Georgius
Stradling
S.T.P.
Decanus
Cicestrensis
Prebendarius
Westmon
:
SERMONS
AND
DISCOURSES
UPON
Several
Occasions
.
By
G.
STRADLING
,
D.
D.
Late
Dean
of
CHICHESTER
.
Never
Before
Printed
.
TOGETHER
With
an
Account
of
the
AUTHOR
.
LONDON
,
Printed
by
J.
H.
for
Thomas
Bennet
,
at
the
Half-Moon
in
St.
Paul's
Church-Yard
,
1692.
The
PREFACE
.
'T
WAS
the
ancient
Modesty
of
those
Ages
,
and
Nations
,
who
had
a
due
Sense
of
Decency
,
to
introduce
great
Works
with
the
Lives
,
rather
than
the
Elogium's
of
the
Authours
;
and
to
distinguish
a
Preface
from
a
Panegyrick
.
Afterwards
,
especially
in
the
declining
Age
of
the
Roman
Empire
,
Sophistry
began
its
Reign
;
The
Prologue
,
that
anciently
open'd
the
Play
,
was
now
spent
in
commendation
of
the
Poet
;
and
Men
were
drawn
into
an
high
esteem
of
the
Writer
by
the
Proëm
,
till
they
were
undeceiv'd
by
the
Book
.
'T
is
the
unhappiness
of
those
general
Prefaces
,
that
,
if
ever
they
avoid
the
guilt
of
falsity
,
they
are
necessarily
liable
to
the
charge
of
impertinence
;
as
being
unluckily
joyn'd
to
those
Books
,
that
either
do
not
deserve
their
praise
,
or
do
not
need
it
.
For
which
of
those
two
Reasons
,
I
give
no
commendation
of
these
following
Discourses
,
I
leave
the
Reader
to
judge
;
it
seeming
at
present
more
material
to
give
a
short
,
plain
,
and
naked
Account
of
the
Authour
.
Dr.
Geo.
Stradling
then
was
born
about
the
Year
M
DC
XXI
.
at
St.
Donat's
Castle
in
Glamorgan-shire
,
the
ancient
Seat
of
his
Family
.
His
Father
was
Sir
John
Stradling
the
fifth
of
those
200
Original
Baronets
,
that
were
created
by
K.
James
upon
the
first
Institution
of
that
Order
.
His
Father's
propensity
to
Learning
and
his
Progress
in
it
,
is
easily
discernable
from
those
his
Works
that
are
yet
extant
;
and
whether
it
proceeded
from
the
greatness
of
his
parts
,
the
agreeableness
of
his
Temper
,
or
the
generality
of
his
Studies
,
we
shall
hardly
find
any
Gentleman
whatsoever
,
that
,
among
all
the
eminent
Scholars
of
that
Age
,
men
of
different
Professions
and
very
disagreeable
Studies
,
appears
by
their
Writings
to
have
gain'd
so
Universal
a
respect
and
esteem
.
Dr.
George
Stradling
the
Youngest
of
his
Sons
,
follow'd
the
genius
of
his
Family
;
and
,
tho'
not
then
design'd
for
the
Clergy
,
pursu'd
however
the
best
and
most
agreeable
Studies
of
humane
and
polite
Learning
with
great
vigour
and
diligence
,
at
first
beyond
Sea
,
and
afterwards
at
home
:
For
so
it
happened
,
that
being
very
early
sent
to
Travel
,
about
the
rise
and
first
appearance
of
the
Troubles
in
England
,
he
grew
acquainted
with
the
modern
Languages
abroad
,
before
he
had
obtain'd
a
familiarity
with
the
Latin
here
.
And
therefore
I
have
often
wonder'd
upon
the
Sight
of
many
of
his
solemn
Exercises
in
the
University
afterwards
,
that
a
Man
that
came
so
late
to
the
Study
of
the
Roman
Tongue
,
should
not
only
obtain
so
great
an
insight
into
the
best
Authours
thereof
,
but
should
have
made
himself
an
intire
Master
of
their
Eloquence
.
Which
strange
improvement
(
which
is
not
now
common
to
many
of
those
of
his
Profession
,
who
are
esteem'd
Learned
)
can
be
attributed
to
nothing
more
,
than
the
deep
Impressions
which
the
true
Sense
of
the
Authours
of
the
best
Age
of
the
World
,
I
mean
that
of
the
Augustean
Century
,
first
made
upon
his
mind
;
so
that
afterwards
,
by
frequent
perusal
of
their
Works
,
he
,
without
the
usual
Art
or
Method
,
occasionally
understood
,
rather
than
industriously
learn'd
,
not
only
the
true
and
genuine
Phrase
,
but
the
best
Cadence
,
Turn
,
and
natural
Beauties
of
the
Roman
Language
.
It
is
observable
,
that
when
he
came
to
the
University
of
Oxford
,
after
his
Return
from
France
and
Italy
,
about
the
18th
.
Year
of
his
Age
,
he
much
addicted
himself
to
the
Study
of
Musick
,
and
made
so
great
Improvements
in
that
Art
,
the
grounds
of
which
he
had
learn'd
in
his
Travels
,
that
no
man
in
England
was
more
valu'd
for
his
Skill
therein
by
the
greatest
Professors
of
it
in
his
Youth
,
especially
Dr.
Wilson
the
Musick
Professor
of
Oxford
,
in
his
Time
,
nor
made
better
use
of
it
in
his
declining
Age
to
the
diversion
of
his
Leisure
,
or
to
the
raising
and
heightning
of
his
Devotion
.
When
he
had
for
some
Years
resided
in
Jesus
College
,
he
,
being
descended
from
one
of
the
Brothers
of
the
Noble
and
Generous
Founder
of
All-Souls
College
,
Henry
Chicheley
,
once
Archbishop
of
Canterbury
,
was
in
the
Year
M
DC
XLII
,
deservedly
and
gratefully
elected
Fellow
of
that
College
;
a
Society
exactly
fitted
to
his
humour
and
disposition
;
as
that
which
according
to
its
original
Institution
,
had
always
preserv'd
an
equal
Mixture
of
the
Gentleman
and
the
Scholar
.
He
was
a
Gentleman
of
that
easie
and
affable
Temper
;
and
withal
,
of
so
considerable
a
Character
then
in
the
University
,
that
,
't
is
no
wonder
if
he
was
much
lov'd
and
regarded
by
most
of
his
Cotemporaries
in
the
College
,
and
in
a
particular
manner
by
Dr.
Sheldon
then
Warden
thereof
.
I
have
seen
several
Letters
from
him
,
when
afterwards
Bishop
of
London
,
which
express'd
a
nearer
Intimacy
with
our
Authour
,
than
the
Distance
of
Age
and
Place
that
was
then
between
them
,
generally
seem'd
to
allow
.
And
indeed
as
they
were
both
of
them
Men
of
good
Birth
,
and
no
mean
Fortune
,
as
their
dispositions
to
the
King's
Cause
were
the
same
,
the
Evenness
and
Generosity
of
their
Temper
alike
,
their
Breeding
,
Education
,
and
the
Tendency
of
their
Studies
,
not
different
;
it
is
hardly
to
be
imagin'd
,
but
that
such
an
Agreement
and
Conformity
of
Mind
,
Fortune
,
Manners
,
and
Studies
,
confirm'd
by
their
long
▪
Enjoyment
of
each
others
Conversation
,
should
improve
their
Acquaintance
into
a
lasting
Friendship
.
To
that
worthy
and
generous
Prelate
,
at
last
Archbishop
of
Canterbury
,
Dr.
Stradling
,
who
after
the
Restoration
of
the
King
,
became
his
Chaplain
,
did
in
a
great
measure
owe
those
Dignities
and
Preferments
which
he
afterwards
enjoy'd
in
the
Church
.
The
Wars
coming
on
,
and
most
of
the
best
Gentry
in
England
appearing
on
the
King's
side
,
our
Authour
,
according
to
the
Inclination
of
himself
and
his
Family
,
went
into
the
Army
,
and
was
made
Cornet
in
a
Troop
of
Horse
,
rais'd
by
his
Nephew
Sir
Edw.
Stradling
,
for
the
Service
of
His
Majesty
;
in
which
Station
he
behav'd
himself
with
Courage
and
Resolution
,
till
,
after
the
loss
of
his
Brethren
,
and
other
his
Relations
in
the
Field
,
the
Army
was
disbanded
by
the
King
;
and
the
common
Despair
of
the
Royal
Party
throughout
the
Nation
,
gave
him
opportunity
of
an
honourable
retreat
to
his
Studies
.
At
that
time
there
was
a
Cessation
of
Arms
,
rather
than
a
Peace
;
The
Fury
of
the
Conquerours
was
turn'd
into
deliberate
Revenge
,
and
those
that
were
conquer'd
had
lost
their
strength
rather
,
than
forgot
their
hatred
.
The
Visitors
of
the
Parliament
,
that
were
not
often
inclinable
to
Forgiveness
,
did
frequently
take
occasion
to
disturb
our
Authour
in
the
Enjoyment
of
his
Fellowship
,
and
once
had
utterly
ejected
him
,
if
his
Alliance
to
two
great
Men
of
different
Principles
,
had
not
happily
secur'd
him
.
Mr.
Oldisworth
,
a
Man
of
no
small
Learning
,
once
Secretary
to
the
E.
of
Pembroke
,
who
had
married
his
Sister
,
and
Coll.
Ludlow
,
a
Gentleman
now
of
late
well
known
to
the
World
,
who
had
married
his
Neice
,
interpos'd
so
violently
in
his
behalf
,
that
even
his
Merits
,
and
known
Loyalty
cou'd
not
procure
his
Expulsion
.
This
kindness
of
his
Relations
,
who
were
engaged
on
the
other
side
,
was
so
well
resented
by
him
,
that
afterwards
in
the
Reign
of
K.
James
II.
he
was
extremely
pleas'd
,
when
,
upon
the
Alteration
of
Affairs
in
England
,
he
had
an
opportunity
offer'd
to
him
of
requiting
the
Obligation
to
one
of
the
Parties
,
and
indeed
almost
of
paying
the
Debt
in
kind
.
And
here
you
must
excuse
a
very
short
Digression
,
if
I
acquaint
you
,
that
this
was
not
the
single
Instance
of
his
Life
,
wherein
herdiscover'd
his
fix'd
Principle
,
That
no
difference
of
judgment
or
opinion
ought
to
hinder
the
mutual
Offices
of
Friendship
,
Charity
,
and
Benevolence
;
much
less
,
the
Exercise
of
the
most
indispensable
Duty
in
the
World
,
that
of
Gratitude
.
For
't
is
well
known
to
many
now
living
,
that
in
the
time
of
the
most
exalted
Loyalty
,
when
men's
outward
Profession
of
Fidelity
,
was
not
so
much
the
Test
of
their
Zeal
,
as
the
Earnest
of
their
Preferment
,
he
ingag'd
so
far
for
his
Friend
,
not
in
espousing
his
Tenet
,
which
perhaps
was
erroneous
,
but
in
procuring
his
safety
,
that
he
,
upon
that
Account
,
lost
a
Bishoprick
,
which
had
been
often
promis'd
to
him
,
and
which
seem'd
in
reality
to
have
been
otherwise
design'd
for
him
.
But
to
return
to
our
Authour's
Life
—
After
the
Restoration
of
K.
Charles
II.
he
had
so
great
a
Reliance
on
his
Friend
Dr.
Sheldon
Archbishop
of
Canterbury
,
that
though
he
was
unanimously
nam'd
,
if
not
actually
chosen
Principal
of
Jesus
College
in
Oxford
,
he
declin'd
the
offer
of
that
creditable
Post
,
out
of
a
Prospect
,
I
believe
,
of
greater
Advantage
by
his
Stay
at
London
.
His
Preferments
at
last
were
the
Deanry
of
Chichester
,
and
the
Precentorship
of
that
Church
,
a
Prebend
of
Westminster
,
a
Rectory
,
a
Sine-Cure
,
with
another
additional
Dignity
.
It
is
easie
to
be
perceiv'd
therefore
,
that
he
never
made
himself
liable
to
the
Censures
of
those
that
blame
Pluralities
,
but
it
ought
further
to
be
known
,
for
the
prevention
of
other
objections
,
that
he
was
not
willing
to
have
accepted
two
Dignities
seemingly
incompatible
in
one
Church
,
if
he
had
not
obtain'd
a
Promise
from
K.
Ch.
II.
of
annexing
the
Precentorship
perpetually
to
the
Deanry
of
Chichester
.
The
small
Revenues
that
belong
to
the
Deanry
of
that
ancient
Cathedral
,
recommended
this
Design
to
his
Care
;
and
the
meeting
of
the
two
separate
Interests
in
one
Person
was
the
most
probable
Method
of
accomplishing
it
.
The
Advances
made
in
this
Affair
;
the
Licence
under
the
Privy
Seal
;
the
Consent
of
the
Archbishop
of
Canterbury
,
and
the
Opinion
of
very
Eminent
Council
therein
,
are
now
in
my
hands
:
And
tho'
indeed
the
Design
was
always
pursued
with
Earnestness
,
and
Vigour
by
our
Authour
,
yet
so
it
hapned
,
that
through
others
negligence
,
it
not
only
,
as
Church-work
usually
,
proceded
slowly
;
but
by
reason
of
some
Difficulties
arising
between
a
warm
Bishop
of
that
See
,
and
Dr.
Stradling
then
Dean
thereof
,
was
then
wholly
discontinued
,
and
is
now
rather
to
be
desir'd
than
expected
.
I
am
well
assur'd
,
That
during
his
Life
,
the
Rights
of
that
Church
were
well
defended
;
the
Revenues
of
it
improv'd
:
And
the
Fabrick
beautified
,
and
repair'd
;
and
this
is
the
rather
probable
,
because
,
when
his
great
Adversary
had
brought
up
to
Court
a
Charge
against
him
,
it
fix'd
no
other
Crime
upon
him
in
that
Station
,
than
his
too
great
Negligence
and
Remissness
in
promoting
the
Interest
of
the
Crown
in
the
Choice
of
Parliament
men
for
Chichester
.
The
good
Prelate
Dr.
Carleton
,
a
man
possibly
of
no
ill
Principles
,
but
much
heat
,
was
angry
that
men
that
agreed
with
him
in
opinion
,
were
not
likewise
of
the
same
Frame
and
Temper
,
and
equally
violent
in
executing
their
Designs
.
The
Pulse
of
our
Authour
,
it
seems
,
did
not
beat
so
high
,
nor
did
his
Blood
circulate
so
quick
,
nor
was
he
by
the
bent
of
his
Nature
so
much
fitted
,
for
a
popular
and
tumultuary
Canvass
;
and
therefore
the
want
of
Passions
was
by
the
zealous
Bishop
easily
misinterpreted
Lukewarmness
,
and
the
Observance
of
Decency
in
his
Applications
to
the
Electors
,
seem'd
to
inferr
an
indifference
in
the
Choice
.
I
shall
not
be
much
concern'd
to
refute
this
Accusation
,
because
,
after
our
Authour
's
ingenuous
and
manly
answer
to
it
,
a
great
Minister
of
State
was
pleas'd
to
assure
him
in
a
Letter
,
that
His
Majesty
was
satisfied
,
that
he
was
both
able
and
willing
to
promote
the
King's
Service
,
with
as
much
Zeal
as
his
Accuser
,
and
with
much
more
Sincerity
,
Discretion
and
Success
.
In
the
Year
MDCLXVI
.
he
was
married
to
Margaret
,
Daughter
of
Sir
William
Salter
,
in
the
Chappel
of
Richking
House
in
Buckingham-shire
,
the
Seat
of
her
Father
.
He
behav'd
himself
always
to
his
Wife
,
who
brought
him
a
very
large
Fortune
,
not
onely
with
Kindness
,
but
with
all
imaginable
Indulgence
,
and
was
happy
,
as
in
the
Enjoyment
of
her
for
XV.
Years
,
so
in
his
numerous
Issue
by
her
,
some
of
which
are
yet
living
;
but
I
shall
not
enlarge
on
this
Head
,
as
thinking
the
World
not
much
concern'd
in
the
particular
and
exact
Knowledge
of
the
small
Occurrences
of
a
private
Family
.
What
I
have
farther
to
add
,
is
,
That
our
Authour
,
after
a
long
Disease
,
at
last
died
at
Westminster
,
on
the
XVIII
Day
of
April
in
the
Year
MDCLXXXVIII
,
and
in
the
Year
of
his
Age
LXVII
,
and
was
buried
in
the
Abby
there
,
much
desired
and
lamented
by
many
;
but
especially
by
those
few
that
had
the
happiness
of
his
near
and
intimate
Conversation
.
Having
thus
given
you
the
Memoirs
of
Dr.
Stradling's
Life
,
his
Birth
,
Fortune
,
Manners
,
and
Death
;
I
shall
proceed
to
draw
from
thence
,
and
from
the
other
Accidents
of
his
Life
,
which
would
hardly
bear
a
distinct
Relation
apart
,
the
true
and
full
Idea
and
Character
of
our
Authour
.
He
was
a
Man
then
of
a
free
,
sweet
,
and
condescending
Temper
,
and
withall
of
a
deep
and
piercing
Wit
;
so
that
his
Conversation
not
only
procur'd
him
the
Love
,
but
rais'd
the
Admiration
of
his
Acquaintance
.
He
was
not
open
to
many
Visitants
,
but
had
the
unusual
happiness
of
being
respected
by
Men
of
a
different
Humour
,
Party
,
and
Temper
,
from
each
other
,
and
who
hardly
agreed
in
any
one
thing
,
but
the
Esteem
of
him
.
And
indeed
,
as
he
was
a
Man
of
strict
Morals
,
and
yet
of
an
easie
and
agreeable
Disposition
,
he
gain'd
a
respect
of
the
more
rigid
and
moroso
part
of
Mankind
,
and
gave
in
the
mean-while
a
liberty
of
access
to
those
that
allow'd
themselves
a
greater
latitude
in
Conversation
.
His
Learning
was
by
no
means
superficial
,
and
yet
his
general
Correspondence
with
Gentlemen
of
all
sorts
,
had
made
it
easie
to
him
,
and
to
his
Company
;
and
though
it
was
not
always
in
sight
,
yet
was
it
ever
ready
,
not
so
much
to
amuse
Ignorance
,
as
to
refute
Impertinence
.
It
will
appear
by
the
use
he
made
of
Foreign
Authours
in
his
Works
,
that
he
travell'd
not
with
the
same
Design
as
young
Gentlemen
of
his
Station
and
Quality
were
us'd
to
do
,
but
as
Pythagoras
,
Solon
,
and
Lycurgus
;
he
saw
not
only
old
Walls
,
ruin'd
Amphitheatres
,
and
antiquated
Coins
,
but
brought
home
with
him
the
Histories
,
Polities
,
and
Learning
of
each
Nation
;
And
indeed
upon
Comparison
of
his
Discourses
,
with
some
of
the
same
Subject
written
beyond
Sea
,
you
will
find
,
that
whenever
he
borrows
any
Foreign
Thought
,
he
so
refines
upon
it
,
that
you
can
hardly
descry
the
Plagiary
,
but
where
you
must
apparently
own
the
Conquerour
;
and
not
so
properly
discover
his
Thefts
,
as
his
Triumphs
.
As
to
his
Preferments
in
the
Church
,
it
is
easie
to
see
in
his
Answer
to
Bishop
Carleton's
Charge
,
that
he
was
neither
forward
,
nor
ambitious
in
attaining
them
,
nor
proudly
sullen
in
slighting
or
refusing
them
;
but
carried
himself
so
even
between
Contempt
and
Compliance
,
that
he
was
equally
rais'd
above
the
meanness
of
flattering
his
Superiours
,
and
above
the
Vanity
of
despising
them
.
By
never
writing
or
publishing
any
thing
,
but
what
the
Duty
of
his
Place
requir'd
,
or
publick
Authority
commanded
,
he
shew'd
himself
not
desirous
of
applause
;
and
by
his
Care
and
Accuracy
in
the
Excellency
of
those
necessary
performances
,
he
appear'd
not
insensible
of
Reputation
.
He
was
moderate
in
his
Diet
and
Pleasures
,
and
yet
unhappily
expos'd
to
the
Gout
and
Stone
,
which
for
many
Years
allay'd
the
Enjoyments
of
Life
,
and
at
last
occasion'd
his
Death
.
However
,
he
had
no
reason
to
complain
of
Providence
,
who
liv'd
long
,
and
well
;
belov'd
by
his
many
Friends
,
and
rather
envied
than
hated
by
his
few
Enemies
;
Noble
in
his
Descent
,
and
not
uneasie
in
his
Fortune
;
Whose
Reputation
in
his
Life
was
unquestionable
,
and
whose
Fame
after
Death
will
be
lasting
:
Who
was
happy
in
his
Marriage
,
Issue
,
Preferment
,
and
Estate
,
and
not
wholly
unfortunate
in
any
thing
,
but
what
died
with
him
,
his
Diseases
.
The
further
Character
of
our
Authour
,
the
Reader
may
easily
learn
from
his
Works
;
in
which
his
Temper
and
Disposition
is
as
well
discover'd
,
as
his
Sence
display'd
;
and
which
are
not
only
the
Test
of
his
Wit
,
but
the
best
Image
,
Representation
,
and
History
of
his
Mind
.
A
SERMON
Preached
on
the
Annunciation
.
St.
LUKE
XI
.
v.
27
,
28.
And
it
came
to
pass
as
he
spake
these
things
,
a
certain
woman
of
the
company
lift
up
her
voice
,
and
said
unto
him
,
Blessed
is
the
womb
that
bare
thee
,
and
the
paps
which
thou
hast
sucked
.
But
he
said
,
Yea
,
rather
blessed
are
they
that
hear
the
word
of
God
and
keep
it
.
AND
it
came
to
pass
as
he
spake
these
things
,
a
certain
woman
lift
up
her
voice
;
And
had
she
not
done
so
,
had
all
the
Auditory
been
silent
,
the
Stones
would
have
immediately
ery'd
out
and
applauded
the
Speaker
.
Joh.
7.
46.
And
yet
,
though
never
Man
spake
as
He
did
,
the
harder
Jews
were
of
full
proof
here
against
his
Eloquence
;
A
generation
of
Vipers
,
not
to
be
charm'd
by
the
wisest
Charmer
,
who
could
as
easily
resist
his
Words
as
they
had
done
his
Miracles
.
Each
of
these
might
convince
,
but
both
together
could
not
change
them
;
so
that
their
Infidelity
over-mastering
his
Omnipotency
,
it
prov'd
a
harder
task
for
him
to
dispossess
them
,
than
the
dumb
man
,
v.
14.
the
occasion
of
our
Saviour's
discourse
here
,
and
of
the
Jews
envy
.
Yet
could
not
their
untoward
disposition
make
void
the
word
of
God
,
especially
when
proceeding
from
the
mouth
of
the
Word
Incarnate
:
Here
,
to
be
sure
,
it
should
not
altogether
miss
of
its
effect
;
nor
did
the
Seed
sown
by
him
wholly
fall
on
such
rocky
ground
,
some
part
thereof
met
with
a
fitter
soil
to
receive
and
cherish
it
.
One
there
was
,
among
the
rest
,
of
a
more
tender
complexion
,
whom
God's
hand
had
chaft
into
a
suppleness
capable
of
his
impressions
.
In
the
midst
of
all
opposition
from
the
Jewish
Doctors
,
he
raises
up
a
certain
Woman
to
check
and
frustrate
it
;
His
Truth
opens
her
Mouth
,
as
his
Grace
her
Heart
,
to
bless
him
whom
they
cursed
,
and
to
proclaim
him
a
▪
Prophet
whom
they
gave
out
for
a
Devil
.
Thus
can
the
Almighty
out
of
the
mouth
of
Infants
,
or
such-like
weak
Instruments
,
those
that
bring
them
forth
,
perfect
his
own
Praises
,
and
give
them
that
courage
to
maintain
his
Cause
which
Nature
had
deny'd
them
.
For
let
the
learned
Scribes
and
Pharisees
revile
him
never
so
much
,
this
single
weak
Woman
here
shall
dare
to
defend
his
Truth
against
their
Slanders
,
and
magnifie
his
Person
in
spight
of
their
malitious
Contempt
.
And
now
her
Tongue
,
mov'd
by
that
Holy
Spirit
whom
these
Revilers
blasphemed
and
resisted
,
pronounces
not
only
Christ
himself
Blessed
,
but
the
very
womb
that
bare
him
,
and
the
paps
that
gave
him
suck
;
reflecting
a
Glory
from
the
Son
on
the
Mother
,
which
our
Lord
was
not
unwilling
she
should
share
in
;
allowing
her
Blessed
,
though
not
most
Blessed
in
that
respect
;
granting
it
her
as
her
privilege
,
not
as
the
sole
,
much
less
the
best
reason
of
her
Blessedness
:
A
Blessedness
others
might
not
despair
of
,
Men
no
more
than
Women
,
who
by
a
diligent
attendance
to
God's
Word
conceiving
,
and
by
a
conscionable
practice
of
its
Precepts
bringing
Christ
forth
,
might
each
of
them
become
his
Mother
too
;
As
if
our
Lord
should
have
said
,
Thou
,
O
woman
,
pronouncest
the
womb
blessed
that
bare
me
,
and
the
paps
that
I
have
suckt
:
And
herein
thou
say'st
true
,
for
she
is
indeed
even
thus
Blessed
,
and
all
generations
shall
call
her
so
:
but
I
will
tell
thee
who
are
rather
Blessed
,
They
that
hear
the
Word
of
God
,
and
keep
it
.
I
shall
not
pretend
to
tell
you
,
as
some
here
doe
,
who
this
Woman
was
,
nor
what
her
name
;
but
't
is
not
strange
those
persons
should
be
able
to
find
out
unknown
names
,
who
can
at
their
pleasure
Saint
folks
,
as
they
have
done
this
Woman
in
the
Text
;
it
being
as
easie
for
them
to
Christen
,
as
to
Canonize
.
But
of
this
the
Text
is
silent
,
and
't
is
not
of
such
consequence
to
know
who
she
was
,
as
what
she
says
;
her
Testimony
being
much
more
material
than
her
Person
.
Which
Testimony
here
directly
points
to
Christ
,
and
but
glances
at
the
Holy
Virgin
;
it
being
usual
with
the
Jews
to
magnifie
the
Parents
of
those
they
chiefly
intend
to
commend
,
and
not
to
be
wonder'd
at
,
if
a
Woman
were
so
willing
to
extoll
her
own
Sex
;
or
a
Jewish
Woman
the
Paps
and
Womb
of
a
Mother
,
who
could
fancy
nothing
beyond
the
Milk
and
Honey
of
her
Canaan
.
I
shall
not
consider
the
words
as
they
point
to
our
Lord
himself
,
(
who
is
above
our
praises
,
over
all
,
God
blessed
for
ever
)
Rom.
9.
5.
but
as
they
occasionally
reflect
on
his
Mother
;
A
subject
proper
to
this
day's
Festival
,
and
wherein
there
are
two
things
considerable
.
-
1.
The
Testimony
given
in
by
this
Woman
,
and
allow'd
by
Christ
,
that
she
that
bare
and
nurs'd
him
up
was
Blessed
.
-
2.
A
Way
or
Means
propos'd
by
our
Lord
,
whereby
others
as
well
as
she
,
might
be
not
only
Blessed
,
but
more
Blessed
than
the
very
Mother
of
God
,
considered
barely
under
that
Relation
;
and
that
is
,
By
hearing
the
Word
of
God
,
and
keeping
it
.
Which
two
things
,
when
I
shall
have
briefly
spoken
to
,
I
shall
then
in
the
close
endeavour
,
1.
To
shew
you
how
the
Holy
Virgin
was
in
this
latter
respect
Blessed
above
all
her
Sex
,
anointed
,
like
her
Son
,
with
the
Oyl
of
Gladness
above
her
fellows
,
in
being
as
much
the
Mother
of
God
,
and
as
properly
in
a
Spiritual
as
ever
she
was
in
a
Carnal
sense
.
2.
And
,
secondly
,
to
stir
you
up
to
an
imitation
of
those
her
Vertues
and
Perfections
,
which
,
as
they
entitled
her
to
this
more
divine
and
blessed
Relation
,
will
us
too
,
proportionably
as
they
shall
be
found
in
every
one
of
us
.
The
first
thing
that
offers
its
self
here
is
the
Woman's
Testimony
allow'd
by
Christ
,
That
she
that
bare
him
was
Blessed
;
and
for
that
very
reason
too
.
In
the
time
of
the
Law
't
was
accounted
a
great
Blessing
to
be
a
Mother
in
Israel
;
Barrenness
being
then
as
infamous
,
as
Fruitfulness
was
honourable
.
To
have
still
preserv'd
their
Virginity
,
was
in
most
people's
conceit
as
bad
as
to
have
betray'd
it
;
insomuch
that
some
have
more
bitterly
lamented
that
,
than
their
untimely
death
,
or
which
is
more
,
their
sins
.
The
reason
which
the
Jewish
Doctors
give
us
of
this
strange
passion
,
was
,
Because
the
Messiah
being
to
come
,
every
one
that
was
not
barren
might
hope
to
be
that
person
that
should
have
the
honour
to
bring
him
into
the
World
.
And
as
all
the
Daughters
of
Israel
were
most
ambitious
of
it
,
so
about
the
time
Christ
came
in
the
flesh
,
the
expectation
of
the
Messiah's
Revelation
was
very
high
and
pregnant
.
Whether
this
Woman
in
the
Text
took
our
Lord
for
the
true
Messiah
,
that
great
Prophet
that
should
come
into
the
World
(
which
yet
't
is
not
improbable
she
might
guess
him
to
be
by
the
visible
power
of
his
Miracles
,
and
,
which
was
as
admirable
,
the
force
of
his
persuasions
)
is
altogether
uncertain
;
But
this
is
certain
,
that
she
lookt
upon
him
as
an
extraordinary
person
sent
from
God
,
and
,
as
such
,
one
that
might
justly
ennoble
his
Parents
and
Relations
.
This
,
as
it
was
a
great
Truth
,
so
't
was
not
all
;
and
our
Saviour
did
not
only
here
allow
this
Woman's
Testimony
for
good
,
but
farther
improve
it
,
by
expresly
revealing
Himself
to
be
the
Messiah
,
which
is
called
Christ
,
Joh.
4.
25
the
Holy
One
of
Israel
,
and
the
glory
of
its
People
;
a
Monarch
,
but
a
spiritual
one
,
to
whose
Sceptre
all
Nations
and
Souls
should
bow
;
such
a
King
as
had
Heaven
for
his
Throne
,
and
the
Earth
for
his
Footstool
;
That
the
Desire
of
Nations
was
now
come
,
so
long
before
promised
by
God
,
foretold
by
the
Prophets
,
expected
by
the
Patriarchs
,
infinitely
wisht
by
all
just
Men
,
with
a
desire
equal
to
their
necessities
;
And
to
be
the
Mother
of
such
a
Prince
as
this
,
to
inclose
Him
in
her
bowels
whom
the
Heaven
of
Heavens
could
not
encircle
,
to
be
the
Mother
of
God
,
Deipara
:
(
A
Title
bestow'd
Rom.
1.
4.
on
the
Blessed
Virgin
by
a
General
Council
,
and
which
we
may
safely
allow
her
:
)
This
was
more
than
to
have
descended
from
the
Loins
of
the
Kings
of
Judah
,
or
the
most
glorious
Monarchs
of
the
Earth
;
An
honour
which
the
greatest
Queens
thereof
would
willingly
have
purchas'd
even
with
the
loss
of
their
temporal
Diadems
;
A
thing
which
never
happened
but
once
,
and
can
never
any
more
,
unless
a
Saviour
could
again
be
born
;
so
that
there
can
never
any
more
be
such
a
Mother
,
because
never
again
such
a
Son
.
We
reade
,
Gen.
5.
2.
that
the
Sons
of
God
joined
themselves
to
the
Daughters
of
Men
,
but
that
God
himself
should
vouchsafe
a
poor
Virgin
that
honour
he
is
pleas'd
to
bestow
upon
his
Church
,
to
call
her
his
Spouse
,
the
great
Creator
,
(
He
by
whom
all
things
Coloss.
1.
16
,
17.
Joh.
1.
3.
Heb.
1.
2.
were
made
,
and
do
consist
,
)
not
disdain
to
be
made
the
Son
of
his
own
Creature
,
and
own
himself
as
it
were
beholding
to
that
Creature
for
something
,
which
he
that
has
all
things
had
not
,
a
garment
of
flesh
(
such
a
garment
,
as
he
can
no
more
put
off
now
than
He
can
his
Godhead
,
for
,
quod
semel
assampsit
,
nunquam
dimisit
.
)
This
,
I
say
,
was
a
strange
Condescension
in
the
Almighty
,
and
a
peculiar
honour
done
to
the
Holy
Virgin
,
who
was
cull'd
out
for
this
purpose
from
the
rest
of
Women
,
and
may
therefore
very
well
be
styl'd
Blessed
among
,
yea
and
above
them
,
the
top
and
glory
of
her
Sex
,
as
in
whom
the
whole
Trinity
now
met
to
consult
,
not
as
at
the
Creation
to
make
Man
,
but
Deum-Hominem
,
to
unite
God
and
Man
in
one
Person
of
the
Word
;
so
that
as
the
Father
bespeaks
the
Son
,
Psal.
2.
7.
Thou
art
my
Son
,
this
day
have
I
begotten
thee
:
The
Blessed
Virgin
might
to
her
immortal
honour
say
too
,
This
day
have
I
conceived
thee
.
Nor
was
this
all
;
To
be
such
a
Mother
,
was
indeed
a
high
Privilege
;
but
Esay
9.
6.
to
be
a
Mother
,
and
yet
still
a
Virgin
,
wonderfull
as
that
Son
she
brings
forth
.
This
had
the
Prophet
Esay
long
before
Mat.
1.
23.
foretold
,
ch.
7.
14.
Behold
a
Virgin
shall
conceive
:
But
the
Prophet
Jeremy
,
not
content
with
that
,
gives
it
out
for
a
strange
and
unheard-of
thing
,
(
and
so
indeed
it
was
)
more
strange
than
Christ's
coming
into
the
house
,
the
doors
being
shut
,
Joh.
20.
26.
The
Lord
(
says
he
,
ch.
31.
22.
)
hath
created
a
new
thing
in
the
Earth
,
a
Woman
shall
compass
a
Man
;
i.
e.
A
Virgin
(
still
continuing
such
,
otherwise
sure
it
were
no
new
thing
)
shall
in
her
Womb
inclose
a
Man
child
,
and
such
a
Man
as
the
same
Prophet
styles
Immanuel
,
God
with
us
,
chap.
8.
8.
V.
Scultet
.
Evangel.
Exercit.
lib.
1.
c.
46.
and
chap.
9.
6.
The
mighty
God
,
the
everlasting
Father
,
the
Prince
of
Peace
,
(
enough
to
silence
the
incredulous
blaspheming
Jew
;
)
so
that
these
two
Glories
,
like
the
two
Luminaries
of
Heaven
,
met
in
the
Mother
of
our
Lord
,
(
which
never
happened
to
any
before
,
nor
shall
ever
hereafter
,
)
that
of
a
Mother
and
of
a
Virgin
;
the
Fruitfulness
of
the
one
,
and
the
Purity
of
the
other
.
But
these
things
,
as
they
were
the
Holy
Virgin
's
Privileges
,
and
in
some
sort
her
Happiness
too
;
so
there
was
something
that
render'd
her
yet
more
blessed
,
by
being
a
Blessing
to
us
,
in
conveying
to
us
the
greatest
good
that
ever
could
happen
to
Men.
For
as
her
Son
is
the
Fountain
of
those
living
streams
which
refresh
the
Sons
of
Men
;
so
was
this
Mother
the
golden
Pipe
to
derive
them
to
them
.
'T
is
of
his
fulness
we
all
receive
,
but
by
her
;
The
promise
of
our
Redemption
,
as
it
was
as
old
as
our
Fall
;
Gen.
3.
15.
The
seed
of
the
Woman
shall
bruise
the
Serpent's
head
;
so
was
it
literally
fulfilled
in
this
Woman
,
of
whom
St.
Paul
says
Christ
was
made
,
Gal.
4.
4.
i.
e.
from
whom
He
took
the
matter
of
that
Body
,
wherein
He
wrought
out
our
Redemption
;
the
full
import
of
St.
Paul's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
St.
John's
too
,
Joh.
1.
14.
For
however
the
Anabaptist
dream
of
a
Body
fram'd
in
Heaven
,
which
pass'd
through
the
Holy
Virgin
as
water
through
a
Conduit-pipe
;
yet
cannot
this
fancy
possibly
consist
with
the
work
of
Man's
Redemption
,
which
could
not
have
been
perform'd
but
in
such
a
Body
as
his
own
;
nor
could
the
Seed
of
the
Woman
be
said
to
bruise
the
Serpent's
head
,
had
not
Christ
been
conceived
of
that
Seed
;
nor
the
Promise
renew'd
to
Abraham
,
Gen.
22.
18.
In
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
,
have
been
made
good
,
had
not
the
Mother
of
our
Lord
descended
from
his
loins
too
.
And
surely
well
may
she
be
call'd
Blessed
,
without
whom
we
could
never
have
been
so
,
since
't
was
she
that
furnish'd
those
Materials
that
repair'd
our
ruines
,
from
whose
Bloud
also
flow'd
that
most
pretious
One
,
which
alone
can
cleanse
and
redeem
us
.
Our
Mother
Eve
could
brag
when
she
had
brought
forth
her
first-begotten
,
(
and
he
but
an
untoward
Child
,
for
St.
John
tells
us
he
was
of
that
wicked
one
the
Devil
,
1
John
3.
12.
as
all
other
Reprobates
are
there
said
to
be
,
vers.
10.
)
I
have
gotten
a
Man
from
the
Lord
,
Gen.
4.
1.
i.
e.
(
as
some
interpret
the
words
)
That
famous
Man
the
Lord
,
fancying
Cain
to
be
that
Seed
of
the
Woman
that
should
bruise
the
Serpent's
head
:
But
how
truly
may
each
of
us
now
say
,
Possedi
Deum
per
Virginem
,
I
have
gotten
the
Lord
my
Redeemer
by
the
means
of
a
pure
Virgin
,
of
whom
my
Saviour
was
made
Man
,
that
I
might
be
made
the
Son
of
God
.
How
much
better
may
the
Virgin
Mary
deserve
the
name
of
the
Mother
of
all
the
Living
than
Eve
did
,
Gen.
3.
20.
who
at
best
convey'd
unto
us
but
a
Natural
,
whereas
the
former
a
Spiritual
life
,
in
giving
us
Him
who
is
the
Life
:
so
far
was
Eve
from
being
Mater
Viventium
in
this
sense
,
that
she
brought
forth
all
her
Posterity
still-born
into
the
World
,
dead
in
Ephes.
2.
2.
trespasses
and
sins
.
She
indeed
hearkned
to
the
Suggestions
of
an
evil
Spirit
,
but
the
Holy
Virgin
to
the
Message
of
a
good
one
;
If
she
were
the
Mother
of
the
Living
,
then
this
,
of
the
Predestinate
;
and
if
by
the
former
Satan
bruised
our
heel
,
by
this
Anti-Eve
we
crush
his
head
,
being
instated
in
a
better
condition
than
we
had
forfeited
.
Now
if
they
who
were
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Benefactors
to
Mankind
were
thought
worthy
of
divine
Honours
,
(
the
first
occasion
of
Idolatry
,
there
being
nothing
that
renders
a
person
more
like
God
than
to
doe
good
,
especially
to
oblige
all
Manking
,
nothing
that
could
raise
such
Persons
so
high
in
the
Esteem
of
Mortals
as
such
a
large
and
comprehensive
Goodness
,
)
surely
none
came
so
near
the
Almighty
in
this
so
divine
a
quality
as
the
Holy
Virgin
did
;
by
whose
means
not
only
the
Inhabitants
of
the
Earth
,
but
,
in
some
sort
too
,
those
of
Heaven
became
certainly
and
immutably
Col.
1.
20.
Blessed
,
confirm'd
in
such
a
state
of
happiness
by
her
Son
as
they
are
uncapable
of
losing
;
And
therefore
well
might
the
Angel
pronounce
her
Blessed
,
who
,
with
the
rest
of
his
Order
,
were
so
much
obliged
by
her
;
And
surely
all
generations
of
Men
much
more
,
who
in
part
owe
unto
her
their
recovery
,
and
those
hopes
they
have
of
being
one
day
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
alike
Blessed
with
them
;
and
if
St.
Paul
was
Blessed
in
being
a
chosen
Vessel
to
bear
Christ's
name
,
then
the
Holy
Virgin
much
more
,
by
conveying
a
humane
Nature
to
him
,
who
alone
makes
us
partakers
of
the
divine
one
.
All
these
advantages
had
the
Mother
of
God
;
glorious
indeed
,
but
not
the
chiefest
part
of
her
happiness
;
nor
was
she
to
value
her self
for
her
relation
,
purely
considered
in
its
self
;
Yea
,
rather
,
Blessed
are
they
,
says
our
Lord
,
who
hear
the
Word
of
God
and
keep
it
.
Whereby
it
appears
how
little
he
set
by
any
carnal
propinquity
,
and
how
much
nearer
and
dearer
to
him
the
Righteous
are
than
his
own
bloud
;
not
that
he
did
in
the
least
despise
his
Parents
,
(
for
his
own
Example
preaches
Subjection
to
them
,
Luke
2.
51.
)
but
only
preferr
Spiritual
kindred
to
Carnal
,
as
he
often
does
,
letting
us
know
,
That
Mar.
3.
32
,
35.
Luk.
8.
19
,
21.
to
doe
the
will
of
his
Father
which
is
in
Heaven
,
is
,
to
be
his
Brother
,
Sister
and
Mother
,
Matth.
12.
50.
That
true
Christian
Heraldry
is
founded
in
Grace
,
and
not
in
Bloud
;
That
to
be
joined
unto
him
in
one
Spirit
is
a
closer
Union
than
to
be
united
to
him
in
the
flesh
,
and
to
be
obedient
to
his
Commands
far
more
advantageous
than
to
relate
to
his
Person
.
Nay
so
little
would
our
Lord
have
us
too
to
prize
such
outward
things
as
these
,
that
unless
in
some
cases
we
hate
Father
and
Mother
,
Wife
and
Children
,
Brethren
and
our selves
too
,
he
plainly
tells
us
,
we
cannot
be
his
Disciples
,
Luke
14.
26.
And
for
this
reason
Moses
blessed
Levi
,
Deut.
33.
9.
Who
said
unto
his
Father
,
and
to
his
Mother
,
I
have
not
seen
him
,
neither
did
he
acknowledge
his
Brethren
,
nor
knew
his
own
Children
;
but
observed
God's
Word
,
and
kept
his
Covenant
.
This
is
certain
,
that
all
outward
favours
and
privileges
,
how
pompous
soever
in
themselves
,
are
wholly
insignificant
and
ineffectual
without
the
grace
of
Obedience
,
being
at
best
but
gratioe
gratis
datoe
,
non
gratum
facientes
,
rather
ornaments
than
benefits
;
which
as
we
are
not
thanklesly
to
over-slip
,
so
neither
presumptuously
to
over-ween
.
See
how
little
account
St.
Paul
makes
of
them
,
2
Cor.
5.
16.
Though
we
have
known
Christ
after
the
flesh
,
have
familiarly
convers'd
with
him
,
been
eye-witnesses
of
all
those
glorious
things
he
did
,
as
his
Apostles
;
yet
now
henceforth
know
we
him
no
more
,
we
disclaim
all
such
carnal
acquaintance
;
and
if
we
should
know
Christ
no
better
,
he
would
not
know
us
,
nor
own
us
for
his
;
we
might
be
nearly
related
to
him
,
and
yet
be
far
enough
from
him
,
and
without
him
;
for
so
't
is
expresly
recorded
of
some
of
his
Brethren
,
that
they
did
not
believe
in
him
;
Joh.
7.
5.
So
far
were
they
from
looking
upon
him
as
their
Saviour
,
that
they
took
him
for
no
better
than
a
mad-man
,
one
besides
himself
,
Mark
3.
21.
(
though
in
process
of
time
some
of
them
indeed
became
his
disciples
)
and
no
doubt
of
Christ's
Genealogy
not
a
few
were
eternally
lost
.
The
Jews
much
prided
themselves
in
being
Abraham's
sons
,
and
yet
one
of
them
that
calls
himself
so
,
fryes
in
Hell
.
What
did
it
avail
Saul
to
be
a
Prophet
,
or
Judas
an
Apostle
,
when
such
privileges
serv'd
them
for
no
other
purpose
but
to
enhanse
their
damnation
?
We
reade
not
of
any
dignified
with
more
glorious
Prerogatives
than
these
two
,
the
Blessed
Virgin
and
St.
John
the
Evangelist
;
the
one
for
bearing
our
Saviour
in
her
Womb
,
and
the
other
for
leaning
on
his
Breast
;
yet
how
little
had
these
things
benefited
them
,
had
not
Faith
and
Piety
seasoned
such
outward
privileges
,
and
made
them
as
gracious
as
they
were
glorious
.
Happier
Mary
for
bearing
Christ's
Sayings
in
her
Heart
,
than
Himself
in
her
Womb
;
in
that
she
partook
of
the
Merit
,
than
imparted
the
Matter
and
Substance
of
his
bloud
;
'T
was
not
so
much
the
loveliness
of
her
Motherhood
,
as
the
lowliness
of
her
Handmaidship
that
He
regarded
;
And
how
much
happier
St.
John
too
,
in
carrying
his
Saviour
in
his
own
bosom
,
than
in
leaning
on
his
.
The
far
greater
happiness
of
the
two
,
but
common
to
every
one
of
us
;
The
more
excellent
way
being
our
spiritual
relation
,
without
which
Christ
will
1
Cor.
12.
31.
Heb.
2.
11.
be
ashamed
to
call
us
his
Disciples
,
Brethren
or
Mothers
.
Bring
then
but
a
good
Ear
,
but
especially
a
good
Heart
;
Let
thy
Saviour
in
by
that
,
and
get
him
form'd
in
this
most
sanctify'd
Womb
of
thy
Soul
;
i.
e.
conceive
him
by
thy
Faith
in
the
hearing
of
his
holy
Word
,
and
bring
him
forth
by
thy
Obedience
in
the
practice
of
its
divine
Precepts
,
and
then
shalt
thou
be
a
much
happier
Mother
of
thy
Lord
,
than
if
he
had
been
a
part
of
thine
own
bowels
;
Thou
hast
his
own
Word
for
it
;
Yea
,
rather
,
Blessed
are
they
that
hear
the
Word
of
God
and
keep
it
;
The
proper
way
or
means
whereby
every
Christian
is
to
be
happy
,
and
more
happy
than
the
Mother
of
God
,
meerly
according
to
the
flesh
,
and
my
next
part
.
Blessed
are
they
,
1.
That
hear
.
And
no
doubt
,
a
Blessing
belongs
to
that
in
the
first
place
.
'T
is
a
fundamental
and
original
Duty
,
the
Nurse
of
all
other
Duties
we
owe
to
God
;
Hearing
and
Receiving
the
Word
being
the
inlet
to
Faith
and
Piety
.
1.
To
Faith
,
for
that
comes
by
hearing
,
Rom.
10.
17.
the
sense
of
divine
as
of
humane
Discipline
.
2.
To
Piety
;
so
our
Saviour
,
Job
.
17.
17.
Sanctifie
them
by
they
word
,
thy
word
is
truth
.
For
as
the
first
Insinuations
of
Sin
were
conveyed
by
the
Ear
;
so
are
the
first
Inspirations
of
Grace
let
in
by
the
same
door
:
with
this
,
God
began
his
Law
,
Deut.
4.
1.
and
with
this
,
Christ
his
Gospel
too
,
Mat.
17.
5.
This
is
my
beloved
Son
,
hear
ye
him
.
And
his
voice
alone
we
must
hear
,
not
the
voice
of
strangers
,
Joh.
10.
4
,
5.
The
proper
object
to
which
our
great
Shepherd
here
limits
our
Hearing
;
being
the
Word
of
God
,
not
the
uncertain
Traditions
or
pretended
Revelations
of
Fanatical
Men
,
vainly
pufft
up
by
their
fleshly
mind
.
I
shall
not
press
the
necessity
of
a
Duty
so
frequently
and
clearly
requir'd
by
the
Scriptures
,
nor
indeed
need
I
,
Men
being
generally
so
fully
persuaded
of
it
:
Jam.
1.
19.
and
't
were
to
be
wisht
they
were
as
swift
to
practice
as
they
are
to
hear
.
All
their
devotion
now
is
plac'd
in
hearing
;
(
as
if
like
Athenians
,
their
whole
time
were
to
be
spent
in
nothing
else
but
either
to
tell
or
hear
some
new
thing
;
)
All
their
serving
God
is
an
Ear-service
,
as
their
profession
little
else
but
an
Eye-service
.
We
see
many
flock
to
Sermons
and
Lectures
,
just
as
they
use
to
do
to
Plays
and
Shows
,
only
to
feed
their
Eyes
and
Ears
.
Man's
whole
Body
is
become
1
Cor.
12.
16
,
17.
Eccles.
1.
8.
one
great
Ear
,
and
that
such
an
itching
one
as
is
never
to
be
satisfy'd
with
hearing
,
no
more
than
their
Eye
with
seeing
.
Such
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
in
this
part
,
such
a
canine
appetite
and
craving
for
spiritual
food
without
any
digestion
,
Omnia
te
adversum
spectantia
,
a
continual
taking
in
there
is
without
bringing
forth
any
thing
.
This
is
certainly
a
common
,
and
't
is
an
evil
disease
under
the
Sun
,
which
Satan
labours
all
he
can
to
nurse
up
;
nor
is
it
a
small
delusion
of
his
to
shrink
us
all
into
an
Ear
;
for
when
he
cannot
draw
us
wholly
from
the
service
of
God
,
he
makes
us
single
out
one
part
from
all
the
rest
,
to
magnifie
that
,
and
cry
it
up
alone
,
with
neglect
,
and
even
with
some
disgrace
to
all
besides
it
.
Wherein
how
successfull
his
policy
has
been
in
these
our
days
,
appears
by
this
,
That
the
Church
is
generally
so
throng'd
at
Sermons
,
and
so
empty
at
God's
service
.
It
must
needs
appear
strange
to
our
reason
,
why
hearing
of
the
Word
should
so
much
get
the
start
of
,
and
eat
out
all
the
rest
of
the
more
substantial
parts
of
God's
service
;
whereas
it
is
its
self
,
although
the
first
,
yet
but
one
part
of
it
,
and
subservient
to
practice
,
and
consequently
as
inferior
to
it
as
the
means
is
to
the
end
.
And
that
the
Primitive
Church
had
this
opinion
of
it
,
its
practice
evidently
declares
,
which
was
to
finish
the
Sermon
before
they
began
the
Service
,
and
by
promiscuously
admitting
all
sorts
of
people
,
Heathens
and
Infidels
,
Jews
,
Schismaticks
and
Hereticks
,
Catechumeni
and
Poenitentes
,
to
the
former
;
but
totally
excluding
such
persons
from
their
Assemblies
when
the
Liturgy
began
,
as
that
part
of
divine
Worship
which
none
but
holy
and
sanctified
Men
were
in
a
due
capacity
,
in
their
esteem
,
to
partake
of
.
I
urge
not
this
to
decry
Preaching
or
Hearing
,
but
only
to
prefer
doing
to
it
as
the
more
important
Duty
of
the
two
,
and
to
which
the
Blessing
is
chiefly
appropriated
,
Joh.
13.
17.
as
it
is
Jam.
1.
25.
and
imply'd
in
the
Text
,
which
styles
them
Blessed
that
hear
the
Word
of
God
,
but
much
more
them
who
keep
it
.
But
then
what
is
it
you
will
say
to
keep
it
?
Is
it
to
be
a
little
moved
with
it
?
To
rejoyce
in
it
for
a
little
season
,
or
to
tremble
at
it
?
Why
this
is
no
more
than
what
an
Agrippa
,
a
Herod
,
or
a
Felix
might
doe
.
A
few
sudden
qualms
of
Conscience
,
and
pangs
of
a
superficial
sorrow
for
sin
;
some
faint
desires
vanishing
like
flashes
of
Lightning
as
soon
as
they
appear
;
some
insignificant
resolutions
of
amendment
and
newness
of
life
may
be
found
in
a
Balaam
,
nay
in
the
most
profligate
wretches
;
Or
,
lastly
,
is
it
to
applaud
the
Preacher
and
his
fine-spun
Discourse
,
and
to
be
ravisht
with
his
Eloquence
?
Some
indeed
there
were
in
the
Prophet
Ezekiel's
Ezek.
33.
31.
time
of
that
humour
,
that
reckoned
of
Sermons
no
otherwise
than
of
Songs
;
the
Musick
of
a
Song
and
the
Rhetorick
of
a
Sermon
,
all
was
one
with
them
;
they
could
give
a
Prophet
the
hearing
,
commend
his
sweet
air
and
delicate
strains
,
and
that
was
all
;
Their
devotion
expir'd
with
the
harmony
:
They
hear
thy
words
(
says
God
there
speaking
of
them
)
but
they
will
not
doe
them
.
And
of
such
Auditors
there
are
store
enough
at
all
times
,
who
will
afford
the
Preacher
nothing
but
their
Ears
;
and
no
sooner
is
the
Sand
run
out
of
his
Glass
,
but
his
Words
are
out
of
their
Memories
.
Let
us
not
mistake
our selves
;
that
word
that
must
save
the
Soul
,
must
be
an
engrafted
Jam.
1.
21.
word
;
not
a
superficial
seed
floating
on
the
surface
of
the
Heart
,
but
taking
deep
root
there
,
and
springing
up
in
the
visible
actions
of
a
good
life
.
'T
is
not
the
Conception
,
but
the
Birth
of
the
new
Man
that
makes
us
Christians
;
and
better
were
it
for
us
that
this
divine
Issue
should
never
come
to
the
birth
,
than
we
want
strength
to
bring
it
forth
;
and
that
Christ
should
never
be
form'd
in
us
,
than
we
prove
abortive
.
But
if
by
hearing
we
receive
the
immortal
Seed
of
his
Word
;
if
by
a
firm
purpose
of
doing
we
conceive
,
by
a
longing
desire
quicken
,
and
by
an
earnest
endeavour
travel
with
it
,
then
indeed
God's
Word
,
yea
God
himself
,
the
eternal
Word
is
incarnated
in
us
,
and
we
become
as
much
his
Mothers
in
the
Spirit
,
as
the
Blessed
Virgin
was
in
the
Flesh.
And
herein
was
it
that
the
Mother
of
God
was
in
the
best
and
most
advantageous
sense
Blessed
,
as
one
in
whom
the
Word
was
twice
Incarnated
,
her
Lord
and
his
Gospel
;
much
more
Blessed
in
sucking
the
sincere
Milk
of
the
Word
from
her
Sons
Paps
(
those
golden
ones
,
Revel.
1.
13.
)
than
in
affording
him
her
own
.
'T
was
her
glory
and
her
chiefest
happiness
that
she
kept
all
her
Sons
sayings
,
and
pondered
them
in
her
heart
;
an
Eulogy
given
her
no
less
than
twice
in
one
Chapter
of
St.
Luke
,
ch.
2.
v.
19
,
51.
This
sacred
Ark
had
the
two
Tables
of
the
Law
and
the
better
Manna
laid
up
in
it
,
which
she
continually
treasur'd
up
in
her
heart
,
feeding
upon
it
in
her
private
thoughts
,
and
digesting
it
in
her
practice
;
being
as
well
a
Daughter
as
a
Mother
of
God
,
and
her
Soul
more
fruitfull
than
her
Womb.
So
that
this
Mary
too
chose
the
better
part
:
It
was
,
I
say
,
her
Choice
this
;
whereas
to
be
the
Mother
of
God
but
her
Privilege
.
In
this
latter
capacity
she
only
furnisht
her
Son
with
a
humane
Nature
,
but
in
the
former
she
procur'd
her self
a
participation
of
his
divine
one
.
There
Christ
was
made
her
Son
,
and
here
,
her
Saviour
;
and
't
is
upon
the
account
of
her
Faith
Elizabeth
blesseth
her
,
Luke
1.
45.
and
so
does
St.
Augustine
pronounce
her
more
happy
,
Percipiendo
fidem
Christi
,
quàm
concipiendo
carnem
Christi
;
nay
he
plainly
tells
us
,
that
this
latter
Conception
had
done
her
no
good
at
all
without
the
former
,
Nihil
Mariae
profuisset
(
says
he
)
Lib.
de
S.
Virginit
.
c.
3.
nisi
feliciùs
Christum
corde
quam
corpore
gestâsset
.
To
bear
Christ
in
her
Womb
was
little
to
the
having
the
Holy
Ghost
in
her
Soul
;
and
to
conceive
of
him
little
to
the
bringing
forth
the
fruits
of
the
Spirit
,
Faith
,
Humility
,
Patience
,
Love
and
the
like
Graces
,
whereof
she
was
a
sacred
Repository
;
like
the
Ark
,
overlaid
and
in-laid
with
Gold
,
adorn'd
with
outward
Privileges
and
inward
Graces
,
nay
like
that
King's
daughter
,
Psal.
45.
14.
more
glorious
within
than
without
.
This
Spouse
of
God
shining
out
radiis
Mariti
,
cloath'd
with
that
Woman
,
Revel.
12.
1.
with
the
Son
of
Righteousness
,
who
deckt
her
with
his
light
as
with
a
garment
.
And
how
could
it
be
otherwise
?
How
was
it
possible
that
He
on
whom
the
Spirit
rested
and
abode
,
should
not
Esay
11.
impart
of
it
to
her
in
whom
he
so
long
Joh.
1.
31.
ch.
3.
v.
34.
dwelt
,
and
in
greater
measures
than
to
any
mortal
,
He
who
himself
received
not
Coloss.
2.
3.
the
Spirit
by
measure
?
If
in
him
were
hid
all
the
Treasures
of
Wisedom
and
Knowledge
,
surely
the
Blessed
Virgin
must
needs
have
been
highly
enricht
by
them
;
and
while
he
sanctify'd
the
Baptist
in
his
Mother's
womb
,
did
he
not
think
we
much
more
sanctifie
that
Womb
wherein
,
with
himself
,
the
fulness
Coloss.
2.
9.
of
the
Godhead
dwelt
bodily
?
where
the
whole
Blessed
Trinity
met
,
the
Father
being
with
her
,
the
Son
in
her
,
and
the
Holy
Ghost
over-shaddowing
her
?
Surely
being
so
near
the
Fountain
of
Grace
and
Glory
,
nay
having
it
in
her
Soul
,
those
single
Perfections
which
singly
meet
in
others
,
all
concenter'd
in
this
great
Saint
.
Among
which
give
me
leave
to
propose
some
of
the
more
eminent
ones
to
your
imitation
;
as
,
1.
Her
Faith
,
in
crediting
the
Message
of
the
Angel
.
2.
Her
entire
Resignation
of
her self
to
the
Will
Luk.
2.
29.
of
God
,
Ecce
Ancilla
Domini
.
3.
Her
Modesty
,
in
being
troubled
at
the
presence
of
a
Man
,
and
those
Praises
he
bestow'd
on
her
,
being
,
it
seems
,
unacquainted
with
such
guests
or
addresses
,
a
thing
which
now-a-days
would
perhaps
be
constru'd
ill
breeding
.
4.
Her
Prudence
in
examining
a
Message
,
which
at
first
blush
seem'd
to
look
like
a
Temptation
,
casting
in
her
mind
what
manner
Luk.
2.
