b)(a)
(a)
Gen.
49.10
.
to
depart
from
Iudah
till
Shiloh
came
;
we
are
sure
in
eve●y
one
of
these
senses
,
it
is
long
since
d●parted
from
it
.
For
neither
have
any
of
the
Posterity
of
David
had
any
power
over
them
,
nor
was
it
possi●le
they
should
,
considering
that
all
Government
is
taken
from
them
,
and
the
very
distinction
of
tribes
is
lost
among
them
▪
they
having
never
had
any
certa●n
Genealogies
since
the
destruction
of
the
Temple
I
know
what
vain
hopes
,
and
foolish
fancies
,
and
incredible
stories
they
have
among
them
;
of
some
supreme
power
,
which
they
have
in
some
part
of
the
world
but
they
know
not
where
.
Sometimes
,
they
talk
of
their
mighty
numbers
at
Bagdad
,
and
the
officers
of
their
own
Nation
which
are
set
over
them
:
but
had
they
not
so
in
Egypt
,
and
were
they
ever
the
less
in
captivity
there
?
Sometimes
they
boast
of
their
Schools
in
those
Eastern
parts
,
such
as
Pombeditha
,
Sura
,
and
Neharda
,
and
the
authority
the
Rabbins
have
over
them
;
but
this
is
just
as
the
Orator
said
of
Dionysius
the
Tyrant
of
Syracuse
,
that
he
loved
Government
so
well
,
that
when
he
was
not
suffered
to
govern
men
there
,
he
went
to
govern
Boys
at
Corinth
,
[
](A61631-e28520-b)(a)
(a)
Cic.
T●sc.
3.
usque
eò
imperio
carere
non
poterat
.
But
these
are
tolerable
in
comparison
with
the
incredible
fictions
of
the
four
Tribes
in
the
East
,
hem'd
in
by
a
vast
and
unpassable
ridge
of
mountains
on
every
side
,
but
when
the
famous
Sabbatical
River
runs
,
which
●or
six
days
bears
all
before
it
with
a
mighty
torrent
,
and
carries
stones
of
such
incredible
bigness
that
there
is
no
passing
over
it
:
but
because
the
admirable
nature
of
that
River
is
[
](A61631-e28550-b)(b)
(b)
Eldad
.
Da●●●a
apud
B●xcers
●
Sabbat●●n
.
Praef.
in
Ces.
l'
Empereur
in
Benjam
p.
206
,
207.
That
it
keeps
the
Sabbath
and
rests
all
that
day
,
we
might
have
thought
it
had
been
possible
to
have
had
some
entercourse
with
them
on
that
day
;
but
to
prevent
this
they
tell
us
,
That
as
the
water
goes
off
,
flames
of
fire
come
in
the
place
of
it
and
hinder
all
access
to
them
.
But
these
are
things
whi●h
a
man
must
be
a
Iew
first
before
he
can
believe
:
and
what
will
not
they
believe
rather
than
Christ
is
the
Son
of
God!
For
[
](A61631-e28600-b)(a)
(a)
Spes
Israel
.
sect.
19.
p.
64.
Mana●se
ben
Israel
hath
had
the
confidence
in
this
age
to
say
,
That
the
sand
taken
out
of
the
Sabbatical
River
and
preserved
in
a
Tube
doth
constantly
move
●or
six
days
,
and
rests
punctually
from
the
beginning
of
the
Sabbath
to
the
end
of
it
.
Which
is
the
less
to
be
wondred
at
since
in
all
his
Book
of
the
hope
of
Israel
,
he
eagerly
contends
for
the
incredible
fiction
of
Montezini
of
the
flourishing
condition
of
the
Jews
at
this
day
in
some
parts
of
America
;
but
the
Salvo
is
translated
thither
too
▪
for
there
is
a
mighty
River
which
hinders
any
from
access
to
them
.
By
all
which
we
see
how
vain
all
their
attempts
are
to
preserve
any
reputation
of
that
power
and
Government
wherein
they
made
so
great
a
part
of
the
Kingdom
of
God
among
them
to
consist
.
3.
That
which
they
thought
gave
them
the
greatest
Title
to
the
being
God's
peculiar
p●ople
,
was
the
solemn
worship
of
him
at
the
Temple
.
But
what
is
become
of
all
the
glory
of
that
now
?
where
are
all
the
pompous
Ceremonies
,
the
numerous
Sacrifices
,
the
magnificent
and
solemn
Feasts
,
which
were
to
be
constantly
observed
there
?
how
is
it
then
possible
for
them
to
observe
the
Religion
now
which
God
commanded
them
;
since
he
likewise
forbid
the
doing
these
things
any
where
,
but
in
the
Place
which
himself
should
appoint
?
So
that
they
are
under
an
unavoidable
necessity
of
breaking
their
Law
;
if
they
do
them
not
,
they
break
the
Law
which
commands
them
to
be
done
;
if
they
do
them
,
they
break
the
Law
which
forbids
the
doing
them
in
any
other
place
but
at
the
Temple
at
Hierusalem
.
And
this
I
am
apt
to
think
,
was
one
of
the
greatest
grounds
among
them
,
after
the
destruction
of
the
Temple
,
of
their
setting
up
Traditions
above
the
written
Law
;
for
finding
it
impossible
to
keep
the
written
Law
,
if
they
could
gain
to
themselves
the
Authority
of
interpreting
it
,
they
were
not
much
concerned
for
the
Law
it self
.
And
this
is
one
of
the
strongest
holds
of
their
infidelity
at
this
day
.
For
otherwise
we
might
in
reason
have
thought
,
that
their
infidelity
would
have
been
buried
in
the
ashes
of
their
Temple
;
when
they
had
such
plain
predictions
that
the
Messias
was
to
come
during
the
second
Temple
,
that
the
prediction
of
Christ
concerning
the
destruction
of
this
Temple
was
so
exactly
fulfilled
,
that
all
attempts
for
the
rebuilding
of
it
were
vain
and
fruitless
.
Of
all
which
none
promised
so
fair
as
that
in
Iulians
time
,
who
out
of
spight
to
the
Christians
,
and
particularly
with
a
design
to
contradict
the
prophecy
of
our
Saviour
gave
all
encouragement
to
the
Iews
to
build
it
,
he
provided
at
his
own
charge
all
materials
for
it
,
and
gave
command
to
the
Governour
of
the
Province
to
take
particular
care
in
it
;
and
the
Jews
with
great
joy
and
readiness
set
about
it
;
but
when
they
began
to
search
the
ground
in
order
to
the
laying
the
Foundations
,
the
earth
round
about
trembles
with
a
horrible
earthquake
,
and
the
flames
of
a
sudden
break
out
,
which
not
only
consumed
the
undertakers
but
a
great
multitude
of
spectators
,
and
the
materials
prepared
for
the
building
:
Insomuch
that
an
universal
astonishment
seized
upon
them
,
and
the
rest
had
rather
leave
their
work
,
than
be
consumed
by
it
.
This
we
have
delivered
to
us
;
not
by
persons
at
a
grea●
distance
of
time
from
it
,
but
by
such
who
lived
in
the
same
age
:
[
](A61631-e28760-b)(a)
(a)
Orat.
2.
c.
Iud.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
are
all
witnesse
(
saith
St.
Chrysost.
)
of
the
truth
of
these
things
;
not
by
one
or
two
,
but
the
concurrent
Testimony
of
the
writers
of
that
age
.
Not
only
by
[
](A61631-e28820-b)(a)
(a)
Chrys.
〈…〉
c.
●8
.
●9
.
Socrat
.
l
●
c.
●0
Sozem
.
l
5.
c
22.
Theod.
l.
2.
c
17.
Amm
Marcell
H●●t
.
l.
23.
in●t
.
St.
Chrysost
but
Gregorius
Nazianzenus
,
Ambrose
,
Ruffi●●s
,
Socrates
,
Sozomen
,
Theodoret.
And
le●t
all
these
should
be
suspected
of
partiality
because
Christians
,
we
desire
no
more
to
be
believed
concerning
it
,
than
what
is
recorded
by
Ammianus
Marcellinus
a
Heathen
Historian
of
that
time
,
who
was
a
Souldier
under
Iulian
in
his
last
ex●edition
,
and
he
asser●s
the
substance
of
what
I
have
said
before
.
And
what
a
strange
difference
do
we
now
find
in
the
building
of
a
third
and
a
second
Temp●e
?
In
the
former
,
though
they
met
with
many
troubles
and
difficulties
,
yet
God
carried
them
through
all
and
prospered
their
endeavours
with
great
success
.
Now
they
had
all
humane
encouragements
and
God
only
opposes
them
,
and
makes
them
desist
with
the
loss
of
their
workmen
and
materials
,
and
perpetual
dishonour
to
themselves
,
for
attempting
to
fight
against
God
in
building
him
a
Temple
against
his
will
.
From
which
we
see
that
in
all
the
senses
the
Jews
unde●stood
the
Kingdom
of
God
,
it
was
rema●kably
taken
●rom
them
within
so
many
years
after
Christ
the
true
Passover
was
slain
by
them
,
as
had
passed
from
their
first
Passover
after
their
going
out
of
Aegypt
to
their
entrance
into
Canaan
.
The
Difficulty
will
be
far
less
,
and
the
concernment
not
so
great
as
to
the
Jews
,
to
prove
that
the
Kingdom
of
God
in
the
sense
our
Saviour
meant
it
for
the
Power
of
the
Gospel
,
was
taken
from
them
.
For
the
event
it self
is
a
clear
proof
of
it
.
Instead
of
that
therefore
I
shall
now
prove
that
this
taking
away
the
Kingdom
of
God
from
them
,
was
the
effect
of
their
sin
in
crucifying
Christ
.
Therefore
I
say
,
&c.
To
make
this
clear
I
shall
proceed
by
these
following
steps
.
1.
That
it
is
acknowledged
by
the
Jews
themselves
that
these
great
calamities
have
happened
to
them
for
some
extraordinary
sins
.
For
to
these
they
impute
the
destruction
of
the
City
and
Temple
,
their
oppressions
and
miseries
ever
since
,
and
the
deferring
the
coming
of
the
Messias
.
For
some
of
them
have
confessed
[
](A61631-e29050-b)(a)
(a)
Tit:
Sanhed
.
c.
11.
sect.
31.
That
all
the
terms
prefixed
for
the
coming
of
the
Messias
are
past
long
ago
,
but
that
God
provoked
by
their
great
sins
hath
thus
long
deferred
his
appearance
,
and
suffered
them
in
the
mean
while
to
lye
under
such
great
calamities
.
2.
The
sin
ought
to
be
looked
on
as
so
much
greater
by
how
much
heavier
and
longer
this
punishment
hath
been
,
than
any
inflicted
upon
them
before
.
For
if
God
did
in
former
captivities
punish
them
for
their
sins
,
when
they
were
brought
back
again
into
their
own
land
after
70
years
;
we
must
conclude
that
this
is
a
sin
of
a
higher
nature
which
hath
not
been
expiated
by
1600
years
captivity
and
dispersion
.
3.
The
Jews
have
not
suffered
these
calamities
for
the
same
sins
for
which
they
suffered
before
.
For
then
God
charged
them
with
Idolatry
as
the
great
provoking
sin
;
and
it
is
very
observable
that
the
Jews
were
never
freer
from
the
suspicion
of
this
sin
than
under
the
second
Temple
,
and
particularly
near
their
destruction
.
They
generally
pretended
a
mighty
zeal
for
their
Law
,
and
especially
opposed
the
least
tendency
to
Idolatry
;
insomuch
that
they
would
not
suffer
the
Roman
Ensigns
to
be
advanced
among
them
because
of
the
Images
that
were
upon
them
;
and
all
the
History
of
that
time
tells
us
of
the
frequent
contests
they
had
with
the
Roman
Governours
about
these
things
:
and
ever
since
that
time
they
have
been
perfect
haters
of
Idolatry
,
and
none
of
the
least
hindrances
of
their
embracing
Christianity
hath
been
the
infinite
scandal
which
hath
been
given
them
by
the
Roman
Church
in
that
particular
.
4.
It
must
be
some
sin
,
which
their
Fathers
committed
and
continues
yet
unrepented
of
by
them
to
this
day
.
Their
Fathers
committing
it
,
was
the
meritorious
cause
of
the
first
punishment
;
their
Ch●ldren
not
repenting
of
it
,
is
the
cause
why
that
judgment
lies
still
so
heavy
upon
them
.
And
now
what
sin
can
we
imag●ne
this
to
be
,
but
putting
to
death
the
true
Messias
,
which
they
will
acknowledge
themselves
to
be
a
sin
that
deserves
all
the
miseries
they
have
undergone
;
and
it
is
apparent
that
in
all
this
long
captivity
they
never
have
had
the
heart
to
repent
of
the
Sin
of
crucifying
Christ
;
other
sins
they
confess
and
say
they
hear●ily
repent
of
,
but
why
then
hath
not
God
accepted
of
their
repentance
and
brought
them
back
into
their
own
Land
;
according
to
the
promises
he
long
since
made
unto
their
Fathers
?
Which
is
a
certain
argument
it
is
some
sin
,
as
yet
unrepented
of
by
them
,
which
continues
them
under
all
their
sufferings
;
and
what
can
this
be
but
that
horrid
sin
of
putting
to
death
the
Son
of
God
,
with
that
dreadful
imprecation
which
to
this
day
hath
its
force
upon
them
,
His
blood
be
upon
us
and
our
Children
?
and
this
sin
they
are
so
far
from
repenting
of
,
that
they
still
justifie
their
Fathers
in
what
they
did
,
and
blaspheme
Christ
to
this
day
in
their
prayers
,
where
they
think
they
may
do
it
with
safety
.
And
to
all
this
we
may
add
that
the
ensuing
calamities
were
exactly
foretold
by
that
Christ
whom
they
crucified
,
and
if
no
other
argument
would
convince
them
that
he
was
at
least
a
Prophet
,
yet
the
punctual
accomplishment
of
all
his
predictions
ought
to
do
it
:
as
will
appear
by
comparing
[
](A61631-e29190-b)(a)
(a)
Matth.
24.3
.
Matth.
24.
with
the
series
of
the
story
.
And
it
is
observable
that
the
very
place
where
our
Saviour
foretold
these
things
,
viz.
the
Mount
of
Olives
,
was
the
first
wherein
the
Roman
Army
encamped
before
Hierusalem
.
And
as
they
had
crucified
the
Son
of
God
,
and
put
the
Lord
of
glory
to
open
shame
,
mocking
and
deriding
him
in
his
sufferings
;
so
when
the
Romans
came
to
revenge
his
quarrel
upon
them
,
they
took
the
captive
Jews
and
crucified
them
openly
in
the
view
of
the
City
,
500.
oft-times
in
a
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
different
forms
for
sport
sake
,
as
[
](A61631-e29270-b)(a)
(a)
Ioseph
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
6.
c.
12.
Iosephus
tells
us
,
who
was
then
in
the
Roman
camp
;
and
withal
adds
,
their
numbers
were
so
great
that
there
was
no
room
left
for
the
crosses
to
stand
,
or
wood
enough
to
make
crosses
of
.
And
they
who
had
bought
the
blood
of
the
Son
of
God
for
Thirty
pieces
of
silver
had
this
sin
of
theirs
severely
punished
,
when
such
multitudes
of
the
Jews
(
2000
in
one
one
night
)
had
their
bowels
ript
up
by
the
Roman
Souldiers
in
hopes
to
have
found
the
gold
and
silver
there
,
which
they
were
supposed
to
have
swallowed
.
And
what
greater
argument
can
we
have
to
believe
that
such
judgments
fell
upon
them
upon
the
account
of
their
sin
in
crucifying
Christ
,
than
that
they
were
so
punctually
foretold
so
long
before
,
and
had
all
things
so
exactly
answering
in
the
accomplishment
of
them
?
For
when
Christ
spake
those
things
the
Jews
thought
their
destruction
as
incredible
as
that
he
was
the
Messias
;
but
what
greater
evidence
could
there
be
to
them
that
he
was
so
,
than
that
God
did
so
severely
avenge
his
blood
upon
them
,
and
continues
to
do
it
for
their
unbelief
and
impenitency
to
this
very
day
.
But
it
may
be
some
will
say
,
What
are
all
these
things
to
us
,
we
are
none
of
those
who
crucified
Christ
or
justifie
the
doing
it
;
Thanks
be
to
God
,
the
Kingdom
of
God
is
not
taken
from
us
,
but
we
enjoy
what
was
taken
from
them
?
To
which
I
answer
;
If
we
really
were
what
we
pretend
to
be
,
these
things
are
of
great
consequence
to
be
considered
by
us
.
1.
For
is
it
nothing
to
us
to
have
so
great
an
argument
of
the
truth
of
our
Religion
,
as
the
sufferings
of
the
Jews
to
this
day
is
for
the
sin
of
crucifying
Christ
?
As
often
as
we
think
of
them
we
ought
to
consider
the
danger
of
infidelity
,
and
the
heavy
judgments
which
that
brings
upon
a
people
.
We
may
take
some
estimate
of
the
wrath
of
God
against
that
sin
,
by
the
desolation
of
the
Country
,
and
the
miseries
of
the
inhabitants
of
it
.
When
you
think
it
a
small
sin
to
despise
the
Son
of
God
,
to
revile
his
doctrine
,
and
reproach
his
miracles
,
consider
then
what
the
Jews
have
suffered
for
these
sins
.
As
long
as
they
continue
a
people
in
the
world
,
they
are
the
living
monuments
of
the
Vengeance
of
God
upon
an
incorrigible
and
unbelieving
Nation
.
And
it
may
be
one
of
the
ends
of
God's
dispersing
them
almost
among
all
nations
,
that
as
often
as
they
see
and
despise
them
,
they
may
have
a
care
of
those
sins
which
have
made
them
a
byword
and
reproach
among
men
,
who
were
once
a
nation
beloved
of
God
and
feared
by
men
.
See
what
it
is
to
despise
the
offers
of
grace
,
to
reproach
and
ill
use
the
Messengers
of
it
who
have
no
other
errand
but
to
perswade
men
to
accept
that
Grace
and
bring
forth
the
fruits
thereof
.
See
what
it
is
for
men
to
be
slaves
to
their
own
lusts
,
which
makes
them
not
only
neglect
their
own
truest
interest
but
that
of
their
nation
too
.
If
that
had
not
been
the
fundamental
miscarriage
of
the
Rulers
of
the
Jewish
Nation
at
the
time
of
our
Saviour
,
they
would
most
readily
have
entertained
him
and
saved
their
land
from
ruine
.
See
what
it
is
for
a
people
to
be
high
in
conceit
of
themselves
and
to
presume
upon
God's
favour
towards
them
.
For
there
never
was
a
nation
more
self-opinionated
as
to
their
wisdom
,
goodness
,
and
interest
with
God
than
the
Jews
were
when
they
began
their
war
:
and
the
confidence
of
this
made
them
think
it
long
till
they
had
destroyed
themselves
.
See
what
it
is
to
be
once
engaged
too
far
in
a
bad
cause
,
how
hard
it
is
though
they
suffer
never
so
much
for
it
afterwards
,
for
them
to
repent
of
it
.
We
might
have
thought
the
Jews
when
they
had
seen
the
destruction
of
Ierusalem
would
have
come
off
from
their
obstinacy
;
but
how
very
few
in
comparison
from
that
time
to
this
,
have
sincerely
repented
of
the
sins
of
their
Forefathers
in
the
death
of
Christ
.
See
how
hard
a
matter
it
is
to
conquer
the
prejudices
of
education
,
and
to
condemn
the
most
unjust
actions
of
those
when
we
come
to
understanding
,
whom
from
our
infancy
we
had
in
veneration
.
For
it
is
in
great
measure
because
they
were
their
Ancestors
,
that
the
Jews
to
this
day
are
so
hardly
convin●ed
they
could
be
guilty
of
so
soul
a
sin
as
crucifying
the
Messias
.
2.
Is
it
nothing
to
us
what
they
have
suffered
,
who
enjoy
the
greatest
blessings
we
have
,
by
their
means
,
and
upon
the
same
terms
which
they
did
?
For
to
them
at
first
were
committed
the
Oracles
of
God
,
we
enjoy
all
the
excellent
and
sacred
records
of
ancient
times
from
them
,
all
the
prophecies
of
the
men
whom
God
raised
up
and
inspired
from
time
to
time
among
them
.
By
their
means
we
converse
with
those
great
persons
,
Moses
,
David
,
Solomon
and
others
,
and
understand
their
wisdom
and
piety
by
the
writings
which
at
this
day
we
enjoy
.
By
them
we
have
conveyed
to
us
,
all
the
particular
prophesies
which
relate
to
the
Messias
,
which
point
out
the
Tribe
,
the
place
,
the
time
,
the
very
person
he
was
to
be
born
of
.
By
their
means
we
are
able
to
confute
their
infidelity
,
and
to
confirm
our
own
faith
.
Therefore
we
have
some
common
concernment
with
them
▪
and
ought
on
that
account
to
be
sensible
of
their
miseries
.
Is
it
nothing
then
to
you
that
God
hath
dealt
so
severely
with
them
,
from
whom
you
derive
so
great
a
part
of
your
Rel●gion
?
But
if
that
be
nothing
,
consider
the
terms
upon
which
you
enjoy
these
mercies
you
have
;
and
they
are
as
the
latter
clause
of
the
Text
assures
us
,
no
other
than
the
bringing
forth
the
fruits
thereof
.
If
we
prove
as
obs●inate
and
incorrigible
as
they
,
God
may
justly
punish
us
,
as
he
hath
done
th●m
.
It
is
but
a
Vineyard
that
God
lets
us
,
it
is
no
inheritance
;
God
expects
our
improvement
and
giving
him
the
fruits
of
it
,
or
else
he
may
just●y
take
it
away
from
us
and
give
it
to
other
Husbandmen
.
Let
us
never
flatter
our selves
in
thinking
it
impossible
God
should
make
us
as
miserable
and
contemptible
a
people
as
he
hath
done
the
Jews
;
but
we
may
be
miserable
enough
and
yet
fall
short
of
them
.
Have
we
any
such
promises
of
his
favour
as
they
had
?
how
great
were
their
priviledges
while
they
stood
in
favour
with
G●d
above
all
other
nations
in
the
world
?
[
](A61631-e29470-b)(a)
(a)
Rom.
9.4
,
5.
But
we
see
,
though
they
were
the
first
and
the
natural
branches
,
they
are
broken
off
by
unbelief
,
and
we
stand
by
faith
.
Nothing
then
can
be
more
reasonable
than
the
exhortation
of
the
Apostle
,
[
](A61631-e29490-b)(b)
(b)
Rom.
11.20
.
be
not
high
minded
but
fear
.
B●ast
not
of
your
pres●nt
priviledges
;
despise
not
those
who
are
broken
off
for
cons●der
,
V.
21.
if
God
spared
not
the
natural
branches
,
we
ought
to
take
heed
,
lest
he
also
spare
not
us
.
3.
Is
it
nothing
to
us
what
the
Jews
suffer
,
since
our
sins
are
in
some
senses
more
agg●avated
than
theirs
were
?
For
though
there
can
be
no
just
excuse
made
for
their
wilful
blindness
,
yet
there
may
be
much
less
made
for
ours
.
For
w●at
they
did
against
h●m
was
when
he
appeared
in
the
weakness
of
humane
flesh
,
in
a
very
mean
and
low
condition
,
before
the
great
confirmation
of
our
faith
,
by
his
resurrection
from
the
dead
:
But
our
contempt
of
Christ
is
much
more
unpardonable
,
not
only
after
that
,
but
the
miraculous
consequences
of
it
,
and
the
spreading
and
continuance
of
his
Doctrine
in
the
world
,
after
the
multitudes
of
Martyrs
and
the
glorious
Triumphs
of
our
Religion
over
all
the
attempts
of
the
persecutors
and
betrayers
of
it
;
after
the
solemn
Vows
of
our
Baptism
in
his
Name
,
and
frequent
addresses
to
God
by
him
,
and
celebrating
the
memory
of
his
death
and
passion
.
What
can
be
more
mean
,
and
ungrateful
,
what
can
shew
more
folly
and
weakness
than
after
all
these
to
esteem
the
blood
of
Christ
no
otherwise
than
as
of
a
common
malefactor
,
or
at
least
to
live
as
if
we
so
esteemed
it
:
Nay
,
we
may
add
to
all
this
,
after
so
severe
an
instance
of
God's
vengeance
already
upon
the
Jews
;
which
ought
to
increase
our
care
,
and
will
therefore
aggravate
our
sin
.
What
the
Jews
did
they
did
as
open
and
professed
enemies
,
what
we
do
we
do
as
false
and
perfidious
friends
,
and
let
any
man
judge
which
is
the
greater
crime
,
to
assault
an
Enemy
,
or
to
betray
a
Friend
.
4.
Can
this
be
nothing
to
us
who
have
so
many
of
those
Symptoms
upon
us
which
were
the
fore-runners
of
their
desolation
?
Not
as
though
I
came
hither
like
the
son
of
Anani
in
the
Jewish
story
,
who
of
a
sudden
,
four
years
before
the
war
,
cryed
out
in
the
Temple
,
a
voice
from
the
East
,
a
voice
from
the
West
,
a
voice
from
the
four
Winds
,
Woe
to
Jerusalem
,
Woe
to
the
Temple
,
Woe
to
all
this
People
;
and
this
he
continued
crying
,
saith
Iosephus
,
for
seven
years
and
five
months
,
till
at
last
being
upon
the
Walls
of
the
City
,
he
cryed
,
Woe
to
my self
also
,
and
immediately
a
stone
came
out
from
one
of
the
Roman
Engines
and
dispatched
him
.
God
forbid
we
should
be
so
near
a
desolation
as
they
were
then
;
but
yet
our
Symptoms
are
bad
,
and
without
our
Repentance
and
amendment
God
knows
what
they
may
end
in
.
There
were
these
following
remarkable
forerunners
of
desolation
in
the
Jewish
state
,
I
am
afraid
we
are
too
much
concerned
in
.
1.
A
strange
degeneracy
of
all
sorts
of
men
from
the
vertues
of
their
Ancestors
.
This
Iosephus
often
mentions
and
complains
of
,
and
that
there
was
no
sort
of
men
free
;
from
the
highest
to
the
meanest
,
they
had
all
degenerated
not
only
from
what
they
ought
to
be
,
but
from
what
their
Ancestors
were
.
And
there
can
be
nothing
which
bodes
worse
to
a
people
than
this
doth
;
for
the
decay
of
vertue
is
really
the
loss
of
strength
and
interest
.
And
if
this
be
not
among
us
at
this
day
in
one
sense
,
it
must
be
in
another
,
or
else
there
would
never
be
such
general
complaints
of
it
as
there
are
.
It
is
hard
to
say
that
there
hath
ever
been
an
Age
,
wherein
vice
,
such
as
the
very
Heathens
abhorred
,
hath
been
more
confident
and
daring
than
in
this
;
wherein
so
many
have
not
bare●y
lest
vertue
,
but
have
bid
defiance
to
it
;
and
are
ashamed
of
the●r
Baptism
for
nothing
so
much
as
because
therein
they
renounced
the
Devil
and
all
his
works
;
These
are
the
Zealots
in
wickedness
as
the
Jews
were
in
faction
.
The
flaming
sword
,
the
voice
in
the
Temple
,
the
terrible
Earthquakes
,
were
not
greater
Prodigies
in
nature
among
them
,
than
men
are
in
Morality
among
us
,
nor
sadder
presages
of
future
miseries
.
2.
A
general
stupidity
and
inapprehensiveness
of
common
danger
:
every
one
had
a
mighty
zeal
for
his
little
party
and
faction
he
was
engaged
in
,
and
wou●d
venture
his
life
for
that
,
never
considering
that
by
this
means
there
was
no
more
left
to
do
,
for
the
Romans
,
but
to
stand
by
and
see
them
destroy
one
another
.
I
pray
God
that
may
be
never
said
of
the
Romans
in
another
sense
concerning
this
Church
of
ours
.
We
cannot
but
be
sensible
how
much
they
are
pleased
at
our
divisions
,
and
they
have
always
hay
and
stubble
enough
,
not
only
to
build
with
,
but
thereby
to
add
fuel
to
our
flames
.
How
happy
should
we
be
if
we
could
once
lay
aside
our
petty
animosities
,
and
all
mind
the
true
interest
of
our
Church
and
the
●ecurity
o●
the
Protestant
Religion
by
it
,
which
ought
to
be
dearer
to
us
than
our
lives
!
But
that
is
our
misery
,
that
our
divisions
in
Religion
have
made
us
not
more
contemptible
,
than
ridiculous
to
foreign
nations
,
and
it
puzleth
the
wisest
among
our selves
to
find
out
expedients
to
keep
us
from
ruining
one
of
the
best
Churches
of
the
Christian
world
.
3.
An
At●eistical
contempt
of
Religigion
:
for
Iosephus
who
was
apt
enough
●o
flatter
his
Country-men
,
tel●s
us
there
never
was
[
](A61631-e29690-b)(a)
(a)
L.
5.
c.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
more
Atheistical
Generation
of
men
than
at
that
time
the
leaders
of
the
factions
were
;
for
they
contemned
the
Laws
of
men
and
mocked
at
the
Laws
of
God
;
[
](A61631-e29740-b)(b)
(b)
L.
5.
c.
2.
P.
887.
and
de●ided
the
Prophetick
Oracles
as
fabulous
impostures
:
they
would
allow
no
difference
of
sacred
and
prophane
,
for
they
would
drink
the
wine
of
the
sacrifices
promiscuously
,
and
anoint
their
heads
commonly
with
the
sacred
oyl
;
in
a
word
they
owned
no
distinction
of
good
and
evil
,
[
](A61631-e29780-b)(a)
(a)
P
986.
but
thought
the
greatest
wickedness
to
be
good
to
them
.
To
say
there
is
such
a
Generation
of
men
among
us
,
is
to
foretel
our
ruine
more
certainly
than
Comets
and
the
most
dreadful
presages
do
:
For
this
is
a
sort
of
madness
which
seldom
seizes
upon
a
people
,
but
when
they
are
past
cure
,
and
therefore
are
near
their
end
.
4.
Spiritual
pride
.
This
was
very
remarkable
in
the
people
of
the
Jews
in
a
time
when
they
had
as
little
reason
for
it
,
as
any
people
in
the
world
.
They
still
looked
on
themselves
as
God's
chosen
and
peculiar
People
,
his
Darlings
and
his
delight
,
and
thought
that
God's
honour
and
interest
in
the
world
were
mightily
concerned
in
their
preservation
.
If
they
should
be
destroyed
,
they
could
not
imagine
what
God
would
do
for
a
people
to
serve
him
;
for
all
but
themselves
they
looked
on
with
a
very
scornful
pity
,
and
thought
that
God
hated
them
because
they
did
.
They
had
the
purity
of
his
ordinances
,
in
his
house
of
prayer
;
and
the
society
of
the
faithful
among
themselves
:
whereas
all
others
they
thought
,
served
God
only
with
their
own
inventions
,
or
placed
their
Religion
in
dull
morality
.
They
were
the
people
who
maintained
his
cause
,
and
ventured
their
lives
and
estates
for
it
,
and
therefore
God
was
bound
in
faithfulness
to
defend
them
,
and
he
must
deny
himself
if
he
did
destroy
them
.
It
seems
strange
to
us
,
that
a
people
rejected
by
God
for
their
horrible
Hypocrisie
,
should
claim
such
an
in●erest
in
him
,
when
they
were
marked
out
for
destruction
by
him
;
but
such
is
the
bewitching
nature
of
spiritual
Pride
and
Hypocrisie
,
that
it
infatuates
the
minds
of
men
to
their
ruin
;
and
flatters
them
with
their
interest
in
the
Promises
,
till
God
makes
good
his
threatnings
and
destroys
them
.
Never
any
people
thought
they
had
a
richer
stock
of
Promises
to
live
on
,
than
they
;
ancient
promises
to
Abraham
,
Isaac
and
Iacob
,
full
promises
,
of
favour
,
protection
,
and
deliverance
from
enemies
;
particular
promises
made
to
them
and
to
no
other
people
in
the
world
.
Besides
these
,
they
had
mighty
experiences
of
God's
kindness
towards
them
,
undoubted
experiences
,
not
depending
on
the
deceitful
workings
of
fancy
;
but
seen
in
very
strange
and
wonderful
deliverances
;
frequent
experiences
,
throughout
the
whole
History
of
their
Nation
:
and
peculiar
experiences
being
such
vouchsafements
to
them
,
which
God
communicated
to
none
but
his
chosen
people
.
Add
to
these
,
that
they
had
at
this
time
a
wonderful
zeal
for
the
true
worship
of
God
as
they
thought
;
they
regarded
no
persecution
or
opposition
,
but
thought
it
their
glory
and
honour
to
sacrifice
themselves
for
the
cause
of
God
and
his
people
.
And
yet
all
this
while
,
God
was
the
greatest
enemy
they
had
;
and
all
their
pretences
signified
nothing
to
him
who
saw
their
unsufferable
pride
and
loathsome
hypocrisie
through
those
thin
vails
they
had
drawn
over
them
,
to
deceive
the
less
observing
sort
of
men
by
.
Other
sins
that
ar●
open
and
publick
God
preserves
the
Authority
of
his
Laws
by
punishing
of
them
,
but
these
spiritual
sins
of
pride
and
hypocrisie
,
he
not
only
vindicates
his
Authority
over
the
consciences
of
men
,
but
the
infiniteness
of
his
wisdom
and
knowledge
in
their
discovery
,
and
his
love
to
Integrity
and
and
inward
holiness
in
the
punishment
of
them
.
And
therefore
these
sins
are
more
especially
odious
to
God
as
incroaching
upon
his
highest
and
most
peculiar
attributes
;
thence
he
is
said
to
resist
the
proud
,
as
though
he
made
an
attempt
upon
God
himself
;
and
he
loaths
the
Hypocrite
in
heart
,
as
one
that
mocks
God
as
well
as
deceives
men
.
The
first
tendency
to
the
destruction
of
this
Nation
of
the
Jews
was
the
prevalency
of
the
Pharisaical
temper
among
them
,
which
was
a
compound
of
Pride
and
Hypocrisie
;
and
when
the
field
was
over-run
with
these
tares
,
it
was
then
time
for
God
to
put
in
his
sickle
and
cut
them
down
.
God
forbid
,
that
our
Church
and
the
Protestant
Religion
in
it
should
be
in
danger
of
destruction
,
for
that
would
be
a
judgment
beyond
fire
and
sword
and
plague
,
and
any
thing
we
have
yet
smarted
by
;
that
would
be
the
taking
away
the
Kingdom
of
God
from
us
,
and
setting
up
the
Kingdom
of
darkness
;
that
would
be
not
only
a
punishment
to
our
own
Age
,
but
the
heaviest
curse
next
to
renouncing
Christianity
,
we
could
entail
upon
posterity
.
But
however
though
God
in
mercy
may
design
better
th●ngs
for
us
,
we
cannot
be
sufficiently
apprehensive
of
our
danger
,
not
so
much
from
the
business
of
our
enemies
,
as
those
bad
Symtoms
we
find
among
our selves
.
When
there
is
such
monstrous
pride
and
ingratitude
among
many
who
pretend
to
a
purer
worship
of
God
than
is
established
by
Law
,
as
though
there
were
little
or
no
difference
between
the
Government
of
Moses
and
Aaron
and
the
bondage
of
Egypt
.
O
England
,
England
,
what
will
the
Pride
and
unthankfulness
of
those
who
profess
Religion
bring
thee
to
!
Will
men
still
preferr
their
own
reputation
,
or
the
interest
of
a
small
party
of
Zealots
,
before
the
common
concernments
of
our
Faith
and
Religion
?
O
that
we
did
know
at
least
in
this
our
day
,
the
things
that
belong
it
our
peace
!
but
let
it
never
be
said
,
That
they
are
hid
from
our
eyes
.
But
if
our
common
enemy
should
enter
in
at
the
breaches
we
have
made
among
our selves
,
then
men
may
wish
they
had
sooner
known
the
difference
between
the
reasonable
commands
of
our
own
Church
,
and
the
intolerable
Tyranny
of
a
foraign
and
usurped
power
:
between
the
soft
and
gentle
hands
of
a
Mother
,
and
the
Iron
sinews
of
an
Executioner
;
between
the
utmost
rigour
of
our
Laws
,
and
the
least
of
an
inquisition
.
If
ingratitude
were
all
,
yet
that
were
a
sin
high
enough
to
provoke
God
to
make
ou●
condition
worse
than
it
is
,
but
to
wha●
a
strange
height
of
spiritual
pride
are
those
arrived
,
who
ingross
all
true
godliness
to
themselves
?
as
though
it
were
not
possible
among
us
to
go
to
Heaven
and
to
Church
together
.
As
though
Christ
had
no
Church
for
1500
years
and
more
,
wherein
not
one
person
can
be
named
who
thought
it
unlawful
to
pray
by
a
prescribed
form
.
As
though
men
could
not
love
God
and
pray
sinsincerely
to
him
,
that
valued
the
peace
and
order
of
the
Church
above
the
heats
and
conceptions
of
their
own
brains
.
Where
differences
proceed
meerly
from
ignorance
and
weakness
,
they
are
less
dangerous
to
themselves
or
others
:
but
where
there
is
so
much
impatience
of
reproof
,
such
contempt
of
superiours
,
such
uncharitable
censures
of
other
men
,
such
invincible
prejudices
and
stiffness
of
humour
,
such
scorn
and
reproach
cast
upon
the
publick
worship
among
us
;
What
can
such
things
spring
from
but
a
root
of
bitterness
and
spiritual
pride
?
I
speak
not
these
things
to
widen
our
differences
,
or
increase
our
animosities
,
they
are
too
large
and
too
great
already
,
nor
to
condemn
any
humble
and
modest
dissenters
from
us
;
but
I
despair
ever
to
see
our
divisions
healed
,
till
Religion
be
brought
from
the
fancies
to
the
hearts
of
men
;
and
till
men
instead
of
mystical
notions
and
unaccountable
experiences
,
instead
of
misapplying
promises
and
mis-understanding
the
spirit
of
prayer
,
instead
of
judging
of
themselves
by
mistaken
signs
of
Grace
,
set
themselves
to
the
practice
of
humility
,
self-denial
,
meekness
,
patience
,
charity
,
obedience
and
a
holy
life
,
and
look
on
these
as
the
greatest
duties
and
most
distinguishing
characters
of
true
Christianity
.
And
in
doing
of
these
there
shall
not
only
be
a
great
reward
in
the
li●e
to
come
;
but
in
spight
of
all
opposition
from
Atheism
,
Profaneness
,
or
Superstition
,
we
may
see
our
divisions
cured
,
and
the
Kingdom
of
God
,
which
is
a
Kingdom
of
peace
and
holiness
,
to
abide
and
flourish
among
us
.
SERMON
IX
.
Preached
at
WHITE-HALL
.
WHITSUNDAY
1669.
JOHN
VII
.
39.
But
this
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
:
For
the
Holy
Ghost
was
no●
yet
given
,
because
that
Iesus
was
not
yet
glorified
.
WHat
was
said
of
old
conce●ning
the
first
Creation
of
the
World
that
in
order
to
the
accomplishment
of
it
[
](A61631-e30080-b)(a)
(a)
〈…〉
the
Spirit
of
God
moved
upon
the
face
of
the
waters
,
is
in
a
sense
agreeable
to
the
nature
of
it
as
true
of
the
renovation
of
the
World
by
the
doctrine
of
Christ
.
For
whether
by
that
we
understand
a
great
and
veh●ment
Mind
,
as
the
Jews
generally
do
;
or
rather
the
Divine
power
manifesting
it self
in
giving
motion
to
the
otherwise
dull
and
unactive
parts
of
matter
;
we
have
it
fully
represented
to
us
in
the
descent
of
the
Holy
Ghost
upon
the
Apostles
on
the
day
of
Pentecost
:
For
that
came
upon
them
,
[
](A61631-e30100-b)(a)
(a)
Act.
2.2
.
as
a
rushing
mighty
Wind
,
and
inspired
them
with
a
new
life
and
motion
,
whereby
they
became
the
most
active
instruments
of
bringing
the
World
out
of
that
state
of
confusion
and
darkness
it
lay
in
before
,
by
causing
the
glorious
light
of
the
Gospel
to
shine
upon
it
.
And
lest
any
part
should
be
wanting
to
make
up
the
parallel
,
in
the
verse
before
the
text
,
we
read
of
the
Waters
too
which
the
Spirit
of
God
did
move
upon
,
and
therefore
called
not
a
dark
Abyss
,
but
flowing
rivers
of
living
water
.
[
](A61631-e30130-b)(b)
(b)
V.
38.
He
that
believeth
on
me
,
as
the
Scripture
hath
said
,
out
of
his
belly
shall
flow
rivers
of
living
water
:
Not
as
though
the
Apostles
like
some
in
the
ancient
Fables
were
to
be
turned
into
Fountains
and
pleasant
Springs
;
but
the
great
and
constant
benefit
which
the
Church
of
God
enjoys
by
the
plentiful
effusion
of
the
Holy
Spirit
upon
them
,
could
not
be
better
set
forth
than
by
rivers
of
living
water
flowing
from
them
.
And
this
the
Evangelist
in
these
words
,
to
prevent
all
cavils
and
mistakes
,
tells
us
was
our
Saviour's
meaning
;
But
this
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
.
And
lest
any
should
think
that
our
Blessed
Saviour
purposely
affected
to
speak
in
strange
metaphors
,
we
shall
find
a
very
just
occasion
given
him
for
using
this
way
of
expression
from
a
custom
practised
among
the
Jews
at
that
time
.
For
in
the
solemnity
of
the
feast
of
Tabernacles
,
especially
in
the
last
and
great
day
of
the
Feast
mentioned
v.
37.
after
the
Sacrifices
were
offered
upon
the
Altar
,
L'
Emperu●r
in
Middoth
.
p.
67.
Buxtorf
.
Lex
.
Rabb
.
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hackspan
.
disp.
Philolog
p.
488.
Tremel
.
in
not
.
ad
Syr.
N.
one
of
the
Priests
was
to
go
with
a
large
Golden
Tankard
to
the
Fountain
of
Siloam
,
and
having
filled
it
with
water
,
he
brings
it
up
to
the
water-gate
over
against
the
Altar
,
where
it
was
received
with
a
great
deal
of
pomp
and
ceremony
,
with
the
sounding
of
the
Trumpets
and
rejoycing
of
the
People
,
which
continued
during
the
libation
or
pouring
it
out
before
the
Altar
;
after
which
followed
the
highest
expressions
of
joy
that
were
ever
used
among
that
people
;
insomuch
that
they
have
a
saying
among
them
,
That
he
that
never
saw
the
rejoycing
of
the
drawing
of
water
,
never
saw
rejoycing
in
all
his
life
.
Of
which
several
accounts
are
given
by
the
Jews
,
some
say
it
had
a
respect
to
the
later
rain
which
God
gave
them
about
this
time
,
others
to
the
keeping
of
the
Law
;
but
that
which
is
most
to
our
purpose
is
,
that
the
reason
assigned
by
one
of
the
Rabbies
in
the
Ierusalem
[
](A61631-e30250-b)(a)
(a)
v.
Buxtorf
.
Talmud
is
,
[
](A61631-e30280-b)(b)
(b)
Esai
.
12.3
.
because
of
the
drawing
or
pouring
out
of
the
Holy
Ghost
according
to
what
is
said
,
with
joy
shall
ye
draw
water
out
of
the
Wells
of
Salvation
.
By
which
we
see
that
no
fairer
advantage
could
be
given
to
our
Saviour
to
discourse
concerning
the
effusion
of
the
Holy
Ghost
,
and
the
mighty
joy
which
should
be
in
the
Christian
Church
by
reason
of
that
,
than
in
the
time
of
this
solemnity
;
and
so
lets
them
know
that
the
Holy
Ghost
represented
by
their
pouring
out
of
water
was
not
to
be
expected
by
their
rites
and
ceremonies
,
but
by
believing
the
doctrine
which
he
preached
:
and
that
this
should
not
be
in
so
scant
and
narrow
a
measure
as
that
which
was
taken
out
of
Siloam
,
which
was
soon
poured
out
and
carried
away
but
out
of
them
on
whom
the
Holy
Ghost
should
come
,
rivers
of
living
waters
should
flow
;
whose
effect
and
benefit
should
never
cease
as
long
as
the
World
it self
should
continue
.
So
that
in
the
words
of
the
Text
we
have
these
particulars
offered
to
our
consideration
.
1.
The
effusion
of
the
Spirit
under
the
times
of
the
Gospel
:
But
this
spake
he
of
the
Spirit
,
which
they
that
believe
on
him
should
receive
.
2.
The
nature
of
that
effusion
represented
to
us
by
rivers
of
living
waters
flowing
out
of
them
.
3.
The
time
that
was
reserved
for
it
;
which
was
after
the
glorious
ascension
of
Christ
to
Heaven
:
For
the
Holy
Ghost
was
not
yet
given
,
because
that
Iesus
was
not
yet
glorified
.
1.
The
effusion
of
the
Spirit
under
the
times
of
the
Gospel
;
by
which
we
mean
those
extraordinary
gifts
and
abilities
which
the
Apostles
had
after
the
Holy
Ghost
is
said
to
descend
upon
them
.
Which
are
therefore
called
[
](A61631-e30400-b)(a)
(a)
Heb.
2.4
.
signs
and
wonders
,
and
divers
gifts
of
the
Holy
Ghost
:
[
](A61631-e30420-b)(b)
(b)
1
Cor.
12.6.11
.
and
the
operations
of
the
Spirit
;
of
which
we
have
a
large
enumeration
given
us
in
that
place
.
The
two
most
remarkable
which
I
shall
insist
upon
and
do
comprehend
under
them
most
of
the
rest
,
are
,
the
power
of
working
Miracles
,
whether
in
Healing
diseases
or
any
other
way
;
and
the
gift
of
tongues
either
in
speaking
or
interpreting
;
they
who
will
acknowledge
that
the
Apostles
had
these
,
will
not
have
reason
to
question
any
of
the
rest
.
And
concerning
these
I
shall
endeavour
to
prove
,
1.
That
the
things
attributed
to
the
Apostles
concerning
them
,
could
not
arise
from
any
ordinary
,
or
natural
causes
.
2.
That
they
could
not
be
the
effects
of
an
evil
,
but
of
a
holy
and
divine
spirit
;
and
therefore
that
there
was
really
such
a
pouring
out
of
the
spirit
as
is
here
mentioned
.
1.
That
the
things
attributed
to
the
Apostles
could
not
arise
from
any
meerly
natural
causes
.
It
is
not
my
present
business
to
prove
the
truth
of
the
matters
of
fact
,
viz.
that
the
Apostles
did
those
things
which
were
accounted
Miracles
by
those
who
saw
them
or
heard
of
them
;
and
that
on
the
day
of
Pentecost
they
did
speak
with
strange
tongues
;
for
these
things
are
so
universally
attested
by
the
most
competent
witnesses
,
viz.
persons
of
the
same
age
,
whose
testimony
we
can
have
no
reason
to
suspect
;
and
not
only
by
those
who
were
the
friends
to
this
Religion
,
but
the
greatest
enemies
Jews
and
Heathens
;
and
by
all
the
utmost
endeavours
of
Atheistical
men
,
who
have
not
set
themselves
to
disprove
the
testimony
,
but
the
consequence
of
it
,
(
by
saying
that
granting
them
true
they
do
not
infer
the
concurrence
of
a
divine
spirit
)
that
on
the
same
grounds
any
person
would
question
the
truth
of
these
things
,
he
must
question
the
truth
of
some
other
things
,
which
himself
believes
on
the
same
or
weaker
grounds
than
these
are
.
Supposing
then
the
matters
of
fact
to
be
true
,
we
now
enquire
whether
these
things
might
proceed
from
any
meerly
natural
causes
,
which
will
be
the
best
done
by
examining
the
most
plausible
accounts
which
are
pretended
to
be
given
of
them
.
And
thus
some
have
had
the
confidence
to
say
,
That
whatever
is
said
to
be
done
by
the
power
of
miracles
in
the
Apostles
might
be
effected
by
a
natural
temperament
of
body
,
or
the
great
power
of
imagination
;
and
that
their
speaking
with
strange
tongues
might
be
the
effect
only
of
a
natural
Enthusiasm
,
or
some
distemper
of
brain
.
1.
That
the
power
of
miracles
might
be
nothing
but
a
natural
temperament
or
the
strength
of
imagination
.
1.
An
excellent
natural
temper
of
body
they
say
may
do
strange
and
wonder●ul
things
,
so
that
such
a
one
who
hath
an
exact
temperament
may
walk
upon
the
waters
,
stand
in
the
air
,
and
quench
the
violence
of
the
fire
;
and
by
a
strange
kind
of
sanative
contagion
may
communicate
healthful
spirits
,
as
persons
that
are
infected
do
noisom
and
pestilential
.
These
are
things
spoken
with
as
much
case
and
as
little
reason
,
as
any
of
the
calumnies
against
Religion
,
which
are
so
boldly
uttered
by
men
who
dare
speak
any
thing
as
to
these
things
but
reason
,
and
do
any
thing
but
what
is
good
.
But
can
these
men
after
all
their
confidence
produce
any
one
person
in
the
World
,
who
by
the
exquisiteness
of
his
natural
temper
hath
ever
walked
upon
the
waters
,
or
poised
himself
in
the
air
,
or
kept
himself
from
being
singed
in
the
fire
?
If
these
things
be
natural
,
how
comes
it
to
pass
that
no
other
instances
can
be
given
but
such
as
we
urge
for
miraculous
?
We
say
indeed
that
[
](A61631-e30570-b)(a)
(a)
Matth.
14.29
.
Christ
walked
on
the
Sea
,
but
withal
we
say
this
was
an
argument
of
that
divine
power
in
him
,
which
,
as
Iob
saith
,
[
](A61631-e30610-b)(a)
(a)
Job
9.8
.
alone
spreadeth
out
the
heavens
and
treadeth
upon
the
waves
of
the
Sea
:
We
say
that
[
](A61631-e30630-b)(b)
(b)
2
Kings
2.11
.
Elijah
was
carried
up
into
Heaven
by
a
Chariot
of
fire
and
a
whirlwind
;
but
it
was
only
by
his
power
,
[
](A61631-e30650-b)(c)
(c)
Psal.
104.4
.
who
maketh
the
winds
his
Messengers
,
and
flames
of
fire
his
Ministers
,
as
some
render
those
words
of
the
Psalmist
:
We
say
that
the
three
Children
were
preserved
[
](A61631-e30670-b)(d)
(d)
Dan.
5.25
,
26.
in
the
fiery
furnace
,
that
they
had
no
hurt
;
and
even
Nebuchadnezzar
was
hereby
convinced
,
that
he
was
the
true
God
,
which
was
able
to
preserve
his
servants
from
the
force
of
that
devouring
element
which
was
therefore
so
much
worshipped
by
those
Eastern
people
,
because
it
destroyed
not
only
the
men
but
the
Gods
of
other
nations
.
But
is
this
enough
to
satisfie
any
reasonable
men
that
these
things
were
done
by
natural
causes
;
because
they
were
done
at
all
?
For
that
is
to
suppose
it
impossible
there
should
be
miracles
;
which
is
to
say
it
is
impossible
there
should
be
a
God
;
which
is
an
attempt
somewhat
beyond
what
the
most
impudent
Atheists
pretended
.
But
in
this
case
nothing
can
be
reasonably
urged
but
common
experience
to
the
contrary
;
if
these
were
things
which
were
usually
done
by
other
causes
,
there
would
be
no
reason
to
pretend
a
miraculous
power
:
but
we
say
it
is
impossible
that
such
things
should
be
produced
by
meer
natural
causes
,
and
in
this
case
there
can
be
no
confutation
but
by
contrary
experience
.
As
we
see
the
opinion
of
the
Ancients
concerning
the
uninhabitableness
of
the
torrid
Zone
,
and
that
there
were
no
Antipodes
,
are
disproved
by
the
mani●est
experience
to
the
contrary
of
all
modern
discoverers
.
Let
such
plain
experience
be
produced
,
and
we
shall
then
yield
the
possibility
of
the
things
by
some
natural
causes
,
although
not
by
such
an
exact
temperament
of
body
,
which
is
only
an
instance
of
the
strong
power
of
imagination
in
those
who
think
so
whatever
that
may
have
on
others
.
Such
a
temperament
of
body
as
these
persons
imagine
,
considering
the
great
inequality
of
the
mixture
of
the
earthly
and
aerial
parts
in
us
,
being
it
may
be
as
great
a
miracle
it self
,
as
any
they
would
disprove
by
it
.
2.
But
supposing
such
a
temperament
of
body
to
be
possible
,
how
comes
it
to
be
so
beneficial
to
others
,
as
to
prop●gate
its
vertue
to
the
cure
of
disease●
persons
?
We
may
as
well
think
that
a
great
beauty
may
change
a
Black
by
often
viewing
him
,
or
a
skilful
Musician
make
another
so
by
sitting
near
him
,
as
one
man
heal
another
because
he
is
healthful
himself
.
Unless
we
can
suppose
it
in
the
power
of
a
man
to
send
forth
the
best
spirits
of
his
own
body
and
transfuse
them
into
the
body
of
another
;
but
by
this
means
that
which
must
cure
another
must
destroy
himself
.
Besides
the
healthfulness
of
a
person
lies
much
in
the
freedom
of
perspiration
of
all
the
noxious
vapours
to
the
body
;
by
which
it
will
appear
incredible
that
a
man
should
preserve
his
own
health
by
sending
out
the
worst
vapors
,
and
at
the
same
time
cure
another
,
by
sending
out
the
best
.
3.
Supposing
we
should
grant
that
a
vigorous
heat
and
a
strong
arm
may
by
a
violent
friction
discuss
some
tumor
of
a
distempered
body
;
yet
what
would
all
this
signifie
to
the
mighty
cures
which
were
wrought
so
easily
and
with
a
word
speaking
and
at
such
great
distance
as
were
by
Christ
and
his
Apostles
?
Supposing
our
Saviour
had
the
most
exact
natural
temper
that
ever
any
person
in
the
world
had
;
yet
what
could
this
do
to
the
cure
of
a
person
above
twenty
miles
distance
?
for
so
our
Saviour
cured
the
Son
of
a
Nobleman
who
lay
sick
at
Capernaum
,
when
himself
was
at
[
](A61631-e30770-b)(a)
(a)
Joh.
4.46
,
53.
Cana
in
Galilee
?
So
at
[
](A61631-e30800-b)(b)
(b)
Matth.
8.6
,
13.
Capernaum
he
cured
the
Centurion's
servant
at
his
own
house
without
going
thither
.
Thus
we
find
the
Apostles
curing
,
though
[
](A61631-e30820-b)(c)
(c)
Acts
5.15
.
19.12
.
they
did
not
touch
them
;
and
that
not
one
or
two
but
multitudes
of
diseased
persons
.
And
nothing
can
be
more
absurd
than
to
imagine
that
so
many
men
should
at
the
same
time
work
so
many
miraculous
cures
by
vertue
of
a
temperament
peculiar
to
themselves
?
for
how
come
they
only
to
happen
to
have
this
temperament
and
none
of
the
Jews
who
had
all
equal
advantages
with
them
for
it
?
Why
did
none
of
the
enemies
of
Christ
do
as
strange
things
as
they
did
?
How
come
they
never
to
do
it
before
they
were
Christians
,
nor
in
such
an
extraordinary
manner
till
after
the
day
of
Pentecost
?
Did
the
being
Christians
alter
their
natural
temper
and
infuse
a
●anative
vertue
into
them
which
they
never
had
before
?
Or
rather
was
not
their
Christianity
like
to
have
spoyled
it
if
ever
they
had
it
before
;
by
their
frequent
watchings
,
fastings
,
hunger
and
thirst
,
cold
and
nakedness
,
stripes
and
imprisonments
,
racks
and
torments
?
Are
these
the
improvers
of
an
excellent
constitution
?
if
they
be
,
I
doubt
not
but
those
who
magnifie
it
in
them
,
would
rather
want
the
vertue
of
it
,
than
be
at
the
pains
to
obtain
it
.
2.
But
what
a
natural
temper
cannot
do
,
they
think
the
power
of
imagination
may
:
and
therefore
in
order
to
the
enervating
the
power
of
miracles
,
they
mightily
advance
that
of
imagination
:
which
is
the
Idol
of
those
who
are
as
little
Friends
to
reason
in
it
as
they
are
to
Religion
.
Any
thing
shall
be
able
to
effect
that
,
which
they
will
not
allow
God
to
do
:
nay
the
most
extravagant
thing
which
belongs
to
humane
nature
shall
have
a
greater
power
than
the
most
holy
and
divine
spirit
.
But
do
not
we
see
,
say
they
,
strange
effects
of
the
power
of
imagination
upon
mankind
?
I
grant
we
do
,
and
in
nothing
more
than
when
men
set
it
up
against
the
power
of
God
:
yet
surely
we
see
far
greater
effects
of
that
in
the
world
than
we
do
of
the
other
.
The
power
of
imagination
can
never
be
supposed
to
give
a
being
to
the
things
we
see
in
the
world
?
but
we
have
the
greatest
reason
to
attribute
that
to
a
divine
and
infinite
power
;
and
is
it
not
far
more
rational
that
that
which
gave
a
Being
to
the
course
of
nature
should
alter
it
when
it
pleaseth
,
than
that
which
had
nothing
to
do
in
the
making
of
it
?
So
that
in
general
,
there
can
be
no
competition
between
the
power
of
God
and
the
strength
of
imagination
as
to
any
extraordinary
effects
which
happen
in
the
world
.
But
this
is
not
all
;
for
there
is
a
repugnancy
in
the
very
nature
of
the
thing
that
the
power
of
imagination
should
do
all
those
miracles
which
were
wrought
by
Christ
or
his
Apostles
.
For
either
they
must
be
wrought
by
the
imagination
of
the
Agent
or
of
the
Patient
:
if
of
the
Agent
,
then
there
can
be
no
more
necessary
to
do
the
same
things
than
to
have
the
same
strength
o●
imagination
which
they
had
;
What
is
the
reason
then
that
never
since
or
before
that
time
were
so
many
signs
,
and
wonders
wrought
as
there
were
then
by
the
Apostles
and
Disciples
of
our
Lord
?
If
Peter
and
Iohn
cured
the
lame
man
by
the
strength
of
imagination
;
why
have
no
persons
ever
since
cured
those
whose
welfare
they
have
as
heartily
desired
as
ever
they
could
do
his
?
Certainly
if
imagination
could
kill
mens
enemies
,
there
would
never
need
Duels
to
destroy
them
,
nor
Authority
to
punish
such
as
do
it
:
and
if
it
could
cure
Friends
,
there
would
need
no
Physicians
to
heal
and
recover
them
,
and
death
would
have
nothing
to
do
,
but
with
persons
that
were
wholly
Friendless
.
If
they
say
,
that
persons
are
not
sufficiently
perswaded
of
their
own
power
,
and
therefore
they
do
see
little
good
;
let
any
of
those
who
contend
the
most
for
it
attempt
the
cure
when
they
please
of
any
the
most
common
infirmity
of
mankind
;
and
if
they
cannot
do
that
,
let
them
then
perswade
us
they
can
do
miracles
by
that
,
which
they
cannot
cure
the
tooth-ach
by
.
But
here
they
will
say
,
the
imagination
of
the
Patient
is
necessary
in
order
to
a
miracle
being
wrought
upon
him
:
not
such
I
am
sure
as
Christ
and
his
Apostles
wrought
,
who
not
only
healed
the
lame
and
the
blind
,
but
raised
the
dead
;
and
what
power
of
imagination
do
they
suppose
in
Lazarus
when
he
had
lain
four
days
in
the
Grave
?
and
however
they
think
of
the
soul
they
must
in
this
case
allow
this
power
of
imagination
to
be
immortal
.
So
that
were
there
no
other
arguments
but
that
of
raising
the
dead
that
demonstrates
it
impossible
that
what
Christ
or
his
Apostles
did
,
did
depend
on
the
strength
of
Fancy
in
tho●e
on
whom
they
wrought
their
miracles
.
Object
.
But
,
say
they
,
did
not
Christ
and
his
Apostles
require
believing
first
in
all
persons
that
had
miracles
wrought
upon
them
;
and
why
should
this
be
,
but
because
the
strength
of
imagination
was
required
to
it
?
And
is
it
not
expresly
said
,
that
Christ
could
not
do
any
mighty
works
among
his
own
country-men
because
of
their
unbelief
?
by
which
it
appears
that
the
efficacy
of
his
miracles
did
depend
on
the
Faith
of
the
Persons
.
To
which
I
answer
,
Answ.
1.
That
Christ
did
not
always
require
faith
in
the
person
on
whom
he
wrought
his
miracles
;
for
then
it
had
been
impossible
he
should
ever
have
raised
any
from
the
dead
?
which
we
are
sure
he
did
.
And
did
not
[
](A61631-e31060-b)(a)
(a)
Act.
10.9
,
12.
St.
Paul
raise
Eutychius
from
the
dead
?
and
can
any
think
so
absurdly
as
that
faith
was
required
from
a
dead
man
in
order
to
his
resurrection
?
So
that
the
greatest
miracles
of
all
others
were
wrought
,
where
there
was
no
possibility
of
believing
in
those
on
whom
they
were
wrought
.
2.
When
in
miraculous
cures
believing
was
required
,
it
was
to
shew
for
what
end
those
miracles
were
wrought
,
viz.
to
confirm
the
Doctrine
of
the
Gospel
by
them
:
they
did
not
work
miracles
to
be
admired
by
the
people
as
Simon
Magus
would
have
done
;
the
Apostles
had
no
such
intolerable
vanity
to
be
cried
up
for
Gods
,
though
they
did
such
great
things
;
not
like
that
Caesar
of
the
Atheists
as
some
call
him
,
who
concludes
one
of
his
[
](A61631-e31150-b)(a)
(a)
Dialog.
54.
de
.
Doemoniacis
.
Dialogues
with
that
horrible
piece
of
vanity
(
to
say
no
more
of
it
)
aut
Deus
es
aut
Vaninus
,
and
Pomponatius
his
Master
before
him
had
said
[
](A61631-e31210-b)(b)
(b)
Pomponat
.
de
Incantat
.
c.
4.
p.
53.
Philosophi
sunt
Dii
terrestres
,
(
and
you
must
be
sure
to
reckon
him
in
the
number
;
)
but
how
was
it
possible
for
these
men
to
discover
more
their
mean
thoughts
of
a
Deity
than
by
making
him
to
be
as
de●picable
as
themselves
?
What
boasting
and
ostentation
would
these
men
have
made
of
themselves
,
if
they
could
have
done
but
the
thousand
part
of
what
the
Apostles
did
?
But
they
were
men
did
as
far
excel
all
such
in
all
true
vertue
and
real
excellency
as
they
did
in
that
miraculous
power
which
God
had
given
them
.
If
they
required
men
to
believe
whom
they
cured
,
it
was
that
they
might
cure
both
body
and
soul
together
:
but
sometimes
they
cured
persons
whom
they
saw
not
.
as
the
[
](A61631-e31250-b)(c)
(c)
Acts
19.11
,
12.
handkerchiefs
from
S●
.
Paul
at
Ephesus
cured
the
diseased
when
they
were
carried
to
them
.
But
generally
they
took
all
opportunities
to
convey
the
Doctrine
of
Christianity
into
the
minds
of
those
,
out
of
whose
bodies
they
cast
either
Diseases
or
Devils
.
But
is
it
not
said
that
Christ
could
do
no
mighty
works
among
them
because
of
their
unbelief
,
and
the
power
of
his
disciples
could
not
be
greater
than
his
own
?
To
which
I
answer
,
1.
It
is
no-where
said
in
the
Scripture
that
Christ
could
do
no
miracles
at
all
among
them
because
of
their
unbelief
:
for
in
one
place
it
is
said
,
[
](A61631-e31310-b)(a)
(a)
Mark
13.58
.
And
he
did
not
many
mighty
works
there
because
of
their
unbelief
.
He
did
miracles
enough
to
convince
them
;
but
when
he
saw
their
obstinacy
,
he
would
not
cast
away
any
more
upon
them
.
And
in
that
other
place
where
it
is
said
,
[
](A61631-e31330-b)(b)
(b)
Matth.
6.5
.
that
he
could
there
do
no
mighty
work
,
it
is
presently
added
,
save
that
he
laid
his
hands
upon
a
few
sick
folk
and
healed
them
.
And
what
absurdity
is
there
that
Christ
should
do
no
extraordinary
miracle
among
them
,
among
whom
he
saw
that
himself
and
his
miracles
were
both
equally
contemned
.
It
is
not
the
method
of
divine
goodness
to
bestow
the
largest
kindnesses
at
first
;
those
who
improve
the
beginnings
of
favour
shall
have
more
,
but
those
who
despise
the
first
may
justly
be
rejected
from
any
farther
kindness
.
2.
When
it
is
said
that
he
could
not
,
that
expression
doth
not
imply
any
impossibility
in
the
thing
but
a
deliberate
resolution
to
the
contrary
,
so
it
is
used
Acts
4.20
.
For
we
cannot
but
speak
the
things
which
we
have
seen
and
heard
.
Who
questions
but
there
was
a
possibility
in
the
thing
,
that
they
might
have
held
their
peace
?
but
it
was
a
thing
which
upon
great
deliberation
they
had
resolved
not
to
do
.
So
[
](A61631-e31390-b)(a)
(a)
Revel.
2.2
.
thou
canst
not
bear
them
which
are
evil
;
and
[
](A61631-e31410-b)(b)
(b)
2
Cor.
13.8
.
we
can
do
nothing
against
the
truth
,
but
for
the
truth
.
From
which
it
appears
that
this
can
be
no
prejudice
to
the
power
of
Christ
in
working
miracles
,
but
only
shews
his
just
resolution
not
to
do
it
,
considering
the
contempt
wherewith
he
had
been
entertained
among
them
.
3.
It
is
pretended
by
those
men
who
set
themselves
to
undervalue
those
miraculous
gifts
which
the
Apostles
had
,
that
the
gift
of
tongues
might
be
only
the
effect
of
an
Enthusiastick
heat
,
or
some
distemper
of
their
brains
,
as
men
in
a
high
Fever
are
apt
to
speak
such
things
and
words
,
which
while
they
are
in
health
they
could
never
do
.
But
that
such
unreasonable
imaginations
do
more
argue
a
distempered
brain
,
than
any
thing
we
assert
concerning
these
divine
persons
will
easily
appear
from
these
considerations
.
1.
That
no
violent
heat
whatsoever
can
form
a
new
language
to
a
man
which
he
never
knew
before
.
If
language
had
been
natural
to
man
,
there
might
have
been
some
reason
for
it
;
but
that
we
all
know
to
be
an
arbitrary
thing
:
and
as
well
might
a
blind
man
paint
with
an
exact
difference
of
colours
,
or
one
write
plainly
who
could
never
read
,
as
any
person
by
the
meer
heat
of
his
Phancy
speak
suddenly
in
a
tongue
which
he
never
learnt
.
There
have
been
some
who
have
said
[
](A61631-e31460-b)(a)
(a)
Vanin
.
Dial.
54.
p.
407.
that
the
mind
of
man
hath
naturally
all
kinds
of
languages
within
it self
,
and
it
wants
nothing
but
some
mighty
heat
to
stir
men
up
to
speak
in
any
kind
of
them
.
But
we
are
to
take
notice
that
those
things
are
accounted
wit
when
spoken
against
Religion
,
which
would
have
been
nonsense
and
contradictions
if
spoken
for
it
.
And
certainly
nothing
could
be
more
absurdly
said
,
than
for
the
same
men
to
make
all
the
imaginations
〈◊〉
have
of
things
to
come
in
by
our
senses
and
yet
to
say
that
the
mind
of
man
can
have
those
things
in
it
,
which
he
never
learnt
or
heard
.
If
this
supposition
were
true
,
we
might
invert
that
saying
of
[
](A61631-e31530-b)(a)
(a)
Ac●
.
6.24
.
Festus
to
St.
Paul
,
Much
learning
hath
made
thee
mad
;
for
then
madness
,
or
that
which
is
the
next
to
it
,
a
great
heat
of
brain
,
would
make
men
the
most
learned
.
If
this
were
true
,
there
would
be
a
much
easier
way
of
attaining
to
speak
in
the
languages
of
all
nations
than
that
which
many
take
to
gain
a
very
few
of
them
:
for
the
heightening
of
Phancy
either
by
Wine
,
or
a
degree
of
madness
would
inspire
men
with
skill
in
tongues
to
a
miracle
.
2.
But
supposing
such
a
thing
possible
,
which
is
far
from
being
so
,
yet
it
is
very
remote
from
our
present
case
;
for
the
Apostles
made
it
manifest
to
all
persons
that
they
were
far
enough
from
being
inspired
with
the
vapours
of
wine
,
or
touched
with
any
Enthusiastick
madness
.
They
spake
with
strange
tongues
,
but
in
such
a
manner
as
convinced
great
numbers
of
their
hearers
of
the
excellency
of
that
doctrine
which
was
delivered
by
them
.
As
St.
Paul
▪
answered
Festus
,
[
](A61631-e31620-b)(b)
(b)
Act.
26.25
.
I
am
not
mad
,
most
noble
Festus
,
but
speak
forth
the
words
of
truth
and
soberness
;
so
they
did
not
speak
incoherent
and
insignificant
words
which
madness
makes
men
do
,
nor
any
mean
and
trivial
things
,
meerly
for
ostentation
of
their
gifts
,
but
they
spake
though
with
divers
tongues
,
[
](A61631-e31650-b)(a)
(a)
Act.
2
11.
the
great
or
wonderful
things
of
God
:
So
their
Auditors
confessed
with
admiration
.
These
are
not
the
e●●ects
of
Wine
or
Madness
,
as
St.
Peter
at
large
proves
,
against
the
unreasonable
cavils
of
some
[
](A61631-e31680-b)(b)
(b)
V.
13.
V.
41.
who
mocked
and
said
they
were
full
of
new
wine
.
Which
he
doth
with
so
great
success
,
that
the
same
day
3000
persons
disowned
their
former
course
of
life
and
embraced
Christianity
.
Surely
,
madness
was
never
more
infectious
,
never
made
men
more
wise
and
sober
,
than
this
did
,
if
the
Apostl●s
were
acted
only
by
that
.
When
was
there
ever
better
and
more
weighty
sense
spoken
by
any
,
than
by
the
Apostles
after
the
day
of
Pentecost
?