34.
of
Salutation
that
should
be
;
so
jealous
was
she
of
her
honour
,
that
she
durst
not
trust
the
divine
Messenger
with
so
choice
a
Jewel
,
till
she
saw
it
should
be
safe
;
till
he
could
find
out
a
way
to
reconcile
her
,
being
a
Mother
,
with
her
Purity
,
otherwise
to
her
even
an
Angel
of
light
had
been
but
an
Angel
of
darkness
.
This
was
not
Unbelief
in
her
(
as
't
was
in
Zachary
)
but
Caution
;
He
indeed
requir'd
a
Sign
for
that
which
was
within
the
ordinary
course
of
nature
;
She
none
at
all
,
though
in
a
business
far
above
nature
;
not
in
the
least
questioning
the
thing
its
self
,
but
desirous
only
to
be
inform'd
of
the
manner
Luk.
2
,
34.
of
it
,
since
she
knew
not
a
man
.
5.
Add
we
to
this
her
Devotion
,
in
constantly
visiting
God's
Temple
,
where
,
after
our
Lord's
Ascension
,
we
find
her
assembled
with
the
Apostles
and
other
Saints
of
God
,
Acts
1.
14.
as
in
the
frequent
exercise
of
the
Acts
thereof
,
Meditation
and
Prayer
;
It
being
a
general
Tradition
,
that
when
the
Angel
delivered
her
his
message
,
he
found
her
on
her
knees
;
and
,
if
we
may
credit
St.
Bernard
,
V.
Tayl.
Gr.
Ex.
r●
.
p.
17.
(
but
how
warrantably
I
know
not
)
at
that
very
instant
begging
earnestly
for
the
Salvation
of
the
World
,
and
the
Revelation
of
the
Messiah
.
6.
Lastly
,
To
crown
all
,
her
profound
Humility
,
(
that
heavenly
Ladder
whereby
God
descended
to
her
,
and
she
mounted
up
to
him
)
and
that
even
in
the
midst
of
far
higher
Ecstasies
and
Revelations
than
the
great
Apostle
was
afraid
of
;
And
yet
no
pretence
of
Merit
,
no
assuming
to
her self
any
portion
of
that
glory
which
belonged
unto
God
;
and
she
wholly
ascribes
to
him
in
these
words
,
He
that
is
Mighty
hath
magnified
me
,
and
Holy
is
his
Name
.
Which
clearly
shews
how
inconsistent
with
,
nay
how
diametrically
opposite
to
her
Modesty
and
Humility
those
praises
are
which
Popish
flatterers
so
frequently
bestow
upon
the
Blessed
Virgin
,
and
how
impossible
't
is
to
excuse
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
(
as
they
are
pleas'd
to
explain
it
)
not
so
high
a
kind
of
worship
as
belongs
unto
God
,
and
yet
higher
than
what
is
due
to
any
other
Creature
besides
her self
.
A
strange
middle
sort
of
Adoration
,
that
has
no
ground
or
foot-step
in
Scripture
,
and
no
better
than
flat
Idolatry
.
Prayer
and
Invocation
are
the
Almighty's
Prerogative
;
This
Incense
must
not
smoak
but
on
his
Altar
;
and
the
calves
of
the
lips
are
a
sacrifice
which
must
be
offered
to
none
but
to
a
God
that
heareth
prayer
,
Psal.
65.
2.
and
can
alone
grant
our
requests
.
This
he
challenges
as
his
peculiar
right
,
Psal.
50.
15.
Call
upon
me
in
the
time
of
trouble
;
so
will
I
hear
thee
,
and
thou
shalt
praise
me
.
And
to
him
the
Saints
of
God
have
always
address'd
their
Petitions
,
David
for
one
,
who
,
Psal.
5.
2
,
3.
professes
that
unto
him
he
would
direct
his
Prayer
.
And
therefore
't
is
observable
that
the
Angel
here
salutes
the
Holy
Virgin
,
but
does
not
pray
to
her
;
and
her self
says
,
that
all
generations
shall
call
her
Blessed
,
not
invocate
her
for
Blessings
,
as
the
Papists
doe
;
and
not
only
so
,
but
in
other
respects
too
equal
her
to
God
,
as
by
freeing
her
from
all
sin
,
both
original
and
actual
,
(
whereas
her self
,
by
calling
Christ
her
Saviour
,
Luk.
1.
47.
professes
her
need
of
him
,
)
so
especially
by
making
her
a
vast
and
inexhaustible
Ocean
of
all
perfection
,
the
property
of
him
alone
in
whom
all
fulness
dwells
,
and
of
whose
fulness
we
all
(
the
Virgin
Col.
1.
19.
Mary
not
excepted
)
have
received
:
and
all
this
upon
a
plain
mistake
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
implies
not
any
infus'd
qualities
,
or
inherent
gifts
,
but
God's
meer
gratious
acceptation
of
her
.
And
yet
as
great
an
affront
as
this
is
to
the
divine
Majesty
,
there
is
yet
one
thing
more
intollerable
,
that
these
Men
not
content
to
allow
the
Virgin
equal
to
her
Son
,
will
needs
give
her
a
kind
of
Command
and
Authority
over
him
;
as
if
now
in
Heaven
he
were
to
be
subject
to
her
as
once
on
Earth
,
and
she
were
a
Queen
-
Regent
to
govern
and
comptroll
him
as
it
were
in
his
Minority
:
Witness
those
expressions
,
Monstra
te
esse
Matrem
,
and
,
Jussu
Matris
impera
salvatori
,
words
which
I
dare
not
English
,
and
which
their
Rosaries
and
Litanies
are
stufft
with
.
Nor
does
their
Practice
bely
their
Expressions
;
their
Addresses
being
more
to
the
Mother
,
than
to
the
Son
;
and
her
Temples
having
almost
swallow'd
up
his
,
which
are
now
become
Shops
of
lying
Miracles
;
one
of
them
especially
,
that
of
Loretto
,
all
Wainscoted
within
with
them
;
and
its
self
the
greatest
of
all
,
as
having
been
carried
,
if
we
will
believe
them
,
from
Bethlehem
by
Angels
,
and
by
them
plac'd
where
now
it
stands
.
I
shall
not
trouble
you
with
a
description
of
all
their
fopperies
,
their
superstitious
bowings
,
cringings
,
and
lighting
of
Candles
to
our
Ladies
Images
,
their
ridiculous
dressing
and
undressing
them
,
their
vows
,
offerings
and
presents
to
these
dumb
Idols
,
so
like
the
Cakes
offered
up
to
the
Queen
of
Heaven
,
Jer.
7.
and
the
like
;
which
if
they
do
not
out-doe
,
at
least
they
bid
fair
for
Heathenish
Idolatry
;
if
this
be
not
to
worship
the
Creature
more
than
the
Creator
,
't
is
at
least
Rom.
1.
25.
Gal.
4.
8.
to
doe
service
to
her
who
by
Nature
is
no
God
,
and
who
can
no
more
endure
it
than
St.
Paul
could
a
sacrifice
,
Act.
14.
or
the
Angel
in
the
Revelations
,
chap.
19.
10.
divine
Worship
;
or
,
to
come
a
little
more
home
,
than
St.
Peter
,
to
be
styl'd
Universal
Bishop
of
God's
Church
;
a
Title
they
will
needs
force
upon
him
,
though
himself
expresly
disclaims
it
,
1
Pet.
5.
3.
No
;
let
us
honour
the
Blessed
Virgin
as
becomes
the
Mother
of
God
,
not
as
a
Goddess
;
she
is
but
a
Creature
how
glorious
soever
,
and
we
are
not
to
make
her
an
Idol
,
neither
to
invoke
her
Name
nor
adore
her
Person
;
we
allow
her
God's
Mother
,
but
not
his
Rival
;
place
her
we
may
as
near
his
Throne
as
Religion
will
suffer
us
,
not
in
it
(
in
the
Throne
God
will
be
Gen.
41.
40
greater
than
any
)
style
her
Queen
of
Saints
,
while
Christ
remains
the
Sovereign
King
of
them
,
and
't
is
honour
enough
for
this
Queen
to
be
solo
Deo
minor
,
to
be
blessed
even
above
the
Angel
that
proclaim'd
her
so
;
yea
,
if
they
will
have
it
,
above
all
Saints
and
Angels
too
;
but
still
below
her
Son
,
who
is
over
all
,
God
blessed
for
ever
,
Rom.
9.
5.
In
a
word
,
Our
endeavour
should
be
to
copy
out
those
Perfections
which
were
so
eminent
in
this
Blessed
Mother
of
our
Lord
;
Her
Faith
,
by
our
ready
assent
to
God's
Word
;
Her
Devotion
,
by
frequently
meditating
on
it
(
a
book
which
,
like
Ezekiel's
rowl
,
must
be
eaten
Ezek.
3.
and
well
digested
;
)
Her
Purity
,
by
Jam.
1.
27.
keeping
our selves
unspotted
from
the
Jud.
v.
23
World
,
and
hating
even
the
garment
Rev.
14.
4.
spotted
by
the
flesh
,
always
remembring
that
they
who
follow
the
Lamb
are
Virgins
;
Her
Prudence
,
by
trying
the
Spirits
,
by
proving
all
things
,
but
holding
fast
that
which
is
good
,
suspecting
even
an
Angel
from
Heaven
,
could
he
propose
any
thing
to
us
that
should
seem
to
cross
a
Precept
of
Christ
,
and
dreading
not
only
every
little
stain
,
but
the
very
suspition
of
it
;
Her
Obedience
,
by
an
entire
submission
to
God's
revealed
Will
,
and
,
which
is
the
crown
and
perfection
of
all
grace
,
her
Humility
.
These
are
the
Copies
we
are
to
transcribe
,
the
best
Gifts
to
be
coveted
,
such
as
will
adorn
and
perfect
us
,
make
us
holy
and
glorious
;
other
may
have
more
pomp
and
lustre
in
themselves
,
these
most
use
and
benefit
to
us
;
and
therefore
let
our
aim
be
to
be
pure
as
the
Mother
of
God
,
we
who
are
commanded
to
strive
to
be
perfect
,
even
as
our
Father
which
is
in
Heaven
is
perfect
.
And
if
we
hear
the
Word
of
God
and
keep
it
as
she
did
,
the
Lord
will
as
certainly
be
with
us
as
He
was
with
her
,
and
we
at
last
be
with
him
where
she
now
is
,
eternally
Blessed
in
the
fruition
of
the
most
Blessed
Trinity
,
the
Father
,
Son
and
Holy
Ghost
;
To
whom
let
us
ascribe
,
as
is
most
due
,
everlasting
glory
,
&c.
Amen
.
A
SERMON
Preached
on
Christmas-day
.
TITUS
II.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
THE
greatest
blessing
God
could
bestow
upon
us
,
or
we
receive
,
took
its
rise
from
Man's
sin
.
The
sin
of
the
first
Adam
was
the
cause
,
or
at
least
the
occasion
,
of
the
Incarnation
of
the
second
.
Had
the
former
still
continued
in
Paradise
,
the
latter
had
not
come
down
from
Heaven
:
Innocence
was
to
be
lost
before
it
could
be
recovered
;
nor
was
the
Physician
but
for
the
sick
,
nor
the
Redeemer
but
for
the
captive
.
But
as
the
first
Man
did
not
therefore
sin
,
or
was
ordained
to
sin
,
that
the
Son
of
God
might
be
incarnated
;
so
his
Goodness
,
who
can
fetch
light
out
of
darkness
,
took
advantage
by
that
sin
to
manifest
its
self
in
its
expiation
,
and
his
Wisedom
contriv'd
a
way
to
make
that
very
sin
instrumental
to
a
greater
good
than
Man
had
forfeited
;
which
gave
occasion
to
a
Father
to
style
Adam's
first
Transgression
Foelicem
culpam
,
a
happy
crime
,
that
procur'd
him
such
a
Redeemer
as
could
doe
him
more
good
than
't
was
in
his
own
or
Satan's
power
to
doe
him
hurt
,
and
so
well
repair
his
Ruine
as
to
make
it
more
advantageous
to
him
than
his
Innocence
.
He
is
now
a
gainer
by
his
loss
,
his
falling
so
low
has
but
rais'd
him
up
the
higher
,
being
made
more
happy
by
his
very
unhappiness
;
so
that
where
Man's
sin
did
abound
,
God's
grace
has
much
more
abounded
.
And
never
sure
did
it
more
abound
than
at
this
time
,
when
the
Son
of
God
took
our
humane
nature
upon
him
that
he
might
unite
it
to
his
divine
one
;
Visited
us
from
on
high
,
to
this
end
,
that
he
might
redeem
us
;
was
born
only
to
dye
for
us
,
cloathed
with
our
flesh
to
be
in
a
capacity
to
suffer
in
it
,
and
by
his
own
suffering
to
advance
us
to
glory
in
Heaven
.
And
next
to
that
his
transcendent
Mercy
of
giving
us
Heaven
,
is
this
;
That
He
prepares
us
for
it
;
That
He
is
pleased
to
refine
as
well
as
to
exalt
us
.
We
may
now
behold
him
as
gratious
in
his
Commands
,
as
in
his
Returns
;
as
kind
in
what
He
exacts
from
,
as
what
He
bestows
upon
us
;
His
reforming
our
Nature
being
the
greatest
honour
it
ever
received
,
next
to
his
own
wearing
it
.
Had
our
Lord
only
pardoned
our
sins
,
and
not
removed
them
,
the
guilt
indeed
might
have
been
gone
,
but
not
the
shame
;
whereas
now
both
are
done
away
by
Him
,
by
his
not
only
imputing
Righteousness
,
but
requiring
it
.
So
that
his
Incarnation
,
besides
the
primary
end
of
redeeming
us
,
has
another
too
,
which
is
to
make
us
worth
the
redeeming
,
nay
capable
of
being
truly
redeemed
,
that
is
,
of
being
made
Partakers
of
the
fruit
and
benefit
of
his
Redemption
:
For
as
Christ
gives
us
his
Righteousness
,
so
he
expects
we
should
return
him
ours
;
We
receive
indeed
all
our
Merit
from
Him
,
but
upon
condition
that
we
afford
him
our
Obedience
.
He
will
save
us
from
our
sins
,
provided
we
forsake
them
.
Nor
is
it
enough
for
us
here
to
be
innocent
,
if
we
be
not
holy
;
nor
holy
too
,
if
not
exemplary
.
Holiness
is
the
Badge
and
Livery
of
our
Profession
,
and
Perfection
the
Crown
of
it
.
By
that
,
we
are
his
People
;
by
this
,
his
peculiar
and
chosen
People
indeed
.
A
Title
due
to
none
but
those
who
are
not
content
to
doe
great
things
,
if
they
be
not
ambitious
still
of
doing
greater
;
if
they
have
not
a
Zeal
in
some
measure
answerable
to
their
Obligation
,
and
wholly
give
up
themselves
to
Him
,
Who
gave
Himself
for
us
,
that
He
might
not
only
redeem
us
from
all
iniquity
;
but
withall
,
purifie
us
to
Himself
a
peculiar
people
,
zealous
of
good
works
.
In
which
Words
we
have
,
-
1.
The
Person
,
in
the
Relative
,
Who.
-
2.
His
Bounty
and
Goodness
,
in
the
clearest
,
the
highest
,
and
most
endearing
Expressions
thereof
,
His
giving
Himself
for
us
.
-
3.
The
Design
or
End
of
this
his
Gift
;
and
that
twofold
:
-
1.
Redemption
,
That
He
might
redeem
us
from
iniquity
,
and
from
all
iniquity
.
-
2.
Sanctification
,
That
he
might
purifie
us
to
Himself
a
peculiar
people
,
zealous
of
good
works
.
Of
these
in
their
order
.
I.
Who
this
is
that
gave
Himself
for
I.
Person
,
Who.
us
,
we
reade
in
the
verse
before
,
That
it
is
our
Lord
and
Saviour
Jesus
Christ
.
But
if
you
would
fully
know
who
He
was
,
you
must
go
to
the
beginning
of
St.
John's
Gospel
,
no
one
word
being
able
to
speak
him
out
but
that
which
Himself
is
there
styl'd
by
,
and
which
He
always
was
.
If
we
should
say
,
That
is
God
,
we
should
not
say
enough
,
for
He
is
also
a
Man
:
But
how
poor
a
thing
is
it
to
say
He
is
a
Man
,
when
He
is
also
a
God
?
St.
Paul
prefaceth
this
Article
thus
,
Great
is
the
mystery
of
Godliness
,
God
manifested
in
the
flesh
:
Great
sure
,
when
it
is
the
vast
Complexum
of
the
Creator
;
and
more
,
even
a
Creature
too
,
where
God
is
not
all
,
and
Infinity
but
a
part
.
He
who
is
in
all
things
else
,
All
in
all
,
is
here
not
the
whole
:
He
who
did
send
,
and
who
was
sent
;
He
who
was
given
,
and
who
gave
Himself
,
shall
make
but
one
part
,
being
indeed
both
but
one
.
St.
Paul
in
opposition
to
one
Heresie
,
affirms
Him
to
be
really
a
Man
;
and
in
opposition
to
another
,
to
be
as
really
over
All
,
God
blessed
for
ever
.
This
Infant
was
the
Ancient
of
days
,
born
at
this
time
and
before
Eternity
.
Here
you
may
behold
Eternity
beginning
,
and
Immensity
confin'd
;
a
Virgin
Mother
,
and
an
Infant
God
.
This
is
that
which
St.
Peter
tells
us
the
Angels
desire
to
look
into
,
but
cannot
see
;
Those
Intelligences
understand
not
this
;
They
have
with
us
the
Benefit
,
not
the
Knowledge
of
it
;
And
when
themselves
are
saved
by
it
,
they
can
never
understand
how
we
came
to
be
so
.
They
are
indeed
naturally
above
us
,
(
for
God
has
made
us
lower
than
the
Angels
,
)
but
now
is
Psal.
8.
5.
our
Nature
set
above
them
.
The
Scripture
is
very
sparing
in
discovering
those
glorious
Beings
;
yet
this
we
reade
,
that
they
worship
God
and
tend
us
,
are
ministring
Spirits
to
his
honour
and
our
preservation
.
How
did
it
surprize
them
,
think
we
,
after
so
many
Ages
to
see
Immutability
change
,
and
God
become
what
He
once
was
not
?
He
turn'd
the
chiefest
of
their
Order
out
of
Heaven
for
endeavouring
to
be
like
Him
;
and
Himself
became
like
us
to
bring
us
thither
.
Their
Maker
made
Himself
a
Man
,
and
perhaps
received
some
addition
by
this
diminution
.
Before
,
He
could
indeed
Command
;
but
now
He
cannot
only
doe
that
,
but
,
what
is
often
more
,
He
can
also
Obey
.
Besides
,
that
He
can
prescribe
Laws
,
He
can
now
observe
them
;
Give
the
Rule
,
and
be
the
Example
.
Thus
does
Almightiness
,
if
not
increase
,
yet
exert
new
vigour
in
the
strength
of
its
very
Infirmities
;
and
the
Humanity
becomes
a
qualification
superadded
to
the
Divinity
;
the
Veil
not
only
to
cover
,
but
adorn
it
.
The
Stoicks
have
an
impudent
brag
,
That
Men
who
live
according
to
the
rules
of
Vertue
and
their
Sect
,
are
to
be
preferred
before
God
Himself
;
because
,
say
they
,
He
is
good
by
the
Necessity
of
his
Nature
;
They
,
by
the
Wisedom
of
their
Choice
.
Temptations
never
assault
Him
,
but
these
have
conquered
them
;
that
is
,
He
is
indeed
without
Temptations
,
but
themselves
above
them
.
To
compleat
their
happiness
,
there
is
nothing
wanting
but
Immortality
,
which
although
they
cannot
attain
;
they
do
more
than
so
,
for
they
deserve
it
.
See
here
now
a
supposition
,
which
no
Philosophy
nor
Impudence
it self
could
ever
fancy
;
God
himself
submitted
to
the
duties
,
to
the
infirmities
of
a
Man
,
to
every
thing
of
him
besides
the
sin
;
nay
,
that
He
might
be
like
us
in
every
thing
,
He
came
as
near
sin
as
He
could
possibly
,
without
the
guilt
of
it
;
for
He
was
made
sin
for
us
,
though
2
Cor.
5.
21.
he
would
not
commit
any
;
He
would
be
a
Criminal
,
though
without
a
Crime
;
or
a
Criminal
with
our
Crimes
,
though
not
his
own
.
In
this
low
condition
of
his
see
the
Son
of
God's
Love
,
bearing
his
wrath
;
submitting
to
,
as
if
He
were
not
One
with
Him
;
and
besides
forsaken
by
Him
,
as
though
He
had
not
been
his
very
Self
.
But
that
our
Lord
may
not
lose
the
Glories
of
his
Humility
,
the
Honour
of
his
Manhood
,
the
Exaltation
which
was
due
to
his
being
humbled
;
so
that
the
Man
has
gotten
a
name
and
a
place
above
Angels
,
and
only
lower
than
the
God
Himself
always
was
:
He
who
was
Heir
of
all
things
,
is
not
ashamed
of
an
Inheritance
He
hath
obtained
.
This
Title
of
his
own
procuring
was
thought
not
unworthy
to
be
joined
to
that
He
was
born
with
,
and
the
Man
hath
got
a
Name
the
God
disdains
not
to
be
called
by
.
See
now
Him
,
who
made
the
Heavens
,
for
more
than
Thirty
years
together
,
behaving
Himself
as
a
Candidate
for
them
;
meriting
what
He
was
born
to
,
as
if
his
own
Actions
had
been
to
instate
upon
him
his
Nature
;
his
Obedience
to
qualifie
him
for
his
Supremacy
;
his
Submission
to
God
to
assert
his
Equality
with
him
;
and
from
his
very
Humanity
have
a
kind
of
Title
to
his
Divinity
.
He
has
a
Throne
in
Heaven
due
to
his
very
leaving
it
;
and
that
which
He
hath
purchased
so
very
glorious
,
that
some
have
mistaken
it
for
his
Eternal
one
.
To
all
this
which
He
hath
obtained
for
Himself
,
let
us
add
what
He
hath
merited
for
us
in
that
flesh
He
this
day
took
upon
Him
,
and
wherein
He
wrought
out
our
Redemption
,
offering
up
Himself
to
God
,
and
giving
Himself
for
us
,
the
greatest
gift
He
could
give
or
we
receive
;
whereof
in
the
next
place
.
II.
Who
gave
Himself
for
us
.
Every
II.
Part
,
Christ's
Bounty
.
word
here
has
its
weight
.
1.
He
gave
.
2.
Gave
Himself
;
and
3.
For
us
.
1.
He
gave
.
A
Gift
this
as
much
above
Man's
Desert
,
as
't
was
above
his
Comprehension
.
'T
was
a
free
gift
too
;
no
Attractive
here
but
misery
;
no
Motive
but
his
own
goodness
.
The
Romanists
indeed
,
to
establish
their
rotten
Doctrine
of
Merit
,
will
needs
persuade
us
that
some
Ancient
Fathers
,
before
and
under
the
Law
,
did
ex
congruo
,
if
not
ex
condigno
,
merit
Christ's
Incarnation
,
or
at
least
the
hastning
of
its
accomplishment
.
This
conceit
of
theirs
they
mainly
ground
on
Gen.
22.
18.
where
't
is
said
to
Abraham
,
In
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
,
Because
thou
hast
obeyed
my
voice
;
As
if
that
,
Because
,
denoted
the
meritorious
Cause
of
Christ's
Incarnation
to
have
been
Abraham's
Obedience
;
whereas
Zachary
ascribes
it
not
to
the
Merits
of
any
the
most
holy
persons
of
old
,
but
to
God's
mercy
and
free
promise
to
the
Forefathers
,
Luke
1.
72.
St.
Paul
to
the
riches
of
God's
mercy
,
Ephes.
2.
4.
To
his
benignity
and
loving-kindness
to
mankind
here
,
Tit.
3.
4.
As
our
Lord
Himself
does
also
,
John
3.
16.
God
so
loved
the
World
,
that
He
gave
his
only
begotten
Son
;
and
so
well
did
that
his
Son
love
it
too
,
that
He
gave
Himself
for
us
,
says
the
Text.
2.
Himself
.
And
surely
more
He
could
not
give
.
For
as
the
Apostle
speaks
in
another
case
,
Because
God
could
Heb.
6.
13.
swear
by
no
greater
,
He
sware
by
Himself
:
So
may
we
here
,
because
He
had
no
greater
thing
to
give
us
,
He
gave
us
Himself
.
The
Almighty
could
go
no
higher
than
this
;
Infinite
goodness
was
here
at
its
non
ultra
.
He
who
is
All
in
All
,
could
bestow
no
more
than
that
All.
More
then
He
could
not
give
;
but
could
He
not
have
given
less
,
and
that
less
have
been
enough
?
Or
might
not
the
party
offended
have
freely
remitted
the
Offence
without
any
farther
satisfaction
?
or
have
obliged
some
other
to
make
it
?
Sent
some
glorious
Creature
,
some
blessed
Spirit
of
the
noblest
Order
of
created
Beings
to
be
a
sufficient
expiatory
Sacrifice
for
Mankind
,
and
so
have
sav'd
Himself
the
trouble
of
an
Incarnation
?
'T
is
not
for
us
here
to
be
too
inquisitive
,
what
God
might
have
done
;
let
us
rather
admire
and
extoll
his
Goodness
for
not
contenting
Himself
with
less
than
what
He
did
,
and
withall
dread
the
severity
of
his
Justice
not
to
be
atton'd
by
any
other
Sacrifice
than
that
of
his
own
Son
.
And
indeed
the
most
glorious
,
the
most
innocent
and
perfect
Creature
God
could
make
being
but
Finite
;
it
cannot
possibly
be
conceived
how
it
could
satisfie
an
infinite
Justice
;
much
less
was
it
in
the
power
of
Man
to
satisfie
for
himself
,
of
the
party
guilty
to
expiate
its
own
guilt
:
This
knot
was
too
hard
for
any
but
a
God
to
untie
;
Nay
the
Godhead
its
self
,
it
seems
,
could
not
doe
it
without
the
assistance
of
the
Manhood
:
For
as
the
divine
Nature
could
not
suffer
,
so
the
humane
one
could
not
merit
;
This
furnished
the
bloud
,
but
that
made
it
passable
and
valuable
;
None
then
but
He
who
united
both
Natures
in
the
Person
of
the
word
Incarnate
;
He
who
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
and
Man
,
could
be
a
perfect
Reconciler
of
both
Parties
.
This
,
as
his
Justice
and
our
Necessities
required
;
so
his
alone
Goodness
prompted
him
unto
,
and
his
as
infinite
Wisedom
found
out
the
only
way
to
doe
it
,
by
taking
our
Nature
upon
Him
,
and
so
giving
Himself
for
us
.
3.
For
Us.
This
circumstance
does
yet
very
much
heighten
the
Blessing
,
and
set
off
God's
infinite
Love
to
Mankind
,
That
He
should
give
Himself
for
us
,
us
Sinners
and
Rebels
,
and
for
us
alone
.
Were
there
no
other
Objects
for
his
Mercy
besides
us
?
Were
there
not
Angels
to
be
redeemed
as
well
as
Men
?
Or
were
they
not
worth
the
Redeeming
,
who
were
by
Nature
so
much
above
them
?
That
God
should
pass
by
them
,
and
only
vouchsafe
to
look
upon
us
,
This
is
the
great
Mystery
of
his
Love
;
And
that
He
did
so
,
is
clear
from
Heb.
2.
16.
Verily
He
took
not
on
Him
the
Nature
of
Angels
,
but
He
took
on
Him
the
Seed
of
Abraham
;
whereupon
He
is
called
the
Saviour
of
all
Men
,
but
not
of
Angels
,
1
Tim.
4.
10.
Whether
it
was
because
the
sin
of
Angels
had
more
of
V.
Davenant
.
Colos.
P.
92.
Wilfulness
in
it
,
and
less
of
Temptation
;
or
because
they
did
not
All
fall
,
as
we
did
,
some
of
them
still
preserving
their
Station
,
let
the
Schools
dispute
.
These
may
serve
for
plausible
Conjectures
;
but
to
find
the
true
cause
hereof
,
we
must
go
out
of
the
World
,
and
seek
it
in
the
bosom
of
the
Father
,
and
in
the
bowels
of
his
own
Son
,
whose
Love
did
even
transform
him
into
us
this
day
;
whereon
He
was
born
for
no
other
purpose
,
but
to
dye
for
us
,
and
by
his
meritorious
Death
rescue
us
from
the
slavery
of
Sin
,
the
primary
end
of
his
Incarnation
,
and
the
third
Thing
to
be
spoken
to
.
III.
That
He
might
redeem
us
.
For
III.
Part
,
1.
End
.
Redemption
.
the
better
comprehending
the
benefit
we
reap
from
the
Incarnation
of
our
blessed
Lord
;
We
must
consider
the
main
end
and
design
of
it
,
which
,
the
Text
says
,
was
to
redeem
us
.
Now
Redemption
being
a
Relative
,
supposes
Bondage
.
(
For
we
cannot
say
his
Irons
are
struck
off
,
who
never
had
them
on
;
or
pronounce
him
releas'd
,
who
never
was
a
prisoner
.
)
Now
such
was
all
Mankind
till
Christ
delivered
it
,
by
taking
upon
Him
the
form
of
a
servant
,
and
being
made
in
the
likeness
of
men
.
For
as
Aristotle
hath
made
some
men
born
slaves
,
and
,
as
others
tell
us
of
a
Law
whereby
all
the
Posterity
of
Captives
were
Bondmen
;
So
in
Divinity
't
is
a
certain
truth
,
that
not
some
,
but
all
Mankind
are
born
under
the
Fork
,
and
that
the
Womb
of
our
first
Parent
was
like
that
in
Tacitus
,
Subjectus
servitio
Uterus
,
a
Womb
from
which
issues
a
race
of
Slaves
.
Christ
then
found
us
in
Captivity
,
and
that
,
according
to
the
Divinity
of
the
Schools
,
a
threefold
one
.
1.
To
Sin
,
as
the
Merit
obliging
.
2.
To
Death
,
as
the
Reward
or
Punishment
.
3.
To
the
Devil
,
as
to
the
Executioner
.
And
to
each
of
these
the
Scripture
hath
assign'd
a
Dominion
over
us
,
and
that
in
terms
of
the
greatest
subjection
,
and
which
in
the
conveyance
of
Power
give
the
strongest
Empire
.
For
the
first
,
St.
Paul
hath
told
us
,
That
we
are
the
servants
of
Sin
,
Rom.
6.
20.
so
far
't
is
our
Master
;
And
in
another
place
't
is
said
to
reign
in
our
mortal
Bodies
,
That
makes
it
our
Prince
.
And
ver.
12.
indeed
as
some
have
found
out
a
platform
of
Government
among
the
fallen
Angels
,
who
,
though
their
Principles
be
crooked
,
yet
being
obey'd
by
Wills
as
crooked
,
observe
an
irregular
Rule
and
a
perverse
Order
even
in
Hell
;
so
Sin
rules
in
us
too
by
Principles
:
For
there
is
,
saith
St.
Paul
,
a
Law
of
Sin
.
Rom
7.
23.
But
then
't
is
such
a
Law
,
as
if
it
should
be
Treason
for
any
Subject
not
to
Murther
his
Natural
Prince
,
or
Adultery
not
to
Ravish
,
or
Blasphemy
not
to
take
God's
Name
in
vain
.
'T
is
such
a
Law
,
as
if
two
Anti-Tables
should
be
written
,
which
should
make
it
Sin
,
not
to
break
the
Commandments
.
Lastly
,
Let
the
Apostle
tell
you
what
Law
it
is
,
'T
is
a
Law
Rom.
7.
23.
of
the
Members
warring
against
the
Law
of
the
Mind
;
and
not
only
warring
,
but
bringing
it
into
Captivity
,
Rom.
7.
23.
Sin
herein
far
exceeding
the
Author
of
it
;
For
he
only
aspir'd
to
be
like
the
Highest
,
but
Sin
hath
made
an
inversion
in
the
Soul
;
advancing
Sense
into
the
Chair
of
Reason
,
and
placing
the
Beast
above
the
Man
.
And
though
it
may
leave
us
to
a
natural
liberty
in
moral
actions
,
(
for
't
is
harsh
to
think
that
Justice
and
Temperance
are
but
guilded
Sins
,
)
yet
for
actions
of
Grace
it
has
so
glewed
and
settered
the
Soul
,
that
it
cannot
possibly
mount
up
to
Heaven
.
2.
Next
,
for
Death
,
Men
have
made
a
Covenant
with
that
,
saith
the
Scripture
;
Esay
28.
15.
and
,
if
Contract
be
not
enough
,
we
reade
,
Wisd.
1.
v.
14.
of
a
Kingdom
of
Death
;
so
that
Christ
did
not
only
find
us
Captives
,
but
Captives
slain
.
Teneo
à
primordio
homicidam
culpam
,
says
Tertullian
:
Adam's
Throat
was
our
open
Sepulchre
;
who
,
in
that
fatal
Apple
,
did
not
only
murther
his
Children
like
Saturn
,
but
,
like
Thyestes
in
the
Tragedy
,
did
eat
them
.
After
that
Transgression
,
there
pass'd
an
Act
upon
us
,
It
is
appointed
for
Heb.
9.
27.
all
Men
once
to
dye
;
Nay
it
were
a
degree
of
happiness
to
dye
but
once
,
if
nothing
remained
for
punishment
(
for
nothing
can
suffer
nothing
.
)
But
we
were
to
be
raised
to
another
Death
,
and
,
like
drowsie
Malefactors
,
that
had
lain
down
with
their
Sentence
,
were
to
be
awakened
out
of
sleep
,
to
be
put
upon
the
Rack
.
3.
The
Scripture
almost
every-where
styles
the
Devil
the
Prince
of
this
World
;
His
Kingdom
had
enlarg'd
its
self
from
that
place
,
about
which
the
Schools
dispute
,
to
every
rebellion
and
disorder
of
the
Soul
;
where
as
in
a
conquer'd
Province
,
per
cupiditates
regnavit
,
saith
St.
Augustine
,
He
reigned
by
his
Proconsul
Sins
;
There
also
making
himself
the
Prince
of
Darkness
,
by
our
ignorance
;
and
the
Prince
of
the
Air
,
by
raising
Tempests
through
all
the
Regions
of
Man
,
and
exercising
an
universal
and
absolute
Power
over
him
.
For
such
was
his
power
in
the
World
,
when
the
Saviour
of
it
came
into
it
.
There
was
then
a
general
defection
from
God
;
Satan's
Synagogue
had
in
a
manner
swallowed
up
God's
Church
,
who
had
but
one
corner
of
the
World
left
him
,
and
therein
for
a
long
time
but
a
moving
Tabernacle
;
and
when
a
fix'd
habitation
,
but
one
house
,
wherein
a
very
few
to
serve
him
;
while
the
Devil's
Temples
were
every-where
crowded
with
Priests
and
Sacrifices
,
and
his
Altars
smoak'd
in
all
places
with
Incense
:
so
that
the
Earth
,
and
the
fulness
thereof
,
seem'd
now
his
;
and
he
,
though
cast
out
of
Heaven
,
to
have
reveng'd
himself
,
in
some
sort
,
of
God
by
thus
dispossessing
him
,
as
it
were
,
of
the
Earth
.
Nor
was
the
Devil's
power
more
Universal
than
't
was
Absolute
,
over
men's
Bodies
and
over
their
Souls
too
.
Their
Bodies
he
possest
and
tormented
at
pleasure
,
insomuch
that
his
very
Priests
might
have
receiv'd
Death
with
as
much
ease
as
they
did
his
Oracles
,
entring
into
Men
as
he
did
into
the
Hoggs
;
hurrying
them
violently
into
perdition
;
commanding
Parents
to
make
their
Sons
and
Daughters
pass
through
the
fire
to
him
;
tearing
and
Luk.
9.
39.
Mat.
17.
15
bruising
those
he
had
got
into
,
and
casting
them
sometimes
into
the
water
and
sometimes
into
the
fire
:
Nor
did
he
tyrannize
less
over
Men's
souls
than
bodies
,
blinding
their
understanding
,
putting
out
the
light
of
natural
reason
in
them
;
first
corrupting
their
Judgments
,
and
then
their
Manners
;
from
Error
in
judgment
,
the
passage
being
natural
and
easie
,
to
Error
in
practice
;
and
accordingly
St.
Paul
tells
us
how
vain
men
became
in
their
imaginations
,
even
to
worship
the
Creature
instead
of
the
Creator
;
to
change
the
glory
of
the
uncorruptible
God
into
Images
made
like
to
corruptible
Men
,
and
to
birds
,
and
four-footed
beasts
,
and
creeping
things
;
which
made
God
give
them
up
to
all
manner
of
uncleanness
,
as
you
may
reade
at
large
,
Rom.
1.
21
,
&c.
In
such
slavery
had
the
Devil
not
only
Heathens
,
(
his
own
people
,
as
I
may
call
them
,
)
but
even
the
Jews
themselves
,
God's
chosen
people
;
who
after
so
many
Miracles
of
Power
and
Mercies
,
so
many
excellent
Statutes
and
Ordinances
to
direct
them
in
the
true
manner
of
his
Worship
,
as
had
not
been
delivered
to
any
Nation
besides
,
did
not
for
all
this
fall
short
of
the
worst
of
Heathens
either
in
matter
of
erroneous
judgment
or
vitious
practices
:
The
profane
Sadducee
had
corrupted
all
good
Manners
,
and
the
hypocritical
Pharisee
perverted
the
Law
by
his
false
Glosses
and
Comments
on
it
;
so
that
when
our
Saviour
appeared
on
Earth
,
an
universal
deluge
of
Wickedness
had
over-spread
the
face
of
it
:
And
thus
all
Mankind
being
the
Devil
's
by
right
of
Conquest
2
Tim.
2.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
taken
by
him
as
it
were
in
War
,
(
the
true
import
of
that
word
)
and
bound
fast
to
him
with
his
Chains
of
darkness
of
gross
error
and
vitiousness
;
't
was
high
time
for
the
Son
of
God
to
come
down
,
to
rescue
miserable
Men
from
these
several
Captivities
;
which
he
did
three
manner
of
ways
:
1.
By
Commutation
.
2.
By
Conquest
:
and
3.
By
way
of
Ransome
,
or
Purchase
.
1.
By
Commutation
.
For
when
we
were
prisoners
to
Death
by
sin
,
God
made
an
exchange
,
delivered
his
Son
over
to
it
for
us
,
became
our
Scape-goat
,
like
the
Ram
substituted
in
the
place
of
Isaac
;
and
,
as
the
Apostle
speaks
,
tasted
death
for
every
man
,
that
we
might
not
be
devoured
Heb.
2.
9.
and
swallowed
up
by
it
.
2.
By
Conquest
,
as
it
referrs
to
Power
;
and
thus
our
Lord
offered
violence
to
Hell
;
snatcht
us
as
brands
out
of
its
fire
,
and
rescued
us
as
so
many
preys
out
of
the
teeth
of
the
roaring
Lion
;
delivering
Col.
1.
13.
Heb.
2.
14.
us
from
the
power
of
darkness
,
and
translating
us
into
his
kingdom
;
vanquishing
Rom.
16.
20.
death
,
and
him
that
had
the
power
of
death
,
the
Devil
,
and
treading
him
under
our
feet
:
And
not
content
with
that
,
he
spoiled
principalities
and
powers
,
making
Col.
2.
15.
a
shew
,
or
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
,
an
example
of
them
openly
,
and
triumph'd
over
them
in
himself
,
or
in
his
Cross.
3.
By
way
of
Purchase
or
Ransome
,
as
it
referrs
to
Justice
.
Thus
Christ
made
a
perfect
satisfaction
to
God
by
laying
down
a
price
for
us
,
and
paying
the
very
utmost
farthing
of
our
debt
;
and
so
came
not
only
to
give
us
an
Example
,
as
Socinians
fondly
dream
,
(
which
the
Prophets
of
old
might
,
nay
every
good
and
vertuous
Man
may
still
doe
,
and
in
this
sense
become
our
Saviour
as
well
as
He
;
)
And
therefore
St.
Peter
plainly
distinguishes
these
things
,
between
Christ's
suffering
for
us
,
and
his
leaving
us
an
example
,
1
Pet.
2.
21.
And
the
Scripture
every-where
is
express
to
this
purpose
,
That
Christ
came
to
give
himself
a
ransome
for
all
,
so
says
St.
Paul
,
1
Tim.
2.
6.
Nay
so
says
Christ
Himself
,
Mat.
20.
28.
He
came
to
satisfie
for
us
,
the
Joh.
16.
11.
clear
import
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
like
words
so
frequently
occurring
in
Scripture
;
and
of
those
expressions
of
St.
Paul
,
of
Christ's
being
made
sin
and
a
curse
for
us
;
his
2
Cor.
5.
19
,
20
,
21.
Gal.
3.
13.
Col.
2.
14.
blotting
out
the
hand-writing
of
Ordinances
that
was
against
us
,
and
the
like
.
These
were
the
several
ways
whereby
Christ
freed
us
,
and
this
was
the
main
design
and
end
of
his
coming
in
the
flesh
this
day
;
and
we
can
never
truly
value
the
Blessing
of
it
,
but
by
reflecting
on
the
Misery
of
our
former
slavery
,
whereby
we
became
Servants
to
Corruption
,
2
Pet.
2.
19.
and
so
beneath
and
viler
than
Corruption
its
self
,
as
the
Servant
is
below
his
Master
,
(
the
Condition
of
every
one
Joh.
8.
34.
that
committeth
sin
,
and
is
at
the
mercy
and
under
the
power
thereof
,
its
eternal
drudge
,
forc'd
to
go
and
come
as
it
bids
him
,
)
and
consequently
lay
under
the
guilt
of
Sin
,
and
so
obnoxious
to
God's
Judgment
,
and
under
the
sentence
and
condemnation
of
Death
;
all
our
life-time
Heb.
2.
14.
subject
to
this
bondage
too
,
and
at
the
mercy
of
our
most
cruel
and
implacable
enemy
the
Devil
;
who
could
have
no
power
over
us
but
what
our
Sin
gave
him
.
And
now
that
we
are
restored
to
this
glorious
Liberty
of
the
Sons
of
God
,
let
us
stand
fast
in
this
our
Liberty
.
The
Son
of
God
has
done
his
part
,
He
has
made
us
free
indeed
,
if
we
will
be
Joh.
8.
36.
so
,
(
for
nothing
can
re-enslave
us
but
our
own
wills
,
)
and
't
is
strange
we
should
desire
to
be
slaves
when
we
may
be
free
;
nay
,
a
strange
choice
this
,
rather
to
be
Sin
and
Satan's
slaves
than
God's
free-men
;
To
be
not
so
much
conquered
by
Hell
,
as
willingly
subject
to
it
;
not
so
much
Press'd
men
,
as
Volunteers
in
its
Service
;
To
be
led
by
Satan
at
his
will
,
and
with
our
own
too
;
in
love
with
his
chains
of
darkness
,
2
Tim.
2.
28.
and
desirous
to
have
our
Ears
bored
through
with
his
Awl
in
token
of
our
Eternal
vassalage
.
Doubtless
Christ
,
by
coming
down
from
Heaven
,
never
design'd
Redemption
for
such
willing
Slaves
;
never
intended
to
buy
them
who
sell
him
,
and
that
for
naught
,
(
as
every
Sinner
doth
;
)
nay
,
who
sell
themselves
▪
with
Ahab
,
to
doe
wickedly
:
He
did
not
put
such
a
price
into
fools
hands
that
will
not
sue
out
their
freedom
with
it
;
nor
give
men
this
liberty
only
to
be
licentious
,
and
so
no
otherwise
free
than
,
as
St.
Paul
Rom.
6.
20.
expresseth
it
,
from
righteousness
.
Did
He
therefore
break
off
Sin
and
Satan's
yoke
from
our
necks
,
that
we
should
cast
off
his
;
or
make
us
the
Sons
of
God
,
that
we
should
make
our selves
the
Sons
of
Belial
;
impatient
of
any
yoke
,
though
it
be
of
his
own
most
easie
and
light
one
?
Did
He
therefore
cancel
our
old
debts
,
that
we
should
study
to
make
new
ones
;
as
if
the
end
of
his
coming
in
the
flesh
had
not
been
to
redeem
us
from
our
old
Conversation
,
but
to
it
?
No
sure
:
He
came
to
buy
us
;
Ye
are
bought
with
a
price
,
says
our
Apostle
;
1
Cor.
6.
20.
and
therefore
ought
we
to
glorifie
God
in
our
bodies
,
and
in
our
spirits
,
which
are
Gods
:
God's
,
as
well
by
right
of
Redemption
as
of
Creation
.
If
we
be
delivered
by
Him
from
the
hand
of
our
Ghostly
Enemies
,
't
is
that
we
should
serve
Him
without
fear
indeed
,
but
not
cast
off
his
fear
.
And
surely
the
obligation
is
very
strong
and
binding
,
and
the
Consequence
unavoidable
;
He
hath
saved
us
,
and
therefore
we
must
serve
Him
;
promote
the
honour
of
our
Deliverer
,
and
advance
the
interest
of
this
our
great
Lord
and
Master
.
Servants
,
says
the
Philosopher
,
are
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
living
Tools
or
Instruments
to
be
used
or
employed
at
the
discretion
of
their
Masters
.
They
are
not
sui
juris
,
not
their
own
Men
,
and
all
that
they
acquire
is
for
him
they
serve
:
Nay
,
by
the
Civil
Law
,
ingratitude
to
their
deliverer
did
make
Men
forfeit
the
benefit
of
their
freedom
.
And
surely
,
if
we
abuse
Ours
,
and
Him
that
bestows
it
,
Our
Lord
may
justly
return
us
to
our
former
slavery
;
make
us
Satan's
slaves
once
more
,
who
refuse
to
be
God's
freemen
;
and
his
slaves
we
are
,
while
bound
unto
him
by
any
one
of
his
Chains
;
and
since
the
least
of
them
will
be
strong
enough
to
tie
us
fast
to
him
,
let
us
break
all
his
bonds
asunder
,
and
cast
away
all
his
cords
from
us
.
An
Obligation
which
lyes
upon
us
as
at
all
times
,
so
now
especially
when
we
are
to
partake
of
the
benefit
of
that
Redemption
Christ
has
wrought
out
for
us
:
His
Bloud
was
the
price
of
it
,
(
In
whom
we
have
Redemption
through
his
bloud
,
the
Remission
of
sins
,
Ephes.
1.
7.
)
and
the
Cross
the
Altar
where
that
price
was
paid
,
or
else
there
could
have
been
no
perfect
reconciliation
for
us
.
So
the
same
Apostle
,
Col.
1.
20.
Having
made
peace
through
the
bloud
of
his
Cross
,
by
him
to
reconcile
all
things
.
So
that
remission
of
sins
,
peace
with
God
and
with
our selves
,
freedom
from
the
slavery
of
Sin
,
Death
and
Satan
;
all
this
is
the
purchase
of
Christ's
bloud
shed
upon
his
Cross
,
and
apply'd
to
us
in
his
blessed
Sacrament
,
to
which
we
are
now
invited
.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
refresh
you
,
says
Christ
,
Mat.
11.
28.
In
like
manner
does
he
bespeak
us
here
too
;
Come
unto
me
all
ye
that
are
in
bondage
to
Sin
and
Satan
,
and
I
will
release
you
;
Subdue
the
power
of
them
by
my
grace
,
and
restore
you
at
last
to
the
glorious
Liberty
of
the
Sons
of
God
;
Let
the
door-posts
of
your
Hearts
be
sprinkled
with
my
bloud
,
and
the
destroying
Angel
shall
pass
,
and
not
hurt
you
.
O
let
us
then
hearken
to
His
most
gratious
invitation
;
and
having
such
encouragement
,
draw
near
,
to
his
Holy
Table
,
with
a
true
heart
in
full
assurance
of
faith
;
and
Heb.
10.
22
for
the
time
to
come
wholly
give
up
our selves
to
Him
,
who
gave
Himself
for
us
,
this
day
of
his
Birth
,
by
taking
our
Flesh
,
and
now
offers
up
Himself
again
for
us
at
his
Passion
,
whereof
this
Sacrament
is
so
lively
a
representation
,
and
seal
of
our
Redemption
.
In
a
word
,
as
Christ
has
redeemed
us
,
so
let
us
for
the
time
to
come
walk
as
the
redeemed
of
the
Lord
,
and
his
peculiar
people
,
that
so
we
may
obtain
those
Blessings
which
belong
to
such
,
both
here
and
hereafter
.
Which
God
of
his
infinite
Mercy
grant
,
&c.
Amen
.
A
SERMON
PREACHED
The
Sunday
after
Christmas
.
TITUS
II.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
I
Need
not
be
very
exact
in
repeating
what
I
so
lately
delivered
hence
to
you
on
these
words
,
it
being
so
fresh
in
your
Memories
:
Only
give
me
leave
,
for
the
better
carrying
on
of
this
Second
Part
of
my
Discourse
,
to
name
the
Heads
I
then
proposed
;
which
were
these
.
1.
The
Person
,
Who
gave
himself
,
Christ
Jesus
,
God
and
Man
.
2.
His
infinite
Bounty
and
Goodness
,
in
the
clearest
,
highest
and
more
endearing
Expresses
thereof
,
His
giving
himself
for
us
.
A
free
Gift
,
a
great
one
too
;
for
surely
a
greater
thing
God
could
not
give
than
Himself
;
and
an
undeserved
Gift
;
the
parties
on
whom
it
was
bestowed
being
Sinners
and
Enemies
to
God
,
and
so
in
no
manner
of
capacity
to
receive
or
deserve
it
.
3.
The
Design
or
End
of
that
Gift
;
and
that
twofold
:
1.
Redemption
,
from
the
slavery
of
Sin
,
Death
and
Satan
.
And
thus
far
I
then
proceeded
.
That
which
now
remains
to
be
spoken
to
,
is
,
First
,
What
Christ
chiefly
design'd
to
redeem
us
from
,
and
that
is
said
to
be
Iniquity
;
and
withall
,
the
extent
of
that
Redemption
,
All
iniquity
.
2.
The
other
great
End
of
Christ's
giving
himself
for
us
,
namely
Sanctification
;
To
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
Of
these
in
their
Order
.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
iniquity
;
From
our
slavery
and
bondage
to
Sin
,
not
from
our
subjection
to
Men.
This
was
no
part
of
that
liberty
Christ
came
to
purchase
for
us
.
The
Servant
is
still
obliged
to
perform
Obedience
to
his
Master
;
nor
does
Christianity
give
Him
here
any
Manumission
.
Servants
,
be
obedient
to
them
that
are
your
Masters
Ephes.
6.
5.
according
to
the
flesh
,
with
fear
and
trembling
,
in
singleness
of
your
heart
,
as
unto
Christ
;
that
is
▪
with
all
diligence
and
sincerity
,
as
unto
Christ
,
who
sees
your
hearts
,
and
lays
this
Command
on
you
.
Nor
,
2dly
,
does
the
Law
of
Christ
exempt
Subjects
from
that
subjection
they
owe
to
their
natural
and
lawfull
Princes
:
A
Jewish
conceit
,
which
many
primitive
Christians
were
too
ready
to
entertain
,
especially
such
as
having
newly
shaken
hands
with
Moses
;
thought
that
at
the
same
time
they
cast
off
his
Yoke
,
they
might
lawfully
renounce
all
Obedience
to
Heathen
Governors
.
We
know
the
Jews
expected
such
a
glorious
conquering
Messiah
,
as
should
give
them
the
Necks
of
their
Enemies
,
and
the
Empire
of
the
whole
World
;
and
accordingly
,
to
strengthen
this
fancy
,
they
wrested
all
those
obscure
passages
of
the
Prophets
to
a
literal
,
which
were
only
meant
in
a
spiritual
Sense
.
A
conceit
more
excusable
in
a
people
so
long
enured
to
a
Carnal
Oeconomy
;
which
made
their
Thoughts
so
low
,
that
they
could
rise
no
higher
than
the
Milk
and
Honey
of
a
Temporal
Canaan
.
But
our
Saviour
has
expresly
confuted
this
their
gross
error
,
Joh.
18.
36.
by
telling
Pilate
,
that
his
kingdom
was
not
of
this
World
;
no
more
than
it
was
his
business
to
cancel
any
natural
or
civil
Obligations
between
Men
,
or
break
those
bonds
wherein
they
stood
related
and
engag'd
one
to
another
.
He
came
to
save
his
people
indeed
,
but
,
as
the
Angel
expresses
it
,
from
their
sins
,
and
no
otherwise
;
Mat.
1.
21.
That
is
,
not
only
from
the
guilt
of
them
,
and
the
punishment
due
to
that
guilt
;
but
also
to
rescue
and
free
them
from
the
power
and
dominion
of
their
sins
,
from
that
course
of
vitious
living
,
wherein
themselves
,
with
the
rest
of
Mankind
,
had
before
been
engaged
:
A
slavery
which
of
all
others
being
the
saddest
,
(
it
being
a
kind
of
liberty
to
be
given
up
to
the
lusts
of
Men
,
in
comparison
of
being
delivered
up
to
those
of
our
own
hearts
,
)
nothing
but
the
Son
of
God
could
deliver
us
from
it
;
and
we
find
all
his
Attributes
engaged
in
that
task
;
his
infinite
Wisdom
to
find
out
a
way
to
glory
between
God's
Justice
and
Man's
Sin
;
his
infinite
Power
employed
in
accomplishing
that
way
;
his
infinite
Mercy
discovered
in
pardoning
,
and
his
infinite
Grace
in
subduing
and
conquering
Sin
.
And
that
this
was
the
great
design
of
God's
sending
his
Son
into
the
World
,
and
of
his
giving
Himself
for
us
,
we
learn
from
the
11
and
12
Verses
of
this
very
Chapter
:
The
grace
of
God
,
says
our
Apostle
there
,
that
bringeth
salvation
,
hath
appeared
unto
all
men
,
teaching
us
to
deny
ungodliness
and
worldly
lusts
.
So
Acts
3.
26.
St.
Peter
tells
the
Jews
,
that
God
having
raised
up
his
Son
Jesus
,
sent
him
to
bless
them
;
how
?
not
in
saving
them
from
their
Temporal
enemies
,
but
in
turning
every
one
of
them
from
his
iniquities
.
St.
John
says
the
very
same
thing
too
,
though
in
different
words
,
1
Joh.
3.
8.
For
this
purpose
the
Son
of
God
was
manifested
,
that
he
might
destroy
the
works
of
the
Devil
;
the
word
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
might
dissolve
,
or
loosen
those
chains
of
Satan
,
wherewith
he
had
fast
bound
and
kept
all
men
in
captivity
to
Himself
.
And
ver.
5.
of
that
chapter
,
Christ
is
said
to
be
manifested
to
take
away
our
sins
,
i.
e.
as
to
free
us
from
the
guilt
of
them
,
by
his
[
](A61711-e7490-b)*
*
1
Joh.
1.
7.
Revel.
1.
5.
Bloud
;
so
from
the
[
](A61711-e7520-b)†
†
1
Cor.
6.
11.
filth
and
stain
of
them
,
by
his
Spirit
.
Thus
you
see
't
was
iniquity
Christ
came
to
redeem
us
from
,
and
,
how
,
as
much
as
in
us
lyes
,
we
frustrate
the
very
end
of
his
coming
,
and
of
his
redeeming
us
,
if
we
enslave
our selves
to
those
sins
,
from
which
he
came
to
free
us
.
If
our
own
interest
,
even
that
of
our
eternal
Salvation
,
be
not
enough
,
let
the
kindness
and
infinite
love
of
God
in
stooping
so
low
as
to
become
one
of
us
,
to
redeem
us
from
those
sins
,
which
make
us
worse
than
the
beasts
that
perish
,
oblige
us
to
quit
them
.
By
undertaking
▪
the
Faith
of
Christ
,
every
Christian
ties
himself
to
a
strict
life
;
Let
every
one
,
says
the
Apostle
,
that
nameth
the
name
of
Christ
,
depart
from
iniquity
,
2
Tim.
2.
19.
and
not
only
from
some
,
but
all
kinds
of
it
;
from
All
iniquity
,
even
as
Christ
redeemed
us
from
All.
2.
Without
which
addition
our
Redemption
had
been
but
lame
and
imperfect
,
but
our
Slavery
had
not
been
so
;
since
any
one
unmortified
Sin
is
enough
to
render
us
its
Vassal
.
There
are
indeed
too
many
Rimmonists
among
us
,
that
would
be
content
to
allow
Christ
something
,
but
not
all
;
to
part
with
many
,
but
not
every
sin
;
to
defie
grosser
ones
,
and
utterly
inconsistent
with
their
Christian
profession
,
but
not
such
as
they
are
pleas'd
to
call
their
failings
of
Infirmity
and
the
spots
of
Children
.
These
Men
consider
not
what
the
Text
says
,
That
Christ
having
redeemed
us
from
all
iniquity
;
to
retain
any
one
known
sin
,
is
to
despise
and
make
void
his
Redemption
,
at
least
to
themselves
;
and
that
to
allow
themselves
in
that
one
,
be
it
never
so
small
to
their
apprehension
,
is
still
to
remain
in
the
bond
of
iniquity
,
any
part
of
Sin
's
wages
entitling
them
to
its
service
:
For
this
,
at
best
,
is
but
partial
Obedience
to
God
;
and
every
partial
Obedience
does
as
well
imply
our
partial
Disobedience
to
Him
also
.
And
where
is
that
Man
,
who
if
he
may
have
but
one
darling
Sin
,
and
be
suffer'd
to
enjoy
that
,
would
not
willingly
bate
you
all
the
rest
?
That
would
not
be
exact
in
some
duties
,
if
he
might
commute
for
others
?
One
Man
will
be
as
sober
as
you
would
have
him
,
if
he
may
be
allow'd
to
be
proud
;
and
another
as
chast
,
so
he
may
have
leave
to
be
revengefull
.
But
these
middle
sort
of
people
are
like
to
get
little
benefit
by
Christ's
Redemption
;
They
have
the
fate
of
Neuters
to
be
hated
by
both
Parties
;
like
Borderers
,
to
be
equally
spoiled
by
both
Nations
.
And
surely
if
this
state
be
not
the
worst
,
't
is
certainly
the
most
troublesome
,
where
the
Man's
Practices
thwart
his
Principles
;
such
a
one
is
not
less
divided
from
himself
than
from
his
God
;
His
single
self
is
at
least
two
parties
;
His
Heart
's
the
seat
of
a
perpetual
Civil
War
;
He
is
often
led
Captive
into
both
quarters
;
and
while
he
renews
his
strength
,
't
is
only
for
a
fresh
defeat
;
and
he
lays
in
treasure
to
no
other
end
,
but
to
be
worth
another
pillage
.
And
there
is
one
thing
highly
considerable
in
the
case
of
this
middle
person
,
That
he
hath
neither
the
comforts
of
Vertue
,
nor
the
pleasure
of
Sin
;
the
satisfaction
of
doing
his
duty
being
sowred
by
his
thoughts
of
the
frequent
omissions
of
it
.
When
a
Man
loves
God
,
and
hates
his
Brother
,
is
a
severe
and
a
proud
person
;
such
a
one
is
just
so
excellent
as
to
deserve
our
pity
,
because
he
hath
undergone
the
trouble
of
doing
some
good
,
and
miss'd
the
reward
of
it
:
In
whom
so
much
Vertue
was
in
vain
;
so
many
good
things
to
no
purpose
;
and
who
possess'd
such
rare
advantages
,
that
it
might
be
the
more
remarkable
how
he
lost
them
too
.
These
have
the
sad
honour
of
being
instances
how
near
Men
may
come
to
Happiness
,
and
yet
fail
of
it
;
They
shall
have
the
miserable
Comfort
,
that
in
them
it
shall
be
noted
how
much
choice
treasure
may
be
cast
away
.