With
what
reason
do
they
argue
,
with
what
strength
do
they
discourse
,
with
what
a
sedate
and
manly
courage
do
they
withstand
the
opposition
of
the
Sanhedrin
against
them
?
they
never
fly
out
into
any
extravagant
passion
,
never
betray
any
weakness
or
fear
:
but
speak
the
truth
with
boldness
,
and
rejoyce
when
they
suffer
for
it
.
It
could
be
no
sudden
heat
which
acted
them
on
the
day
of
Pentecost
,
for
the
same
Spirit
and
power
continued
with
them
afterwards
:
they
lived
and
acted
by
vertue
of
it
,
so
that
their
life
was
as
great
a
miracle
,
as
any
that
was
wrought
by
them
.
Their
zeal
was
great
but
regular
,
their
devotion
fervent
and
constant
,
their
conversation
honest
and
prudent
,
their
discourses
inflaming
and
convincing
,
and
the
whole
course
of
their
lives
breathed
nothing
but
glory
to
God
,
and
good-will
towards
Men.
If
they
are
called
to
suffer
for
their
Religion
,
with
what
constancy
do
they
own
the
truth
,
with
what
submission
do
they
yield
to
their
persecutors
,
with
what
meekness
and
patience
do
they
bear
their
sufferings
!
If
differences
arise
among
Christians
,
with
what
care
do
they
advise
,
with
what
caution
do
they
direct
,
with
what
gentleness
do
they
instruct
,
with
what
tenderness
do
they
bear
with
dissenters
,
with
what
earnestness
do
they
endeavour
to
preserve
the
peace
of
the
Christian
Church
!
When
they
are
to
plant
Churches
,
how
ready
to
go
about
it
,
how
diligent
in
attending
it
,
how
watchful
to
prevent
all
miscarriages
among
them
!
When
they
write
Epistles
to
those
already
planted
,
with
what
Authority
do
they
teach
,
with
what
Majesty
do
they
command
,
with
what
severity
do
they
rebuke
,
with
what
pity
do
they
chastise
,
with
what
vehemency
do
they
exhort
,
and
with
what
weighty
arguments
do
they
perswade
all
Christians
to
adorn
the
doctrine
of
God
their
Saviour
in
all
things
!
So
that
such
persons
who
after
all
these
things
can
believe
that
the
Apostles
were
acted
only
by
some
extravagant
heats
,
may
as
easily
perswade
themselves
that
men
may
be
drunk
with
sobriety
,
and
mad
with
reason
,
and
debauched
with
goodness
.
But
such
are
fit
only
to
be
treated
in
a
dark
room
,
if
any
can
be
found
darker
than
their
understandings
are
.
2.
But
yet
there
may
be
imagined
a
higher
sort
of
madness
than
these
men
are
guilty
of
,
viz.
That
when
men
are
convinced
that
these
things
could
not
be
done
by
meer
Mechanical
causes
,
then
they
attribute
them
to
the
assistance
of
Spirits
,
but
not
to
the
holy
and
divine
,
but
such
as
are
evil
and
impure
.
A
madness
so
great
and
extravagant
,
that
we
could
hardly
imagine
that
it
were
incident
to
humane
nature
,
unless
the
Scripture
had
told
us
that
some
had
thus
blasphemed
the
son
of
man
,
and
either
had
or
were
in
danger
of
blaspheming
the
Holy
Ghost
too
.
And
this
is
properly
blaspheming
the
Holy
Ghost
,
(
which
was
not
given
,
as
our
text
tells
us
,
till
after
Christ's
ascension
)
when
men
attribute
all
those
miraculous
gifts
which
were
poured
out
upon
the
Apostles
in
confirmation
of
the
Christian
doctrine
to
the
power
of
an
unclean
Spirit
.
For
so
the
Evangelist
St.
Luke
,
when
he
mentions
the
[
](A61631-e31790-b)(a)
(a)
Luk.
12.10
.
blasphemy
against
the
Holy
Ghost
which
shall
not
be
forgiven
,
immediately
subjoyns
,
their
bringing
in
the
Apostles
to
the
Synagogues
and
Magistrates
and
Powers
;
and
adds
,
that
the
Holy
Ghost
,
(
even
that
which
they
so
blasphemed
in
them
)
should
teach
them
in
that
same
hour
what
they
ought
to
say
.
I
deny
not
but
the
attributing
the
miraculous
works
of
Christ
,
who
had
the
Holy
Spirit
without
measure
,
to
an
evil
Spirit
was
the
same
kind
of
sin
;
but
it
received
a
greater
aggravation
a●ter
the
resurrection
of
Christ
from
the
dead
,
and
the
miraculous
effusion
of
the
Holy
Ghost
upon
the
Apostles
.
For
now
the
great
confirmation
was
given
to
the
truth
of
all
that
Christ
had
said
before
;
he
had
sometimes
concealed
his
miracles
and
forbid
the
publishing
of
them
:
and
to
such
he
appeared
but
as
the
son
of
man
,
of
whom
it
is
said
[
](A61631-e31840-b)(a)
(a)
1
Cor.
2.8
.
that
had
they
known
him
they
would
not
have
crucified
the
Lord
of
Glory
:
and
St.
Peter
more
expresly
;
[
](A61631-e31870-b)(b)
(b)
Act.
3.17
.
and
now
Brethren
I
wrote
that
through
ignorance
you
did
it
as
did
also
your
Rulers
.
But
now
since
his
resurrection
and
ascension
,
when
God
by
the
effusion
of
the
Holy
Ghost
hath
given
the
largest
and
fullest
Testimony
to
the
doctrine
of
the
Gospel
;
if
men
after
all
this
shall
go
on
to
blaspheme
the
Holy
Ghost
,
by
attributing
all
these
miracles
to
a
Diabolical
power
,
then
there
is
no
forgiveness
to
be
expected
either
in
this
world
,
or
the
world
to
come
;
because
this
argues
the
greatest
obstinacy
of
mind
,
the
highest
contempt
of
God
,
and
the
greatest
affront
that
can
be
put
upon
the
Testimony
of
the
Holy
Spirit
;
for
it
is
charging
the
Spirit
of
truth
to
be
an
evil
and
a
lying
Spirit
.
By
which
we
see
what
great
weight
and
moment
the
Scripture
lays
upon
this
pouring
out
of
the
Holy
Ghost
on
the
Apostles
,
and
what
care
men
ought
to
have
how
they
undervalue
and
despise
it
,
and
much
more
how
they
do
reproach
and
blaspheme
it
.
They
might
as
well
imagine
that
light
and
darkness
may
meet
and
embrace
each
other
,
as
that
the
infernal
Spirits
should
imploy
their
power
in
promoting
a
doctrine
so
contrary
to
their
interest
?
For
Heaven
and
Hell
cannot
be
more
distant
,
than
the
whole
design
of
Christianity
is
from
all
the
contrivances
of
wicked
Spirits
.
How
soon
was
the
Devil's
Kingdom
broken
,
his
Temples
demolished
,
his
Oracles
silenced
,
himself
baffled
in
his
great
design
of
deceiving
mankind
when
Christianity
prevailed
in
the
world
?
Having
thus
far
asserted
the
truth
of
the
thing
,
viz.
that
there
was
such
an
effusion
of
the
Holy
Spirit
,
we
now
come
to
consider
,
2.
The
nature
of
it
as
it
is
represented
to
us
by
Rivers
of
living
waters
flowing
out
of
them
that
believe
:
by
which
we
may
understand
-
1.
The
plenty
of
it
,
called
Rivers
of
waters
.
-
2.
The
benefit
and
usefulness
of
it
to
the
Church
.
1.
The
plentifulness
of
this
effusion
of
the
Spirit
;
there
had
been
some
drops
,
as
it
were
,
of
this
Spirit
which
had
fallen
upon
some
of
the
Jewish
nation
before
;
but
those
were
no
more
to
be
compared
with
these
Rivers
of
waters
,
than
the
waters
of
Siloam
which
run
softly
,
with
the
mighty
River
Euphrates
.
What
was
the
Spirit
which
Bezaleel
had
to
build
the
[
](A61631-e32030-b)(a)
(a)
Exod.
31.3
.
Tabernacle
with
,
if
compared
with
that
Spirit
which
the
Apostles
were
inspired
with
for
building
up
the
Church
of
God
?
What
was
that
[
](A61631-e32050-b)(b)
(b)
Exod.
28.3
.
Spirit
of
Wisdom
which
some
were
filled
with
to
make
garments
for
Aaron
,
if
compared
with
that
Spirit
of
Wisdom
and
Revelation
which
led
the
Apostles
into
the
knowledge
of
all
Truth
?
What
was
that
Spirit
of
Courage
which
was
given
to
the
Iudges
of
old
,
if
compared
with
that
Spirit
which
did
convince
the
world
of
sin
,
of
righteousness
,
and
of
judgment
?
What
was
that
Spirit
of
Moses
which
was
communicated
to
the
70
Elders
,
if
compared
with
that
Spirit
of
his
Son
,
which
God
hath
shed
abroad
in
the
hearts
of
his
people
?
What
was
that
Spirit
of
Prophesie
,
which
inspired
some
Prophets
in
several
Ages
,
with
that
[
](A61631-e32190-b)(c)
(c)
Act.
2.16
,
17.
pouring
out
of
the
Spirit
upon
all
flesh
;
which
the
Apostle
tells
us
was
accomplished
on
the
day
of
Pentecost
?
But
these
Rivers
of
Waters
,
though
they
began
their
course
at
Ierusalem
upon
that
day
,
yet
they
soon
overflowed
the
Christian
Church
in
other
parts
of
the
world
.
The
sound
of
that
rushing
mighty
Wind
was
soon
heard
in
the
most
distant
places
:
and
the
fiery
tongues
inflamed
the
hearts
of
many
who
never
saw
them
.
These
gifts
being
propagated
into
other
Churches
,
and
many
other
tongues
were
kindled
from
them
,
as
we
see
how
much
this
gift
of
tongues
obtained
in
the
Church
of
Corinth
:
And
so
in
the
History
of
the
Acts
of
the
Apostles
,
we
find
after
this
day
how
the
Holy
Ghost
fell
upon
them
which
believed
,
and
what
mighty
signs
and
wonders
were
done
by
them
.
2.
The
benefit
and
usefulness
of
this
effusion
of
the
Spirit
;
like
the
Rivers
of
Waters
that
both
refresh
and
enrich
,
and
thereby
make
glad
the
City
of
God
.
The
coming
down
of
the
Spirit
was
like
[
](A61631-e32280-b)(a)
(a)
Isa.
44.3
.
the
pouring
water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
:
Now
[
](A61631-e32300-b)(b)
(b)
Isa.
41.18
.
God
opened
the
Rivers
in
high
places
,
and
fountains
in
the
midst
of
the
valleys
;
that
the
poor
and
needy
who
seek
water
might
be
refreshed
,
and
they
whose
tongues
failed
for
,
thirst
might
satisfie
themselves
with
living
wa●er
.
These
are
some
of
the
lo●ty
expressions
whereby
the
Courtly
Prophet
Isaiah
sets
sorth
the
great
promise
of
the
spirit
;
none
better
befitting
the
mighty
advantages
the
Church
of
God
hath
ever
since
enjoyed
by
the
pouring
out
of
the
spirit
than
these
.
For
the
fountain
was
opened
in
the
Apostles
,
but
the
streams
of
those
Rivers
of
living
water
have
run
down
to
our
Age
:
not
confined
within
the
banks
of
Tiber
,
nor
mixing
with
the
impure
waters
of
it
;
but
preserved
pure
and
unmixed
in
that
sacred
doctrine
contained
in
the
Holy
Scripture
.
Within
those
bounds
we
confine
our
faith
,
and
are
not
moved
by
the
vain
discourses
of
any
who
pretend
to
discover
a
new
Fountain-head
to
these
waters
at
Rome
;
and
would
make
it
impossible
for
them
to
come
down
to
us
through
any
other
Channel
but
theirs
.
But
supposing
they
had
come
to
us
through
them
,
have
they
thereby
gotten
the
sole
disposal
of
them
,
that
none
shall
tast
but
what
and
how
much
they
please
?
and
must
we
needs
drink
down
the
filth
and
mud
of
their
Channel
too
?
As
long
as
they
suffer
us
to
do
what
Christ
hath
commanded
us
to
do
,
viz.
[
](A61631-e32360-b)(a)
(a)
John
7.37
.
to
take
of
these
waters
of
life
freely
we
do
our
own
duty
and
quarrel
not
with
them
.
Revel.
22.17
.
But
if
they
go
about
to
stop
the
passage
of
them
,
or
adulterate
them
with
some
forrain
mixture
,
or
strive
with
us
as
the
Herdsmen
of
Gerar
did
with
Isaac's
Herdsmen
saying
the
[
](A61631-e32400-b)(b)
(b)
Gen.
26.20
.
Water
is
ours
,
then
if
the
name
of
the
Well
be
Esek
,
if
contentions
do
arise
,
the
blame
is
not
ours
;
we
assert
but
our
own
just
right
against
all
their
encroachments
.
For
as
Isaac
pleaded
[
](A61631-e32440-b)(a)
(a)
V.
18.
that
he
only
digged
again
the
wells
of
water
which
they
had
digged
in
the
days
of
Abraham
his
Father
;
and
although
the
Philistins
had
stopped
them
after
the
death
of
Abraham
,
yet
that
could
be
no
hindrance
to
his
right
,
but
he
might
open
them
again
,
and
call
their
names
after
the
names
by
which
his
Father
had
called
them
:
So
that
is
the
substance
of
our
Plea
,
we
pretend
to
nothing
but
to
clear
the
passage
which
they
have
stopped
up
,
and
was
left
free
and
open
for
us
in
the
time
of
the
Apostles
and
Fathers
;
we
desire
not
to
be
imposed
upon
by
their
later
usurpations
:
we
plead
for
no
more
but
that
the
Church
of
God
may
have
the
same
purity
and
integrity
which
it
had
in
the
primitive
times
,
and
that
things
may
not
only
be
called
by
the
names
by
which
the
Fathers
have
called
them
;
but
that
they
may
be
such
as
the
Fathers
have
left
them
.
But
otherwise
let
them
boast
never
so
much
of
the
largeness
of
their
Stream
,
of
the
Antiquity
of
their
Channel
,
of
the
holiness
of
their
Waters
,
of
the
number
of
their
Ports
,
and
the
riches
of
their
Trading
;
nay
and
let
them
call
their
stream
by
the
name
of
the
Ocean
too
(
if
they
please
,
)
yet
we
envy
them
not
their
Admah
and
Pharpar
and
all
the
Rivers
of
Damascus
,
so
we
may
sit
down
quietly
by
these
living
waters
of
Iordan
.
We
are
contented
with
the
miracles
which
the
Apostles
wrought
without
forging
or
believing
new
ones
;
we
are
satisfied
with
the
gift
of
strange
tongues
which
they
had
;
we
know
no
necessity
now
of
speaking
much
less
of
praying
in
an
unknown
tongue
:
we
believe
that
Spirit
infallible
which
inspired
the
Apostles
in
their
holy
Writings
;
and
those
we
acknowledge
,
embrace
,
and
I
hope
are
willing
to
die
for
:
But
if
any
upstart
Spirit
pretend
to
sit
in
an
infallible
Chair
,
we
desire
not
to
be
brought
under
bondage
to
it
,
till
we
see
the
same
miracles
wrought
by
vertue
of
it
,
which
were
wrought
by
the
Apostles
to
attest
their
infallibility
.
3.
The
last
thing
to
be
spoken
to
,
is
,
the
season
that
this
effusion
of
the
Spirit
was
reserved
for
,
which
was
after
the
glorious
ascension
of
Christ
to
Heaven
.
This
was
reserved
as
the
great
Donative
after
his
Triumph
over
Principalities
and
Powers
;
when
he
was
ascended
up
on
high
,
he
sends
down
the
greatest
gift
that
ever
was
bestowed
upon
mankind
,
viz.
this
gift
of
his
Holy
Spirit
.
Hereby
Christ
discovered
the
greatness
of
his
Purchase
,
the
height
of
his
Glory
,
the
exercise
of
his
Power
,
the
assurance
of
his
Resurrection
and
Ascension
:
and
the
care
he
took
of
his
Church
and
People
;
by
letting
them
see
that
he
made
good
his
last
promise
to
them
of
sending
them
another
Comforter
who
should
be
with
them
to
assist
them
in
all
their
undertakings
,
to
direct
them
in
their
doubts
,
to
plead
their
cause
for
them
against
all
the
vain
oppo●itions
of
men
.
And
he
should
not
continue
with
them
for
a
little
time
as
Christ
had
done
,
but
he
should
abide
with
them
for
ever
,
i.
e.
so
as
not
to
be
taken
from
them
as
himself
was
,
but
should
remain
with
them
,
as
a
pledge
of
his
love
,
as
a
testimony
of
his
truth
,
as
an
earnest
of
God's
favour
to
them
now
,
and
their
future
inheritance
in
heaven
;
for
he
should
comfort
them
by
his
presence
,
guide
them
by
his
counsel
,
and
at
last
bring
them
to
glory
.
Nothing
now
remains
but
that
as
the
occasion
of
our
rejoycing
on
this
day
doth
so
much
exceed
that
of
the
Jews
at
their
ceremony
of
pouring
out
the
●ater
;
so
our
joy
should
as
much
exceed
in
the
nature
and
kind
of
it
the
mirth
and
jollity
which
was
then
used
by
them
.
With
what
joy
did
the
Israelites
when
they
were
almost
burnt
up
with
thirst
in
the
Wilderness
tast
of
the
pleasant
streams
which
issued
out
of
the
rock
?
[
](A61631-e32650-b)(a)
(a)
1
Cor.
10.4
.
that
rock
,
saith
the
Apostle
,
was
Christ
,
and
the
gifts
of
the
Spirit
are
that
stream
of
living
water
which
flows
from
him
,
and
shall
not
we
express
our
thankfulness
for
so
great
and
unvaluable
a
mercy
?
Ou●
joy
cannot
be
too
great
for
such
a
gift
as
this
so
it
be
of
the
nature
of
it
,
i.
e.
a
spiritual
joy
.
The
Holy
Ghost
ought
to
be
the
Fountain
of
that
joy
which
we
express
for
God's
giving
him
to
his
Church
.
Let
us
not
then
affront
that
good
Spirit
,
while
we
pretend
to
bless
God
for
him
;
let
us
not
grieve
him
by
our
presumptuous
sins
,
nor
resist
his
motions
in
our
hearts
by
our
wilful
continuance
in
them
.
The
best
way
we
can
express
our
thankfulness
is
by
yielding
up
our selves
to
be
guided
by
him
in
a
holy
life
,
and
then
we
may
be
sure
our
joy
shall
never
end
with
our
lives
,
but
shall
be
continued
with
a
greater
fulness
for
ever
more
.
SERMON
X.
Preached
at
WHITE-HALL
.
MARCH
2.
1669.
ISAIAH
LVII
.
21.
There
is
no
peace
,
saith
my
God
,
to
the
Wicked
.
IF
we
were
bound
to
judge
of
things
only
by
appearance
,
and
to
esteem
all
persons
happy
who
are
made
the
object
of
the
envy
of
some
and
the
flattery
of
others
,
this
text
would
seem
to
be
a
strange
Paradox
,
and
inconsistent
with
what
daily
happens
in
the
world
.
For
what
complaint
hath
been
more
frequent
among
men
almost
in
all
Ages
,
than
that
peace
and
prosperity
hath
been
the
portion
of
the
wicked
,
that
their
troubles
have
not
been
like
other
mens
,
that
none
seem
to
enjoy
greater
pleasures
in
this
world
than
they
who
live
as
if
there
were
no
other
?
The
consideration
of
which
hath
been
a
matter
of
great
offence
to
the
weak
,
and
of
surprise
to
the
wisest
;
till
they
have
searched
more
deeply
into
the
nature
of
these
things
(
which
the
more
men
have
done
the
better
esteem
they
have
always
had
of
divine
providence
)
and
from
thence
have
understood
that
the
true
felicity
of
a
man's
life
lies
in
the
contentment
of
his
own
mind
,
which
can
never
arise
from
any
thing
without
himself
,
nor
be
enjoyed
till
all
be
well
within
.
For
when
we
compare
the
state
of
humane
nature
with
that
of
the
beings
inferiour
to
it
,
we
shall
easily
find
that
as
man
was
designed
for
a
greater
happiness
than
they
are
capable
of
;
so
that
cannot
lie
in
any
thing
which
he
enjoys
in
common
with
them
,
(
such
as
the
pleasures
of
our
senses
are
)
but
must
consist
in
some
peculiar
excellencies
of
his
being
.
And
as
the
capacity
of
misery
is
always
proportionable
to
that
of
happiness
;
so
the
measure
and
the
kind
of
that
must
be
taken
in
the
same
manner
that
we
do
the
other
.
Where
there
is
no
sense
of
pleasure
,
there
can
be
none
of
pain
;
where
all
pleasure
is
confined
to
sense
,
the
pain
must
be
so
too
;
but
where
the
greatest
pleasures
are
intellectual
,
the
greatest
torments
must
be
those
of
the
mind
.
From
whence
it
follows
that
nothing
doth
so
much
conduce
to
the
proper
happiness
of
man
,
as
that
which
doth
the
most
promote
the
peace
and
serenity
of
his
mind
:
nothing
can
make
him
more
miserable
than
that
which
causeth
the
greatest
disturbance
in
it
.
If
we
can
then
make
it
appear
that
the
highest
honours
,
the
greatest
riches
,
and
the
softest
pleasures
can
never
satisfie
the
desires
,
conquer
the
fears
,
nor
allay
the
passions
of
an
ungoverned
mind
,
we
must
search
beyond
these
things
for
the
foundations
of
its
peace
.
And
if
notwithstanding
them
there
may
be
such
a
sting
in
the
conscience
of
a
wicked
man
,
that
may
inflame
his
mind
to
so
great
a
height
of
rage
and
fury
,
which
the
diversions
of
the
World
cannot
prevent
,
nor
all
its
pleasures
cure
:
we
are
especially
concerned
to
fix
such
motion
of
man's
happiness
,
which
either
supposes
a
sound
mind
or
else
makes
it
so
;
without
which
all
the
other
things
●o
much
admired
can
no
more
contribute
towards
any
true
contentment
than
a
magnificent
Palace
,
or
a
curiously
wrought
bed
to
the
cure
of
the
Gout
or
Stone
.
All
which
I
speak
,
(
not
as
though
I
imagined
any
state
of
perfect
tranquility
or
compleat
happiness
were
attainable
by
any
man
in
this
present
life
:
for
as
long
as
the
causes
are
imperfect
,
the
effect
must
be
so
too
:
and
those
Philosophers
who
discoursed
so
much
of
a
happy
state
of
life
,
did
but
frame
Ideas
in
Morals
as
they
did
in
Politicks
,
not
as
though
it
were
possible
for
any
to
reach
to
the
exactness
of
them
,
but
those
were
to
be
accounted
best
which
came
the
nearest
to
them
:
)
but
I
therefore
speak
concerning
a
happy
state
of
life
for
these
two
reasons
.
1.
That
though
none
can
be
perfectly
happy
,
yet
that
some
may
be
much
more
so
than
others
are
,
i.
e.
they
may
enjoy
far
greater
contentment
of
mind
in
any
condition
than
others
can
do
;
they
can
bear
crosses
,
and
suffer
injuries
with
a
more
equal
temper
;
and
when
they
meet
with
vicissitudes
in
the
world
they
wonder
no
more
at
it
,
than
to
see
that
the
Wind
changes
its
quarter
,
or
tha●
the
Sea
proves
rough
and
tempestuous
which
but
a
little
before
was
very
eve●
and
calm
.
They
who
understand
humane
nature
,
have
few
things
left
t●
wonder
at
;
and
they
who
do
the
least
wonder
,
are
the
least
surprised
;
and
they
who
are
the
least
surprised
,
are
the
least
troubled
;
and
those
are
the
happiest
men
as
this
world
goes
,
who
meet
with
fewest
troubles
in
it
.
The
Italians
have
a
shrewd
Proverb
,
that
there
is
less
money
,
less
wisdom
,
less
honesty
in
the
world
than
men
generally
make
account
of
;
I
will
not
stand
to
maintain
the
truth
of
it
,
but
the
less
men
believe
of
these
things
,
the
less
they
are
deceived
,
and
the
less
they
are
deceived
the
less
they
are
troubled
.
For
no
troubles
are
greater
than
those
which
are
the
most
unexpected
;
none
are
so
unexpected
as
those
which
come
upon
men
who
are
only
undeceived
by
their
own
experience
:
For
they
undergo
a
great
deal
of
trouble
to
gain
a
little
wisdom
,
whereas
a
true
judgment
and
consideration
of
these
things
before-hand
,
keeps
the
mind
of
man
more
steady
and
fixt
amidst
all
the
contingencies
of
humane
affairs
.
By
which
we
see
that
wisdom
of
it self
hath
a
great
influence
upon
the
quiet
and
peace
of
man's
mind
,
and
the
happiness
of
his
life
:
But
if
we
add
to
that
the
inseparable
property
of
true
wisdom
,
viz.
patience
and
submission
to
the
Will
of
God
upon
the
consideration
of
his
infinite
Wisdom
and
Goodness
,
he
must
be
strangely
blind
that
cannot
discern
a
greater
peace
and
serenity
following
these
two
in
the
minds
of
men
,
than
where
folly
and
irreligion
raign
.
Thus
far
then
we
have
gained
,
that
Wisdom
and
Piety
tend
very
much
to
the
lessening
the
troubles
of
a
man's
life
;
and
therein
lies
the
far
greatest
part
of
the
happiness
of
this
imperfect
State
.
For
it
is
a
vain
thing
to
expect
in
so
open
a
condition
as
we
live
in
here
,
that
no
cross
Winds
should
blow
upon
us
;
but
if
they
only
shake
our
branches
and
make
our
leaves
fall
,
as
long
as
the
root
holds
firm
and
the
body
entire
,
the
former
beauty
and
glory
will
return
again
.
It
can
be
no
disparagement
to
the
most
skilful
Pilot
,
to
have
his
Vessel
tossed
upon
a
tempestuous
Sea
,
but
to
escape
with
little
damage
when
he
sees
others
sink
down
and
perish
,
shews
the
great
difference
which
wisdom
gives
in
the
success
,
where
the
dangers
are
equal
and
common
.
So
that
not
only
some
men
may
meet
with
fewer
troubles
in
the
world
than
others
do
;
but
supposing
they
meet
with
the
same
,
some
are
far
more
happy
in
passing
through
them
than
others
are
.
And
this
is
the
fairest
sense
I
know
can
be
given
of
those
otherwise
extravagant
speeches
of
the
Philosophers
of
old
,
concerning
the
Wise
man
being
happy
in
the
Bull
of
Phalaris
,
or
under
the
greatest
racks
and
torments
;
not
as
though
they
could
be
so
senseless
to
imagine
that
any
man
could
be
as
happy
in
his
torments
as
out
of
them
;
but
that
taking
him
in
the
same
State
with
another
man
who
wants
that
constancy
of
mind
which
he
hath
,
he
may
be
said
to
be
happy
in
respect
of
the
other
.
By
which
we
see
,
that
although
no
state
of
life
can
be
said
to
be
compleatly
happy
,
yet
some
may
be
much
nearer
than
others
can
be
.
Which
was
necessary
to
be
premised
in
order
to
the
right
understanding
the
design
of
our
following
discourse
:
which
is
to
shew
,
2.
That
some
course
of
life
to
any
man
who
considers
what
he
doth
,
is
utterly
inconsistent
with
a
state
of
Peace
and
Tranquility
;
I
mean
the
course
of
Sin
and
Wickedness
.
So
the
Prophet
assures
us
from
the
mouth
of
God
himself
in
the
words
of
the
text
.
There
is
no
peace
,
saith
my
God
,
to
the
Wicked
.
Which
words
are
spoken
on
purpose
by
the
Prophet
,
to
shew
how
much
the
wickedness
of
men
doth
hinder
them
from
enjoying
that
peace
and
happiness
which
they
might
have
had
without
it
;
for
in
the
foregoing
words
he
represents
God
as
shewing
great
pity
to
the
scattered
remainders
of
a
broken
and
distressed
people
;
though
he
had
punished
them
severely
for
their
sins
,
and
banished
them
out
of
their
native
country
,
yet
he
promiseth
them
,
that
those
who
put
their
trust
in
him
should
possess
the
land
,
and
again
inherit
his
holy
mountain
,
v.
13.
and
therefore
speaks
that
the
way
might
be
cast
up
and
prepared
for
their
return
,
and
every
impediment
taken
out
of
the
way
,
v.
14.
for
the
high
and
lofty
one
who
inhabits
eternity
,
will
again
dwell
in
his
high
and
holy
place
,
viz.
at
Hierusalem
;
(
so
the
words
may
be
understood
,
for
the
Hebrew
verb
is
future
)
but
especially
with
those
who
were
humbled
for
their
sins
,
who
are
here
called
the
humble
and
contrite
ones
,
v.
15.
For
God
would
not
always
contend
with
them
,
for
he
knew
they
were
not
able
to
stand
before
him
;
v.
16.
and
although
his
punishment
of
them
was
just
for
their
sins
,
v.
17.
yet
God
took
notice
of
their
repentance
,
and
would
therefore
heal
their
breaches
,
and
conduct
them
back
again
to
their
own
land
,
and
thereby
give
so
great
an
occasion
of
joy
and
triumph
,
that
by
it
he
is
said
to
restore
comforts
to
those
who
mourned
for
the
calamities
they
lay
under
,
v.
18.
yea
he
would
grant
them
so
much
inward
peace
and
outward
prosperity
,
that
they
should
far
and
near
joyn
in
their
praises
to
God
for
it
;
and
therefore
he
is
said
to
create
the
fruit
of
the
lips
peace
,
peace
,
&c.
But
all
this
while
they
must
have
a
care
of
deceiving
themselves
though
God
did
restore
them
to
their
own
land
with
abundance
of
joy
and
peace
,
in
expectation
that
the
remembrance
of
their
former
calamities
and
the
present
blessings
they
enjoyed
would
make
them
abhor
the
sins
which
had
provoked
God
to
punish
them
;
yet
if
they
should
return
to
their
wickedness
again
,
or
continue
in
it
after
so
great
mercies
,
they
would
soon
find
that
their
wickedness
would
overthrow
their
peace
,
and
nothing
but
discontent
and
trouble
would
follow
upon
it
,
as
the
natural
product
of
it
.
For
like
the
troubled
Sea
that
is
tossed
up
and
down
with
violent
and
impetuous
winds
,
fomes
and
rages
,
one
wave
beating
against
another
,
and
the
effect
of
all
this
commotion
is
nothing
but
casting
upon
the
neighbour
shore
a
greater
burden
of
unprofitable
mire
and
dirt
:
such
would
the
effect
of
their
wickedness
be
among
them
,
v.
20.
it
would
make
them
restless
and
unquiet
in
themselves
,
having
no
one
certain
motion
but
tossed
up
and
down
with
every
contrary
blast
of
wind
,
and
producing
nothing
by
all
these
various
agitations
but
unprofitable
counsels
and
unsuccessful
designs
.
But
lest
the
Prophet
should
be
supposed
to
speak
all
this
out
of
discontent
and
passion
,
he
confirms
what
he
had
said
from
the
mouth
of
God
in
these
few
but
smart
words
of
the
Text.
There
is
no
peace
,
saith
my
God
,
to
the
wicked
.
The
words
we
see
are
general
and
indefinite
,
both
as
to
the
nature
of
the
peace
here
mentioned
,
and
the
notion
of
Wickedness
implyed
;
and
therefore
I
shall
handle
them
in
their
due
extent
by
shewing
that
no
one
kind
of
true
peace
is
consistent
with
any
sort
of
prevailing
wickedness
:
whether
by
peace
we
mean
the
peace
a
man
hath
with
himself
in
the
tranquillity
of
his
mind
;
or
the
peace
which
men
have
in
society
with
one
another
.
In
either
of
these
senses
it
will
appear
true
,
that
there
is
no
peace
to
the
wicked
.
1.
Taking
peace
,
for
the
tranquillity
of
a
man's
mind
;
in
order
to
which
it
is
necessary
for
a
man
to
have
some
certain
foundation
to
build
his
peace
upon
,
and
that
he
be
secured
from
those
things
which
will
overthrow
it
:
both
which
shew
it
impossible
for
a
wicked
man
to
have
any
true
peace
in
his
mind
,
because
he
can
have
no
certain
grounds
to
build
it
upon
;
and
those
things
do
accompany
his
wickedness
,
which
will
certainly
overthrow
it
:
1.
A
Wicked
man
can
have
no
certain
foundations
for
his
peace
.
By
which
I
do
not
mean
any
contracted
dulness
,
or
brutish
stupidity
,
which
if
we
will
call
peace
the
most
insensible
parts
of
the
creation
do
infinitely
exceed
us
in
it
,
but
such
a
composure
and
settlement
of
our
minds
,
which
ariseth
from
a
due
consideration
of
things
;
and
differs
as
much
from
the
former
temper
as
a
vigorous
and
healthful
state
of
body
doth
from
the
dull
effects
of
a
Lethargy
.
And
such
a
peace
as
this
no
wicked
man
can
ever
have
but
upon
one
of
these
suppositions
.
Either
(
1.
)
That
Wickedness
is
but
a
meer
name
of
disgrace
set
upon
some
kind
of
actions
,
but
that
really
there
is
no
such
a
thing
as
sin
,
or
the
differences
of
good
and
evil
;
or
else
,
(
2.
)
Supposing
there
is
such
a
thing
as
sin
,
it
is
ridiculous
to
believe
there
ever
should
be
such
a
punishment
of
it
as
men
are
affrighted
with
;
(
3.
)
Or
Lastly
,
supposing
there
be
a
punishment
of
sin
to
come
,
it
is
madness
to
abstain
from
the
present
pleasures
of
sin
for
the
fear
of
it
.
These
being
only
the
imaginable
grounds
a
wicked
man
can
have
any
peace
in
his
mind
from
;
I
shall
particularly
shew
the
falseness
and
the
folly
of
them
.
1.
That
there
is
no
such
thing
as
Sin
or
Wickedness
in
the
world
,
and
that
the
differences
of
good
and
evil
are
meerly
arbitrary
things
,
and
that
those
are
names
only
imposed
upon
things
by
the
more
cunning
sort
of
men
to
affright
men
from
the
doing
some
actions
,
and
to
encourage
them
to
do
others
.
But
what
a
miserable
case
are
those
in
,
who
can
never
enjoy
any
contentment
in
themselves
unless
all
the
differences
of
good
and
evil
be
utterly
destroyed
!
We
should
conclude
that
man's
condition
desparate
,
who
believes
it
impossible
for
him
to
have
any
ease
in
his
mind
,
unless
he
could
be
transformed
into
the
shape
of
a
beast
,
or
petrified
into
the
hardness
of
a
rock
.
These
are
things
not
utterly
impossible
,
but
yet
they
are
possible
in
so
remote
a
degree
,
that
it
is
all
one
to
say
,
he
can
have
no
ease
,
as
to
say
,
that
he
expects
it
only
upon
those
terms
:
But
it
is
utterly
inconsistent
with
the
supposition
of
humane
nature
,
or
a
being
endued
and
acting
with
reason
,
to
make
all
things
equally
good
or
evil
.
For
what
doth
reason
signifie
as
it
respects
the
actions
of
men
,
but
a
faculty
of
discerning
what
is
good
and
fitting
to
be
done
,
from
what
is
evil
and
ought
to
be
avoided
?
And
to
what
purpose
is
such
a
faculty
given
us
,
if
there
be
no
such
difference
in
the
nature
of
things
?
Might
not
men
with
equal
probability
argue
that
there
is
no
such
thing
as
a
difference
in
the
things
about
which
life
and
sense
are
conversant
,
as
in
those
wherein
reason
is
imployed
?
With
what
impatience
would
those
men
be
heard
who
should
assert
that
there
is
no
such
thing
as
a
difference
in
the
qualities
of
meats
and
drinks
,
but
that
they
do
all
equally
tend
to
the
preservation
of
life
,
that
it
is
pedantical
and
beneath
a
Gentleman
to
talk
of
any
such
thing
as
Poisons
,
that
will
so
suddenly
and
certainly
destroy
mens
lives
,
and
that
these
are
things
which
none
talk
of
or
believe
besides
those
whose
trade
is
either
to
kill
or
cure
men
?
With
how
much
wit
and
subtilty
might
a
man
argue
upon
these
things
,
that
it
is
impossible
for
any
man
to
define
what
the
nature
of
poison
is
,
or
in
what
manner
it
destroys
the
life
of
man
,
that
men
have
conquered
the
malignity
of
it
by
use
,
and
that
the
same
things
which
have
been
poison
to
some
,
have
been
food
and
nourishment
to
others
?
But
notwithstanding
all
these
plausible
arguments
,
none
of
these
brave
spirits
dare
venture
the
experiment
upon
themselves
:
and
yet
these
(
only
changing
the
terms
)
are
the
very
same
arguments
used
against
the
natural
differences
of
good
and
evil
;
viz.
the
difficulty
of
defining
or
setting
the
exact
bounds
of
them
,
and
the
different
customs
or
apprehensions
of
men
in
the
world
concerning
the
things
which
are
called
good
and
evil
.
If
we
proceed
farther
to
the
objects
of
sense
,
how
ridiculous
would
those
persons
appear
that
should
with
a
mighty
confidence
go
about
to
perswade
men
,
that
the
differences
between
light
and
darkness
,
between
pleasure
and
pain
,
between
smells
and
tasts
and
noises
are
but
phantastick
and
imaginary
things
?
Who
would
ever
believe
that
those
are
men
of
the
most
excellent
sight
to
whom
light
and
darkness
are
equal
?
(
for
others
who
pretend
not
to
so
much
wit
,
are
wont
to
call
such
persons
blind
.
)
Or
that
those
have
the
most
exquisite
sense
,
that
feel
no
difference
of
pain
and
pleasure
,
(
which
was
wont
to
be
thought
the
sign
of
no
sense
at
all
.
)
And
surely
the
persons
I
am
now
arguing
against
,
love
their
palats
too
well
,
to
admire
those
who
can
discern
no
difference
of
tasts
;
and
would
be
well
enough
contented
to
be
thought
deaf
if
they
could
put
no
distinction
between
the
pleasant
sound
of
vocal
or
instrumental
Mu●ick
,
and
the
harsh
jarring
of
two
Saws
drawn
cross
each
other
.
Thus
it
appears
that
nothing
would
make
m●n
more
ridiculous
than
to
explore
and
laugh
at
the
difference
that
there
is
in
the
means
of
life
and
the
objects
of
sense
.
Let
us
now
proceed
higher
:
Dare
any
man
say
there
is
no
such
thing
as
Reason
in
Man
,
because
there
appears
so
little
of
the
truth
of
it
in
Men
,
and
so
muc●
of
the
counterfeit
of
it
in
Bruits
?
or
that
there
is
no
such
thing
as
a
difference
of
Truth
and
Falshood
,
because
they
are
so
commonly
mistaken
for
one
another
?
What
reason
then
imaginable
can
there
be
,
that
there
should
not
be
as
wide
a
distance
in
the
matters
of
our
choice
,
as
in
the
objects
of
our
sense
and
understanding
?
Is
it
that
we
have
natural
faculties
of
sense
and
perception
,
but
not
of
choice
?
that
,
every
one
is
able
to
refute
by
his
constant
experience
,
that
finds
a
greater
liberty
in
his
choice
,
than
in
his
perception
.
The
reason
of
which
is
wholly
unintelligible
,
unless
a
difference
be
found
in
the
nature
of
the
things
proposed
to
his
choice
;
that
some
have
a
greater
excellency
and
commendableness
in
them
,
more
agreeable
to
humane
nature
,
more
satisfactory
to
the
minds
of
those
who
choose
them
,
than
others
are
.
And
must
all
this
difference
be
destroyed
,
meerly
because
all
men
are
not
agreed
,
what
things
are
good
and
what
evil
?
We
call
goodness
the
beauty
of
the
soul
;
and
do
men
question
whether
there
be
such
a
thing
as
beauty
at
all
,
because
there
are
so
many
different
opinions
in
the
world
about
it
?
Or
is
deformity
ever
the
less
real
,
because
the
several
nations
of
the
world
represent
it
in
a
colour
different
from
their
own
?
Those
arguments
then
against
the
natural
differences
of
good
and
evil
must
needs
appear
ridiculous
,
which
will
be
granted
to
hold
in
nothing
else
but
only
the
thing
in
question
.
And
yet
in
the
midst
of
all
the
ruines
and
decays
of
humane
nature
,
we
find
such
evident
footsteps
and
impressions
of
the
differences
of
good
and
evil
in
the
minds
of
men
,
which
no
force
could
extinguish
,
no
time
could
deface
,
no
customs
could
alter
.
Let
us
search
the
records
of
ancient
times
,
and
enquire
into
the
later
discoveries
of
nations
,
we
shall
find
none
so
barbarous
and
bruitish
as
not
to
allow
the
differences
of
good
and
evil
;
so
far
as
to
acknowledge
,
that
there
are
some
things
which
naturally
deserve
to
be
praised
,
and
others
which
deserve
to
be
punished
.
Whereas
if
good
and
evil
were
meerly
names
of
things
,
there
can
be
no
reason
assigned
,
why
praise
and
honour
should
necessarily
belong
to
some
things
,
and
infamy
and
disgrace
to
follow
others
.
If
the
things
themselves
be
arbitrary
,
the
consequences
of
them
would
be
so
too
.
But
is
it
possible
to
imagine
that
any
man
should
deserve
to
be
punished
as
much
for
being
true
to
his
trust
,
as
for
betraying
it
;
for
honouring
his
Parents
,
as
for
destroying
them
;
for
giving
to
every
one
their
due
,
as
for
all
the
arts
of
injustice
and
oppression
?
Is
it
possible
for
men
to
suffer
as
much
in
their
esteem
,
for
their
fidelity
,
temperance
,
and
chastity
,
as
they
always
do
for
their
falseness
,
intemperance
,
and
lasciviousness
?
How
comes
the
very
name
of
a
lie
to
be
a
matter
of
so
much
reproach
and
dishonour
,
that
the
giving
of
it
is
thought
an
injury
so
great
as
cannot
be
expiated
without
the
satisfaction
of
the
giver's
blood
,
if
it
be
in
it
sel●
so
indifferent
a
thing
?
Nay
,
I
dare
appeal
to
the
consciences
of
the
most
wicked
persons
,
whether
they
are
so
well
pleased
with
themselves
,
when
they
come
reeking
from
the
satisfaction
o●
their
lusts
,
and
sodden
with
the
continuance
of
their
debaucheries
,
as
when
they
have
been
paying
their
devotions
to
God
,
or
their
duties
to
their
Parents
,
or
their
respects
to
their
Country
or
Friends
?
Is
there
not
(
whether
they
will
or
no
)
an
inward
shame
,
and
secret
regret
and
disquiet
following
the
one
,
and
nothing
but
ease
and
contentment
the
other
?
What
should
make
this
difference
in
those
persons
who
love
their
vices
far
more
than
they
do
the
other
?
and
if
it
were
possible
for
them
,
would
bring
vertue
more
out
of
countenance
than
sin
is
:
yet
after
all
their
endeavours
,
though
vice
hath
the
stronger
Interest
,
vertue
hath
the
greater
Reve●ence
.
Thus
considering
humane
nature
as
it
is
,
we
find
indelible
characters
rema●ning
upon
it
of
the
natural
differences
of
good
and
evil
;
but
then
if
we
consider
it
with
a
respect
to
the
Maker
of
it
,
that
will
cast
a
clearer
light
upon
them
,
and
make
those
characters
appear
more
discernible
.
For
nothing
can
be
more
absurd
than
to
imagine
a
creature
owing
its
being
,
and
all
it
hath
to
the
bounty
of
a
Being
infinite
in
all
Perfect●ons
,
and
yet
not
to
be
obliged
to
give
all
honour
,
worship
and
service
to
it
.
To
rip
up
the
bowels
of
a
Mother
to
whom
a
man
owes
his
coming
into
the
world
;
to
assassinate
a
Prince
,
to
whom
he
owes
all
the
honours
and
riches
he
hath
in
it
,
are
crimes
of
so
black
a
nature
,
that
the
worst
of
Men
can
hardly
be
supposed
to
commit
them
,
nor
the
worst
of
Devils
to
defend
them
:
But
to
blaspheme
God
and
to
deride
his
service
,
seems
to
have
a
much
greater
malignity
in
it
,
in
as
much
,
as
our
obligations
to
his
honour
and
service
,
are
much
greater
than
they
can
be
to
any
created
Being
.
But
if
there
be
no
natural
differences
of
good
and
evil
,
even
this
must
be
accounted
an
ind●fferent
thing
,
as
well
as
the
former
:
and
what
safety
can
there
be
in
conversing
with
those
men
,
whom
no
bonds
of
Religion
,
Nature
,
or
Gratitude
can
tye
?
Let
us
,
if
it
were
possible
,
suppose
a
Society
of
men
constituted
of
such
who
make
all
things
equally
good
and
evil
in
their
own
nature
,
what
a
monstrous
Leviathan
would
they
make
among
them
?
no
Religion
,
no
Law
,
no
Kindness
,
no
Promises
,
no
Trust
,
no
Contracts
could
ever
oblige
them
not
to
do
any
thing
which
they
thought
might
be
done
with
safety
.
By
which
it
appears
that
these
principles
are
so
inconsistent
with
humane
Nature
,
and
all
the
bonds
of
Religion
and
Duty
,
that
whoever
owns
them
must
suppose
mankind
more
savage
than
the
beasts
of
prey
,
he
must
renounce
his
Reason
,
destroy
all
Religion
,
and
disown
a
Deity
.
For
if
there
be
a
God
,
we
must
be
inviolably
bound
to
observe
and
obey
him
;
and
the
very
notion
of
a
God
implies
a
Being
infinitely
perfect
;
and
if
there
be
such
perfections
in
God
,
they
cannot
but
be
so
in
their
own
nature
,
and
if
they
be
so
in
their
own
nature
,
they
must
in
their
degree
be
so
in
us
as
well
as
in
him
;
so
that
if
Goodness
,
Holiness
and
Righteousness
be
absolute
perfections
as
they
are
in
God
,
they
must
be
perfections
so
far
as
they
are
in
us
;
and
the
contrary
must
be
imperfections
;
which
makes
the
differences
of
good
and
evil
so
far
from
being
arbitrary
,
that
those
things
which
agree
to
the
perfections
of
God
as
well
as
his
will
must
needs
be
good
,
and
those
which
are
repugnant
to
them
must
needs
be
evil
.
The
result
of
all
is
,
that
if
a
wicked
man
can
have
no
peace
in
his
mind
,
without
overthrowing
the
differences
of
good
and
evil
,
he
can
have
no
peace
without
the
greatest
violence
offered
to
God
,
to
nature
,
and
himself
;
and
if
this
be
the
way
to
Peace
,
let
his
Reason
judge
.
2.
The
second
foundation
which
a
wicked
man
must
build
his
peace
upon
is
,
that
supposing
there
be
such
a
thing
as
sin
,
yet
that
men
have
no
cause
to
disturb
themselves
with
the
fears
of
so
great
a
punishment
to
follow
after
,
as
that
which
sinners
are
afrighted
with
.
But
what
security
can
a
sinner
have
against
the
fears
of
punishment
when
his
conscience
condemns
him
for
the
guilt
of
his
sins
?
Is
it
that
God
takes
no
notice
at
all
of
the
actions
of
men
,
that
he
will
not
disturb
his
own
eternal
peace
and
happiness
by
observing
all
their
follies
?
So
some
of
old
imagined
,
who
pretended
that
out
of
meer
kindness
to
the
Deity
they
gave
him
his
Quietus
est
,
and
took
from
him
as
much
as
in
them
lay
,
the
care
and
government
of
the
world
:
but
it
was
really
a
greater
kindness
to
their
lusts
which
made
them
do
it
,
and
makes
many
now-a-days
so
willing
upon
the
same
frivolous
pretences
to
exclude
the
providence
of
God
out
of
the
world
;
●or
can
any
man
who
considers
what
God
is
,
think
his
providence
inconsistent
with
his
happiness
?
If
we
speak
of
such
weak
and
imperfect
Beings
as
the
wises●
of
mankind
are
,
it
m●ght
not
a
little
contribute
to
their
peace
to
be
eased
of
the
cares
of
Government
.
But
the
reason
of
that
is
,
because
a●l
things
cannot
be
foreseen
by
them
be●ore
they
happen
,
nor
well
managed
when
they
do
;
whence
come
oversights
and
disappoi●ments
,
and
consequently
all
their
e●sie
e●fects
of
●he●e
.
But
when
we
●peak
o●
God
,
we
speak
of
a
Being
infi●●●ely
Wise
●nd
Power●ul
,
●rom
whom
nothing
can
b●●id
,
a●d
whom
nothing
can
〈◊〉
and
what
can
be
imagined
more
easie
than
fo●
a
conjunction
of
infinite
W●sdom
and
P●wer
,
to
contrive
and
〈◊〉
all
the
〈◊〉
of
the
world
?
I●
therefore
w●ck●●
men
could
suppose
that
God
could
not
know
what
they
did
,
or
could
not
punish
them
if
he
knew
it
,
they
might
indulge
themselves
in
greater
security
:
but
to
suppose
his
Wisdom
so
great
that
he
cannot
but
know
their
actions
;
and
his
Power
so
irresistible
,
that
it
is
impossible
for
them
to
stand
before
him
when
he
designs
to
punish
;
to
flatter
themselves
with
the
hopes
of
impunity
is
an
extravagant
piece
of
folly
and
madness
.
Or
is
it
then
,
that
though
God
doth
take
notice
of
their
actions
,
he
will
not
be
so
much
displeased
as
to
punish
them
?
but
this
is
as
repugnant
to
the
Justice
and
Holiness
of
God
,
as
the
other
was
to
his
Wisdom
and
Power
.
Will
not
the
righteous
God
,
who
hath
made
Laws
to
govern
mankind
,
see
to
the
execution
of
them
?
for
if
he
did
not
hate
sin
,
why
did
he
so
strictly
forbid
it
?
if
he
doth
hate
sin
,
he
will
severely
punish
it
.
Nay
hath
he
not
been
severe
already
in
the
execution
of
his
judgments
upon
the
world
for
sin
?
what
did
Adam
and
his
posterity
suffer
for
the
first
sin
?
what
did
the
old
world
,
Sodom
and
Gomorrah
,
the
people
of
the
Jews
suffer
for
their
wickedness
?
And
is
not
he
the
same
God
still
?
Is
his
hand
shortned
that
he
cannot
strike
,
or
doth
his
heart
fail
that
he
dare
not
punish
?
Surely
of
all
nations
we
have
no
cause
to
think
so
,
and
of
all
Ages
,
not
in
this
of
ours
;
wherein
we
have
smarted
so
much
by
●he
ju●t
displeasure
of
God
against
our
sins
.
But
where
then
lies
the
sinner's
hope
?
Is
it
at
last
,
that
though
God
may
sometimes
punish
men
in
this
life
for
their
sins
,
he
will
never
do
it
in
that
to
come
?
If
he
could
have
said
it
was
impossible
he
should
do
it
,
and
proved
it
sufficiently
,
there
might
have
been
some
ground
for
his
security
,
but
that
is
impossible
he
should
ever
do
;
but
to
hope
he
will
not
do
it
when
he
hath
declared
that
he
will
,
is
instead
of
bringing
peace
to
his
own
mind
to
set
God
at
variance
with
himself
.
For
nothing
can
be
more
plainly
revealed
,
more
frequently
inculcated
,
more
earnestly
pressed
than
[
](A61631-e33310-b)(a)
(a)
Rom.
2.5
,
6
,
8
,
9.
that
there
is
a
day
of
wrath
to
come
,
wherein
the
righteous
judgment
of
God
shall
be
revealed
;
and
wherein
God
will
render
to
every
man
according
to
his
deeds
:
wherein
tribulation
,
and
anguish
,
and
wrath
shall
be
upon
every
soul
of
man
that
doth
evil
;
wherein
the
secrets
of
all
hearts
and
actions
shall
be
disclosed
,
when
the
graves
shall
be
opened
,
[
](A61631-e33330-b)(b)
(b)
Joh.
5.29
.
and
they
that
have
done
good
shall
come
forth
to
the
resurrection
of
life
,
and
they
that
have
done
evil
to
the
resurrection
of
damnation
.
For
the
Lord
Iesus
himself
,
even
he
who
died
for
the
salvation
of
all
penitent
sinners
,
[
](A61631-e33350-b)(a)
(a)
2
Thess.
1.7
,
8
,
9.
shall
be
revealed
from
heaven
with
his
mighty
Angels
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
and
obey
not
the
Gospel
of
Christ
,
who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
and
the
glory
of
his
power
.
Then
shall
that
dreadful
sentence
be
pass'd
upon
all
impenitent
sinners
,
[
](A61631-e33380-b)(b)
(b)
Matth.
25.41
.
Depart
from
me
ye
cursed
into
everlasting
fire
prepared
for
the
Devil
and
his
Angels
.
Which
words
are
so
full
of
horrour
and
astonishment
as
might
not
only
disturb
the
sinner's
peace
and
security
,
but
awaken
him
to
such
a
sense
of
his
sins
,
as
to
loath
,
abhor
and
forsake
them
,
and
thereby
fly
from
the
wrath
to
come
.
3.
But
after
all
this
,
is
it
possible
to
suppose
,
that
any
should
think
their
present
pleasures
would
countervail
all
the
miseries
of
another
life
?
which
is
the
last
imaginable
foundation
for
a
sinner's
peace
,
while
he
continues
in
his
wickedness
.
The
most
professed
Epicureans
that
ever
were
,
made
this
one
of
their
fundamental
maxims
,
That
no
pleasure
was
to
be
chosen
,
which
brought
after
it
a
pain
greater
than
it self
:
on
which
account
they
made
temperance
and
sobriety
necessary
to
a
pleasant
life
,
because
excesses
and
debaucheries
leave
far
more
of
burden
than
of
ease
behind
them
.
But
what
would
these
men
have
said
,
if
they
had
believed
the
intolerable
anguish
of
a
tormented
mind
,
the
racks
of
an
enraged
conscience
,
the
fire
of
everlasting
vengeance
to
be
the
consequent
of
all
the
pleasures
of
sin
?
they
mu●t
upon
their
own
principles
have
concluded
that
none
but
mad-men
and
fools
would
ever
venture
upon
them
.
And
that
not
only
because
the
after-pain
would
so
much
exceed
the
present
pleasure
;
but
because
the
fears
of
that
pain
to
come
must
abate
proportionably
of
the
pleasure
which
might
otherwise
be
enjoyned
.
Suppose
a
man
certainly
knew
that
upon
the
pleasing
his
palat
with
the
most
excellent
wine
,
and
gratifying
his
appetite
with
the
most
delicate
food
,
he
must
be
racked
with
the
Stone
,
and
tormented
with
the
Gout
as
long
as
he
should
live
;
can
we
imagine
such
a
person
could
have
any
pleasure
in
his
mind
(
whatever
his
palat
had
)
in
the
enjoyment
of
them
while
he
did
consider
the
consequent
of
them
.
But
what
are
these
miseries
compared
with
the
insupportable
horrour
of
a
conscience
loaden
with
guilt
,
●unk
under
despair
,
having
a
gnawing
worm
and
unquenchable
flames
?
the
wrath
of
an
almighty
God
,
and
the
fury
of
his
vengeance
to
encounter
with
,
without
the
least
hopes
of
conquering
?
I
do
not
now
ask
,
what
the
sinner
will
then
think
of
all
his
Atheism
and
Infidelity
when
the
greatness
of
his
misery
shall
convince
him
that
it
is
an
Almighty
hand
which
lays
it
upon
him
;
nor
what
pleasure
he
can
have
in
the
thoughts
of
his
former
excesses
,
when
not
one
drop
can
be
procured
for
the
mitigation
of
his
flames
?
nor
what
satisfaction
those
lusts
have
given
him
,
the
very
thoughts
of
which
pie●ce
his
soul
,
and
if
it
were
possible
would
rend
him
in
pieces
with
the
torment
of
them
?
but
that
which
I
demand
is
,
what
peace
of
mind
a
sinner
can
have
in
this
world
who
knows
not
how
soon
he
may
be
dispatched
to
that
place
of
torment
?
can
he
bind
the
hands
of
the
Almighty
,
that
he
shall
not
snatch
him
away
till
he
doth
repent
?
or
can
he
reverse
the
decrees
of
heaven
,
or
suspend
the
execution
of
them
?
can
he
abrogate
the
force
of
his
Laws
,
and
make
his
own
terms
with
God
?
can
he
dissolve
the
chains
of
darkness
with
a
few
death-bed
tears
,
and
quench
the
flames
of
another
world
with
them
?
O
foolish
sinners
,
who
hath
bewitched
them
with
these
deceitful
dreams
!
will
heaven-gates
fly
open
with
the
strength
of
a
few
dying
groans
?
will
the
mouth
of
hell
be
stopt
with
the
bare
lamentation
of
a
sinner
?
Are
there
such
charms
in
some
penitent
words
extorted
from
the
fear
of
approaching
misery
,
that
God
himself
is
not
able
to
resi●●
them
?
Certainly
there
is
no
deceit
more
dangerous
,
nor
I
fear
more
common
in
the
world
,
than
for
men
to
think
that
God
is
so
easie
to
pardon
sin
,
that
though
they
spend
their
lives
in
satisfying
their
lusts
;
they
shall
make
amends
for
all
by
a
dying
sorrow
and
a
gasping
repentance
.
As
though
the
unsaying
what
we
had
done
,
or
wishing
we
had
done
otherwise
since
we
can
do
it
no
longer
,
(
for
that
is
the
bottom
of
all
putting
off
repentance
to
the
last
)
were
abundant
compensation
to
the
justice
of
God
,
for
the
affronts
of
his
Majesty
,
contempt
of
his
Laws
,
abuse
of
his
Patience
,
and
all
the
large
indictments
of
wilful
and
presumptuous
sins
,
which
the
whole
course
of
our
lives
is
charged
with
.
The
supposal
of
which
makes
the
whole
design
of
Religion
signify
very
little
in
the
world
.
Thus
we
have
examined
the
foundations
of
a
sinner's
peace
,
and
found
them
very
false
and
fallacious
.
2.
We
are
now
to
shew
that
those
things
do
accompany
a
sinner's
course
of
life
,
which
certainly
overthrow
his
peace
;
which
are
these
two
.
1.
The
reflections
of
his
Mind
.
2.
The
violence
of
his
Passions
.
1.
The
reflections
of
his
Mind
,
which
he
can
neither
hinder
nor
be
pleased
with
.
No
doubt
if
it
were
possible
for
him
to
deprive
himself
of
the
greatest
excellency
of
his
being
,
it
would
be
the
first
work
he
would
do
,
to
break
the
glass
which
shews
him
his
deformity
.
For
as
our
Saviour
said
,
[
](A61631-e33450-b)(a)
(a)
John
3.20
.
Every
one
that
doth
evil
hateth
the
light
,
lest
his
deeds
should
be
reproved
;
not
only
the
light
without
which
discovers
them
,
but
that
light
of
conscience
within
,
which
not
only
shines
but
burns
too
.
Hence
proceeds
that
great
uneasiness
which
a
sinner
feels
within
as
often
as
he
considers
what
he
hath
done
amiss
,
which
we
call
the
remorse
of
conscience
;
and
is
the
natural
consequent
of
the
violence
a
man
offers
to
his
reason
in
his
evil
actions
.
It
was
thought
a
sufficient
vindication
of
the
innocency
of
two
Brothers
by
the
Roman
Judges
,
when
they
were
accused
for
Parricide
;
that
although
their
Father
was
murthered
in
the
same
room
where
they
lay
,
and
no
other
person
was
found
on
whom
they
could
fasten
the
suspicion
of
it
,
yet
in
the
morning
the
door
was
open
and
they
fast
asleep
.
For
as
the
Orator
saith
,
[
](A61631-e33480-b)(a)
(a)
Pro
Sextioc.
23.
No
man
can
imagine
,
that
those
who
had
broken
all
the
Laws
of
God
and
nature
by
so
great
an
act
of
wickedness
,
could
presently
sleep
upon
it
:
for
they
who
do
such
things
can
neither
rest
without
care
,
nor
breathe
without
fear
.
We
are
not
to
believe
,
saith
he
,
the
fables
of
the
Poets
,
as
though
wicked
men
were
haunted
and
terrified
with
the
burning
torches
of
the
furies
;
but
every
man's
wickedness
is
the
greatest
terrour
to
himself
,
and
the
evil
thoughts
which
pursue
wicked
men
are
their
constant
and
domestick
furies
.
It
would
be
endless
to
repeat
what
force
the
more
civil
Heathens
have
given
to
conscience
either
way
,
as
to
the
peace
which
follows
innocency
,
and
the
disquiet
which
follows
guilt
.
Which
they
looked
on
as
the
great
thing
which
governed
the
world
,
[
](A61631-e33520-b)(b)
(b)
De
N.
Deorum
,
l.
3.
Quâ
sublatâ
jacent
omnia
,
as
the
Orator
speaks
,
without
which
all
things
would
be
in
great
disorder
;
for
these
punishments
they
are
sure
not
to
escape
,
[
](A61631-e33550-b)(c)
(c)
De
leg
.
l.
1.
though
they
may
do
others
;
and
these
they
thought
so
great
and
weighty
that
upon
this
ground
they
vindicated
divine
providence
as
to
the
seeming
prosperity
of
wicked
men
,
thinking
it
the
most
unreasonable
thing
in
the
world
,
to
call
those
persons
happy
who
suffered
under
the
severe
lashes
of
their
own
consciences
.
If
there
were
such
a
force
in
the
consciences
of
those
who
had
nothing
but
the
light
of
nature
to
direct
them
,
how
much
greater
weight
mu●t
there
be
when
[
](A61631-e33570-b)(a)
(a)
2
Cor.
5.11
.
the
terrours
of
the
Lord
are
made
known
by
himself
,
[
](A61631-e33590-b)(b)
(b)
Rom.
1.18
.
and
the
wrath
of
God
revealed
from
heaven
against
all
unrighteousness
of
men
?
I
know
that
wicked
men
in
the
height
of
their
debaucheries
pretend
to
be
above
these
things
,
and
are
ready
to
laugh
at
them
as
the
effects
of
a
strong
spleen
and
a
weak
brain
:
but
I
appeal
to
their
most
sober
thoughts
,
when
the
streams
of
wine
are
evaporated
,
and
the
intoxication
of
evil
company
is
removed
from
them
,
when
in
the
deep
and
silent
night
,
they
revolve
in
their
minds
the
actions
of
the
foregoing
day
;
what
satisfaction
they
then
take
in
all
the
sinful
pleasures
they
have
pursued
so
eagerly
?
but
especially
,
when
either
their
lusts
have
consumed
their
bodies
,
or
the
vengeance
of
God
hath
overtaken
them
;
when
death
begins
to
seize
upon
their
vitals
,
and
themselves
not
wholly
stupified
through
the
power
of
their
sins
or
their
disease
,
let
then
,
if
it
were
possible
,
any
rep●esent
the
fears
,
the
horrour
and
astonishment
which
the
consciences
of
wicked
men
labour
under
in
remembrance
of
their
evil
actions
.
How
mean
and
poor
would
they
leave
themselves
if
with
all
their
honours
and
riches
they
could
purchase
to
themselves
,
a
reprieve
from
death
and
from
the
miseries
which
follow
after
it
?
what
would
they
then
give
for
the
comfort
of
a
good
conscience
,
and
the
fruit
of
a
holy
,
righteous
,
and
sober
life
?
with
what
another
sense
of
Religion
do
men
whose
minds
are
awakened
speak
then
,
in
comparison
of
what
they
did
in
the
days
of
their
mirth
and
jollity
?
Neither
is
this
to
take
them
at
the
greatest
disadvantage
,
as
some
of
them
have
been
ready
to
say
;
for
I
suppose
their
minds
as
clear
then
as
at
any
time
,
and
so
much
the
clearer
,
because
freed
from
the
impediments
of
such
freedom
of
their
thoughts
at
another
time
;
for
the
same
thoughts
would
have
possessed
them
before
,
only
the
pleasures
and
the
hopes
of
life
diverted
their
minds
from
them
;
but
now
the
nearness
of
the
things
they
feared
,
and
the
weight
and
consequence
of
them
make
them
more
diligently
examine
and
impartially
consider
them
.
But
that
demonstrates
the
great
misery
of
a
sinner's
State
;
that
what
cures
the
other
greatest
troubles
of
our
life
,
doth
the
most
increase
his
,
which
is
the
exercise
of
reason
and
consideration
,
that
allays
the
power
of
griefs
,
that
easeth
the
mind
of
vain
fears
,
that
prevents
many
troubles
and
cures
others
,
that
governs
other
passions
and
keeps
them
in
their
due
bounds
;
but
this
is
it
which
of
all
things
doth
the
most
increase
the
trouble
of
a
wicked
man's
mind
;
for
the
more
he
considers
,
the
worse
he
finds
his
condition
;
and
while
he
finds
his
condition
so
bad
,
he
can
never
enjoy
any
peace
in
his
mind
.
2.
The
violence
of
his
Passions
:
those
a
wicked
man
hath
lost
the
command
of
,
or
else
he
could
never
be
a
wicked
man
;
and
whosoever
is
under
the
power
of
any
unruly
passion
,
forfeits
all
his
peace
by
it
.
For
what
peace
can
ever
be
expected
in
such
a
State
of
violence
and
usurpation
,
where
the
calm
government
of
reason
is
cast
off
as
an
unnecessary
burden
,
and
every
passion
under
the
pretence
of
liberty
sets
up
for
an
arbitrary
power
?
Nay
what
confusion
and
disorder
must
needs
follow
,
where
the
powers
of
the
mind
,
which
ought
to
keep
all
in
order
,
are
themselves
in
subjection
to
their
own
slaves
:
and
none
ever
govern
so
ill
as
those
which
ought
to
obey
.
How
serene
and
quiet
is
the
mind
of
a
man
where
the
superiour
faculties
preserve
their
just
authority
?
How
composed
is
his
temper
,
how
moderate
his
desires
,
how
well
governed
his
fears
!
But
where
once
that
authority
is
lost
,
how
extravagant
is
the
rage
of
men
,
how
unruly
their
lusts
,
how
predominant
their
fears
!
What
peace
had
Xerxes
in
his
mind
,
when
in
stead
of
conquering
his
foolish
passion
,
he
challenged
Mount
Athos
into
the
field
,
and
no
doubt
would
have
run
fast
enough
if
he
had
seen
it
moving
?
What
pleasure
was
it
to
see
that
mighty
Monarch
whip
the
Sea
in
a
rage
,
as
though
the
Waves
had
been
under
his
discipline
,
and
would
run
the
faster
for
the
fear
of
his
rod
?
What
harm
had
the
hair
of
h●s
head
done
to
that
man
who
pulled
it
off
with
the
violence
of
his
passion
,
as
though
,
as
the
Philosopher
told
him
,
baldness
would
asswage
his
grief
?
Was
ever
Varus
the
nearer
to
restoring
his
Legions
for
Augustus
knocking
his
head
against
the
wall
in
a
rage
about
the
loss
of
them
?
What
injury
did
Neptune
suffer
,
when
he
displaced
his
image
in
the
Circensian
games
,
because
he
had
an
ill
Voyage
at
Sea
?
What
height
of
madness
and
folly
did
that
modern
Prince's
rage
betray
him
to
,
who
,
as
the
French
Moralist
saith
,
[
](A61631-e33710-b)(a)
(a)
Montagne
.
Ess.
l.
1.
c.
4.
having
received
a
blow
from
heaven
,
sware
to
be
revenged
on
Almighty
God
,
and
for
ten
years
space
forbid
all
publick
exercise
of
devotion
towards
him
?
I
instance
in
these
things
to
let
us
see
there
is
nothing
so
ridiculous
,
nothing
so
absurd
,
nothing
so
irreligious
but
a
violent
passion
may
betray
men
to
.
And
if
such
things
ever
break
forth
into
actions
,
what
may
we
conceive
the
inward
disturbance
is
,
where
the
outward
shew
(
which
usually
dissembles
the
inward
passion
,
)
betrayed
so
much
rage
and
disorder
;
for
where
such
flames
break
out
,
what
combustion
may
we
conceive
within
?
But
it
is
not
only
this
kind
of
passion
which
is
so
great
an
enemy
to
the
peace
of
a
man's
mind
,
but
when
his
desires
are
restless
,
and
his
fears
unconquerable
;
and
this
is
the
case
of
every
wicked
man
.
His
lusts
inflame
him
and
the
means
he
uses
to
quench
them
inrage
them
more
;
his
ambition
grows
greater
as
his
honour
doth
;
and
there
is
no
hopes
of
a
cure
,
where
the
disease
thrives
under
the
remedy
;
his
love
of
riches
is
necessary
to
maintain
his
honour
and
feed
his
lusts
;
and
where
passions
so
great
,
so
many
,
so
different
,
all
increase
by
being
gratified
,
what
disturbance
and
confusion
follows
?
But
supposing
that
vices
in
men
may
agree
(
as
the
Devils
in
Hell
do
)
to
the
destruction
of
men's
souls
;
yet
what
security
can
a
wicked
man
have
against
the
power
of
his
fears
?
and
we
all
know
no
passion
disquiets
more
than
that
doth
?
And
how
many
sorts
of
fears
possess
a
sinner's
mind
?
fears
of
disappointments
,
●ears
of
discovery
,
and
fears
of
punishm●nt
;
but
supposing
he
could
master
all
the
rest
,
and
the
fears
of
punishment
as
to
this
life
too
;
yet
the
fears
of
that
to
come
is
sufficient
to
rob
him
of
any
peace
in
his
mind
,
and
impossible
to
be
overcome
by
him
.
For
no
sound
reason
can
be
given
against
his
fears
,
but
the
strongest
arguments
in
the
world
to
confirm
them
.
Nay
the
greatest
grounds
of
others
comforts
are
the
strongest
●oundations
for
his
fears
,
as
the
belief
of
a
God
,
and
Providence
,
and
a
life
to
come
:
And
what
can
give
that
man
peace
,
whom
the
very
thoughts
of
the
God
of
peace
doth
disturb
so
much
?
That
is
the
first
kind
of
Peace
we
have
shewed
to
be
inconsistent
with
a
course
of
wickedness
,
which
is
the
peace
and
tranquillity
of
a
man
's
own
mind
.
2.