Thus
what
the
Historian
Tacitus
.
says
of
a
Nation
,
may
be
affirm'd
of
Mankind
in
a
Moral
sense
,
Nec
totam
libertatem
pati
possunt
nec
totam
servitutem
;
That
they
would
be
neither
absolute
slaves
to
sin
,
nor
wholly
free
from
it
;
be
neither
under
the
law
of
Righteousness
,
nor
altogether
under
that
of
Iniquity
;
that
is
,
not
wholly
Christ's
enemies
,
nor
yet
well
his
friends
.
But
as
it
was
his
design
to
free
us
wholly
from
the
slavery
,
so
likewise
to
cleanse
us
from
the
stain
and
pollution
of
every
sin
;
As
to
be
our
Redemption
,
so
our
Sanctification
;
He
came
to
rescue
,
and
withall
,
to
refine
us
;
To
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
;
The
second
great
End
of
his
coming
in
the
flesh
,
and
the
last
thing
observable
.
To
purifie
,
&c.
Of
all
the
Religions
which
ever
were
yet
in
the
World
,
there
is
not
any
that
hath
so
provided
for
the
regulating
of
humane
actions
as
Christianity
hath
done
.
All
others
have
rather
been
employ'd
in
Expiations
for
sin
,
than
Deleteries
of
it
;
in
performing
such
rights
for
which
God
should
pardon
them
,
rather
than
in
doing
such
actions
for
which
he
should
love
them
;
the
utmost
of
all
their
hopes
being
but
for
a
Remission
,
whereas
ours
aim
at
a
Reward
.
This
bewails
our
infirmities
,
so
as
to
draw
us
from
them
,
and
fit
us
for
that
happiness
which
it
designs
to
procure
us
.
And
therefore
He
,
who
was
the
Author
thereof
,
did
never
intend
to
justifie
us
by
his
Righteousness
,
unless
he
might
also
sanctifie
us
by
his
Spirit
;
or
procure
us
pardon
for
past
sins
,
without
securing
us
,
as
far
as
we
were
capable
,
from
future
ones
.
That
was
indeed
the
proper
task
of
his
Priestly
;
This
,
of
his
Prophetick
Office
;
There
he
did
expiate
,
Here
he
continually
teaches
us
,
not
only
to
deny
ungodliness
and
worldly
lusts
,
but
withall
,
to
live
soberly
,
righteously
and
godly
in
this
present
world
;
and
that
both
by
his
Precepts
and
his
Example
;
which
how
effectual
they
are
,
if
duely
observed
and
followed
,
to
the
cleansing
of
us
from
all
filthiness
of
flesh
and
spirit
,
beyond
whatever
the
World
saw
till
He
came
into
it
,
will
easily
appear
to
any
that
shall
confront
Christ's
Precepts
(
particularly
those
delivered
in
his
Sermon
on
the
Mount
)
and
his
Practice
with
those
of
Heathens
or
Jews
either
.
From
the
former
of
these
two
,
what
Purity
could
be
expected
,
whose
very
Religion
its
self
was
Impurity
?
whose
Divinity
taught
Men
to
violate
Humanity
,
and
whose
ceremonious
Worship
was
nothing
else
but
a
Solemnity
of
the
foulest
Vices
.
Their
Practices
and
Principles
,
their
Lives
and
Judgments
,
having
been
alike
corrupt
,
as
St.
Paul
describes
them
,
Rom.
1.
Nor
was
it
possible
how
it
should
be
otherwise
,
where
Men's
Sins
and
their
Religion
were
the
same
thing
;
where
their
Gods
and
their
Inclinations
did
equally
contribute
to
Wickedness
.
The
most
abominable
Sins
we
know
among
them
had
their
Temples
,
where
Theft
,
Drunkenness
and
Adultery
were
ador'd
;
and
to
prostitute
their
Bodies
,
was
most
sacred
;
and
their
very
Altar-fires
did
kindle
those
foul
heats
,
from
whence
't
is
that
Uncleanness
is
so
often
in
Scripture
styled
Idolatry
.
And
this
was
the
condition
of
the
Heathenish
World
before
our
Lord's
Incarnation
.
'T
is
true
indeed
,
that
the
more
intelligent
part
of
Mankind
was
not
so
debauch'd
in
its
Understanding
,
nor
altogether
so
loose
in
its
Practice
.
Some
few
possibly
there
were
who
did
a
little
resist
the
common
stream
,
and
still
retain
so
much
of
natural
reason
as
serv'd
them
to
discover
the
follies
and
impurities
of
others
,
but
very
little
to
reform
either
others
or
themselves
.
Something
perhaps
it
did
towards
that
too
,
and
in
all
likelihood
make
way
for
the
more
easie
admission
of
Christianity
;
which
gave
occasion
to
that
unwary
expression
of
one
who
styl'd
Aristotle
Christ's
Forerunner
in
Naturals
,
as
St.
John
Baptist
was
in
Spirituals
:
And
upon
the
like
ground
't
is
that
others
affirm
Christ's
Incarnation
to
be
clearly
deducible
from
Plato's
Writings
.
How
warrantably
,
I
know
not
;
but
this
I
know
,
That
some
of
the
Heathen
Philosopher's
Vertues
are
little
better
than
Christian
men's
Vices
;
and
many
of
those
Rules
they
give
us
to
walk
by
very
crooked
;
nor
did
the
exactest
of
them
strictly
observe
them
,
or
follow
their
own
Prescriptions
.
And
to
say
the
best
of
the
Rules
themselves
,
they
were
such
as
were
fitted
to
the
outward
Man
,
and
did
not
at
all
require
that
inward
Purity
of
the
Heart
which
Christ
has
severely
enjoyn'd
his
Disciples
;
and
is
indeed
the
most
effectual
and
only
proper
instrument
to
beget
true
Holiness
in
Men.
Wherein
the
Christian
Religion
has
as
well
exceeded
the
Jewish
,
as
the
Heathenish
one
;
which
entertain'd
and
amus'd
its
self
rather
with
external
performances
affecting
the
Sense
,
than
divine
and
spiritual
,
which
alone
could
purifie
the
Soul
.
The
reason
the
Apostle
gives
why
the
legal
Sacrifices
could
not
make
him
,
who
did
the
service
,
perfect
,
as
pertaining
to
the
Conscience
,
because
they
stood
in
meats
,
and
drinks
,
and
carnal
Ordinances
,
Heb.
9.
9
,
10.
Nor
could
all
their
other
Purifications
doe
much
neither
towards
the
cleansing
of
the
Mind
,
which
might
be
still
in
the
Mire
,
while
the
Body
was
in
the
Laver
,
and
remain
as
bestial
as
those
Creatures
to
which
it
was
beholding
for
its
cleansing
.
Besides
,
that
the
Jewish
Promises
being
so
remote
and
obscure
,
so
low
and
mean
,
and
relating
so
much
to
this
life
,
that
't
is
question'd
by
some
whether
they
pointed
at
all
to
any
other
;
they
could
have
but
little
influence
on
the
more
spiritual
part
of
Man
,
which
can
never
rest
satisfied
with
what
is
so
unproportioned
to
,
and
so
much
less
than
its
self
.
All
which
defects
are
abundantly
supply'd
by
Christ
,
who
has
not
only
given
us
better
Precepts
,
but
,
as
the
Apostle
says
,
established
them
on
Heb.
8.
6.
better
and
clearer
Promises
;
such
as
in
their
nature
are
most
apt
to
engage
us
,
to
cleanse
our selves
from
all
filthiness
of
2
Cor.
7.
1.
flesh
and
spirit
,
and
to
perfect
holiness
in
the
fear
of
God
.
To
all
which
we
may
add
the
powerfull
assistances
of
God's
grace
,
and
the
force
and
efficacy
of
Christ's
example
;
whereby
He
has
not
only
pointed
out
the
way
to
us
,
but
trac'd
it
Himself
,
being
both
the
way
and
the
truth
.
All
such
pressing
Motives
to
Purity
of
life
,
that
't
is
Morally
impossible
for
any
to
name
the
name
of
Christ
,
and
not
to
depart
from
2
Tim.
2.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
Iniquity
.
And
therefore
Athenagoras
in
his
Apology
for
Christianity
,
plainly
tells
us
,
(
and
't
is
a
great
truth
,
)
That
no
Christian
can
be
a
bad
man
,
unless
he
be
a
Hypocrite
;
or
pretend
to
so
holy
a
Master
,
and
be
so
unlike
Him
:
To
behold
the
Lamb
of
God
without
spot
or
1
Pet.
1.
19.
blemish
,
and
be
himself
a
Leopard
.
And
surely
He
that
shall
consider
how
that
the
whole
Discipline
of
the
Jewish
Religion
was
but
Purity
in
Type
,
and
all
the
Ceremonies
of
their
Worship
but
so
many
Figures
,
or
rather
Doctrines
of
Cleanness
,
must
needs
grant
that
Purity
which
the
Christian
Religion
advanc'd
,
and
which
the
Mosaical
one
did
but
adumbrate
,
to
have
been
of
a
far
higher
strain
;
and
cannot
but
in
reason
confess
there
lyes
now
upon
him
a
much
stronger
obligation
to
Purity
,
he
being
not
only
washt
in
Christ's
own
bloud
,
(
that
bloud
which
alone
can
purge
his
conscience
from
dead
Heb.
9.
14.
works
to
serve
the
ever-living
God
,
)
but
baptized
with
the
Holy
Ghost
and
with
Fire
.
And
now
tell
me
whether
any
can
well
pretend
to
be
redeemed
by
that
bloud
wherein
he
finds
no
power
to
sanctifie
him
?
Without
doubt
,
whatsoever
Christ
worketh
for
us
,
He
worketh
in
us
too
.
If
he
clear
us
from
the
guilt
of
sin
,
he
does
likewise
cleanse
us
from
the
pollution
of
it
;
If
he
free
us
from
the
obligation
and
the
punishment
,
he
does
withall
from
the
power
and
dominion
of
it
;
and
while
he
quenches
Hell-fire
without
,
does
at
the
same
time
quench
that
of
Lust
within
us
.
These
things
are
not
to
be
separated
;
and
when
we
find
them
so
,
or
find
our selves
the
same
men
Christ
found
us
,
still
in
our
sins
,
though
he
has
used
all
possible
means
to
draw
us
out
of
them
,
we
certainly
frustrate
all
the
ends
of
his
Incarnation
;
He
is
not
born
for
us
,
but
against
us
:
This
Child
is
not
set
for
our
rise
,
but
for
our
fall
.
His
taking
our
Flesh
will
doe
us
no
good
,
if
we
doe
not
walk
by
his
Spirit
;
and
that
we
shall
not
doe
,
if
we
be
not
Holy
as
well
as
Innocent
;
and
not
only
perform
▪
those
excellent
things
He
requires
from
us
,
but
love
and
become
zealous
of
them
,
that
so
we
may
be
indeed
his
Peculiar
People
.
A
Title
which
some
in
our
days
are
pleased
to
appropriate
to
themselves
,
who
yet
shew
little
of
that
which
must
secure
it
;
renouncing
good
works
in
their
own
practice
,
and
decrying
them
in
▪
others
as
the
mark
of
Antichrist's
,
rather
than
of
Christ's
People
.
These
are
they
who
talk
so
much
of
Faith
,
and
set
it
up
in
opposition
to
good
Works
,
(
an
error
worse
than
theirs
,
who
make
them
joint
Causes
with
Christ's
Merits
in
our
Justification
;
)
such
there
were
in
our
Apostle's
time
,
who
,
because
He
did
so
much
magnifie
Faith
to
beat
down
the
Jews
conceit
of
being
justified
by
the
Works
of
the
Law
;
did
so
far
Idolize
it
,
as
to
think
all
good
works
useless
,
when
once
they
had
taken
upon
them
the
profession
of
Christianity
.
And
there
are
,
and
too
many
among
us
,
who
bury
all
thoughts
of
good
works
in
a
pleasing
,
but
deceitfull
Contemplation
of
Faith
,
as
exclusive
of
those
good
works
whereof
't
is
so
naturally
productive
;
and
which
can
no
more
be
separated
from
it
,
than
heat
from
light
.
'T
is
Faith
indeed
which
alone
Act.
15.
9.
purifies
the
heart
;
that
is
the
very
foundation
and
root
of
all
other
Graces
;
without
which
our
Profession
is
but
an
empty
Name
,
and
our
most
glorious
performances
but
so
many
glittering
Sins
;
But
then
't
is
such
a
Faith
as
supposes
good
works
,
or
else
't
is
but
a
dead
,
Jam.
2.
an
invisible
Faith
;
good
works
being
the
only
evidences
of
its
reality
,
whereby
we
approve
our selves
unto
Men
as
Mat.
5.
16.
Heb.
13.
16.
1
Pet.
3.
15.
well
as
glorifie
God
;
stop
the
mouths
of
the
Enemies
of
the
Gospel
,
make
our
calling
and
election
sure
to
our selves
;
and
2
Pet.
1.
10.
Tit.
2.
10.
our
profession
good
in
the
sight
of
others
,
by
adorning
the
Doctrine
of
God
our
Saviour
in
all
things
,
and
by
the
practice
thereof
resembling
Him
,
who
went
about
doing
good
.
And
upon
these
Act.
10.
38.
and
the
like
accounts
we
find
our
Apostle
highly
magnifying
,
and
earnestly
calling
upon
Titus
to
press
the
necessity
of
them
,
chap.
3.
8.
This
is
a
faithfull
saying
,
and
these
things
I
will
that
thou
affirm
constantly
,
that
they
which
have
believed
in
God
might
be
carefull
to
maintain
good
works
:
these
things
are
good
and
profitable
unto
men
;
so
profitable
,
that
without
them
the
Text
expresly
affirms
they
cannot
be
God's
peculiar
People
.
And
here
we
may
see
how
strict
an
Exactor
of
them
our
Lord
is
,
who
is
not
content
with
our
performance
of
,
without
our
affection
to
them
;
nay
,
requires
the
very
heat
and
fervor
of
that
Vid.
Leigh
L.
Com.
p.
715
,
716.
affection
;
will
have
us
doe
,
and
withall
be
zealous
of
them
,
which
is
more
than
barely
to
doe
them
,
and
cannot
possibly
consist
with
any
coldness
or
indifferency
to
them
.
Such
a
temper
He
requires
,
whose
Zeal
did
even
eat
him
up
,
that
we
should
follow
after
righteousness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Tim.
6.
11.
as
the
word
is
,
eagerly
pursue
and
even
persecute
it
,
be
active
and
violent
in
quest
thereof
,
never
leaving
off
our
pursuit
till
we
have
obtain'd
it
.
He
who
,
like
Gallio
,
cares
for
none
of
these
things
,
but
is
indifferent
to
them
▪
shall
be
as
little
car'd
for
by
God
,
and
such
as
are
neither
hot
nor
cold
in
his
service
,
he
will
spew
out
of
his
mouth
.
Nescit
tarda
molimina
Spiritûs
sancti
gratia
;
God's
Spirit
fires
that
Soul
it
does
inspire
,
making
it
active
and
industrious
to
improve
his
Graces
,
to
add
one
link
or
other
still
to
the
Chain
of
them
,
To
faith
,
2
Pet.
1.
●
.
vertue
;
and
to
vertue
,
knowledge
;
and
so
1
Tim.
6.
18.
on
:
To
strive
not
only
to
be
rich
in
good
works
,
but
richer
than
others
;
and
to
be
ambitious
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
still
to
excell
and
surpass
all
others
in
Goodness
.
It
being
their
Lord's
will
that
his
people
should
not
only
be
holy
,
but
eminent
;
not
barely
innocent
,
but
perfect
too
,
as
far
as
they
are
capable
of
perfection
in
this
life
,
or
,
at
least
,
to
endeavour
to
be
so
.
And
surely
there
cannot
be
a
stronger
Motive
to
persuade
them
to
be
so
,
than
the
honour
and
advantage
such
a
Relation
will
procure
them
,
as
to
be
God's
peculiar
People
,
chosen
by
Him
out
of
the
rest
of
the
World
,
admitted
into
his
special
favour
and
protection
;
a
People
Mal.
3.
17.
Hos.
1.
10.
whom
He
shall
love
and
value
as
his
chiefest
Treasure
and
choicest
Jewels
.
These
alone
He
thinks
worth
the
purchasing
,
even
with
his
own
dearest
bloud
;
These
alone
have
indeed
the
Benefit
,
Act.
20.
28.
others
but
the
Tender
of
it
;
For
these
was
He
born
,
and
for
these
did
He
effectually
1
Joh.
3.
8.
dye
.
Not
for
them
who
build
up
those
works
of
the
Devil
which
the
Son
of
God
came
on
purpose
to
destroy
:
who
in
works
deny
him
,
and
(
as
the
Apostle
characterizeth
them
,
Tit.
1.
16.
)
are
to
every
good
work
reprobate
:
Nay
more
than
that
,
even
zealous
of
bad
ones
,
laying
hold
on
Damnation
;
and
are
not
only
Candidates
of
,
but
Factors
for
Hell
.
Nor
2.
for
them
who
revel
it
upon
the
score
of
Christ's
Righteousness
;
and
while
they
turn
his
Grace
into
wantonness
,
and
so
deny
the
only
Lord
God
and
our
Lord
Jesus
Christ
,
(
being
upon
that
account
no
less
Antichrist's
,
1
Joh.
4.
3.
than
they
who
confess
not
that
Jesus
Christ
is
come
in
the
flesh
;
)
yet
take
sanctuary
in
his
Name
,
as
if
that
Name
were
a
charm
against
the
Almighty's
threats
,
or
serv'd
only
for
a
gourd
to
sit
securely
under
the
shadow
thereof
.
Is
this
to
be
God's
peculiar
People
?
Or
did
He
in
so
much
mercy
chuse
us
out
of
the
Heathen
World
,
that
we
should
be
more
wicked
than
Heathens
for
that
very
reason
,
because
we
are
Christians
,
and
therefore
ought
to
be
much
better
?
And
who
is
there
,
since
the
appearance
of
God's
grace
,
whom
so
excellent
a
Religion
as
he
professes
,
a
Religion
that
came
down
from
Heaven
,
renders
more
just
and
sober
,
more
chast
and
temperate
,
or
any
way
more
vertuous
than
some
of
those
very
Heathens
,
whose
Religion
came
from
Hell
?
And
yet
stands
high
upon
his
profession
,
and
thinks
that
shall
bear
him
out
.
'T
is
true
indeed
,
the
Devil
is
not
worship'd
now
,
as
then
he
was
,
with
a
Religion
of
Impieties
;
and
yet
the
same
,
if
not
viler
things
,
are
made
to
consist
with
Christ's
Religion
,
as
well
as
with
that
of
the
Devil
;
and
Men
have
found
a
way
to
yoke
Christ
with
Belial
,
to
reconcile
his
Doctrines
of
Purity
and
their
own
Sins
together
;
nay
to
make
this
Holy
time
also
nothing
else
but
a
more
solemn
opportunity
of
sinning
,
and
themselves
more
Beasts
,
because
God
now
became
Man
for
them
.
But
I
forbear
,
and
shall
not
dwell
any
longer
upon
so
harsh
a
subject
,
as
unfit
for
such
a
time
of
Jubilee
as
this
is
,
for
so
it
is
,
if
we
may
believe
an
Angel
;
Behold
I
bring
you
good
tidings
of
great
joy
,
which
shall
be
to
all
people
,
Luke
2.
10.
Let
us
then
rejoice
,
but
still
in
the
Lord
,
as
it
becomes
the
Just
and
Righteous
;
and
give
thanks
unto
him
for
a
remembrance
of
his
Goodness
to
us
;
Let
us
walk
honestly
as
Rom.
13.
13
,
14.
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
but
put
on
the
Lord
Jesus
Christ
,
and
make
no
provisions
for
the
flesh
to
fulfill
the
lusts
thereof
:
Put
him
on
by
an
application
of
his
Merits
,
and
an
imitation
of
his
Vertues
;
by
our
Faith
in
,
and
by
our
Obedience
to
Him
,
that
we
may
celebrate
this
time
with
the
Duties
of
it
,
make
it
a
Festival
of
our
services
to
Him
for
the
everlasting
benefit
we
still
reap
by
it
.
God
hath
not
called
us
unto
uncleanness
,
but
unto
holiness
:
He
hath
1
Thes.
4.
7.
called
us
as
to
glory
,
so
to
vertue
,
the
path-way
to
it
,
2
Pet.
1.
3.
'T
is
a
great
mistake
to
think
,
that
because
Christ
came
to
redeem
us
from
Sin
and
Hell
,
therefore
the
liberty
he
has
purchased
for
us
extends
so
far
as
to
free
us
from
Holiness
too
.
No
sure
:
As
we
are
God's
workmanship
,
created
in
Christ
Jesus
to
good
works
,
so
were
we
redeemed
,
you
see
,
by
Christ
to
perform
them
,
and
in
a
more
exact
and
higher
way
than
ever
the
World
before
was
acquainted
with
.
God
did
,
no
doubt
,
pardon
many
things
,
not
only
in
Heathens
,
but
even
in
his
own
peculiar
People
the
Jews
,
which
he
will
not
in
us
;
our
obligation
to
a
stricter
Holiness
now
being
so
much
the
stronger
,
by
how
much
our
light
is
clearer
.
The
times
of
this
Act.
17.
30.
ignorance
God
winked
at
,
(
says
our
Apostle
,
speaking
indeed
of
Heathens
,
but
applicably
to
Jews
too
,
in
comparison
of
us
,
Christians
;
)
He
pass'd
by
many
things
in
them
,
who
had
not
such
clear
Revelations
of
his
Will
as
after-times
had
;
but
now
he
commandeth
all
Men
every-where
to
repent
.
For
since
God
hath
vouchsafed
to
come
down
Himself
from
Heaven
to
shew
us
the
way
to
it
;
since
Himself
has
gone
before
us
in
that
way
,
and
left
such
manifest
prints
of
his
divine
Foot-steps
,
as
we
may
trace
him
all
along
by
:
If
after
all
this
we
will
not
follow
him
,
but
tread
on
still
in
those
pernicious
ways
that
lead
to
Hell
,
we
are
to
blame
our selves
for
putting
a
barr
to
our
Redemption
.
Christ
hath
done
enough
for
us
,
and
yet
something
he
has
left
us
to
doe
for
our selves
,
to
redeem
our selves
from
our
vain
Conversation
;
be
zealous
and
fervent
in
the
practice
of
those
good
works
he
commands
and
requires
of
us
,
that
we
may
reap
the
benefit
of
that
Redemption
he
hath
purchased
for
us
,
while
we
give
him
the
glory
of
it
;
the
glory
of
his
infinite
Humility
and
Condescension
in
stooping
so
low
as
to
take
our
vile
Nature
upon
him
;
the
glory
of
his
Goodness
in
being
so
willing
to
succour
and
relieve
us
;
and
,
lastly
,
the
glory
of
his
Wisdom
and
Power
,
who
alone
was
able
to
contrive
a
way
to
doe
it
,
and
could
bring
it
to
pass
.
A
Power
this
,
beyond
that
of
the
Creation
,
(
if
any
one
Work
of
the
Almighty
may
be
said
to
be
greater
than
another
,
)
and
more
glorious
too
;
That
being
call'd
but
the
work
of
his
fingers
,
Psal.
8.
3.
This
,
of
his
whole
Arme
,
Psal.
98.
2.
There
he
only
made
us
Men
;
Here
,
new
Men.
To
conclude
;
Let
us
beg
of
Him
,
who
by
taking
our
Flesh
became
our
Brother
,
to
make
us
such
whom
He
may
not
be
ashamed
to
call
his
Brethren
;
1
Cor.
15.
49.
That
as
He
now
bare
the
Image
of
the
Earthly
,
by
being
made
after
our
Image
,
so
may
we
bear
the
Image
of
the
Heavenly
,
by
being
made
conformable
to
his
.
And
let
us
bless
Him
who
sent
his
Son
to
bless
us
,
in
turning
every
one
Rom.
8.
28.
of
us
from
his
Iniquities
,
as
well
as
in
satisfying
for
them
.
And
since
his
Beloved
Son
has
so
lately
wash'd
our
Rev.
7.
14.
Robes
,
and
made
them
white
in
his
bloud
;
let
us
not
defile
them
again
,
but
keep
them
unspotted
from
the
World
,
and
hate
even
the
garment
spotted
by
the
Flesh
;
purifying
our selves
as
He
is
1
Joh.
3.
3.
v.
13.
pure
,
that
we
may
with
comfort
look
for
that
blessed
hope
mentioned
in
the
verse
immediately
preceding
,
even
the
glorious
appearing
of
the
great
God
and
our
Saviour
Jesus
Christ
;
And
when
He
shall
appear
,
follow
that
immaculate
and
unspotted
Lamb
into
those
Regions
of
Bliss
where
now
He
is
,
and
whither
he
has
already
exalted
our
nature
;
To
which
place
God
in
his
good
time
bring
us
all
for
the
Merits
of
his
only
beloved
Son
and
our
blessed
Redeemer
;
To
whom
with
the
Father
,
&c.
Amen
.
Soli
Deo
gloria
.
A
SERMON
Preached
on
Candlemas-day
.
St.
LUKE
II.
22.
And
when
the
days
of
her
purification
according
to
the
law
of
Moses
,
were
accomplished
,
they
brought
him
to
Ierusalem
,
to
present
him
to
the
Lord
.
THere
are
not
any
Writings
so
harmonious
,
and
every-where
consonant
to
themselves
,
as
the
Holy
Scriptures
.
The
Old
and
New
Testament
,
like
Glasses
set
one
against
another
,
reflect
a
mutual
light
;
so
that
as
Moses
and
the
Prophets
testifie
of
Christ
,
Christ
bears
witness
to
them
▪
and
all
the
Types
of
the
Law
have
their
Anti-Types
in
the
Gospel
which
directly
answer
them
.
Thus
the
Gospel
for
this
day
is
but
the
Eccho
to
the
Epistle
.
There
the
Prophet
Malachi
fore-tells
,
That
the
Lord
the
Messias
,
whom
the
Jewish
Nation
sought
,
should
suddenly
come
to
his
Temple
;
and
here
we
find
Him
,
with
his
Blessed
Mother
,
in
that
Temple
,
each
of
them
appearing
there
in
obedience
to
the
Mosaical
Law
;
the
one
to
be
purified
,
the
other
to
be
presented
.
And
as
this
day's
Festival
takes
its
denomination
from
these
two
legal
Rites
,
so
the
Text
expresly
mentions
each
of
them
.
-
1.
The
Purification
of
the
Mother
,
with
the
circumstance
of
its
proper
time
,
in
the
former
part
of
it
,
When
the
days
of
her
Purification
were
accomplished
.
-
2.
The
Presentation
of
her
Child
,
together
with
the
several
circumstances
of
the
place
where
,
and
the
Persons
that
presented
him
,
in
the
latter
,
They
brought
him
to
Jerusalem
;
that
is
,
as
't
is
explain'd
,
ver.
27.
His
parents
brought
him
into
the
Temple
at
Jerusalem
to
doe
for
him
after
the
custom
of
the
Law
,
which
was
to
present
him
to
the
Lord
.
Of
these
distinctly
;
and
first
of
the
Purification
of
the
Mother
.
This
we
find
expresly
required
by
the
Law
of
Moses
,
Levit.
12.
2.
where
't
is
said
,
If
a
woman
have
conceived
seed
and
born
a
man-child
,
then
she
shall
be
unclean
seven
days
;
according
to
the
days
of
her
separation
for
her
infirmity
shall
she
be
unclean
.
And
't
is
added
,
ver.
4.
She
shall
then
,
i.
e.
after
the
circumcision
of
her
Male-child
,
continue
in
the
bloud
of
her
purifying
thirty-three
days
,
she
shall
touch
no
hallowed
thing
,
nor
come
into
the
sanctuary
untill
the
days
of
her
purifying
be
fulfilled
.
Which
legal
Rite
,
as
it
did
,
no
doubt
,
point
to
that
spiritual
Purification
,
which
was
to
be
made
by
the
bloud
of
Christ
,
the
immaculate
Lamb
,
to
be
shed
for
all
Joh.
1.
29.
1
Cor.
5.
7.
Mankind
on
the
Altar
of
the
Cross
;
so
did
it
insinuate
to
the
Jews
their
Original
corruption
,
that
they
,
as
well
as
other
descendants
of
Adam
,
were
conceived
Psal.
51.
7.
in
sin
,
and
brought
forth
in
iniquity
.
For
to
what
purpose
should
there
be
such
care
taken
for
the
cleansing
of
the
Vessel
,
had
it
not
before
been
tainted
?
Or
why
should
a
Sin-offering
be
required
,
where
there
was
no
sin
to
expiate
?
The
Law
of
Purification
then
evidently
proclaims
our
uncleanness
,
and
tells
us
that
our
very
Birth
infects
the
Mother
that
bare
us
.
She
might
not
,
we
see
,
till
the
seventh
day
converse
with
Men
,
nor
till
the
fortieth
day
appear
before
the
Lord
in
the
Sanctuary
,
nor
then
without
a
burnt-offering
for
thanksgiving
,
and
a
sin-offering
for
expiation
;
and
that
of
a
double
sin
,
viz.
of
the
Mother
that
conceived
,
and
,
as
St.
Paul
tells
us
,
was
first
in
the
Transgression
,
and
of
the
Son
1
Tim.
2.
14.
that
was
conceived
.
And
this
Rite
,
without
question
,
the
Holy
Mother
of
God
observ'd
in
conscience
of
that
natural
Corruption
which
was
common
to
her
with
all
other
Men
and
Women
,
propagated
to
her
as
a
branch
of
the
first
stock
,
and
which
,
by
the
Oblation
made
by
her
,
she
publickly
confessed
to
God
and
the
Congregation
.
From
whence
it
will
follow
,
that
as
they
are
gross
Conc.
Trid.
Sess.
5.
flatterers
of
Nature
,
who
tell
us
she
is
clean
;
so
they
are
no
less
Idolaters
of
the
Virgin
Mary
,
who
exempt
her
from
all
stain
,
Original
or
Actual
.
For
besides
,
that
our
Lord
's
sharp
rebuke
,
Joh.
2.
3.
implies
some
such
fault
as
was
inconsistent
with
a
spotless
impeccable
condition
;
her
willing
submission
to
the
Mosaical
Rite
here
,
and
her
professing
her
own
need
of
a
Saviour
,
Luk.
1.
47.
are
sufficient
Arguments
to
stop
their
mouths
,
who
will
needs
force
those
Eulogies
upon
her
,
which
her self
utterly
disclaim'd
both
by
word
and
practice
.
But
whatever
stain
there
might
be
in
her
own
Conception
,
't
is
certain
,
she
was
most
free
from
any
particular
sin
as
to
that
of
our
Lord's
,
and
rather
sanctified
than
polluted
by
bearing
Him
,
who
could
draw
no
infection
from
the
loins
of
Adam
,
as
not
conceived
in
the
ordinary
way
of
Mankind
,
but
by
the
vertue
of
the
Holy
Ghost
over-shaddowing
Luk.
1.
3●
her
.
Happy
Mother
!
Whatever
impurity
then
there
might
be
in
others
,
there
could
be
none
at
all
in
the
Son
of
God
;
and
if
the
best
Substance
of
a
pure
Virgin
had
in
it
any
spot
,
it
was
sufficiently
scowred
off
by
that
Holy
thing
which
was
conceived
in
her
by
the
Holy
Spirit
;
and
did
in
a
far
more
extraordinary
way
sanctifie
that
Womb
wherein
Himself
lay
▪
than
that
wherein
the
Baptist.
Upon
all
which
accounts
the
Holy
Mother
of
God
might
well
have
challenged
an
Immunity
from
all
Ceremonies
of
Purification
;
she
needed
no
purging
,
since
she
had
no
stain
.
This
was
for
those
Mothers
whose
Births
were
unclean
;
hers
was
from
God
,
who
is
Purity
its
self
;
The
Law
of
Moses
reach'd
only
to
those
Women
which
had
conceived
in
sin
;
she
conceived
not
that
Seed
but
by
the
Holy
Ghost
;
That
extended
to
the
Mothers
of
those
Sons
which
were
under
the
Law
,
whereas
hers
was
above
it
;
yet
does
she
not
wrangle
with
the
Law
upon
any
of
these
scores
,
but
cheerfully
submits
to
a
twofold
Rite
of
Purification
and
Oblation
;
waves
all
her
Privileges
,
and
chuses
Duty
;
subscribes
to
the
Law
of
that
God
whom
she
carried
in
her
Womb
and
in
her
Heart
,
the
true
Mother
of
Him
who
came
to
fulfill
all
Righteousness
,
Legal
as
well
as
Moral
;
and
though
he
knew
the
Children
of
the
Kingdom
free
,
would
yet
pay
Tribute
to
Caesar.
These
Rites
then
she
observ'd
,
not
for
her self
,
but
for
us
,
to
give
us
a
fourfold
Example
,
of
Charity
,
Obedience
,
Humility
and
Gratitude
.
1.
Of
Charity
.
Among
other
Acts
,
whereof
this
is
not
the
least
,
not
to
scandalize
our
Neighbours
:
For
as
no
man
Rom.
14.
7.
See
v.
13.
(
according
to
St.
Paul's
rule
)
liveth
to
himself
;
We
are
oblig'd
in
all
our
actions
to
consider
others
as
well
as
our selves
;
and
many
times
to
abridge
our selves
of
our
own
freedom
,
to
comply
with
their
infirmities
;
and
part
with
our
dearest
liberty
,
for
their
satisfaction
.
It
was
this
,
no
doubt
,
which
made
the
Blessed
Virgin
to
do
so
,
where
the
dispensing
with
her self
for
the
observation
of
this
Ceremony
,
must
needs
have
given
the
Jews
no
small
occasion
of
scandal
.
For
when
she
brought
her
Son
into
the
Temple
,
they
who
were
wholly
strangers
to
the
great
Mystery
of
the
Incarnation
,
who
neither
knew
Her
to
be
the
Mother
,
nor
Christ
to
be
the
Son
of
God
,
but
lookt
upon
them
with
an
indifferent
eye
,
as
persons
within
the
verge
and
compass
of
the
Mosaical
Law
,
and
equally
ty'd
up
to
a
strict
observance
of
all
its
Ordinances
,
must
needs
have
taken
great
offence
at
the
omission
of
any
the
least
of
them
:
All
such
neglect
would
have
been
construed
a
breach
of
the
divine
Institution
,
which
no
Man's
innocence
or
dignity
could
in
their
judgment
have
warranted
.
But
as
it
is
the
property
of
true
Charity
not
to
seek
her
own
;
so
did
this
Blessed
1
Cor.
13.
5.
Mother
of
God
chuse
to
depart
from
her
private
right
,
rather
than
prejudice
the
common
good
,
or
violate
the
peace
of
the
Church
;
and
rather
draw
an
inconvenience
on
her self
,
than
yield
the
least
occasion
of
offence
to
God's
People
.
Thus
did
she
abstain
from
all
appearance
of
Evil
;
not
from
that
only
which
was
really
so
,
but
which
had
the
face
of
,
and
lookt
like
it
;
avoiding
as
all
crime
,
so
all
suspition
thereof
;
and
having
an
eye
as
well
to
her
Reputation
as
her
Innocence
:
A
Temper
scarce
to
be
met
with
in
this
vitious
and
offensive
Age
;
where
Men
are
not
content
to
be
wicked
,
if
they
may
not
withall
be
scandalous
;
corrupt
others
as
well
as
themselves
,
by
putting
stumbling-blocks
in
the
way
of
their
weak
and
blind
Brethren
.
So
far
are
they
from
yielding
Obedience
to
those
Laws
they
may
have
some
colourable
pretence
to
avoid
,
that
they
make
it
their
great
care
and
study
wilfully
to
break
those
they
are
necessarily
obliged
to
.
All
things
are
lawfull
for
such
persons
,
and
all
things
expedient
too
;
Law
and
Honour
,
Reason
and
Conscience
they
can
as
easily
shake
off
,
as
Sampson
his
withen
Bands
;
defie
the
Magistrate
and
the
Church
;
cry
up
Christian
Liberty
,
to
the
ruine
of
Christian
Obedience
,
without
any
regard
either
to
other
Men
or
themselves
.
Let
them
learn
another
lesson
from
the
Mother
of
God
;
who
would
rather
lose
her
own
right
,
than
give
others
a
seeming
offence
;
and
let
her
Example
teach
us
Obedience
,
though
to
the
prejudice
of
our
just
Liberty
:
And
let
us
not
on
the
other
side
rashly
censure
them
as
Law-breakers
,
who
sometimes
,
perhaps
,
may
omit
a
few
little
Punctilio's
of
the
Law
,
not
out
of
any
Contumacy
or
Spirit
of
Opposition
,
but
to
gratifie
the
humour
of
a
tender
,
though
erroneous
,
Conscience
.
2.
A
second
Example
we
have
here
of
Obedience
.
A
Vertue
few
have
,
who
yet
pretend
much
to
all
others
;
but
a
Vertue
,
without
which
all
the
rest
signifie
little
,
and
which
is
the
best
of
Sacrifices
.
Had
the
Blessed
Virgin
presented
her
Son
to
God
,
and
not
her self
too
,
even
That
very
Offering
would
have
little
availed
her
.
There
she
indeed
offered
up
his
Person
,
Here
her
own
Will
;
which
we
can
,
for
the
most
part
,
more
hardly
part
with
,
than
with
our
dearest
and
most
beloved
Children
.
But
this
Blessed
Mother
most
willingly
parts
with
both
to
God
;
as
freely
resigns
up
her self
to
Him
here
,
as
when
she
first
received
the
happy
news
from
the
Angel
,
that
God
had
design'd
her
to
be
that
Person
of
whom
he
should
take
flesh
,
with
an
Ecce
Ancilla
,
Behold
the
Handmaid
of
the
Lord
:
She
quarrels
not
with
the
Law
,
but
observes
every
Iota
and
Tittle
of
it
;
The
due
time
,
when
the
days
of
her
Purification
were
accomplished
;
the
due
place
,
the
Temple
;
the
due
Oblation
too
,
a
pair
of
Turtle
Doves
;
so
officious
was
she
in
the
Ceremony
,
as
to
admit
of
no
excuse
in
any
the
least
circumstance
of
her
Obedience
;
and
so
defective
are
most
of
us
,
even
in
the
main
Duties
of
Morality
.
Surely
that
Soul
is
not
fit
for
the
Spiritual
conception
of
Christ
,
that
is
not
conscionably
scrupulous
in
observing
all
God's
Laws
.
'T
is
not
in
our
own
power
to
make
choice
of
some
part
,
where
God
requires
an
entire
submission
to
the
whole
.
His
Commands
exact
our
strict
Obedience
,
even
to
to
those
things
which
seem
to
us
of
little
importance
:
Our
Measures
here
are
not
to
be
taken
from
the
Nature
of
the
things
themselves
,
but
from
the
Authority
of
that
God
which
imposes
them
,
whose
Will
,
not
our
Reason
,
is
to
determine
us
;
and
there
may
be
as
great
contempt
of
his
Will
in
neglecting
or
refusing
to
obey
it
in
lesser
as
in
greater
instances
;
nay
,
many
times
much
greater
,
where
the
things
are
of
a
more
easie
observation
;
as
the
greatest
Sin
that
ever
Man
committed
was
but
the
eating
of
an
Apple
.
The
instance
of
the
Blessed
Virgin
's
Obedience
here
,
was
in
that
which
many
now-a-days
would
think
very
trivial
;
't
was
but
in
a
ceremonial
part
;
the
Mint
and
Cummin
,
not
the
weightier
matters
of
the
Law
;
yet
since
God
required
so
punctual
an
observance
of
that
,
and
the
Blessed
Virgin
so
exactly
paid
it
,
there
will
be
little
excuse
left
for
Schismaticks
,
who
despise
the
decent
Ceremonies
of
the
Church
out
of
Piety
and
Devotion
,
thinking
thereby
to
doe
God
good
service
;
and
less
for
them
who
wilfully
disobey
the
more
substantial
important
Precepts
of
the
Gospel
.
If
the
Holy
Virgin
had
such
respect
to
the
Law
of
Bondage
and
Severity
,
then
surely
ought
we
to
pay
a
far
greater
to
the
Law
of
Liberty
and
Grace
;
and
if
she
so
religiously
observ'd
a
Ceremony
,
which
to
her
was
but
indifferent
,
with
what
care
ought
we
to
keep
those
Moral
duties
of
the
Gospel
which
require
our
Obedience
,
not
out
of
Love
only
,
but
Necessity
.
3.
A
third
Lesson
we
may
learn
here
from
the
Example
of
the
Mother
of
God
,
and
that
is
Humility
,
which
was
as
signal
here
as
her
Obedience
,
and
the
cause
of
that
Obedience
:
For
all
Obedience
proceeds
from
Humility
;
which
is
as
ready
to
take
Laws
from
others
,
as
Pride
can
be
to
give
them
.
'T
was
this
which
submitted
Christ
to
the
Rite
of
Presentation
,
as
it
did
the
Blessed
Virgin
to
that
of
her
Purification
;
though
his
Innocence
might
well
have
exempted
him
from
appearing
in
the
crowd
of
Sinners
,
and
her
Purity
from
being
rankt
amongst
the
Unclean
.
It
was
no
small
derogation
to
her
Honour
to
submit
to
such
a
Rite
,
whose
very
designment
was
to
upbraid
their
guilt
who
observ'd
it
.
They
who
are
truly
humble
,
are
even
ambitious
of
Contempt
;
catch
at
all
opportunities
which
may
debase
them
,
and
boast
of
that
dishonour
which
turns
to
God's
glory
;
as
David
danc'd
on
before
the
Ark
,
notwithstanding
Michal's
taunts
:
And
his
Language
there
is
,
that
of
every
2
Sam.
6.
22
humble
spirit
,
I
will
yet
be
viler
.
Thus
would
the
Mother
of
God
own
her self
legally
unclean
,
who
morally
was
not
so
;
and
bring
her
Doves
to
the
Altar
,
who
was
more
innocent
and
harmless
than
those
Doves
she
brought
;
too
faint
an
Emblem
of
her
own
spotless
Purity
,
as
the
Lamb
was
of
his
,
who
knew
no
sin
,
though
he
was
content
to
be
made
sin
for
us
.
4.
There
is
one
Lesson
more
behind
,
and
that
is
of
Gratitude
;
which
,
though
in
the
general
,
may
concern
all
persons
to
pay
their
solemn
Thanks
to
God
in
the
Congregation
,
especially
after
any
signal
and
notable
Deliverance
,
which
is
one
great
Reason
of
this
day's
Festival
among
the
Jews
;
yet
in
the
particular
instance
of
legal
Purification
,
it
may
seem
only
to
point
to
Mothers
,
and
oblige
them
publickly
to
express
their
gratefull
acknowledgment
of
God's
mercy
to
them
,
in
preserving
them
from
the
great
peril
of
Child-birth
.
We
see
the
first
appearance
of
the
Mother
of
our
Lord
was
in
the
Temple
to
present
the
Lord
with
a
burnt-offering
as
well
as
a
sin-offering
;
That
,
as
a
Sacrifice
of
Praise
;
This
,
as
a
Confession
of
her
natural
Impurity
.
Which
Jewish
custom
,
no
doubt
as
it
gave
just
ground
,
so
good
warrant
for
that
Office
our
Church
prescribes
for
the
Churching
of
Women
;
and
though
there
had
been
reason
enough
to
justifie
the
Equity
of
her
Commands
in
the
very
Nature
of
the
thing
its
self
,
yet
sure
the
Authority
of
the
ancient
Church
of
God
is
here
of
great
force
and
a
leading
president
:
For
although
the
Political
and
Ceremonial
Laws
of
the
Jews
are
in
the
Particulars
abrogated
,
yet
not
in
the
General
;
it
is
indeed
so
in
the
Circumstance
,
but
not
in
the
Substance
.
The
Moral
of
that
Rite
will
still
remain
a
debt
,
as
long
as
such
a
Deliverance
continues
a
Blessing
;
which
none
can
deny
it
to
be
,
but
they
perhaps
who
never
were
acquainted
with
the
danger
from
which
Women
in
that
case
are
rescued
;
or
think
there
is
no
such
thing
as
Gratitude
due
for
any
deliverance
,
though
to
an
Almighty
Deliverer
.
Let
the
Example
of
the
Blessed
Virgin
teach
them
to
be
more
thankfull
for
Blessings
;
who
was
no
sooner
either
able
or
allow'd
to
walk
abroad
,
but
she
travels
to
Jerusalem
;
she
goes
not
to
her
own
House
at
Nazareth
,
but
to
God's
House
,
there
to
offer
up
her
Thanks
and
Praises
.
If
Purifyng
were
a
Shadow
,
yet
Thanksgiving
is
a
Substance
.
Those
whom
God
hath
blessed
with
fruit
of
Body
and
safety
of
Deliverance
;
if
they
make
not
their
first
Journey
to
the
Temple
of
God
,
have
little
reason
to
expect
a
second
Preservation
,
since
they
can
as
soon
forget
the
first
as
they
usually
doe
their
Pains
:
such
Women
partake
more
of
the
Unthankfulness
of
Eve
,
than
of
Mary's
Devotion
.
But
then
as
that
Devotion
appears
in
the
early
Tribute
of
her
Thankfulness
,
so
that
Thankfulness
by
more
than
verbal
Expressions
.
She
would
not
appear
before
the
Lord
empty
;
and
although
her
Appearance
was
in
formâ
pauperis
,
yet
something
she
would
bring
to
the
Altar
.
We
are
all
willing
enough
to
serve
God
of
that
which
costs
us
nothing
:
such
cheap
Votaries
are
as
frequent
now-a-days
,
as
to
pray
for
fashion
,
or
fast
for
frugality
.
Here
is
a
present
mean
indeed
in
its
self
,
but
sutable
to
the
Offerer's
ability
,
and
far
more
acceptable
to
God
than
the
Widows
two
Mites
,
Mark
12.
Her
Poverty
could
not
furnish
her
with
any
other
Present
but
two
Doves
;
she
was
not
rich
enough
to
provide
such
a
Lamb
as
the
Law
required
,
but
she
could
bring
that
Lamb
which
that
legal
one
did
typifie
,
and
without
which
that
other
would
not
purifie
;
a
Lamb
which
gave
Vertue
and
Merit
to
her
Offering
,
as
it
did
to
all
precedent
Sacrifices
of
the
Law
;
an
Offering
greater
than
the
Temple
its
self
,
and
which
sanctify'd
that
and
the
Altar
too
,
even
the
Lord
of
the
Temple
,
whom
she
presents
to
the
Lord
;
the
next
thing
to
be
considered
.
The
Blessed
Virgin
had
more
business
Part
II.
The
Presentation
.
in
the
Temple
than
her
own
;
she
came
thither
as
to
purifie
her self
,
so
to
present
her
Son
,
having
nothing
so
pretious
as
himself
to
make
Oblation
of
to
God
.
And
this
also
the
Law
of
Moses
requir'd
,
Exod.
12.
and
13.
2.
And
the
reason
of
that
Rite
God
himself
is
pleas'd
to
give
,
Numb.
8.
17.
why
the
Israelites
should
consecrate
their
first-born
to
him
,
to
mind
them
of
their
great
Deliverance
,
when
he
smote
the
first-born
in
Egypt
to
be
a
Memorial
or
standing
Record
of
God's
particular
favour
and
mercy
to
that
People
,
in
that
their
miraculous
Preservation
from
the
destroying
Angel
,
and
withall
a
Type
of
Christ
the
true
Paschal
Lamb
,
whose
Bloud
should
save
all
Mankind
from
a
worse
Destroyer
,
and
free
us
from
the
Bondage
,
not
of
Egypt
,
but
of
Hell
.
And
indeed
the
Anti-type
here
does
in
all
points
answer
its
Type
;
for
Christ
was
both
the
Lamb
and
the
first-born
too
;
the
only
[
](A61711-e10430-b)*
*
Joh.
3.
16.
begotten
Son
of
God
,
as
well
as
the
first-born
Son
[
](A61711-e10460-b)†
†
Matth.
1.
25.
of
the
Blessed
Virgin
,
who
bare
none
before
or
after
him
,
whatever
Heliadians
dreamt
:
And
therefore
St.
Paul
calls
him
the
first-born
among
many
Brethren
,
Rom.
8.
29.
A
style
justly
belonging
to
him
,
both
upon
the
account
of
Grace
,
as
by
whom
we
are
born
a-new
,
and
made
[
](A61711-e10520-b)‖
‖
1
Pet.
1.
3.
1
Cor.
5.
17.
new
Creatures
,
Ephes.
5.
2.
So
of
Power
too
,
as
being
the
first-fruits
of
them
that
sleep
,
1
Cor.
15.
20.
and
the
first-born
of
the
dead
,
Coloss.
1.
18.
Upon
all
which
accounts
he
belong'd
unto
God
,
not
only
as
the
Son
of
God
by
eternal
Generation
before
time
,
and
by
miraculous
Conception
in
time
,
but
also
by
the
common
course
of
nature
.
But
though
he
might
have
pleaded
an
Exemption
from
that
Law
,
whereof
he
was
the
Author
;
yet
,
as
good
Princes
use
to
observe
those
Laws
themselves
make
,
he
was
most
willingly
subject
to
this
Rite
of
Presentation
upon
the
same
grounds
his
Holy
Mother
was
to
that
of
her
Purification
,
to
teach
us
the
same
Lessons
of
a
most
exemplary
Obedience
,
Humility
and
Charity
;
when
we
see
that
he
who
was
free
from
the
common
condition
of
our
Birth
,
would
not
yet
,
since
the
Mosaical
Law
requir'd
it
,
deliver
himself
from
those
ordinary
Rites
,
which
imply'd
the
weakness
and
blemishes
of
Humanity
.
And
indeed
,
as
it
became
him
to
countenance
his
own
Institution
,
so
did
our
Necessities
,
and
his
own
Justice
,
require
his
Obedience
to
it
.
1.
Our
Necessity
did
so
,
that
by
submitting
himself
to
this
Mosaical
Rite
as
to
that
of
Circumcision
;
and
so
making
himself
a
debtor
to
the
Law
,
he
might
redeem
us
who
were
under
Gal.
4.
5.
the
obligation
and
curse
of
it
.
2dly
,
His
Justice
,
to
make
that
full
satisfaction
to
that
Law
which
we
had
broken
,
and
himself
had
obliged
himself
for
our
sakes
to
fulfill
.
For
although
He
was
the
Most
[
](A61711-e10690-b)*
*
Dan.
9.
24.
Luk.
1.
35.
Holy
,
and
[
](A61711-e10710-b)†
†
Act.
2.
14.
the
Just
One
;
and
as
such
,
out
of
the
reach
of
any
Law
,
which
,
as
St.
Paul
tells
us
,
is
not
made
for
the
righteous
Man
,
and
much
less
for
him
who
1
Tim.
1.
9.
was
Righteousness
its
self
;
yet
was
He
,
in
some
sense
,
the
greatest
of
Sinners
,
namely
,
by
Imputation
,
being
charg'd
with
the
Sins
of
the
whole
World
,
and
consequently
obnoxious
to
the
Law
as
our
Surety
and
Undertaker
.
Thus
was
He
presented
this
day
in
the
Substance
,
or
as
St.
Paul
,
Rom.
8.
3.
phrases
it
,
in
the
likeness
of
our
sinfull
flesh
,
and
in
the
same
sense
must
be
said
to
have
been
purified
too
;
and
therefore
whereas
some
Copies
with
our
Translation
reade
in
the
beginning
of
this
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Her
purification
;
others
,
as
Erasmus
,
have
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
His
or
Their
Purification
,
including
the
Child
as
well
as
the
Mother
,
both
appearing
this
day
in
the
habit
and
guise
of
Sinners
,
though
each
of
them
spotless
;
She
by
Grace
,
and
He
by
Nature
too
.
2.
For
these
and
the
like
Reasons
would
our
Lord
be
this
day
presented
,
and
the
place
wherein
was
the
Temple
at
Jerusalem
,
which
received
a
second
and
better
Consecration
by
his
Presence
,
than
it
had
done
by
Solomon's
Dedication
.
This
was
God's
House
,
and
whither
should
the
Son
of
God
,
who
had
no
other
,
be
brought
,
but
to
his
Father's
House
?
There
God
had
a
long
time
dwelt
,
At
Salem
was
his
Tabernacle
,
and
his
dwelling
at
Sion
,
Psal.
76.
2.
And
in
that
place
't
was
fit
our
Lord
should
first
appear
.
And
this
his
first
Offering
in
the
Temple
,
which
some
have
styl'd
his
Morning
Sacrifice
,
was
but
a
Preface
to
that
his
Evening
one
,
which
was
to
be
made
on
the
Cross.
In
the
former
,
he
was
redeemed
;
in
the
latter
,
he
did
redeem
us
;
giving
himself
for
us
an
offering
and
a
sacrifice
to
God
of
a
sweet-smelling
savour
,
Ephes.
5.
And
as
the
Jewish
Holy
Priest
was
in
several
respects
a
Type
of
Christ
;
so
his
entring
into
the
Holy
of
Holies
was
but
a
Figure
of
this
Heb.
9.
his
Presentation
in
the
Temple
,
as
well
as
of
his
Sacrifice
on
the
Cross.
Nor
was
that
his
Presentation
any
thing
else
but
his
solemn
Consecration
to
his
Priestly
Office
;
and
no
place
sure
so
proper
for
that
as
the
Temple
.
But
besides
,
that
the
Law
required
he
should
be
presented
here
as
the
first-born
;
an
obligation
common
to
him
with
others
,
who
in
that
consideration
were
God's
peculiar
Portion
,
and
consecrated
to
him
as
soon
as
born
:
He
was
himself
the
Lord
of
the
Temple
;
and
as
such
,
was
concern'd
to
make
his
first
appearance
there
,
upon
these
several
accounts
:
1.
To
give
Authority
to
his
own
Ordinance
,
to
set
his
Seal
to
what
himself
had
commanded
.
The
same
God
was
the
Author
as
of
the
Gospel
,
so
of
the
Law
,
of
the
Jewish
Synagogue
,
as
well
as
the
Christian
Church
.
Moses
was
but
the
Overseer
of
the
Work
,
God
the
Contriver
of
the
Building
and
the
Architect
;
and
there
was
not
one
Pin
in
the
whole
Structure
,
either
of
the
Tabernacle
or
Temple
,
which
himself
did
not
precisely
order
,
even
to
the
meanest
Utensils
thereof
he
appointed
all
;
every
Ordinance
,
every
little
Rite
and
Ceremony
was
from
him
:
Moses
did
all
according
to
the
Pattern
shown
him
in
the
Mount
;
a
Servant
he
was
,
and
as
such
,
faithfull
in
the
House
of
God
;
but
Christ
was
the
Lord
of
it
,
and
therefore
in
honour
oblig'd
to
maintain
whatsoever
his
Servant
Moses
had
done
by
his
order
and
direction
.
2.
He
appear'd
in
the
Temple
to
visit
and
repair
it
.
It
was
now
grown
ancient
and
much
decay'd
,
quite
fallen
from
its
primitive
beauty
and
luster
;
All
the
glory
thereof
was
without
,
only
in
the
external
Pomp
and
Magnificence
of
its
Structure
;
nothing
within
it
but
dust
and
filth
:
the
abomination
of
hypocrisie
,
and
profaneness
of
desolation
;
and
the
worst
thing
there
was
the
Priest
himself
:
All
was
now
very
much
out
of
order
:
God
had
long
and
often
complain'd
by
his
Prophets
of
the
Profanation
of
his
Sanctuary
;
and
our
Lord
was
constrain'd
at
last
to
cleanse
it
Himself
,
by
whipping
the
buyers
and
sellers
Matt.
21.
13.
therein
,
who
had
made
his
House
a
House
of
Merchandize
,
and
a
Den
of
Thieves
;
wherein
he
express'd
an
extraordinary
zeal
,
transporting
him
beyond
the
bounds
of
his
natural
meekness
:
Nor
doe
we
find
that
ever
he
discovered
so
much
holy
Passion
as
in
this
instance
:
Thus
,
as
himself
tells
us
,
for
Judgment
came
he
into
the
World
;
and
this
Judgment
was
to
begin
at
the
House
of
God
;
and
as
he
came
with
his
Fan
in
his
hand
to
purge
this
his
Floor
,
so
the
Prophet
Malachi
makes
this
the
great
reason
of
his
coming
to
the
Temple
,
Chap.
3.
v.
3.
That
he
might
sit
there
as
a
refiner
and
purifier
of
Silver
,
to
purifie
the
Sons
of
Levi
,
and
purge
them
as
gold
and
silver
,
that
they
might
offer
unto
the
Lord
an
offering
of
Righteousness
.
Thirdly
,
He
came
to
the
Temple
to
put
an
end
to
it
,
i.
e.
to
the
Mosaical
Oeconomy
,
whose
very
designment
was
at
first
but
Temporary
:
Heb.
9.
10.
Col.
2.
17.
For
the
Temple
,
as
the
Tabernacle
,
was
never
intended
for
God's
fixt
and
setled
Psal.
40.
6.
Habitation
;
and
though
the
former
was
the
more
lasting
of
the
two
,
yet
neither
of
them
was
to
be
Eternal
.
The
Prophet
Daniel
(
as
other
Prophets
before
him
)
had
expresly
fore-told
,
that
when
the
Messias
came
,
he
should
cause
the
Sacrifice
Dan.
9.
27.
and
the
Oblation
to
cease
;
break
down
all
Jewish
Altars
,
and
make
the
whole
World
his
Temple
:
God
had
indeed
long
dwelt
in
the
Temple
at
Jerusalem
in
his
Spiritual
and
Typical
Presence
.
There
was
nothing
either
plac'd
or
done
within
those
Walls
whereby
he
was
not
resembled
;
but
now
the
body
of
those
Shadows
is
come
,
and
presents
himself
where
he
had
ever
been
represented
;
and
when
that
which
was
perfect
was
come
,
't
was
fit
that
which
was
imperfect
should
be
done
away
:
That
Moses
should
veil
to
Christ
;
the
Servant
give
up
the
keys
of
the
House
to
his
Lord
,
who
was
to
erect
his
Church
on
the
ruines
of
the
Temple
;
chuse
and
order
to
himself
a
new
Family
,
and
govern
it
by
better
and
more
spiritual
Laws
.
The
true
and
full
meaning
of
that
of
St.
Paul
,
Rom.
10.
4.
Christ
is
the
end
,
i.
e.
the
perfection
of
the
Law
;
which
he
came
not
to
destroy
,
but
to
fulfill
;
No
more
than
the
Temple
,
but
in
order
to
the
erecting
of
a
more
glorious
Fabrick
;
and
when
he
pull'd
down
that
once
stately
Building
,
he
did
it
not
in
an
instant
,
but
by
degrees
;
rent
not
the
Veil
thereof
till
at
his
Death
,
nor
quite
demolished
it
till
a
good
while
after
;
such
respect
had
he
for
that
place
which
himself
had
chosen
,
and
so
long
honoured
with
his
Presence
,
that
he
would
not
have
it
fall
,
but
with
a
State
answerable
to
its
first
rising
;
and
when
the
legal
Rites
and
Ordinances
were
dead
,
provided
them
a
pompous
Funeral
and
a
solemn
Interment
.
4.