Taking
this
peace
for
an
outward
peace
,
and
so
these
words
not
in
respect
of
every
person
in
particular
,
and
that
peace
which
belongs
to
him
as
such
,
but
as
they
are
joyned
together
in
community
;
so
they
imply
that
nothing
undermines
our
civil
peace
and
the
prosperity
of
a
nation
so
much
as
prevailing
wickedness
doth
.
So
that
although
mighty
deliverances
were
given
the
people
of
the
Jews
in
a
very
st●ange
and
unexpected
manner
,
when
God
raised
up
Cyrus
his
servant
,
a
man
from
whom
no
kindness
was
expected
,
and
made
him
the
great
instrument
of
setling
the
people
in
their
land
under
their
own
lawful
Princes
,
and
re●●ored
the
true
worship
of
God
among
them
;
yet
if
they
grew
wanton
in
the
days
of
their
prosperity
,
and
forgat
the
God
who
delivered
them
,
they
must
expect
a
return
of
Calamities
again
upon
them
;
for
there
is
no
Peace
,
saith
my
God
,
to
the
wicked
,
i.
e.
This
is
the
method
of
his
providence
,
and
the
way
he
useth
in
governing
the
world
;
while
Religion
and
Vertue
flourish
among
them
,
they
may
hope
for
peace
and
prosperity
;
but
if
those
decay
,
and
sin
,
and
wickedness
prevail
,
no
other
arts
imaginable
will
secure
a
lasting
peace
,
or
an
abiding
tranquillity
.
All
other
ways
are
but
tricks
and
devices
,
and
there
are
many
of
them
in
the
hearts
of
men
,
but
the
Counsel
of
the
Lord
that
shall
stand
against
them
all
;
and
that
Counsel
he
hath
declared
himsel●
by
the
mouth
of
another
Prophet
,
[
](A61631-e33830-b)(a)
(a)
Jer.
18.9
,
10.
At
what
instant
I
shall
speak
concerning
a
Nation
and
concerning
a
Kingdom
to
build
and
to
plant
it
;
if
it
do
evil
in
my
sight
,
that
it
obey
not
my
voice
,
then
will
I
repent
of
the
good
,
wherewith
I
said
I
would
benefit
them
.
Thus
we
find
it
was
in
this
people
of
the
Jews
,
upon
their
first
return
from
captivity
they
shewed
some
zeal
towards
the
rebuilding
the
Temple
and
setling
the
worship
of
God
there
;
but
this
fit
did
not
hold
them
long
,
they
soon
fell
back
to
their
forme●
sins
and
disobedience
to
the
Laws
of
God
;
upon
this
they
brake
out
into
greater
schisms
and
factions
in
matters
of
Religion
than
ever
were
known
among
them
before
;
for
then
the
Pharisees
fell
into
a
separation
under
a
pretence
of
greater
sanctity
and
severity
of
life
,
and
these
by
their
shew
of
zeal
gained
a
mighty
interest
among
the
people
,
so
great
that
the
Princes
stood
in
awe
of
them
:
then
the
Sadducees
,
(
who
were
most
part
Courtiers
,
as
Iosephus
tells
us
)
out
of
opposition
to
the
other
,
looked
on
Religion
as
a
meer
political
institution
,
cried
out
against
faction
and
popularity
,
and
questioned
at
least
whether
there
were
any
Spirits
or
life
to
come
.
And
what
peace
followed
upon
these
things
?
very
little
among
themselves
we
may
be
sure
by
the
heats
and
animosities
that
were
continually
among
them
;
the
issue
of
which
was
,
the
Temple
was
profaned
by
Antiochus
,
rifled
by
Pompey
;
their
own
Princes
deposed
,
and
Usurpers
ruled
over
them
;
and
when
the
Son
of
God
himself
could
not
reclaim
them
,
their
Temple
,
Nation
,
and
Government
were
all
involved
in
one
common
ruin
.
Thus
we
see
how
these
words
of
the
Prophet
were
fulfilled
upon
this
people
.
But
some
have
been
ready
to
say
that
God's
proceedings
with
the
Iews
ought
not
to
be
drawn
into
an
example
to
any
other
nations
,
because
his
dealings
with
them
were
peculiar
,
and
by
vertue
of
a
particular
Covenant
which
God
made
with
them
,
which
he
hath
not
done
with
any
other
nation
in
the
world
.
This
objection
were
of
great
force
,
if
God
himself
had
not
in
the
words
before
mentioned
,
declared
the
same
concerning
any
other
Nation
or
Kingdom
,
and
if
the
instances
were
not
as
remarkable
in
other
people
as
in
that
of
the
Jews
.
If
we
search
the
Monuments
of
former
Ages
,
and
consider
the
strange
revolutions
which
have
happened
in
the
mighty
Empires
and
Kingdoms
of
the
World
;
we
shall
find
no
one
circumstance
more
considerable
in
them
than
this
,
That
the
Nations
which
God
hath
made
use
of
for
a
scourge
to
others
,
have
been
remarkable
for
nothing
so
much
,
as
for
the
vertues
opposite
to
the
most
prevailing
vices
among
those
who
were
overcome
by
them
.
Thus
when
the
Chaldean
Monarchy
fell
,
the
Persians
who
were
the
sword
in
God's
right
hand
,
were
eminent
for
nothing
more
than
their
great
temperance
and
frugality
,
while
the
Babylonians
perished
by
their
luxury
and
effeminacy
.
And
when
the
Persian
Monarchy
degenerated
into
the
same
vices
,
the
Macedonians
were
raised
up
to
be
the
executioners
of
God's
wrath
upon
them
,
because
they
were
at
that
time
freer
than
any
other
people
from
those
softening
and
destroying
vices
.
And
when
the
Persian
luxury
had
infected
their
Conquerours
,
the
severe
Discipline
and
Vertue
of
the
Romans
made
them
more
successful
in
subduing
the
rema●nders
of
the
Groecian
Empire
,
than
their
courage
and
number
could
.
And
when
the
Romans
themselves
(
after
a
long
time
of
God's
forbearance
with
them
,
and
several
respites
from
punishment
by
the
vertue
and
conduct
of
such
excellent
Princes
as
Antoninus
and
Alexander
Severus
in
the
Heathen
,
and
Constantine
and
Theodosius
in
the
Christian
Empire
)
fell
into
as
great
a
degeneracy
of
manners
as
any
we
ever
read
of
,
then
did
God
let
loose
(
as
it
were
)
the
Goths
and
Vandals
and
other
barbarous
Nations
out
of
their
several
Dens
,
who
seemed
to
be
designed
rather
to
destroy
than
to
conquer
.
So
sudden
,
so
numerous
,
so
irresistible
in
most
places
were
the
incur●ions
they
made
.
But
what
was
it
which
gave
them
so
strange
success
?
was
it
their
long
practice
and
skill
in
military
affairs
?
No
,
they
were
rude
and
unexperinced
:
was
it
their
mighty
courage
?
No
,
they
were
despised
by
the
Romans
as
great
Cowards
,
and
begged
for
peace
when
it
was
denied
them
.
But
as
[
](A61631-e34080-b)(a)
(a)
Sal.
l.
7.
p.
161.
&c.
Salvian
tells
us
who
lived
in
those
times
and
knew
the
manners
of
both
sides
,
the
Goths
and
Vandals
were
of
a
very
severe
chastity
,
among
whom
fornication
was
punished
sharply
,
and
adultery
a
crime
scarce
heard
of
;
whereas
all
manner
of
uncleanness
and
licentiousness
did
abound
among
the
Romans
,
who
yet
were
then
called
Christians
.
The
Goths
were
devout
and
pious
,
acknowledging
divine
providence
,
making
their
solemn
supplications
to
God
before
their
victories
,
and
returning
him
the
praise
of
them
afterwards
;
but
the
Romans
were
fallen
into
that
degree
of
Irreligion
and
Atheism
,
that
nothing
was
more
common
among
them
than
to
droll
upon
Religion
.
[
](A61631-e34190-b)(b)
(b)
P.
166.
A
nostris
omnia
fermè
religiosa
ridentur
,
as
Salvian
speaks
:
they
thought
all
things
managed
by
chance
or
fate
,
and
ascribed
very
little
to
God
.
And
where
these
sins
abounded
most
,
they
were
carried
up
and
down
as
by
a
divine
instinct
,
as
they
confessed
themselves
,
and
where
they
conquered
,
[
](A61631-e34230-b)(a)
(a)
P.
168.
as
he
particularly
speaks
of
the
Vandals
in
Africa
,
they
purged
all
the
stews
of
uncleanness
,
and
made
so
great
a
reformation
by
the
severity
of
their
Laws
,
that
even
the
Romans
themselves
were
chast
among
them
.
Thus
we
see
how
those
great
and
mighty
Empires
have
been
broken
to
pieces
by
the
weight
of
their
impieties
falling
upon
them
.
May
the
consideration
then
of
these
things
move
us
in
time
to
a
reformation
of
our
lives
,
be●ore
our
iniquities
grow
full
and
ripe
for
vengeance
.
We
have
seen
many
revolutions
,
and
God
knows
how
many
more
we
may
see
;
if
that
should
be
true
of
us
,
which
the
same
Author
saith
of
the
Romans
in
the
midst
of
all
their
changes
,
Sola
tantum
vitia
perdurant
,
their
vices
remained
the
same
still
.
Thanks
be
to
God
,
that
things
have
a
fairer
appearance
at
present
than
they
have
had
,
and
never
so
good
a
time
to
amend
as
now
:
but
if
men
flatter
themselves
with
present
security
,
and
their
sins
increase
as
their
fears
abate
,
the
clouds
which
seem
dispersed
may
soon
gather
again
,
and
the
face
of
the
Heavens
will
change
if
we
do
not
.
And
if
it
be
not
in
our
power
to
reclaim
others
from
their
sins
,
let
us
endeavour
to
preserve
the
honour
of
our
Church
by
amending
our
own
,
and
convince
our
enemies
by
living
better
than
they
.
And
give
me
leave
to
say
,
and
so
I
conclude
,
that
among
all
the
expedients
which
have
been
thought
of
for
the
peace
of
this
Church
and
Nation
,
that
of
leaving
off
our
sins
,
and
leading
vertuous
and
exemplary
lives
,
will
at
last
prove
to
be
the
most
successful
.
SERMON
XI
.
Preached
at
WHITE-HALL
.
MARCH
27.
1672.
2
CORINTH
.
V.
2.
Knowing
therefore
the
terrour
of
the
Lord
,
we
perswade
men
.
IF
ever
any
Religion
was
in
all
respects
accomplished
for
so
noble
a
design
as
the
reformation
of
mankind
,
it
was
the
Christian
,
whether
we
consider
the
Authority
of
those
who
first
delivered
it
,
or
the
weight
of
the
arguments
contained
in
it
,
and
their
agreeableness
to
the
most
prevailing
passions
of
humane
nature
.
Although
the
world
was
strangely
degenerated
before
the
coming
of
Christ
;
yet
not
to
so
great
a
degree
,
but
that
there
were
some
who
not
only
saw
the
necessity
of
a
cure
,
but
offered
their
assistance
in
order
to
it
;
whose
attempts
proved
the
more
vain
and
fruitless
,
because
they
laboured
under
the
same
distempers
themselves
which
they
offered
to
cure
in
others
;
or
the
method
they
prescribed
was
mean
and
trivial
,
doubtful
and
uncertain
,
or
else
too
nice
and
subtle
to
do
any
great
good
upon
the
world
.
But
Christianity
had
not
only
a
mighty
advantage
by
the
great
holiness
of
those
who
preached
it
;
but
by
the
clearness
and
evidence
,
the
strength
and
efficacy
of
those
arguments
which
they
used
to
perswade
men
.
The
nature
of
them
is
such
,
that
none
who
understand
them
can
deny
them
to
be
great
;
their
clearness
such
,
that
none
that
hear
them
can
choose
but
understand
them
;
the
manner
of
recommending
them
such
,
as
all
who
understood
themselves
could
not
but
desire
to
hear
them
.
No
arguments
can
be
more
proper
to
mankind
than
those
which
work
upon
their
reason
and
consideration
;
no
motives
can
stir
up
more
to
the
exercise
of
this
than
their
own
happiness
and
misery
;
no
happiness
and
misery
can
deserve
to
be
so
much
considered
as
that
which
is
eternal
.
And
this
eternal
state
is
that
which
above
all
other
things
the
Christian
Religion
delivers
with
the
greatest
plainness
,
confirms
with
the
strongest
evidence
,
and
enforces
upon
the
consciences
of
men
with
the
most
powerful
and
perswasive
Rhetorick
.
I
need
not
go
beyond
my
text
for
the
proof
of
this
,
wherein
we
see
that
the
Apostles
design
was
to
perswade
men
,
i.e.
to
convince
their
judgments
,
to
gain
their
affections
,
to
reform
their
lives
;
that
the
argument
they
used
for
this
end
was
no
less
than
the
terrour
of
the
Lord
,
not
the
frowns
of
the
World
,
nor
the
fear
of
Men
,
nor
the
malice
of
Devils
;
but
the
terrour
of
the
Almighty
,
whose
Majesty
makes
even
the
Devils
tremble
,
whose
Power
is
irresistible
,
and
whose
Wrath
is
insupportable
.
But
it
is
not
the
terrour
of
the
Lord
in
this
world
,
which
he
here
speaks
of
,
although
that
be
great
enough
to
make
us
as
miserable
as
we
can
be
in
this
State
:
but
the
terrour
of
the
Lord
which
shall
appear
at
the
dreadful
day
of
judgment
,
of
which
he
speaks
in
the
verse
before
the
text
.
[
](A61631-e34460-b)(a)
(a)
V.
1●
.
For
we
must
all
appear
before
the
judgment-seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
This
is
the
terrour
here
meant
which
relates
to
our
final
and
eternal
State
in
another
world
,
when
we
must
appear
before
the
judgment-seat
of
Christ
,
&c.
And
of
this
he
speaks
,
not
out
of
Poetical
Fables
,
ancient
Traditions
,
uncertain
Conjectures
,
or
probable
Arguments
,
but
from
full
assurance
of
the
truth
of
what
he
delivers
;
Knowing
therefore
the
terrour
of
the
Lord
,
we
perswade
men
.
In
which
words
we
shall
consider
these
particulars
.
1.
The
argument
which
the
Apostle
makes
choice
of
to
perswade
men
,
which
is
,
the
terrour
of
the
Lord
.
2.
The
great
assurance
he
expresseth
of
the
truth
of
it
,
Knowing
therefore
the
terrour
of
the
Lord
.
3.
The
efficacy
of
it
in
order
to
the
convincing
and
reforming
mankind
;
Knowing
therefore
,
&c.
we
perswade
men
.
1.
The
argument
the
Apostle
makes
choice
of
to
perswade
men
by
,
viz.
the
terrour
of
the
Lord
.
In
the
Gospel
we
find
a
mixture
of
the
highest
clemency
and
the
greatest
severity
,
the
richest
mercy
and
the
strictest
justice
,
the
most
glorious
rewards
and
intollerable
punishments
;
accordingly
we
find
God
therein
described
as
a
tender
Father
,
and
as
a
terrible
Judge
,
as
a
God
of
peace
,
and
as
a
God
of
vengeance
,
as
an
everlasting
happiness
and
a
consuming
fire
;
and
the
Son
of
God
as
coming
once
with
great
humility
,
and
again
with
Majesty
and
great
glory
;
once
,
with
all
the
infirmities
of
humane
nature
,
and
again
with
all
the
demonstrations
of
a
Divine
power
and
presence
;
once
,
as
the
Son
of
God
to
take
away
the
sins
of
the
world
by
his
death
and
passion
;
and
again
,
as
Judge
of
the
world
with
flaming
fire
to
execute
vengeance
on
all
impenitent
sinners
.
The
intermixing
of
these
in
the
doctrine
of
the
Gospel
was
necessary
in
order
to
the
benefit
of
mankind
by
it
,
that
such
whom
the
condescension
of
his
first
appearance
could
not
oblige
to
leave
off
their
sins
,
the
terrour
of
his
second
may
astonish
when
they
foresee
the
account
that
will
be
taken
of
their
ingratitude
and
disobedience
;
that
such
who
are
apt
to
despise
the
meanness
of
his
birth
,
the
poverty
of
his
life
,
and
the
shame
of
his
death
,
may
be
filled
with
horrour
and
amazement
when
they
consider
the
Majesty
of
his
second
coming
in
the
clouds
[
](A61631-e34590-b)(a)
(a)
Jud.
v.
15.
to
execute
judgment
upon
all
,
and
to
convince
all
that
are
ungodly
,
not
only
of
their
ungodly
deeds
,
but
of
all
their
hard
speeches
,
which
ungodly
sinners
have
spoken
against
him
.
And
we
shall
easily
see
what
great
reason
there
is
that
this
second
coming
of
Christ
to
judgment
should
be
called
the
terrour
of
the
Lord
,
if
we
consider
,
-
1.
The
terrour
of
the
preparation
for
it
.
-
2.
The
terrour
of
the
appearance
in
it
.
-
3.
The
terrour
of
the
proceedings
upon
it
.
-
4.
The
terrour
of
the
sentence
which
shall
then
be
passed
.
1.
The
terrour
of
the
preparation
for
it
;
which
is
particularly
described
by
St.
Peter
in
these
words
,
[
](A61631-e34690-b)(a)
(a)
2
Pet.
3.10
.
But
the
day
of
the
Lord
will
come
as
a
Thief
in
the
night
,
in
which
the
Heavens
shall
pass
away
with
a
great
noise
,
and
the
Elements
shall
melt
with
fervent
heat
;
the
Earth
also
and
the
works
that
are
therein
shall
be
burnt
up
.
This
day
will
come
as
a
Thief
in
the
night
by
way
of
surprise
,
when
it
is
not
looked
for
,
and
that
makes
it
so
much
the
more
dreadful
.
A
lesser
calamity
coming
suddenly
doth
astonish
more
,
than
a
far
greater
which
hath
been
long
expected
;
for
,
surprisals
con●ound
men's
thoughts
,
daunt
their
spirits
,
and
betray
all
the
succours
which
reason
offers
.
But
when
the
surprise
shall
be
one
of
the
least
astonishing
circumstances
of
the
misery
men
fall
into
,
what
unconceivable
horrour
will
possess
their
minds
at
the
apprehension
of
it
?
what
confusion
and
amazement
may
we
imagine
the
soul
of
that
man
in
,
whom
our
Saviour
speaks
of
in
his
parable
,
who
being
pleased
with
the
fulness
of
his
condition
,
[
](A61631-e34720-b)(a)
(a)
Luke
12.19
,
20.
said
to
his
soul
,
Soul
,
thou
hast
much
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
and
be
merry
:
but
God
said
to
him
,
Thou
fool
,
this
night
thy
soul
shall
be
repaired
of
thee
;
then
whose
shall
those
things
be
that
thou
hast
provided
?
Had
God
only
said
,
This
night
shall
thy
barns
be
burnt
,
and
thy
substance
consumed
to
ashes
,
which
thou
hast
laid
up
for
so
many
years
,
that
would
have
caused
a
strange
consternation
in
him
for
the
present
,
but
he
might
have
comforted
himself
with
the
hopes
of
living
and
getting
more
.
But
,
this
night
shall
thy
soul
be
required
of
thee
:
O
dreadful
words
!
O
the
tremblings
of
body
,
the
anguish
of
mind
,
the
pangs
and
convulsions
of
conscience
which
such
a
one
is
tormented
with
at
the
hearing
of
them
!
What
sad
reflections
doth
he
presently
make
upon
his
own
folly
?
And
must
all
the
mirth
and
case
I
promised
my self
for
so
many
years
,
be
at
an
end
now
in
a
very
few
hours
?
Nay
,
must
my
mirth
be
so
suddenly
turned
into
bitter
howlings
,
and
my
ease
into
a
bed
of
flames
?
Must
my
soul
be
thus
torn
away
from
the
things
it
loved
,
and
go
where
it
will
hate
to
live
and
can
never
die
?
O
miserable
creature
!
to
be
thus
deceived
by
my
own
folly
,
to
be
surprised
after
so
many
warnings
,
to
betray
my self
into
everlasting
misery
?
Fear
,
horrour
and
despair
have
already
taken
hold
on
me
,
and
are
carrying
me
,
where
they
will
never
leave
me
.
These
are
the
Agonies
but
of
one
single
person
whom
death
snatches
away
in
the
midst
of
his
years
,
his
pleasures
and
his
hopes
:
but
such
as
these
the
greatest
part
of
the
world
will
fall
into
when
that
terrible
day
of
the
Lord
shall
come
.
[
](A61631-e34760-b)(a)
(a)
Luke
17.26
,
27
,
28
,
29
,
30.
For
as
it
was
in
the
days
of
Noe
;
so
shall
it
be
also
in
the
day
of
the
Son
of
Man
;
they
did
eat
,
they
drank
,
they
married
wives
,
they
were
given
in
marriage
,
until
the
day
that
Noe
entred
into
the
Ark
;
and
the
flood
came
and
destroyed
them
all
:
Likewise
also
as
it
was
in
the
days
of
Lot
,
they
did
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
builded
;
but
the
same
day
that
Lot
went
out
of
Sodom
,
it
rained
fire
and
brimstone
from
Heaven
and
destroyed
them
all
:
Even
thus
shall
it
be
in
the
day
when
the
Son
of
Man
is
revealed
.
[
](A61631-e34830-b)(a)
(a)
Ch.
21.35
.
For
as
a
snare
shall
it
come
on
all
them
that
dwell
on
the
face
of
the
whole
Earth
.
If
some
of
these
expressions
seem
to
relate
to
the
unexpected
coming
of
Christ
to
judgment
upon
Hierusalem
,
we
are
to
consider
that
was
not
only
a
fore-runner
,
but
a
figure
of
Christ's
coming
to
judge
the
World
.
And
that
may
be
the
great
reason
why
our
Saviour
mixeth
his
discourses
of
both
these
so
much
together
as
he
doth
:
for
not
only
the
judgment
upon
that
nation
was
a
draught
,
as
it
were
,
in
little
of
the
great
day
,
but
the
symptoms
and
fore-runners
of
the
one
were
to
bear
a
proportion
with
the
other
:
among
which
the
strange
security
of
that
people
before
their
destruction
was
none
of
the
least
.
And
the
surprise
shall
be
so
much
the
more
astonishing
when
the
day
of
the
Lord
shall
come
upon
the
whole
World
,
as
the
terrour
and
consequents
of
that
universal
judgment
shall
exceed
the
overthrow
of
the
Jewish
Polity
.
But
supposing
men
were
aware
of
its
approach
and
prepared
for
it
;
the
burning
of
the
Temple
and
City
of
Hierusalem
,
though
so
frightful
a
spectacle
to
the
beholders
of
it
,
was
but
a
mean
representation
of
the
terrour
that
shall
be
at
the
conflagration
of
the
whole
World
.
When
the
Heavens
shall
pass
away
with
a
great
noise
,
or
with
a
mighty
force
,
as
some
interpret
it
,
and
the
Elements
shall
melt
with
fervent
beat
;
i.
e.
when
all
the
fiery
bodies
in
the
upper
regions
of
this
World
,
which
have
been
kept
so
long
in
an
even
and
regular
course
within
their
several
limits
,
shall
then
be
let
loose
again
,
and
by
a
more
rapid
and
violent
motion
shall
put
the
World
into
confusion
and
a
flame
together
.
For
then
the
present
frame
of
things
shall
be
dissolved
,
and
the
bounds
set
to
the
more
subtile
and
active
parts
of
matter
shall
be
taken
away
;
which
mixing
with
the
more
gross
and
earthy
,
shall
sever
them
from
each
other
,
and
by
their
whirling
and
agitation
set
them
all
on
fire
.
And
if
[
](A61631-e34930-b)(a)
(a)
Rev.
6.13
.
the
Stars
falling
to
the
Earth
,
were
to
be
understood
in
a
literal
sense
,
none
seems
so
probable
as
this
,
That
those
aethereal
fires
shall
then
be
scattered
and
dispersed
throughout
the
Universe
,
so
that
the
Earth
and
all
the
works
that
are
therein
shall
be
turned
into
one
funeral
Pile
.
Then
the
foundations
of
the
Earth
shall
be
shaken
,
and
all
the
combustible
matter
which
lies
hid
in
the
bowels
of
it
shall
break
forth
into
prodigious
flames
;
which
while
it
rouls
up
and
down
within
,
making
it self
a
passage
out
,
will
cause
an
universal
quaking
in
all
parts
of
the
Earth
,
and
make
the
Sea
to
roar
with
a
mighty
noise
,
which
will
either
by
the
violent
heat
spend
it self
in
vapour
and
smoak
,
or
be
swallowed
up
in
the
hollow
places
of
the
deep
.
Neither
are
we
to
imagine
that
only
the
sulphureous
matter
within
the
Earth
shall
by
its
kindling
produce
so
general
a
conflagration
,
(
although
some
Philosophers
of
old
thought
that
sufficient
for
so
great
an
effect
)
but
as
it
was
in
the
deluge
of
water
,
[
](A61631-e34950-b)(a)
(a)
Gen.
7.11
.
the
fountains
of
the
great
deep
were
broken
up
,
and
the
windows
of
Heaven
were
opened
;
so
shall
it
be
in
this
deluge
of
fire
,
as
one
of
the
ancients
calls
it
,
not
only
mighty
streams
and
rivers
of
Fire
shall
issue
out
of
the
bowels
of
the
earth
;
but
the
cataracts
above
shall
discharge
such
abundance
of
thunder
and
lightning
,
wherein
God
will
rain
down
fire
and
brimstone
from
Heaven
,
that
nothing
shall
be
able
to
withstand
the
force
of
it
.
Then
the
Craters
or
breaches
made
in
the
earth
by
horrible
earthquakes
,
caused
by
the
violent
eruptions
of
Fire
,
shall
be
wide
enough
to
swallow
up
not
only
Cities
but
whole
Countries
too
:
And
what
shall
remain
of
the
spoils
of
this
devouring
enemy
within
,
shall
be
consumed
by
the
merciless
fury
of
the
thunder
and
lightning
above
.
What
will
then
become
of
all
the
glories
of
the
world
which
are
now
so
much
admired
and
courted
by
foolish
men
?
What
will
then
become
of
the
most
magnificent
piles
,
the
most
curious
structures
,
the
most
stately
palaces
,
the
most
lasting
monuments
,
the
most
pleasant
gardens
,
and
the
most
delightful
countries
?
they
shall
be
all
buried
in
one
common
heap
of
ruines
,
when
the
whole
face
of
the
earth
shall
be
like
the
top
of
mount
Aetna
,
nothing
but
rubbish
,
and
stones
,
and
ashes
,
which
,
unskilful
travellers
have
at
a
distance
mistaken
for
Snow
.
What
will
then
become
of
the
pride
and
gallantry
of
the
vain
persons
,
the
large
possessions
of
the
great
,
or
the
vast
treasures
of
the
rich
?
the
more
they
have
had
of
these
things
only
,
the
more
fuel
they
have
made
for
this
destroying
fire
,
which
will
have
no
respect
to
the
honours
,
the
greatness
,
or
the
riches
of
Men.
Nay
,
what
will
then
become
of
[
](A61631-e35000-b)(a)
(a)
2
Pet.
3.3
,
4.
the
wicked
and
ungodly
,
who
have
scoffed
at
all
these
things
,
and
walked
after
their
own
lusts
,
saying
,
Where
is
this
promise
of
his
coming
,
because
all
things
yet
continue
as
they
were
from
the
beginning
of
the
creation
?
When
this
great
day
of
his
wrath
is
come
,
how
shall
they
be
able
to
stand
or
escape
his
fury
?
Will
they
fly
to
the
tops
of
the
mountains
?
that
were
only
to
stand
more
ready
to
be
destroyed
from
Heaven
.
Will
they
hide
themselves
in
the
dens
and
the
rocks
of
the
mountains
?
but
there
they
fall
into
the
burning
furnaces
of
the
earth
;
and
the
mountains
may
fall
upon
them
,
but
can
never
hide
them
from
the
wrath
of
the
Lamb.
Will
they
go
down
into
the
deep
and
convey
themselves
to
the
uttermost
parts
of
the
Sea
?
but
even
there
the
storms
and
tempests
of
these
shours
of
fire
shall
overtake
them
,
and
the
vengeance
of
God
shall
pursue
them
to
everlasting
flames
.
Consider
now
whether
so
dreadful
a
preparation
for
Christ's
coming
to
judgment
be
not
one
great
reason
why
it
should
be
called
the
terrour
of
the
Lord
?
For
can
any
thing
be
imagined
more
full
of
horror
and
amazement
than
to
see
the
whole
world
in
a
flame
about
us
?
We
may
remember
(
and
I
hope
we
yet
do
so
)
when
the
flames
of
one
City
filled
the
minds
of
all
the
beholders
with
astonishment
and
fear
:
but
what
then
would
it
do
,
not
only
to
see
the
earth
vomit
and
cast
forth
fire
every
where
about
us
,
and
the
Sea
to
boyl
and
swell
and
froth
like
water
in
a
seething
pot
,
but
to
hear
nothing
but
perpetual
claps
of
thunder
,
and
to
see
no
light
in
the
Heavens
,
but
what
the
flashings
of
lightning
give
?
Could
we
imagine
our selves
at
a
convenient
distance
to
behold
the
eruption
of
a
burning
mountain
,
such
as
Aetna
and
Vesuvius
are
,
when
the
Earth
about
it
trembles
and
groans
,
the
Sea
foams
and
rages
,
and
the
bowels
of
the
Mountain
roar
through
impatience
of
casting
forth
its
burden
,
and
at
last
gives
it self
ease
by
sending
up
a
mixture
of
flames
,
and
ashes
,
and
smoak
,
and
a
flood
of
fire
,
spreading
far
and
destroying
where-ever
it
runs
;
yet
even
this
,
though
it
be
very
apt
to
put
men
in
apprehensions
and
fears
of
this
great
day
,
falls
very
far
short
of
the
terrour
of
it
.
Could
we
yet
farther
suppose
that
at
the
same
time
we
could
see
fire
and
brimstone
raining
from
Heaven
on
Sodom
and
Gomorrah
,
the
earth
opening
to
devour
Corah
and
his
company
,
Belshazzar
trembling
at
the
hand-writing
against
the
wall
,
and
the
Jews
destroying
themselves
in
the
fire
of
their
Temple
and
City
,
this
may
somewhat
higher
advance
our
imaginations
of
the
horror
of
the
World's
conflagration
,
but
yet
we
cannot
reach
the
greatness
of
it
:
in
as
much
as
the
Heavens
and
the
Earth
which
are
now
,
are
kept
in
store
,
saith
the
Apostle
,
[
](A61631-e35120-b)(a)
(a)
2
Pet.
3.7
.
reserved
unto
fire
against
the
day
of
judgment
and
perdition
of
ungodly
men
;
even
those
heavens
whose
beauty
,
and
order
,
and
motion
,
and
influence
we
now
admire
,
and
that
earth
whose
fruitful
womb
and
richly
adorned
surface
affords
all
the
conveniencies
of
the
life
of
man
,
must
either
be
destroyed
or
at
least
purged
and
refined
by
this
last
and
dreadful
Fire
.
The
expressions
of
which
in
Scripture
being
so
frequent
,
so
particular
,
so
plain
in
Writers
not
affecting
the
losty
Prophetical
stile
,
wherein
fire
is
often
used
only
to
express
the
wrath
of
God
,
make
it
evident
,
that
their
meaning
is
not
barely
that
the
world
shall
be
destroyed
by
the
anger
of
God
,
but
that
this
destruction
shall
be
by
real
fire
,
which
adds
more
to
the
sensible
terrour
of
it
,
to
all
that
shall
behold
it
.
2.
The
terrour
of
Christ's
appearance
in
that
day
.
The
design
of
the
Scripture
in
setting
forth
the
coming
of
Christ
to
judgment
is
to
represent
it
in
such
a
manner
to
us
as
is
most
apt
to
strike
us
with
awe
and
terrour
at
the
apprehension
of
it
.
Now
the
greatest
appearance
of
Majesty
among
men
is
,
either
when
a
mighty
Prince
marches
triumphantly
in
the
midst
of
a
Royal
Army
,
with
all
the
splendor
of
a
Court
and
the
discipline
of
a
Camp
,
having
his
greatest
attendants
about
him
,
and
sending
his
Officers
before
him
,
who
with
the
sound
of
Trumpets
give
notice
of
his
approach
,
and
is
every-where
received
with
the
shouts
and
acclamations
of
the
people
:
or
else
,
of
a
Prince
,
sitting
upon
his
Throne
of
Majesty
,
set
forth
with
all
the
Ornaments
of
State
and
Greatness
,
with
all
his
Nobles
and
Courtiers
standing
about
his
Throne
,
and
in
his
own
Person
calling
Malefactors
to
account
;
and
both
these
ways
the
appearance
of
Christ
upon
his
second
coming
is
represented
to
us
,
first
[
](A61631-e35150-b)(a)
(a)
Matth.
24.25
.
as
coming
in
the
clouds
of
Heaven
,
i.
e.
riding
triumphantly
(
as
it
were
upon
a
Chariot
)
on
a
body
of
light
,
brighter
than
the
Son
,
having
[
](A61631-e35170-b)(b)
(b)
2
Thes.
1.7
.
all
the
Heavenly
host
attending
upon
him
,
and
therefore
he
is
said
[
](A61631-e35190-b)(a)
(a)
Matth.
24.31
.
to
come
with
power
and
great
glory
;
and
sending
his
Angels
with
a
great
sound
of
a
trumpet
before
him
;
[
](A61631-e35210-b)(b)
(b)
1
Thes.
4.16
.
after
whom
the
Lord
himself
shall
descend
from
Heaven
with
a
shout
,
with
the
vioce
of
the
Archangel
and
with
the
trump
of
God
.
Not
as
though
we
were
to
imagine
any
material
trumpet
,
as
some
have
grossly
done
,
whose
sound
could
reach
over
the
whole
earth
;
but
the
sound
of
the
last
trumpet
seems
to
be
the
same
with
[
](A61631-e35230-b)(c)
(c)
John
5.25
.
the
voice
of
the
Son
of
God
,
which
the
dead
are
said
to
hear
and
live
;
i.
e.
it
shall
be
an
effectual
power
for
raising
the
dead
,
which
may
be
therefore
called
the
sound
of
the
Trumpet
,
because
it
supplies
the
use
of
one
in
calling
all
people
together
,
and
doth
more
lively
represent
to
our
capacities
the
Majesty
of
Christ's
appearance
with
all
the
Heavenly
host
of
Angels
and
Saints
.
Thus
when
God
appeared
upon
Mount
Sinai
with
his
Holy
Angels
about
him
,
we
there
read
[
](A61631-e35270-b)(d)
(d)
Psal.
68.17
.
Exod.
20.18
.
of
the
noise
of
the
trumpet
:
and
when
God
shewed
his
glorious
presence
in
the
temple
,
he
is
said
[
](A61631-e35310-b)(e)
(e)
Psal.
47.5
.
to
go
up
with
a
shout
and
the
Lord
with
the
sound
of
a
trumpet
:
and
when
he
sets
himself
against
his
enemies
,
God
himself
is
said
[
](A61631-e35330-b)(a)
(a)
Zach.
9.14
.
to
blow
the
trumpet
,
and
to
go
with
the
whirlwinds
of
the
South
.
But
besides
this
,
we
find
Christ
upon
his
second
coming
described
as
[
](A61631-e35350-b)(b)
(b)
Matth.
25
31.
Rev.
20.11
.
sitting
on
the
throne
of
his
glory
,
and
all
the
Holy
Angels
about
him
,
and
all
nations
gathered
before
him
to
receive
their
sentence
from
him
.
His
Throne
is
said
to
be
great
and
white
,
i.
e.
most
magnificent
and
glorious
,
and
to
make
it
the
more
dreadful
;
[
](A61631-e35400-b)(c)
(c)
Chap.
4.5
.
from
it
are
said
to
proceed
lightnings
and
thundrings
and
voices
;
and
so
terrible
is
the
Majesty
of
him
that
sits
upon
the
throne
[
](A61631-e35420-b)(d)
(d)
Rev.
20.11
.
that
the
Heaven
and
Earth
are
said
to
fly
away
from
his
face
;
but
the
dead
,
small
and
great
,
are
to
stand
before
him
and
to
be
judged
according
to
their
works
.
And
if
the
appearance
of
a
common
Judge
be
so
dreadful
to
a
guilty
prisoner
,
if
the
Majesty
of
an
earthly
Prince
begets
an
awe
and
reverence
where
there
is
no
fear
of
punishment
,
what
may
we
then
imagine
when
Justice
and
Majesty
both
meet
in
the
person
of
the
Judge
,
and
fear
and
guilt
in
the
Conscience
of
Offenders
?
Therefore
it
is
said
,
[
](A61631-e35440-b)(e)
(e)
Rev.
1.7
.
Behold
he
cometh
with
clouds
,
and
every
eye
shall
see
him
,
and
they
also
which
pierced
him
:
and
all
kindreds
of
the
earth
shall
wail
because
of
him
.
We
find
the
best
of
men
in
Scripture
seized
on
with
a
very
unusal
consternation
at
any
extraordinary
divine
appearance
:
The
sight
upon
Mount
Sinai
was
so
terrible
even
to
Moses
[
](A61631-e35480-b)(a)
(a)
Heb.
12.21
.
that
he
did
exceedingly
fear
and
quake
:
the
vision
which
Isaiah
had
of
the
glory
of
God
made
him
cry
out
,
[
](A61631-e35510-b)(b)
(b)
Isai.
6.5
.
Wo
is
me
for
I
am
undone
,
for
mine
eyes
have
seen
the
King
the
Lord
of
Hosts
:
When
Daniel
saw
his
vision
,
all
his
strength
and
vigour
was
gone
,
and
though
an
Angel
raised
him
from
the
ground
,
yet
he
saith
of
himself
[
](A61631-e35540-b)(c)
(c)
Dan.
10.8
,
11.
that
he
stood
trembling
.
If
these
whom
God
appeared
to
in
a
way
of
kindness
were
so
possessed
with
fear
,
what
horror
must
needs
seize
upon
the
minds
of
the
wicked
when
[
](A61631-e35560-b)(d)
(d)
2
Thes.
1.7
,
8.
the
Lord
Iesus
shall
be
revealed
from
Heaven
in
flaming
fire
on
purpose
to
take
vengeance
upon
them
?
If
in
the
days
of
his
flesh
there
appeared
so
much
Majesty
in
his
Countenance
,
that
when
the
Officers
came
to
apprehend
him
,
[
](A61631-e35580-b)(e)
(e)
John
18.6
.
they
went
backward
and
fell
to
the
ground
;
how
unconceivably
greater
must
it
be
when
his
de●ign
shall
be
to
manifest
that
Glory
to
the
world
which
he
then
concealed
from
it
?
If
in
the
short
time
of
his
transfiguration
on
the
Holy
Mount
,
his
own
Disciples
were
so
far
from
being
able
to
behold
the
glory
of
his
presence
,
that
[
](A61631-e35600-b)(a)
(a)
Matth.
17.2.6
.
Mark
9.6
.
they
fell
on
their
faces
and
were
sore
afraid
;
how
shall
his
enemies
abide
the
day
of
his
wrath
,
or
how
can
they
stand
when
he
shall
appear
in
the
full
glory
of
his
Majesty
and
Power
?
3.
The
terror
of
the
proceedings
upon
that
day
:
for
then
we
must
all
appear
before
the
judgment
seat
of
Christ
,
not
for
any
ostentation
of
his
greatness
and
power
before
the
whole
world
,
but
that
every
one
may
receive
according
to
the
things
done
in
his
body
,
whether
it
be
good
or
bad
.
How
full
of
terror
will
the
proceedings
of
that
day
be
,
wherein
all
secrets
shall
be
disclosed
,
all
actions
examined
,
and
all
persons
judged
?
That
will
be
[
](A61631-e35680-b)(b)
(b)
Rom.
2.5
.
the
day
of
the
Revelation
of
the
righteous
judgment
of
God
;
this
is
the
time
of
darkness
,
and
therefore
of
disputes
and
quarrels
;
but
then
the
wisdom
and
justice
of
divine
providence
shall
be
made
manifest
to
all
,
For
every
one
shall
receive
according
to
his
works
:
and
none
will
wonder
at
the
sentence
when
they
have
seen
the
evidence
Then
the
most
secret
Impurities
,
the
most
subtile
Hypocrisie
,
the
most
artificial
Fraud
,
and
the
most
dissembled
Malice
shall
be
laid
open
to
publick
view
.
For
then
[
](A61631-e35710-b)(a)
(a)
1
Cor.
4.5
.
God
will
bring
to
light
the
hidden
things
of
darkness
,
and
will
make
manifest
the
counsels
of
the
hearts
.
Then
all
the
intrigues
of
lust
and
ambition
so
much
the
talk
and
business
of
this
world
,
will
be
nothing
but
mens
shame
and
reproach
in
the
next
.
With
what
horror
will
they
then
behold
all
the
sins
of
their
lives
set
in
order
before
them
,
when
they
seemed
in
this
life
,
next
to
the
committing
them
,
to
design
as
much
as
may
be
to
forget
them
?
Happy
men
!
if
their
Consciences
were
like
their
Table-Books
,
that
they
could
blot
out
and
put
in
what
they
pleased
themselves
:
Then
all
the
black
Catalogue
of
their
sins
would
be
presently
expunged
,
and
they
would
have
nothing
to
be
seen
there
,
but
the
Characters
of
what
at
least
seemed
to
be
good
.
For
though
men
be
never
so
vicious
they
neither
care
that
others
should
think
so
of
them
,
nor
they
of
themselves
:
of
all
things
they
do
not
love
to
dispute
where
they
cannot
answer
,
and
that
is
their
case
in
all
their
reto●ts
of
Conscience
upon
them
.
They
know
there
is
no
drolling
with
so
sour
a
piece
,
as
that
within
them
is
,
for
that
makes
the
smartest
and
and
most
cutting
repartees
;
which
are
uneasie
to
bear
,
but
impossible
to
answer
.
Therefore
they
study
their
own
quiet
,
by
seeking
to
keep
that
silent
;
and
since
they
never
hope
to
make
Conscience
dumb
,
they
would
have
it
sleep
as
much
as
may
be
:
and
although
the
starts
it
sometimes
makes
,
shew
that
the
most
sleepy
sinners
have
some
troublesome
dreams
,
yet
if
it
doth
not
throughly
awake
in
this
world
,
it
will
do
it
with
a
vengeance
in
another
.
Then
there
will
be
no
Musick
and
Dancing
which
can
cure
the
b●ting
of
this
Tarantula
within
;
no
Opium
or
stupidity
or
Atheism
will
be
able
to
give
one
minutes
rest
.
How
will
men
then
curse
themselves
for
their
own
f●lly
in
being
so
easily
tempted
;
and
all
those
who
laid
traps
and
snares
to
betray
them
by
?
what
different
apprehensions
of
sin
will
they
have
then
,
from
what
they
have
now
,
while
they
are
beset
with
●●mptations
to
it
?
O
,
will
a
forsaken
sinner
then
say
,
had
I
ever
believed
as
I
ought
to
have
done
,
that
this
would
have
been
the
fruit
of
a
sinful
life
,
I
should
have
taken
more
care
to
prevent
this
misery
than
I
have
done
!
but
O
the
folly
of
intemperance
,
the
mischief
of
ambition
,
the
rage
of
lust
,
the
unsatiableness
of
covetousness
,
the
madness
of
debauchery
,
and
the
dulness
of
Atheism
,
what
have
ye
now
brought
me
to
,
with
all
your
pleasures
and
promises
and
flatteries
while
I
lost
my
soul
in
your
service
!
O
that
I
had
time
to
grow
wise
again
;
and
once
more
to
try
whether
I
could
withstand
the
cheats
and
witchcraft
of
a
deceitful
world
!
Now
all
my
sins
are
as
fresh
before
me
,
as
if
committed
yesterday
,
and
their
burden
is
heavier
than
the
weight
of
mountains
however
l●ght
I
made
of
them
then
;
I
need
no
judge
to
condemn
me
but
mine
own
Conscience
;
O
that
I
could
as
easily
see
an
end
of
my
misery
,
as
I
do
that
I
have
deserved
that
there
should
be
none
.
Thus
shall
the
Book
of
Conscience
be
opened
at
that
day
in
the
heart
of
every
impenitent
sinner
,
wherein
like
Ezekiels
roul
he
finds
written
within
and
without
,
[
](A61631-e35770-b)(a)
(a)
Ezek.
2.10
.
Lamentation
and
Mourning
and
Woe
.
Yet
this
will
not
be
the
only
terror
in
the
proceedings
o●
that
day
,
that
all
the
sins
that
ever
wicked
men
comm●tted
will
be
set
in
order
before
them
with
their
several
circumstances
and
aggravations
,
although
the
remembrance
of
them
cannot
be
without
extreme
horrour
and
amazement
,
but
that
they
must
undergo
a
strict
and
severe
examination
of
all
their
actions
by
a
most
powerfull
,
holy
and
just
Judge
.
And
if
it
be
so
troublesome
a
thing
to
them
in
this
world
to
go
down
into
themselves
,
or
to
call
to
remembrance
their
own
wicked
actions
which
they
have
loved
and
delight●d
in
;
what
will
it
be
when
they
must
all
be
brought
forth
before
the
judgment
seat
of
Christ
who
hates
and
abhors
them
?
If
men
can
so
hardly
endure
to
have
the
deformity
of
their
vices
represented
to
them
though
very
imperfectly
here
,
how
will
they
bear
the
dissecting
and
laying
them
open
in
the
view
of
the
whole
world
?
When
the
smallest
fibres
and
the
most
subtile
threads
in
our
hearts
shall
be
curiously
examined
,
and
the
influence
they
have
had
upon
our
actions
fully
discovered
.
When
sins
that
have
been
despised
for
their
littleness
,
or
unregarded
●or
their
frequency
,
or
laughed
at
as
no
sins
at
all
,
shall
appear
to
have
had
a
greater
venom
in
them
,
than
men
would
imagine
.
What
shall
they
think
then
of
their
great
and
presumptuous
sins
;
whereby
they
have
not
only
offered
viol●nce
to
God
and
his
Laws
,
but
to
the
dictates
of
their
own
Consciences
in
committ●●g
●hem
?
Never
think
that
leng●h
of
time
will
abate
the
severity
of
the
enquiry
,
or
lessen
the
displeasure
of
God
against
thee
for
them
.
Remember
the
case
of
Amalek
,
how
God
dealt
with
that
people
in
this
world
for
a
sin
committed
400
years
before
,
and
then
think
whether
God
be
not
in
earnest
,
when
he
tells
us
how
much
he
hates
sin
;
and
how
severe
he
will
be
in
the
punishment
of
it
?
I
remember
,
saith
God
,
[
](A61631-e35810-b)(a)
(a)
1
Sam.
15.2
,
3.
what
Amalek
did
to
Israel
,
how
he
laid
wait
for
him
in
the
way
,
when
he
came
up
from
Egypt
.
Now
go
and
smite
Amalek
,
and
utterly
destroy
all
that
they
have
and
spare
them
not
;
but
slay
both
man
and
woman
,
infant
and
suckling
,
&c.
What
?
a
whole
nation
to
be
destroyed
for
one
sin
,
and
for
a
sin
they
thought
to
be
none
at
all
who
committed
it
,
and
for
a
sin
at
so
great
a
distance
of
time
from
the
commission
of
it
?
But
I
forbear
.
I
know
not
whether
there
be
such
another
instance
of
God's
severity
in
Scripture
,
but
it
is
such
as
may
justly
make
us
cry
out
with
the
Psalmist
,
[
](A61631-e35860-b)(b)
(b)
Psal.
103.3
.
If
thou
Lord
shouldst
thus
mark
iniquities
,
O
Lord
who
shall
stand
?
But
although
God
in
this
world
so
seldom
shews
his
severity
,
and
tempers
it
with
so
much
kindness
,
we
have
no
reason
to
expect
he
should
do
so
in
another
.
For
here
he
hath
declared
that
[
](A61631-e35880-b)(c)
(c)
James
2.13
.
mercy
rejoyceth
against
judgment
.
This
being
the
time
[
](A61631-e35900-b)(d)
(d)
Rom.
2.4
.
2
Pet.
3.9
.
of
Gods
patience
and
forbearance
and
goodness
towards
sinners
being
not
willing
that
any
should
●erish
but
that
all
should
come
to
repentance
;
but
if
men
will
despise
the
riches
of
his
goodness
,
if
they
will
still
abuse
his
patience
,
if
they
will
trample
under
●oot
the
means
of
●heir
own
salvation
,
then
they
shall
to
their
unspeakable
sorrow
find
,
that
there
is
a
day
of
wrath
to
come
,
wherein
their
own
dreadful
experience
will
tell
them
,
[
](A61631-e35940-b)(a)
(a)
Heb.
10.31
.
That
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
For
that
will
be
a
day
of
justice
without
mercy
,
a
day
of
vengeance
without
pity
,
a
day
of
execution
without
any
further
patience
.
Th●n
no
vain
excuses
will
be
taken
,
whereby
men
seek
to
palliate
their
sins
and
give
ease
to
●heir
minds
now
.
It
will
be
to
no
purpose
to
charge
thy
wilful
sins
upon
●he
infirmity
of
thy
nature
,
the
power
of
temptation
,
the
subtilty
of
the
Dev●l
,
the
allurement
of
company
,
the
common
practice
of
the
world
,
the
corruption
of
the
age
,
the
badness
of
education
,
the
folly
of
youth
;
all
these
and
such
like
excuses
will
be
too
weak
to
be
made
then
,
when
it
shall
appear
to
thy
eternal
confusion
,
that
thy
own
vicious
inclination
swayed
thee
beyond
them
all
.
Then
there
will
be
as
little
place
for
intreaties
,
as
for
vain
excuses
;
God
shews
his
great
pity
and
indulgence
to
mankind
now
,
that
he
is
so
ready
to
hear
the
prayers
and
grant
the
desires
of
all
penitent
sinners
,
but
for
those
who
stop
their
ears
to
all
his
instructions
,
and
will
not
hearken
to
the
reproofs
of
his
word
or
the
rebukes
of
their
own
consciences
,
but
contemn
all
sober
Counsels
and
scoff
at
Religion
;
what
can
they
expect
from
him
,
but
that
[
](A61631-e35960-b)(a)
(a)
Prov.
1.25
,
26
,
27.
when
they
shall
call
upon
him
he
will
not
answer
,
and
when
they
seek
him
earnestly
they
shall
not
find
him
;
b●t
he
will
laugh
at
their
calamity
and
mock
when
their
fear
cometh
.
O
blessed
Jesus
!
didst
thou
weep
over
an
incorrigible
people
in
the
days
of
thy
flesh
,
[
](A61631-e35980-b)(b)
(b)
Luke
19.41
.
and
wilt
thou
laugh
at
their
miseries
when
thou
comest
to
judge
the
world
?
didst
thou
shed
thy
precious
blood
to
save
them
,
and
wilt
thou
mock
at
their
destruction
?
didst
thou
woo
and
intreat
and
beseech
sinners
to
be
reconciled
,
and
wilt
thou
not
hear
them
when
in
the
anguish
of
their
souls
,
they
cry
unto
thee
?
See
then
the
mighty
difference
between
Christ's
coming
as
a
Saviour
and
as
a
Judge
,
between
the
day
of
our
salvation
and
the
day
of
his
wrath
,
between
the
joy
in
Heaven
at
the
conversion
of
penitent
sinners
,
and
at
the
confusion
of
the
impenitent
and
unreclaimable
.
How
terrible
is
the
representation
of
Gods
wrath
in
the
style
of
the
Prophets
,
when
he
punisheth
a
people
in
this
world
for
their
sins
?
It
is
called
,
[
](A61631-e35990-b)(a)
(a)
Isa.
13.9
,
34
,
9.
the
day
of
the
Lord
,
cruel
with
wrath
and
fierce
anger
:
the
day
of
the
Lord's
vengeance
.
[
](A61631-e36010-b)(b)
(b)
Mal.
4.5
.
Joel
.
2.31
.
The
great
and
dreadful
day
of
the
Lord
.
If
it
were
thus
,
when
his
wrath
was
kindled
but
a
little
,
when
mercy
was
mixed
with
his
severity
,
what
will
it
be
,
when
he
shall
stir
up
all
his
wrath
,
and
the
heavens
and
the
earth
shall
shake
that
never
did
offend
him
?
what
shall
they
then
do
that
shall
to
their
sorrow
know
how
much
they
have
displeased
him
?
Then
neither
power
,
nor
wit
,
nor
eloquence
,
nor
craft
shall
stand
men
in
any
stead
;
for
the
great
Judge
of
that
day
can
neither
be
over-awed
by
power
,
nor
over-reached
by
wit
,
nor
moved
by
eloquence
,
nor
betrayed
by
craft
,
but
every
man
shall
receive
according
to
his
deeds
.
The
mighty
disturbers
of
mankind
,
who
have
been
called
Conquerours
,
shall
not
then
be
attended
with
their
great
armies
,
but
must
stand
alone
to
receive
their
sentence
:
the
greatest
wits
of
the
world
will
then
find
that
a
sincere
honest
heart
will
avail
them
more
than
the
deepest
reach
or
the
greatest
subtilty
;
the
most
eloquent
persons
without
true
goodness
will
be
like
the
man
in
the
parable
without
the
wedding
garment
,
Matt.
22.12
.
speechless
;
the
most
crafty
and
politick
,
will
then
see
,
that
though
they
may
deceive
men
and
themselves
too
,
yet
God
will
not
be
mocked
,
for
whatsoever
a
man
sows
,
that
shall
he
reap
;
and
they
who
have
spread
snares
for
others
and
been
hugely
pleased
to
see
them
caught
by
them
,
shall
then
be
convinced
that
they
have
laid
the
greatest
of
all
for
themselves
;
for
[
](A61631-e36080-b)(a)
(a)
Psal.
9.16
,
17.
God
will
then
be
fully
known
by
the
judgment
which
he
shall
execute
,
and
the
wicked
shall
be
snared
in
the
work
of
their
own
hands
:
for
,
the
wicked
shall
be
turned
into
Hell
,
and
all
the
nations
that
forget
God
.
4.
The
terror
of
the
sentence
,
which
shall
then
be
passed
.
That
the
Judge
himself
hath
told
us
before
hand
what
it
shall
be
,
to
make
us
more
apprehensive
of
it
in
this
State
,
wherein
we
are
capable
to
prevent
it
by
sincere
repentance
and
a
holy
li●e
.
The
tenour
of
it
is
expressed
in
those
dreadful
words
,
[
](A61631-e36110-b)(b)
(b)
Matt.
25.
depart
from
me
ye
cursed
into
everlasting
fire
prepared
for
the
Devil
and
his
Angels
.
It
is
impossible
to
conceive
words
fuller
of
horrour
and
amazement
than
those
are
,
to
such
as
du●y
consider
the
importance
of
them
.
It
is
true
indeed
,
wicked
men
in
this
world
are
so
little
apprehensive
of
the
misery
of
departing
from
God
,
that
they
are
ready
to
bid
God
depart
from
them
,
and
place
no
mean
part
of
their
felicity
in
keeping
themselves
at
a
distance
from
him
.
The
true
reason
of
which
is
,
that
while
they
pursue
their
lusts
,
the
th●ughts
of
God
are
disquieting
to
them
;
as
no
man
that
robs
his
neighbour
loves
to
think
of
the
Judge
while
he
does
it
,
not
as
though
his
condition
were
securer
by
it
,
but
when
men
are
not
wise
enough
to
prevent
a
danger
,
they
are
so
great
fools
to
count
it
their
wisdom
not
to
think
of
it
.
But
therein
lies
a
great
part
of
the
misery
of
another
world
,
that
men
shall
not
be
able
to
cheat
and
abuse
themselves
with
false
notions
,
and
shews
of
happiness
.
The
clouds
they
have
embraced
for
Deities
shall
then
vanish
into
smoke
;
all
the
satisfaction
they
ever
imagined
in
their
lusts
shall
be
wholly
gone
,
and
nothing
but
the
sad
remembrance
of
them
,
left
behind
to
torment
them
.
All
the
Philosophy
in
the
world
will
never
make
men
understand
their
true
happiness
so
much
,
as
one
hours
experience
of
another
State
will
do
:
all
men
shall
know
better
,
but
some
shall
be
more
happy
and
others
more
miserable
by
it
.
The
righteous
shall
not
only
see
God
,
but
know
what
the
seeing
of
God
means
,
and
that
the
greatest
happiness
we
are
capable
of
is
implyed
therein
;
and
the
wicked
shall
not
only
be
bid
to
depart
from
him
,
but
shall
then
find
that
the
highest
misery
imaginable
is
comprehended
in
it
.
It
is
a
great
instance
of
the
weakness
of
our
capacities
here
,
that
our
discourses
concerning
the
happiness
and
misery
of
a
future
life
,
are
like
those
of
Children
about
affairs
of
State
,
which
they
represent
to
themselves
in
a
way
agreeable
to
their
own
Childish
fancies
;
thence
the
Poetical
dreams
of
Elysian
fields
,
and
turning
wheels
,
and
rouling
stones
,
and
such
like
imaginations
.
Nay
,
the
Scripture
it self
sets
forth
the
joys
and
torments
of
another
world
in
a
way
more
suited
to
our
fancy
than
our
understanding
;
thence
we
read
of
sitting
down
with
Abraham
,
Isaac
and
Jacob
,
to
represent
the
happiness
of
that
State
,
and
of
a
gnawing
worm
,
and
a
devouring
fire
and
blackness
of
darkness
to
set
forth
the
misery
of
it
.
But
as
the
happiness
of
H●aven
doth
infinitely
exceed
the
most
lofty
metaphors
of
Scripture
,
so
doth
the
misery
of
Hell
the
most
dreadful
representation
that
can
be
made
of
it
.
Although
a
worm
gnawing
our
entrails
,
and
a
fire
consuming
our
outward
parts
be
very
sensible
and
moving
metaphors
,
yet
they
cannot
fully
express
the
anguish
and
torment
of
the
soul
,
which
must
be
so
much
greater
,
as
it
is
more
active
and
sensible
,
than
our
bodies
can
be
.
Take
a
man
that
afflicts
himself
under
the
sense
of
some
intolerable
disgrace
,
or
calamity
befallen
him
;
or
that
is
oppressed
with
the
guilt
of
some
horrid
wickedness
,
or
sunk
into
the
depth
of
despair
;
the
Agonies
and
Torments
of
his
Mind
may
make
us
apprehend
the
nature
of
that
misery
,
although
he
falls
short
of
the
degrees
of
it
.
And
were
this
misery
to
be
of
no
long
continuance
,
yet
the
terror
of
it
must
needs
be
great
;
but
when
the
worm
shall
never
dye
,
and
the
fire
shall
never
be
quenched
,
when
insupportable
misery
shall
be
everlasting
,
nothing
can
then
be
added
to
the
terrour
of
it
:
and
this
is
as
plainly
contained
in
the
sentence
of
wicked
men
,
as
any
thing
else
is
.
But
here
men
think
they
may
justly
plead
with
God
and
talk
with
him
of
his
judgments
;
what
proportion
,
say
they
,
is
there
between
the
sins
of
this
short
life
and
the
eternal
misery
of
another
?
which
objection
is
not
so
great
in
it self
as
it
appears
to
be
by
the
weak
answers
,
which
have
been
made
to
it
;
When
to
assign
a
proportion
,
they
have
made
a
strange
kind
of
infinity
in
sin
,
either
from
the
object
,
which
unavoidably
makes
all
sins
equal
,
or
from
the
wish
of
a
sinner
that
he
might
have
an
eternity
to
sin
in
,
which
is
to
make
the
justice
of
God's
punishments
to
be
not
according
to
their
works
,
but
to
their
wishes
;
But
we
need
not
strain
things
so
much
beyond
what
they
will
bear
to
vindicate
God's
Justice
in
this
matter
.
Is
it
not
thought
just
and
reasonable
among
men
,
for
a
man
to
be
confined
to
perpetual
imprisonment
for
a
fault
he
was
not
half
an
hour
in
committing
?
Nay
do
not
all
the
Laws
of
the
world
make
death
the
punishment
of
some
crimes
,
which
may
be
very
suddenly
done
?
And
what
is
death
,
but
the
eternal
depriving
a
man
of
all
the
comforts
of
life
?
And
shall
a
thing
then
so
constantly
practised
and
universally
justified
in
the
world
,
be
thought
unreasonale
when
it
is
applyed
to
God
?
It
is
true
,
may
some
say
,
if
annihilation
were
all
that
was
meant
by
eternal
death
,
there
could
be
no
exception
against
it
:
but
I
ask
,
whether
it
would
be
unjust
for
the
Laws
of
men
to
take
away
the
lives
of
offenders
in
case
their
souls
survive
their
bodies
,
and
they
be
for
ever
sensible
of
the
loss
of
life
?
if
not
,
why
shall
not
God
pres●rve
the
honour
of
his
Laws
,
and
vindicate
his
Authority
in
governing
the
world
,
by
●entencing
obstinate
sinners
to
the
greatest
misery
,
though
their
souls
live
fo●
ever
in
the
appre●ension
of
it
?
Especially
since
God
hath
declared
these
things
so
evidently
before-hand
,
and
made
them
part
of
his
Laws
,
and
set
everlasting
life
on
the
other
side
to
ballance
everlasting
misery
,
and
proposed
them
to
a
sinner's
choice
in
such
a
manner
,
that
nothing
but
contempt
of
God
and
his
Grace
,
and
wil●ul
impenitency
can
ever
betray
men
into
this
dreadful
State
of
eternal
destruction
.
2.
Thus
much
for
the
Argument
used
by
the
Apostle
,
the
terrour
of
the
Lord
;
I
now
come
to
the
assurance
he
expresseth
of
the
truth
of
it
;
Knowing
therefore
the
terrour
of
the
Lord
we
perswade
men
.
We
have
two
ways
of
proving
Articles
of
Faith
,
such
as
this
concerning
Christ's
coming
to
judgment
is
;
1.
By
shewing
,
that
there
is
nothing
unreasonable
in
the
belief
of
them
.
2.
That
there
is
sufficient
evidence
of
the
truth
and
certainty
of
them
.
In
the
former
of
these
it
is
of
excellent
use
to
produce
the
common
apprehensions
of
mankind
as
to
a
future
judgment
,
and
the
several
arguments
insisted
on
to
that
purpose
;
for
if
this
were
an
unreasonable
thing
to
believe
,
how
come
men
without
Revelation
to
agree
about
it
as
a
thing
very
just
and
reasonable
?
If
the
conflagration
of
the
world
were
an
impossible
thing
,
how
came
it
to
be
so
anciently
received
by
the
eldest
and
wisest
Philosophers
?
How
came
it
to
be
maintained
by
those
two
Sects
which
were
St.
Paul's
enemies
,
when
he
preached
at
Athens
,
and
always
enemies
to
each
other
,
the
[
](A61631-e36340-b)(a)
(a)
Act.
17.18
.
Epicureans
and
the
Stoicks
?
It
is
true
they
made
these
conflagrations
to
be
periodical
and
not
final
:
but
we
do
not
establish
the
belief
of
our
doctrine
upon
their
assertion
,
but
from
thence
shew
that
is
a
most
unreasonable
thing
to
reject
that
as
impossible
to
be
done
,
which
they
assert
hath
been
and
may
be
often
done
.
But
for
the
truth
and
certainty
of
our
doctrine
,
we
build
that
upon
no
less
a
foundation
than
the
word
of
God
himself
.
We
may
think
a
judgment
to
come
reasonable
in
general
upon
the
consideration
of
the
goodness
and
wisdom
and
justice
of
God
;
but
all
that
depends
upon
this
supposition
,
that
God
doth
govern
the
world
by
Laws
and
not
by
Power
,
but
since
God
himself
hath
declared
it
who
is
the
Supreme
Judge
of
the
world
,
[
](A61631-e36370-b)(a)
(a)
Eccles.
12.14
.
that
he
will
bring
every
work
into
judgment
whether
it
be
good
or
evil
,
since
the
Son
of
God
made
this
so
great
a
part
of
his
doctrine
with
all
the
circumstances
of
his
own
coming
for
again
this
end
;
since
he
opened
the
commission
he
received
from
the
Father
for
this
purpose
when
he
was
upon
earth
,
by
declaring
,
that
[
](A61631-e36390-b)(b)
(b)
John
5.22
,
28
,
29.
the
Father
had
committed
all
judgment
to
the
Son
,
and
that
the
hour
is
coming
in
which
all
that
are
in
the
graves
shall
hear
his
voice
,
and
shall
come
forth
,
they
that
have
done
good
to
the
resurrection
of
life
,
and
they
that
have
done
evil
unto
the
resurrection
of
damnation
.
Since
this
was
so
great
a
part
of
the
Apostles
doctrine
to
preach
of
this
judgment
to
come
,
and
[
](A61631-e36420-b)(c)
(c)
Act.
17.31
.
that
God
hath
appointed
a
day
in
the
which
he
will
judge
the
world
in
righteousness
by
that
man
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
to
all
men
in
that
he
hath
raised
him
from
the
dead
:
No
wonder
the
Apostle
speaks
here
with
so
great
assurance
of
it
,
knowing
therefore
,
&c.
And
no
persons
can
have
the
least
ground
to
question
it
,
but
such
who
wholly
reject
the
Christian
doctrine
,
upon
the
pretences
of
infidelity
,
which
are
so
vain
and
trifling
,
that
,
were
not
their
lusts
stronge●
than
their
arguments
men
of
wit
would
be
ashamed
to
produce
them
;
and
did
not
mens
pas●ions
oversway
their
judgments
it
would
be
too
much
honour
to
them
to
confute
them
.
But
every
Sermon
is
not
intended
for
the
conversion
of
Turks
and
Infidels
,
my
design
is
to
speak
to
those
who
acknowledge
themselves
to
be
Christians
and
to
believe
the
truth
of
this
doctrine
upon
the
Authority
of
those
divine
persons
who
were
particularly
sent
by
God
to
reveal
it
to
the
world
.
And
so
I
come
to
the
last
particular
by
way
of
application
of
the
former
,
viz.
3.
The
efficacy
of
this
argument
for
the
perswading
men
to
a
reformation
of
heart
and
life
;
knowing
the
terrour
of
the
Lord
we
perswade
men
.
For
as
another
Apostle
reasons
from
the
same
argument
,
[
](A61631-e36490-b)(a)
(a)
2
Pet.
3.11
.
Seeing
all
these
things
shall
be
dissolved
what
manner
of
persons
ought
we
to
be
in
all
holy
conversation
and
godliness
?
There
is
great
variety
of
arguments
in
the
Christian
Religion
to
perswade
men
to
holiness
,
but
none
more
sensible
and
moving
to
the
generality
of
mankind
than
this
.
Especially
considering
these
two
things
;
1.
That
if
this
argument
doth
not
perswade
men
,
there
is
no
reason
to
expect
any
other
should
.
2.
That
the
condition
of
such
persons
is
desperate
,
who
cannot
by
any
arguments
be
perswaded
to
leave
off
their
sins
.
1.
There
is
no
reason
to
expect
any
other
argument
should
perswade
men
if
this
of
the
terror
of
the
Lord
do
it
not
.
If
an
almighty
power
cannot
awaken
us
,
if
infinite
justice
cannot
affright
us
,
if
a
judgment
to
come
cannot
make
us
tremble
,
and
eternal
misery
leave
no
impression
upon
us
,
what
other
arguments
or
methods
can
we
imagine
would
reclaim
us
from
our
sins
?
We
have
been
too
sad
an
instance
our selves
,
of
the
ineffectualness
of
other
means
of
amendment
by
the
mercies
and
judgments
of
this
present
life
:
have
ever
any
people
had
a
greater
mixture
of
both
these
,
than
we
have
had
in
the
compass
of
a
few
years
?
If
the
wisest
persons
in
the
world
had
been
to
have
set
down
beforehand
the
method
of
reforming
a
sinful
nation
,
they
c●uld
have
pitched
upon
none
more
effectual
than
what
we
have
shewed
not
to
be
so
.
Fir●●
,
they
would
have
imagined
,
that
after
enduring
many
miseries
and
hardships
,
when
they
were
almost
quite
sunk
under
despair
,
if
God
●hould
give
them
a
sudden
and
unexpected
deliverance
,
meer
ingenuity
and
thankfulness
would
make
them
afraid
to
displease
a
God
of
so
much
kindness
.
But
if
so
great
a
flash
of
joy
and
prosperity
instead
of
that
should
make
them
grow
wanton
and
extravagant
,
what
course
then
so
likely
to
reclaim
them
,
as
a
series
of
smart
and
severe
judgments
one
upon
another
,
which
might
sufficiently
warn
yet
not
totally
destroy
.
These
we
have
had
experience
of
,
and
of
worse
than
all
these
,
viz.
that
we
are
not
amended
by
them
.
For
are
the
Laws
of
God
less
broken
,
or
the
duties
of
Religion
less
contemned
and
despised
after
all
these
?
What
vices
have
been
forsaken
,
what
lusts
have
men
been
reclaimed
from
,
nay
what
one
sort
of
sin
hath
been
less
in
fashion
than
before
?
Nay
,
have
not
their
number
as
well
as
their
aggravation
,
increased
among
us
?
Is
our
zeal
for
our
established
Religion
greater
?
Is
our
faith
more
firm
and
settled
,
our
devotion
more
constant
,
our
Church
less
in
danger
of
either
of
the
opposite
factions
than
ever
it
was
?
Nay
is
it
not
rather
like
a
neck
of
land
between
two
rough
and
boisterous
seas
,
which
rise
and
swell
,
and
by
the
breaches
they
make
in
upon
us
,
threaten
an
inundation
?
By
all
which
we
see
what
necessity
there
is
that
God
should
govern
this
world
by
the
considerations
of
another
;
that
when
neither
judgments
nor
mercies
can
make
men
better
in
this
life
;
judgment
without
mercy
should
be
their
portion
in
another
.
O
the
infatuating
power
of
●in
!
when
neither
the
pity
of
an
indulgent
Father
,
nor
the
frowns
of
a
severe
Judge
can
draw
us
from
it
:
when
neither
the
bitter
passion
of
the
Son
of
God
for
our
sins
,
nor
his
threatning
to
come
again
to
take
vengeance
upon
us
for
them
,
can
make
us
hate
and
abhor
them
:
when
neither
the
shame
nor
contempt
,
the
diseases
and
reproaches
which
follow
sin
in
this
world
,
nor
the
intolerable
anguish
and
misery
of
another
can
make
men
sensible
of
the
folly
of
them
so
as
to
forsake
them
.