To
this
I
may
add
a
fourth
Reason
,
which
is
this
;
That
he
might
at
once
represent
and
consecrate
us
all
to
God
as
the
first-fruits
of
the
whole
lump
:
For
as
he
was
our
Head
,
so
did
he
appear
as
the
Representative
of
all
Mankind
;
the
second
Adam
was
as
publick
a
Person
as
the
first
;
and
whatever
Mischiefs
were
deriv'd
from
him
to
us
in
that
common
capacity
,
as
great
Advantages
flow'd
to
us
from
Christ
as
an
universal
restorer
:
If
we
run
away
from
God
in
Adam
,
and
his
shame
has
ever
since
made
us
hide
our
heads
;
Our
Lord
,
by
wiping
off
that
disgrace
,
and
regaining
our
lost
innocence
and
honour
,
has
,
by
his
appearing
in
the
sight
of
God
for
us
,
given
us
boldness
now
to
come
into
and
stand
in
his
Presence
.
These
were
the
reasons
of
Christ's
Presentation
in
the
Temple
;
and
surely
it
was
never
more
glorious
than
when
the
Owner
thereof
was
within
the
Walls
of
it
:
For
now
was
the
hour
and
guest
Ezek.
36.
come
,
in
regard
whereof
the
second
Temple
should
surpass
the
first
.
Now
that
Prophecy
of
Haggai
received
its
ch.
2.
9.
full
accomplishment
,
when
our
Lord
first
appear'd
in
it
.
For
that
it
could
not
be
otherwise
understood
,
't
is
evident
;
because
if
we
consider
the
Wealth
,
the
Majesty
,
the
external
Pomp
and
Structure
of
the
first
Temple
,
the
second
was
not
in
these
respects
any
wise
comparable
to
it
.
But
't
was
the
Presence
of
Christ
in
the
flesh
that
made
the
latter
so
far
out-shine
the
former
;
the
Prophet
so
interpreting
himself
,
v.
7.
The
desire
of
Nations
shall
come
,
and
I
will
fill
this
house
with
glory
,
saith
the
Lord
of
Hosts
:
and
then
it
follows
,
ver.
9.
The
glory
of
this
latter
house
shall
be
greater
than
that
of
the
former
.
So
that
that
prediction
could
not
be
applicable
to
any
other
glory
but
that
wherewith
our
Lord
fill'd
the
Temple
this
day
;
and
the
rather
,
for
that
this
Prophecy
was
not
made
till
after
the
destruction
of
Solomon's
Temple
:
an
Argument
sufficient
to
silence
the
most
contradicting
Jew
,
and
force
him
to
acknowledge
whether
he
he
will
or
no
,
that
this
Prophecy
was
never
fulfilled
till
Christ
was
presented
in
the
Temple
.
But
our
Lord
,
who
foresaw
that
that
gain-saying
People
would
not
be
satisfied
;
for
their
farther
Conviction
,
provided
two
such
Witnesses
as
were
beyond
all
exception
,
and
such
as
might
bear
down
all
opposition
to
the
truth
of
this
prediction
;
Simeon
and
Anna
,
both
of
a
reverend
Age
,
and
disciples
of
Moses
;
of
a
holy
and
unblameable
Life
,
that
waited
for
the
consolation
of
Israel
,
and
were
led
by
the
Spirit
into
the
Temple
on
purpose
to
meet
the
Lord
of
the
Temple
,
whom
at
this
time
they
there
expected
and
found
.
In
all
which
respects
,
these
two
persons
were
most
proper
credible
Witnesses
of
this
truth
,
though
there
was
something
more
to
recommend
Simeon's
testimony
,
if
the
conjecture
of
many
learned
Men
may
here
be
of
any
force
and
credit
,
who
make
him
the
Son
of
Rabbi
Hillel
,
the
Master
of
Gamalael
,
St.
Pauls
Instructer
in
the
Law
,
and
withall
a
Priest
,
as
in
all
probability
he
was
,
and
't
is
not
obscurely
intimated
by
some
Priestly
Offices
done
by
him
in
the
Temple
;
as
the
taking
of
Christ
in
his
Armes
,
and
the
blessing
of
the
People
in
the
behalf
of
God
,
acts
peculiar
to
the
Priest
.
And
thus
much
may
serve
concerning
the
place
,
where
our
Saviour
was
presented
;
it
remains
now
that
I
speak
something
of
the
Persons
that
presented
him
,
the
third
and
last
Thing
.
3.
They
brought
him
to
Jerusalem
;
They
,
i.
e.
his
Parents
.
The
Law
required
this
too
;
and
they
were
as
willing
to
perform
this
good
Office
,
as
the
Law
to
exact
it
.
That
which
God
gives
us
,
we
should
return
to
him
,
our
Children
especially
.
Children
,
and
the
fruit
of
the
Womb
,
are
an
heritage
and
gift
that
cometh
of
the
Lord
,
says
the
Psalmist
,
Psal.
127.
4.
and
we
are
to
present
them
to
him
whose
portion
they
are
,
and
from
whom
we
received
them
.
And
as
they
are
not
so
much
ours
that
beget
,
as
his
that
bestows
them
;
so
should
it
be
our
endeavour
to
make
them
more
his
;
than
our
own
.
Nor
is
it
enough
that
we
suffer
our
little
ones
to
come
to
God
,
but
we
must
bring
them
,
when
of
themselves
they
cannot
come
,
and
as
soon
as
we
receive
them
.
The
care
of
Parents
ought
to
supply
the
natural
defects
of
their
Children
,
by
a
timely
Consecration
of
them
to
him
,
not
only
in
their
Baptism
,
(
which
yet
some
scarce
baptized
persons
will
not
allow
,
though
Christ's
Circumcision
,
which
was
in
effect
our
Baptism
and
his
early
Presentation
in
the
Temple
,
directly
confute
their
Opinion
and
Practice
,
)
but
in
their
future
Education
too
,
by
bringing
them
up
in
the
nurture
and
admonition
of
the
Ephes.
6.
4.
Lord
,
and
teaching
them
to
bear
his
yoke
Lam.
3.
27.
in
their
youth
;
which
is
Solomon's
counsel
too
,
Prov.
22.
6.
Train
up
a
child
in
the
way
he
should
go
,
and
when
he
is
old
he
will
never
depart
from
it
.
Those
characters
of
Piety
,
which
are
imprinted
in
these
smooth
unfullied
Tables
,
will
not
easily
be
raz'd
out
:
They
will
be
both
fairer
and
more
lasting
;
and
these
unstain'd
Vessels
will
constantly
retain
a
smack
and
tincture
of
that
devotion
which
first
seasons
them
.
'T
was
St.
Jerom's
delight
Epist.
ad
Eustoch
.
to
hear
Children
balbutire
Christum
,
smatter
of
Christ
before
they
could
well
speak
of
him
:
and
Basil
bragg'd
of
Macrina
his
Nurse
,
a
disciple
of
Gregorius
Epist.
ad
Neocaes
.
Neocaesariensis
,
who
by
often
repeating
to
him
what
she
had
learnt
from
her
Master
,
made
him
suck
Vertue
from
her
with
her
Milk
.
They
who
first
give
up
their
Children
to
the
World
,
and
then
to
God
,
are
as
bad
as
those
Israelites
who
▪
devoted
them
to
Moloch
.
This
Law
,
we
see
,
requir'd
the
first-fruits
of
Persons
as
well
as
of
Things
;
then
surely
there
is
reason
we
should
give
him
the
Flower
of
our
.
Childrens
age
,
not
the
Bran.
Such
Morality
we
may
learn
from
this
Constitution
of
God
,
that
the
best
of
all
kinds
is
fittest
to
be
Consecrated
to
the
Lord
of
all
;
and
that
every
thing
we
have
is
too
good
for
us
,
if
we
think
any
thing
we
have
too
good
for
him
.
Happy
are
those
Children
who
derive
a
spiritual
as
well
as
a
natural
Life
from
their
Parents
;
and
as
happy
those
Parents
who
beget
them
more
to
God
than
to
themselves
,
and
,
with
those
of
Christ
,
bring
them
to
the
Temple
before
they
can
walk
to
it
;
God
will
make
those
obedient
to
such
Parents
,
who
have
been
so
carefull
to
make
them
so
soon
subject
to
himself
;
bless
them
mutually
for
each
others
sake
,
both
here
and
hereafter
.
But
while
I
speak
of
the
Mystery
,
let
me
not
forget
to
mind
you
of
the
Duty
it
exacts
from
us
.
Every
Circumstance
here
is
Symbolical
.
If
the
Blessed
Mother
presented
the
Child
to
God
,
then
must
we
present
him
too
as
our
Saviour
and
Mediator
,
and
with
him
our selves
,
to
be
a
living
Sacrifice
,
holy
Rom.
12.
1.
and
acceptable
to
him
.
For
unless
we
first
present
him
,
't
is
to
no
purpose
to
present
our selves
to
God
.
If
he
go
not
first
to
the
Temple
,
we
had
as
good
stay
at
home
.
God
seems
to
speak
to
us
here
,
as
the
Prophet
did
of
Jehoshaphat
to
the
King
of
Israel
,
2
Kings
3.
24.
Surely
were
it
not
that
I
regard
the
presence
of
Jehoshaphat
,
King
of
Judah
,
I
would
not
look
toward
thee
,
nor
see
thee
.
If
it
were
not
for
Christ
,
God
would
not
regard
either
our
Persons
or
our
Gifts
:
All
our
Offerings
and
Devotions
then
must
be
united
to
this
Holy
Present
,
that
by
the
Merit
and
Excellency
of
this
Oblation
we
may
exhibit
to
God
an
Offertory
,
in
which
he
cannot
but
delight
for
the
Combinations
sake
and
Society
of
that
his
Holy
Son
,
in
whom
alone
Mat.
3.
17.
he
is
well
pleased
.
Appear
▪
then
we
must
before
him
in
this
our
Elder
Brothers
habit
,
or
we
shall
never
steal
away
our
Heavenly
Father's
blessing
:
For
all
we
have
is
by
and
through
him
,
and
't
is
with
him
God
gives
us
all
things
.
Our
Birth-right
descends
to
us
from
this
first-born
of
all
the
Creatures
;
All
the
Privileges
of
it
;
Our
Kingdom
and
our
Priesthood
are
derived
from
him
,
who
Rev.
1.
6.
2
Pet.
2.
9.
alone
makes
us
Kings
and
Priests
unto
God
.
But
then
,
2dly
,
if
we
doe
not
present
our selves
and
all
our
Offerings
with
Christ
in
that
manner
whereby
himself
was
presented
,
we
shall
gain
little
by
his
own
Presentation
this
day
.
And
here
three
things
offer
themselves
to
our
direction
,
how
we
may
present
our selves
to
God
,
and
all
we
have
,
so
as
that
our
Presents
may
be
acceptable
to
him
.
This
they
will
be
,
1.
If
they
be
pure
.
2.
If
early
and
of
the
best
.
3.
If
offered
up
in
the
Temple
:
All
coucht
in
the
Mystery
of
this
day
.
First
,
Our
Presents
must
be
pure
,
and
to
this
end
we
must
purifie
our selves
before
we
presume
to
address
our selves
to
God
in
his
Holy
Temple
:
For
if
our
Persons
be
not
pure
,
our
Offerings
will
never
be
so
;
since
God
looks
not
to
the
Hand
,
but
the
Heart
of
the
offerer
.
And
as
his
Eye
is
upon
the
Righteous
,
and
his
Ear
open
to
Their
prayer
;
so
the
best
Sacrifice
of
the
wicked
is
an
abomination
to
him
.
Cain's
Present
,
no
doubt
,
was
as
rich
as
Abel's
,
but
not
so
acceptable
for
the
Donor's
sake
.
Come
we
then
into
the
Temple
of
God
,
but
not
till
our selves
be
also
his
Temples
;
and
those
Temples
so
well
swept
and
garnisht
,
that
they
may
be
a
fit
habitation
for
his
Spirit
.
I
will
wash
Eccles.
5.
1.
mine
hands
in
innocency
,
aad
so
will
I
go
to
thine
Altar
,
says
David
,
Psal.
26.
6.
There
is
none
of
us
that
can
pretend
to
be
as
pure
as
the
Mother
,
much
less
as
the
Son
of
God
;
yet
each
of
them
would
be
legally
cleansed
before
they
would
appear
in
the
Temple
.
Nor
was
our
blessed
Lord
brought
thither
till
he
had
been
circumcised
,
to
teach
us
,
that
the
spiritual
Circumcision
of
our
hearts
is
a
most
necessary
qualification
to
make
us
fit
presents
for
God
:
And
as
his
Example
preaches
Purity
▪
so
doe
his
and
the
Blessed
Virgin
's
Offerings
here
proclaim
the
Necessity
of
it
;
a
Lamb
and
a
pair
of
Turtle-Doves
being
the
proper
▪
Emblems
of
Cleanness
.
Secondly
,
As
our
Presents
must
be
pure
and
spotless
,
so
early
ones
.
And
this
not
only
the
legal
Offerings
,
a
Lamb
of
a
year
old
and
two
young
Pigeons
,
did
imply
;
but
our
Saviour's
Example
declares
,
who
was
no
sooner
born
,
but
presented
to
God
.
Our
young
Services
are
most
gratefull
to
the
Almighty
:
His
Soul
delights
in
the
first
ripe
fruits
,
Micah
7.
1.
in
the
first-fruits
of
our
Age
,
not
the
remains
of
our
Harvest
,
Cain's
Sacrifice
.
He
cares
not
for
such
Trees
as
St.
Jude
speaks
of
,
whose
fruit
withereth
,
and
which
bud
not
till
the
Autumn
,
verse
13.
He
who
,
Jer.
1.
11.
made
choice
of
the
Almond-tree
,
because
it
blossom'd
first
.
'T
is
true
indeed
that
a
late
Sacrifice
is
not
always
refus'd
,
but
an
early
one
sure
is
most
pleasing
to
him
;
and
though
the
last
Comers
into
the
Vineyard
had
their
penny
,
yet
doubtless
the
first
were
the
most
welcome
;
and
therefore
Christ
is
said
to
have
loved
that
young
Man
in
the
Gospel
,
who
had
kept
all
God's
Commandments
Mat.
19.
20
Psal.
71.
15.
from
his
youth
up
:
Besides
,
a
late
conversion
is
seldom
true
;
for
setting
aside
Abraham
in
the
Old
Testament
,
and
Nicodemus
in
the
New
,
we
have
not
many
instances
of
Men
converted
in
their
Old
Age.
And
surely
when
we
see
how
soon
the
Child
Jesus
was
brought
to
the
Temple
,
we
ought
not
to
think
it
reasonable
for
us
to
stay
so
long
from
it
,
till
we
must
be
fain
to
be
carried
thither
like
so
many
Carkasses
to
our
Graves
.
This
is
not
that
fat
of
the
Sacrifice
God
requires
of
us
;
The
blind
,
Numb.
18.
12.
the
lame
and
the
decrepid
are
not
fit
Presents
for
him
.
Thirdly
and
Lastly
,
Our
Presents
will
then
be
most
acceptable
when
they
are
offered
up
in
the
Temple
.
As
Christ's
first
publick
appearance
was
there
,
so
was
his
last
too
,
a
little
before
his
Passion
.
Nor
was
it
only
in
compliance
to
the
Law
that
he
first
visited
this
place
,
but
withall
,
to
let
us
know
where
we
are
likeliest
to
find
him
.
The
Temple
at
Jerusalem
was
then
God's
only
House
,
Deut.
12.
5
,
6
,
7.
Dan.
6.
10.
Psal.
138.
2.
68.
29.
out
of
which
no
Sacrifice
was
acceptable
,
and
towards
which
Holy
Persons
address'd
themselves
;
where-ever
they
were
,
their
Faces
and
their
Hearts
too
were
still
towards
this
place
.
But
our
Devotion
is
not
so
limited
,
Jerusalem
is
now
every-where
,
and
every
Christian
Church
as
sacred
as
ever
the
Jewish
Temple
was
,
where
,
with
Holy
Simeon
,
we
may
meet
our
Lord
and
embrace
him
;
admit
him
into
our
Heart
,
as
he
took
him
up
in
his
Arms.
In
this
place
does
God
more
particularly
exhibit
Himself
,
and
Blessing
to
be
sure
will
go
along
with
him
where-ever
he
goes
.
In
such
Holy
places
as
this
,
as
he
has
put
his
most
Holy
Name
,
so
does
he
usually
manifest
his
choicest
Mysteries
to
us
;
and
there
is
no
doubt
but
he
will
doe
so
,
provided
we
come
thither
,
not
with
designs
of
Vanity
and
Curiosity
,
Sensuality
and
Prophaneness
,
but
as
Simeon
and
Anna
did
by
the
impulse
and
motion
of
his
blessed
Spirit
.
Thus
then
let
us
come
to
the
Temple
,
and
,
with
Holy
David
,
wait
for
his
loving-kindness
in
the
Psal.
48.
9.
midst
of
it
;
not
forsaking
the
assembling
of
our selves
together
in
this
House
of
God
,
if
we
expect
that
Christ
should
make
one
of
our
number
.
If
we
fly
from
his
Presence
here
,
we
shall
withall
run
away
from
his
Blessing
.
St.
Thomas
we
know
was
not
with
the
other
Apostles
,
Joh.
20.
24.
when
Christ
first
appeard
to
them
;
and
to
that
his
Absence
,
some
have
imputed
his
Incredulity
.
If
Peter
be
out
of
the
Ship
,
he
may
sink
;
and
if
Shimei
out
of
Jerusalem
,
he
may
dye
for
it
.
The
Church
is
our
best
Sanctuary
and
securest
place
of
Refuge
.
In
this
Ark
we
shall
be
safe
.
Here
let
Christ
find
us
,
and
we
shall
find
him
,
especially
if
he
finds
us
in
such
a
way
and
equipage
as
he
expects
to
find
us
in
;
with
that
Evangelical
Purity
,
Obedience
,
Humility
,
Devotion
and
Gratitude
he
challenges
from
us
;
He
will
then
,
no
doubt
,
present
us
to
his
Father
with
himself
;
give
Merit
and
Value
to
our
Persons
and
Offerings
by
vertue
of
his
this
day's
Presentation
:
Our
Eyes
shall
then
see
his
Salvation
,
and
we
at
last
,
with
Holy
Simeon
,
depart
in
peace
to
meet
him
in
the
Heavenly
Jerusalem
,
that
Holy
of
Holies
,
whereinto
this
our
High
Priest
is
now
entred
,
and
where
he
ever
liveth
to
present
himself
and
his
Merits
,
and
make
continual
intercession
to
God
for
us
,
even
the
Church
of
the
first-born
which
is
written
in
Heaven
,
whither
he
bring
us
who
is
our
Fore-runner
and
Heb.
6.
20.
Harbinger
to
provide
us
Eternal
Mansions
there
,
through
Jesus
Christ
,
&c.
A
SERMON
Preached
on
Good-Friday
.
JOHN
XIX
.
37.
And
again
another
Scripture
saith
,
They
shall
look
on
him
whom
they
have
pierced
.
THE
Text
points
directly
to
Christ's
Passion
;
The
piercing
therein
mentioned
clearly
shows
it
;
which
being
the
last
Act
,
takes
in
the
whole
Series
of
that
Tragedy
.
Our
Evangelist
,
in
the
Verse
before
,
observes
two
things
:
1.
That
the
Souldiers
brake
the
leggs
of
two
Malefactors
,
but
not
of
Christ
.
2.
That
one
of
them
with
a
Spear
pierced
his
side
,
and
thereout
came
water
and
bloud
.
Both
which
were
literally
fulfilled
,
according
to
the
Scriptures
,
at
our
Lord's
Crucifixion
.
But
besides
the
literal
,
there
is
a
spiritual
Sense
,
which
was
also
to
be
fulfilled
,
not
only
at
the
Conversion
of
some
of
Christ's
Crucifiers
,
but
of
every
Penitent
Sinner
,
who
should
pierce
Him
with
his
Sins
,
as
the
Souldier
did
with
the
Spear
;
and
should
therefore
be
concern'd
so
to
look
upon
him
,
as
to
be
Himself
too
pierced
with
that
sight
.
So
that
although
the
Prophecy
here
may
seem
,
at
first
blush
,
to
be
confined
to
the
Jews
,
it
must
be
extended
to
all
Christ's
Piercers
,
whether
Jews
or
Gentiles
;
To
those
,
as
to
the
Instruments
;
and
to
these
,
as
the
Occasion
of
Christ's
Death
and
Passion
:
And
accordingly
,
I
shall
,
in
the
handling
of
the
Words
,
have
an
eye
all
along
to
both
;
And
therein
observe
unto
you
these
four
Particulars
.
-
1.
The
Spectacle
it self
,
or
Object
here
presented
to
our
view
,
couch'd
in
the
Pronoun
Him
,
i.
e.
Christ
.
-
2.
The
Qualification
of
that
Object
,
imply'd
in
the
word
Pierced
;
Christ
,
not
as
glorified
,
but
as
crucified
;
Not
in
his
state
of
Exaltation
,
but
Exinanition
;
Not
as
he
is
now
sitting
on
his
Throne
,
but
as
he
was
in
the
days
of
his
Flesh
,
in
a
mortal
condition
,
hanging
on
the
Cross
;
a
spectacle
of
infirmity
to
Men
and
Angels
.
-
3.
The
Act
it self
here
required
;
and
that
is
Looking
on
.
-
4.
And
lastly
,
The
Spectators
,
who
are
called
to
this
sight
,
viz.
As
many
as
either
did
or
should
pierce
Him
,
whether
in
a
literal
,
or
in
a
spiritual
and
mystical
Sense
,
which
will
bring
us
All
within
the
compass
and
into
the
number
of
his
Piercers
,
as
those
who
,
upon
a
strict
inquiry
,
will
be
found
equally
guilty
of
spilling
the
bloud
of
the
Son
of
God
,
and
to
have
pierced
Him
as
much
,
perhaps
,
some
of
us
more
,
than
the
very
Jews
themselves
did
,
who
were
the
immediate
Actors
in
this
Tragedy
.
1.
The
first
thing
that
offers
it self
here
to
our
consideration
is
the
spectacle
or
object
of
our
sight
,
which
in
its
natural
order
claims
the
precedency
:
For
something
must
be
lookt
on
,
else
our
looking
will
be
to
no
purpose
.
And
that
which
is
here
proposed
to
us
is
worth
our
beholding
,
The
Son
of
God
,
or
rather
more
properly
the
Son
of
Man
,
who
alone
was
liable
to
Vulneration
,
and
could
be
pierced
.
That
it
is
He
,
whom
the
Prophet
Zachary
,
chap.
12.
10.
from
whom
the
words
of
the
Text
are
borrowed
,
points
to
,
our
Evangelist's
application
here
renders
unquestionable
;
besides
,
that
the
Prophet
David
had
long
before
applied
them
to
Christ
,
Psal.
22.
17.
They
pierced
my
hands
and
my
feet
,
clearly
fore-signifying
our
Lord's
Crucifixion
.
Which
two
plain
Predictions
of
David
and
Zachary
,
because
they
pinch
the
Jews
,
they
have
therefore
used
more
than
ordinary
industry
and
artifice
to
elude
them
;
and
their
main
shift
is
,
to
appropriate
this
latter
Prophecy
to
King
Josiah
,
but
without
the
least
shew
and
colour
of
truth
.
For
although
the
piercing
might
collaterally
and
allusively
suit
with
the
manner
of
his
Death
,
who
is
said
to
have
been
shot
to
death
with
an
arrow
in
the
fields
;
yet
principally
and
directly
it
aims
at
Christ
,
who
was
God
as
well
as
Man
,
(
which
could
not
be
affirmed
of
Josiah
;
)
for
such
the
Prophet
Zachary
says
He
was
,
making
Him
the
same
with
Him
who
immediately
before
promiseth
to
pour
upon
Man
the
Spirit
of
Grace
and
Supplication
,
which
can
agree
to
none
but
God
Himself
.
And
so
our
Evangelist
,
Revel.
1.
7.
plainly
tells
us
,
That
the
Person
here
pierced
is
such
a
one
,
as
shall
hereafter
come
in
the
Clouds
;
Nay
,
Christ
himself
says
so
too
,
that
He
shall
one
day
come
with
power
and
great
glory
;
and
that
All
the
Tribes
of
the
Earth
shall
mourn
when
they
shall
then
behold
him
;
Matth.
24.
30.
which
is
in
effect
what
Zachary
had
foretold
and
St.
John
repeats
.
2.
Him
then
we
are
to
look
on
,
but
how
?
not
now
as
coming
in
the
Clouds
;
That
sight
is
reserved
for
another
time
,
that
of
his
second
coming
to
judge
the
World
;
We
are
here
directed
to
view
him
in
another
gate
and
posture
,
as
one
that
was
Himself
judged
and
condemned
by
the
World
:
For
although
to
view
him
sometimes
in
the
former
manner
may
be
very
usefull
,
yet
is
it
not
so
pertinent
to
our
present
occasion
.
The
Text
presents
Him
to
us
as
pierced
,
in
a
suffering
,
not
in
a
triumphant
condition
;
nay
,
suffering
all
the
outrages
and
indignities
which
the
witty
rage
and
malice
of
Men
could
expose
him
to
.
A
prospect
,
I
confess
,
very
unpleasing
to
a
Jew
,
nor
indeed
very
gratefull
to
most
Christians
.
No
marvel
if
the
Jew
turns
away
his
Eyes
from
such
a
sight
as
must
needs
upbraid
him
with
his
guilt
.
This
were
to
bring
his
bloud
upon
him
.
And
what
Murtherer
can
take
delight
in
viewing
the
Carkass
of
that
person
he
has
murthered
?
May
he
not
justly
fear
that
his
Wounds
should
bleed
afresh
in
his
sight
?
Christ
crucified
is
to
the
Jews
a
stumbling-block
,
says
St.
Paul
,
1
Cor.
1.
23.
and
I
wish
he
were
not
to
the
Greeks
,
i.
e.
to
all
Heathenish
unconverted
Christians
,
foolishness
too
.
To
the
greatest
part
of
them
it
is
and
ever
was
indeed
a
spectacle
of
horrour
,
but
not
to
all
of
them
.
For
we
see
the
Text
speaks
of
some
,
that
should
look
on
Him
whom
they
had
pierced
;
And
some
of
them
we
find
,
Acts
2.
did
look
upon
Him
with
weeping
Eyes
and
bleeding
Hearts
;
with
more
joy
,
comfort
and
satisfaction
than
ever
they
had
before
lookt
upon
him
with
anger
,
rage
and
despight
.
And
when
that
whole
Nation
shall
see
their
error
,
when
God
shall
remove
that
thick
veil
that
is
yet
over
their
eyes
,
how
clearly
shall
they
then
behold
and
cordially
embrace
Him
as
their
only
Saviour
and
Redeemer
,
whom
once
they
rejected
and
crucified
as
the
vilest
of
Malefactors
?
But
to
us
,
who
own
him
,
or
at
least
pretend
to
own
him
as
such
,
what
sight
can
be
more
glorious
,
what
more
comfortable
than
of
a
crucified
Saviour
?
And
yet
,
alas
!
how
few
of
us
can
endure
such
a
sight
?
How
soon
are
we
cloy'd
with
it
?
How
ready
to
say
with
St.
Peter
,
when
the
least
mention
is
made
of
his
Sufferings
,
This
be
far
from
thee
,
O
Lord
.
We
distast
what
Christ
embraced
,
and
cannot
endure
so
much
as
to
think
of
what
he
refused
not
to
undergo
.
How
would
his
Miracles
attract
our
Eyes
,
were
they
wrought
before
us
!
How
should
we
be
ravished
at
a
second
Transfiguration
,
and
say
with
the
Apostles
who
beheld
it
,
It
is
good
for
us
to
be
here
!
Should
Christ
ascend
up
again
into
Heaven
in
our
sight
,
as
he
did
in
that
of
his
disciples
and
followers
;
Act.
1.
11.
should
we
not
need
an
Angel
,
as
they
did
,
to
check
us
for
our
too
much
gazing
?
And
yet
let
me
tell
you
,
that
such
a
prospect
as
that
would
not
be
more
glorious
than
of
a
Christ
nailed
to
his
Cross
,
nor
yet
perhaps
so
usefull
.
It
would
rather
raise
our
curiosity
,
than
inflame
our
affections
;
rather
amaze
and
astonish
,
than
benefit
us
.
The
Text
therefore
gives
us
a
more
advantageous
one
of
Him
;
It
bids
us
look
on
him
as
pierced
,
and
pierced
even
for
us
,
who
pierced
him
;
It
bids
us
view
this
Sun
of
Righteousness
,
more
glorious
in
himself
,
more
benign
to
us
,
in
his
Setting
,
than
in
his
Rising
;
More
beautifull
in
his
Eclipse
,
than
in
his
full
Lustre
;
To
Heb.
12.
2
,
3.
look
unto
Jesus
,
the
Author
and
Finisher
of
our
Faith
;
who
for
the
joy
that
was
set
before
him
,
endured
the
cross
,
and
despised
the
shame
;
and
to
consider
him
who
endured
such
contradiction
of
sinners
against
himself
.
This
was
the
aim
of
all
St.
Paul's
preaching
,
We
preach
Christ
crucified
,
1
Cor.
1.
23.
This
,
the
top
of
his
Knowledge
;
I
determined
not
to
know
any
thing
among
you
,
save
Jesus
Christ
and
him
crucified
,
1
Cor.
2.
2.
This
,
his
only
Glory
;
God
forbid
that
I
should
glory
,
save
in
the
Cross
of
our
Lord
Jesus
Christ
,
Gal.
6.
14.
And
here
to
our
joy
and
comfort
may
we
view
him
,
Redeeming
us
from
the
curse
of
the
Law
,
Gal.
3.
10.
Abolishing
in
his
flesh
the
Enmity
,
the
Law
of
Commandments
,
Ephes.
2.
14
,
15.
Blotting
out
the
hand-writing
of
Ordinances
that
was
against
us
,
and
nailing
it
to
his
Cross
,
Col.
2.
14.
Reconciling
the
World
to
Himself
,
making
our
peace
,
expiating
our
offences
,
satisfying
the
Justice
of
an
offended
God
,
repairing
our
loss
,
and
restoring
us
to
a
better
condition
than
we
had
forfeited
by
our
Transgression
;
In
a
word
,
vanquishing
Hell
,
and
opening
Heaven
for
us
.
And
ought
not
this
to
be
matter
of
glorying
to
us
?
Can
any
sight
be
more
worthy
our
beholding
?
Any
object
more
deserve
to
be
lookt
on
than
such
a
one
as
this
?
At
this
time
especially
,
when
the
Church
solemnly
invites
us
to
this
Spectacle
?
When
,
as
St.
Paul
speaks
Gal.
3.
1.
Jesus
Christ
is
evidently
set
forth
crucified
among
us
?
This
the
Text
prophetically
tells
us
,
Christ's
crucifiers
should
doe
;
and
indeed
All
that
expect
to
have
their
part
in
the
Merit
of
his
Death
and
Passion
must
doe
,
that
is
,
by
a
serious
and
often-repeated
Meditation
have
Christ
crucified
always
before
their
eyes
.
For
we
are
not
to
look
upon
the
words
of
my
Text
only
as
a
Prophecy
,
but
as
a
necessary
Duty
,
obliging
us
to
fix
our
eyes
constantly
on
this
object
,
Christ
pierced
for
us
;
and
that
we
may
the
better
doe
it
,
let
us
take
a
more
particular
and
exact
view
of
Him
,
and
consider
Him
as
pierced
both
in
his
Body
and
in
his
Soul
;
In
every
Member
of
That
,
in
every
Faculty
of
This
,
the
better
to
estimate
his
Sufferings
and
raise
our
Devotion
and
Admiration
.
Consider
we
then
Christ
as
pierced
,
1.
In
his
Body
;
Let
us
behold
the
Man
,
as
Pilate
exposed
him
to
the
eyes
of
the
Jews
,
all
in
Bloud
,
all
as
it
were
one
Wound
,
pierced
in
every
part
of
his
Body
.
His
Head
torn
with
thorns
;
his
Face
bruised
with
buffetings
;
his
Shoulders
crusht
with
the
weight
of
that
Cross
which
he
first
bare
,
before
it
bare
Him
;
His
Back
plowed
up
with
Whips
,
his
Feet
and
Hands
bored
with
Nails
,
and
his
very
Heart
pierced
with
the
point
of
the
Spear
.
I
am
not
able
to
paint
out
those
dire
Sufferings
Christ
endured
in
his
Body
,
but
must
draw
a
Veil
over
them
and
leave
them
to
your
own
Meditations
.
And
yet
this
is
but
the
least
part
of
what
our
Lord
suffered
for
us
,
that
which
our
bodily
eye
can
discern
;
All
this
is
but
the
outward
piercing
,
and
but
,
as
it
were
,
skin-deep
,
in
comparison
of
the
piercing
of
his
2.
Soul
.
For
what
is
the
pain
of
the
Body
to
that
of
the
Soul
?
And
this
had
its
piercing
too
.
What
Simeon
said
of
the
Mother
by
way
of
Prophecy
,
That
a
Sword
should
go
through
her
Soul
,
Luke
2.
35.
was
more
signally
verified
of
the
Son
of
God
.
The
Arrows
of
the
Almighty
did
not
only
stick
in
his
Flesh
,
but
pierced
his
very
Soul
through
.
That
Bloud
,
which
streamed
from
him
in
his
Agony
,
was
not
so
much
the
Bloud
of
his
Body
as
of
his
very
Soul
.
And
't
was
this
piercing
which
drew
that
sad
and
lamentable
complaint
from
Him
,
Matth.
26.
38.
My
Soul
is
exceeding
sorrowfull
,
even
unto
death
.
Surely
it
was
the
apprehension
of
somewhat
more
horrible
than
either
Pain
or
Death
that
made
him
so
heavy
and
sorrowfull
of
Soul
.
Evils
are
wont
to
crucifie
the
Mind
in
the
expectation
,
rather
than
in
the
suffering
.
It
is
a
double
misery
both
to
fear
and
undergo
it
.
God
hath
mercifully
provided
this
ease
for
our
Souls
in
the
often
ignorance
of
things
that
happen
,
that
they
streighten
not
our
Thoughts
ere
they
load
our
Backs
.
Who
of
us
embraceth
not
Pain
before
Perplexity
?
How
often
doe
we
groan
and
cry
for
a
ready
dispatch
in
our
lingerings
?
Desiring
rather
to
dye
,
than
to
feel
or
fear
death
and
live
?
Yet
was
our
Saviour
both
terrified
and
crucified
;
Terrified
in
the
apprehension
of
Wrath
,
and
in
the
perpession
of
Death
,
crucified
;
Not
only
the
sorrows
of
Death
,
but
the
very
pains
of
Hell
came
about
him
;
and
God's
dereliction
was
that
which
made
up
the
greatest
part
of
those
pains
,
Mat.
27.
46.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
was
That
which
most
tortured
Him
.
Christ's
Enemies
had
now
mocked
,
scourged
,
pierced
Him
,
so
that
from
head
to
foot
every
Member
was
deformed
and
dislocated
,
yet
He
opened
not
his
mouth
.
He
is
silent
and
patient
at
all
the
violence
Man
offered
him
;
He
only
complains
of
the
absence
of
his
God
;
He
bewails
not
what
He
feels
,
but
what
He
misses
;
and
could
have
endured
any
misery
,
that
could
not
abide
to
want
his
V.
Ga.
pas
p.
309.
God
.
And
what
a
loss
,
think
we
,
was
this
to
want
the
presence
and
favour
of
God
,
though
but
for
a
moment
?
which
where
it
is
perpetual
does
,
in
the
judgment
of
Divines
,
make
up
the
greatest
part
of
Hell
?
But
,
you
will
say
,
How
could
God
forsake
Christ
,
unless
Christ
forsook
Himself
?
Certainly
God
and
Man
were
so
unchangeably
,
so
inseperably
combined
in
Him
,
that
so
strict
an
Union
could
not
possibly
suffer
the
least
Divulsion
or
Desertion
.
True
indeed
;
And
therefore
the
Godhead
,
at
this
time
,
denied
the
Manhood
,
not
his
Person
,
but
his
Patronage
;
not
his
Presence
,
but
his
Protection
.
Divinity
here
winks
and
withdraws
it self
from
Humanity
,
that
our
Lord
might
now
be
bereft
of
all
comfort
and
favour
,
who
took
upon
Him
to
sustain
the
wrath
of
all
.
Well
then
might
his
Soul
be
heavy
unto
death
,
which
had
such
a
load
as
the
sins
of
Mankind
and
God's
wrath
,
due
to
those
sins
,
hanging
upon
it
.
These
were
the
Arrows
of
the
Almighty
that
went
through
his
Soul
;
This
,
The
poyson
thereof
that
drank
up
his
Spirit
;
These
,
The
Terrors
of
God
that
did
set
themselves
in
Array
against
Him
,
to
use
Job
6.
4.
Job's
expression
.
The
spirit
of
a
Man
may
well
bear
his
infirmities
;
but
a
wounded
spirit
,
a
spirit
so
wounded
as
his
was
,
by
the
hand
and
stroke
of
an
omnipotent
God
,
who
could
bear
but
He
that
was
God's
equal
;
and
yet
even
He
complains
,
who
yet
did
bear
it
.
How
easily
could
He
have
vanquished
the
malice
of
Hell
,
who
stoops
at
the
power
and
anger
of
God
?
If
any
thing
could
add
to
this
affliction
,
to
this
piercing
of
his
Soul
,
on
Man's
part
,
it
must
have
been
those
bitter
taunts
,
those
cutting
reproaches
he
suffered
from
the
ungratefull
Jews
,
or
rather
those
despights
He
foresaw
Sinners
should
doe
Him
,
who
should
make
a
mock
of
Him
,
and
of
those
Sins
which
pierced
Him
;
or
,
at
least
,
so
slender
a
reckoning
of
all
his
piercings
,
as
to
have
no
sense
at
all
of
them
,
and
,
as
if
they
were
a
matter
not
worth
looking
on
,
should
never
bestow
so
much
as
one
Thought
upon
them
;
nay
,
by
their
constant
sinning
,
and
that
without
any
remorse
,
should
crucifie
afresh
the
Son
of
Heb.
6.
6.
God
,
and
put
him
to
an
open
shame
;
treading
10.
29.
him
under
foot
,
and
counting
the
bloud
of
the
Covenant
,
whereby
they
were
sanctified
,
an
unholy
thing
.
All
this
,
and
more
than
our
faint
apprehensions
can
reach
to
,
our
Lord
had
in
his
prospect
,
and
which
pierced
his
very
Heart
by
that
foresight
He
had
of
it
;
and
so
brings
us
Christians
within
the
compass
of
those
that
pierced
Him
.
Indeed
the
Text
literally
points
to
the
Jews
and
their
Assistants
,
the
Roman
Souldiers
,
as
the
Authors
of
Christ's
crucifixion
,
and
the
immediate
Executioners
thereof
.
And
it
cannot
be
denied
but
that
All
of
them
had
a
hand
or
head
in
this
Act.
They
brought
him
to
,
they
stretcht
Him
on
his
Cross
;
They
pierced
his
hands
and
his
feet
;
they
stood
staring
and
looking
upon
Him
,
says
the
Psalmist
,
Psal.
22.
17.
All
of
them
,
in
their
several
degrees
,
were
guilty
of
the
Fact
;
some
,
as
procuring
his
Death
,
as
the
whole
Nation
of
the
Jews
;
some
,
as
commanding
the
Execution
,
as
Pilate
;
others
,
as
doing
it
,
as
the
Gentile
Souldiers
:
And
we
are
ready
,
and
not
without
good
cause
too
,
to
condemn
their
cruelty
.
But
this
is
only
to
mind
the
Evil
they
did
,
not
what
Evil
Christ
suffered
:
This
is
to
be
angry
with
them
,
but
not
to
justifie
our selves
,
who
pierced
him
as
well
as
they
,
and
some
of
us
more
deeply
than
many
of
them
did
.
Let
us
not
mistake
our selves
.
It
was
their
Sin
that
did
practise
,
but
it
was
ours
that
procured
our
Lord's
Death
.
We
would
fain
shift
our
Sin
on
the
Jews
and
Heathens
,
who
were
but
the
Instrumental
causes
here
,
whereas
we
are
the
Principals
.
'T
is
not
the
Executioner
that
properly
kills
the
Man
,
nor
yet
the
Judge
;
Solum
peccatum
homicida
est
;
Sin
only
is
the
Murtherer
,
and
every
Sinner
the
Executioner
of
a
Saviour
.
All
Men
are
the
Meritorious
causes
,
for
whose
Transgressions
He
was
pierced
.
The
Lord
hath
laid
on
Him
the
Iniquity
of
us
All
,
says
the
Prophet
,
Esay
53.
6.
It
was
the
Hypocrisie
of
our
Hearts
that
mocked
Him
;
It
was
the
Bribery
of
our
Hands
that
buffeted
Him
;
The
Oaths
of
our
Mouths
that
spat
in
his
Face
;
We
betrayed
Him
with
our
wanton
kisses
;
We
whipt
Him
with
the
cords
of
our
Oppression
;
We
gave
Him
Gall
and
Vinegar
to
drink
by
our
luxurious
Intemperance
;
Our
Pride
in
vain
Apparel
and
Ornaments
platted
a
Crown
of
Thorns
upon
his
head
,
and
stript
him
of
his
garments
;
In
a
word
,
our
mighty
Sins
were
the
Nails
which
pierced
his
hands
and
his
feet
,
and
the
Spear
that
was
thrust
into
his
side
.
The
glory
of
the
Lord
was
brought
to
shame
for
our
shamefull
lives
;
The
Lord
of
life
was
put
to
death
for
our
deadly
sins
,
and
the
word
became
speechless
for
our
crying
Ones
.
So
that
I
may
justly
bring
this
home
to
every
Man
in
this
Congregation
,
with
the
Prophet
Nathan's
,
Tu
es
homo
,
2
Sam.
12.
5
,
7.
Thou
art
the
Man
that
piercedst
Christ
;
and
every
one
of
us
,
were
that
question
put
to
us
seriously
,
which
was
once
to
him
scoffingly
;
Matth.
26.
8.
Prophecy
who
smote
thee
,
may
,
without
the
gift
of
Prophesying
,
return
the
answer
,
It
is
We
that
smote
Him
.
We
have
now
found
out
the
Piercers
here
;
And
who
but
They
ought
to
be
the
Spectators
of
that
Tragedy
which
themselves
have
occasioned
.
Indeed
all
Mankind
are
the
They
in
the
Text
,
that
have
pierced
,
and
therefore
must
look
upon
him
.
But
what
is
it
to
look
upon
him
?
Is
it
only
to
gaze
upon
a
Crucifix
with
the
superstitious
Papist
,
and
have
our
Minds
look
one
way
,
while
our
Eyes
look
another
?
Is
it
to
look
upon
Him
with
dry
Eyes
and
unrelenting
Hearts
?
Or
only
to
look
,
and
no
more
?
To
afford
him
a
passing
glance
of
our
Eye
,
and
then
fix
it
perhaps
on
some
vain
and
sinfull
Object
?
Surely
the
looking
here
implies
more
than
so
;
it
requires
the
Exercise
of
all
our
Senses
and
Faculties
,
in
the
judgment
of
the
Hebrew
Doctors
,
as
Grotius
on
this
place
observes
,
out
of
Exod.
20.
18.
and
Jer.
2.
31.
It
requires
our
Memory
to
recall
,
our
Understanding
often
to
reflect
and
ruminate
on
Christ's
Passion
,
and
engages
all
our
Affections
about
it
.
It
exacts
our
most
serious
Attention
,
and
our
often-repeated
Meditations
.
We
must
so
look
upon
,
as
to
look
into
Christ
pierced
for
us
;
so
look
on
,
as
never
to
look
off
Him
;
That
by
frequent
viewing
the
dimensions
of
his
Cross
,
we
may
be
Eph.
3.
18.
able
to
comprehend
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
thereof
,
and
to
know
the
love
of
Christ
,
there
dying
for
us
,
which
passeth
knowledge
.
St.
Peter
speaking
of
the
sufferings
of
Christ
and
the
glory
that
should
follow
,
1
Pet.
1.
12.
tells
us
,
ver.
13.
that
the
Angels
desire
to
look
,
or
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
imports
,
curiously
to
pry
into
them
;
and
the
more
we
doe
so
,
the
greater
benefit
shall
we
reap
by
it
.
For
at
every
our
looking
here
,
some
new
sight
will
offer
it self
to
us
,
to
raise
our
admiration
and
exercise
our
affections
:
It
will
make
us
love
Him
who
was
pierced
for
us
;
and
it
will
pierce
us
through
with
sorrow
for
having
pierced
Him
:
It
will
move
our
Pity
,
raise
our
Faith
,
and
exalt
our
Hopes
to
their
highest
pitch
.
That
we
may
then
look
upon
Christ
pierced
to
our
benefit
and
comfort
,
let
us
doe
it
these
five
ways
:
With
an
eye
of
Pity
and
Compassion
,
of
Sorrow
and
Regret
,
of
Love
,
Faith
and
Joy
.
1.
With
an
eye
of
Pity
and
Compassion
.
And
this
is
no
more
than
what
we
commonly
doe
to
all
afflicted
persons
.
The
misery
of
Sufferers
,
be
they
who
they
will
,
naturally
attracts
our
Eyes
,
and
turns
our
Bowels
towards
them
.
At
least
we
are
apt
to
pity
,
if
not
so
charitable
as
to
relieve
them
.
The
poor
wounded
Man
in
the
Gospel
,
who
fell
among
Thieves
,
though
he
found
no
help
from
the
Priest
and
Levite
that
passed
by
,
but
only
from
the
good
Samaritan
,
yet
even
they
went
near
and
lookt
upon
him
,
Luke
10.
32.
We
need
no
other
Motive
to
pity
any
Lazar
that
lyes
in
the
streets
,
than
his
wounds
and
sores
exposed
to
our
view
.
These
sensible
Arguments
usually
work
upon
and
soften
the
hardest
Hearts
.
Nay
,
the
vilest
Malefactors
,
when
led
to
the
Scaffold
or
the
Gallows
,
draw
Tears
from
our
Eyes
,
though
we
know
they
suffer
but
what
they
deserve
.
Common
humanity
inclines
us
to
compassionate
them
;
and
we
consider
not
then
so
much
who
they
are
,
as
what
they
are
to
endure
.
Thus
Pilate
,
to
move
the
Jews
pity
,
thought
it
enough
to
expose
Christ
to
them
all
bruised
and
besmeared
with
Bloud
;
as
conceiving
that
such
a
fight
would
stifle
their
Malice
and
raise
their
Compassion
towards
him
.
This
,
in
his
opinion
,
was
enough
to
make
a
Jew
relent
.
And
can
we
consider
our
blessed
Lord
,
all
bruised
as
he
was
for
us
,
and
not
so
much
as
pity
him
?
There
are
three
things
which
usually
dispose
us
to
pity
suffering
persons
;
The
greatness
of
their
Misery
,
and
the
dignity
and
innocence
of
their
Persons
.
Extraordinary
Misery
calls
for
extraordinary
Pity
towards
any
;
but
who
can
behold
an
innocent
,
and
withall
a
great
Person
in
distress
,
and
yet
be
insensible
of
it
,
especially
when
himself
is
the
cause
of
it
?
Even
Herod
and
Pilate
,
and
one
of
the
Thieves
too
,
proclaim'd
our
Lord's
innocence
;
they
took
him
for
an
innocent
Man
;
and
we
who
know
him
to
be
no
less
than
the
Son
of
God
,
who
took
upon
him
the
form
of
a
servant
,
and
yet
humbled
Luk.
23.
14
,
15.
himself
even
to
the
death
of
the
Cross
,
and
that
meerly
for
our
sakes
;
ought
to
melt
into
Compassion
as
oft
as
we
reflect
on
his
direfull
Sufferings
,
and
,
with
St.
Paul
,
be
crucified
with
him
,
at
least
by
a
most
sensible
fellow-feeling
of
what
he
endured
by
our
procurement
,
that
he
may
not
complain
of
us
as
he
does
of
those
hard-hearted
Passengers
,
Lament.
1.
12.
Have
ye
no
regard
all
ye
that
pass
by
the
way
?
Nay
,
since
there
never
was
any
sorrow
like
his
sorrow
,
nor
any
Person
like
Him
that
endured
it
;
our
Compassion
ought
in
some
measure
to
bear
proportion
to
that
his
Sorrow
,
especially
since
we
our selves
were
the
Authors
of
it
.
And
so
,
2.
Ought
our
Sorrow
also
to
be
answerable
to
his
;
They
shall
look
on
him
whom
they
have
pierced
;
so
look
on
Him
,
as
to
be
themselves
pierced
too
with
sorrow
and
grief
for
having
pierced
Him
.
This
,
in
the
Original
Text
,
Zach.
12.
10.
was
a
Prophecy
of
what
Christ's
crucifiers
should
doe
:
and
in
the
following
verse
it
is
said
,
In
that
day
there
shall
be
a
mourning
in
Jerusalem
;
which
some
construe
of
the
day
of
God's
vengeance
upon
the
Jews
for
their
Sins
,
especially
for
that
of
piercing
Christ
,
by
reason
of
the
Calamities
it
should
bring
upon
them
.
This
is
Theodoret
and
St.
Hierom's
Interpretation
on
this
place
,
followed
by
our
Dr.
Hammond
on
Revel.
1.
7.
That
when
the
Jews
should
see
Christ
coming
with
Majesty
to
execute
Vengeance
upon
his
Crucifiers
,
in
the
day
of
his
visiting
Jerusalem
,
they
should
then
,
though
too
late
,
bemoan
their
own
folly
and
madness
.
Which
Prophecy
so
taken
,
is
the
same
with
that
of
our
Saviour
,
Matth.
24.
34.
Then
shall
appear
the
sign
of
the
Son
of
Man
in
the
Heavens
,
and
all
the
Tribes
of
the
Earth
shall
mourn
:
and
with
that
of
St.
John
,
Revel.
1.
7.
Behold
,
he
cometh
with
Clouds
;
and
every
eye
shall
see
him
,
and
they
also
that
pierced
him
:
and
all
kindreds
of
the
Earth
shall
wail
because
of
him
.
Which
last
prediction
began
to
be
accomplished
in
that
day
,
when
Christ
came
in
power
to
execute
Vengeance
on
Jerusalem
by
the
Roman
Army
;
at
which
time
,
no
doubt
,
they
experienced
that
fatal
ruine
which
they
had
imprecated
upon
themselves
,
His
bloud
be
upon
us
and
upon
our
Children
,
Matth.
27.
25.
Though
the
final
accomplishment
shall
not
be
till
the
last
and
great
Day
of
Judgment
,
when
He
shall
come
in
Person
to
inflict
that
heavy
Doom
of
Condemnation
,
not
only
upon
those
who
actually
crucified
,
but
upon
All
that
reject
Him
:
At
which
time
it
is
impossible
to
imagine
,
what
weeping
,
wailing
,
and
gnashing
of
teeth
;
what
howling
and
wringing
of
hands
,
what
despair
,
horrour
,
and
astonishment
,
what
a
bitter
mourning
and
lamentation
there
shall
be
.
I
could
wish
this
were
seriously
,
speedily
and
sadly
thought
on
by
all
sorts
of
impenitent
Sinners
,
that
as
they
have
their
day
of
sinning
,
God
will
,
sooner
or
later
,
have
his
day
of
punishing
:
And
as
the
day
of
a
Sinner's
Impenitency
is
a
day
of
carnal
rejoycing
;
so
the
day
of
God's
vengeance
shall
be
a
day
of
bitter
mourning
.
Wo
unto
you
,
saith
our
blessed
Saviour
,
who
now
laugh
,
for
you
shall
mourn
and
weep
,
Luke
6.
25.
But
although
this
be
an
usefull
Meditation
,
I
conceive
that
other
interpretation
to
be
more
genuine
and
pertinent
here
,
which
construes
this
Mourning
mentioned
in
the
parallel
Text
of
Zachary
,
not
to
be
penal
,
but
penitential
.
Indeed
some
Expositors
glance
at
the
Mourning
Luk.
23.
27
,
48.
of
the
Women
,
which
was
in
the
day
of
our
Saviour's
Passion
,
when
beholding
his
sorrows
,
their
Bowels
yearned
,
and
their
Eyes
melted
with
Tears
;
At
which
time
also
others
of
the
Spectators
smote
their
Breasts
,
and
were
astonished
.
But
this
Mourning
here
relates
not
so
much
to
the
Spectators
,
as
to
the
Actors
in
the
Tragedy
;
to
those
not
who
saw
,
but
who
pierced
him
.
And
since
in
the
fore-cited
place
of
Zach.
12.
10.
it
is
set
down
as
an
effect
of
the
Spirit
of
Grace
and
Supplication
,
or
,
as
some
reade
it
,
Lamentation
,
which
was
to
be
poured
out
upon
them
;
and
is
mentioned
there
rather
as
a
Promise
,
than
as
a
Threat
:
It
cannot
rationally
be
expounded
any
otherwise
,
than
to
intend
that
godly
sorrow
,
which
shall
in
that
day
,
in
the
day
of
the
Jews
conversion
,
be
expressed
by
them
for
so
heinous
a
crime
.
And
doe
we
not
find
this
Prophecy
in
part
accomplished
in
St.
Peter's
Auditors
,
when
they
felt
the
very
Nails
and
Lance
wherewith
they
had
pierced
Christ
,
sticking
fast
in
their
own
hearts
,
and
piercing
them
with
horrour
?
For
so
we
reade
,
Acts
2.
37.
that
at
his
Sermon
,
they
were
pricked
at
their
hearts
,
and
said
unto
Peter
and
unto
the
rest
of
the
Apostles
,
Men
and
Brethren
,
what
shall
we
doe
?
The
Spirit
of
Grace
was
then
poured
upon
them
,
and
so
at
once
their
Ears
,
Eyes
and
Hearts
were
opened
to
hear
reproof
,
to
see
and
bewail
their
wickedness
:
Nor
was
it
a
slight
and
superficial
Sorrow
,
but
a
great
and
deep
Mourning
;
so
deep
,
that
it
went
to
their
heart
;
and
so
great
,
that
,
according
to
the
Emphasis
of
the
Greek
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
used
,
it
was
as
if
the
sharpest
points
of
many
poysoned
Daggers
and
Scorpion's
stings
had
been
all
at
once
fastned
in
their
hearts
.
Thus
they
who
had
shed
the
bloud
of
Christ
by
the
instigation
of
the
Devil
,
shed
tears
by
the
effusion
of
the
Holy
Ghost
;
and
as
they
had
cruelly
wounded
him
to
the
death
,
they
were
penitently
,
and
mercifully
by
his
Word
and
Spirit
themselves
wounded
with
Repentance
unto
life
.
Which
piercing
,
as
it
was
in
part
accomplished
in
those
few
Converts
fore-mentioned
;
so
shall
it
have
its
fuller
and
more
perfect
fulfilling
on
the
whole
Nation
of
the
Jews
,
when
they
shall
see
their
error
and
be
all
turned
unto
Christ
,
as
St.
Paul
tells
us
,
Rom.
11.
11
,
32.
I
heartily
wish
it
may
,
as
no
doubt
it
was
intended
,
be
fulfilled
in
us
too
,
and
that
my
Sermon
may
have
the
same
effect
on
you
that
it
had
on
Peter's
Auditors
,
That
looking
on
Him
whom
we
also
have
pierced
,
we
may
,
with
them
,
be
pierced
at
the
heart
too
.
We
find
that
at
our
Lord's
crucifixion
all
Nature
mourned
,
all
the
Creation
groaned
,
Rom.
8.
22.
The
Sun
put
on
blacks
,
the
Earth
trembled
,
the
Rocks
cleft
asunder
,
and
it
were
strange
if
we
,
of
all
God's
creatures
,
should
remain
insensible
,
and
express
no
sorrow
when
we
behold
the
Lord
of
Nature
suffering
,
and
for
us
too
.
What
a
shame
were
it
for
us
that
the
dumb
,
inanimate
Creatures
,
should
upbraid
us
as
the
Children
their
fellows
in
the
Market-place
,
Matth.
11.
17.
We
have
mourned
to
you
,
and
ye
have
not
wept
.
Let
us
then
bear
our
part
in
this
Quire
of
Mourners
;
but
with
this
difference
,
that
our
Mourning
be
not
so
much
outward
as
inward
;
not
so
much
in
the
face
as
in
the
heart
,
a
heart
pricked
with
sorrow
for
having
pierced
Christ
;
and
not
so
much
for
the
smart
,
as
out
of
the
sense
of
our
Sin
;
not
so
much
for
our selves
,
as
for
him
,
for
his
sake
whom
we
have
crucified
;
for
no
Tears
prevail
with
God
,
but
such
as
are
wept
over
Jesus
Christ
:
If
he
be
not
the
flame
in
our
Breasts
that
melts
our
Hearts
;
if
he
be
not
the
Object
that
draws
forth
our
Tears
,
though
we
should
weep
Bloud
,
our
Bloud
shall
be
but
as
Water
spilt
upon
the
ground
:
If
we
grieve
,
and
not
in
and
for
Christ
,
our
grief
will
be
but
Hypocrisie
,
at
least
but
Formality
.
This
is
the
Sorrow
,
this
the
Mourning
which
our
piercing
of
Christ
calls
for
as
a
proper
effect
of
the
Spirit
of
Grace
and
Supplication
;
and
it
must
come
in
at
the
Eye
;
For
the
way
to
be
pierced
with
Christ
,
is
to
look
upon
him
.
Iisdem
quibus
videmus
oculis
,
flemus
;
The
Eye
is
the
instrument
both
of
Sight
and
Sorrow
:
That
must
affect
the
Heart
.
What
the
Eye
never
sees
,
the
Heart
,
as
we
say
,
never
rues
.
If
the
Understanding
be
not
convinced
of
Sin
,
our
Hearts
will
never
be
moved
at
it
.
Sight
of
Sin
must
precede
Sorrow
for
it
.
The
Prodigal
first
came
to
himself
,
ere
he
returned
to
his
Father
.
Look
we
then
to
Christ
,
but
let
us
reflect
upon
our selves
too
,
that
our
Eyes
may
dissolve
into
Tears
,
without
which
Christ's
Bloud
shall
not
wash
away
our
guilt
of
having
spilled
it
.
Let
us
sorrow
,
but
with
a
sorrow
according
2
Cor.
7.
10
to
God
,
such
as
may
work
in
us
repentance
unto
Salvation
for
having
crucified
the
Author
of
it
,
and
then
we
may
look
upon
Him
,
to
our
comfort
,
3.
With
an
Eye
of
Faith
;
which
is
another
prospect
here
mainly
intended
.
For
the
looking
on
in
the
Text
is
an
Allusion
to
the
beholding
of
the
brazen
Serpent
,
Num.
21.
9
a
Type
of
Christ
crucified
on
the
Cross
,
as
himself
tells
us
,
Joh.
3.
16.
It
was
not
the
brazen
Serpent
it self
,
but
their
looking
upon
it
that
cured
the
bitten
Israelites
.
It
was
their
Faith
that
did
it
,
which
came
in
at
their
Eye
,
though
it
usually
does
at
the
Ear
,
and
gave
it
a
healing
quality
;
As
it
was
not
the
Woman's
touch
,
but
her
Faith
that
drew
out
Vertue
from
Christ
to
stanch
her
issue
of
bloud
.
It
is
the
generally
received
opinion
,
that
the
Souldier
who
pierced
Christ
,
one
Longinus
,
was
,
when
he
did
that
act
,
blind
;
but
by
vertue
of
that
pretious
Bloud
,
which
sprang
on
his
Eyes
from
our
Saviour's
side
,
he
had
his
Sight
restored
,
and
was
hereupon
converted
,
and
after
became
a
Bishop
of
Cappadocia
,
and
in
the
end
died
a
Martyr
.
What
truth
there
is
in
the
History
,
I
know
not
;
but
very
much
surely
there
is
in
the
Application
:
If
by
Faith
we
will
look
upon
him
whom
we
have
pierced
,
that
Sight
shall
not
only
clear
our
Eyes
to
discern
,
but
touch
our
Hearts
,
and
dispose
them
to
embrace
a
Saviour
.