Could
we
but
represent
to
our
minds
that
State
wherein
we
must
all
shortly
be
,
when
the
bustle
and
hurry
,
the
pleasures
and
diversions
,
the
courtships
and
entertainments
of
this
world
shall
be
quite
at
an
end
with
us
,
and
every
one
must
give
an
account
of
himself
to
God
;
what
another
opinion
of
these
things
should
we
have
in
our
minds
,
with
what
abhorrency
should
we
look
upon
every
temptation
to
sin
,
how
should
we
loath
the
sight
of
those
who
either
betrayed
us
into
sin
or
flattered
us
when
we
had
committed
it
?
Could
men
but
ask
themselves
that
reasonable
question
,
why
they
will
defie
God
by
violating
his
known
Laws
,
unless
they
be
sure
he
either
cannot
or
will
not
punish
them
for
it
?
they
would
be
more
afraid
of
doing
it
than
they
are
,
for
supposing
both
,
to
do
it
,
is
perfect
madness
:
to
question
his
power
who
is
Almighty
,
or
his
will
who
hath
declared
it
and
is
immutable
is
the
height
of
folly
.
2.
The
condition
of
such
is
desperate
whom
no
arguments
can
perswade
to
leave
their
sins
.
For
there
can
be
no
breaking
prison
in
that
other
State
,
no
escaping
tryal
,
no
corrupting
the
Judge
,
no
reversing
the
sentence
,
no
pardon
after
judgment
,
no
reprieve
from
punishment
,
no
abatement
or
end
of
misery
.
How
canst
thou
then
hope
,
O
impenitent
sinner
,
either
to
fly
from
or
to
endure
that
wrath
of
God
that
is
coming
swiftly
upon
thee
to
arrest
thee
by
death
,
and
convey
thee
to
thy
tormenting
prison
?
canst
thou
hope
,
that
God
will
discharge
thee
before
that
dreadful
day
comes
,
when
he
hath
confined
thee
thither
in
order
to
it
?
Canst
thou
hope
that
day
will
never
come
which
the
vindication
of
God's
Justice
,
the
honour
of
Christ
,
the
happiness
of
the
blessed
,
as
well
as
the
punishment
of
the
wicked
make
so
necessary
that
it
should
come
?
or
canst
thou
hope
to
defend
thy self
against
an
all-seeing
eye
,
a
most
righteous
Judge
and
an
accusing
conscience
when
that
day
doth
come
?
when
all
the
mercies
thou
hast
abused
,
the
judgements
thou
hast
slighted
,
the
motions
of
grace
thou
hast
resisted
,
the
checks
of
conscience
thou
hast
stifled
,
and
the
sins
of
all
kinds
thou
hast
committed
,
shall
rise
up
in
judgment
to
condemn
thee
?
O
that
we
had
all
the
wisdom
to
consider
of
these
things
in
time
,
that
the
terror
of
the
Lord
may
perswade
us
to
break
off
all
our
sins
by
a
sincere
repentance
,
and
to
l●ve
so
that
we
may
dye
with
comfort
,
and
be
for
ever
with
the
Lord
in
his
eternal
Joy
.
SERMON
XII
.
Preached
at
WHITE-HALL
.
FEBRUARY
18
th
.
1672.
Matthew
XVI
.
26.
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
and
lose
his
●wn
soul
?
or
what
shall
he
give
in
exchange
for
his
soul
?
IF
we
look
into
the
twenty
fourth
verse
of
this
Chapter
we
shall
find
our
Saviour
there
laying
down
such
hard
conditions
of
mens
being
his
Disciples
,
as
were
,
to
all
appearance
,
more
likely
to
have
driven
away
those
which
he
had
already
,
than
to
have
drawn
any
others
after
him
:
For
he
requires
no
less
than
the
greatest
readiness
to
suffer
for
his
sake
,
and
that
to
no
meaner
a
degree
than
the
loss
of
what
is
most
precious
to
men
in
this
world
,
in
their
lives
;
which
is
implyed
in
those
words
;
If
any
man
will
come
after
me
let
him
deny
himself
,
and
take
up
his
Cross
and
follow
me
:
If
our
Saviour
had
only
designed
to
have
made
himself
great
by
the
number
of
his
followers
,
if
he
had
intended
a
Kingdom
in
this
world
,
as
the
Jews
imagined
,
he
would
have
made
more
easie
conditions
of
being
his
Disciples
;
He
would
have
chosen
another
way
to
have
attained
his
end
,
and
made
use
of
more
pleasing
and
popular
arguments
to
have
perswaded
the
people
to
follow
him
.
When
the
Eastern
Impostor
afterwards
began
to
set
up
for
a
new
Religion
he
took
a
method
as
contrary
to
our
Saviours
as
his
Religion
and
design
was
:
he
knew
the
Greatness
and
Honour
,
the
pleasure
,
and
the
pomp
of
this
world
,
were
the
th●ngs
most
passionately
loved
and
admired
by
the
generality
of
mankind
;
and
therefore
he
fitted
his
Religion
to
the
natural
inclinations
of
men
,
and
proposed
such
means
of
advancing
it
as
were
most
like
to
make
men
great
by
undertaking
them
.
And
men
are
never
so
willing
to
be
cheated
by
any
Religion
,
as
that
which
complies
with
their
present
interests
and
gratifies
their
sensual
inclinations
.
In
this
case
there
need
not
many
arguments
to
court
persons
to
embrace
that
which
they
were
so
strongly
inclined
to
before
;
and
the
very
name
of
Religion
does
them
great
service
when
it
allows
what
they
most
desire
,
and
makes
them
sin
with
a
quiet
Conscience
.
But
that
is
the
peculiar
honour
of
Christianity
,
that
as
it
can
never
be
suspected
to
be
a
design
for
this
world
,
so
it
hath
risen
and
spread
it self
by
ways
directly
contrary
to
the
Splendor
and
Greatness
of
it
:
For
it
overcame
by
sufferings
,
increased
by
persecutions
,
and
prevailed
in
the
world
by
the
patience
and
self-denial
of
its
followers
.
He
that
was
the
first
Preacher
of
it
,
was
the
greatest
example
of
suffering
himself
;
and
he
bids
his
Disciples
not
to
think
much
of
following
their
Lord
and
Saviour
though
it
were
to
take
up
the
Cross
and
lay
down
their
lives
for
his
sake
.
We
may
easily
imagine
how
much
startled
and
surprized
his
Disciples
were
at
such
discourses
as
these
,
who
being
possessed
with
the
common
opinion
of
the
temporal
Kingdom
of
the
Messias
,
came
to
him
with
great
expectations
of
honour
and
advancement
by
him
;
and
no
less
would
content
some
of
them
,
than
being
his
highest
Favourites
and
Ministers
of
State
,
sitting
at
his
right
hand
,
and
at
his
left
hand
in
his
Kingdom
:
they
had
already
in
their
imaginaons
shared
the
preferments
and
dignities
of
his
Kingdom
among
themselves
;
and
were
often
contending
about
preheminence
,
who
should
be
the
greatest
among
them
.
Insomuch
,
that
when
Christ
now
,
the
time
of
his
suffering
approaching
,
began
more
plainly
to
discourse
to
them
of
his
own
sufferings
at
Hierusalem
,
v.
21.
St.
Peter
,
either
out
of
his
natural
forwardness
and
heat
,
or
being
elevated
by
the
good
opinion
which
our
Lord
had
expressed
of
him
before
,
v.
17.
takes
upon
him
very
solemnly
to
rebuke
him
for
ever
thinking
to
submit
himself
to
so
mean
a
condition
;
Be
it
far
from
thee
,
Lord
;
this
shall
not
be
unto
thee
,
v.
22.
upon
which
,
Jesus
not
only
reproves
Peter
with
great
smartness
and
severity
,
as
savouring
more
of
the
pomp
and
ease
of
the
world
,
than
of
the
nature
and
design
of
his
Kingdom
;
v.
23.
but
takes
this
occasion
to
tell
his
Disciples
,
that
they
must
no
longer
dream
of
the
Glories
and
Splendor
of
this
world
,
nor
entertain
themselves
with
vain
Fancies
of
the
Pleasures
and
contentments
of
this
life
;
but
if
they
would
shew
themselves
to
be
truly
his
Disciples
they
must
prepare
for
Persecutions
and
Martyrdoms
,
they
must
value
their
Religion
above
their
lives
;
for
the
time
was
now
coming
on
,
they
must
part
with
one
or
the
other
;
and
if
they
were
not
prepared
before-hand
by
self-denial
and
taking
up
the
Cross
,
they
would
run
great
hazard
of
losing
their
souls
for
the
love
of
this
world
:
and
therefore
our
Saviour
shews
,
1.
The
great
advantage
that
would
accrue
to
them
,
if
they
were
willing
to
suffer
for
his
sake
.
Whosoever
will
lose
his
life
for
my
sake
shall
find
it
,
v.
25.
i.
e.
instead
of
this
short
and
uncertain
life
,
which
would
spend
it self
in
a
little
time
,
he
should
have
one
infinitely
more
valuable
;
and
therefore
no
exchange
could
be
better
made
,
than
that
of
laying
down
such
a
life
as
this
for
one
of
eternal
Happiness
and
Glory
;
for
so
our
Saviour
elsewhere
explains
it
,
He
that
hateth
his
life
in
this
world
,
shall
keep
it
unto
life
eternal
,
St.
Joh.
12.25
.
2.
The
great
folly
of
losing
this
eternal
state
of
happiness
for
the
preservation
of
this
present
life
,
or
the
enjoyment
of
the
things
of
this
world
:
which
he
first
lays
down
a
certain
truth
,
v.
25.
For
whosoever
shall
save
his
life
shall
lose
it
,
and
then
discovers
the
folly
of
it
in
the
words
of
the
text
,
by
comparing
such
a
mans
gain
and
his
loss
together
,
supposing
he
should
obtain
the
utmost
that
can
be
hoped
for
in
this
world
.
For
what
is
a
man
profited
if
he
shall
gain
the
whole
world
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
Wherein
we
may
consider
these
three
particulars
;
1.
The
possibility
supposed
of
losing
the
soul
;
though
a
man
should
gain
the
whole
world
.
2.
The
hazard
implied
of
the
loss
of
the
soul
for
the
sake
of
the
gain
of
the
world
.
3.
The
folly
expressed
of
losing
the
soul
,
though
it
be
for
the
gain
of
the
whole
world
.
1.
The
possibility
supposed
of
the
loss
of
the
soul
in
another
world
;
For
the
force
of
our
Saviours
argument
depends
wholly
on
the
supposition
of
the
certainty
of
the
souls
Being
in
another
state
;
and
its
capacity
of
happiness
or
misery
therein
.
For
,
setting
that
aside
there
can
be
no
argument
strong
enough
to
perswade
any
man
to
part
not
only
with
what
he
hath
or
hopes
for
in
this
life
,
but
with
life
it self
.
He
that
is
so
great
a
Fool
to
be
an
Atheist
,
would
yet
be
much
more
so
to
be
a
Martyr
for
his
opinion
.
What
is
there
could
recompence
the
loss
of
life
,
to
a
man
that
believes
that
there
is
nothing
after
it
?
But
supposing
there
should
be
a
life
to
come
,
as
it
is
impossible
to
give
any
demonstration
to
the
contrary
,
what
madness
would
it
be
,
for
a
man
to
run
himself
into
the
miseries
of
another
world
with
a
design
to
prove
there
is
none
?
If
all
that
our
Saviour
had
meant
,
were
only
to
represent
the
folly
of
a
person
,
that
would
lay
down
his
life
for
the
purchase
of
an
estate
,
(
for
so
the
soul
is
often
taken
for
the
life
)
that
would
not
have
reached
the
scope
and
design
of
his
discourse
.
And
no
instances
can
be
produced
of
such
a
kind
of
folly
,
which
would
be
as
great
as
for
a
man
to
lose
his
head
for
a
wager
,
or
to
purchase
the
lease
of
his
life
by
destroying
himself
.
But
supposing
this
to
be
a
Proverbial
speech
,
yet
the
folly
of
losing
a
mans
life
for
the
gain
of
the
whole
world
is
not
brought
in
by
our
Saviour
meerly
for
it self
:
but
as
it
doth
much
more
represent
the
unspeakable
folly
of
such
who
for
the
love
of
this
world
will
venture
the
loss
of
all
eternal
life
,
and
enduring
all
the
misery
which
is
consequent
upon
it
.
If
that
man
would
gain
nothing
by
his
bargain
but
the
reputation
of
a
Fool
,
that
for
the
possession
of
the
whole
world
for
one
momen
,
would
be
content
to
be
killed
in
the
next
;
how
much
greater
folly
are
they
guilty
of
,
that
for
the
sake
of
this
world
and
the
preservation
of
their
lives
here
,
expose
themselves
to
all
the
miseries
of
another
life
,
which
God
hath
threatned
or
their
souls
can
undergo
?
It
is
such
a
loss
of
the
soul
which
is
here
spoken
of
,
as
is
consistent
with
the
preservation
of
this
present
life
;
for
whosoever
,
saith
Christ
,
will
save
his
life
shall
lose
it
;
and
to
those
words
before
,
those
of
the
text
have
a
particular
reference
,
and
therefore
must
be
understood
not
of
losing
this
life
,
but
of
the
loss
of
the
Soul
in
a
future
state
.
And
this
loss
cannot
be
understood
of
the
souls
annhilation
or
ceasing
to
be
,
as
soon
as
the
life
is
gone
;
for
that
being
supposed
,
he
would
be
the
happiest
man
that
had
the
most
of
this
world
at
his
command
and
enjoyed
the
greatest
pleasure
in
it
.
So
St.
Paul
himself
determines
,
that
if
there
were
no
future
state
,
the
Epicureans
argument
would
take
place
,
[
](A61631-e36960-b)(a)
(a)
1
Cor.
15.
●2
.
Let
us
eat
and
drink
for
tomorrow
we
die
:
and
he
reckons
those
among
the
most
miserable
of
all
mankind
who
ventured
the
loss
of
all
that
is
accounted
desirable
in
this
world
and
of
their
lives
too
,
if
there
were
not
a
better
life
to
come
.
[
](A61631-e36980-b)(b)
(b)
1
Cor.
15.19
.
For
if
in
this
life
only
we
have
hope
in
Christ
,
saith
he
,
we
are
of
all
men
the
most
miserable
.
So
that
the
strength
of
our
Saviour's
discourse
depends
upon
the
supposition
of
the
immortality
of
the
soul
,
and
its
capacity
of
being
happy
or
miserable
in
a
future
state
.
And
it
is
the
great
commendation
of
the
Christian
Religion
,
that
the
particular
duties
required
in
it
are
established
on
the
same
Foundations
that
natural
Religion
is
,
which
are
the
belief
of
a
Deity
and
the
immortality
of
the
Soul
.
[
](A61631-e37020-b)(c)
(c)
Heb.
11.6
.
For
he
that
comes
unto
God
must
believe
that
he
is
,
and
that
he
is
a
rewarder
of
them
that
seek
him
;
which
being
spoken
with
a
respect
to
one
who
for
being
good
was
translated
out
of
this
world
,
must
refer
to
the
rewards
of
a
future
life
.
And
we
desire
no
more
than
these
common
principles
of
Religion
to
make
the
most
difficul●
duties
of
Christianity
appear
reasonable
to
mankind
.
For
it
is
upon
the
account
of
this
future
state
of
the
soul
,
that
it
is
our
most
just
and
necessary
care
to
look
after
the
welfare
of
our
souls
in
the
first
place
,
to
seek
the
Kingdom
of
God
and
the
righteousness
thereof
,
before
the
concernments
of
this
present
life
,
because
a
state
that
endures
for
ever
ought
to
be
preferred
before
a
short
and
uncertain
abode
in
this
world
.
It
is
this
,
which
makes
it
reasonable
to
please
God
,
though
to
the
displeasing
our selves
and
the
crossing
our
natural
inclinations
;
because
eternal
happiness
and
misery
depends
upon
his
favour
or
displeasure
.
It
is
this
,
which
obliges
men
to
the
greatest
care
of
their
actions
,
because
their
future
state
in
another
world
,
will
be
according
to
their
lives
here
,
for
every
man
shall
then
receive
according
to
his
works
.
It
is
this
,
which
ought
to
keep
men
from
all
fleshly
lusts
,
not
meerly
because
they
are
inconvenient
for
their
bodies
,
but
because
they
war
against
their
souls
.
It
is
this
,
which
makes
the
love
of
this
world
so
dangerous
a
thing
,
because
it
draws
away
the
hearts
and
affections
of
men
from
things
which
are
above
and
fixes
them
upon
things
below
.
It
is
this
,
which
make
it
necessary
for
us
to
subdue
our
passions
,
to
conquer
temptations
,
to
forgive
injuries
,
to
be
patient
under
afflictions
,
and
to
lay
down
our
lives
for
Religion
,
because
there
will
be
a
reward
for
the
righteous
,
and
the
happiness
of
another
state
will
make
abundant
recompence
for
all
the
difficulties
of
this
.
So
that
in
the
Gospel
the
doctrine
of
the
souls
immortality
is
not
spoken
of
as
the
nice
speculation
of
subtile
and
contemplative
men
;
nor
meerly
suposed
as
a
foundation
of
all
Religion
,
but
it
is
interwoven
in
the
substance
of
it
,
and
adds
strength
to
all
its
parts
.
For
herein
we
find
the
immortality
of
the
soul
not
barely
asserted
,
nor
proved
by
uncertain
arguments
,
nor
depending
on
the
opinion
of
Philosophers
;
but
delivered
with
the
greatest
authority
,
revealed
with
the
clearest
light
,
and
confirmed
by
the
strongest
evidence
.
If
any
one
can
make
known
to
mankind
the
state
of
souls
in
another
world
it
must
be
God
himself
;
if
ever
it
was
made
known
plainly
by
him
it
must
be
in
the
Gospel
,
whereby
[
](A61631-e37090-b)(a)
(a)
2
Tim.
1.10
.
life
and
immortality
are
brought
to
light
;
if
ever
any
arguments
were
proper
to
convince
mankind
of
it
,
they
are
such
as
are
contained
therein
.
For
it
is
not
barely
the
resurrection
of
our
Lord
,
which
is
a
manifest
evidence
of
the
truth
of
the
souls
subsisting
a●●er
a
real
death
;
but
the
whole
design
of
his
doctrine
and
the
Christian
Religion
is
built
upon
it
.
So
that
if
we
suppose
the
immortality
of
the
soul
the
Christian
Religion
appears
more
reasonable
by
it
;
but
if
we
suppose
the
doctrine
of
Christ
to
be
true
there
can
be
no
doubt
left
of
the
immortality
of
the
soul
;
and
whatever
arguments
we
have
to
prove
the
truth
of
this
doctrine
by
,
the
same
do
of
necessity
prove
the
certainty
of
the
souls
immortality
.
I
confess
many
subtile
arguments
have
been
used
by
those
who
never
knew
any
thing
of
divine
revelation
to
prove
the
soul
to
be
of
such
a
nature
,
that
it
was
not
capable
of
dying
with
the
body
;
and
some
of
them
such
as
none
of
their
Adversaries
were
ever
able
to
answer
.
For
the
most
common
acts
of
sense
are
unaccountable
in
a
meer
Mechanical
way
;
and
after
all
the
attempts
of
the
most
witty
and
industrious
men
I
despair
of
ever
seeing
the
powers
of
meer
matter
raised
to
a
capacity
of
performing
the
lowest
acts
of
perception
;
and
much
more
of
those
nobler
faculties
of
memory
,
understanding
and
will
.
But
although
the
arguments
from
hence
are
sufficient
to
justifie
the
belief
of
the
souls
immortality
to
all
considering
men
;
yet
the
far
greatest
part
of
mankind
was
never
so
;
and
a
matter
of
so
great
consequence
as
this
is
,
ought
to
be
proposed
in
the
most
plain
,
most
certain
,
and
most
effectual
manner
.
While
these
disputes
were
managed
among
the
Philosophers
of
old
,
though
those
who
asserted
the
immortality
of
the
soul
had
the
better
reason
of
their
side
;
yet
their
Adversaries
spake
with
greater
confidence
;
and
that
always
bears
the
greatest
sway
among
injudicious
people
.
And
some
men
are
always
fond
of
a
reputation
for
wit
by
opposing
common
opinions
though
never
so
true
and
useful
:
especially
when
they
serve
a
bad
end
in
it
,
and
do
thereby
plead
for
their
own
impieties
.
But
it
cannot
be
denied
,
that
those
who
were
in
the
right
did
likewise
give
too
great
advantage
to
their
enemies
,
partly
by
their
own
diffidence
and
distrust
of
what
they
had
contended
for
,
partly
from
the
too
great
niceness
and
subtilty
of
their
arguments
,
partly
from
the
ridiculous
fopperies
which
they
maintained
together
with
that
of
the
souls
immortality
,
as
the
transmigration
of
them
into
the
bodies
of
Brutes
and
such
like
.
But
the
main
disadvantage
of
all
to
the
world
was
,
that
the
immortality
of
the
soul
was
rather
insisted
on
as
a
Principle
of
Philosophy
than
of
Religion
.
Some
of
the
best
of
their
arguments
were
such
as
made
the
souls
of
Brutes
immortal
as
well
as
those
of
men
;
and
those
could
not
be
imagined
to
have
any
great
force
on
the
lives
of
men
,
which
would
equally
hold
for
such
creatures
which
were
not
capable
of
rewards
and
punishments
in
another
life
.
But
therein
lies
the
great
excellency
of
the
doctrine
of
the
souls
immortality
as
it
is
discovered
in
the
Gospel
,
not
only
that
it
comes
from
him
who
best
understands
the
nature
of
souls
,
but
is
delivered
in
such
a
manner
as
is
most
effectual
for
the
reformation
of
mankind
.
For
the
fullest
account
herein
given
of
it
is
by
the
rewards
and
punishments
of
another
life
;
and
those
not
Poetically
described
by
Fictions
and
Romances
;
but
delivered
with
the
plainness
of
truth
,
the
gravity
of
a
Law
,
the
severity
of
a
Judge
,
the
authority
of
a
Law-giver
,
the
Majesty
of
a
Prince
,
and
the
wisdom
of
a
Deity
.
Wherein
the
happiness
described
is
such
as
the
most
excellent
minds
think
it
most
desirable
;
and
the
misery
so
great
as
all
that
consider
it
,
must
think
it
most
intolerable
.
And
both
these
are
set
forth
with
so
close
a
respect
to
the
actions
of
this
life
,
that
every
one
must
expect
in
another
world
,
according
to
what
he
doth
in
this
.
How
is
it
then
possible
that
the
doctrine
of
the
souls
being
in
another
state
,
could
be
recommended
with
greater
advantage
to
mankind
,
than
it
is
in
the
Gospel
?
and
what
is
there
can
be
imagined
to
take
off
the
force
of
this
,
but
the
proving
an
absolute
incapacity
in
the
soul
of
subsisting
after
death
?
It
is
true
,
indeed
in
the
state
of
this
intimate
union
and
conjunction
between
the
soul
and
body
,
they
do
suffer
mutually
from
each
other
.
But
if
the
souls
suffering
on
the
account
of
the
body
,
as
in
diseases
of
the
brain
,
be
sufficient
to
prove
there
is
no
soul
;
why
may
not
the
bodies
suffering
on
the
account
of
the
soul
,
as
in
violent
passions
of
the
mind
,
as
well
prove
that
there
is
no
body
?
It
is
not
enough
then
to
prove
that
the
soul
doth
in
some
things
suffer
from
the
body
;
(
for
so
doth
the
Child
in
the
Mothers
womb
from
the
distempers
of
its
Mother
,
yet
very
capable
of
living
when
separated
from
her
)
but
it
must
be
shewed
that
the
soul
is
not
distinct
from
the
body
to
prove
it
uncapable
of
being
without
it
.
But
on
the
other
side
,
I
shall
now
shew
that
there
is
nothing
unreasonable
in
what
the
Scripture
delivers
concerning
the
immortal
state
of
the
Souls
of
men
▪
as
to
future
rewards
and
punishments
,
because
there
are
those
things
now
in
them
considered
as
distinct
from
their
bodies
,
which
make
them
capable
of
either
of
them
.
And
those
are
,
1.
That
they
are
capable
of
pleasure
and
pain
distinct
from
the
body
.
2.
That
they
have
power
of
determining
their
own
actions
.
1.
That
the
souls
of
men
are
capable
of
pleasure
and
pain
distinct
from
the
pleasure
and
pain
of
the
body
.
Where-ever
pleasure
and
pain
may
be
,
there
must
be
a
capacity
of
rewards
and
punishments
,
for
a
reward
is
nothing
but
the
heightning
of
pleasure
,
and
punishment
an
increase
of
pain
;
And
if
there
be
both
these
in
men
of
which
no
account
can
be
given
from
their
bodies
,
there
must
be
a
nobler
principle
within
,
which
we
call
the
Soul
,
which
is
both
the
cause
and
the
subject
of
them
.
We
may
as
easily
imagine
that
a
Fox
should
leave
his
prey
to
find
out
a
demon●tration
in
Euclid
,
or
a
Serpent
attempt
the
squaring
of
the
circle
in
the
dust
,
or
all
the
Fables
of
Aesop
to
become
real
His●ories
,
and
the
Birds
and
Beasts
turn
Wits
and
Polititians
,
as
be
able
to
give
an
account
of
those
we
call
pleasures
of
the
mind
from
the
affections
of
the
body
.
The
transport
of
joy
which
Archimedes
was
in
at
the
finding
out
his
desired
Problem
,
was
a
more
certain
evidence
of
the
real
pleasures
of
the
mind
,
than
the
finding
it
was
of
the
greatness
of
his
wit
.
Could
we
ever
think
that
men
who
understood
themselves
would
spend
so
much
time
in
lines
,
and
numbers
,
and
figures
,
and
examining
Problems
and
Demonstrations
which
depend
upon
them
,
if
they
found
not
a
great
delight
and
satisfaction
in
the
doing
of
it
?
But
whence
doth
this
pleasure
arise
?
not
from
seeing
the
figures
,
or
meer
drawing
the
lines
,
or
calculating
the
numbers
,
but
by
deducing
the
just
and
necessary
consequences
of
one
thing
from
another
;
which
would
afford
no
more
pleasure
to
a
man
without
his
soul
,
than
a
Book
of
Geometry
would
give
to
a
Herd
of
Swine
.
It
is
the
Soul
alone
which
takes
pleasure
in
the
search
and
finding
out
such
Truths
,
which
can
have
no
kind
of
respect
to
the
Body
;
it
is
that
,
which
can
put
the
Body
out
of
order
with
its
own
pleasures
,
by
spending
so
much
time
in
contemplation
as
may
exhaust
the
Spirits
,
abate
the
vigour
of
the
Body
and
hasten
its
decay
.
And
while
that
droops
and
sinks
under
the
burden
,
the
Soul
may
be
as
vigorous
and
active
in
such
a
consumptive
state
of
the
Body
as
ever
it
was
before
;
the
understanding
as
clear
,
the
memory
as
strong
,
the
entertainments
of
the
mind
as
great
,
as
if
the
Body
were
in
perfect
health
.
It
is
a
greater
and
more
manly
pleasure
,
which
some
Men
take
in
searching
into
the
nature
of
these
things
in
the
world
than
others
can
take
in
the
most
voluptuous
enjoyment
of
them
;
the
one
can
only
satisfie
a
bruitish
appetite
,
while
,
it
may
be
,
something
within
is
very
unquiet
and
troublesom
;
but
the
other
brings
a
solid
pleasure
to
the
mind
without
any
regret
or
disturbance
from
the
Body
.
By
this
we
see
,
that
setting
aside
the
consideration
of
Religion
,
the
mind
of
man
is
capable
of
such
pleasures
●eculiar
to
it self
,
of
which
no
account
could
be
given
,
if
there
were
not
a
spiritual
and
therefore
immortal
Being
within
us
,
not
only
distinct
from
the
body
,
but
very
far
above
it
.
But
the
very
capacity
of
Religion
in
mankind
doth
yet
further
evidence
the
truth
of
it
.
I
would
fain
understand
how
men
ever
came
to
be
abused
with
the
notion
of
Religion
,
as
some
men
are
willing
to
think
they
are
,
if
there
were
not
some
faculties
in
them
above
those
of
sense
and
imagination
?
For
where
we
find
nothing
else
but
these
,
we
see
an
utter
incapacity
of
any
such
thing
as
Religion
is
;
in
some
brute
creatures
we
find
great
subtilty
and
strange
imitations
of
reason
;
but
we
can
find
nothing
like
Religion
among
them
.
How
should
it
come
to
be
otherwise
among
men
,
if
imagination
were
the
highest
faculty
in
man
;
since
the
main
principles
of
Religion
are
as
remote
from
the
power
of
imagination
as
may
be
?
What
can
be
thought
more
repugnant
to
all
the
conceptions
we
take
in
by
our
senses
,
than
the
conception
of
a
Deity
and
the
future
State
of
Souls
is
?
How
then
come
the
impressions
of
these
things
to
sink
so
deep
into
humane
nature
,
that
all
the
art
and
violence
in
the
world
can
never
take
them
out
?
The
strongest
impressions
upon
all
other
Beings
are
such
as
are
suitable
to
their
natures
,
how
come
those
in
mankind
to
be
such
as
must
be
supposed
to
be
not
only
above
but
contrary
to
them
if
an
immortal
soul
be
not
granted
?
If
men
had
no
principle
within
them
beyond
that
of
sense
,
nothing
would
have
been
more
easie
,
than
to
have
shaken
off
the
notion
of
a
Deity
and
all
apprehension
of
a
future
State
:
But
this
hath
been
so
far
from
easie
,
that
it
is
a
thing
utterly
impossible
to
be
done
:
all
the
wit
and
arts
,
all
the
malice
and
cruelty
,
all
the
racks
and
torments
that
could
yet
be
thought
on
could
not
alter
mens
perswasions
of
the
Christian
Religion
,
much
less
raze
out
the
Foundations
of
Natural
Religion
in
the
world
.
But
what
imaginable
account
can
be
given
of
the
joys
and
pleasures
,
which
the
Martyrs
of
old
expressed
under
the
most
exquisite
torments
of
their
bodies
;
if
their
minds
were
not
of
a
far
nobler
and
diviner
nature
than
their
bodies
were
?
Although
a
natural
stupidity
and
dulness
of
temper
may
abate
the
sense
of
pain
,
although
an
obstinate
resolution
may
keep
men
from
complaining
of
it
;
yet
,
not
only
to
bear
the
Cross
but
to
embrace
it
;
to
be
not
only
patient
but
pleasant
under
tortures
;
nay
,
to
sing
with
greater
joy
in
the
flames
than
others
do
when
they
are
heated
with
wine
,
doth
not
only
shew
that
there
is
something
within
us
capable
of
pleasure
distinct
from
the
Body
,
but
that
the
pleasures
of
it
may
be
so
great
as
to
swallow
up
the
pains
of
the
body
.
But
I
need
not
have
recourse
to
such
great
and
extraordinary
instances
,
(
although
sufficiently
attested
by
such
who
saw
and
heard
them
)
for
every
good
man
hath
that
inward
pleasure
in
being
and
doing
good
,
which
he
would
not
part
with
for
all
the
greatest
Epicurism
in
the
world
.
And
where
there
is
,
or
may
be
so
great
pleasure
,
no
wonder
if
there
be
likewise
a
sense
of
pain
proportionable
to
it
;
witness
those
gripes
and
tortures
of
Conscience
which
wicked
men
undergo
from
the
reflection
upon
themselves
;
when
their
own
evil
actions
fill
them
with
horror
and
amazement
,
when
the
cruelties
they
have
used
to
others
return
with
greater
violence
upon
their
own
minds
,
when
the
unlawful
pleasures
of
the
body
prove
the
greatest
vexation
to
their
souls
,
and
the
weight
of
their
evil
actions
sinks
them
under
despair
and
the
dreadful
apprehensions
of
future
misery
.
These
are
things
we
need
not
search
Histories
,
or
cite
ancient
Authors
for
;
every
man
's
own
Conscience
will
tell
him
,
if
he
hath
not
lost
all
sense
of
good
and
evil
;
that
as
there
is
a
real
pleasure
in
doing
good
,
there
is
the
greatest
inward
pain
in
doing
evil
.
Having
thus
shewed
that
the
soul
of
man
is
capable
of
pleasure
and
pain
in
this
present
state
distinct
from
the
body
,
it
thence
follows
,
that
it
is
capable
of
rewards
and
punishments
,
when
it
shall
be
separated
from
it
.
2.
That
the
souls
of
men
have
a
power
of
determining
their
own
actions
;
without
which
there
could
be
no
reasonable
account
given
of
the
rewards
and
punishments
of
another
life
.
Were
I
to
prove
liberty
in
man
from
the
●upposition
of
Religion
I
know
no
argument
more
plain
or
more
convincing
than
that
which
is
drawn
from
the
consideration
of
future
rewards
and
punishments
:
but
being
now
to
prove
a
capacity
of
rewards
and
punishments
from
the
consideration
of
Liberty
,
I
must
make
use
of
other
means
to
do
it
by
.
And
what
can
be
imagined
greater
evidence
in
Beings
capable
of
reflecting
upon
themselves
,
than
the
constant
sense
and
experience
of
all
mankind
?
Not
that
all
men
are
agreed
in
their
opinions
about
these
things
;
(
for
even
herein
men
shew
their
liberty
,
by
resisting
the
clearest
evidence
to
prove
it
)
but
that
every
man
finds
himself
free
in
the
determining
his
moral
actions
.
And
therefore
he
hath
the
same
reason
to
believe
this
,
which
he
hath
of
his
own
Being
or
Understanding
.
For
what
other
way
hath
a
man
to
know
that
he
understands
himself
or
any
thing
else
,
but
the
sense
of
his
own
mind
?
and
those
who
go
about
to
perswade
men
that
they
think
themselves
free
when
they
are
not
,
may
in
the
next
place
perswade
them
that
they
think
they
understand
when
they
do
not
.
Nay
,
they
might
hope
in
the
first
place
to
perswade
men
out
of
their
Understandings
,
for
we
are
not
so
competent
judges
of
the
more
necessary
and
natural
acts
,
for
men
understand
whether
they
will
or
no
,
as
of
the
more
free
and
voluntary
;
for
in
this
case
every
man
can
when
he
pleases
put
a
tryal
upon
himself
,
and
like
the
confuting
the
arguments
against
motion
by
moving
,
can
shew
the
folly
of
all
the
pleas
for
fatal
necessity
by
a
freedom
of
action
But
if
once
this
natural
liberty
be
taken
away
,
wisdom
and
folly
as
well
as
vice
and
vertue
would
be
names
invented
to
no
purpose
;
no
men
can
be
said
to
be
better
or
wiser
than
others
,
if
their
actions
do
not
depend
on
their
own
choice
and
consideration
,
but
on
a
hidden
train
of
causes
which
it
is
no
more
in
a
man's
power
to
hinder
than
in
the
earth
to
hinder
the
falling
of
rain
upon
it
.
If
therefore
sense
and
reason
may
prevail
upon
mankind
,
not
to
fancy
themselves
under
invisible
chains
and
fetters
,
of
which
they
can
have
no
evidence
or
experience
;
we
may
thence
infer
the
soul's
capacity
of
rewards
and
punishments
in
another
life
,
since
happiness
and
misery
are
set
before
them
,
and
it
must
be
their
own
voluntary
choice
which
brings
them
to
either
of
them
:
When
either
by
their
own
folly
they
run
themselves
upon
everlasting
ruine
,
or
by
making
use
of
the
assistance
of
divine
grace
they
become
capable
of
endless
Joy
.