No
spiritual
Cure
to
be
wrought
on
us
without
our
Faith
.
We
find
that
Christ
in
all
his
miraculous
Cures
of
diseased
Persons
still
required
their
Faith
as
a
necessary
preparative
to
their
healing
,
as
if
Omnipotency
it self
could
doe
nothing
without
the
Patient's
belief
;
nor
will
the
diseases
of
our
Souls
be
ever
remedied
without
the
concurrence
of
ours
too
.
The
Prophet
Elijah
,
by
applying
the
Members
of
his
Body
to
those
of
the
dead
Child
,
fetcht
it
again
to
life
:
Let
us
stretch
every
part
of
Christ
pierced
to
our
Souls
,
and
they
will
soon
be
revived
,
be
they
never
so
dead
in
trespasses
and
sins
.
4.
We
are
to
look
upon
Christ
pierced
with
an
Eye
of
Love
.
This
,
we
know
,
naturally
comes
in
at
the
Eye
too
;
Oculi
sunt
in
amore
duces
.
Now
as
there
is
no
such
Attractive
of
Love
as
Love
;
so
never
was
there
any
such
Love
as
that
of
Christ
in
dying
for
us
.
It
was
our
Sin
that
gave
Him
his
Wounds
,
but
it
was
his
Love
that
made
him
receive
them
.
And
we
may
reade
that
Love
,
Esay
49.
16.
to
use
the
Prophet
Esay's
expression
,
in
the
Palms
of
his
hands
,
that
were
stretcht
out
for
us
upon
his
Cross
;
In
the
Prints
of
the
nails
,
which
could
never
have
enter'd
Him
,
had
not
his
Love
made
them
a
passage
;
And
in
the
point
of
the
Spear
,
which
lets
our
Eyes
into
the
very
Bowels
of
his
tender
Love
and
Compassion
towards
us
.
Well
may
each
of
us
say
with
the
Holy
Martyr
Ignatius
,
My
Love
was
crucified
for
me
.
If
the
Jews
that
stood
by
Him
,
when
he
was
about
to
raise
Lazarus
,
said
truly
,
Behold
how
he
Joh.
11.
36.
loved
him
,
when
he
shed
but
a
few
Tears
out
of
his
Eyes
;
much
more
truly
may
we
say
of
Him
,
Behold
how
he
loved
us
!
for
whom
He
shed
his
very
Heart-bloud
;
the
utmost
Expression
of
Love
,
as
Himself
tells
us
,
Joh.
15.
13.
Greater
Love
than
this
hath
no
Man
,
to
bestow
his
life
for
his
friends
;
and
yet
greater
love
than
this
did
he
shew
forth
by
laying
down
his
life
for
us
who
were
his
Enemies
;
I
say
,
by
laying
it
down
;
for
no
man
had
power
to
take
it
from
him
,
Joh.
10.
18.
It
was
his
own
pure
Love
,
not
any
force
,
that
compell'd
him
to
dye
for
us
.
And
therefore
our
Obligation
to
love
him
ought
to
be
so
much
the
stronger
,
by
how
much
his
suffering
for
us
was
more
free
and
voluntary
.
5.
Lastly
,
Let
us
look
on
Him
whom
we
have
pierced
,
with
infinite
Joy
and
Exultation
;
not
for
that
we
have
pierced
Him
,
which
ought
to
produce
a
quite
contrary
Passion
in
us
,
but
that
he
would
suffer
himself
to
be
pierced
for
us
,
who
only
deserved
to
be
so
.
What
should
have
become
of
us
,
had
he
not
undergone
the
punishment
due
to
us
?
Where
had
we
been
,
but
for
his
Passion
?
It
is
by
his
stripes
that
we
are
healed
;
It
is
his
meritorious
Death
that
hath
procured
us
Life
;
It
is
his
pretious
Bloud
shed
on
the
Altar
of
his
Cross
that
hath
reconciled
us
to
God
,
that
hath
vanquished
Death
and
Hell
,
and
opened
unto
us
the
gates
of
Heaven
,
having
thereby
obtained
eternal
Redemption
for
us
;
which
we
shall
Heb.
9.
12
,
26.
certainly
partake
of
,
if
we
will
but
look
on
him
whom
we
have
pierced
,
in
such
a
manner
as
we
ought
to
doe
,
with
an
Eye
of
Pity
and
Compassion
,
of
hearty
sorrow
and
contrition
of
Faith
and
of
Love
.
If
we
will
doe
so
,
we
may
then
lift
up
our
heads
,
for
our
Redemption
draweth
nigh
;
We
may
then
rejoyce
too
with
joy
unspeakable
and
full
of
glory
,
looking
for
that
blessed
hope
,
the
glorious
appearing
of
our
Lord
and
Saviour
at
his
second
coming
,
to
deliver
us
from
this
present
evil
World
,
and
to
restore
us
to
the
glorious
liberty
of
the
Sons
of
God
.
But
,
on
the
contrary
,
if
either
we
will
not
look
at
all
on
Christ
pierced
for
us
,
or
so
slightly
as
not
to
be
in
the
least
affected
with
that
sight
;
nay
,
even
despise
his
Sufferings
;
make
a
mock
of
Him
,
and
of
those
Sins
which
pierced
Him
;
persecute
Him
in
his
Members
;
rend
his
mystical
Body
by
Discord
,
and
his
seamless
Coat
by
Schism
;
corrupt
the
Purity
of
his
Doctrine
by
Heresie
,
and
shame
Him
and
his
Gospel
by
our
vile
and
wicked
Lives
;
We
shall
then
have
another
,
but
a
very
dismal
and
uncomfortable
sight
of
Him
;
not
only
the
merciless
Jew
,
who
actually
shed
his
Bloud
,
but
the
loose
prophane
Christian
,
who
hath
trampled
it
under
foot
,
shall
see
him
then
to
his
eternal
horrour
and
confusion
.
I
say
shall
see
him
;
see
him
whether
he
will
or
no.
It
shall
not
be
in
his
choice
whether
he
will
see
him
or
no.
Every
Eye
,
says
St.
John
,
shall
then
see
him
,
even
they
also
who
pierced
him
,
and
all
kindreds
of
the
Earth
shall
wail
because
of
him
.
The
whole
World
then
shall
be
the
Theatre
on
which
this
sight
shall
be
shown
,
and
every
Man
thereon
a
several
Spectator
.
And
what
a
dreadfull
sight
shall
that
be
to
all
unconverted
Sinners
,
whether
Jews
or
Gentiles
,
when
Christ
their
Judge
shall
appear
in
a
visible
shape
with
those
Wounds
in
his
Body
which
they
gave
him
!
How
successlesly
shall
they
then
cry
unto
the
Rocks
and
Mountains
to
fall
upon
them
,
and
cover
them
from
the
presence
of
this
Lamb
,
once
dumb
before
the
Shearers
;
but
then
with
his
very
voice
,
glorious
and
mighty
in
operation
,
breaking
the
loftiest
Cedars
in
pieces
!
In
vain
doe
we
now
put
off
this
evil
day
from
us
,
and
,
with
St.
Peter's
mockers
,
question
the
promise
of
his
2
Pet.
3.
4.
Coming
.
Behold
he
cometh
,
saith
St.
John
,
Revel.
1.
7.
He
is
even
now
on
his
way
,
and
will
as
certainly
come
,
as
if
he
were
already
present
.
Nay
,
is
already
come
,
if
we
may
believe
St.
James
,
Behold
the
Judge
standeth
before
the
door
,
Jam.
5.
9.
And
who
may
abide
his
second
Coming
?
when
he
shall
come
in
flaming
fire
,
to
take
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
,
which
his
Son
preached
?
2
Thess.
1.
8.
His
first
Coming
was
in
Humility
and
in
Weakness
,
but
his
second
shall
be
in
Majesty
and
Power
.
How
shall
the
Scene
then
be
changed
?
And
with
what
face
shall
the
enemies
of
this
Cross
be
able
to
look
on
him
then
whom
they
had
here
so
often
pierced
?
Consider
we
these
things
,
and
let
us
prevent
one
sight
by
another
;
and
let
every
one
of
us
prepare
to
meet
our
Lord
in
such
a
garb
and
posture
,
as
that
we
may
be
able
to
look
upon
him
then
with
comfort
.
And
that
we
may
so
doe
,
let
us
beg
of
Him
to
look
upon
us
as
once
he
did
upon
his
Apostle
that
denied
him
;
that
with
him
we
may
weep
bitterly
for
having
pierced
him
,
and
so
fulfill
the
Prophecy
of
the
Text
in
the
best
sense
of
it
;
in
that
of
the
Prophet
Zachary
,
and
not
of
our
Evangelist
,
in
the
fore-cited
Revel
1.
7.
That
we
may
here
by
Faith
see
him
,
with
St.
Stephen
,
sitting
at
the
right
hand
,
and
there
making
intercession
for
us
by
those
Wounds
which
we
have
given
Him
,
that
we
may
hereafter
for
ever
behold
him
in
Glory
.
Amen
.
A
SERMON
Preached
on
Easter-day
.
ACTS
II.
24.
Whom
God
hath
-
raised
up
,
having
loosed
the
pains
of
death
,
because
it
was
not
possible
that
he
should
be
holden
of
it
.
THE
precedent
Verse
,
and
this
of
the
Text
,
represent
Christ
unto
us
in
a
very
different
condition
;
That
,
in
the
low
ebb
of
his
Exinanition
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Irenaeus
.
This
,
in
a
high
pitch
of
his
Exaltation
.
In
the
former
we
find
him
under
the
power
of
death
;
In
the
latter
raised
up
to
life
;
There
a
Worm
,
and
no
Man
;
Psal.
22.
6.
Here
more
than
Man
,
Declared
to
be
the
Son
of
God
with
power
by
the
Resurrection
Rom.
1.
4.
from
the
dead
.
Christ
had
given
sufficient
evidence
of
his
Manhood
in
his
natural
Infirmities
and
Necessities
;
but
,
above
all
,
in
his
Passion
:
But
the
main
proof
of
his
Divinity
was
to
be
taken
from
his
Resurrection
.
A
proof
at
this
time
most
necessary
,
in
relation
to
his
greatest
Enemies
the
Jews
,
who
were
so
apt
to
triumph
in
his
ruine
,
to
fancy
they
had
now
prevailed
against
him
;
to
say
within
themselves
,
Now
that
he
lieth
,
let
him
Psal.
41.
8.
rise
up
no
more
;
and
once
more
to
lay
that
in
his
Dish
,
which
they
objected
to
him
on
his
Cross
;
He
saved
others
,
Mat.
27.
42
himself
he
cannot
save
.
With
these
buisy
mockers
which
gnashed
upon
him
with
their
teeth
;
these
Atheists
that
could
say
,
Where
is
the
promise
of
his
return
?
and
that
had
called
him
2
Pet.
3.
4.
in
express
terms
a
Deceiver
,
St.
Peter
Mat.
27.
63
had
to
doe
;
and
had
not
the
Holy
Ghost
appeared
a
little
before
in
a
cloven
tongue
of
fire
on
his
head
,
his
own
could
never
have
been
able
to
make
them
credit
such
a
thing
as
a
Resurrection
;
Christ's
much
less
,
to
whom
they
were
so
spightfull
:
It
was
necessary
then
that
so
great
a
Miracle
should
make
way
for
another
as
great
,
which
was
to
persuade
them
into
a
belief
of
Christ's
Resurrection
;
Men
so
incredulous
,
that
they
would
not
Luk.
16.
believe
,
though
one
rose
from
the
dead
,
as
Lazarus
had
done
;
who
having
brought
them
news
from
another
World
,
they
,
for
his
pains
,
would
needs
have
sent
him
Joh.
12.
10.
back
to
the
place
from
whence
he
came
;
so
that
nothing
now
but
the
sight
of
him
they
had
so
lately
crucified
(
if
yet
that
would
doe
)
was
sufficient
to
convince
them
;
whom
though
St.
Peter
could
not
present
to
their
Eyes
,
yet
their
Ears
hear
the
certain
news
of
his
return
from
the
Grave
;
That
he
that
was
dead
,
was
now
alive
;
That
that
body
Rev.
1.
18.
which
had
been
sown
in
weakness
,
was
now
rais'd
in
power
;
by
a
power
no
less
than
divine
,
the
power
of
an
Omnipotent
God
;
a
power
able
to
break
in
pieces
the
chains
even
of
death
its
self
;
strong
ones
indeed
to
hold
all
others
,
but
weak
to
hold
him
who
was
as
well
God
as
Man
;
Whom
God
hath
raised
up
,
&c.
From
which
words
,
Four
things
are
to
be
gather'd
.
-
1.
The
Certainty
of
Christ's
Resurrection
,
set
down
here
as
matter
of
fact
,
Hath
raised
up
.
-
2.
The
principal
Agent
,
or
rather
,
the
sole
efficient
Cause
of
Christ's
Resurrection
,
God
;
Whom
God
hath
,
&c.
-
3.
The
Manner
how
't
was
done
,
Removendo
impedimentum
,
by
taking
away
whatsoever
might
obstruct
it
;
the
rowling
away
the
stone
,
as
it
were
,
from
the
door
of
the
Sepulchre
;
the
untying
of
a
hard
knot
;
Having
loosed
the
pains
of
Death
.
-
4.
And
lastly
,
the
Necessity
of
all
this
;
a
most
convincing
and
irresistible
Argument
,
and
therefore
brought
up
in
the
rear
to
make
all
sure
,
Because
it
was
not
possible
he
should
be
holden
of
it
.
Of
these
in
their
order
,
and
of
such
practical
Inferences
as
doe
arise
out
of
them
:
And
first
of
the
first
Particular
,
the
Certainty
of
Christ's
Resurrection
,
in
these
words
,
Hath
raised
up
.
1.
There
is
not
any
truth
in
Scripture
,
Part
1.
The
Certainty
of
Christ's
rising
.
which
God
has
been
so
carefull
,
or
(
as
I
may
so
say
)
curious
to
secure
as
that
of
his
Son's
Resurrection
;
Which
he
did
as
by
taking
away
all
grounds
of
doubting
of
it
,
so
by
making
use
of
all
manner
of
proofs
to
ascertain
it
.
For
,
first
,
whereas
Sceptical
Men
might
have
questioned
whether
Christ
died
truly
or
no
;
or
,
if
so
,
whether
his
disciples
did
not
come
by
night
and
steal
him
away
;
These
two
grounds
of
suspition
God
took
care
to
remove
:
The
first
,
by
that
Evidence
the
Centurion
gave
in
to
Pilate
of
his
real
dying
;
besides
that
of
so
many
Spectators
,
who
beheld
that
stream
of
bloud
wherein
he
poured
forth
his
Soul
unto
death
:
And
the
second
,
by
the
exact
care
of
the
High
Priest
,
who
caused
a
vast
stone
to
be
rowled
before
the
door
of
the
Sepulchre
,
adding
his
Seal
and
Souldiers
of
his
own
chusing
to
guard
it
from
the
attempts
of
the
Disciples
;
who
,
had
they
had
a
will
,
had
neither
power
nor
courage
to
break
open
a
Sepulchre
hewen
out
of
a
new
entire
Rock
,
or
force
such
a
strong
guard
as
kept
it
;
much
less
Money
to
bribe
their
silence
,
as
the
High
Priests
and
Scribes
did
;
And
to
say
that
his
Disciples
stole
him
away
,
while
Matth.
28.
the
stout
Watch-men
slept
,
was
surely
no
better
than
a
Dream
,
or
rather
not
a
Dream
,
but
a
studied
Lie
;
and
yet
such
a
Lie
too
,
as
does
most
clearly
confirm
the
truth
of
our
Lord's
Resurrection
.
But
then
secondly
,
As
God
took
away
all
cause
of
doubt
,
so
did
he
draw
Arguments
from
all
Topicks
to
prove
this
great
Truth
.
Heaven
and
Earth
here
gave
in
their
Evidence
:
For
not
only
the
Souls
of
Holy
Men
were
fetcht
thence
to
be
united
to
their
Bodies
for
proof
of
that
Resurrection
by
which
themselves
were
raised
;
but
the
Blessed
Inhabitants
of
Heaven
,
the
Angels
,
came
down
on
purpose
to
publish
it
to
the
Women
,
as
these
did
to
the
Apostles
,
to
whom
Christ
shewed
himself
alive
too
,
after
his
Act.
1.
3.
Passion
,
by
many
infallible
proofs
,
and
expos'd
himself
to
their
very
Senses
;
who
did
not
only
see
and
hear
,
but
converse
and
eat
with
him
after
he
was
risen
from
the
dead
,
that
they
might
not
mistake
his
Body
,
as
once
they
did
,
for
a
Phantasm
;
or
Christ
for
a
Spirit
,
having
flesh
and
bones
,
as
they
found
he
had
;
and
retaining
still
the
marks
and
prints
Joh.
20.
20.
of
the
nails
and
spear
,
to
shew
the
Identity
,
as
well
as
Reality
,
of
that
Body
which
arose
;
The
very
Infidelity
of
an
Apostle
being
not
the
least
confirmation
of
our
Faith
too
in
this
particular
.
Not
to
mention
other
instances
,
the
Earthquake
,
the
empty
grave
,
the
stone
rowled
away
,
the
linnen
cloths
curiously
wrapt
up
together
as
dead
Witnesses
,
when
there
were
so
many
living
ones
,
Angels
and
Men
;
and
among
these
,
such
as
were
ready
to
seal
this
Truth
with
their
dearest
Bloud
;
of
such
credit
and
honesty
too
,
as
might
highly
recommend
their
Testimony
to
our
belief
;
of
such
Prudence
,
Experience
and
Holiness
withall
,
as
neither
could
betray
them
to
Error
,
nor
suffer
them
to
abuse
the
credit
of
others
:
Such
were
the
Holy
Apostles
,
who
with
great
power
gave
witness
of
the
Act.
4.
34.
Resurrection
of
the
Lord
Jesus
,
and
whose
principal
office
it
was
to
doe
so
,
as
appears
upon
the
Election
of
St.
Matthias
into
the
place
of
Judas
,
grounded
upon
this
necessity
,
Act.
1.
21
,
22.
To
whom
we
may
add
no
less
than
five
hundred
Brethren
at
once
,
all
agreeing
in
the
same
1
Cor.
15.
6
,
8.
Act.
1.
3.
story
:
(
Nemo
omnes
,
neminem
omnes
fefellerunt
;
)
which
made
their
Evidence
rise
to
such
a
strong
demonstration
,
as
was
sufficient
to
stop
the
mouths
of
Christ's
most
contradicting
Enemies
,
and
open
ours
to
confess
with
the
Disciples
and
Primitive
Christians
,
The
Lord
is
risen
indeed
,
Luk.
24.
34.
Thus
we
see
how
exact
the
Holy
Ghost
was
,
as
in
removing
all
such
Doubts
as
might
in
the
least
obstruct
our
Faith
;
so
in
using
all
manner
of
Arguments
to
confirm
and
establish
the
undoubted
Truth
of
Christ's
Resurrection
,
not
only
to
show
the
possibility
of
a
Resurrection
in
general
by
so
pregnant
and
visible
an
Example
,
but
the
importance
of
it
in
regard
of
ours
,
whereof
our
Lord
's
was
the
Fountain
and
Pledge
.
1.
I
say
,
the
clearing
of
the
Truth
of
Christ's
Resurrection
was
absolutely
necessary
,
in
regard
of
the
slowness
and
indisposition
of
most
Men
,
and
in
all
times
,
to
admit
of
the
possibility
of
a
Resurrection
.
The
Philosopher
,
we
see
,
could
not
digest
it
;
To
the
Stoicks
and
Epicureans
it
became
matter
of
laughter
,
who
took
it
for
some
new
Goddess
,
Act.
17.
18
,
32.
Nay
,
some
of
the
Disciples
themselves
lookt
upon
it
as
a
Fable
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luk.
24.
11.
A
considerable
Sect
too
among
the
Jews
,
the
Sadducees
,
utterly
deny'd
it
,
Act.
23.
8.
Simon
Magus
and
the
Gnosticks
were
of
the
same
persuasion
,
and
so
was
Marcion
,
as
Tertullian
informs
De
carne
Christi
,
e.
●
.
De
Resurrectione
carnis
,
c.
56.
2
Tim.
2.
18.
me
,
who
deny'd
the
truth
of
Christ's
flesh
,
and
consequently
his
Nativity
and
Resurrection
,
as
Valentinus's
Disciple
did
the
Resurrection
of
that
Flesh
he
convers'd
in
.
Some
there
were
who
affirm'd
't
was
already
past
,
as
Hymenaeus
and
Philetus
;
Others
turn'd
it
into
a
meer
[
](A61711-e19090-b)*
*
Vid.
Tertul
.
de
carnis
Resurr.
c.
19.
Allegory
,
a
Renovation
,
Matth.
19.
28.
A
state
of
the
Gospel
call'd
a
New
Heaven
and
a
new
Earth
,
2
Pet.
3.
13.
And
the
World
to
come
,
Heb.
2.
5.
And
lastly
,
how
doe
all
loose
Christians
decry
it
as
a
thing
utterly
inconsistent
with
their
interest
!
It
was
requisite
then
that
this
foundation
should
be
laid
very
deep
in
men's
Hearts
,
which
the
Holy
Ghost
fore-saw
so
many
would
endeavour
to
over-throw
.
2.
'T
was
absolutely
necessary
to
clear
this
Truth
,
in
regard
of
the
importance
of
it
to
Christ's
glory
,
and
the
happiness
of
all
true
Christians
.
1.
To
Christ's
glory
,
which
in
the
esteem
of
Men
being
much
eclipsed
by
his
Death
,
was
to
shine
out
brighter
by
his
Resurrection
;
for
nothing
but
this
could
take
off
that
stain
which
his
ignominious
Sufferings
had
cast
upon
his
Honour
.
And
hence
Christ
scarce
mentions
his
Death
,
but
he
still
closeth
with
his
rising
again
the
third
day
.
Which
was
Mat.
20.
the
reason
of
the
Jews
exquisite
care
to
secure
his
Sepulchre
,
that
the
last
error
,
Mat.
27.
64.
as
they
call'd
it
,
might
not
be
worse
than
the
first
;
That
is
,
lest
the
reputation
of
a
glorious
Resurrection
should
bely
and
confute
all
their
former
Calumnies
and
Reproaches
;
as
indeed
it
did
:
For
by
this
his
Resurrection
his
Godhead
was
clearly
manifested
,
which
else
must
needs
have
been
obscur'd
and
call'd
in
question
;
there
being
nothing
so
unsuitable
to
a
God
as
to
suffer
,
especially
to
dye
.
A
little
loss
of
Bloud
,
we
reade
,
made
Alexander
the
Great
quit
all
his
Pretensions
to
Godhead
:
And
St.
Augustine
tells
Lib.
18.
de
civit
.
Dei
,
c.
5.
us
out
of
Varro
,
That
the
Egyptians
made
it
Capital
to
affirm
that
their
God
Apis
was
dead
,
forbidding
any
mention
of
his
Sepulchre
:
Nay
,
St.
Peter
,
v.
29.
concludes
David
inferiour
to
Christ
from
his
Death
and
Burial
,
and
Sepulchre
,
still
remaining
:
For
although
Christ's
Sepulchre
did
remain
still
to
St.
Peter's
,
as
it
does
yet
to
our
times
;
yet
his
Body
did
not
abide
in
it
as
David's
did
,
and
still
does
in
his
;
if
we
will
take
an
Angel's
Mat.
28.
6.
word
for
it
;
Come
see
the
place
Luk.
24.
6.
where
the
Lord
lay
:
and
again
,
He
is
risen
,
he
is
not
here
.
For
had
he
remained
there
,
as
David
did
in
his
Grave
,
he
had
then
seen
corruption
,
and
so
had
been
no
God
.
2.
This
Truth
was
to
be
clear'd
and
confirm'd
in
regard
of
our
advantage
:
For
had
not
Christ
risen
,
we
should
still
1
Cor.
15.
17
,
19.
have
remain'd
in
our
sins
,
and
been
of
all
men
most
miserable
,
by
depriving
our selves
of
the
Goods
of
this
life
,
and
having
no
expectation
of
those
of
a
better
:
Nay
,
in
a
worse
condition
than
the
Beasts
that
perish
,
who
innocently
following
their
natural
appetites
,
have
nothing
to
check
or
restrain
them
.
All
our
Theological
Vertues
would
be
to
no
purpose
too
;
Our
Faith
,
our
Hope
,
our
Charity
vain
,
(
the
substance
of
St.
Paul's
whole
discourse
,
1
Cor.
15.
)
All
our
Moral
Vertues
also
would
be
not
only
useless
,
but
troublesome
:
Justice
,
Temperance
,
Fortitude
,
and
the
like
,
but
so
many
insignificant
Cyphers
;
adding
nothing
to
the
summ
of
our
Happiness
,
but
much
to
the
abatement
of
it
;
Si
post
mortem
nihil
,
ipsáque
mors
nihil
.
For
who
would
stick
to
devour
others
,
who
should
himself
so
quickly
be
made
a
prey
to
Death
,
and
be
swallowed
up
of
the
Grave
?
Who
would
deny
himself
the
use
of
those
Pleasures
,
which
should
never
return
?
There
would
be
no
Hope
for
us
,
if
no
Resurrection
;
and
no
Resurrection
for
us
to
be
sure
,
if
Christ
had
not
risen
.
Which
consideration
made
the
Apostles
(
one
main
part
of
whose
Office
,
as
I
told
you
,
't
was
,
to
be
Witnesses
of
his
Resurrection
)
to
lay
that
still
in
all
Churches
as
the
first
corner-stone
in
that
spiritual
Fabrick
,
as
1
Cor.
15.
4.
St.
Paul
does
,
That
Christ
rose
again
according
to
the
Scriptures
,
calling
this
his
Gospel
,
2
Tim.
2.
8.
and
placing
it
among
his
grand
fundamentals
,
Heb.
6.
2
,
3.
as
it
is
a
principal
Article
of
our
Creed
,
which
St.
Peter
offers
here
to
his
Auditors
as
most
necessary
for
them
to
know
in
order
to
their
Conversion
,
who
would
never
have
been
persuaded
to
embrace
a
crucified
Saviour
,
a
stumbling-block
to
Jews
,
1
Cor.
1.
23.
and
a
rock
of
offence
,
which
was
to
be
taken
out
of
their
way
that
they
might
come
to
Christ
;
who
being
now
represented
to
them
in
a
more
pompous
and
glorious
shape
of
a
triumphant
Conqueror
,
might
in
some
sort
be
more
suitable
to
those
Idea's
they
had
of
a
Messiah
,
and
so
be
more
willing
to
become
his
Subjects
.
Thus
did
these
few
words
,
hath
raised
up
,
take
away
that
veil
that
had
hitherto
been
over
their
eyes
,
and
made
them
see
him
they
had
pierced
;
and
readily
own
him
for
their
Saviour
,
who
had
so
visibly
been
rescued
from
the
Jaws
of
Death
;
that
the
bare
mentioning
of
the
matter
of
fact
,
whereof
many
of
them
had
been
eye-witnesses
,
without
any
other
argument
,
was
sufficient
to
change
those
late
implacable
Persecutors
into
Converts
.
II.
And
here
,
to
stop
the
mouth
of
Part
II.
The
sole
Agent
or
efficient
Cause
of
Christ's
Resurrection
,
God
.
Carnal
reason
,
which
might
be
apt
to
fancy
a
Resurrection
impossible
,
it
was
necessary
for
St.
Peter
,
in
order
to
a
full
persuasion
and
assurance
of
Christ's
being
truly
raised
from
the
dead
,
to
let
them
know
that
this
was
done
by
a
divine
Power
;
That
God
,
to
whom
nothing
was
impossible
,
was
the
only
Agent
here
;
He
who
could
kill
and
make
alive
;
Deut.
32.
39
▪
That
't
was
his
Hand
alone
which
brought
this
mighty
thing
to
pass
,
his
own
right
hand
that
had
purchased
himself
this
victory
over
Death
:
An
Act
beyond
the
activity
of
any
created
Being
.
Whence
it
is
that
the
Resurrection
is
in
Scripture
called
the
power
of
God
,
Matth.
22.
19.
and
the
glory
of
God
,
Luk.
11.
40.
and
the
glory
of
the
Father
,
Rom.
6.
4.
Such
power
and
such
glory
,
as
he
can
no
more
give
away
to
another
,
than
his
Godhead
.
And
therefore
the
Lord
is
said
to
descend
from
Heaven
to
raise
the
dead
,
1
Thess.
4.
17.
It
being
his
own
proper
work
that
.
For
although
an
Angel
shall
blow
the
trump
at
the
last
day
,
yet
the
voice
of
the
Son
of
God
must
be
heard
before
the
dead
can
live
.
Angels
may
gather
the
Elect
Joh.
5.
25.
from
the
four
corners
of
the
Earth
,
but
God
must
enliven
them
.
An
act
so
incommunicably
his
,
that
the
Devil
cannot
doe
it
.
He
who
is
God's
Ape
in
other
things
,
would
fain
be
in
this
,
or
at
least
be
thought
able
to
effect
it
,
to
raise
his
credit
among
the
Sons
of
perdition
.
For
that
Samuel
the
Witch
of
Endor
call'd
up
,
was
but
a
counterfeit
;
he
was
not
the
Prophet
himself
,
but
Satan
under
his
Mantle
.
Nay
all
those
Heathens
,
who
seem'd
to
have
bid
fair
to
such
Miracles
as
Christ
did
,
as
Apollonius
Tyanoeus
and
Vespasian
,
whom
therefore
Julian
the
Apostate
opposes
to
our
Saviour
to
lessen
and
decry
him
,
although
they
are
said
to
have
done
many
strange
things
,
yet
doe
I
not
find
that
ever
they
pretended
to
be
able
to
raise
the
dead
;
As
Pharaoh's
Magicians
,
who
could
counterfeit
most
of
Moses's
Miracles
,
could
not
with
all
their
skill
put
life
into
one
single
insect
.
Here
they
confess'd
the
finger
of
God
:
and
such
is
the
Resurrection
,
not
only
God
▪
s
finger
,
but
his
arme
;
an
equal
act
of
Power
in
him
to
restore
,
as
to
create
:
which
St.
Paul
going
about
to
describe
,
uses
such
an
Exaggeration
of
lofty
Expressions
,
as
no
humane
Eloquence
can
parallel
;
Ephes.
1.
19.
That
we
may
know
,
says
he
there
,
what
is
the
exceeding
greatness
of
his
power
to
us-ward
who
believe
,
according
to
the
work
of
the
Might
of
his
power
,
which
he
wrought
in
Christ
when
he
raised
him
up
from
the
dead
.
Where
we
may
observe
a
sixfold
Gradation
,
Power
and
Might
,
the
Greatness
and
Might
of
his
Power
,
the
exceeding
Greatness
of
his
Power
,
and
a
working
of
the
Might
thereof
;
and
yet
all
this
still
dull
and
flat
,
till
he
quickens
it
with
an
active
Verb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
he
wrought
in
Christ
,
when
he
raised
him
up
from
the
dead
.
An
act
proper
to
God
the
Father
,
who
is
entitled
to
it
,
ver.
33.
and
by
St.
Paul
too
,
Gal.
1.
1.
Yet
so
,
as
that
he
has
communicated
this
Power
to
his
own
Son
,
Joh.
10.
17
,
18.
and
5.
21
,
26.
As
the
Father
raiseth
up
the
dead
and
quickneth
them
,
even
so
the
Son
quickneth
whom
he
will
;
who
had
a
Power
to
lay
down
his
life
,
and
to
take
it
again
;
to
dissolve
Joh.
2.
19
,
21.
the
Temple
of
his
Body
,
and
in
three
days
to
raise
it
up
;
so
that
Christ
here
did
as
much
rise
as
was
raised
up
;
and
this
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
St.
Luke
imports
,
a
Verb
of
an
active
signification
,
implying
a
Power
in
himself
to
rise
,
and
in
that
respect
a
certain
argument
of
his
being
the
co-essential
and
con-substantial
Son
of
God
,
as
the
Apostle
concludes
him
hence
to
be
,
Rom.
1.
4.
in
spight
of
all
those
his
adversaries
;
who
by
denying
him
this
Power
,
prove
themselves
worse
enemies
to
him
than
the
Jews
were
,
who
robb'd
him
of
his
Life
;
whereas
these
of
his
Divinity
also
,
as
far
as
in
them
lyes
.
III.
The
principal
and
sole
Agent
Part
III.
Of
the
Manner
.
then
in
this
great
Work
was
God
,
the
Father
and
the
Son
;
And
such
an
Agent
was
necessary
,
since
the
task
was
so
difficult
;
the
knot
which
Death
had
tied
being
so
hard
,
required
no
less
than
a
God
to
unloose
it
.
Now
by
Death
here
is
meant
,
not
only
a
seperation
of
Soul
and
Body
,
(
though
that
be
the
most
natural
import
of
the
word
,
)
but
all
those
sad
things
that
preceded
,
as
so
many
Prologues
to
his
last
Tragedy
,
styled
Propassiones
;
All
those
ingredients
in
the
bitter
cup
he
drank
of
:
Such
as
were
Christ's
natural
apprehensions
of
the
terrors
of
Death
,
the
curse
of
the
Law
,
the
load
of
our
Sins
upon
him
,
and
a
lively
sense
of
God's
wrath
due
to
those
Sins
,
which
put
him
into
an
Agony
,
and
made
him
sweat
great
drops
of
bloud
;
and
,
to
close
up
all
,
the
bitter
pangs
of
that
cruel
death
he
underwent
to
satisfie
God's
Justice
:
All
which
are
compar'd
here
to
the
Pangs
of
a
Woman
in
travail
;
from
which
God
at
last
freed
him
,
by
raising
him
up
to
a
life
uncapable
of
pain
or
sorrow
;
making
him
forget
his
former
Sufferings
,
as
a
Woman
does
her
Pains
when
delivered
of
her
Child
,
Joh.
16.
21.
This
is
implied
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
But
because
to
loose
the
Pains
seems
a
hard
expression
,
and
unloosing
properly
denoting
the
untying
of
some
knot
,
and
so
supposing
some
chain
or
cord
wherewith
Christ
was
bound
,
and
which
God
dissolved
,
which
the
following
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seems
to
make
good
;
some
conceive
it
better
to
interpret
the
word
Pains
by
Bonds
,
as
the
Syriack
does
,
calling
them
Funes
Sepulchri
,
those
adamantina
mortis
vincula
,
in
the
Poet
;
And
Horace
.
the
rather
,
because
the
Psalmist
promiscuously
useth
these
words
,
Psal.
116.
3.
The
snares
of
Death
compassed
me
round
about
,
and
the
pains
of
Hell
gat
hold
upon
me
.
Both
of
them
signifie
no
more
,
but
the
power
of
death
;
those
Shackles
and
Manacles
;
which
the
Angel
of
the
Covenant
struck
off
from
himself
,
and
then
from
us
;
which
could
no
more
hold
him
▪
than
the
withy
bands
could
Sampson
;
herein
a
Type
of
Christ
,
being
but
as
Flax
and
Tow
to
him
who
was
the
Power
of
God
;
and
though
he
might
suffer
himself
to
be
entangled
,
yet
could
not
possibly
be
holden
of
them
.
And
that
,
1.
In
respect
of
the
Truth
of
God's
Part
IV.
The
Necessity
of
Christ's
not
being
holden
.
Word
,
viz.
those
many
Predictions
and
Types
of
Christ's
Resurrection
,
which
else
must
have
been
voided
.
The
Predictions
are
many
and
clear
relating
to
this
point
;
That
of
Esay
53.
8.
That
Christ
should
be
taken
from
his
prison
;
That
of
Hosea
6.
2.
After
two
days
will
he
revive
us
,
and
in
the
third
day
he
will
raise
us
up
,
and
we
shall
live
in
his
sight
:
see
Esay
26.
19.
But
most
expresly
that
of
the
Prophet
David
,
Psal.
16.
10
,
11.
That
his
flesh
should
rest
in
hope
,
and
that
God
would
not
suffer
his
Holy
One
to
see
Corruption
;
which
Prophecy
could
not
be
apply'd
to
David
himself
,
as
St.
Peter
here
in
the
Verses
immediately
following
tells
his
Auditors
,
because
he
did
see
Corruption
;
but
only
to
Christ
,
who
did
not
,
and
who
did
rise
the
third
day
according
to
the
Scriptures
,
Luk.
18.
33.
As
for
those
Types
too
,
which
shadow
forth
Christ's
Resurrection
,
they
are
many
and
exactly
representative
of
it
;
As
Adam's
awaking
from
sleep
,
a
Type
of
the
second
Adam's
from
death
;
Sarah's
conceiving
when
old
;
Isaac's
being
sacrificed
,
and
yet
living
,
Gen.
22.
12.
An
express
figure
of
Christ's
Resurrection
,
Heb.
11.
14
,
17
,
Joseph's
being
taken
out
of
the
Pit
,
and
lifted
up
out
of
the
Dungeon
,
as
Jeremy
was
too
,
and
Daniel
out
of
the
Den
of
the
Lions
,
Dan.
6.
23.
And
more
clearly
,
by
Christ's
own
application
,
Jonah's
being
taken
out
of
the
belly
of
the
Jona
.
2.
11.
Whale
,
Mat.
12.
40.
All
which
Types
would
be
meer
shadows
without
their
substance
,
and
insignificant
Types
,
if
they
had
wanted
their
Anti-types
,
and
should
not
exactly
have
answer'd
them
;
which
they
could
not
doe
,
if
Christ
could
have
been
holden
by
the
pains
or
cords
of
death
.
2.
Not
possible
,
by
reason
of
that
indissoluble
tye
of
Christ's
Personal
Union
;
(
so
strait
,
that
Christ's
Body
,
even
in
the
Grave
,
was
inseparably
united
to
the
Deity
which
drew
it
to
it
;
)
For
although
Death
could
dissolve
his
Natural
,
yet
not
his
Personal
Union
;
and
therefore
necessary
it
was
,
that
his
Body
and
Soul
should
be
re-united
,
that
so
he
might
become
a
perfect
Man
,
which
could
not
be
without
his
rising
.
3.
Not
possible
,
in
respect
of
God's
immutable
Decree
so
determining
it
;
which
being
still
of
force
,
nothing
could
render
ineffectual
.
God
had
anointed
his
Son
from
all
Eternity
as
to
be
a
Prophet
and
a
Priest
;
so
a
King
,
to
accomplish
the
work
of
Man's
Redemption
;
none
of
which
Offices
could
be
fully
executed
,
but
upon
supposition
of
his
rising
from
the
dead
.
(
1.
)
The
preaching
of
the
Gospel
was
to
follow
that
,
Luk.
24.
47.
(
2.
)
As
was
also
the
preaching
of
Repentance
and
Remission
of
sins
through
his
bloud
;
the
Expiation
whereof
,
as
well
as
our
Justification
,
(
the
not
imputing
our
Sins
to
us
)
was
an
effect
of
his
Resurrection
,
Rom.
4.
25.
Who
was
delivered
for
our
Offences
,
and
raised
again
for
our
Justification
.
God
having
declared
,
by
raising
his
Son
from
the
dead
,
that
he
had
accepted
of
his
Death
,
as
of
a
sufficient
ransome
for
our
Sins
.
For
if
Christ
had
remained
still
under
the
power
of
Death
,
his
satisfaction
could
not
have
been
perfect
,
neither
could
he
have
applied
the
Vertue
thereof
to
us
.
And
in
like
manner
was
Christ's
Resurrection
our
Justification
:
For
Christ
being
V.
Reyn.
on
Ps.
110.
v.
ult
.
our
true
pledge
,
after
he
had
satisfied
for
us
by
his
Death
,
returning
unto
Life
,
gives
us
a
clear
Evidence
,
and
affords
us
a
sure
Argument
,
that
God
was
fully
reconciled
,
and
Life
purchased
for
us
.
Which
assurance
we
could
not
have
had
,
if
Christ
our
pledge
had
still
remained
under
the
power
of
death
,
for
as
much
as
his
continuance
in
his
payment
would
ever
have
argued
the
imperfection
of
it
.
The
summ
of
all
is
1
Cor.
15.
17.
this
,
That
our
Justification
was
begun
in
Christ's
Death
,
but
was
perfected
by
his
Resurrection
;
That
we
have
Redemption
by
his
abasement
,
and
Application
of
it
by
his
advancement
.
(
3.
)
Again
,
The
pacification
of
our
Consciences
,
the
confirmation
of
our
Faith
,
and
the
support
of
our
Hope
depended
all
upon
the
Exercise
of
his
Regal
Office
,
which
was
mainly
to
triumph
over
his
and
our
Enemies
;
the
last
of
them
especially
,
Death
;
which
he
could
never
be
said
to
have
done
,
while
he
still
remained
under
its
Dominion
:
For
then
he
had
never
ransomed
Men
from
the
power
of
the
Grave
,
nor
redeemed
them
from
Death
;
but
,
as
it
followeth
in
Hosea
13.
14.
Death
had
been
his
Plague
,
and
the
Grave
his
Destruction
;
and
so
ours
too
.
So
far
should
he
then
have
been
from
swallowing
it
up
in
victory
,
or
leading
captivity
1
Cor.
15.
54.
Ephes.
4.
8.
captive
,
that
himself
should
have
been
a
slave
and
a
captive
to
them
;
so
far
from
spoiling
Principalities
and
Powers
,
or
making
a
shew
of
them
openly
;
triumphing
Col.
2.
15.
over
them
,
that
the
gates
of
Hell
should
have
prevailed
against
Himself
,
and
consequently
against
his
Church
,
contrary
to
his
express
Word
and
Promise
,
Mat.
16.
18.
4.
Not
possible
,
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
implies
an
unsuitableness
or
incongruity
,
as
well
as
an
absolute
impossibility
;
(
for
id
possumus
quod
jure
possumus
;
)
And
according
to
this
notion
of
the
word
,
't
was
impossible
,
that
is
,
't
was
altogether
unsuitable
and
unbecoming
,
as
I
may
so
say
,
God
,
to
suffer
Christ
to
be
under
the
power
and
dominion
of
Death
;
It
did
not
become
his
Love
thus
to
forsake
his
only
beloved
Son
;
nor
his
Justice
Joh.
3.
35.
to
suffer
his
Holy
One
to
see
Corruption
,
to
leave
his
Soul
in
Hell
,
i.
e.
the
Grave
,
who
had
done
no
violence
,
neither
was
guile
Esay
53.
9.
found
in
his
mouth
;
or
to
let
him
go
without
his
reward
,
who
by
his
active
and
passive
Obedience
;
the
Sufferings
in
his
Life
,
and
Obedience
at
his
Death
,
had
merited
Heaven
for
himself
and
us
;
Psal.
110.
2
:
Phil.
2.
8
,
9.
It
being
most
unfit
that
he
should
remain
any
longer
in
Death's
prison
,
who
had
paid
his
own
and
our
debt
,
even
to
the
discharging
of
the
very
uttermost
farthing
.
And
to
conclude
this
point
;
How
unbeseeming
the
Power
of
God
was
it
also
,
(
even
in
the
judgment
of
Reason
,
)
That
he
that
looseth
the
bands
of
Orion
,
should
not
be
able
to
break
Death's
cords
;
That
that
Death
,
which
God
never
made
,
(
a
meer
privation
,
)
should
fetter
him
who
made
all
things
,
and
that
nothing
Heb.
1.
2.
command
Omnipotency
its
self
;
That
the
Devil
should
be
said
to
have
the
power
of
death
,
and
the
Prince
of
life
2.
14.
be
under
that
power
.
Such
Chains
of
darkness
suit
well
with
that
roaring
Lion
,
who
goes
about
seeking
whom
he
may
devour
;
but
not
at
all
with
the
Lion
of
the
Tribe
of
Judah
,
who
was
to
rescue
the
prey
out
of
his
jaws
.
Certainly
He
that
had
the
keys
of
Hell
and
Death
could
open
the
gates
of
Death
to
himself
,
as
well
as
to
all
believers
.
The
Grave
to
him
was
no
other
than
a
Womb
,
which
soon
grew
weary
of
its
load
;
and
't
was
as
natural
for
Christ
to
force
his
passage
out
thence
,
as
for
the
Child
,
now
ripe
for
the
Birth
,
to
drop
from
his
Mother
's
Womb.
If
the
Creature
groans
to
be
delivered
from
the
bondage
of
her
Corruption
,
it
is
but
reasonable
to
imagine
that
the
Earth
could
not
chuse
but
be
in
pain
,
so
long
as
she
became
an
Instrument
of
her
Creator's
captivity
;
and
't
was
as
absolutely
necessary
for
those
Iron
gates
of
death
to
let
out
the
Lord
of
life
,
as
it
was
for
those
Everlasting
ones
to
be
lifted
up
to
receive
the
King
of
Glory
into
Heaven
.
And
into
that
place
,
whereinto
his
Applicat
.
Resurrection
has
made
a
way
for
Himself
,
we
hope
one
day
to
enter
;
that
where
the
Head
is
,
there
the
Members
may
be
also
.
We
have
ground
for
this
Hope
from
St.
Paul
,
1
Cor.
6.
14.
God
hath
both
raised
up
the
Lord
,
and
will
also
raise
up
us
by
his
own
power
.
He
can
,
for
he
did
raise
up
others
before
he
raised
himself
;
[
](A61711-e21630-b)*
*
Mar.
5.
Jairus
Daughter
,
[
](A61711-e21650-b)†
†
Luk.
7.
the
Widow's
Son
,
[
](A61711-e21660-b)‖
‖
Joh.
11.
Lazarus
after
four
days
rotting
in
the
Grave
,
are
all
pregnant
instances
of
his
Power
;
Et
ab
esse
ad
posse
valet
consequentia
;
What
he
has
done
,
he
can
still
doe
;
unless
we
shall
fancy
his
Arme
shortned
,
or
that
the
Ancient
of
days
has
lost
his
strength
.
And
that
he
will
,
we
have
his
own
Word
for
it
;
Joh.
6.
40.
Whosoever
believeth
in
me
,
may
have
everlasting
life
,
and
I
will
raise
him
up
at
the
last
day
.
If
he
can
and
will
,
why
should
we
doubt
of
it
?
Who
hath
resisted
his
Will
?
Or
what
can
tie
up
his
Hands
?
Death
,
we
see
,
could
not
;
her
Cords
were
too
weak
to
Manacle
him
;
and
why
should
we
think
they
can
now
hold
us
?
He
that
could
break
them
off
from
himself
,
can
he
not
dissolve
ours
too
?
Let
me
then
put
St.
Paul's
question
to
the
most
doubting
Sceptick
,
Act.
26.
8.
Why
should
it
be
thought
an
impossible
thing
that
God
should
raise
the
dead
?
Since
we
see
he
has
effectually
done
it
in
the
Person
of
Christ
,
and
every
day
does
it
in
Nature
.
For
what
is
Nature
its
self
but
a
continual
Resurrection
?
We
may
see
it
every
Day
in
a
perpetual
orderly
Succession
of
Nights
and
Days
,
in
the
Setting
and
Rising
of
the
Sun
,
in
Winter
and
Spring
.
The
Serpent's
casting
off
his
old
Skin
;
the
Eagle's
renewing
his
strength
with
his
Beak
;
(
not
to
mention
the
Phoenix
rising
from
her
Ashes
,
which
yet
some
of
the
Fathers
,
as
Clement
and
Tertullian
V.
Tertull.
de
Resurr
.
Carnis
,
cap.
13.
use
as
an
argument
to
prove
the
Resurrection
;
)
the
Seed
corrupted
in
the
Earth
,
and
thence
springing
up
into
a
full
Ear
,
our
Lord's
and
St.
Paul's
instances
,
all
Joh.
12.
24.
1
Cor.
15.
36.
Emblems
,
or
rather
Demonstrations
of
it
.
Our
very
Bodies
(
to
go
no
farther
than
our selves
)
even
in
our
life-time
are
continually
altered
,
and
those
we
now
carry
about
us
are
not
the
same
they
were
a
few
years
past
;
so
that
we
may
change
the
Tense
and
reade
,
not
that
we
all
shall
be
,
but
that
we
are
continually
1
Cor.
15.
51.
changed
.
Our
sleep
,
what
is
it
but
a
shorter
death
,
and
our
awaking
thence
but
a
return
to
life
?
What
are
Church-yards
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sleeping-houses
,
from
whose
Graves
,
as
from
so
many
Beds
,
we
are
one
day
to
be
raised
up
by
the
sound
of
the
last
trump
?
And
as
Nature
,
so
Art
shadows
forth
a
Resurrection
;
That
Art
,
whereby
a
little
rude
piece
of
Earth
is
refin'd
into
pure
Metal
;
whereby
a
Chymist
can
raise
a
flower
out
of
ashes
,
at
least
to
shape
and
colour
;
And
shall
not
God
be
able
to
change
our
vile
Bodies
,
and
make
them
like
unto
his
glorious
Body
?
And
when
he
has
turn'd
Men
into
destruction
,
to
say
,
Come
Psal.
90.
3.
again
ye
Children
of
Men.
If
the
Disputer
of
this
World
,
the
conceited
Rationalist
should
deny
a
possibility
of
a
return
from
a
privation
to
a
habit
,
a
re-production
of
the
same
thing
once
corrupted
;
Let
me
ask
him
,
why
that
God
who
created
our
Bodies
out
of
nothing
,
cannot
be
able
to
recall
them
out
of
something
?
For
since
even
Philosophy
its
self
will
grant
,
that
in
every
dissolution
the
parts
dissolved
doe
not
perish
,
the
Materials
still
continuing
;
All
the
Skill
here
will
be
but
to
join
and
reunite
the
scattered
parcels
.
Quasi
non
majoris
miraculi
sit
animare
quàm
jungere
.
Tertullian's
reasoning
here
is
very
concluding
;
De
Resurr
.
Carnis
,
cap.
11.
and
we
cannot
resist
the
argument
.
Utique
idoneus
est
reficere
qui
fecit
;
quanto
plus
est
fecisse
quam
refecisse
;
initium
dedisse
quàm
reddidisse
.
Ita
restitutionem
carnis
faciliorem
credas
institutione
.
An
Artificer
can
take
a
Watch
or
Clock
asunder
and
put
it
together
again
;
and
shall
not
the
great
Creator
be
able
to
doe
as
much
here
,
to
re-unite
what
he
has
severed
,
having
still
reserved
the
loose
scattered
pieces
and
fragments
?
The
separation
of
our
Bodies
and
Souls
by
death
,
as
't
was
violent
;
so
their
desire
of
re-union
being
natural
,
shall
not
be
frustrated
.
They
are
incompleat
Substances
in
that
state
,
and
long
for
their
perfection
,
which
is
their
re-union
;
for
by
that
are
the
spirits
of
just
Men
departed
made
perfect
,
and
God
will
not
leave
them
in
an
imperfect
condition
,
lest
a
power
and
inclination
should
for
ever
be
in
the
root
,
and
never
rise
up
to
fruit
.
This
may
suffice
to
silence
,
though
not
to
satisfie
Natural
reason
;
especially
if
we
consider
,
that
many
Philosophers
have
had
strong
apprehensions
of
a
Resurrection
upon
the
dissolution
of
the
World
by
fire
;
a
reduction
of
all
things
to
a
better
state
,
as
Seneca
terms
it
.
V.
Sen.
Nat.
Qu.
lib.
3.
cap.
26
,
27.
Nor
was
there
any
Article
of
the
Faith
more
generally
believed
among
the
Jews
than
this
,
as
appears
by
Joh.
12.
24.
and
Act.
23.
8.
The
Patriarchs
were
certain
of
it
;
witness
their
great
care
before
their
death
,
to
have
their
Bones
carried
away
by
the
Children
of
Israel
out
of
Egypt
,
that
they
might
be
buried
in
Abraham's
Field
;
out
of
a
hope
,
no
doubt
,
of
being
the
first
that
,
by
vertue
of
Christ's
Resurrection
,
might
rise
from
the
dead
;
as
't
is
very
probable
they
were
of
the
Number
of
those
many
Saints
which
arose
and
came
out
of
their
Graves
after
his
Resurrection
,
and
went
into
the
holy
City
,
and
appeared
unto
many
,
Matth.
27.
53.
But
then
to
the
Faith
of
a
Christian
,
nothing
is
so
easie
as
a
Resurrection
;
since
God's
Word
clearly
tells
us
,
That
Christ
is
our
Resurrection
and
our
Life
,
Joh.
11.
25.
and
that
our
life
,
which
is
now
hid
with
him
in
God
,
shall
one
day
be
revealed
,
Colos.
3.
3.
That
God
is
not
the
God
of
the
dead
,
but
of
the
living
,
Matth.
22.
32.
Nay
,
the
Lord
of
dead
and
living
,
Rom.
14.
9.
For
that
he
will
one
day
raise
them
up
to
life
again
.
For
the
dead
Bodies
of
Saints
,
while
they
lye
rotting
in
the
Grave
,
being
still
united
to
Christ
,
as
his
Body
there
was
to
the
Deity
,
cannot
be
for
ever
separate
from
him
;
the
Members
must
at
last
be
joined
to
their
Head
.
If
the
first-fruits
be
risen
,
the
1
Cor.
15.
20.
whole
lump
shall
follow
.
Not
one
hair
of
Mat.
10.
30.
our
head
shall
perish
.
He
that
numbers
the
sand
of
the
Sea
,
numbers
our
dust
;
nor
can
the
least
Attom
escape
him
.
All
our
Psal.
139.
15.
members
are
written
in
God's
book
.
He
that
puts
our
tears
into
his
bottle
,
locks
up
the
pretious
dust
of
his
Saints
in
his
Cabinet
,
can
recall
our
dispers'd
Ashes
,
and
require
our
Bloud
of
every
Beast
that
has
drunk
it
;
fetch
those
several
parcels
of
us
which
have
been
buried
in
a
thousand
living
Graves
,
and
been
made
a
part
of
those
Graves
which
have
devoured
them
.
God
can
make
the
Esay
26.
19
Earth
cast
out
her
dead
,
cause
the
Sea
to
disgorge
them
,
and
our
dry
bones
to
gather
together
,
as
in
Ezekiel's
Vision
,
ch.
37.
He
that
calleth
all
the
Stars
by
Exod.
33.
12.
Luk.
10.
20
their
names
,
knows
his
by
name
,
(
for
their
names
are
written
in
Heaven
,
)
and
will
call
them
by
their
names
as
he
did
Lazarus
,
bid
them
come
forth
,
and
by
bidding
enable
them
to
doe
so
,
in
spight
of
all
their
bands
.
Now
that
we
may
be
of
the
number
,
and
partake
of
the
lot
of
these
happy
ones
,
we
must
hear
Christ's
voice
here
,
calling
us
to
repentance
and
newness
of
life
,
that
we
may
hear
that
with
comfort
which
shall
hereafter
call
us
to
Judgment
,
and
be
able
to
answer
it
with
joy
and
confidence
,
Here
we
are
.
Let
us
be
sure
of
our
part
in
the
first
Resurrection
,
that
the
second
death
may
have
no
power
over
us
.
All
shall
one
day
be
raised
;
All
must
one
day
appear
before
the
Judgment-seat
of
2
Cor.
5.
10.
Christ
,
good
and
bad
;
But
there
is
a
Resurrection
of
damnation
for
these
,
and
for
those
,
of
life
.
Both
shall
come
out
of
their
Dungeons
;
but
the
one
like
Pharaoh's
Baker
,
to
an
Execution
;
the
other
,
like
his
Butler
,
to
an
Exaltation
;
The
former
shall
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
latter
only
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sinners
shall
arise
,
but
the
godly
be
quickned
.
How
happy
would
it
be
for
wicked
Men
,
if
they
Mat.
26.
24
should
never
have
been
born
,
or
should
never
rise
again
,
since
they
shall
rise
no
otherwise
than
as
drowsie
Malefactors
,
who
lying
down
with
their
Sentence
,
are
afterwards
awakened
to
be
set
on
the
Rack
.
But
't
is
not
so
with
the
Godly
,
who
sleeping
in
Christ
,
doe
rest
in
hope
.
I
would
not
have
you
ignorant
,
Brethren
,
1
Thess.
4.
13
,
14.
concerning
them
which
are
asleep
,
says
St.
Paul
,
that
ye
sorrow
not
,
even
as
other
which
have
no
hope
:
For
if
we
believe
that
Jesus
died
and
rose
again
;
even
so
them
also
which
sleep
in
Jesus
,
will
God
bring
with
Him
.
What
doest
thou
fear
then
,
O
good
Christian
?
Sin
?
Behold
the
Resurrection
of
thy
Redeemer
publishes
thy
discharge
.
Thy
Surety
has
been
arrested
and
cast
into
the
prison
of
his
Grave
for
thee
.
Had
not
the
utmost
farthing
of
thine
Arrearages
been
paid
,
he
could
not
have
come
forth
.
But
now
that
thou
seest
,
he
is
come
forth
;
now
that
the
summ
is
fully
satisfied
,
what
danger
can
there
be
of
a
discharged
debt
?
Or
is
it
the
Wrath
of
God
thou
dreadest
?
Wherefore
is
that
but
for
Sin
?
And
if
thy
Sin
be
defrayed
,
that
quarrel
is
at
an
end
;
And
if
thy
Saviour
suffered
it
for
thee
,
how
canst
thou
fear
to
suffer
it
in
thy self
?
Surely
that
infinite
Justice
hates
to
be
twice
paid
.
He
is
risen
,
and
therefore
he
hath
satisfied
.
Who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
risen
again
,
Rom.
8.
34.
Lastly
,
Is
it
Death
that
affrights
thee
?
Behold
thy
Saviour
overcoming
Death
by
dying
,
and
triumphing
over
it
in
his
Resurrection
.
And
canst
thou
fear
a
conquered
Enemy
?
What
harm
is
there
in
this
Serpent
but
for
his
sting
?
(
The
sting
of
death
is
sin
.
)
1
Cor.
15.
56.
And
when
thou
seest
that
pull'd
out
by
thy
powerfull
Redeemer
,
how
can
it
now
hurt
thee
?
It
may
possibly
hiss
at
,
but
it
cannot
bite
thee
:
Look
upon
the
Serpent
lifted
up
for
thee
on
the
Cross
;
and
this
Serpent's
sting
,
if
it
has
any
to
wound
,
it
can
have
none
to
kill
thee
.
If
thy
Saviour
has
not
quite
destroy'd
this
thine
enemy
,
at
least
he
has
brought
it
under
and
made
it
subject
;
like
the
Gibeonites
,
if
not
banished
,
't
is
enslaved
,
and
made
now
instrumental
to
Christ's
Kingdom
.
Loose
thou
then
the
bands
of
thine
iniquity
,
and
those
of
death
,
which
Christ
has
broken
,
shall
no
more
be
able
to
hold
thee
,
than
they
could
doe
him
.
Death
in
its
most
affrighting
shapes
to
thee
is
but
a
scare-crow
,
't
is
but
the
shadow
of
death
,
while
God
is
with
thee
;
Nay
,
't
is
but
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
going
out
,
a
departing
in
peace
to
a
Holy
Simeon
.
'T
was
no
more
between
God
and
Moses
,
but
go
up
and
dye
,
as
't
was
said
to
another
Prophet
,
up
and
eat
.
Ever
since
our
Lord
has
swallow'd
death
up
in
victory
,
our
Tombs
become
Death's
Graves
more
than
ours
.
Sepulchrum
1
Cor.
15.
54.
non
jam
mortuum
,
sed
mortem
devorat
;
says
a
Father
.
Our
Bodies
are
not
lost
in
the
Earth
,
but
laid
up
to
be
improved
;
like
Porcellane-dishes
,
which
the
ground
does
not
consume
,
but
refine
.
In
the
Transfiguration
,
that
body
of
Moses
,
which
was
hid
in
the
valley
of
Moab
,
appeared
glorious
in
the
Mount
of
Tabor
.
And
though
we
appear
now
like
Aaron's
dry
rod
,
yet
that
dry
rod
shall
at
last
bud
and
bring
forth
fruit
unto
glory
.
The
Israelites
garments
▪
indeed
,
in
the
Wilderness
,
waxed
not
worse
for
wearing
;
but
though
our
Bodies
,
which
are
the
garments
of
our
Souls
,
doe
so
,
and
are
rent
and
torn
by
afflictions
and
death
,
yet
God
can
and
will
mend
them
:
Nay
,
when
these
Temples
of
the
Holy
Ghost
we
carry
about
us
are
dissolved
,
he
will
so
build
them
up
,
that
as
it
was
said
of
the
first
and
second
Jewish
Temples
,
Haggai
2.
9.
the
glory
of
our
latter
houses
shall
be
greater
than
that
of
the
former
.
—
Diruta
stante
Major
Troja
fuit
—
God
will
bless
us
as
he
did
Job
,
more
at
our
latter
end
than
at
our
beginning
,
and
Exalt
us
,
as
he
did
Christ
,
by
our
Sufferings
.
If
with
him
we
drink
of
the
brook
in
the
way
,
(
tast
of
his
Cup
)
he
will
lift
up
our
heads
too
.
We
shall
be
like
him
as
now
He
is
.
A
golden
Head
,
and
Members
of
Clay
,
suit
not
well
together
.
This
is
our
great
comfort
,
that
Christ
is
risen
;
for
if
the
Head
be
above
water
,
the
Body
is
safe
.
Joseph
is
alive
(
said
Jacob
)
and
that
news
revived
the
drooping
Patriarch
.
So
when
we
hear
that
Christ
,
our
elder
Brother
,
the
first-begotten
from
Rev.
1.
15.
the
dead
,
is
alive
too
,
let
us
take
courage
,
go
and
find
him
out
,
seek
him
not
in
the
Grave
,
(
He
is
not
there
,
he
Luk
24.
6.
Mat.
28.
6.
is
risen
;
and
why
should
we
seek
the
living
among
the
dead
?
)
but
in
Heaven
,
where
he
now
is
;
and
set
our
affections
on
things
above
,
and
not
on
things
below
.
It
befits
us
not
to
lye
in
our
Beds
of
ease
and
pleasure
,
to
lye
sleeping
there
when
Christ
is
up
:
such
a
spiritual
Lethargy
does
not
suit
with
a
Resurrection
.
How
are
we
conformable
to
Him
,
if
when
He
is
risen
up
,
we
remain
still
in
the
Grave
of
our
Corruptions
?
How
are
we
Limbs
of
his
Body
,
if
,
while
He
hath
perfect
dominion
over
death
,
death
hath
dominion
over
us
;
if
,
while
he
is
alive
and
glorious
,
we
lye
rotting
in
the
dust
of
death
.
O
let
us
then
rouse
Applic.
to
the
Sacrament
.
our selves
up
this
day
with
the
Lion
of
the
Tribe
of
Judah
:
Let
this
be
our
Resurrection-day
too
;
and
that
it
may
be
so
,
let
it
be
our
Passion-day
also
,
as
it
is
our
Lord's
:
For
as
he
rose
this
day
for
us
,
so
does
he
now
this
day
dye
for
us
too
.
And
although
St.
Paul
tells
us
,
Rom.
6.
9.
That
Christ
being
raised
from
the
dead
,
dieth
no
more
;
and
that
death
▪
hath
no
more
dominion
over
him
;
or
,
to
speak
in
the
Language
of
the
Text
,
that
he
be
not
holden
of
it
;
yet
in
regard
of
the
constant
vertue
and
benefit
of
his
Death
and
Passion
,
he
may
be
said
to
dye
daily
for
us
,
who
receive
him
worthily
in
the
Blessed
Sacrament
.
Let
me
then
bespeak
you
in
the
words
of
St.
Thomas
,
utter'd
upon
another
occasion
,
Joh.
11.
16.
Let
us
also
go
and
dye
with
him
;
Dye
with
him
unto
sin
,
that
we
may
live
unto
God
through
him
,
Rom.
6.
9
,
10.
Let
us
feed
on
him
by
Faith
,
flock
like
true
Eagles
to
his
Holy
Carcass
,
and
eat
thereof
that
we
may
live
.
This
is
the
way
to
be
raised
to
glory
:
Whoso
eateth
my
flesh
,
and
drinketh
my
bloud
,
hath
Eternal
life
,
(
is
even
now
in
possession
of
it
,
)
and
I
will
raise
him
up
at
the
last
day
,
says
Christ
himself
,
Joh.
6.
54.
The
very
touch
of
the
Prophet
Elias's
bones
,
Ecclesiasticus
48.
5.
could
raise
up
a
dead
Man
to
a
Temporal
;
and
shall
not
the
sense
and
application
of
Christ
crucified
be
able
to
quicken
us
,
who
are
dead
in
trespasses
and
sins
,
to
a
spiritual
and
immortal
Life
?
O
let
Heb.
13.
20
,
21.
us
then
be
planted
with
him
in
the
likeness
of
his
Death
,
that
we
may
be
also
in
the
likeness
of
his
Resurrection
,
Rom.
6.
5.
Now
the
God
of
peace
,
that
brought
again
from
the
dead
our
Lord
Jesus
,
that
great
Shepherd
of
the
Sheep
,
through
the
bloud
of
the
Everlasting
Covenant
,
make
you
perfect
in
every
good
work
to
doe
his
Will
,
working
in
you
that
which
is
well-pleasing
in
his
sight
,
through
Jesus
Christ
:
To
whom
with
the
Father
,
&
c.
Amen
.
Soli
Deo
gloria
in
aeternum
.
A
SERMON
Preached
on
Whit-sunday
.
JOHN
XVI
.
7.
Nevertheless
,
I
tell
you
the
truth
;
it
is
expedient
for
you
that
I
go
away
:
for
if
I
go
not
away
,
the
Comforter
will
not
come
unto
you
;
but
if
I
depart
,
I
will
send
him
unto
you
.
WE
find
the
Disciples
here
in
a
very
sad
and
disconsolate
Condition
;
Christ
had
told
them
,
that
He
was
going
his
way
to
Him
that
sent
Him
,
V.
5.
and
thereupon
Sorrow
had
filled
their
hearts
,
V.
6.
And
no
marvel
;
for
they
were
to
be
separated
from
one
who
hitherto
had
been
their
only
comfort
and
support
.
Had
we
been
under
the
same
circumstances
,
we
should
,
no
doubt
,
have
equally
resented
that
loss
.
They
had
had
the
happy
advantage
of
beholding
his
glorious
Miracles
,
wrought
by
his
All-powerfull
Voice
,
in
the
cure
of
Diseases
,
in
the
confusion
of
Devils
,
and
the
raising
of
the
Dead
;
They
had
heard
those
his
ravishing
Discourses
,
which
forc'd
his
most
implacable
Enemies
,
in
spight
of
all
their
prejudice
against
Him
,
to
confess
,
That
never
Man
spake
as
He
did
:
They
had
been
Eye-witnesses
of
that
Eminent
Holiness
,
that
pure
and
unspotted
Innocence
,
which
gave
beauty
and
lustre
to
all
his
actions
;
and
of
that
glory
too
,
which
discovered
Him
to
be
the
only
Son
of
God
,
full
of
Grace
and
Truth
.
And
now
unless
we
can
suppose
them
void
of
all
natural
affection
and
humanity
,
they
must
needs
have
been
highly
concern'd
to
hear
that
He
was
to
leave
them
.
Happy
sure
not
only
the
Womb
that
bare
,
and
the
Paps
that
Luk.
11.
27
gave
him
suck
;
but
the
Ears
which
heard
,
the
Eyes
which
saw
,
the
Feet
which
followed
,
and
the
Hands
which
ministred
unto
Him
.
Abraham
rejoyced
to
Joh.
8.
56.
see
the
Lord's
day
,
though
at
a
great
distance
;
and
St.
Augustine
could
not
propose
a
greater
satisfaction
to
himself
,
next
to
the
Beatifical
Vision
,
than
to
have
seen
Christ
in
the
flesh
.
But
these
Disciples
had
not
only
the
happiness
to
see
Him
,
but
withall
,
to
be
of
his
train
;
to
be
instructed
by
his
Divine
Lessons
,
comforted
by
his
Christian
Promises
,
animated
and
encouraged
by
his
Example
,
and
fortify'd
by
his
Aid
and
Assistance
.
Upon
all
which
accounts
,
our
Lord
Himself
pronounceth
them
Blessed
above
those
Prophets
and
Righteous
Men
,
who
wanted
such
advantages
,
Mat.
13.
16
,
17.
Blessed
then
they
were
in
this
,
as
well
as
other
respects
;
and
therefore
by
how
much
the
enjoyment
of
Christ's
presence
was
beneficial
unto
them
,
by
so
much
the
more
was
the
very
apprehension
of
losing
Him
harsh
and
unpleasing
:
For
although
our
Lord's
Ascension-day
(
which
was
the
day
of
his
leaving
the
Earth
)
was
to
Him
a
day
of
Glory
,
yet
to
the
Disciples
it
could
not
be
but
a
day
of
Sorrow
:
It
was
his
going
to
the
Father
indeed
,
but
it
was
a
going
from
them
.
And
how
could
it
be
,
but
that
these
Children
of
the
Bridegroom
should
mourn
when
the
Bridegroom
Mat.
9.
15.
was
to
be
taken
from
them
?
This
sole
Consideration
was
enough
to
beget
sorrow
in
them
;
but
there
were
other
Circumstances
which
help'd
to
fill
up
the
measure
of
it
;
and
the
chiefest
this
,
That
He
was
to
forsake
them
in
their
greatest
needs
:
For
troubles
were
now
hard
at
hand
,
persecutions
were
suddenly
to
arise
,
a
storm
was
coming
,
and
all
lookt
black
;
they
were
to
be
put
out
of
the
Synagogues
;
nay
,
the
time
was
now
coming
,
That
whosoever
should
kill
them
,
should
think
that
he
did
God
good
service
,
v.
2.
So
that
to
lose
a
friend
,
such
a
friend
and
at
such
a
time
,
was
a
very
uncomfortable
prospect
,
and
there
was
but
too
much
reason
that
their
hearts
should
be
filled
with
sorrow
.
Nor
does
our
Lord
altogether
blame
it
.
'T
was
not
his
business
to
root
out
those
affections
which
Nature
had
given
Men
,
but
to
moderate
them
.
He
that
took
our
infirmities
,
was
not
severe
to
those
of
his
disciples
.
It
was
indeed
a
mistake
in
them
to
think
that
their
Lord's
departure
would
be
disadvantageous
to
them
,
but
a
mistake
of
carnal
Love
to
his
Person
,
that
was
so
dear
to
them
,
which
he
minds
them
of
,
and
rectifies
;
Quam
incertoe
providentioe
nostroe
!
How
short-sighted
are
the
best
of
us
,
even
in
those
things
which
most
nearly
concern
us
!
How
apt
are
we
to
fancy
a
loss
in
our
greatest
benefit
!
How
earnestly
bent
many
times
on
that
which
would
be
inconvenient
,
if
not
mischievous
,
to
us
!
And
how
ill
a
Judge
is
flesh
and
bloud
,
of
what
tends
to
God
▪
s
glory
and
Man's
good
!
St.
Peter
had
no
sooner
been
allarm'd
with
the
news
of
Christ's
Passion
;
but
he
presently
suggests
,
Be
it
far
from
thee
,
O
Lord
,
Matth.
16.
21
,
22.
And
while
He
and
the
rest
of
the
Disciples
here
were
possessed
with
Carnal
thoughts
,
how
ill
did
they
relish
Spiritual
things
?
Nothing
so
much
barrs
up
Men's
minds
against
God's
truths
as
worldly
prejudice
.
While
they
thought
Christ
was
to
reign
on
Earth
,
they
could
not
so
much
as
dream
of
Heaven
.
Upon
the
strength
of
this
fancy
,
so
deeply
rooted
in
them
,
they
give
all
for
lost
if
they
lose
their
Master
.
It
was
high
time
then
for
him
to
shew
them
their
error
,
to
let
them
know
,
That
that
supposed
loss
would
be
their
gain
,
and
the
cause
of
his
absence
,
if
well
understood
,
would
raise
a
joy
in
them
above
their
present
sorrow
;
since
his
going
away
for
a
time
was
only
to
prepare
a
place
for
them
to
all
Eternity
,
where
He
and
they
should
one
day
so
meet
,
as
never
more
to
be
parted
.
In
the
mean
while
He
assures
them
,
That
he
would
not
leave
them
comfortless
,
but
after
his
departure
send
one
from
Heaven
who
should
more
than
supply
the
defect
of
his
Presence
on
Earth
,
even
the
Comforter
Himself
,
who
yet
could
not
come
till
He
were
gone
:
A
truth
,
which
though
never
so
ungratefull
,
yet
being
profitable
,
they
must
hear
,
and
that
from
the
mouth
of
Truth
it self
:
Nevertheless
,
I
tell
you
,
&c.
In
the
handling
of
which
words
,
I
shall
briefly
and
plainly
discourse
of
these
following
Heads
:
Shew
you
,
-
1.
Who
the
Person
promised
here
is
,
and
how
described
.
-
2.
Who
was
to
send
him
.
-
3.
When
,
not
till
Christ
was
gone
away
.
-
4.
How
expedient
it
was
that
the
Holy
Ghost
should
come
,
and
that
not
only
to
the
Apostles
,
but
to
all
faithfull
Believers
,
by
representing
to
you
the
infinite
Benefits
we
and
all
the
Faithfull
do
reap
by
his
coming
.
Of
these
in
their
order
:
and
,
1.
Of
the
Person
promised
here
,
and
his
Office
.
It
cannot
be
deny'd
but
that
the
knowledge
of
the
Third
Person
in
the
Ever-blessed
Trinity
was
a
Mystery
lockt
up
for
many
Ages
.
Holy
Men
of
old
spake
indeed
as
they
were
moved
by
the
1
Pet.
2.
21.
Holy
Ghost
;
but
't
is
to
be
question'd
whether
they
were
well
acquainted
with
Him
they
spake
by
:
They
were
his
Organs
and
Instruments
,
but
at
that
time
perhaps
little
sensible
of
that
divine
Breath
that
did
inspire
them
.
He
was
scarce
at
all
known
before
under
the
legal
Dispensations
;
those
passages
of
Scripture
being
dark
and
obscure
which
point
at
him
,
and
Men
not
ripe
then
for
so
high
a
Revelation
:
Which
is
so
true
,
that
till
the
Holy
Ghost
came
down
upon
the
Apostles
,
and
appeared
in
cloven
tongues
as
of
fire
on
their
heads
,
the
knowledge
of
him
was
very
imperfect
;
It
being
reported
of
some
,
(
who
had
been
baptized
into
John's
baptism
,
)
Act.
19.
that
they
had
not
so
much
as
heard
whether
there
were
any
Holy
Ghost
;
not
that
they
had
never
heard
any
thing
at
all
of
his
Being
,
(
having
been
baptized
by
John
,
who
had
seen
him
descend
upon
Christ
at
his
baptism
in
the
visible
shape
of
a
Dove
,
Mat.
3.
Joh.
1.
)
but
that
they
had
not
yet
been
so
throughly
acquainted
with
his
Gifts
and
Graces
,
as
afterwards
they
were
.
Our
Blessed
Lord
then
was
the
first
who
clearly
revealed
him
in
his
Gospel
,
especially
in
that
of
our
Evangelist
:
As
Joh.
14.
26.
he
promiseth
Him
to
his
Disciples
to
be
their
Instructer
;
But
the
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
name
,
He
shall
teach
you
all
things
.
He
repeats
it
again
,
chap.
15.
26.
When
the
Comforter
is
come
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
Truth
which
proceedeth
from
the
Father
,
He
shall
testifie
of
me
.
And
so
here
in
the
Text
,
where
there
is
such
a
manifest
discovery
both
of
his
Person
and
Godhead
,
that
none
but
an
Arrian
or
a
Macedonian
;
none
but
He
that
resists
,
can
doubt
of
his
Existence
.
Taking
therefore
this
truth
for
granted
,
I
shall
only
speak
to
his
Office
,
described
here
by
2.
Office
Paraclete
.
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
two
things
:
1.
A
Comforter
.
2.
An
Advocate
.
1.
A
Comforter
;
and
such
He
was
to
be
,
1.
To
the
Apostles
themselves
.
2.
To
the
whole
Church
.
3.
To
each
faithfull
Believer
.
1.
To
the
Apostles
themselves
:
It
was
indeed
a
seasonable
time
to
talk
to
them
of
a
Comforter
,
when
sorrow
and
distress
were
coming
upon
them
,
and
they
were
to
be
as
sheep
without
a
shepherd
.
They
had
left
all
for
Christ
;
but
while
he
was
with
them
,
they
found
all
in
Him
,
who
was
dearer
to
them
than
all
their
possessions
.
While
He
lived
with
them
,
their
joy
and
satisfaction
was
full
and
compleat
;
but
a
joy
that
was
to
last
no
longer
than
his
Corporal
presence
,
which
the
Holy
Spirit
was
to
supply
,
and
that
abundantly
.
For
although
they
could
no
longer
have
recourse
to
their
Lord
for
Resolution
of
Doubts
,
or
Protection
from
Dangers
;
yet
should
they
not
want
an
Oracle
to
clear
the
one
,
nor
a
Sanctuary
to
secure
them
from
the
other
;
The
Holy
Ghost
should
both
enlighten
their
Understandings
,
and
dispell
their
Fears
;
Being
endewed
with
power
from
on
high
,
Afflictions
themselves
should
prove
Consolations
unto
them
;
and
they
should
find
more
satisfaction
in
their
very
Sufferings
,
than
worldly
Men
in
their
highest
Enjoyments
;
as
we
find
they
did
,
Act.
5.
41.
when
departing
from
the
presence
of
the
Counsel
,
they
rejoyced
,
and
that
with
joy
unspeakable
,
that
they
were
counted
worthy
to
suffer
shame
for
Christ's
Name
.
But
then
2.
The
Holy
Ghost
was
to
be
a
Comforter
,
not
only
to
the
Apostles
,
but
to
the
whole
Church
of
God
.
The
Father
under
the
ancient
legal
Dispensation
was
a
severe
Law-giver
;
rewarding
Obedience
,
and
strictly
punishing
Rebellion
.
He
appeared
terrible
on
Mount
Sinai
;
Nothing
was
to
be
seen
there
but
Fire
and
Smoak
,
and
thick
Darkness
;
Nothing
to
be
heard
but
Thunder
,
and
the
Trump
of
an
Angel
;
insomuch
that
Moses
himself
trembled
and
quaked
;
Such
an
Appearance
suiting
well
with
the
Promulgation
of
the
Law
,
as
denouncing
nothing
but
Woes
and
Curses
to
Offenders
.
But
under
the
Gospel-Oeconomy
there
was
another
face
of
things
.
The
Son
of
God
,
while
in
the
Flesh
,
had
no
such
marks
of
terror
and
severity
attending
him
,
more
proper
to
a
Creator
than
a
Redeemer
:
He
came
not
with
a
Rod
,
but
in
the
Spirit
of
Meekness
.
His
condition
was
a
condition
of
Humility
,
agreeable
to
one
whose
Kingdom
was
not
of
this
World
;
and
suitable
to
his
appearance
in
the
Flesh
was
that
of
the
Holy
Ghost
,
whose
descent
was
indeed
in
Fire
,
but
to
warm
and
cherish
,
not
to
consume
;
In
a
mighty
rushing
Wind
to
represent
his
divine
Power
and
Efficacy
,
not
his
Impetuosity
.
'T
was
not
such
a
Wind
as
God
came
to
Elijah
in
,
which
rent
the
Mountains
and
brake
1
King
.
19.
11.
the
Rocks
in
pieces
.
The
motions
of
the
Holy
Spirit
are
not
violent
.
He
does
not
affright
those
He
lights
on
,
nor
create
Fear
,
but
Love
in
that
Heart
he
fills
.
'T
is
He
that
makes
us
cry
,
Abba
Father
;
That
begets
in
us
a
holy
generous
Confidence
,
and
speaks
peace
to
his
People
.
The
cords
he
brings
with
Him
are
those
of
a
Man
,
such
as
chain
and
captivate
Hearts
.
The
Oeconomy
of
the
Divine
Spirit
was
to
be
an
Oeconomy
of
Sweetness
and
Consolation
to
the
Church
,
becoming
the
Gospel
of
Peace
and
the
God
of
all
Consolation
.
3.
The
Holy
Ghost
was
to
be
a
Comforter
to
all
true
Believers
,
not
only
as
begetting
Faith
in
their
Hearts
,
and
dispelling
that
Darkness
which
naturally
possesseth
their
Understandings
,
but
as
giving
them
Peace
of
Conscience
,
and
that
unspeakable
joy
which
the
World
is
unacquainted
with
,
and
cannot
take
from
them
.
Hence
He
is
said
to
seal
them
unto
the
day
of
their
Redemption
,
Ephes.
4.
30.
To
be
the
Earnest
of
their
heavenly
Inheritance
,
and
to
make
them
fore-tast
the
joys
of
Heaven
here
on
Earth
.
What
comfort
,
what
ravishing
joys
does
he
still
raise
in
the
Souls
of
all
the
Faithfull
,
by
the
apprehension
and
sense
he
gives
them
of
the
Love
of
God
,
and
that
certain
hope
they
have
by
him
of
enjoying
Him
in
Heaven
?
Grace
is
the
Paradise
of
the
Soul
,
Holiness
its
Crown
;
and
the
assurance
it
has
of
God's
Love
to
it
,
the
choicest
flower
of
that
Crown
.
Nor
is
he
thus
only
a
Comforter
to
each
true
Believer
,
but
he
is
so
too
as
his
Teacher
;
and
another-guess
Teacher
than
Men
are
to
one
another
.
For
let
their
Methods
of
Teaching
be
never
so
perspicuous
,
and
their
care
and
pains
to
inform
us
never
so
great
;
yet
when
all
is
done
,
they
cannot
communicate
unto
us
either
clearness
of
Apprehension
▪
faithfulness
of
Memory
,
or
soundness
of
Judgment
;
and
where
they
find
us
dull
or
stupid
,
all
their
pains
and
skill
are
but
thrown
away
upon
us
.
But
the
Holy
Ghost
does
so
teach
,
as
withall
to
change
the
natural
temper
and
disposition
of
men's
Minds
;
working
so
upon
their
Understandings
,
by
the
clearness
and
evidence
of
those
Reasons
he
proposeth
,
that
they
are
not
able
to
resist
or
stand
out
against
the
force
of
his
Demonstrations
;
drawing
them
to
Him
in
so
sweet
,
and
yet
effectual
a
manner
,
that
although
sensible
of
the
effect
,
yet
the
way
of
his
Attraction
is
as
imperceptible
to
them
as
the
power
thereof
is
uncontroulable
.
The
Manner
of
the
Holy
Spirit
's
operation
on
Believers
now
is
very
different
from
that
on
the
Prophets
of
old
;
which
was
so
forcible
,
that
Elisha
could
not
Prophecy
without
the
help
of
Musick
to
compose
and
tune
his
Spirit
.
But
under
the
Gospel-Dispensation
the
Holy
Ghost
deals
otherwise
with
his
Servants
.
No
such
Enthusiasms
or
Transports
here
;
Their
Understandings
are
enlightned
without
any
disturbance
to
their
Bodies
;
They
receive
the
Holy
Ghost's
Inspirations
without
the
least
astonishment
or
discomposure
,
while
he
gently
glides
and
descends
into
them
like
rain
into
a
fleece
of
wool
,
in
the
Prophet
David's
expression
,
Psal.
72.
6.
And
thus
the
Holy
Ghost
is
a
Comforter
.
But
then
,
2dly
,
He
is
withall
an
Advocate
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
so
much
;
one
that
maintains
the
Cause
of
a
Criminal
,
or
at
least
of
an
Accused
Person
.
Now
the
Spirit
does
so
by
justifying
our
Persons
and
pleading
our
Causes
against
the
Accusations
of
our
Spiritual
Enemies
,
1.
Against
the
Severity
of
God's
Law
,
and
that
most
righteous
undeniable
Charge
of
Sin
laid
thereby
upon
us
.
2dly
,
Against
the
Devil
,
who
,
we
know
,
is
styled
the
Accuser
of
the
Brethren
;
and
doth
not
only
load
our
Sins
upon
our
Consciences
,
but
farther
endeavoureth
to
exclude
us
from
the
benefit
of
Christ
,
by
charging
us
with
Impenitency
and
Unbelief
.
Here
the
Spirit
enableth
us
to
clear
our selves
against
this
Father
of
lyes
,
to
secure
our
Title
to
Heaven
against
the
Sophistical
Exceptions
of
this
our
subtle
Adversary
;
and
when
by
Temptations
our
Eye
is
dimmed
,
or
by
the
mixture
of
Corruptions
our
Evidences
defaced
,
he
,
by
his
Skill
,
helpeth
our
infirmities
,
and
bringeth
those
things
which
are
blotted
out
and
forgotten
,
into
our
remembrance
again
,
Joh.
14.
26.
He
admonisheth
and
directeth
us
his
Clients
how
to
order
and
solicit
our
own
business
,
what
Evidences
to
produce
,
how
to
manage
and
plead
them
,
making
up
our
failings
by
his
Wisdom
;
and
not
only
so
,
but
(
as
the
word
Paraclete
here
imports
)
he
intercedeth
also
with
God
for
us
;
not
in
such
a
manner
as
Christ
is
said
to
doe
,
whom
St.
John
also
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
our
Advocate
with
the
Father
,
1
Joh.
2.
1.
For
as
much
as
that
Bloud
which
He
shed
for
us
on
the
Cross
speaks
for
us
better
things
than
that
of
Abel
,
and
continually
pleads
our
Pardon
before
the
Tribunal
of
God
;
but
the
Holy
Ghost
is
said
to
make
intercession
for
us
with
Rom.
8.
26.
groanings
which
cannot
be
uttered
,
because
he
stirreth
us
up
to
Prayer
,
prompting
and
teaching
us
also
how
to
pray
as
we
ought
to
doe
in
all
our
Necessities
:
So
that
as
Christ
is
the
first
Advocate
,
by
working
our
Reconciliation
with
God
;
so
is
the
Spirit
our
other
or
second
one
,
by
testifying
and
applying
the
same
unto
our
Souls
.
2dly
,
He
is
our
Advocate
,
not
only
in
respect
of
God
,
but
of
Men
too
,
by
maintaining
our
Cause
against
the
World
,
against
Tyrants
and
Persecutors
.
1.
Against
the
World
,
as
oft
as
it
accuseth
us
by
false
and
slanderous
Calumniators
,
laying
to
our
charge
things
we
never
did
:
The
Spirit
in
this
case
maketh
us
not
only
plead
our
Innocency
,
but
rejoyce
in
the
Reproaches
of
Christ
;
count
our selves
happy
in
this
,
that
it
is
not
such
low
marks
as
we
are
,
which
the
malice
of
the
World
aimeth
at
;
but
the
Spirit
of
glory
and
of
God
,
which
resteth
upon
us
,
who
is
on
their
part
evil
spoken
of
,
1
Pet.
4.
14.
2dly
,
Against
Tyrants
and
Persecutors
.
Whence
it
is
that
our
Saviour
,
Mat.
10.
19.
bids
his
Disciples
not
be
concern'd
what
they
should
speak
,
when
they
should
be
delivered
up
to
Men
,
because
it
should
be
given
them
in
that
same
hour
what
they
should
speak
.
And
he
adds
,
vers.
20.
It
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
that
speaketh
in
you
.
And
we
know
how
that
God
in
all
Ages
did
by
the
mouths
of
Infants
maintain
his
Truths
,
to
the
shame
and
confusion
of
Tyrants
,
who
endeavour'd
to
suppress
them
.
But
here
it
may
be
objected
;
Was
not
the
Holy
Ghost
given
to
the
Jewish
Church
before
the
coming
of
Christ
?
Did
He
not
comfort
and
support
them
under
a
long
and
tedious
expectation
of
his
appearance
?
Was
He
not
then
a
Teacher
of
the
Faithfull
?
and
when
that
Cloud
of
Witnesses
suffered
for
the
Cause
of
the
God
of
Jacob
,
when
they
were
sawn
in
pieces
and
stoned
,
was
not
the
Holy
Ghost
their
Advocate
as
well
as
the
Martyrs
under
the
Gospel
?
Did
He
not
speak
by
the
Mouth
of
Daniel
,
when
cast
to
the
Lions
,
and
of
the
three
Children
who
chanted
out
the
Praises
of
God
in
the
midst
of
the
flames
of
the
firey
furnace
?
How
then
does
our
Lord
say
here
,
If
I
go
not
away
,
the
Comforter
will
not
come
to
you
,
since
,
so
many
Ages
before
,
He
was
come
,
and
as
a
Comforter
too
?
For
Resolution
hereof
,
we
are
to
observe
,
That
although
the
Three
Persons
of
the
Blessed
Trinity
be
equally
the
Principles
of
all
those
Acts
they
produce
without
,
according
to
the
received
Maxim
of
the
Schools
;
yet
with
Opera
Trinitatis
ad
extra
sunt
indivisa
.
a
considerable
difference
in
relation
to
those
three
distinct
Oeconomies
or
Dispensations
towards
the
Church
.
That
of
the
Father
lasted
till
the
Coming
of
Christ
in
the
Flesh
;
yet
so
,
as
that
in
that
space
of
time
't
is
generally
believed
,
that
the
Son
of
God
did
sometimes
appear
,
as
to
Abraham
,
Jacob
and
Joshua
,
(
being
a
kind
of
Essay
or
Prelude
to
his
Incarnation
,
)
and
the
Holy
Ghost
did
then
also
impart
some
degree
of
Efficacy
to
the
Faithfull
.
However
,
This
is
properly
to
be
reckoned
the
Oeconomy
of
the
Father
.
The
second
,
was
That
of
the
Son
,
from
his
Incarnation
to
his
Ascension
;
yet
so
,
as
that
the
Father
made
his
voice
to
be
heard
at
Jordan
and
Mount
Tabor
;
This
is
my
beloved
Son
,
in
whom
I
am
well-pleased
,
hear
ye
Him
.
As
at
another
time
,
in
the
Audience
of
the
People
,
Joh.
12.
28.
I
have
both
glorified
it
,
and
will
glorifie
it
again
.
Then
also
did
the
Holy
Ghost
appear
in
the
form
of
a
Dove
;
yet
still
this
is
to
be
accounted
the
Oeconomy
of
the
Son
;
That
of
the
Holy
Spirit
commenced
from
his
Descent
upon
the
Apostles
,
and
shall
last
unto
the
end
of
all
things
;
Differing
herein
from
the
other
two
,
That
in
the
two
first
Dispensations
Men's
senses
were
usually
affected
with
some
extraordinary
,
miraculous
and
sensible
Objects
;
God
the
Father
shewing
himself
in
a
Cloud
and
Pillar
of
Fire
;
giving
out
his
Oracles
from
between
the
Cherubins
;
consuming
the
burnt-offerings
with
Fire
from
Heaven
,
and
filling
the
Sanctuary
with
his
Glory
:
And
the
Son
of
God
conversing
so
familiarly
with
Men
,
that
it
made
St.
John
say
,
That
which
was
from
1
Joh.
1.
1
,
2
,
3.
the
beginning
,
which
we
have
heard
,
which
we
have
seen
with
our
eyes
,
which
we
have
looked
upon
,
and
our
hands
have
handled
of
the
word
of
life
,
declare
we
unto
you
.
Whereas
,
I
say
,
All
was
,
as
it
were
,
visible
and
palpable
here
;
'T
was
far
otherwise
in
the
Dispensation
of
the
Spirit
;
The
Heavens
were
not
seen
to
part
,
nor
was
God's
terrible
Voice
heard
in
the
Air
;
no
Shechinah
,
no
Glory
or
sensible
Mark
of
the
Presence
of
the
living
God
in
his
Temple
.
For
which
reason
the
third
Person
in
the
Trinity
has
the
Special
Name
of
Spirit
given
Him
.
For
as
He
is
styled
Holy
in
respect
of
that
Sanctification
he
worketh
in
us
;
(
though
that
same
Title
belongs
also
to
the
other
two
Persons
,
as
having
the
same
Spiritual
Essence
;
)
yet
the
Holy
Ghost
bears
the
name
of
Spirit
,
in
regard
of
his
altogether
Spiritual
Dispensation
,
and
those
Graces
he
imparts
to
each
faithfull
Soul
,
which
are
Heavenly
and
Spiritual
;
such
as
are
the
Knowledge
of
the
secrets
of
the
Kingdom
of
Heaven
,
and
his
inward
Vertues
and
Consolations
.
As
for
Knowledge
,
it
was
so
weak
and
imperfect
under
the
Ancient
Oeconomy
,
that
in
respect
of
that
our
Lord
preferrs
the
least
in
the
Kingdom
of
Heaven
,
i.
e.
the
meanest
Christian
,
to
all
the
Prophets
,
not
excepting
the
Baptist
himself
.
Nor
can
it
be
deny'd
,
but
that
the
very
first
Principles
and
Rudiments
of
Christianity
do
far
surpass
the
highest
Attainments
of
the
Law
.
The
Jews
were
under
a
Cloud
,
and
the
Doctrine
of
the
Prophets
was
but
as
a
light
shining
in
a
dark
place
.
All
was
then
Shadow
,
or
rather
,
Night
;
and
Moses
his
Veil
was
over
the
Eyes
of
the
whole
Nation
.
God
made
himself
known
to
the
Jews
,
as
the
God
of
Abraham
,
Isaac
and
Jacob
,
not
as
the
Father
of
our
Lord
Jesus
Christ
;
of
whom
They
had
a
very
wrong
Notion
,
looking
upon
him
as
the
Conqueror
of
the
World
:
such
was
the
very
Apostle's
fancy
of
him
,
and
that
even
after
his
Resurrection
,
Act.
1.
The
ineffable
Mystery
of
the
Trinity
,
that
of
Godliness
,
which
without
controversie
is
great
,
God
manifested
1
Tim.
3.
16.
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
preached
unto
the
Gentiles
,
believed
on
in
the
World
,
received
up
into
Glory
,
were
then
all
riddle
.
And
as
our
Knowledge
now
is
far
clearer
than
that
of
God's
ancient
People
was
;
so
is
our
Consolation
and
Joy
also
,
being
established
on
better
Promises
,
revealed
with
more
Evidence
,
and
embraced
with
more
Firmness
and
Certitude
.
Death
is
now
swallowed
up
in
victory
,
and
hath
lost
its
sting
;
so
that
our
Fears
are
less
,
as
our
Hopes
are
stronger
,
sweeter
and
more
comfortable
;
being
now
not
under
the
Spirit
of
Bondage
,
but
of
Adoption
,
which
makes
us
go
boldly
to
the
Throne
of
Grace
.
The
Result
of
all
is
this
;
That
the
Oeconomy
of
the
Spirit
followed
that
of
the
Father
and
of
the
Son
;
That
the
Holy
Ghost
was
not
properly
to
be
styled
a
Comforter
,
till
Christ
went
up
from
Earth
to
Heaven
;
and
that
if
our
Lord
had
remained
here
below
,
the
blessed
Comforter
would
not
have
come
down
in
that
plentifull
Effusion
of
his
Gifts
and
Graces
,
as
he
did
after
our
Lord's
departure
,
which
is
the
Third
thing
proposed
▪
But
before
I
enter
upon
this
subject
,
I
shall
first
take
notice
of
the
sender
of
Him
,
which
our
Lord
says
was
Himself
.
I
will
send
him
unto
you
.
Christ
had
Part
II.
before
told
his
Disciples
,
That
He
would
pray
the
Father
that
He
would
send
them
another
Comforter
,
Joh.
14.
16.
&
v.
26.
That
the
Father
would
send
Him
in
his
Name
.
But
chap.
15.
26.
(
as
here
in
the
Text
)
He
takes
it
upon
Himself
to
send
him
;
I
will
send
Him
unto
you
from
the
Father
.
And
both
with
Truth
:
For
the
Father
and
the
Son
sent
,
and
had
an
equal
share
in
sending
Him
.
He
is
therefore
called
The
Spirit
of
the
Father
,
Mat.
10.
20.
and
The
Spirit
of
the
Son
,
Gal.
4.
6.
For
he
proceedeth
from
both
.
From
the
Father
't
is
said
expresly
,
Joh.
15.
26.
and
from
the
Son
,
if
not
in
express
terms
,
yet
virtually
imply'd
,
in
that
He
is
said
to
be
[
](A61711-e25900-b)*
*
Rom.
8.
9.
1
Pet.
1.
11.
Phil.
1.
19.
the
Spirit
of
Christ
as
well
as
of
the
Father
,
and
must
therefore
come
from
Him
,
because
sent
from
Him
too
.
The
only
difference
being
this
,
That
the
Holy
Ghost
is
sent
by
the
Father
as
from
Him
,
who
hath
,
by
the
Original
Communication
,
a
right
of
Mission
,
which
denotes
only
distinction
of
Order
:
The
Father
being
as
the
Spring
,
the
Son
as
the
Fountain
;
and
the
Holy
Ghost
as
the
Stream
flowing
from
both
.
From
whence
we
may
collect
two
Things
:
1.
That
the
Holy
Ghost
is
a
real
distinct
Person
from
the
Father
and
the
Son
,
in
as
much
as
He
is
sent
by
them
.
For
how
can
He
be
the
same
with
them
that
send
Him
?
If
he
proceed
from
the
Father
,
he
must
be
distinct
in
subsistence
;
and
if
his
Coming
depended
on
the
Son
's
going
away
,
and
sending
Him
after
he
was
gone
,
He
cannot
be
the
Son
,
who
therefore
departed
that
He
might
send
Him
.
2.
It
follows
hence
,
That
the
Holy
Ghost
is
equal
to
the
Father
and
the
Son
;
For
whatsoever
proceedeth
from
God
,
must
be
God
;
whatsoever
partakes
of
his
Essence
,
must
be
equal
with
Him
.
And
surely
if
the
Son
have
the
same
right
of
Mission
with
the
Father
,
as
we
learn
from
the
Text
,
he
must
be
acknowledged
to
have
the
same
Essence
with
him
too
.
And
had
not
the
Holy
Ghost
been
Equal
with
the
Son
,
as
with
the
Father
,
how
could
He
have
supplied
his
Place
?
Or
what
Expediency
could
there
have
been
in
the
Holy
Spirit
's
coming
,
when
,
being
less
than
Christ
,
he
could
have
never
been
able
to
doe
as
much
as
Christ
did
,
and
so
the
exchange
must
needs
have
been
to
the
Apostle's
loss
,
and
not
,
as
Christ
himself
had
told
them
it
should
prove
,
to
their
benefit
and
advantage
?
St.
Augustine's
Prayer
then
was
not
impertinent
;
Domine
,
da
mihi
alium
Te
,
alioqui
non
dimittam
Te
;
Give
me
,
Lord
,
another
as
good
as
thy self
,
or
I
will
never
leave
Thee
,
nor
ever
consent
that
Thou
shouldst
leave
me
.
Nor
is
it
any
diminution
to
the
Deity
of
the
Holy
Ghost
,
that
He
is
said
here
to
be
sent
by
the
Son
.
These
Expressions
,
To
be
sent
,
or
,
To
come
,
and
the
like
,
being
not
Expressions
of
disparagement
;
For
He
was
so
sent
as
to
come
too
,
and
to
come
of
his
own
accord
;
His
coming
being
free
and
voluntary
.
He
came
in
no
servile
manner
,
but
as
a
Lord
;
as
a
friend
from
a
friend
in
a
Letter
,
the
very
Mind
of
him
that
sent
it
;
which
shews
an
agreement
indeed
and
concord
with
Him
that
sent
him
;
but
implies
no
Inferiority
,
nor
any
the
least
degree
of
Subjection
.
'T
is
the
Spirits
honour
to
be
sent
to
be
a
Leader
;
and
though
sent
He
be
,
yet
is
He
as
free
an
Agent
as
He
that
sent
him
.
Tertullian
calls
Him
Christi
Vicarium
,
Christ's
Vicar
on
Earth
;
But
if
that
argued
any
inequality
in
the
Spirit
,
it
might
as
well
in
the
Son
too
,
who
is
styled
in
Scripture
the
Angel
and
Messenger
of
God
,
and
is
said
to
go
about
his
Father's
business
that
sent
Him
.
But
to
leave
this
Argument
,
as
more
Part
III.
proper
to
convince
a
Macedonian
Heretick
,
than
needfull
for
any
true
Believer
;
I
shall
proceed
to
the
third
Thing
,
namely
,
The
time
when
the
Holy
Ghost
was
to
be
sent
;
and
that
was
after
our
Lord's
departure
;
If
I
depart
,
I
will
send
him
unto
you
.
But
what
necessity
was
there
,
may
some
say
,
of
Christ's
departing
in
order
to
the
Spirit
's
Coming
?
Might
He
not
have
tarried
here
,
and
the
Spirit
have
come
for
all
that
?
Was
the
stay
of
the
one
any
lett
or
hinderance
to
the
coming
of
the
other
?
Or
might
not
Christ
have
sent
for
,
as
well
as
go
away
himself
to
send
him
?
To
this
I
say
,
1.
That
it
was
decreed
from
all
Eternity
;
That
God
the
Father
should
draw
us
to
his
Son
,
Joh.
6.
44.
2dly
,
That
God
the
Son
should
instruct
us
,
chap.
17.
6
,
8.
And
,
3dly
,
That
God
the
Holy
Ghost
should
assist
and
establish
us
in
all
Truth
;
And
so
the
whole
Work
of
our
Redemption
should
be
ascribed
to
the
Father
as
electing
;
To
the
Son
as
consummating
;
and
to
the
Holy
Ghost
as
applying
it
:
God
the
Father
had
done
his
part
;
God
the
Son
was
at
this
instant
doing
his
too
;
It
remained
only
that
the
Comforter
should
come
to
perfect
both
,
which
could
not
be
till
the
Son
had
performed
his
Task
here
on
Earth
,
and
should
go
away
to
Heaven
.
For
the
Acts
of
the
Holy
Ghost
pre-suppose
those
of
a
Redeemer
.
'T
is
the
part
of
that
Blessed
Spirit
to
inflame
our
Souls
with
the
Love
of
God
;
but
in
order
to
this
effect
,
't
is
absolutely
necessary
that
the
Redeemer
should
first
appease
God
.
Our
first
Parent
was
not
able
to
endure
the
terror
of
the
voice
of
his
provoked
Majesty
,
but
was
forc'd
to
hide
his
head
.
And
what
is
each
Sinner
but
as
Flax
before
the
consuming
fire
of
his
Justice
?
Till
our
Redeemer
then
had
disarm'd
that
Justice
;
till
he
had
made
men's
Peace
and
Reconciliation
,
the
Holy
Ghost
could
not
excite
any
motions
of
Love
in
them
.
It
was
the
design
of
his
Spirit
to
imprint
his
Image
in
their
Hearts
,
which
consisted
in
true
holiness
and
righteousness
:
But
how
could
that
Image
be
imprinted
on
them
,
till
they
were
first
adopted
his
Children
?
Or
how
could
they
be
owned
for
his
Children
,
but
in
and
through
Christ
his
only
begotten
and
beloved
Son
?
That
Peace
,
which
his
Holy
Spirit
brings
into
and
settles
in
our
Consciences
,
is
founded
in
that
other
which
our
Mediator
hath
procured
and
merited
for
us
by
his
Death
and
Sufferings
;
nor
could
our
Minds
ever
have
been
calmed
,
had
not
the
Lamb
of
God
taken
away
the
sins
of
the
World
.
Our
Peace
was
to
be
prepared
by
the
Father
,
ere
it
could
be
purchased
by
the
Son
;
and
purchased
by
the
Son
,
ere
it
could
have
been
applied
by
the
Spirit
.
The
Gift
of
the
Comforter
was
an
effect
of
Christ's
Intercession
,
I
will
pray
the
Father
,
and
He
shall
send
you
another
Comforter
;
And
it
was
requisite
that
He
should
go
away
to
send
that
Comforter
,
since
he
was
the
Effect
of
his
Intercession
,
and
that
Intercession
the
last
Act
of
his
Sacrifice
in
the
Heavenly
Sanctuary
.
But
then
,
2dly
,
it
was
not
fit
that
Christ
should
bestow
his
best
and
most
excellent
Gifts
on
us
,
till
he
had
recovered
his
first
Majesty
;
or
that
the
Members
should
be
thus
adorned
,
till
the
Head
was
perfectly
glorious
.
'T
is
at
the
time
of
their
Coronation
and
Triumph
that
Kings
and
Emperors
scatter
their
Largesses
;
When
our
Lord
had
ascended
up
on
high
,
and
had
led
Captivity
captive
,
Eph.
4.
9.
then
was
it
a
proper
time
for
him
to
give
gifts
unto
men
;
and
among
the
rest
of
his
Gifts
,
the
Fountain
and
Giver
of
all
Gifts
and
Graces
,
the
Holy
Spirit
it self
.
This
St.
Peter
tells
his
Auditors
,
Act.
2.
33.
That
Christ
being
by
the
right
hand
of
God
exalted
,
and
having
received
of
the
Father
the
promise
of
the
Holy
Ghost
,
he
hath
shed
forth
this
which
ye
now
see
and
hear
.
Christ
was
first
to
rise
from
the
dead
,
and
to
be
glorified
,
before
he
could
send
down
the
Spirit
:
And
this
we
learn
from
Joh.
7.
39.
where
't
is
said
,
That
the
Holy
Ghost
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
;
nor
could
he
be
fully
glorify'd
without
the
descent
and
testimony
of
the
Spirit
.
For
,
1.
It
had
been
some
impeachment
to
Christ's
equality
with
the
Father
,
had
our
Lord
still
remained
on
Earth
;
for
as
much
as
the
sending
of
the
Spirit
would
have
been
ascribed
to
the
Father
alone
,
as
his
sole
Act.
This
would
have
been
the
most
,
That
the
Father
,
for
his
sake
,
had
sent
Him
;
but
He
,
as
God
,
had
had
no
honour
of
sending
Him
.
2.
Nor
indeed
till
he
ascended
up
to
Heaven
,
could
he
have
been
fully
glorified
on
Earth
;
his
appearance
here
having
been
very
mean
,
void
of
all
pomp
and
state
;
nothing
about
Him
to
strike
men's
Senses
;
nothing
of
worldly
grandeur
to
affect
them
who
conversed
with
him
;
neither
wealth
nor
honour
;
exposed
he
was
to
want
,
and
other
inconveniencies
of
life
,
and
put
at
last
to
a
cruel
and
an
ignominious
Death
.
What
strong
prejudices
had
both
Jews
and
Gentiles
against
Him
upon
this
account
?
And
how
could
those
prejudices
be
removed
,
so
long
as
he
continued
in
that
low
state
and
condition
?
But
they
were
now
quite
taken
away
by
the
descent
of
the
Holy
Ghost
,
which
he
had
so
often
promised
to
send
after
his
departure
;
and
which
when
they
saw
he
made
good
,
their
mean
opinion
of
him
was
soon
changed
into
veneration
,
when
they
saw
him
,
who
was
made
a
little
lower
than
the
Angels
,
(
nay
,
who
had
Heb.
2.
9.
appeared
on
Earth
lower
than
the
lowest
of
Men
,
)
for
the
suffering
of
death
,
crowned
with
such
glory
and
honour
:
And
how
can
we
but
adore
Him
as
God
,
when
we
now
behold
Him
,
that
once
stood
before
Herod
and
Pilate
as
a
criminal
,
exalted
above
all
the
Kings
and
Potentates
of
the
Earth
,
whose
pride
and
glory
now
it
is
to
be
his
Disciples
,
to
doe
him
homage
,
and
to
lay
down
their
Crowns
and
Scepters
at
the
foot
of
his
Cross
?
We
now
see
Temples
every-where
erected
to
his
honour
;
The
most
remote
obscure
Regions
of
the
World
enlightned
by
his
beams
;
That
Jesus
,
once
so
much
despised
,
become
now
the
glory
of
the
Earth
;
His
Name
dreadfull
to
Devils
,
adored
by
Turks
and
Infidels
,
so
that
his
Kingdom
knows
no
bounds
,
as
it
shall
never
have
an
end
.
Had
he
still
remained
here
below
,
he
had
been
lookt
upon
as
no
better
than
what
the
Arrians
once
styled
Him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
now
his
Godhead
is
as
visible
to
each
Christian
,
as
his
Manhood
heretofore
was
to
each
Man
;
the
Spirit
of
God
,
whom
He
sent
down
,
having
born
witness
to
Him
in
all
those
wonderfull
Signs
and
Miracles
that
were
wrought
by
his
Apostles
through
his
Name
.
And
thus
we
see
how
that
Christ
could
not
have
been
glorify'd
on
Earth
as
God
,
had
he
not
ascended
up
into
Heaven
,
and
from
thence
sent
down
the
Holy
Ghost
.
Nor
3.
could
the
Holy
Ghost
himself
otherwise
have
been
discovered
.
Christ's
stay
here
would
have
been
a
lett
to
the
manifestation
of
his
Godhead
also
,
which
appearing
in
those
many
great
signs
and
wonders
done
by
Him
,
had
not
our
Lord
gone
away
,
those
glorious
Works
would
in
all
probability
have
been
wholly
ascribed
unto
him
;
and
so
the
Holy
Ghost
should
have
lost
that
honour
which
was
due
to
him
,
while
his
Deity
should
have
been
concealed
from
the
notice
of
the
World
.
4.
A
fourth
reason
of
the
necessity
of
Christ's
departure
,
respects
his
Apostles
and
all
other
his
Disciples
.
1.
His
Apostles
,
who
we
know
were
to
be
sent
abroad
into
all
Coasts
,
to
be
dispersed
over
the
whole
Earth
to
preach
the
Gospel
,
and
not
to
stay
in
one
place
.
Now
Christ's
corporal
Presence
could
herein
have
availed
them
little
in
order
to
this
purpose
:
He
could
not
have
been
with
St.
James
at
Jerusalem
,
and
St.
John
at
Ephesus
,
whatever
Ubiquitaries
,
Papists
or
Lutherans
,
say
to
the
contrary
,
in
flat
contradiction
to
all
Philosophy
and
Scripture
too
,
which
allows
not
this
priviledge
to
Christ's
Body
now
glorified
;
Whom
the
Heavens
must
receive
,
saith
St.
Peter
,
untill
the
times
of
Restitution
of
all
things
,
Act.
3.
21.
There
He
must
be
till
He
comes
to
fetch
us
to
Him
;
and
when
He
promised
his
Apostles
to
be
with
them
,
always
even
to
the
end
of
the
World
,
Mat.
28.
20.
He
meant
no
otherwise
than
by
his
Holy
Spirit
,
who
should
comfort
and
guide
them
into
all
Truth
.
And
therefore
it
was
expedient
for
them
,
as
our
Lord
says
here
in
the
Text
,
that
himself
should
go
away
to
make
room
for
the
Spirit
,
as
fitter
for
his
Disciples
in
their
dispersed
disconsolate
condition
,
since
He
could
be
and
was
present
with
them
all
,
and
with
every
one
of
them
by
himself
,
as
filling
the
compass
of
the
whole
World
;
which
cannot
be
affirmed
of
our
Lord
's
bodily
Presence
.
2.
Besides
,
had
this
manner
of
Christ's
Presence
been
possible
,
without
confounding
the
Properties
of
his
humane
and
divine
Nature
;
it
had
been
very
inconvenient
for
his
Apostles
that
He
should
still
have
remained
with
them
,
considering
how
carnally
affected
they
were
to
him
;
Nay
,
very
convenient
it
was
for
them
that
he
should
withdraw
his
Presence
,
when
they
grew
too
fond
of
it
;
as
we
see
Mothers
deal
with
their
little
Children
in
the
like
case
.
We
know
nothing
would
satisfie
them
but
Christ's
Flesh
and
his
fleshly
Presence
,
nothing
but
that
still
them
;
And
we
know
who
said
,
If
thou
hadst
been
here
,
Lord
:
As
if
absent
,
he
had
not
been
as
able
to
doe
it
by
his
Spirit
,
as
present
by
his
Body
.
We
know
also
that
St.
Peter
would
have
built
him
a
Tabernacle
Mat.
17.
4.
to
keep
him
still
on
Earth
;
and
ever
and
anon
his
Disciples
were
dreaming
of
an
Earthly
Kingdom
,
and
their
chief
Seats
therein
.
All
their
Thoughts
and
Fancies
being
gross
and
carnal
,
't
was
time
to
refine
them
.
They
were
not
to
be
held
as
Children
still
,
but
to
grow
to
Men's
estate
,
to
perfect
age
and
strength
.
If
they
had
hitherto
known
Christ
after
the
flesh
,
't
was
fit
that
henceforth
they
2
Cor.
5.
16.
should
thus
know
him
no
more
;
And
so
't
is
for
all
Christians
too
,
who
so
long
as
they
should
stand
affected
in
like
sort
as
the
Apostles
here
were
,
would
,
no
doubt
,
run
into
the
same
error
with
them
,
as
to
conceit
they
could
not
be
without
Christ's
bodily
Presence
,
though
the
Spirit
it self
should
supply
it
.
Surely
't
is
much
better
for
us
by
faith
to
converse
with
Christ
in
Heaven
,
than
by
sight
to
behold
him
on
Earth
.
Because
thou
hast
seen
,
thou
believest
,
says
he
to
St.
Thomas
;
Blessed
are
they
that
have
not
seen
,
and
yet
believe
,
Joh.
20.
19.
Better
it
is
for
us
to
look
to
those
things
that
are
not
seen
,
than
to
those
that
are
seen
.
The
time
will
come
when
it
shall
be
our
chiefest
happiness
to
see
our
Redeemer
,
as
Job
says
,
with
these
fleshly
Eyes
we
carry
about
us
:
But
that
we
cannot
now
doe
;
or
,
if
we
could
,
that
very
sight
would
but
astonish
and
confound
us
.
The
only
Glass
to
behold
him
in
here
,
is
his
Gospel
;
as
the
only
place
to
find
him
in
,
is
Heaven
.
Thither
he
is
now
gone
from
us
,
and
't
is
well
for
us
,
as
it
was
for
his
Apostles
,
that
he
is
so
,
and
so
hath
left
us
to
the
guidance
and
conduct
of
his
Spirit
.
Nay
I
dare
say
farther
,
that
't
is
expedient
for
us
Christians
that
Christ
should
withdraw
even
his
Spiritual
Presence
from
us
in
some
cases
.
As
,
1.
when
we
grow
faint
in
seeking
,
and
careless
in
keeping
him
.
When
,
with
the
Spouse
in
the
Canticles
,
we
lye
in
bed
and
take
him
Cant.
3.
1.
there
.
When
,
2.
we
grow
high
conceited
of
our selves
,
and
say
with
David
,
We
shall
never
be
moved
,
Psal.
30.
7.
But
then
may
it
not
be
said
,
If
Christ
leave
us
,
if
he
withdraw
his
spiritual
Presence
from
us
,
shall
we
not
then
fall
into
Sin
?
And
can
that
be
expedient
for
any
one
of
us
?
It
is
good
that
I
have
been
in
trouble
,
for
before
I
was
troubled
I
went
wrong
,
says
David
,
Psal.
119.
67.
But
is
it
good
for
any
of
us
to
fall
into
Sin
?
If
I
should
say
so
,
I
have
St.
Augustine's
warrant
for
it
,
Audeo
dicere
,
I
dare
affirm
,
says
that
Father
,
Expedit
superbo
,
ut
incidat
in
peccatum
;
It
is
not
amiss
sometimes
for
a
proud
Man
to
fall
(
with
David
and
Peter
)
into
some
notorious
Sin
,
to
fill
his
Face
with
shame
,
and
to
teach
him
Humility
;
That
this
Messenger
of
Satan
should
sometimes
thus
2
Cor.
12.
7.
buffet
him
,
as
he
did
St.
Paul
,
to
keep
him
down
;
for
the
Holy
Ghost
will
not
come
to
him
,
till
he
find
him
in
this
posture
;
He
will
come
to
none
,
rest
on
none
,
nor
give
grace
to
none
but
to
the
Esay
57.
15
1
Pet.
5.
5.
humble
.
In
all
respects
then
we
see
how
expedient
it
is
that
Christ
should
leave
us
;
that
he
should
withdraw
himself
from
us
,
as
he
did
from
his
Apostles
;
that
he
should
go
away
to
prepare
a
place
for
us
,
where
we
may
be
with
him
for
ever
;
and
that
we
should
prepare
our selves
,
too
for
that
better
place
he
hath
prepared
for
us
,
by
withdrawing
our
Thoughts
and
Affections
from
that
we
now
are
in
.
For
if
that
fond
affection
the
Apostles
had
for
his
corporal
Presence
was
a
hinderance
to
the
Spirit
's
coming
to
them
;
much
more
will
our
impure
earthly
ones
keep
him
off
from
us
.
Nor
ought
we
to
be
troubled
,
but
rather
to
rejoyce
,
that
Christ
,
our
forerunner
,
Heb.
6.
20.
is
gone
before
to
take
possession
of
a
heavenly
place
for
us
in
his
flesh
;
or
,
to
imagine
,
that
we
shall
lose
any
thing
by
his
absence
,
as
if
his
Spirit
could
not
abundantly
make
up
that
loss
;
or
that
with
his
bodily
Presence
he
had
withdrawn
his
love
or
care
from
us
.
In
the
midst
of
his
Glories
he
still
minds
us
;
He
is
not
only
a
compassionate
High-Priest
to
pity
,
but
an
Advocate
to
plead
,
and
an
Intercessor
still
to
mediate
for
us
.
Amidst
the
Angelical
Acclamations
and
Hallelujahs
,
he
not
only
hears
our
sighs
and
groans
,
but
joyns
in
the
Consort
,
and
shares
with
us
too
in
our
Sufferings
.
Nay
,
it
is
now
that
he
is
most
intimately
present
with
us
,
that
he
dwells
in
our
hearts
by
faith
;
and
if
thereby
we
hold
him
fast
,
he
will
then
never
leave
us
,
at
least
never
leave
us
comfortless
,
no
more
than
he
did
his
Apostles
,
but
will
send
the
Holy
Ghost
to
comfort
us
as
he
did
them
,
for
his
promise
of
sending
him
was
not
so
ty'd
up
to
them
as
to
exclude
us
,
but
is
general
here
to
all
the
faithfull
,
If
I
depart
,
I
will
send
him
unto
you
.
And
thus
we
see
how
expedient
and
necessary
it
was
that
our
Lord
should
depart
,
that
his
Holy
Spirit
might
come
to
us
;
That
without
his
Ascension-day
there
had
been
no
Pentecost
for
us
,
and
so
we
should
have
wanted
our
Comforter
and
all
those
inestimable
Blessings
He
brings
along
with
Him
.
1.
For
had
He
not
come
,
the
work
of
our
Salvation
had
been
but
half
done
.
'T
is
true
indeed
that
our
Lord
,
just
as
he
breathed
out
his
Soul
on
the
Cross
,
did
pronounce
a
Consummatum
est
;
and
if
we
consider
the
Work
it self
,
he
compleated
all
he
came
to
doe
for
us
here
below
,
(
for
he
exactly
performed
the
part
of
a
Mediator
,
by
putting
an
end
to
all
the
Ceremonies
of
the
Law
which
prefigured
Him
,
)
but
in
regard
of
us
,
and
making
that
his
work
ours
,
all
had
not
been
finished
without
the
Coming
of
the
Holy
Ghost
.