But
since
men
have
not
only
a
power
of
gorverning
themselves
,
but
are
capable
of
doing
it
by
considerations
as
remote
from
the
things
of
sense
as
Heaven
is
from
Earth
;
it
is
not
conceivable
there
should
be
such
a
power
within
us
,
if
there
were
not
an
immortal
soul
which
is
the
subject
of
it
.
For
what
is
there
that
hath
the
shadow
of
liberty
in
meer
matter
?
what
is
there
of
these
inferiour
creatures
that
can
act
by
consideration
of
future
things
,
but
only
man
?
Whence
comes
man
to
consider
but
from
his
reason
?
or
to
guide
himself
by
the
consideration
of
future
and
eternal
things
,
but
from
an
immortal
principle
within
him
;
which
alone
can
make
things
at
a
distance
to
be
as
present
;
can
represent
to
it self
the
infinite
pleasures
and
unconceivable
misery
of
an
eternal
state
in
such
a
manner
as
to
direct
the
course
of
this
present
life
in
order
to
the
obtaining
of
the
one
and
avoiding
of
the
other
.
And
thus
much
concerning
the
supposition
here
made
of
the
loss
of
the
soul
,
and
its
immortality
implied
therein
.
I
come
to
consider
the
hazard
of
losing
the
soul
for
the
gain
of
this
world
.
For
although
our
Saviour
puts
the
utmost
supposable
case
,
the
better
to
represent
the
folly
of
losing
the
soul
for
the
sake
of
the
world
;
yet
he
doth
imply
the
danger
may
be
as
great
,
although
a
man's
ambition
never
comes
to
be
so
extravagant
,
as
to
aim
at
the
possession
of
the
whole
world
.
The
whole
world
can
never
make
amends
for
the
loss
of
the
soul
;
yet
the
soul
may
be
lost
for
a
very
inconsiderable
part
of
it
;
although
all
the
wealth
and
treasures
of
the
Indies
can
never
compensate
to
a
man
the
loss
of
his
life
,
yet
that
may
he
in
as
great
danger
of
losing
upon
far
easier
terms
than
those
are
.
It
is
not
to
be
thought
that
those
whom
our
Saviour
speaks
to
,
could
ever
propose
such
vast
designs
to
themselves
as
the
Empire
of
the
whole
world
was
;
but
,
he
tells
them
,
if
that
could
be
supposed
,
it
were
far
more
desirable
to
save
a
soul
than
to
gain
the
world
,
yet
such
is
the
folly
of
mankind
to
lose
their
souls
for
a
very
small
share
of
this
present
world
.
For
the
temptations
of
this
world
are
so
many
,
so
great
,
so
pleasing
to
mankind
,
and
the
love
of
life
so
natural
and
so
strong
,
that
inconsiderate
men
will
run
any
hazard
of
their
souls
for
the
gain
of
one
or
preservation
of
the
other
.
The
highest
instance
of
this
kind
is
that
which
our
Saviour
here
intends
,
when
men
will
make
shipwrack
of
faith
and
a
good
conscience
to
escape
the
danger
of
their
lives
;
or
with
Iudas
will
betray
their
Saviour
for
some
present
gain
although
very
far
short
of
that
of
the
whole
world
.
And
if
I
be
not
much
mistaken
,
it
is
upon
this
account
,
that
our
Saviour
pronounces
it
so
hard
[
](A61631-e37270-b)(a)
(a)
Matth.
19.23
,
24.
Mark
10.24
,
25.
Luke
18.24
,
25.
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
,
because
in
such
difficult
times
of
persecution
on
the
account
of
Religion
as
those
were
,
such
men
would
be
shrewdly
tempted
to
venture
the
loss
of
their
souls
in
another
world
rather
than
of
their
estates
in
this
.
For
it
was
the
young
man's
unwillingness
to
part
with
his
great
possessions
to
follow
Christ
,
which
gave
him
occasion
to
utter
that
hard
saying
.
It
is
on
this
account
St.
Paul
saith
,
[
](A61631-e37300-b)(a)
(a)
1
Tim.
6.10
.
the
love
of
money
is
the
root
of
all
evil
,
which
while
some
have
coveted
after
they
have
erred
from
the
faith
and
pierced
themselves
through
with
many
sorrows
:
It
was
on
this
account
,
[
](A61631-e37320-b)(b)
(b)
2
Tim.
4.10
.
that
Demas
forsook
Paul
,
having
loved
this
present
world
:
and
that
[
](A61631-e37360-b)(c)
(c)
James
4.4
.
the
friendship
of
this
world
is
said
to
be
enmity
with
God
,
and
that
our
Saviour
saith
,
[
](A61631-e37380-b)(d)
(d)
Matt.
6.24
.
no
man
can
serve
two
Masters
;
for
either
he
will
hate
the
one
and
love
the
other
;
else
he
will
hold
to
the
one
and
despise
the
other
;
ye
cannot
serve
God
and
Mammon
.
which
doth
suppose
that
these
two
doth
require
two
contrary
things
at
the
same
time
;
for
if
a
hundred
Masters
did
all
require
the
same
thing
,
a
man
might
,
in
doing
that
,
be
said
to
serve
them
all
.
But
when
Religion
requires
that
we
must
part
with
all
for
that
,
and
the
world
requires
that
we
must
part
with
Religion
to
preserve
our
interest
in
it
,
then
it
is
impossible
to
serve
God
and
Mammon
together
;
for
we
must
hold
to
the
one
and
despise
the
other
.
But
what
then
?
Is
there
no
danger
of
the
loss
of
the
soul
for
the
sake
of
this
world
,
but
only
in
the
case
of
persecution
?
then
,
some
may
say
,
we
hope
there
is
no
fear
now
of
mens
being
too
rich
to
go
to
Heaven
.
Thanks
be
to
God
that
we
live
in
times
free
from
such
dangerous
tryals
as
those
of
persecution
are
,
and
wherein
men
may
quietly
enjoy
their
Estates
,
and
the
best
Religion
in
the
world
together
:
but
although
there
be
no
danger
of
splitting
upon
the
rocks
,
there
may
be
of
sinking
with
being
overcharged
or
springing
too
great
a
leak
within
us
,
whereby
we
let
in
more
than
we
can
be
able
to
bear
.
And
supposing
the
most
prosperous
and
easie
condition
men
can
fancy
to
themselves
here
;
yet
the
things
of
this
world
are
so
great
occasions
of
evil
,
so
great
hindrances
of
good
,
that
on
these
accounts
men
always
run
a
mighty
hazard
of
their
souls
for
the
sake
of
this
world
.
The
Devil
knew
well
enough
where
his
greatest
strength
lay
,
when
he
reserved
the
[
](A61631-e37420-b)(a)
(a)
Matt.
4.8
,
9.
temptation
of
the
glories
of
this
world
to
the
last
place
in
dealing
with
Christ
himself
;
when
nothing
else
would
prevail
upon
him
,
he
was
yet
in
hopes
that
the
Greatness
and
Splendour
of
this
world
would
bring
him
to
his
terms
.
And
surely
if
the
Devil
had
not
a
mighty
opinion
of
the
power
of
these
charms
of
the
Kingdoms
and
Glory
of
this
world
,
he
would
never
have
put
such
hard
terms
to
them
which
were
no
less
than
falling
down
and
worshipping
him
:
which
we
do
not
find
he
ever
durst
so
much
as
mention
before
till
he
held
this
bait
in
his
hand
.
And
although
our
Saviour
baffled
him
in
this
his
strongest
temptation
,
yet
he
still
finds
,
that
far
less
than
what
he
here
offered
,
will
bring
men
in
subjection
to
him
.
How
small
a
matter
of
gain
will
tempt
some
men
to
all
the
sins
of
lying
,
of
fraud
and
injustice
?
who
pawn
their
souls
and
put
them
out
at
interest
for
a
very
small
present
advantage
,
although
they
are
sure
in
a
very
little
time
to
lose
both
their
Interest
and
the
Principal
too
.
How
many
,
for
the
sake
of
the
Honours
and
Preferments
of
this
World
,
are
willing
to
do
by
their
Consciences
as
the
Indian
did
by
his
Letter
,
lay
them
aside
till
their
business
be
done
and
then
expect
to
hear
no
more
of
them
!
What
poor
and
trifling
things
in
this
World
,
do
men
continually
venture
their
souls
for
?
As
though
all
were
clear
gains
which
they
could
put
off
so
dead
a
commodity
as
the
Salvation
of
their
Souls
for
.
How
apt
are
such
to
applaud
themselves
for
their
own
skill
,
when
meerly
by
a
little
swearing
,
and
lying
,
and
cheating
,
things
which
cost
them
nothing
but
a
few
words
,
they
can
defeat
the
designs
of
their
Enemies
and
compass
their
own
!
But
how
low
is
the
rate
of
Souls
fallen
in
the
esteem
of
such
persons
as
these
are
!
If
they
had
not
been
of
any
greater
value
,
they
had
not
been
worth
any
ordinary
man's
,
much
less
,
the
Son
of
God's
laying
down
his
life
for
the
redemption
of
them
.
Is
this
all
the
requital
men
make
him
for
the
travail
of
his
Soul
,
the
wounds
of
his
Body
,
the
bitterness
of
his
Passion
,
to
squander
away
those
Souls
upon
any
trifling
advantages
of
this
world
,
which
he
shed
his
most
precious
blood
for
the
redemption
of
?
Whenever
men
are
tempted
to
sin
with
the
hopes
of
gain
,
let
them
but
consider
how
much
they
undervalue
not
only
their
own
Souls
,
but
the
eternal
Son
of
God
,
and
all
that
he
hath
done
and
suffered
for
the
sake
of
the
Souls
of
men
:
If
there
had
been
no
greater
worth
in
our
Souls
,
silver
and
gold
would
have
been
a
sufficient
price
of
redemption
for
them
(
for
if
men
lose
their
Souls
for
these
things
,
it
is
a
sign
they
set
a
higher
value
upon
them
.
)
But
God's
justice
was
not
to
be
bribed
,
his
wrath
against
sin
was
not
to
be
appeased
by
the
greatest
riches
of
this
World
,
nothing
but
the
inestimable
blood
of
Christ
would
be
accepted
for
the
purchase
of
Souls
;
and
when
they
are
so
dearly
bought
must
they
be
cast
away
upon
such
trifles
as
the
riches
and
honours
of
this
World
are
,
in
comparison
with
them
?
These
are
men
who
lose
their
Souls
upon
design
,
but
there
are
others
so
prodigal
of
them
,
that
they
can
play
and
sport
them
away
,
or
lose
them
only
because
it
is
the
custom
to
do
so
.
With
whom
all
the
reasons
and
arguments
in
the
world
cannot
prevail
to
leave
off
their
sins
,
if
it
once
be
accounted
a
●ashion
to
commit
them
.
Yea
,
so
dangerous
things
are
fashionable
vices
,
that
some
will
seem
to
be
worse
than
they
are
,
(
although
few
continue
long
Hypocritical
in
that
way
)
that
they
might
not
be
out
of
the
fashion
,
and
some
will
be
sure
to
follow
it
(
if
not
out-do
it
)
though
to
the
eternal
ruine
of
their
Souls
.
But
although
all
damn'd
persons
at
the
great
day
will
be
confounded
and
ashamed
,
yet
none
will
be
more
ridiculously
miserable
than
such
who
go
to
Hell
for
fashion-sake
.
What
a
strange
account
would
this
be
at
the
dreadful
day
of
judgment
for
any
to
plead
for
themselves
,
that
they
knew
that
chastity
,
temperance
,
sobriety
and
devotion
were
things
more
pleasing
to
God
,
but
it
was
grown
a
Mode
to
be
vicious
,
and
they
had
rather
be
damned
th●n
be
out
of
the
fashion
?
The
most
charitable
opinion
we
can
have
of
such
persons
now
,
is
,
that
they
do
not
think
they
have
any
Souls
at
all
;
for
it
is
prodigious
folly
for
men
to
believe
they
have
Souls
that
are
immortal
,
and
yet
be
so
regardless
of
them
.
Yet
these
who
are
vicious
out
of
complyance
are
not
the
only
persons
who
shew
so
little
care
of
their
Souls
,
what
shall
we
say
to
those
who
enjoying
the
good
things
of
this
life
,
scarce
ever
do
so
much
as
think
of
another
?
Who
are
very
solicitous
about
every
little
mode
of
attire
for
their
bodies
,
and
think
no
time
long
enough
to
be
spent
in
the
grand
affairs
of
dressing
and
adorning
their
out-sides
;
but
from
one
end
of
the
year
to
the
other
never
spend
one
serious
thought
about
eternity
,
or
the
future
state
of
their
souls
.
Their
utmost
contrivances
are
how
to
pass
away
their
days
with
the
greatest
ease
and
pleasure
to
themselves
;
and
never
consider
what
will
become
of
their
souls
when
they
come
to
die
.
Alas
poor
immortal
souls
!
are
they
become
the
only
contemptible
things
men
have
about
them
?
All
care
is
l●ttle
enough
with
some
for
the
body
,
for
the
pampering
and
indulging
of
that
,
and
making
provision
for
the
flesh
to
fulfil
the
lusts
thereof
;
but
any
cure
is
thought
too
much
for
the
soul
;
and
no
time
passes
so
heavily
away
,
as
the
hours
of
devotion
do
.
The
very
shew
of
Religion
is
looked
on
as
a
burden
,
what
then
do
they
think
of
the
practice
of
it
?
The
Devil
himself
shews
a
greater
es●eem
of
the
souls
of
men
,
than
such
persons
do
;
for
he
hath
been
always
very
active
and
industrious
in
seeking
their
ruin
,
but
is
ready
enough
to
comply
with
all
the
inclinations
of
the
body
,
or
mens
designs
in
this
world
;
nay
he
makes
the
greatest
use
of
these
as
the
most
powerful
temptations
for
the
ruin
of
their
souls
;
by
all
which
it
is
evident
,
that
,
being
our
greatest
enemy
,
he
aims
only
at
the
ruin
of
that
which
is
of
greatest
value
and
consideration
,
and
that
is
the
thing
so
much
despised
by
wicked
men
,
viz.
the
soul.
These
do
in
effect
,
tell
the
Devil
he
may
spare
his
pains
in
tempting
them
;
they
can
do
his
work
fast
enough
themselves
,
and
destroy
their
own
souls
without
any
help
from
him
.
And
if
all
men
were
so
bent
upon
their
own
ruin
,
the
Devil
would
have
so
little
to
do
,
that
he
must
find
out
some
other
imployment
besides
that
of
tempting
to
divert
himself
with
,
unless
it
be
the
greatest
diversion
of
all
to
him
,
to
see
men
turned
Devils
to
themselves
.
But
are
the
temptations
of
this
world
so
infatuating
that
no
reason
or
consideration
can
bring
men
to
any
care
of
or
regard
to
their
souls
?
we
have
no
ground
to
think
so
,
since
there
have
been
and
I
hope
still
are
such
,
who
can
despise
the
glittering
vanities
,
the
riches
and
honours
,
the
pleasures
and
delights
of
this
world
when
they
stand
in
competition
with
the
eternal
happiness
of
their
souls
in
a
better
world
.
And
that
not
out
of
a
sullen
humour
or
a
morose
temper
,
or
a
discontented
mind
;
but
from
the
most
prudent
weighing
and
ballancing
the
gain
of
this
world
and
the
loss
of
the
soul
together
.
For
what
is
a
man
profited
if
he
gain
the
whole
world
,
and
lose
his
own
soul
or
what
shall
he
give
in
exchange
for
his
soul.
3.
Which
is
the
last
particular
,
to
represent
the
folly
of
losing
the
soul
,
though
it
were
for
the
gain
of
the
whole
world
.
Which
will
appear
by
comparing
the
gain
and
the
loss
with
each
other
in
these
Four
things
.
1.
The
gain
here
proposed
is
at
the
best
but
possible
to
one
;
but
the
hazard
of
losing
the
soul
is
certain
to
all
.
And
what
folly
is
it
for
men
to
run
themselves
upon
so
great
and
certain
danger
,
for
so
uncertain
gain
,
which
never
any
man
yet
attained
to
,
or
is
like
to
do
it
?
our
Saviour
knew
how
hard
a
matter
it
was
to
set
any
bounds
to
the
ambitious
thoughts
or
the
covetous
designs
of
men
:
every
step
the
ambitious
man
takes
higher
gives
him
the
fairer
prospect
before
him
;
it
raises
his
thoughts
,
enlarges
his
desires
,
puts
new
projects
into
his
mind
,
which
like
the
circles
of
water
spread
still
farther
and
farther
,
till
his
honour
and
he
be
both
laid
in
the
dust
together
:
The
covetous
person
is
never
satisfied
with
what
he
enjoys
,
the
more
he
gets
,
still
the
more
he
hopes
for
;
and
like
the
grave
whither
he
is
going
,
is
always
devouring
and
always
craving
:
Yet
neither
of
these
can
be
thought
so
vain
as
to
propose
no
less
to
themselves
than
the
Empire
or
riches
of
the
whole
world
.
But
our
Saviour
allows
them
the
utmost
,
that
ever
can
be
supposed
as
to
mens
designs
for
this
world
;
let
men
be
never
so
ambitious
or
covetous
,
they
could
desire
no
more
than
all
the
world
;
though
they
would
have
all
this
,
yet
this
all
would
never
make
amends
for
the
loss
of
the
Soul
.
It
is
a
thing
possible
,
that
one
person
might
by
degrees
bring
the
whole
world
in
subjection
to
him
,
but
it
is
possible
in
so
remote
a
degree
that
no
man
in
his
wits
can
be
thought
to
design
it
.
How
small
a
part
of
the
inhabited
world
have
the
greatest
Conquerours
been
able
to
subdue
!
and
if
the
Macedonian
Prince
was
ever
so
vain
to
weep
that
he
had
no
more
worlds
to
conquer
,
he
gave
others
a
just
occasion
to
laugh
at
so
much
Ignorance
which
made
him
think
he
had
conquered
this
.
And
to
put
a
check
to
such
a
troublesome
ambition
of
disturbing
the
world
in
others
,
how
early
was
he
taken
away
in
the
midst
of
his
vast
thoughts
and
designs
?
What
a
small
thing
would
the
compass
of
the
whole
earth
appear
to
one
that
should
behold
it
at
the
distance
of
the
fixed
stars
?
and
the
mighty
Empires
which
have
made
the
greatest
noise
in
the
world
have
taken
up
but
an
inconsiderable
part
of
the
whole
earth
.
What
are
then
those
mean
designs
which
men
continually
hazard
their
souls
for
as
much
as
if
they
aimed
at
the
whole
world
?
For
we
are
not
to
imagine
that
only
Kings
and
Princes
are
in
any
hazard
of
losing
their
souls
for
the
sake
of
this
world
;
for
it
is
not
the
greatness
of
mens
condition
,
but
their
immoderate
love
to
the
world
which
ruins
and
destroys
their
souls
.
And
Covetousness
and
ambition
do
not
always
raign
in
Courts
and
Palaces
,
they
can
stoop
to
the
meanness
of
a
Cottage
,
and
ruin
the
souls
of
such
as
want
the
things
of
this
world
as
well
as
those
that
enjoy
them
.
So
that
no
state
o●
condition
of
men
is
exempt
from
the
hazard
of
losing
the
soul
for
the
love
of
this
world
,
although
but
one
person
can
be
supposed
at
once
to
have
the
possession
of
the
whole
world
.
2.
The
gain
of
this
world
brings
but
an
imaginary
happiness
,
but
the
loss
of
the
soul
a
most
real
misery
.
It
is
easie
to
suppose
a
person
to
have
the
whole
world
at
his
command
and
not
himself
;
and
how
can
that
man
be
happy
that
is
not
at
his
own
command
?
The
cares
of
Government
in
a
small
part
of
the
earth
are
so
great
and
troublesome
,
that
by
the
consent
of
mankind
the
managers
of
it
are
invested
with
more
than
ordinary
priviledges
by
way
of
recompence
for
them
;
but
what
are
these
to
the
solicitous
thoughts
,
the
continual
fears
,
the
restless
imployments
,
the
uninterrupted
troubles
which
must
attend
the
gain
of
the
whole
world
?
So
that
after
all
the
success
of
such
a
mans
designs
,
he
may
be
farther
off
from
any
true
contentment
than
he
was
at
the
beginning
of
them
.
And
in
that
respect
mens
conditions
seem
to
be
brought
to
a
greater
equality
in
the
world
,
because
those
who
enjoy
the
most
of
the
world
do
oft-times
enjoy
the
least
of
themselves
;
which
hath
made
some
great
Emperours
lay
down
their
Crowns
and
Scepters
to
enjoy
themselves
in
the
retirements
of
a
Cloyster
or
a
Garden
.
All
the
real
happiness
of
this
world
lies
in
a
contented
mind
,
and
that
we
plainly
see
doth
not
depend
upon
mens
outward
circumstances
;
for
some
men
may
be
much
farther
from
it
in
a
higher
condition
in
this
world
,
than
others
are
,
or
it
may
be
themselves
have
been
,
in
a
far
lower
.
But
if
mens
happiness
did
ari●e
from
any
thing
without
them
,
that
must
be
always
agreeable
to
their
outward
condition
;
but
we
find
great
difference
as
to
mens
contentment
in
equal
circumstances
,
and
many
times
much
greater
in
a
private
State
of
life
,
than
in
the
most
publick
capacity
.
By
which
it
appears
,
that
whatever
looks
like
happiness
in
this
world
,
depends
upon
a
mans
soul
,
and
not
upon
the
gain
of
the
world
;
nay
it
is
only
from
thence
that
ever
men
are
able
to
abuse
themselves
with
false
notions
and
Idea's
of
happiness
here
.
But
none
of
those
shall
go
into
another
world
with
them
;
farewel
then
to
all
imaginary
happiness
;
to
the
pleasures
of
sin
,
and
the
cheats
of
a
deceitful
world
;
then
nothing
but
the
dreadful
apprehensions
of
its
own
misery
shall
possess
that
soul
which
shall
then
too
late
discern
its
folly
,
and
lament
it
when
it
is
past
recovery
.
Then
the
torments
of
the
mind
shall
never
be
imputed
to
melancholy
vapours
,
or
a
disordered
fancy
.
There
will
be
no
drinking
away
sorrows
,
no
jesting
with
the
sting
of
conscience
,
no
playing
with
the
flames
of
another
world
.
God
will
then
no
longer
be
mocked
by
wicked
men
,
but
they
shall
find
to
their
own
eternal
horrour
and
confusion
,
that
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
He
neither
wants
power
to
inflict
,
nor
justice
to
execute
,
nor
vengeance
to
pursue
,
nor
wrath
to
punish
;
but
his
power
is
irresistible
,
his
justice
inflexible
,
and
his
wrath
is
insupportable
.
Consider
now
O
foolish
sinner
that
hast
hitherto
been
ready
to
cast
away
thy
soul
upon
the
pleasures
of
sin
for
a
season
,
what
a
wise
exchange
thou
wilt
make
of
a
poor
imaginary
happiness
for
a
most
real
and
intollerable
misery
.
What
will
all
the
gain
of
this
world
signifie
in
that
State
whither
we
are
all
hastening
apace
?
What
contentment
will
it
be
to
thee
then
to
think
of
all
those
bewitching
vanities
,
which
have
betrayed
thy
soul
into
unspeakable
misery
?
Wouldst
thou
be
willing
to
be
treated
with
all
the
ceremonies
of
State
and
Greatness
for
an
hour
or
two
,
if
thou
wert
sure
that
immediately
after
thou
must
undergo
the
most
exquisite
tortures
and
be
●acked
and
tormented
to
death
?
When
men
neglect
their
souls
and
cast
them
away
upon
the
sinful
pleasures
and
gains
of
this
world
,
it
is
but
such
a
kind
of
airy
and
phantastical
happiness
;
but
the
miseries
of
a
lost
soul
are
infinitely
beyond
the
racks
and
torments
of
the
body
.
It
hath
sometimes
happened
that
the
horrour
of
despair
hath
seized
upon
mens
minds
for
some
notorious
crimes
in
this
life
,
which
hath
given
no
rest
either
to
body
or
mind
,
but
the
violence
of
the
inward
pains
have
forced
them
to
put
an
end
to
this
miserable
life
;
as
in
the
case
of
Iudas
.
But
if
the
expectation
of
future
misery
be
so
dreadful
,
what
must
the
enduring
of
it
be
?
Of
all
the
ways
of
dying
we
can
hardly
imagine
any
more
painful
or
full
of
horrour
than
that
of
sacrificing
their
Children
to
Molock
was
among
the
Canaanites
,
and
Children
of
Amon
where
the
Children
were
put
into
the
body
of
a
Brass
Image
and
a
fire
made
under
it
,
which
by
degrees
with
lamentable
shrieks
and
cryings
roasted
them
to
death
;
yet
this
above
all
others
in
the
New
Testament
is
chosen
as
the
fittest
representation
of
the
miseries
of
another
world
,
and
thence
the
very
name
of
Gehenna
is
taken
.
But
as
the
joys
of
heaven
will
far
surpass
all
the
pleasure
which
the
mind
of
a
good
man
hath
in
this
life
;
so
will
the
torments
of
Hell
as
much
exceed
the
greatest
miseries
of
this
world
.
But
in
the
most
exquisite
pains
of
the
body
there
is
that
satisfaction
still
left
,
that
death
will
at
last
put
an
end
to
them
;
but
that
is
a
farther
discovery
of
the
unspeakable
folly
of
losing
the
soul
for
the
sake
of
this
world
,
that
3.
The
happiness
of
this
world
can
last
but
for
a
little
time
,
but
the
misery
of
the
soul
will
have
no
end
.
Suppose
a
man
had
all
the
world
at
his
command
,
and
enjoyed
as
much
satisfaction
in
it
as
it
was
possible
for
humane
nature
to
have
;
yet
the
very
thoughts
of
dying
and
leaving
all
in
a
short
time
,
must
needs
make
his
happiness
seem
much
less
considerable
to
him
.
And
every
wise
man
would
provide
most
for
that
State
wherein
he
is
sure
to
continue
longest
.
The
shortness
of
life
makes
the
pleasures
of
it
less
desireable
,
and
the
miseries
less
dreadful
:
but
an
endless
State
makes
every
thing
of
moment
which
belongs
to
it
.
Where
there
is
variety
and
liberty
of
change
,
there
is
no
necessity
of
any
long
deliberation
before-hand
,
but
for
that
which
is
to
continue
always
the
same
the
greatest
consideration
is
needful
,
because
the
very
continuance
of
some
things
is
apt
to
bring
weariness
and
satiety
with
it
.
If
a
man
were
bound
for
his
whole
life-time
to
converse
only
with
one
person
without
so
much
as
seeing
any
other
,
he
would
desire
time
and
use
his
best
judgment
in
the
choice
of
him
.
If
one
were
bound
to
lie
in
the
same
posture
without
any
motion
but
for
a
month
together
,
how
would
he
imploy
his
wits
before-hand
to
make
it
as
easie
and
tolerable
as
might
be
?
Thus
solicitous
and
careful
would
men
be
for
any
thing
that
was
to
continue
the
same
although
but
for
a
short
time
here
:
But
what
are
those
things
to
the
endless
duration
of
a
soul
in
a
misery
,
that
is
a
perpetual
destruction
,
and
everlasting
death
;
always
intolerable
,
and
yet
must
always
be
endured
.
A
misery
that
must
last
when
time
it self
shall
be
no
more
,
and
the
utmost
periods
we
can
imagine
fall
infinitely
short
of
the
continuance
of
it
.
O
the
unfathomable
Abyss
of
Eternity
!
how
are
our
imaginations
lost
in
the
conceptions
of
it
!
But
what
will
it
then
be
to
be
swallowed
up
in
an
Abyss
of
misery
and
eternity
together
?
And
I
do
not
know
how
such
an
eternal
State
of
misery
could
have
been
represented
in
Scripture
in
words
more
Emphatical
than
it
is
;
not
only
by
everlasting
fire
,
and
everlasting
destruction
,
but
by
a
worm
that
never
dies
,
and
a
fire
that
never
goes
out
;
and
the
very
same
expressions
are
used
concerning
the
eternal
State
of
the
blessed
and
the
damned
;
so
that
if
there
were
any
reason
to
question
the
one
,
there
would
be
the
same
to
question
the
other
also
.
4.
The
loss
of
this
world
may
be
abundantly
recompenced
,
but
the
loss
of
the
Soul
can
never
be
.
For
what
shall
a
man
give
in
exchange
for
his
soul
?
If
a
man
runs
the
hazard
of
losing
all
that
is
valuable
or
desirable
in
this
world
for
the
sake
of
his
Soul
,
heaven
and
eternal
happiness
will
make
him
infinite
amends
for
it
.
He
will
have
no
cause
to
repent
of
his
bargain
that
parts
with
his
share
in
this
evil
world
for
the
joys
and
glories
that
are
above
.
They
who
have
done
this
in
the
resolution
of
their
minds
,
have
before-hand
had
so
great
satisfaction
in
it
,
[
](A61631-e37700-b)(a)
(a)
Rom.
5.2
,
3.
that
they
have
gloried
in
tribulations
,
and
rejoyced
in
hopes
of
the
glory
of
God
;
they
have
upon
casting
up
their
accounts
found
,
[
](A61631-e37720-b)(a)
(a)
8.18
.
that
the
sufferings
of
this
present
life
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
;
because
the
afflictions
they
meet
with
here
are
but
light
and
momentany
,
but
that
which
they
expected
in
recompence
for
them
,
[
](A61631-e37750-b)(b)
(b)
2
Cor.
4.17
.
was
an
exceeding
and
an
eternal
weight
of
Glory
.
O
blessed
change
!
what
life
can
be
so
desirable
as
the
parting
with
it
is
on
such
terms
as
these
?
It
was
the
hopes
of
this
glorious
recompence
which
inspired
so
many
Martyrs
to
adventure
for
Heaven
with
so
much
courage
,
patience
,
and
constancy
in
the
primitive
times
of
the
Christian
Church
.
How
do
they
look
down
from
Heaven
and
despise
all
the
vanities
of
this
World
in
comparison
with
what
they
enjoy
!
And
if
they
are
sensible
of
what
is
done
on
earth
,
with
what
pity
do
they
behold
us
miserable
creatures
,
that
for
the
sake
of
the
honours
,
pleasures
,
or
riches
of
this
World
venture
the
loss
of
all
which
they
enjoy
and
thereby
of
their
Souls
too
!
Which
is
a
loss
so
great
,
that
no
recompence
can
ever
be
made
for
it
,
no
price
of
redemption
can
ever
be
accepted
for
the
delivery
of
it
.
For
even
the
Son
of
God
himself
who
laid
down
his
life
for
the
redemption
of
Souls
,
shall
then
come
from
heaven
with
flaming
fire
to
take
vengeance
on
all
those
who
so
much
despise
the
blood
he
hath
shed
for
them
,
the
warnings
he
hath
given
to
them
,
the
Spirit
he
hath
promised
them
,
the
reward
he
is
ready
to
bestow
upon
them
,
as
in
spight
of
all
to
cast
away
those
precious
and
immortal
Souls
which
he
hath
so
dearly
bought
with
his
own
blood
.
Methinks
the
consideration
of
these
things
might
serve
to
awaken
our
security
,
to
cure
our
stupidity
,
to
check
our
immoderate
love
of
this
world
,
and
inflame
our
desires
of
a
better
.
Wherein
can
we
shew
our selves
men
more
than
by
having
the
greatest
regard
to
that
which
makes
us
men
?
which
is
our
souls
.
Wherein
can
we
shew
our selves
Christians
better
,
than
by
abstaining
from
all
those
hurtful
lusts
which
war
against
our
souls
,
and
doing
those
things
which
tend
to
make
them
happy
?
We
are
all
walking
upon
the
shore
of
eternity
,
and
for
all
that
we
know
the
next
tide
may
sweep
us
away
;
shall
we
only
sport
and
play
or
gather
cockle-shells
and
lay
them
in
heaps
like
Children
,
till
we
are
snatched
away
past
all
recovery
?
It
is
no
such
easie
matter
to
prevent
the
losing
our
souls
as
secure
sinners
are
apt
to
imagine
.
It
was
certainly
to
very
little
purpose
that
we
are
bid
[
](A61631-e37780-b)(a)
(a)
Phil.
2.12
.
to
work
out
our
Salvation
if
lying
still
would
do
it
;
or
[
](A61631-e37800-b)(b)
(b)
2
Pet.
1.10
.
to
give
all
diligence
about
it
,
if
none
would
serve
the
turn
:
[
](A61631-e37820-b)(c)
(c)
Matth.
7.14
.
or
to
strive
to
enter
in
at
the
straight
gate
,
if
it
were
so
wide
to
receive
all
sinners
.
No
:
[
](A61631-e37840-b)(d)
(d)
Luke
13.24
.
Many
shall
seek
to
enter
in
and
shall
not
be
able
;
what
then
shall
become
of
those
that
run
as
far
from
it
as
they
can
?
Those
,
I
mean
,
whom
no
intreaties
of
God
himself
,
no
kindness
of
his
Son
,
no
not
the
laying
down
his
life
for
their
souls
,
no
checks
or
rebukes
of
their
own
consciences
can
hinder
from
doing
those
things
which
do
without
a
speedy
and
sincere
repentance
exclude
men
from
the
Kingdom
of
heaven
.
O
that
men
could
at
last
be
perswaded
to
understand
themselves
and
set
a
just
value
upon
their
immortal
souls
!
How
would
they
then
despise
the
vanities
,
conquer
the
temptations
,
and
break
through
the
difficulties
of
this
present
world
,
and
by
that
means
fit
their
souls
for
the
eternal
enjoyment
of
that
blessed
State
of
souls
which
God
the
Father
hath
promised
,
his
Son
hath
purchased
,
and
the
Holy
Ghost
hath
confirmed
.
To
whom
be
rendred
,
&c.
FINIS
.
ERRATA
.
PAg.
36.
l.
23.
for
be
r.
by
.
p.
48.
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10.
dele
the.
p.
100.
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14.
for
then
r.
that
.
p.
207.
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1.
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then
give
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p.
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Mind
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Wind.
p.
412.
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16.
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enjoy'd
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p.
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coming
again
for
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p.
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for
cure
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.
Advertisement
.
NEwly
Printed
a
Discourse
concerning
the
Doctrine
of
Christ's
Satisfaction
;
or
the
true
Reason
of
his
Sufferings
,
with
an
Answer
to
the
Socinian
Objections
:
To
which
is
added
a
Sermon
concerning
the
Mysteries
of
the
Christian
Faith
,
Preached
April
7
th
.
1691.
with
a
Preface
concerning
the
true
State
of
the
Controversie
about
Christ's
Satisfaction
:
By
the
Right
Reverend
Father
in
God
Edward
Lord
Bishop
of
Worcester
:
Sold
by
H.
Mortlock
at
the
Phoenix
in
St.
Pauls
Church-Yard
.
Notes, typically marginal, from the original text
Notes for div A61631-e860
Notes for div A61631-e8170
Notes for div A61631-e11080
Notes for div A61631-e12170
Notes for div A61631-e14110
Notes for div A61631-e15890
Notes for div A61631-e19560
Notes for div A61631-e26970
Notes for div A61631-e29980
Notes for div A61631-e32690
Notes for div A61631-e34320
Notes for div A61631-e36560