For
,
to
speak
after
the
manner
of
Men
,
we
know
a
Word
,
though
written
,
a
Deed
,
is
of
no
force
till
the
Seal
be
added
;
't
is
that
which
makes
it
Authentical
.
Christ
is
indeed
the
Word
,
but
the
Holy
Ghost
is
the
Seal
,
In
whom
ye
are
sealed
unto
the
day
of
Redemption
,
Ephes.
4.
30.
2.
Nor
is
this
all
:
The
Will
of
a
Testator
is
of
no
force
,
when
sealed
,
till
Administration
be
granted
;
Christ
is
the
Mediator
of
the
New
Testament
,
Heb.
9.
15.
But
the
Administration
is
the
Spirit
's
,
1
Cor.
12.
11.
And
without
that
the
Testament
is
of
no
advantage
.
3.
Besides
,
to
make
our
Estate
good
,
is
required
Investiture
:
so
that
although
Christ
hath
made
a
purchase
,
and
paid
a
price
for
us
;
yet
what
would
this
advantage
us
without
Livery
and
Seizin
,
which
the
same
Apostle
calls
The
Earnest
of
the
Spirit
?
2
Cor.
5.
5.
Lastly
,
What
are
we
at
all
the
better
for
what
Christ
did
for
us
,
if
we
be
not
joined
to
Him
,
as
He
was
to
us
?
and
't
is
by
his
Spirit
that
we
are
joined
unto
Him
:
For
he
that
hath
not
Christ's
Spirit
,
is
none
of
his
,
Rom.
8.
9.
and
then
Christ
will
profit
him
nothing
.
From
whence
it
plainly
appears
,
That
what
the
Father
and
the
Son
did
for
us
,
could
not
be
compleat
or
available
without
the
concurrence
of
the
Holy
Ghost
:
They
could
doe
nothing
for
us
without
Him
,
nor
we
any
thing
for
our selves
,
in
order
to
our
Salvation
.
For
,
first
,
without
Holiness
we
cannot
see
God
,
who
is
therefore
called
Holy
,
because
he
is
the
cause
of
Holiness
in
us
,
his
Office
consisting
in
the
sanctifying
of
us
.
We
are
by
Nature
void
of
all
saving
Truth
,
1
Cor.
2.
10
,
11.
None
knoweth
the
things
of
God
,
but
the
Spirit
of
God
;
And
't
is
the
Spirit
that
searcheth
all
things
,
and
revealeth
them
unto
the
Sons
of
Men
;
That
dispells
their
Darkness
,
enlightens
their
Understandings
with
the
knowledge
of
God
,
and
works
in
them
an
assent
unto
that
which
by
the
Word
is
propounded
unto
them
.
Again
,
2dly
,
Unless
they
be
regenerate
and
renewed
,
they
are
still
in
a
state
of
natural
Corruption
;
Now
't
is
the
Holy
Spirit
that
regenerates
and
renews
us
.
According
to
his
mercy
he
saveth
us
by
the
washing
of
Regeneration
and
renewing
of
the
Holy
Ghost
,
Tit.
3.
5.
And
,
Except
a
man
be
born
again
of
Water
and
the
Holy
Ghost
,
he
cannot
enter
into
the
Kingdom
of
God
,
Joh.
3.
5.
We
are
all
at
first
defiled
by
the
corruption
of
our
Nature
,
and
the
pollution
of
our
Sins
;
but
we
are
washed
,
but
we
are
sanctified
,
but
we
are
justified
in
the
Name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
,
1
Cor.
6.
11.
Thirdly
,
We
are
not
able
to
guide
our selves
,
and
't
is
the
Spirit
that
leads
,
directs
and
governs
us
in
our
Actions
and
Conversations
,
that
we
may
perform
what
is
acceptable
in
the
sight
of
God
.
'T
is
He
that
giveth
both
to
will
and
to
doe
;
and
,
As
many
as
are
thus
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God
,
Rom.
8.
14.
Fourthly
,
If
we
be
separate
from
Christ
,
we
are
as
branches
cut
off
from
the
Tree
,
which
presently
wither
away
for
want
of
sap
to
nourish
them
.
Now
't
is
the
Spirit
that
joins
us
to
Christ
,
and
makes
us
Members
of
that
Body
whereof
he
is
the
Head
;
For
by
one
Spirit
we
are
all
baptized
into
that
one
Body
,
1
Cor.
12.
13.
And
hereby
we
know
that
God
abideth
in
us
by
the
Spirit
which
he
hath
given
us
,
1
Joh.
3.
24.
Fifthly
,
Till
we
be
assured
of
the
Adoption
of
Sons
,
we
have
no
comfort
,
no
hope
;
for
't
is
that
which
creates
in
us
a
sense
of
the
Paternal
love
of
God
towards
us
.
The
love
of
God
is
shed
abroad
in
our
hearts
by
the
Holy
Ghost
which
is
given
unto
us
,
Rom.
5.
5.
And
the
Spirit
it self
beareth
witness
with
our
Spirit
,
that
we
are
the
Children
of
God
,
Rom.
8.
16.
who
is
therefore
said
to
be
the
Pledge
and
the
Earnest
of
our
Inheritance
.
In
a
word
;
had
not
the
Holy
Ghost
been
sent
to
us
,
we
could
have
done
nothing
to
any
purpose
;
no
means
on
our
part
would
have
availed
us
:
Not
Baptism
,
which
might
wash
spots
from
our
Skins
,
nor
stains
from
our
Souls
;
No
laver
of
Regeneration
without
renewing
of
the
Holy
Ghost
,
Tit.
3.
5.
Not
the
Word
,
which
without
the
Spirit
would
have
proved
but
a
killing
letter
:
Not
the
Sacrament
;
The
Flesh
profiteth
nothing
,
't
is
the
Spirit
that
quickneth
,
Joh.
6.
63.
Lastly
,
Not
Prayer
,
which
without
the
Spirit
,
is
but
lip-labour
:
For
unless
he
help
our
infirmities
,
and
make
intercession
for
,
and
with
us
,
we
know
not
what
we
should
pray
for
,
as
we
ought
,
Rom.
8.
26.
To
summ
up
all
;
It
was
expedient
,
nay
absolutely
necessary
,
that
the
Spirit
should
have
his
Advent
as
well
as
Christ
.
Christ's
Advent
was
necessary
for
the
fulfilling
of
the
Law
;
and
the
Spirit
's
,
for
the
compleating
of
the
Gospel
:
Christ's
,
to
redeem
the
Church
;
and
the
Spirit
's
,
to
teach
it
:
Christ's
,
to
shed
his
bloud
for
it
;
and
the
Spirit
's
,
to
wash
and
purge
it
in
that
bloud
:
Christ's
,
to
preach
the
acceptable
year
of
the
Lord
;
and
the
Spirit
's
,
to
interpret
it
:
The
one
without
the
other
is
imperfect
.
Christ's
Birth
,
Death
,
Passion
,
Resurrection
,
are
good
news
,
but
sealed
up
,
a
Gospel
hid
,
till
the
Spirit
come
and
open
it
.
Of
such
importance
was
his
coming
,
and
so
expedient
,
yea
and
necessary
for
us
it
was
,
that
our
Lord
should
go
away
to
send
Him
to
us
.
And
as
he
did
send
Him
to
the
Apostles
,
in
an
extraordinary
manner
,
in
cloven
tongues
,
like
as
of
fire
,
as
at
this
time
:
so
all
Christians
have
a
promise
of
the
Comforter
,
though
not
of
the
firey
tongues
.
The
promise
is
to
you
and
to
your
Children
,
and
to
all
that
are
a-far
off
,
even
as
many
as
the
Lord
our
God
shall
call
,
Act.
2.
39.
That
is
,
To
all
that
wait
for
,
and
are
in
such
a
fit
posture
and
condition
to
receive
Him
,
as
the
Apostles
themselves
were
:
To
all
,
that
are
like
Him
,
Holy
,
Pure
,
Charitable
,
Peaceable
;
That
have
those
fruits
of
the
Spirit
,
mentioned
Gal.
5.
22
,
23.
That
are
void
of
carnal
sensual
Affections
,
than
which
nothing
will
more
obstruct
his
entrance
,
He
being
a
Spirit
,
and
having
therefore
no
commerce
with
the
Flesh.
Christ
carnally
apprehended
,
we
see
,
could
not
avail
any
thing
;
and
so
long
as
our
Thoughts
and
Desires
run
after
things
here
below
,
his
Spirit
from
above
will
not
fill
or
inflame
them
.
Therefore
sur
sum
corda
,
let
us
lift
up
our
hearts
towards
Him
.
He
will
meet
us
,
and
Christ
will
send
Him
to
us
,
if
we
meet
Him
in
his
way
;
Send
Him
,
if
we
send
for
Him
too
,
if
we
send
up
our
Prayers
to
fetch
Him
down
.
For
being
a
Spirit
of
supplication
,
Zach.
12.
10.
the
proper
means
to
obtain
Him
is
Prayer
.
And
surely
He
is
worth
the
asking
for
,
being
the
greatest
gift
God
can
give
us
,
or
we
receive
;
In
giving
whereof
,
He
is
said
to
give
us
all
things
,
Mat.
7.
11.
In
whom
we
have
a
Teacher
,
to
instruct
,
The
Spirit
of
Truth
,
to
lead
us
into
all
Truth
,
necessary
for
us
;
An
Advocate
,
to
plead
for
and
defend
us
;
A
Comforter
,
in
all
our
outward
and
inward
distresses
:
so
that
Direction
,
Protection
,
Consolation
;
and
all
that
is
beneficial
to
us
,
or
we
can
desire
,
we
have
in
Him
.
But
then
when
we
have
got
,
let
us
be
sure
to
retain
and
to
cherish
Him
;
not
chase
Him
away
,
for
then
we
had
better
never
to
have
had
Him
:
Be
sure
not
to
resist
Him
by
our
Pride
,
quench
Him
by
our
Carnality
,
and
so
grieve
Him
who
is
our
Comforter
;
if
so
,
the
following
Verse
here
will
tell
us
,
That
He
can
Reprove
as
well
as
Comfort
.
But
on
the
other
side
;
if
we
obey
his
Motions
,
submit
to
his
Dictates
,
follow
his
Guidance
and
Direction
,
in
a
word
,
be
led
by
Him
;
we
shall
then
be
the
Sons
of
God
,
and
the
only-begotten
of
the
Father
will
not
fail
to
send
him
to
us
,
as
He
did
to
his
Apostles
;
Then
especially
,
above
all
other
times
,
when
we
eat
and
drink
his
flesh
and
bloud
in
the
Holy
Sacrament
:
For
as
his
Bloud
was
the
meritorious
Cause
to
procure
us
his
Spirit
;
so
is
his
Holy
Sacrament
the
Pipe
or
Conduit
to
convey
Him
unto
us
.
For
hereby
we
are
all
made
to
drink
into
one
Spirit
,
1
Cor.
12.
13.
And
then
as
there
is
plentifull
Redemption
here
on
Christ's
part
;
so
if
we
duly
partake
of
that
Redemption
,
there
will
be
plentifull
Effusion
of
his
Spirit
on
us
.
Which
God
of
his
infinite
Mercy
grant
,
&c.
Amen
.
Soli
Deo
gloria
in
aeternum
.
A
SERMON
Preached
on
Michaelmas-day
.
HEB.
I.
14.
Are
they
not
all
ministring
spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
salvation
?
'T
IS
the
great
happiness
and
priviledge
of
Saints
to
be
under
the
care
and
protection
of
an
Almighty
God
:
Others
have
the
benefit
of
his
general
Providence
;
These
of
his
particular
Love
and
Kindness
.
The
clearest
Evidence
of
that
his
Love
appears
in
sending
his
only
beloved
Son
oh
.
3.
1●6
.
into
the
World
to
merit
Salvation
for
them
;
and
next
to
that
,
in
employing
Angels
to
further
it
;
He
being
our
alone
Saviour
,
These
our
Guardians
and
Assistants
.
Wherein
the
Almighty
has
abundantly
provided
,
as
well
for
the
honour
as
the
security
of
his
Servants
.
For
what
greater
honour
,
next
to
the
having
Christ
for
our
Brother
,
than
that
we
should
have
such
glorious
Creatures
Psal.
8.
as
Angels
for
our
Ministers
?
Their
Nature
,
we
know
,
places
them
above
us
,
and
yet
God's
Love
and
their
Humility
sets
them
here
below
us
.
Even
while
those
excellent
Spirits
attend
on
the
Throne
of
God
,
we
may
see
them
waiting
on
us
Men
;
While
they
behold
his
Face
there
,
they
cast
a
benign
aspect
on
us
here
.
These
bright
Morning-stars
do
at
the
same
time
praise
Him
,
and
assist
and
guide
us
;
Their
Employment
in
Heaven
does
not
exempt
them
from
their
Services
on
Earth
,
dividing
them
as
it
were
between
those
two
places
,
ever
ascending
and
descending
,
i.
e.
perpetually
employ'd
in
discharging
their
Duties
to
their
Creator
,
and
for
his
sake
performing
all
good
Offices
to
their
fellow
Creatures
.
2.
And
hence
it
is
,
That
in
consideration
of
those
great
and
various
Benefits
she
receives
by
their
appointed
Aid
and
Ministration
.
The
Church
has
set
apart
this
Day
as
to
praise
Him
who
makes
use
of
such
glorious
Instruments
for
her
safeguard
and
protection
;
so
gratefully
to
commemorate
those
advantageous
Services
they
doe
her
.
And
although
the
Title
of
this
Festival
carries
but
a
particular
denomination
of
St.
Michael's
Day
,
yet
does
the
Church
herein
celebrate
the
general
Memorial
of
all
Angels
;
and
the
Text
I
have
chosen
leads
us
to
it
,
as
the
Scope
thereof
does
to
the
whole
Chapter
;
wherein
the
Apostle's
design
is
to
compare
Christ
with
Angels
,
and
to
prove
his
Superiority
over
them
,
which
He
does
by
several
Arguments
taken
.
-
1.
From
his
Sonship
:
He
God's
Son
Job
1.
6.
38.
7.
Luk.
3.
38.
See
Phil.
2.
10.
by
Eternal
generation
,
These
only
by
Creation
and
Resemblance
,
v.
2.
-
2.
From
his
Name
,
more
excellent
than
that
of
Angels
,
v.
4.
-
3.
From
the
Worship
peculiarly
due
to
Him
,
even
from
Angels
themselves
,
v.
6.
-
4.
From
his
being
the
Head
of
Angels
,
who
,
at
best
,
are
but
his
Ministring
spirits
,
v.
7.
-
5.
From
his
Kingly
Authority
over
all
Creatures
,
Men
and
Angels
too
,
v.
8.
-
6.
From
his
creating
the
Heavens
and
the
Earth
,
which
Angels
neither
did
,
nor
could
doe
,
v.
10.
-
7.
And
lastly
,
from
his
sitting
as
Equal
with
God
at
his
right
hand
;
whereas
the
most
glorious
Angels
doe
but
stand
there
as
Ministers
of
his
Will
and
Commands
,
and
to
serve
the
necessities
of
his
Chosen
ones
,
in
the
question
here
put
,
Are
they
not
all
,
&c.
In
which
Words
you
may
observe
,
Divis.
-
1.
Something
imply'd
or
suppos'd
;
and
that
is
,
Their
Existence
,
Are
they
not
,
&c.
The
Apostle
speaks
of
them
as
of
persons
really
and
actually
subsisting
.
-
2.
Something
plainly
exprest
;
and
those
are
four
Particulars
here
mention'd
:
-
1.
The
Essence
or
Nature
of
Angels
;
They
are
Spirits
,
i.
e.
intellectual
,
immortal
and
incorporeal
Substances
.
-
2.
Their
Office
,
Ministring
spirits
,
and
that
without
any
reserve
;
All
of
them
such
,
none
excepted
,
not
the
most
glorious
,
not
the
most
excellent
of
their
Order
.
-
3.
Their
Commission
from
God
who
sends
them
forth
,
deputing
them
their
several
Ministerial
Charges
and
Employments
.
-
4.
The
End
or
Design
for
which
they
are
employ'd
,
viz.
God's
glory
and
the
benefit
of
those
who
shall
be
heirs
of
Salvation
.
These
be
the
several
Stages
through
which
I
shall
lead
you
:
And
first
,
of
the
Existence
or
Being
of
Angels
,
suppos'd
in
the
question
,
Are
they
not
all
,
&c.
1.
Since
the
Being
of
Angels
is
here
Part
1.
Their
Existence
.
suppos'd
and
taken
for
granted
,
one
would
think
there
should
need
no
farther
proof
of
it
;
and
surely
't
would
be
needless
,
did
not
the
Infidelity
of
some
Men
make
it
necessary
.
And
't
is
strange
that
Divine
Revelation
should
not
be
sufficient
to
settle
this
Truth
among
Christians
,
which
Heathens
by
the
dim
light
of
Nature
have
so
clearly
discern'd
.
For
what-ever
mistakes
they
were
guilty
of
as
to
the
Nature
,
they
believ'd
the
Existence
of
spiritual
Substances
;
and
we
find
them
very
curious
in
ranking
and
disposing
them
into
their
several
Classes
,
and
describing
the
Hierarchy
of
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
as
much
exactness
,
(
I
had
almost
said
,
as
good
ground
)
as
the
pretended
Dionyfius
has
done
that
of
Angels
,
whom
the
Schoolmen
so
passionately
doat
on
.
And
the
same
reason
which
taught
Heathens
so
much
Divinity
,
fetches
this
Truth
also
from
the
Order
of
Nature
,
which
seems
to
require
it
.
For
as
here
we
find
some
things
without
life
;
others
living
,
but
without
sense
;
some
again
sensible
,
and
others
rational
,
yet
so
as
to
be
of
a
mixt
Nature
,
partly
Corporal
and
partly
Spiritual
;
there
would
want
one
main
link
in
the
Chain
of
Providence
,
had
not
the
Divine
Power
made
some
Creatures
purely
Intellectual
,
such
as
might
be
a
Mean
between
God
and
Man
,
as
Man
is
between
them
and
Beasts
,
to
prevent
a
chasm
or
vacuum
in
Nature
.
Besides
,
since
every
part
and
place
in
the
World
is
fill'd
with
Inhabitants
proper
for
it
;
it
seems
but
requisite
,
that
the
highest
Heavens
should
not
be
left
void
of
such
as
might
be
fit
to
dwell
in
those
pure
and
glorious
Mansions
.
But
not
to
build
so
necessary
and
important
a
Truth
on
meer
rational
Conjectures
,
we
have
a
more
solid
foundation
for
it
,
which
is
Divine
Revelation
;
the
Scriptures
every-where
not
only
mentioning
the
Being
of
Angels
,
but
giving
us
a
clear
account
of
their
Creation
,
of
their
manifold
Apparitions
and
Discoveries
to
Men
on
Earth
,
together
with
their
several
Actions
and
Operations
;
All
which
clearly
demonstrate
their
Existence
.
For
the
first
:
Their
Creation
may
be
gathered
,
though
it
be
not
set
down
in
express
terms
from
the
first
and
second
Chapters
of
Genesis
,
where
they
are
styl'd
the
Host
of
Heaven
;
an
usual
Title
afforded
to
all
Creatures
in
Scripture-language
,
but
in
a
more
especial
manner
appropriated
to
Angels
,
as
't
is
by
the
Psalmist
,
Psal.
148.
2.
and
most
suitable
to
them
in
regard
of
their
great
Power
and
exact
Order
.
And
so
all
Expositors
allow
it
.
'T
is
true
indeed
,
there
is
no
such
express
mention
of
the
Creation
of
Angels
in
Moses's
Writings
,
as
in
those
of
the
other
Holy
Pen-men
;
which
he
omits
,
not
so
much
,
as
some
would
have
it
,
to
prevent
Idolatry
in
the
Israelites
,
who
,
had
they
known
Angels
,
would
have
been
apt
to
have
ador'd
them
:
as
for
these
two
Reasons
:
1.
Because
Moses
applies
himself
to
the
simple
Capacity
of
that
People
,
and
describes
the
Creation
of
visible
and
sensible
things
,
leaving
spiritual
as
above
their
lower
apprehensions
;
and
,
2dly
,
lest
Men
should
think
God
needed
the
help
of
Angels
either
in
the
production
or
disposition
of
other
Creatures
;
As
if
the
Fabrick
of
the
World
had
been
too
great
a
Task
for
Himself
alone
to
undertake
,
as
Heathens
and
some
Hereticks
also
have
fancied
,
to
the
manifest
derogation
of
the
Divine
Omnipotency
.
But
for
what
reason
soever
Moses
forbore
to
speak
out
here
,
the
Psalmist
is
plain
enough
;
By
the
Word
of
the
Lord
were
the
Heavens
made
,
and
all
the
Host
of
them
by
the
breath
of
his
mouth
,
Psal.
33.
6.
and
clearer
yet
,
Psal.
104.
4.
He
maketh
his
Angels
spirits
,
and
his
Ministers
a
flaming
fire
.
And
whereas
our
Apostle
.
v.
4.
tells
us
,
That
God
made
the
Worlds
,
Colos.
1.
16.
He
explains
the
meaning
of
that
expression
by
things
visible
and
invisible
;
and
these
invisible
things
by
Thrones
,
Dominions
,
Principalities
V.
Grot.
in
locum
.
and
Powers
,
the
usual
Titles
Angels
are
design'd
by
.
So
void
of
all
Reason
,
as
well
as
of
Religion
,
is
that
bold
,
or
rather
impudent
,
Assertion
of
the
Author
Part
3.
c.
34.
of
the
Leviathan
,
concerning
the
Creation
of
Angels
,
there
is
nothing
delivered
in
Scripture
.
2.
A
second
proof
of
the
Existence
of
Angels
may
be
taken
from
their
sundry
Apparitions
,
both
before
and
under
V.
Bucan
.
l.
1.
p.
77.
the
Law
,
and
in
the
first
dawning
of
the
Gospel
.
There
is
nothing
more
certain
than
that
under
those
several
Dispensations
,
especially
at
the
beginning
of
them
,
such
Apparitions
were
very
frequent
.
Holy
Men
in
those
times
had
a
familiar
acquaintance
and
correspondency
with
Heaven
.
'T
was
no
news
then
to
see
an
Angel
of
God
.
The
Patriarchs
scarce
convers'd
so
much
with
Men
as
with
blessed
Spirits
.
They
were
their
Guests
and
their
Companions
;
of
their
Family
and
of
their
Counsel
.
Nothing
of
importance
was
done
either
at
home
or
abroad
without
their
privity
and
direction
.
And
he
must
be
a
great
stranger
to
the
New
Testament
that
finds
them
not
there
too
very
often
among
the
Servants
of
God
.
For
though
God
had
for
a
long
time
withdrawn
from
the
Jews
all
means
of
supernatural
Revelations
,
yet
at
the
first
publication
of
the
Gospel
he
began
to
restore
them
.
'T
was
no
marvel
,
that
when
that
wicked
people
became
strangers
to
God
in
their
Conversation
,
God
should
grow
a
stranger
to
them
in
his
Apparitions
.
But
when
the
Gospel
approacht
,
he
visited
them
afresh
with
his
Angels
,
before
he
visited
them
with
his
Son
.
Joseph
,
Mary
,
Zachary
,
the
Shepherds
,
Mary
Magdalen
,
the
gazing
Disciples
at
the
Mount
of
Olives
,
Peter
,
Philip
,
Cornelius
,
St.
Paul
,
St.
John
the
Evangelist
,
were
all
blessed
with
the
sight
of
them
.
In
succeeding
times
,
't
is
also
very
credible
what
Ecclesiastical
Writers
report
,
That
the
good
Angels
were
nowhit
more
sparing
of
their
Presence
for
the
comfort
of
Holy
Martyrs
and
Confessors
,
who
suffered
for
the
Name
of
Christ
.
I
doubt
not
but
Constant
Theodorus
saw
and
felt
the
refreshing
hand
of
the
Angel
no
less
than
he
reported
to
Julian
the
Persecutor
;
Nor
do
I
question
but
that
those
retired
Saints
too
of
the
prime
Ages
of
the
Church
had
sometimes
such
heavenly
Companions
for
the
Consolation
of
their
forced
Solitude
,
as
St.
Jerome
reports
of
them
.
But
this
is
evident
too
,
that
the
elder
the
Church
grew
,
the
more
rare
was
the
use
of
these
Apparitions
,
as
of
all
other
Miracles
,
Actions
and
Events
;
not
that
the
Arme
of
God
is
shortned
,
or
his
Care
and
Love
to
his
abated
,
but
that
his
Church
being
now
setled
in
an
ordinary
way
,
has
no
need
of
any
extraordinary
ones
,
no
more
than
the
Israelites
Luk.
16.
31
Gal.
1.
8.
had
of
Manna
when
they
were
once
got
out
of
the
Wilderness
.
Nay
,
such
extraordinary
ones
now
would
perhaps
be
not
useless
only
,
but
dangerous
;
and
we
may
justly
suspect
those
strange
Relations
of
the
Romanists
concerning
later
Angelical
Apparitions
to
Saints
of
their
own
Canonizing
,
when
we
see
them
made
use
of
to
countenance
Doctrines
of
Men.
And
yet
notwithstanding
their
false
play
here
,
't
is
hard
to
say
that
all
those
instances
which
sober
learned
Men
have
given
us
of
Modern
Apparitions
are
utterly
incredible
.
But
it
has
often
fallen
out
indeed
that
Evil
spirits
have
appeared
in
this
wicked
and
corrupt
Age
more
than
good
ones
.
The
frequent
experience
of
later
days
gives
in
here
its
Evidence
,
and
't
is
unreasonable
wholly
to
reject
it
,
there
being
no
other
reason
but
this
to
doe
so
,
that
our selves
doe
not
see
what
others
so
peremptorily
affirm
they
did
,
which
were
to
call
in
question
all
that
our
own
Eyes
have
not
been
witnesses
to
;
and
if
we
will
believe
nothing
but
what
we
see
,
we
may
as
well
doubt
whether
there
be
Souls
as
Devils
.
And
yet
so
far
as
men's
Eyes
may
discern
Spirits
,
they
may
doe
it
in
those
possessed
Bodies
they
usurp
.
For
that
such
Possessions
have
been
and
still
are
in
the
World
,
(
though
more
frequent
in
our
Saviour's
time
than
ours
)
is
as
hard
to
deny
as
that
there
are
Witchcrafts
,
which
yet
many
will
not
allow
of
;
and
the
Papists
would
take
it
ill
we
should
deprive
them
of
this
one
great
Argument
to
prove
the
truth
of
their
Doctrines
,
who
,
though
they
feign
Possessions
where
there
are
none
,
and
conjure
up
imaginary
Devils
that
they
may
have
the
credit
to
lay
them
,
yet
this
is
no
good
reason
to
say
there
are
no
such
things
at
all
.
And
this
once
granted
,
as
we
must
needs
doe
,
unless
we
will
contradict
all
credible
sensible
Experience
,
there
will
be
no
ground
left
to
dispute
the
real
Being
of
bad
Angels
,
which
is
an
Argument
of
equal
force
to
prove
that
there
are
good
ones
.
But
then
3dly
,
What
if
we
do
no
longer
now-a-days
see
Angels
in
visible
shapes
,
may
we
not
discover
them
by
their
several
actions
and
operations
?
And
do
not
these
necessarily
imply
the
Being
of
things
?
Now
,
besides
the
Testimony
of
Scripture
,
which
represents
Angels
standing
,
moving
,
talking
,
and
the
like
;
It
is
apparent
that
there
are
many
effects
in
Nature
,
which
as
they
cannot
be
attributed
to
any
natural
Causes
,
unless
we
will
have
continual
recourse
to
Miracles
,
we
must
of
necessity
conclude
them
to
be
of
a
higher
Efficiency
.
Those
many
more
than
ordinary
Tempests
,
devouring
Earthquakes
,
firey
Inundations
and
Apparitions
,
which
have
been
seen
and
heard
of
so
many
,
though
they
may
indeed
have
natural
Causes
;
yet
't
is
highly
probable
that
these
things
are
not
the
ordinary
Effects
of
Nature
,
but
that
the
Almighty
,
for
the
Manifestation
of
his
Power
and
Justice
,
may
set
Spirits
,
whether
good
or
evil
,
on
work
,
to
do
the
same
things
sometimes
with
more
State
and
Magnificence
of
horror
:
As
the
Frogs
of
Egypt
,
ordinarily
bred
out
of
putrification
and
generation
,
were
yet
for
a
plague
to
that
wicked
Nation
supernaturally
also
produced
.
I
might
instance
in
sundry
miraculous
Preservations
,
whereunto
,
in
all
probability
,
Angels
concur
.
How
many
have
fallen
from
very
high
Precipices
into
deep
Pits
,
past
the
natural
probability
of
hope
,
which
yet
have
been
preserved
not
from
Death
only
,
but
from
Hurt
?
How
many
have
been
raised
up
from
deadly
Sicknesses
,
when
all
natural
Helps
have
given
them
for
lost
?
God's
Angels
,
no
doubt
,
have
been
their
secret
Physicians
.
Have
we
had
instinctive
intimations
of
the
Death
of
some
absent
friends
,
which
no
humane
intelligence
had
bidden
us
to
suspect
,
who
but
Angels
have
been
our
Informers
?
Have
we
been
kept
from
Dangers
,
which
our
best
Providence
could
neither
have
foreseen
nor
diverted
,
we
owe
these
strange
escapes
to
our
invisible
Spies
and
Guardians
?
And
thus
Gerson
attributes
the
wonderfull
preservation
of
Infants
;
from
so
many
perils
they
usually
run
into
,
to
the
super-intendency
of
Angels
.
Indeed
where
we
find
a
probability
of
second
Causes
in
Nature
,
we
are
apt
to
confine
our
Thoughts
to
them
,
and
look
no
higher
,
yet
even
there
many
times
are
unseen
Hands
.
Had
we
seen
the
House
fall
upon
the
Heads
of
Job's
Children
,
we
should
perhaps
have
ascrib'd
it
to
the
natural
force
of
a
vehement
Blast
,
when
now
we
know
it
was
the
work
of
a
Spirit
.
Had
we
seen
those
Thousands
of
Israelites
falling
dead
of
the
Plague
,
we
should
have
complain'd
of
some
strange
infection
in
the
Air
,
when
David
saw
the
Angel
acting
in
that
Mortality
.
When
the
Israelites
forcibly
expell'd
the
Canaanites
,
nothing
appear'd
but
their
own
Arms
;
but
the
Lord
of
Hosts
could
say
,
I
will
send
mine
Angel
before
thee
,
by
whom
I
shall
drive
them
thence
,
Exod.
33.
2.
Nothing
appear'd
when
the
Egyptians
first-born
were
struck
dead
in
one
night
;
the
Astrologers
would
perhaps
say
they
were
Planet-struck
,
but
't
was
an
Angel's
hand
that
smote
them
.
Balaam
saw
his
Ass
disorderly
starting
in
the
path
;
He
who
formerly
had
seen
Visions
,
now
sees
nothing
but
a
Wall
and
a
Way
;
but
his
Ass
(
who
for
the
present
had
more
of
the
Prophet
than
his
Master
)
could
see
an
Angel
and
a
Sword
.
Nothing
was
seen
at
the
Pool
of
Bethesda
but
a
moved
Water
,
when
the
sudden
Cures
were
wrought
,
which
perhaps
might
be
attributed
to
some
beneficial
Constellation
;
but
the
Scripture
tells
us
;
that
an
Angel
descended
and
infused
that
healing
quality
into
the
Water
.
Elias
could
see
an
Army
of
the
Heavenly
Host
encompassing
Him
,
when
Gehezi
could
not
till
his
Master's
Prayers
had
opened
his
Eyes
.
We
need
not
make
use
of
Cardan's
Eye-salve
to
discern
Spirits
in
the
Air
;
our
Reason
may
discover
them
,
though
our
Eyes
cannot
;
and
by
the
manifest
good
Effects
they
produce
,
we
may
boldly
say
,
Here
hath
been
an
Angel
,
though
we
have
not
seen
Him
.
All
this
may
serve
to
confute
the
ancient
Act.
23.
8.
Error
of
Sadducees
,
who
made
Angels
to
be
nothing
but
good
Motions
or
good
Thoughts
,
turning
them
into
an
Allegory
,
as
Hymeneus
and
Philetus
did
the
Resurrection
.
And
't
is
observed
,
that
they
who
deny'd
Angels
,
did
withall
deny
a
Resurrection
,
and
both
upon
the
same
ground
;
their
loose
temper
which
prevails
so
much
with
their
Successors
,
inclining
'em
to
baffle
themselves
out
of
the
belief
of
those
things
whose
real
Being
brings
them
so
little
advantage
.
'T
is
not
strange
that
such
men's
Senses
should
swallow
up
their
Faith
,
since
it
deprives
them
of
their
Reason
;
though
probably
such
fancies
are
rather
the
issues
of
their
Desires
,
than
of
their
Judgment
.
Behold
here
a
cloud
of
Witnesses
against
them
;
not
Revelation
only
,
but
even
Sense
too
,
backt
with
Reason
,
Authority
and
Experience
of
all
Ages
,
and
of
all
Conditions
of
Men
,
Good
and
Bad
,
Heathens
and
Christians
.
If
nothing
will
satisfie
their
curiosity
but
a
Vision
,
I
must
tell
them
,
that
the
commerce
we
have
with
Spirits
is
not
now
by
the
Eye
;
nor
shall
any
thing
confute
their
Infidelity
but
Hell
,
where
to
their
cost
,
they
shall
meet
with
those
Devils
,
whose
company
they
are
here
so
fond
of
;
and
yet
their
very
Infidelity
methinks
,
were
they
not
stupid
as
well
as
impious
,
might
serve
to
rectifie
their
belief
here
;
which
being
the
unquestionable
effect
of
Satan
,
is
no
small
evidence
of
his
Existence
.
I
shall
not
stand
to
confute
them
,
the
Text
does
it
for
me
;
If
their
Faith
be
not
strong
enough
,
their
Eyes
to
be
sure
will
be
too
weak
to
discern
Angels
;
these
cannot
be
the
Objects
of
Sense
,
since
they
are
Spirits
;
which
points
to
the
first
thing
exprest
here
,
their
Nature
.
Spirits
.
]
'T
is
an
easier
matter
to
Part.
I.
Their
Nature
.
prove
that
there
are
Angels
,
than
to
describe
what
they
are
.
Spirits
have
so
little
affinity
with
our
Natures
,
that
't
is
no
marvel
,
if
they
exceed
our
Apprehensions
.
But
this
notion
suggests
so
much
to
us
,
that
they
are
intellectual
Substances
,
immaterial
,
incorporeal
,
and
consequently
immortal
.
In
all
which
capacities
,
most
resembling
the
Almighty
,
and
the
fairest
Copies
of
the
great
Original
of
all
things
.
Yet
are
they
not
void
of
all
kind
of
matter
,
no
more
than
the
Soul
of
Man
is
;
it
being
peculiar
to
the
Father
of
Spirits
to
be
one
most
pure
and
simple
Act
;
whereas
every
created
Being
,
though
never
so
refin'd
,
admits
of
some
dross
,
some
alloy
;
is
compounded
either
by
natural
composition
,
as
consisting
of
matter
and
form
,
or
at
least
Metaphysical
,
of
the
Act
and
the
Power
.
Yet
so
far
we
may
and
ought
to
allow
Angels
to
be
immaterial
,
as
not
to
consist
of
any
corporeal
matter
,
though
never
so
fine
and
subtle
;
for
this
were
to
destroy
the
very
Nature
of
a
Spirit
and
our
Saviour's
argument
,
whereby
he
convinced
the
Disciples
that
he
was
no
Spirit
as
they
took
him
for
:
Behold
my
hands
and
my
feet
,
that
it
is
I
my self
,
for
a
Spirit
hath
not
flesh
and
bones
as
ye
see
me
have
,
Luk.
24.
39.
I
shall
not
trouble
you
with
any
Philosophical
discourse
,
to
prove
Angels
incorporeal
,
nor
with
those
tedious
and
impertinent
Niceties
of
the
Schools
grounded
upon
their
being
so
;
How
Millions
of
Angels
can
lodge
together
in
one
point
,
as
a
Legion
of
them
Luk.
8.
30.
did
in
one
Man
;
How
they
move
in
an
instant
,
and
pass
from
one
extream
to
another
,
without
going
through
the
middle
parts
,
and
the
like
curious
matters
contributing
nothing
at
all
to
our
edification
.
Some
passages
there
are
indeed
in
Scripture
which
at
first
blush
seem
to
favour
the
corporeity
of
Angels
,
but
in
effect
make
nothing
for
it
.
As
,
first
,
that
they
have
often
appeared
to
Men
in
visible
forms
and
shapes
,
and
perform'd
such
actions
as
are
proper
to
us
,
as
eating
,
drinking
,
and
the
like
;
All
which
was
by
divine
Dispensation
for
a
time
,
the
better
to
accomplish
their
enjoyn'd
Duties
.
Yet
were
those
Bodies
,
whereby
they
perform'd
such
actions
,
no
other
than
assum'd
ones
;
they
were
no
part
of
their
Natures
,
but
only
as
Garments
are
to
us
,
and
were
laid
aside
when
there
was
no
farther
use
of
them
:
which
being
made
of
Air
,
quickly
resolv'd
into
it
,
and
vanisht
away
as
their
Meat
also
did
.
One
passage
there
is
in
the
6th
of
Genesis
,
which
being
mistaken
,
has
occasion'd
gross
conceits
in
some
of
the
Nature
of
Angels
;
't
is
on
the
second
Verse
of
that
Chapter
,
where
't
is
said
,
That
the
Sons
of
God
saw
the
Daughters
of
Men
that
they
were
fair
,
and
took
them
Wives
of
all
which
they
chose
.
The
not
understanding
of
which
place
has
betrayed
many
,
and
among
those
some
Ancient
Fathers
of
the
Church
,
as
Justin
Martyr
,
Tertullian
,
V.
Crackenthorp
.
Metaph.
p
85
,
86.
Lactantius
,
Ambrose
,
and
Sulpitius
Severus
,
into
so
foul
an
error
,
as
to
conceit
,
That
those
Sons
of
God
were
no
other
than
Angels
,
who
being
enamoured
with
the
Beauty
of
Women
,
and
defiling
themselves
with
Lust
,
of
Angels
became
Devils
:
and
which
is
yet
as
ridiculous
a
Paradox
,
That
those
Gyants
there
mention'd
were
their
Off-spring
:
As
if
those
blessed
Angels
,
who
continually
behold
the
Face
of
God
,
could
be
taken
with
the
Beauty
of
a
little
varnisht
Dust
and
Ashes
;
As
if
Spirits
could
beget
Men
,
or
Holy
Spirits
wicked
Men.
Nay
,
Tertullian
Lib.
de
Veland
.
Virgin
.
c.
7.
(
who
as
he
had
greater
Parts
than
most
of
the
Fathers
,
so
had
greater
Errors
too
)
to
establish
one
Error
by
another
;
adds
withall
,
That
for
this
reason
the
Apostle
bids
Women
be
Veil'd
in
the
Church
,
lest
some
of
the
Angels
1
Cor.
11.
10.
should
once
more
be
Captivated
by
them
.
Thus
does
one
gross
mistake
usually
draw
on
another
as
gross
;
and
the
first
great
one
proceeds
only
from
hence
,
That
in
many
Copies
of
the
Seventy
Interpreters
,
heretofore
the
word
Angel
crept
in
,
as
St.
Augustine
has
observ'd
.
But
that
those
Sons
of
God
were
not
Angels
,
but
Men
,
and
of
the
Posterity
of
Seth
,
besides
the
express
words
of
Moses
,
both
St.
Cyril
and
Incubi
Succubi
.
St.
Augustine
have
at
large
demonstrated
.
And
what
some
erroneously
have
fancy'd
of
the
good
,
others
as
ridiculously
have
done
of
bad
Angels
,
which
Aquinas
and
Fr.
Valesius
maintain
as
a
Part.
1.
Sum.
Qu.
51.
Art.
3.
probable
opinion
;
and
accordingly
Bellarmine
himself
is
not
asham'd
to
affirm
,
That
Antichrist
shall
be
born
of
the
Devil
,
and
a
Woman
.
(
Surely
none
so
fit
to
be
his
Father
as
the
Devil
,
the
Father
of
Lies
;
nor
to
be
his
Mother
,
as
the
great
Whore
in
the
Revelations
.
)
And
therefore
one
of
his
Tribe
in
a
book
to
the
like
purpose
,
fraught
with
no
less
malice
than
absurdity
,
endeavours
to
prove
that
Luther
was
so
.
But
't
is
no
marvel
that
they
who
hold
that
Accidents
can
subsist
without
their
Subjects
,
should
also
with
equal
contradiction
to
Philosophy
,
affirm
,
That
Devils
can
be
the
Fathers
of
Men
;
or
they
who
can
paint
God
the
Father
in
a
piece
of
Arras
,
should
make
Angels
corporeal
.
All
this
,
I
say
,
proceeds
from
a
false
apprehension
of
the
Nature
of
Spirits
;
and
Philastrius
ranks
such
Opinions
among
his
other
Heresies
,
which
Wierus
at
large
shows
,
to
be
as
void
of
Sense
as
they
are
full
of
evil
Consequences
.
For
we
find
that
Heathens
,
who
held
the
Corporeity
of
their
Deities
,
did
withall
render
them
obnoxious
to
all
those
vile
Lusts
and
Impieties
,
which
the
most
profligate
Wretches
on
Earth
were
capable
of
committing
,
and
found
opportunity
of
doing
so
upon
the
strength
of
that
prevailing
fancy
.
To
which
purpose
Lib.
18.
Jud.
Antiq.
c.
4.
I
might
produce
several
instances
,
and
among
them
one
famous
one
,
recorded
by
Josephus
of
one
Paulina
,
the
Wife
of
Saturninus
,
in
the
Reign
of
Tiberius
,
a
noble
,
beautifull
and
vertuous
Lady
,
whom
one
Dacius
Mundus
,
by
the
assistance
of
the
Priests
of
Isis
,
much
abus'd
upon
such
an
account
.
These
are
the
wicked
Consequents
of
drawing
Spirits
into
a
participation
of
our
Natures
,
and
then
of
our
Vices
.
I
shall
not
dwell
any
longer
on
this
subject
,
nor
trouble
my self
to
satisfie
their
curiosity
,
who
cannot
understand
how
such
incorporeal
Beings
can
be
capable
of
that
punishment
by
Fire
,
which
the
Scripture
says
shall
be
their
,
as
well
as
their
associates
,
portion
.
Surely
no
Man
ought
to
question
how
they
can
be
lyable
to
such
a
punishment
,
that
finds
a
Soul
within
him
troubled
with
Passion
,
even
while
no
offence
or
distemperature
ariseth
from
that
corporeal
part
;
nor
how
such
spiritual
Beings
can
be
wrought
on
by
material
Fire
,
till
he
can
understand
what
nature
Hell-fire
is
of
.
That
they
shall
suffer
by
it
,
the
Scripture
assures
us
,
but
how
,
it
tells
us
not
;
nor
can
our
best
Reason
tell
us
,
no
more
than
St.
Augustine's
could
tell
him
,
who
plainly
here
confesses
his
ignorance
.
Our
care
should
be
not
to
examine
what
Hell-fire
is
,
but
to
avoid
it
;
and
though
we
cannot
resolve
all
those
difficulties
which
arise
from
the
Nature
of
Angels
,
yet
since
the
Text
here
tells
us
they
are
Spirits
,
we
must
have
so
much
Faith
as
to
believe
it
,
and
consequently
that
they
are
Immortal
;
it
being
impossible
that
Spirits
,
as
such
,
should
be
Mortal
,
since
there
can
be
no
internal
Cause
of
their
corruption
,
nor
any
external
physical
one
:
but
God
,
who
as
he
made
them
of
nothing
,
can
indeed
Ps.
104.
29.
reduce
them
to
nothing
.
In
which
respect
no
Creature
is
Immortal
,
none
but
the
great
Creator
of
all
things
,
who
alone
,
as
the
Apostle
tells
us
,
hath
immortality
,
1
Tim.
6.
16.
as
eternally
subsisting
by
himself
,
and
by
no
other
.
But
not
to
speak
of
the
absolute
Power
of
God
;
't
is
certain
,
that
as
to
their
Nature
,
Angels
are
immortal
;
and
therefore
by
God's
Decree
too
't
is
said
of
them
that
have
their
share
in
a
blessed
Resurrection
,
that
they
cannot
dye
for
this
reason
,
because
they
shall
then
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Angels
in
Heaven
,
Luk.
20.
36.
And
this
is
a
quality
as
proper
to
bad
as
good
Angels
,
who
though
Devils
are
still
Spirits
,
and
shall
remain
objects
of
God's
everlasting
Justice
as
the
elect
Angels
of
his
Love
and
Mercy
.
For
though
they
lost
their
Purity
,
they
can
never
lose
their
Nature
.
All
of
them
then
are
Spirits
,
and
so
by
Nature
immortal
;
and
those
good
ones
which
kept
their
station
,
[
](A61711-e30060-b)*
*
Heb.
9.
5.
glorious
,
[
](A61711-e30080-b)†
†
Mat.
24.
36.
heavenly
,
and
[
](A61711-e30100-b)‖
‖
1
Tim.
5.
21.
elect
ones
,
and
yet
such
noble
Creatures
as
these
has
God
design'd
for
the
Ministry
of
his
Saints
:
The
second
Particular
to
be
considered
.
Ministring
Spirits
.
]
To
God
himself
Part.
II.
Their
Office
.
in
the
first
and
chiefest
place
;
They
are
his
Creatures
,
and
consequently
his
Servants
.
The
Psalmist
expresly
calls
them
so
,
Psal.
103.
21.
O
praise
the
Lord
all
ye
his
Hosts
,
ye
servants
of
his
that
doe
his
pleasure
:
and
Psal.
104.
4.
his
Ministers
.
Such
they
are
,
and
Estius
well
observes
it
out
of
the
Text
;
Non
dicit
Apostolus
,
says
he
,
eos
mitti
in
Ministerium
hominum
,
sed
propter
homines
,
quod
est
longè
diversum
.
They
are
God
and
Christ's
Ministers
,
but
employ'd
by
them
for
the
procuring
and
furtherance
of
the
Elects
Salvation
.
So
that
their
Looks
and
Services
are
directly
levelled
towards
God
,
and
but
glance
and
reflect
from
Him
upon
us
.
All
things
,
says
our
Apostle
,
even
Thrones
,
Dominions
,
Principalities
and
Powers
,
were
created
as
by
Him
,
so
for
Him
,
Col.
1.
16.
For
Him
in
the
first
,
and
for
our
help
and
benefit
in
the
second
place
.
And
therefore
they
adore
and
ascribe
glory
to
him
,
Esay
6.
3.
&
Luk.
2.
14.
They
stand
in
his
presence
,
ready
to
execute
his
Commands
;
some
of
them
being
for
this
very
reason
,
says
a
School-man
,
styl'd
Thrones
,
because
they
still
attend
on
God's
.
Hence
the
Ark
of
God's
presence
was
between
the
two
Cherubins
,
Exod.
25.
22.
And
as
the
Psalmist
,
in
allusion
to
that
place
,
represents
Him
sitting
between
them
,
Psal.
99.
1.
so
riding
and
flying
upon
them
,
Psal.
18.
10.
Dan.
7.
10.
in
regard
of
that
quick
and
ready
Obedience
they
perform
to
his
Commands
,
and
to
Christ
as
the
Head
of
his
Church
,
as
't
is
ver.
6.
Let
all
the
Angels
of
God
worship
him
.
They
proclaim'd
his
Conception
,
Mat.
1.
20.
and
his
Birth
,
Luk.
2.
11.
They
Ministred
to
Him
at
his
Temptation
,
Mat.
4.
11.
Comforted
Him
in
his
Agony
,
Luk.
22.
43.
Waited
on
Him
at
his
Sepulchre
,
Mat.
28.
2.
At
his
Resurrection
,
Mat.
28.
Ascension
,
Act.
1.
And
give
glory
to
the
Lamb
now
in
Heaven
,
Revel.
5.
11
,
12.
But
as
their
chiefest
and
immediate
Services
are
for
God
,
so
by
his
appointment
do
they
minister
to
his
Elect
,
to
their
Bodies
and
Souls
.
1.
Their
Bodies
.
These
are
not
without
their
care
;
the
very
dead
Bodies
of
Saints
they
have
a
care
of
,
Jude
9.
much
more
of
the
living
.
And
our
Lord
deters
Men
from
doing
any
hurt
to
his
little
ones
by
this
argument
,
that
the
Angels
of
God
are
appointed
for
their
Guardians
,
Mat.
18.
10.
and
when
the
Psalmist
says
,
There
shall
no
evil
befall
thee
,
nor
any
plague
come
nigh
thy
dwelling
,
Psal.
91.
10.
He
gives
the
reason
,
ver.
11.
For
he
shall
give
his
Angels
charge
over
thee
to
keep
thee
in
all
his
ways
;
They
shall
bear
thee
up
in
their
Gen.
24.
7.
hands
,
lest
thou
dash
thy
foot
against
a
stone
.
It
is
impossible
to
describe
the
variety
of
their
assistances
to
us
here
below
.
One
while
they
lead
us
in
our
way
as
they
did
Israel
,
another
while
Gen.
32.
they
fight
for
us
as
they
did
for
Joshua
;
They
purvey
for
us
as
for
Elias
,
foretell
our
danger
as
to
Lot
,
Joseph
and
Mary
,
and
free
us
from
it
as
they
did
St.
Peter
,
and
the
three
Children
;
They
Act.
12.
7.
cure
our
Diseases
as
at
the
Pool
of
Bethesda
;
They
instruct
us
as
they
did
Daniel
and
St.
John
;
The
Law
was
given
by
them
,
Act.
7.
53.
and
they
were
the
first
Preachers
and
Publishers
of
the
Gospel
,
Luk.
1.
31.
ch.
2.
10
,
11.
And
1
Pet.
1.
12.
as
God
made
them
instruments
to
convey
Knowledge
to
his
Church
;
so
by
the
Ministry
of
the
Church
,
as
it
were
in
requital
of
that
good
Office
,
the
manifold
Wisdom
of
God
is
made
known
unto
them
too
,
Ephes.
3.
10.
Do
we
run
on
in
our
own
evil
ways
,
they
resist
us
as
they
did
Moses
,
Balaam
,
and
St.
John
,
who
would
have
adored
them
,
restraining
our
presumption
as
the
Cherubin
before
the
Gate
of
Paradise
.
Does
Satan
tempt
us
to
Sin
,
they
rebuke
him
,
and
hinder
him
when
he
is
most
busie
,
as
in
the
case
of
Joshua
the
High
Priest
,
Zach.
3.
1.
They
remove
our
hindrances
from
good
,
and
our
occasions
of
evil
;
mitigate
our
temptations
,
comfort
us
in
our
sorrows
,
further
us
in
our
good
purposes
,
assist
us
in
our
devotions
,
2
Kin.
2.
11.
Luk.
16.
22
Mat.
24.
31
13.
30.
1
Thes.
4.
16.
present
our
prayers
and
holy
performances
to
God
,
promote
our
conversion
and
rejoyce
at
it
;
and
as
if
this
life
were
too
narrow
a
bound
for
their
Charity
,
they
extend
it
to
the
next
,
carrying
up
our
Souls
to
Heaven
,
when
our
Bodies
return
to
the
Earth
,
as
they
shall
gather
together
the
Elect
of
God
at
the
last
day
,
when
those
Reapers
shall
separate
the
Tares
for
the
fire
,
and
the
Wheat
for
God's
barn
.
This
is
their
Ministry
to
the
Saints
of
God
.
But
what
need
of
it
,
some
will
say
?
Is
it
not
the
Lord
that
ordereth
Psal.
37.
23.
all
our
steps
?
And
have
we
not
Him
for
our
help
who
never
slumbereth
nor
sleepeth
?
Did
he
need
the
Ministry
of
Angels
in
the
Creation
of
the
World
?
and
if
not
there
,
why
in
the
Government
of
it
?
True
indeed
,
he
needed
it
not
,
nor
does
need
it
,
yet
is
he
pleas'd
to
use
it
,
to
manifest
and
illustrate
the
Order
of
his
Providence
in
the
conduct
of
his
Creatures
,
resigning
some
part
of
its
administration
and
execution
to
them
,
while
he
reserves
the
whole
authority
to
himself
;
Not
out
of
any
inability
or
necessity
as
Earthly
Princes
,
who
make
use
of
others
Eyes
and
Hands
in
the
managing
of
their
affairs
,
since
they
cannot
be
present
every-where
but
by
their
Substitutes
,
but
to
express
his
Wisdom
in
this
Order
and
Power
in
this
subordination
and
dependence
of
one
Creature
on
another
,
and
of
all
upon
himself
.
Nor
does
that
Wisdom
more
clearly
appear
any-where
than
in
the
choice
of
those
instruments
which
he
has
design'd
to
govern
the
World
under
him
.
The
Kings
of
the
Earth
do
not
always
observe
the
strict
Rule
of
Justice
in
the
distribution
of
Charges
and
Employments
,
allowing
something
to
Favour
and
something
to
Passion
,
setting
many
times
such
persons
over
others
as
are
fitter
to
be
commanded
than
to
command
,
assigning
blind
Guides
to
the
more
clear-sighted
:
But
the
All-wise
God
disposeth
things
in
a
far
different
manner
;
He
chuses
out
the
noblest
,
strongest
and
most
enlightned
Creatures
to
guide
the
meanest
,
most
infirm
and
least
knowing
;
makes
his
Angels
so
many
Intelligences
,
not
only
to
move
and
turn
about
the
Heavens
,
but
to
regulate
and
steer
the
motions
of
all
sublunary
affairs
.
So
that
the
Ministry
of
Angels
is
so
far
from
extenuating
,
that
it
very
much
extolls
the
Goodness
and
Greatness
of
the
Almighty
towards
us
,
in
the
execution
of
his
high
and
holy
Providence
.
It
adds
to
God's
glory
,
and
to
the
honour
of
Angels
themselves
to
be
employ'd
by
him
in
so
many
good
and
great
Affairs
;
It
advances
the
order
and
beauty
of
the
Universe
,
while
no
creature
in
it
is
idle
;
It
begets
a
greater
and
more
strict
friendship
between
Men
and
Angels
,
and
affords
us
strong
Consolation
in
having
such
a
powerfull
and
mighty
Protection
.
For
these
and
the
like
reasons
it
seems
good
to
the
Almighty
to
use
the
Ministry
of
Angels
;
and
as
they
are
most
zealous
for
his
glory
and
the
good
of
Mankind
,
especially
since
't
is
reconcil'd
to
God
by
Christ
,
so
is
there
not
one
amongst
them
but
is
most
willing
here
to
be
employ'd
.
All
of
them
,
says
the
Text
,
are
Ministring
spirits
.
It
has
been
a
question
much
disputed
,
whether
every
one
Man
have
a
particular
Angel
for
his
Guardian
.
I
find
several
of
the
Ancient
Fathers
,
most
of
the
School-men
,
and
some
Protestant
Divines
on
the
affirmative
.
And
were
this
the
worst
opinion
of
the
Romanists
,
we
should
not
quarrel
much
with
them
,
since
some
passages
of
Scripture
seem
to
favour
it
.
Whether
this
be
so
or
no
,
I
shall
not
here
undertake
to
determine
,
nor
indeed
need
I.
For
to
what
purpose
were
it
to
prove
that
every
Man
has
a
peculiar
Angel
assign'd
him
,
when
we
are
here
and
elsewhere
so
clearly
told
that
all
of
them
do
serve
every
one
of
us
,
while
we
serve
and
obey
God
.
He
hath
given
his
Angels
charge
over
thee
,
says
the
Psalmist
in
the
fore-cited
Psal.
91.
10.
i.
e.
many
Angels
over
one
particular
Man
.
And
as
we
find
more
than
one
appointed
to
carry
Lizarus's
Soul
into
Heaven
,
Luk.
16.
22.
so
sometimes
we
reade
of
one
Angel
attending
many
Men
,
as
in
the
case
of
Israel
in
the
expulsion
of
the
Canaanites
and
Amorites
,
Gen.
24.
7.
and
at
other
times
of
many
Angels
attending
one
Man
;
as
in
that
of
Jacob
,
Gen.
32.
1
,
2.
and
of
Elisha
,
2
King
.
6.
17.
'T
is
not
for
us
to
limit
the
Almighty
,
nor
to
retrench
that
guard
He
has
assign'd
us
.
While
we
have
an
heavenly
Host
about
Mat.
18.
10
us
,
why
should
we
content
our selves
with
one
single
Assistant
?
And
when
we
are
certain
of
their
protection
,
why
should
we
dispute
their
Number
?
And
as
it
may
seem
some
scanting
of
the
bountifull
provision
of
the
Almighty
,
who
is
pleas'd
to
express
his
gracious
respects
to
one
Man
in
the
allotment
of
many
Guardians
;
so
a
Platonick
piece
of
Divinity
in
the
School-men
,
to
reduce
them
to
one
single
one
,
for
each
individual
person
.
But
to
let
this
pass
as
an
innocent
,
though
perhaps
erroneous
Opinion
,
their
conceit
of
an
exterior
and
interior
Mission
,
whereby
some
are
said
to
illuminate
others
,
and
fit
them
for
their
several
Charges
,
but
never
to
stir
abroad
themselves
,
may
justly
,
in
St.
Paul's
Col.
2.
18.
expression
,
be
styl'd
an
intruding
into
things
which
they
have
not
seen
nor
can
see
,
and
is
indeed
no
better
than
a
flat
contradiction
to
the
Text
,
which
tells
us
,
That
All
,
none
excepted
,
are
Ministring
spirits
,
to
serve
the
necessity
of
God's
Elect
ones
.
These
blessed
Spirits
know
no
such
state
,
as
to
think
it
a
disparagement
to
wait
on
the
meanest
Saint
.
When
God
sends
them
,
the
best
of
them
go
,
be
the
errant
never
so
slender
.
They
measure
not
their
Obedience
by
the
lowness
of
their
employment
,
but
the
Will
of
him
that
employs
them
,
thinking
no
message
beneath
their
Dignity
,
which
God
is
pleas'd
to
put
them
upon
.
The
highest
Angel
does
not
esteem
himself
too
good
to
Mat.
20.
28
obey
his
Commands
in
the
lowest
instances
of
Obedience
.
And
since
the
Son
of
God
came
down
on
Earth
to
minister
to
Men
,
no
Arch-angel
will
deem
it
an
abasement
unbefitting
him
to
serve
them
.
The
measures
of
humane
Grandeur
are
not
to
be
apply'd
to
that
of
Heaven
,
where
every
abasement
(
if
there
can
be
any
such
thing
in
doing
God's
Will
)
is
Exaltation
.
Let
us
then
imitate
them
in
their
humble
submissions
to
their
Maker
;
but
then
let
our
Prudence
be
as
Angelical
as
our
Humility
;
if
that
teaches
us
to
go
when
God
sends
us
,
this
should
teach
us
also
not
to
stir
or
act
till
he
sends
us
;
which
leads
me
from
their
Office
to
their
Commission
,
They
are
sent
.
The
very
name
Angel
signifies
a
Messenger
,
Part.
III.
Their
Commission
.
and
consequently
implies
a
subordination
and
dependence
on
some
superior
Being
that
employs
him
.
'T
is
a
name
of
Office
,
not
of
Nature
;
This
belongs
to
him
as
he
is
a
Spirit
,
That
,
as
he
is
an
Agent
.
God
is
the
supreme
cause
and
disposer
of
all
things
,
Angels
but
his
instruments
.
They
act
not
but
by
his
Commission
;
nor
do
they
run
,
till
he
sends
them
.
The
Heavenly
Host
do
nothing
without
Orders
from
their
General
,
and
,
like
the
Centurion's
Souldiers
in
the
Gospel
,
go
and
come
when
he
bids
them
.
He
gives
his
Angels
charge
,
Psal.
91.
11
says
the
Psalmist
,
and
as
his
Ministers
Ps.
103.
21.
they
doe
his
pleasure
;
not
their
own
,
ours
much
less
;
They
are
not
our
Familiars
.
And
though
their
Help
be
more
powerfull
,
yet
is
it
not
more
absolute
than
that
of
other
means
,
since
it
dependeth
still
on
the
Will
of
God
too
;
and
what-ever
Message
they
deliver
,
or
Commands
they
execute
,
't
is
that
Will
still
that
gives
them
Motion
and
Authority
.
And
therefore
when
St.
Stephen
says
the
Law
was
received
Acts
7.
53.
by
the
disposition
of
Angels
,
we
must
not
fancy
them
to
be
Authors
of
it
,
but
only
the
Heralds
.
'T
was
Christ
that
gave
,
these
did
but
publish
it
.
The
Law
was
ordained
by
Angels
,
but
still
in
the
hand
of
a
Mediator
,
Gal.
3.
19.
The
Ministry
was
indeed
of
Angels
,
but
the
Authority
of
Christ
.
And
therefore
Junius
renders
those
words
,
Act.
7.
53.
You
have
received
the
Law
in
the
midst
of
the
ranks
of
Angels
,
i.
e.
among
them
,
attending
God
,
when
he
delivered
it
.
Thither
then
they
came
only
to
assist
at
the
Ceremony
,
not
as
Law-givers
,
but
Attendants
,
That
being
a
Title
peculiar
to
the
one
great
Law-giver
,
who
gives
Laws
as
well
to
Angels
as
to
Men.
These
they
constantly
observe
;
and
if
we
doe
so
,
they
shall
be
Ministring
spirits
to
us
,
for
their
Employment
lasts
still
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Particle
of
the
Present
tense
implies
it
:
Thus
as
they
are
God's
Ministers
,
they
shall
still
be
ours
too
,
if
we
be
God's
Servants
,
and
consequently
heirs
of
Salvation
:
The
last
Particular
.
Who
shall
be
heirs
of
Salvation
.
]
i.
e.
To
Part.
IV.
The
End
or
Design
of
their
Ministry
.
those
that
shall
one
day
possess
,
what
they
now
doe
certainly
expect
and
wait
for
.
They
who
are
already
in
Heaven
,
need
not
the
assistance
of
Angels
,
being
themselves
,
though
not
Angels
,
yet
like
them
,
and
equally
happy
in
the
fruition
of
the
same
God
.
Their
Ministry
is
necessary
to
bring
us
thither
,
but
ceases
when
we
are
there
.
They
are
our
Guides
here
,
There
they
shall
be
our
Companions
.
Nor
are
their
Services
design'd
but
for
those
whom
God
has
chosen
out
of
the
rest
of
lost
Mankind
to
fill
up
the
void
places
of
Apostate
Spirits
.
For
as
Christ
himself
is
by
our
Apostle
styl'd
the
Saviour
of
all
Men
,
but
in
an
especial
manner
of
those
that
believe
:
So
may
Angels
be
said
to
be
,
in
some
sort
,
Ministring
spirits
to
Mankind
,
but
with
a
reserve
to
those
who
are
God's
chosen
Vessels
.
Those
may
possibly
have
their
common
protection
,
but
their
particular
attendance
is
on
these
.
For
as
the
Almighty
makes
his
Sun
to
shine
as
well
upon
the
just
as
the
unjust
,
and
sometimes
more
gloriously
on
the
latter
than
the
former
;
so
is
it
in
the
Ministry
of
Angels
,
from
which
even
wicked
Men
may
reap
a
general
benefit
,
in
some
instances
more
perhaps
of
an
external
help
and
assistance
than
the
good
,
while
the
best
of
their
Offices
are
reserved
for
the
best
.
We
know
,
that
whosoever
stept
down
first
into
the
Pool
of
Siloam
,
was
Joh.
5.
8.
cured
,
whether
good
or
bad
;
and
the
Angels
brought
down
Manna
in
the
Wilderness
to
the
rebellious
,
as
well
as
Psal.
78.
25.
to
the
obedient
Israelites
.
These
are
favours
scattered
promiscuously
on
all
;
which
God
is
pleas'd
to
deal
out
to
all
Men
by
the
hands
of
his
Ministers
,
the
Angels
.
But
they
come
not
down
on
the
Ladder
,
but
to
his
Jacobs
;
nor
rescue
any
out
of
the
spiritual
Sodom
,
but
his
Lots
.
Nor
did
the
Almighty
ever
design
them
to
be
Ministers
for
good
Psal.
91.
12.
Mat.
18.
10
to
any
but
the
Righteous
:
Over
them
he
gives
his
Angels
charge
,
and
They
are
styl'd
Their
Angels
,
with
an
Emphasis
;
and
,
Psal.
34.
7.
The
Angel
of
the
Lord
tarrieth
round
about
them
that
fear
2
Tim.
2.
10.
him
,
and
delivereth
them
.
And
,
as
our
Apostle
,
endured
all
things
for
the
Elect
sake
;
so
doe
the
Angels
doe
all
for
them
:
To
this
purpose
't
is
observed
,
That
God
never
speaks
by
his
Angels
,
but
he
puts
some
character
on
those
he
speaks
to
;
as
such
as
fear
the
Lord
,
are
heirs
of
Salvation
,
and
the
like
.
And
this
is
so
true
,
that
if
wicked
Men
enjoy
any
good
in
this
life
by
the
Angels
,
't
is
for
the
Elect's
sake
they
doe
so
.
I
will
bless
them
that
bless
thee
,
says
God
to
Abraham
,
Gen.
12.
3.
Even
Reprobates
fare
the
better
here
for
the
Saints
.
God
sometimes
gratifies
his
Children
with
the
Temporal
preservation
of
the
wicked
,
as
he
did
St.
Paul
with
the
Lives
of
those
Infidels
that
were
in
the
Ship
with
him
,
Act.
27.
24.
and
Lot
with
all
that
were
in
Zoar.
The
Jews
have
a
Saying
,
Absque
stationibus
non
staret
Orbis
;
The
Prayers
of
God's
People
uphold
the
World
.
The
Holy
Seed
are
Statumen
Terrae
,
Esay
6.
13.
with
David
,
They
bear
up
the
Pillars
of
the
Earth
.
Hippo
could
not
be
taken
,
while
St.
Augustine
lived
;
nor
Sodom
destroy'd
,
while
Lot
was
in
it
.
And
St.
Ambrose
is
said
to
have
been
the
Wall
of
Italy
.
And
therefore
't
is
ill
policy
,
as
well
as
impiety
,
in
any
to
wrong
the
Saints
of
God
,
much
more
to
endeavour
to
root
them
out
of
the
World
,
as
Heathen
Persecutors
did
.
Wherein
they
resembled
the
Stag
in
the
Emblem
,
that
by
feeding
on
those
Leaves
which
hid
him
from
the
Hunter
,
did
but
betray
themselves
to
his
fury
;
and
,
Sampson-like
,
by
pulling
down
those
Pillars
,
brought
the
house
upon
their
own
heads
.
Were
it
not
for
the
Elect
,
God
would
make
a
short
work
in
the
Earth
,
and
no
flesh
should
be
saved
.
Rom.
9.
28.
Every
Angel
of
his
would
then
be
a
destroying
one
;
so
that
whether
they
preserve
or
punish
the
wicked
't
is
still
in
order
to
the
Salvation
of
those
who
shall
be
the
heirs
of
it
.
And
now
what
remains
,
but
that
while
we
behold
God's
Angels
ascending
and
descending
,
we
make
their
Ladder
ours
too
,
to
mount
up
to
God
,
who
sits
at
the
top
of
it
,
and
employs
them
for
our
good
,
and
with
them
give
him
the
glory
of
those
his
benefits
,
which
they
convey
unto
us
:
For
all
the
helps
and
assistances
they
afford
us
,
are
nothing
without
his
.
And
therefore
when
God
promised
Moses
that
an
Angel
Exod.
33.
should
go
before
Israel
,
but
withall
threatned
them
with
the
subduction
of
his
own
Presence
;
I
marvel
not
if
that
Holy
Man
were
no
less
troubled
,
than
if
they
had
been
left
destitute
and
guardless
;
and
that
he
ceased
not
his
importunity
,
till
he
had
won
the
gratious
Engagement
of
the
Almighty
for
his
Presence
in
that
whole
Expedition
.
For
what
is
the
greatest
Angel
in
Heaven
without
his
Maker
?
Or
what
are
their
Services
to
us
,
if
his
Favour
go
not
along
with
them
?
Let
him
then
have
the
chiefest
glory
who
is
the
Author
of
them
.
The
Psalmist
directs
us
to
this
duty
;
For
no
sooner
had
he
said
,
Psal.
34.
7.
The
Angel
of
the
Lord
encampeth
round
about
them
that
fear
him
:
but
he
adds
in
the
following
Verse
,
O
tast
and
see
how
gratious
the
Lord
is
;
To
let
us
know
whom
we
are
beholding
to
for
all
the
good
Angels
doe
us
,
and
to
whom
we
are
to
pay
our
Thanks
.
Yet
while
we
pay
the
main
tribute
of
our
Thanks
to
God
,
he
is
content
we
should
have
a
respect
too
for
his
Ambassadors
.
They
are
to
be
honoured
for
his
sake
,
and
next
to
him
that
sends
them
.
Nor
can
any
Reverence
be
too
high
,
which
diminishes
not
of
that
we
owe
to
our
common
Maker
.
We
ought
to
be
willing
to
give
them
so
much
as
they
will
be
willing
to
take
from
us
.
If
we
go
beyond
these
bounds
,
we
offend
them
,
as
much
as
St.
John
did
,
when
he
would
have
ador'd
them
.
The
Rev.
19.
10
excess
of
Respects
to
them
,
have
turn'd
to
abominable
Impiety
;
which
,
however
St.
Hierome
seems
to
impute
to
the
Jews
ever
since
the
Prophet's
time
;
yet
Simon
Magus
was
the
first
that
we
find
guilty
of
this
impious
flattery
of
the
Angels
;
who
fondly
holding
that
the
World
was
made
by
them
,
could
not
think
fit
to
present
them
with
less
than
divine
Honour
.
And
near
a-kin
to
these
were
the
Angelici
of
old
,
who
professing
true
Christianity
and
Detestation
of
Idolatry
(
as
having
learn'd
that
God
only
was
to
be
worshipped
properly
,
)
yet
reserved
a
certain
kind
of
lesser
Adoration
to
the
Angels
.
Against
this
opinion
and
practice
,
the
Apostle
seems
to
bend
his
style
in
his
Epistle
to
the
Colossians
,
forbidding
a
voluntary
humility
in
worshipping
of
Angels
,
whether
grounded
upon
the
superstition
of
ancient
Jews
,
as
St.
Hierome
;
or
the
Ethnick
Philosophy
of
some
Platonicks
,
as
Estius
imagines
;
or
the
damnable
Precepts
of
the
Simonians
and
Cerinthians
,
as
Tertullian
,
we
need
not
enquire
.
Nothing
is
more
clear
than
the
Apostle's
Inhibition
,
nor
more
evident
than
the
Papists
direct
opposition
to
that
Inhibition
,
who
are
no
less
guilty
of
the
same
voluntary
humility
than
they
were
,
who
thought
it
too
much
boldness
to
come
immediately
to
God
,
without
making
their
way
to
his
favour
by
the
Mediation
of
Angels
;
which
whether
it
be
not
justly
to
be
charged
on
Papists
,
let
any
sober
Man
judge
.
Surely
as
the
Good
Angels
deserve
our
Reverence
,
so
do
they
not
desire
our
Adoration
.
The
Evil
Angels
indeed
still
required
it
,
and
the
Devil
begg'd
it
of
Christ
,
that
he
would
fall
down
and
worship
him
,
Mat.
4.
9.
but
the
Good
refuse
it
,
Revel.
19.
10.
And
therefore
St.
Bernard
is
too
liberal
,
when
he
tells
us
,
we
owe
to
the
Good
spirits
Reverence
for
their
Presence
,
Devotion
for
their
Love
,
and
Trust
for
their
Custody
.
The
former
indeed
we
doe
,
and
we
come
short
of
our
Duty
to
them
,
if
we
entertain
not
in
our
Hearts
a
high
and
venerable
conceit
of
their
wonderfull
Majesty
,
Glory
and
Greatness
,
and
such
a
reverential
awe
of
their
Presence
,
as
to
doe
nothing
which
may
offend
them
.
Take
heed
that
ye
despise
not
these
Exod.
23.
21.
little
ones
,
says
our
Lord
,
for
their
Angels
are
with
my
Father
in
Heaven
.
They
may
perhaps
forgive
us
,
these
will
not
.
And
therefore
we
shall
doe
well
to
consider
whether
they
who
behold
the
face
of
God
,
will
endure
to
look
upon
us
(
much
less
to
assist
us
)
when
we
doe
that
which
makes
God
turn
his
face
from
us
.
We
are
a
spectacle
to
Angels
as
well
as
Men
,
1
Cor.
4.
9.
They
are
observers
and
witnesses
of
all
our
Actions
,
but
especially
of
our
religious
Duties
.
And
for
this
Luk.
1.
10
,
11.
cause
ought
the
Woman
to
have
power
on
her
head
,
because
of
the
Angels
,
says
St.
Paul
,
1
Cor.
11.
10.
While
Zachary
and
the
People
were
praying
,
he
sees
an
Angel
of
God
;
who
,
as
Gideon's
Angel
went
up
in
the
smoak
of
the
Sacrifice
,
came
down
in
the
fragrant
smoak
of
his
Incense
too
.
Those
glorious
Spirits
are
indeed
always
with
us
,
but
most
in
our
Devotions
;
They
rejoyce
to
be
with
us
,
while
we
are
with
our
God
;
nor
will
they
any
longer
be
with
us
,
than
while
we
are
with
Him
;
while
we
keep
in
his
ways
,
they
will
keep
us
safe
;
if
we
go
out
of
his
Precincts
,
we
forfeit
their
Protection
:
They
will
certainly
leave
us
,
when
we
forsake
God
;
and
when
the
Good
ones
go
from
us
,
the
Evil
will
come
to
us
,
as
in
Saul's
case
:
And
therefore
,
to
prevent
1
Sam.
16.
the
coming
of
the
bad
,
let
us
be
sure
to
make
the
good
ones
our
friends
;
which
we
shall
best
doe
,
by
being
like
them
,
by
imitating
them
in
their
Obedience
,
as
our
Saviour
bids
us
,
in
their
Purity
Mat.
6.
10.
and
Humility
,
as
also
in
their
Charity
,
by
ministring
to
others
,
though
never
so
mean
,
as
they
doe
to
us
,
who
are
so
much
below
them
,
that
so
we
may
be
the
true
heirs
of
Salvation
;
be
sure
of
their
Protection
here
,
and
enjoy
their
Society
hereafter
.
Which
God
of
his
infinite
Mercy
grant
for
his
sake
,
who
is
the
Angel
of
the
Covenant
,
&c.
Amen
.
Soli
Deo
gloria
in
aeternum
.
A
SERMON
Preached
on
All-saints-day
.
COLOS.
I.
12.
Giving
thanks
unto
the
Father
which
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
SAint
John
reflecting
on
the
Honour
and
Dignity
of
God's
Children
,
is
so
affected
with
that
very
Thought
,
that
in
a
Divine
Rapture
he
breaks
forth
,
Behold
what
manner
of
love
the
Father
hath
bestowed
upon
us
,
that
we
should
be
called
the
Sons
of
God!
1
Joh.
3.
1.
And
then
describing
the
future
happiness
that
Relation
should
entitle
us
to
,
he
does
it
in
such
terms
as
shew
it
unconceivable
,
ver.
2.
We
are
now
,
says
he
,
the
Sons
of
God
,
but
it
doth
not
yet
appear
what
we
shall
be
.
In
like
manner
St.
Paul
speaking
of
the
Joys
above
,
describes
them
Negatively
;
telling
us
rather
what
they
are
not
,
than
what
they
are
:
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
have
entred
into
the
Heart
of
Man
the
things
which
God
hath
prepared
far
them
that
love
him
,
1
Cor.
2.
9.
That
is
,
they
exceed
the
apprehension
not
only
of
humane
Sense
,
but
Understanding
.
Now
if
any
could
have
given
us
an
exact
description
of
those
things
,
then
surely
these
two
Apostles
:
For
since
Heaven
did
as
it
were
come
down
to
the
one
in
Visions
and
Revelations
;
and
the
other
went
up
thither
,
having
been
caught
up
into
it
:
Who
fitter
than
these
Persons
to
display
the
Glories
of
that
Place
which
themselves
had
seen
?
And
yet
we
see
the
only
account
they
give
,
or
indeed
could
give
us
of
them
,
is
but
this
,
That
they
are
unaccountable
;
not
to
be
reacht
by
Thought
,
nor
to
be
known
but
by
Enjoyment
.
But
how
obscure
soever
or
inexpressible
those
Glories
appear
to
such
as
expect
them
;
This
is
certain
,
that
they
are
reserved
and
laid
up
in
a
sure
place
for
as
many
as
God
shall
account
worthy
of
them
.
An
Estate
they
have
in
Reversion
,
though
now
incapable
of
its
actual
Possession
,
during
their
minority
.
They
are
Heirs
apparent
of
Salvation
,
Heb.
1.
14.
even
in
this
their
nonage
,
and
are
as
sure
of
Heaven
as
if
they
were
already
in
it
.
For
it
is
their
certain
Inheritance
.
Yet
,
lest
any
should
wax
proud
of
their
Title
,
they
are
to
remember
,
that
they
owe
it
not
to
themselves
,
but
to
the
mere
goodness
of
their
Heavenly
Father
,
who
both
gives
them
the
thing
it self
and
their
capacity
for
it
.
Gives
them
Heaven
,
and
makes
Heavenly
too
,
and
therefore
may
justly
challenge
their
most
hearty
acknowledgment
of
so
great
a
Mercy
;
which
is
that
the
Apostle
requires
of
these
Colossians
,
That
they
should
give
thanks
to
the
Father
,
who
had
made
them
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
light
.
So
that
we
have
in
these
words
,
-
1.
A
Description
of
the
future
Happiness
of
God's
Children
,
consisting
of
two
Particulars
:
-
1.
That
it
is
their
Inheritance
.
-
2.
An
Inheritance
in
light
.
-
2.
The
Persons
who
are
the
true
Heirs
and
Proprietaries
thereof
,
The
Saints
.
-
3.
The
Manner
of
its
Conveyance
to
them
,
and
that
is
,
by
Free-gift
;
It
descends
not
to
them
by
any
natural
succession
,
nor
is
it
the
fruit
of
their
own
pains
or
purchase
;
But
't
is
God
the
Father
that
makes
them
both
Partakers
,
and
meet
Partakers
thereof
.
-
4.
Lastly
,
Here
is
a
Duty
on
their
part
to
be
performed
,
arising
from
so
high
an
Obligation
,
That
since
the
Father
had
been
so
bountifull
in
bestowing
on
them
so
goodly
an
Inheritance
,
they
should
not
fail
to
be
thankfull
to
Him
for
it
,
Giving
thanks
,
&c.
These
be
the
Parts
,
whereof
briefly
in
their
order
;
And
,
first
,
of
the
Inheritance
it self
,
with
the
Nature
and
Condition
thereof
,
An
Inhertaince
in
light
.
An
Inheritance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Singular
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
There
is
it
seems
but
one
common
Inheritance
,
as
but
one
Jude
3.
common
Salvation
,
wherein
all
God's
Saints
are
Heirs
in
solidum
.
And
let
not
this
trouble
any
of
them
.
For
Heaven
is
big
enough
and
God
sufficient
for
All.
There
,
not
the
Elder
Brother
is
the
only
Heir
,
and
goes
away
with
the
Inheritance
,
when
many
times
the
younger
are
Beggars
;
but
we
shall
All
be
Heirs
and
Co-heirs
with
Christ
.
Earthly
Inheritances
are
indeed
impaired
and
lessened
by
being
parcelled
out
;
But
this
Inheritance
in
light
,
like
light
,
loseth
nothing
by
being
communicated
to
All
,
wherein
every
one
shall
have
his
Part
,
and
that
Part
shall
be
his
All.
Each
vessel
of
honour
shall
be
filled
up
,
it
shall
have
as
much
as
it
can
hold
,
and
that
is
as
much
as
it
shall
desire
.
All
shall
shine
as
stars
in
the
Kingdom
of
their
Father
,
though
with
different
lustre
,
As
one
star
differeth
from
another
star
in
glory
;
1
Cor.
15.
41.
Joh.
14.
2.
All
shall
be
in
their
Father's
house
,
but
in
several
Mansions
,
and
with
several
Portions
assigned
them
.
Which
difference
shall
be
so
far
from
abating
,
that
it
shall
increase
their
mutual
Glory
,
when
none
shall
complain
that
another
hath
too
much
and
himself
too
little
;
when
each
other's
share
shall
be
his
own
,
and
more
his
own
for
being
another's
;
so
that
he
shall
be
glorified
in
that
very
glory
wherein
his
fellow
Saint
shall
outshine
him
,
and
his
own
Crown
for
this
reason
be
brighter
,
because
his
Neighbour's
shall
be
so
.
And
as
this
Inheritance
here
is
but
one
,
so
is
it
a
durable
one
.
That
very
name
speaks
a
lasting
Title
.
What
comes
thus
unto
us
we
look
upon
as
our
own
,
and
our
own
for
ever
.
And
indeed
without
Propriety
,
and
that
perpetual
,
all
we
have
or
enjoy
is
nothing
.
We
are
at
best
but
usu-fructuaries
,
not
true
Possessors
.
Glorious
things
are
spoken
of
Psal.
87.
3.
the
City
of
God
,
and
we
may
say
of
them
what
the
Queen
of
Sheba
said
of
the
Glory
of
Solomon's
kingdom
,
that
the
half
thereof
is
not
told
us
.
But
surely
1
Kin.
10.
7.
among
those
many
glorious
things
spoken
of
it
,
nothing
is
more
glorious
than
this
;
That
it
is
a
City
which
hath
foundations
,
whose
builder
and
maker
is
God
,
Heb.
11.
10.
And
that
in
Heaven
we
have
an
house
not
made
with
hands
,
2
Cor.
5.
1.
but
eternal
.
An
House
that
shall
last
as
long
as
its
Builder
,
and
whose
Inhabitants
shall
last
as
long
as
both
,
and
dwell
therein
for
ever
.
For
what
would
all
the
Glories
of
Heaven
be
to
us
,
if
we
had
no
other
advantage
but
what
Solomon
says
worldly
men
have
of
their
riches
,
to
behold
them
with
our
eyes
.
Eccles.
5.
11.
What
should
we
be
the
better
for
them
,
if
we
might
never
enjoy
them
,
and
have
no
right
to
the
place
where
they
are
to
be
found
?
What
is
a
Kingdom
to
him
to
whom
it
belongs
not
?
Or
a
Crown
of
glory
to
that
man
whose
head
shall
never
wear
it
?
Had
we
such
a
sight
of
all
the
kingdoms
of
the
world
and
of
the
glory
of
them
as
the
Devil
shewed
our
Saviour
,
but
withall
as
little
right
to
any
part
of
them
as
that
Tempter
could
give
Him
;
That
glittering
sight
might
perhaps
dazle
our
eyes
,
but
never
raise
any
other
passion
in
us
,
than
that
of
Envy
towards
them
who
should
enjoy
them
.
And
thus
it
would
be
with
us
as
to
the
kingdom
of
Heaven
.
To
behold
this
spiritual
Canaan
afar
off
without
any
hope
of
ever
possessing
it
,
to
view
it
as
another's
Countrey
,
not
our
own
;
would
be
but
such
a
sad
and
melancholy
prospect
as
the
rich
man
had
when
he
saw
Lazarus
in
Abraham's
bosom
,
or
as
our
Lord
gave
the
Jews
,
when
he
told
them
,
that
they
should
see
Abraham
,
Isaac
and
Jacob
,
and
all
the
Prophets
in
the
kingdom
of
God
,
when
they
themselves
should
thence
be
thrust
out
,
Luk.
13.
28.
There
is
no
true
satisfaction
to
be
had
in
any
thing
wherein
we
have
no
Interest
,
no
lasting
Propriety
.
Without
this
,
Heaven
it self
would
be
a
Hell
to
us
,
as
it
is
to
the
Damned
.
But
't
is
the
peculiar
advantage
and
comfort
of
God's
Saints
,
that
they
can
look
upon
it
,
even
while
here
below
,
as
their
Inheritance
;
Christ
hath
entail'd
it
upon
them
,
Matt.
25.
34.
Come
ye
blessed
of
my
Father
,
inherit
the
kingdom
prepared
for
you
.
They
have
his
word
for
it
,
which
is
as
sure
to
them
as
Free-hold
.
II.
But
what
kind
of
Inheritance
is
prepared
for
them
?
The
Text
tells
us
,
'T
is
an
Inheritance
in
light
,
and
that
in
opposition
to
another
sort
of
Inheritance
(
if
I
may
so
call
it
)
styled
in
the
following
Verse
the
power
of
darkness
,
Vers.
13.
yea
and
Darkness
it self
,
Act.
26.
18.
As
that
which
lies
in
darkness
,
is
maintained
and
upheld
by
it
,
and
shall
bring
men
,
without
repentance
into
outer
darkness
,
into
the
blackness
of
darkness
Jude
13.
for
ever
.
From
which
dismal
state
the
godly
being
delivered
,
are
said
to
be
called
out
of
darkness
into
God's
marvellous
light
,
1
Pet.
2.
9.
Out
of
the
darkness
of
ignorance
(
the
natural
state
of
man
)
into
the
light
of
the
glorious
Gospel
Eph.
4.
18.
2
Cor.
4.
4.
of
Christ
,
which
will
at
last
bring
them
to
that
of
eternal
glory
.
So
that
the
Inheritance
here
is
an
Inheritance
in
light
in
two
respects
:
1.
In
respect
of
the
light
of
Faith
,
and
the
knowledge
of
God
,
which
englightens
us
in
this
life
.
And
2dly
,
In
respect
of
that
light
of
Glory
which
shall
adorn
and
crown
us
in
the
next
.
We
have
here
the
outward
light
of
the
Word
before
us
,
and
the
inward
light
of
the
Spirit
within
us
;
And
if
we
walk
in
these
lights
as
children
of
the
light
,
we
have
a
promise
of
shining
forth
hereafter
as
the
Sun
in
the
kingdom
of
our
Father
,
Matt.
13.
43.
Both
which
lights
are
in
effect
but
one
;
That
of
Faith
,
a
light
in
part
;
and
that
1
Cor.
13.
12.
of
Glory
,
a
full
and
perfect
light
.
For
Grace
is
nothing
else
but
the
dawning
of
Glory
;
They
differ
not
in
substance
,
but
in
degree
,
no
otherwise
than
as
light
in
the
Sun
when
it
first
peeps
out
above
our
Horizon
,
from
that
of
the
same
Sun
when
it
is
in
its
Vertical
point
,
shining
out
in
its
full
strength
.
Both
these
lights
,
I
say
,
of
Faith
and
Glory
,
make
up
but
one
great
united
Light
.
And
therefore
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
An
Inheritance
not
in
lights
,
but
in
light
;
There
being
but
one
Light
,
as
there
are
but
one
sort
of
Inheriters
thereof
,
The
Saints
.
For
who
fit
to
partake
of
this
glorious
unspotted
light
,
but
they
who
are
so
themselves
?
or
,
who
have
a
proper
right
to
this
Inheritance
,
but
the
Children
of
the
most
Highest
?
Psal.
82.
6.
So
St.
Paul
argues
,
Rom.
8.
17.
If
Children
,
then
Heirs
,
Heirs
of
God
,
and
joint
Heirs
with
Christ
;
Heirs
of
God
indeed
,
but
through
Christ
,
Gal.
4.
7.
Holding
their
Inheritance
in
Capite
,
in
the
right
of
Him
,
who
is
the
Heir
of
all
things
,
Heb.
1.
2.
He
the
natural
Heir
,
They
but
adopted
ones
,
Rom.
8.
15.
But
still
in
Him
,
Ephes.
1.
5.
Having
predestinated
us
unto
the
Adoption
of
Children
by
Christ
Jesus
unto
himself
.
Whence
they
claim
the
Inheritance
by
promise
also
.
For
being
Christ's
,
says
the
same
Apostle
,
they
become
Abraham's
seed
,
and
Heirs
according
to
the
promise
,
Gal.
3.
23.
And
so
Heb.
9.
15.
They
receive
the
Promise
of
an
eternal
Inheritance
.
Not
that
they
have
not
the
Promise
also
of
temporal
Inheritances
:
(
For
Godliness
hath
the
Promise
of
the
life
that
now
is
as
well
as
of
that
which
is
to
come
,
1
Tim.
4.
8.
)
But
because
the
Heavenly
is
setled
only
upon
them
,
whereas
Temporal
Inheritances
may
,
and
do
,
fall
to
their
share
,
and
that
in
large
Proportions
,
who
have
neither
part
nor
lot
in
the
Heavenly
.
I
have
blessed
Ismael
,
says
God
,
Twelve
Princes
shall
he
beget
,
but
my
Covenant
will
I
establish
with
Isaac
,
Gen.
17.
20
,
21.
Esau
had
the
like
Temporal
blessing
as
Jacob
had
,
But
not
with
a
,
God
give
thee
the
Dew
of
Heaven
,
Gen.
27.
28.
God
gives
gifts
unto
men
,
even
to
the
rebellious
,
Psal.
68.
18.
Common
,
giftless
gifts
;
But
the
Inheritance
,
and
,
to
abide
in
his
house
for
ever
,
is
for
the
Children
,
Joh.
8.
35.
Nor
will
these
be
put
off
,
or
sent
away
,
with
a
few
gifts
,
as
the
sons
of
Abraham's
Concubines
were
;
nothing
less
will
content
them
than
the
Inheritance
it self
.
The
Children
of
this
world
indeed
have
Gen.
25.
6.
their
Portion
in
this
life
,
and
they
are
satisfied
with
it
;
This
is
our
Portion
,
and
our
Lot
is
this
,
say
they
,
Wisedom
2.
9.
But
the
Children
of
light
,
and
of
a
better
world
,
reckon
otherwise
,
The
Lord
himself
is
the
Portion
of
mine
Inheritance
,
says
David
,
Psal.
16.
6.
They
are
fellow
Citizens
of
the
heavenly
Jerusalem
,
Ephes.
2.
19.
Their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
Burgeship
,
is
there
;
They
live
according
Phil.
3.
20.
to
the
Laws
of
Heaven
,
and
,
even
while
on
Earth
,
enjoy
the
Priviledges
thereof
;
being
even
now
Heirs
of
a
kingdom
,
Jam.
2.
5.
The
wise
that
shall
inherit
Glory
,
Prov.
3.
35.
Heads
destinated
to
a
Diadem
,
in
Tertullian's
expression
,
which
their
Heavenly
Father
hath
prepared
for
,
and
will
at
last
put
upon
them
,
who
alone
too
makes
them
fit
to
wear
it
,
meet
to
be
Partakers
of
the
Inheritance
of
the
Saints
in
light
.
III.
How
differently
soever
the
Children
of
God
may
share
in
the
same
Inheritance
;
This
is
certain
,
that
every
one's
share
therein
shall
be
the
Gift
of
his
Heavenly
Father
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
imports
it
;
The
Apostle
alluding
to
the
Division
of
the
Land
of
Canaan
,
(
a
Type
of
Heaven
,
)
which
God
had
appointed
to
be
done
by
lot
,
wherein
Himself
we
know
had
the
main
hand
;
according
to
that
of
Solomon
,
Prov.
16.
33.
The
lot
is
cast
into
the
lap
,
but
the
whole
disposition
thereof
is
of
the
Lord
.
Thus
it
was
in
the
Choice
of
Matthias
to
the
Apostleship
,
Act.
1.
And
thus
it
is
as
to
our
share
in
the
Inheritance
of
Glory
;
It
falls
to
us
by
lot
,
by
the
disposition
of
God
the
Father
;
we
have
no
part
here
but
what
he
gives
us
.
And
if
so
,
then
no
merit
of
Condignity
,
nor
so
much
as
of
Congruity
,
can
be
pleaded
by
us
.
And
truly
one
would
think
it
were
sufficient
to
partake
of
the
Inheritance
,
without
making
out
our
own
Title
to
it
;
That
we
might
be
content
to
be
Heirs
,
without
coming
in
as
Purchasers
;
or
,
if
we
will
needs
be
so
,
to
be
Purchasers
on
Christ's
score
,
and
not
our
own
.
But
this
is
too
low
and
mean
for
some
men
,
who
come
with
Counters
in
their
hand
,
ready
to
reckon
with
God
,
to
shew
Him
how
much
he
is
in
their
debt
,
and
who
stick
not
to
tell
Him
to
his
face
,
that
He
is
an
unjust
Master
,
if
he
pay
them
not
their
due
wages
.
But
,
1.
Our
Lord
Himself
hath
told
us
,
That
God
is
beforehand
with
us
;
That
whatsoever
we
can
doe
is
due
from
us
to
Him
;
That
when
we
shall
have
done
all
those
things
which
are
commanded
us
,
we
must
say
,
that
we
are
unprofitable
servants
,
and
have
done
but
that
which
was
our
duty
to
doe
;
Luk.
17.
10.
And
then
what
merit
can
there
be
in
paying
just
debts
?
And
,
2.
St.
Paul
hath
told
us
,
That
we
can
doe
no
good
thing
without
Him
too
,
who
worketh
in
us
both
to
will
and
to
doe
of
his
good
pleasure
,
Phil.
2.
13.
So
that
He
crowns
His
own
gifts
in
us
,
and
rewards
not
our
deservings
.
Besides
,
3.
Our
goodness
extendeth
not
to
God
,
says
David
,
Psal.
16.
2.
And
being
unusefull
,
how
can
it
be
meritorious
?
Nay
,
our
best
works
are
so
imperfect
and
so
sinfull
too
,
that
the
utmost
they
can
expect
is
but
a
Pardon
,
and
not
a
Reward
;
And
were
they
never
so
good
and
perfect
,
yet
what
proportion
can
they
bear
to
such
a
Reward
as
an
Inheritance
in
light
?
Our
light
affliction
,
which
is
but
for
a
moment
,
to
a
far
more
exceeding
and
eternal
weight
of
glory
?
2
Cor.
4.
17.
where
we
must
not
let
pass
an
elegant
Antithesis
;
For
Affliction
there
is
Glory
;
For
Light
affliction
,
a
Weight
of
glory
;
And
for
Momentary
affliction
,
an
Eternal
weight
of
glory
;
to
shew
the
vast
disproportion
between
these
things
;
so
vast
,
that
even
Martyrdom
it self
(
the
highest
,
utmost
proof
of
our
love
to
God
)
is
,
in
St.
Paul's
account
,
nothing
in
comparison
of
that
Glory
we
expect
;
For
I
reckon
,
says
he
,
that
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
in
us
;
Rom.
8.
18.
IV.
And
lastly
,
The
very
word
Inheritance
excludes
all
Purchase
on
our
part
.
For
this
were
to
renounce
Succession
,
to
cast
off
all
Filial
Duty
and
Affection
,
not
to
own
our selves
Sons
,
but
mercenary
Purchasers
;
yea
,
and
Purchasers
of
an
Inheritance
already
purchased
for
us
by
Christ
,
and
for
his
sake
freely
bestowed
upon
us
by
our
Heavenly
Father
out
of
His
own
pure
Goodness
and
Bounty
,
to
which
alone
we
must
ascribe
it
.
For
we
all
(
the
best
of
us
)
have
sinned
,
and
come
short
of
the
glory
of
God
,
Rom.
3.
23.
And
we
are
told
,
ch.
6.
23.
that
,
The
wages
of
sin
(
our
proper
wages
)
is
death
,
but
the
gift
of
God
is
eternal
life
.
The
Apostle
might
have
said
(
and
indeed
the
Antithesis
or
Opposition
there
seem'd
to
require
it
)
But
the
wages
of
Righteousness
is
eternal
life
;
But
he
altered
the
Phrase
on
set-purpose
,
and
chose
rather
to
say
,
The
gift
of
God
is
eternal
life
;
That
we
might
from
this
change
of
the
Phrase
learn
,
That
although
we
procure
Death
unto
our selves
,
yet
't
is
God
that
bestows
eternal
life
on
us
;
That
as
He
hath
called
us
to
his
kingdom
and
glory
,
1
Thess.
2.
12.
so
he
gives
that
glory
and
that
kingdom
for
no
other
reason
but
because
,
He
is
pleased
so
to
doe
;
It
is
your
Father's
good
pleasure
,
for
into
God
the
Father's
good
pleasure
Christ
resolves
it
,
to
give
you
a
kingdome
,
Luk.
12.
32.
No
merit
,
nor
so
much
as
any
good
disposition
in
us
for
it
;
He
propares
it
for
us
,
Matt.
20.
23.
And
he
prepares
us
for
it
too
here
in
the
Text
,
by
making
us
meet
to
be
partakers
thereof
.
For
what
meetness
could
he
find
in
us
for
such
an
Inheritance
?
Title
to
it
we
have
none
,
being
by
nature
the
Children
of
wrath
and
disobedience
,
Eph.
2.
2
,
3.
Mere
Intruders
here
and
Usurpers
,
The
Kingdom
of
Heaven
suffereth
violence
,
and
we
,
the
violent
take
it
by
force
,
Mat.
11.
12.
Qualifications
proper
for
it
we
have
none
too
;
That
,
An
Inheritance
in
light
,
we
,
darkness
;
That
,
An
Inheritance
incorruptible
,
undefiled
,
and
that
fadeth
not
away
,
1
Pet.
1.
4.
we
corruptible
,
polluted
,
and
still
decaying
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
cries
out
our
Apostle
,
We
are
not
sufficient
,
not
fit
(
for
the
word
signifies
either
)
as
of
our selves
,
but
our
sufficiency
,
or
fitness
,
(
call
it
which
you
will
)
is
of
God
,
2
Cor.
3.
5.
2
Pet.
1.
4.
who
as
He
makes
us
Partakers
of
his
divine
Nature
,
so
meet
Partakers
of
the
divine
Inheritance
,
not
by
pouring
out
the
divine
Essence
,
but
by
communicating
to
us
those
divine
Qualities
which
will
fit
and
prepare
us
for
the
Sight
thereof
;
by
putting
light
into
our
Understandings
and
holiness
into
our
Wills
,
without
which
no
man
shall
see
the
Lord
,
Heb.
12.
14.
By
cleansing
our
hearts
,
and
washing
our
hands
,
that
so
we
may
ascend
into
the
hill
of
the
Lord
,
dwell
and
rest
in
his
Tabernacle
,
Psal.
15.
24.
He
gives
us
Faith
,
and
with
that
a
Prospect
of
our
Inheritance
;
and
He
gives
us
Hope
,
and
with
that
an
Interest
therein
;
And
,
to
summ
up
all
in
one
,
He
gives
us
his
Holy
Spirit
,
the
earnest
of
that
Inheritance
,
Eph.
1.
14.
who
worketh
all
our
works
in
us
,
writes
his
laws
in
our
hearts
,
and
by
Esay
26.
12.
Jer.
31.
33.
softning
,
makes
them
capable
of
his
divine
Impressions
:
In
short
,
That
divine
Spirit
,
which
by
Regenerating
makes
us
new
Creatures
,
and
so
fit
Inhabitants
for
the
new
Jerusalem
,
calling
us
first
to
Vertue
,
and
then
to
Glory
:
to
that
,
as
the
Way
;
to
this
,
as
the
End
,
2
Pet.
1.
3.
2.
But
besides
this
divine
Operation
,
we
need
divine
Acceptation
also
,
whereby
we
may
be
accounted
worthy
of
the
Kingdom
of
God
,
our
Inheritance
,
2
Thess.
1.
5.
For
all
our
works
and
graces
here
being
imperfect
,
can
never
capacitate
us
for
it
without
God's
gratious
Acceptance
.
And
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
St.
Chrysost.
here
.
'T
is
God's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
dignifying
of
us
,
not
our
own
dignity
,
that
renders
us
worthy
.
And
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
makes
us
accepted
in
the
Beloved
,
Eph.
1.
6.
And
when
the
Saints
of
God
are
said
to
be
worthy
to
walk
with
Christ
in
white
,
Rev.
3.
4.
't
is
because
He
casts
his
garment
of
Righteousness
about
them
;
and
if
their
good
Works
(
which
yet
are
but
God's
own
gifts
)
weigh
down
,
't
is
because
He
puts
his
grains
of
Allowance
into
the
Scale
.
But
what
need
all
this
,
either
Divine
Operation
or
Acceptation
,
to
make
us
meet
partakers
of
the
Inheritance
in
light
,
may
the
Enemies
of
God's
Grace
here
say
?
What
need
we
go
farther
than
our selves
and
our
own
Nature
for
it
?
For
Pelagius
will
tell
us
,
That
we
are
in
as
good
a
condition
now
as
Adam
himself
was
before
his
Fall
;
Our
Faculties
the
same
,
as
strong
and
as
able
as
ever
;
Our
Understandings
as
clear
to
discern
,
and
our
Wills
as
free
to
chuse
good
and
evil
;
That
all
the
harm
our
first
Parent
did
us
,
was
but
to
give
us
a
bad
Example
,
which
't
is
our
fault
if
we
will
follow
,
and
since
our
Happiness
depends
on
our selves
,
that
we
are
to
blame
our selves
,
if
we
miss
of
it
.
And
although
some
have
thought
this
too
gross
to
make
Man
the
sole
Author
of
his
own
Fate
,
yet
they
have
very
little
mended
the
matter
,
by
so
parting
stakes
between
God
and
him
,
that
they
still
allow
the
latter
the
better
share
in
the
work
of
his
Salvation
.
For
they
deny
all
preventing
Grace
(
the
proper
mark
of
a
Semi-Pelagian
)
although
they
are
pleased
to
grant
a
concurrent
and
subsequent
one
on
God's
part
to
enable
him
to
doe
his
work
with
more
ease
and
sureness
,
which
otherwise
would
cost
him
more
pains
and
hazard
.
However
they
so
far
agree
with
Pelagius
,
as
to
place
this
meetness
for
the
Inheritance
in
Man
himself
,
putting
it
into
his
own
power
to
dispose
himself
to
his
Conversion
by
an
Act
of
his
own
Free-will
,
antecedent
to
God's
Grace
.
A
piece
of
Heathen
Divinity
borrowed
from
Seneca
and
Tully
.
For
Seneca
in
a
Stoical
brag
could
say
,
That
we
live
,
is
from
God
;
but
that
we
live
well
,
is
from
our selves
.
And
,
This
is
the
Judgment
of
all
Mankind
,
says
Tully
;
That
Prosperity
is
to
be
sought
of
Cicero
de
Nat.
Deor.
God
,
but
Wisdom
to
be
taken
up
from
our selves
.
On
which
Saying
of
his
,
St.
Augustine
passes
this
Judgment
,
That
by
making
August
.
de
Civit.
Dei
,
lib.
5.
Men
free
,
he
made
them
sacrilegious
.
For
what
greater
Sacriledge
than
to
rob
God
of
his
Power
to
convert
us
,
or
at
least
to
let
him
go
but
as
a
sharer
with
as
therein
?
When
,
as
to
the
first
Act
of
our
Conversion
,
we
are
as
purely
passive
as
to
that
of
our
Creation
or
Resurrection
.
We
cannot
create
our selves
,
and
,
being
dead
in
trespasses
and
sins
,
no
more
raise
up
our selves
to
a
spiritual
,
than
to
a
natural
life
:
No
,
God
must
convert
us
,
that
we
may
be
converted
:
Turn
thou
us
unto
thee
,
O
Lord
,
and
we
shall
be
turned
,
says
the
Prophet
Jeremy
,
Lament.
5.
21.
&
Jer.
31.
18.
Nay
,
The
very
preparations
of
the
heart
in
Man
are
from
the
Lord
,
says
Solomon
,
Prov.
16.
1.
And
,
It
is
God
who
worketh
in
us
both
to
will
and
to
doe
,
says
St.
Paul
,
Phil.
2.
13.
We
cannot
come
to
Christ
,
except
the
Father
draw
us
,
Joh.
6.
44.
Nor
when
we
are
drawn
to
Him
,
doe
any
thing
without
Him
;
Himself
plainly
telling
us
so
,
Joh.
15.
5.
Without
me
ye
can
doe
nothing
;
He
does
not
say
a
little
,
but
nothing
.
God
must
prevent
and
follow
us
with
his
Grace
,
plant
good
inclinations
in
us
,
and
nurse
them
up
too
.
He
hath
chosen
us
in
Christ
before
the
Foundation
of
the
World
,
that
we
should
be
Holy
,
Ephes.
1.
4.
not
that
we
were
so
before
he
chose
us
.
He
chose
us
first
too
,
Ye
have
not
chosen
me
,
but
I
have
chosen
you
,
Joh.
16.
15.
1
Joh.
4.
10.
He
chose
us
also
out
of
his
own
love
,
and
then
loved
us
for
his
choice
,
and
made
us
Holy
by
his
very
chusing
us
.
No
Prevision
of
our
Faith
or
Good
Works
,
but
his
own
free
Goodness
and
Mercy
determined
his
choice
;
He
found
us
not
meet
to
partake
of
the
Inheritance
,
but
made
us
so
,
says
the
Text
;
Could
we
make
our selves
meet
,
we
might
thank
our selves
and
not
the
Father
,
as
the
Apostle
here
exhorts
the
Corinthians
and
us
to
do
,
in
the
last
place
.
Giving
thanks
to
the
Father
,
or
,
as
some
Translations
have
it
,
To
God
the
Father
.
God
is
content
we
should
have
the
Benefit
upon
this
easie
and
pleasant
condition
,
that
we
give
Him
the
glory
of
his
Blessings
.
And
surely
he
that
grudgeth
Him
so
little
for
so
much
,
deserves
not
the
continuance
,
much
less
the
increase
of
any
of
them
.
Still
to
partake
of
the
streams
of
the
divine
Bounty
,
and
never
to
bless
,
not
so
much
as
to
mind
the
Fountain
;
still
to
be
receiving
and
never
returning
,
argues
an
ingratitude
as
void
of
all
Ingenuity
as
of
Piety
.
Rivers
pay
their
Tribute
to
that
Ocean
from
whence
they
flow
,
unto
the
place
from
whence
they
come
,
thither
they
return
,
Eccles.
1.
7.
Nature
teaching
us
to
make
our
Returns
thither
,
from
whence
we
derive
our
Benefits
.
Praise
and
Thanksgivings
are
the
Reflection
of
God's
glory
upon
Himself
;
the
constant
employment
of
Saints
in
Heaven
,
and
most
becoming
those
on
Earth
,
who
hope
to
share
with
them
in
their
Inheritance
;
so
that
of
all
others
it
becometh
most
the
Just
to
be
thankfull
,
Psal.
33.
1.
And
indeed
it
is
not
only
a
becoming
thing
,
a
piece
of
Decency
this
,
but
of
Justice
.
For
Thanks
are
a
Debt
we
must
always
be
paying
to
God
;
A
Rent
our
great
Landlord
requires
and
indents
for
,
the
omission
whereof
will
forfeit
our
Tenure
.
Offer
unto
God
thanksgiving
—
and
call
upon
me
in
the
time
of
trouble
;
so
will
I
hear
thee
,
and
thou
shalt
praise
me
,
Psal.
50.
14
,
15.
But
then
let
us
be
sure
to
be
thankfull
to
Him
,
and
to
none
besides
Him
,
since
He
is
the
only
Author
of
all
our
Good
.
For
to
misplace
our
Thanks
here
,
would
be
as
bad
as
to
deny
them
;
Nay
,
to
pay
this
our
Rent
to
a
wrong
Landlord
,
worse
than
not
to
pay
it
at
all
to
the
right
one
.
God
will
by
no
means
give
this
his
Glory
to
another
,
nor
suffer
any
to
share
with
Him
in
our
Thanks
,
since
from
Him
alone
we
receive
All
those
Thanks
are
due
for
.
We
must
then
give
them
to
God
alone
,
and
to
God
the
Father
,
as
some
Translations
have
it
;
not
excluding
the
other
Persons
in
the
Trinity
,
but
chiefly
directing
our
Thanks
to
Him
;
who
as
He
is
the
Fountain
of
the
Deity
,
and
of
all
operations
in
the
Divine
Nature
,
so
of
all
our
gifts
and
graces
too
,
Every
good
and
every
perfect
gift
(
whether
of
Nature
,
Grace
or
Glory
)
coming
down
to
us
from
the
Father
of
lights
,
Jam.
1.
17.
especially
the
Inheritance
in
light
,
which
is
so
peculiarly
his
gift
,
that
our
Saviour
appropriates
it
to
Him
,
telling
his
Apostles
,
Mat.
20.
23.
That
it
is
not
his
to
give
,
but
the
Father's
.
Hence
that
Blessing
of
St.
Paul
,
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
with
all
spiritual
blessings
in
Christ
,
Ephes.
1.
3.
directing
his
Thanks
to
Him
as
the
Original
of
all
our
Blessings
,
whether
Temporal
or
Spiritual
.
Now
of
these
two
sorts
,
the
latter
being
far
the
greatest
,
our
Thanks
for
them
ought
to
be
so
too
.
We
are
to
thank
God
then
,
1.
That
He
hath
made
us
partakers
,
and
2.
meet
partakers
of
the
Inheritance
in
light
.
First
I
say
,
That
He
hath
made
us
partakers
of
so
glorious
an
Inheritance
as
that
in
light
,
it
being
nothing
less
than
his
very
self
,
who
is
Essential
[
](A61711-e36060-b)*
*
1
Joh.
1.
5.
light
,
and
who
dwelleth
in
that
light
,
which
no
Man
can
approach
unto
,
1
Tim.
6.
16.
A
rich
and
a
glorious
Inheritance
indeed
,
fit
Eph.
1.
18.
for
the
Majesty
and
Mercy
of
an
Almighty
God
to
bestow
,
the
unvaluable
Bloud
of
his
Son
to
purchase
,
and
the
dearly
beloved
of
his
Soul
to
enjoy
.
How
thankfull
ought
we
then
to
be
for
being
made
partakers
of
such
an
Inheritance
,
as
is
as
far
above
those
here
below
,
as
Heaven
is
above
the
Earth
,
or
God
above
All
things
!
But
this
is
not
All.
We
are
in
the
second
place
to
thank
God
the
Father
for
making
us
meet
partakers
thereof
,
which
is
a
greater
Blessing
than
we
are
aware
of
.
We
would
fain
have
the
Inheritance
at
any
rate
,
but
we
consider
not
whether
we
be
fit
for
it
or
no
;
and
if
we
be
not
,
Heaven
it self
will
be
no
place
of
Happiness
to
us
,
nor
shall
we
take
pleasure
therein
.
For
Pleasure
being
nothing
else
but
the
suitableness
of
the
Object
to
the
Faculty
,
(
because
things
agreeable
alone
can
agree
together
,
)
then
what
satisfaction
should
we
find
in
Heaven
,
while
our selves
were
altogether
Earthly
?
Light
is
a
pleasant
thing
to
an
Eye
prepared
for
,
and
that
can
bear
it
;
not
to
that
of
a
Bat
or
of
an
Owl
,
nor
to
that
of
a
Man
that
should
suddenly
be
brought
into
it
out
of
a
dark
Dungeon
;
it
would
rather
blind
his
Eyes
than
delight
them
.
And
what
would
the
Inheritance
in
light
be
to
a
Child
of
Darkness
,
but
as
the
pleasure
of
a
rational
Man
is
to
a
Beast
,
or
of
an
Intelligence
to
a
bruitish
Man
?
He
who
is
wholly
taken
up
with
Sensual
Objects
,
and
so
unacquainted
with
Intellectual
,
rests
there
and
seeks
no
farther
.
Tell
a
Mahumetan
of
such
a
Heaven
as
the
Gospel
describes
,
and
you
may
then
make
him
fall
in
love
with
that
place
;
when
you
can
persuade
a
Hog
to
leave
his
Stye
for
a
Palace
;
or
that
to
lye
in
perfumes
,
were
better
for
him
than
to
wallow
in
the
mire
.
What
a
Transcendent
blessing
then
is
it
,
and
how
thankfull
ought
we
to
be
to
God
for
it
,
that
He
makes
us
meet
for
the
Inheritance
above
,
in
order
to
our
better
partaking
of
it
;
that
He
gives
us
his
Grace
here
as
a
preparative
to
Glory
hereafter
;
makes
us
Holy
in
this
life
,
that
we
may
be
capable
of
being
Happy
in
the
next
;
his
Goodness
being
not
more
conspicuous
in
the
reward
He
designs
us
,
than
in
the
manner
of
bestowing
it
;
in
giving
us
a
Crown
of
Glory
,
than
in
fitting
our
Heads
for
it
?
'T
is
a
greater
honour
to
be
accounted
worthy
of
it
,
than
to
wear
it
;
As
Vertue
is
beyond
a
Title
,
and
a
Man
more
than
a
Place
.
And
now
since
our
lot
is
fallen
unto
Psal.
16.
7.
us
in
so
fair
a
ground
,
and
that
we
have
so
goodly
a
Heritage
,
let
us
highly
value
it
;
make
it
our
chief
Treasure
,
that
our
Hearts
may
still
be
there
,
where
we
have
such
a
glorious
Inheritance
laid
up
for
us
,
and
such
an
indefeisible
Estate
,
as
shall
never
be
either
in
another's
power
to
defeat
us
of
,
or
in
our
own
to
lose
when
once
possest
of
.
How
do
we
value
our
Earthly
Inheritances
!
How
dear
are
they
to
us
!
How
loth
are
we
to
part
with
them
!
The
Lord
forbid
it
me
that
I
should
give
the
Inheritance
of
my
Fathers
unto
thee
,
said
Naboth
to
Ahab
,
when
he
would
have
wrested
it
from
him
,
1
King
.
21.
3.
And
yet
this
being
but
an
Earthly
Inheritance
,
whereas
ours
is
an
Heavenly
;
He
chose
rather
to
part
with
his
Life
,
than
with
the
Inheritance
of
his
Fathers
;
and
we
are
willing
to
part
with
the
Inheritance
of
the
Saints
in
light
for
nothing
,
to
sell
our
spiritual
Birthright
with
profane
Esau
,
for
a
mess
of
Pottage
,
while
every
trifling
Argument
shall
make
us
disbelieve
,
and
every
trifling
Lust
make
us
forfeit
it
.
Is
the
price
of
Christ's
bloud
,
the
purchase
he
has
made
for
us
of
an
Eternal
Inheritance
,
become
so
cheap
unto
us
in
comparison
of
those
uncertain
perishing
ones
which
the
malice
of
Men
can
,
and
death
in
a
very
short
time
will
be
sure
to
strip
us
of
,
so
subject
to
alteration
and
decay
,
so
polluted
and
defiled
?
The
Inheritance
of
the
Saints
in
light
is
by
St.
Peter
described
by
three
such
properties
so
peculiar
to
it
,
that
they
are
not
to
be
found
in
worldly
ones
.
He
tells
us
,
1
Pet.
1.
4.
That
't
is
an
Inheritance
incorruptible
,
undefiled
,
and
that
fadeth
not
away
.
Now
,
1.
Worldly
Inheritances
,
even
Kingdoms
are
Transitory
,
whereas
that
of
Heaven
cannot
be
moved
,
Heb.
12.
28.
Estates
here
shift
their
Landlords
;
what
is
one
Man
's
to
day
,
is
another's
to
morrow
;
nay
,
all
the
evidence
Men
have
of
their
Estates
here
,
shall
one
day
be
burnt
with
the
World
,
and
be
made
void
at
the
Day
of
Judgment
.
And
yet
how
do
they
call
their
Lands
after
their
Psal.
49.
11.
own
names
,
when
those
names
and
those
very
lands
that
are
called
after
them
,
shall
perish
together
;
when
they
who
are
Owners
of
them
shall
one
day
become
part
of
their
own
lands
,
retain
nothing
of
all
their
Possessions
but
Graves
,
and
in
a
short
time
scarce
be
distinguished
from
that
Earth
wherein
they
were
buried
.
2.
Again
,
Should
Inheritances
here
be
continued
to
their
Owners
never
so
long
,
yet
are
they
fading
,
still
losing
their
beauty
,
verdure
and
lustre
;
there
is
some
moth
or
canker
that
continually
frets
,
and
at
last
eats
them
up
.
But
in
Heaven
,
as
we
shall
have
an
Incorruptible
so
an
Immarcessible
Crown
;
1
Cor.
9.
25.
Not
like
Olympick
ones
,
of
Bays
or
Herbs
,
which
immediately
withered
,
even
on
the
heads
of
those
that
wore
them
,
but
always
fresh
and
green
.
3.
Lastly
,
Worldly
Inheritances
are
so
far
from
being
undefiled
,
that
their
Owners
may
well
blush
when
they
consider
how
many
times
they
come
by
them
;
with
how
much
sin
Themselves
enjoy
,
and
Others
,
to
whom
they
must
leave
,
shall
spend
them
.
Yet
as
pitifull
things
as
they
are
,
how
thankfull
are
we
to
those
who
bequeath
them
to
us
!
And
if
we
think
we
have
reason
to
be
so
to
Men
for
such
mean
Inheritances
,
how
much
more
ought
we
to
be
to
our
Heavenly
Father
for
this
Inheritance
in
light
?
Now
since
we
cannot
be
thankfull
to
him
for
an
Inheritance
which
we
are
not
well
assured
does
belong
unto
us
,
it
will
concern
us
here
to
try
and
secure
our
Evidence
;
and
for
that
we
need
go
no
farther
than
the
Text.
If
,
as
that
tells
us
,
it
be
an
Inheritance
of
Saints
,
and
an
Inheritance
in
light
,
what
Right
or
Title
can
we
pretend
to
it
without
being
our selves
Saints
and
Children
of
the
light
?
And
if
,
as
St.
Peter
hath
described
it
,
it
be
an
Inheritance
incorruptible
and
undefiled
,
how
can
we
hope
to
partake
of
it
,
unless
our
Corruptible
even
here
put
on
Incorruption
,
and
we
endeavour
to
be
pure
,
as
God
,
who
is
our
Inheritance
,
is
pure
?
1
Joh.
3.
3.
Heaven
is
no
place
for
the
polluted
.
Into
the
Heavenly
Jerusalem
shall
in
no
wise
enter
any
thing
that
defileth
,
or
is
defiled
,
Revel.
21.
27.
Nor
will
Christ
receive
any
into
his
Kingdom
but
whom
He
shall
find
,
when
He
cometh
,
without
spot
and
blameless
,
2
Pet.
3.
9.
If
these
things
be
found
in
us
,
Innocence
,
Vertue
and
Holiness
of
Life
,
an
entrance
shall
then
be
ministred
unto
us
abundantly
into
the
everlasting
kingdom
of
our
Lord
and
Saviour
Jesus
Christ
,
2
Pet.
1.
11.
And
so
when
St.
Peter
bids
us
give
diligence
to
make
our
calling
and
election
sure
,
1
Pet.
1.
10.
He
shews
us
the
way
how
to
doe
so
,
and
that
is
by
adding
to
our
faith
vertue
,
and
to
vertue
knowledge
,
and
so
on
,
verses
5
,
6
,
7.
by
practising
the
Vertues
of
the
Moral
Law
there
set
down
.
These
are
the
clear
Evidences
of
the
Inheritance
in
light
,
as
well
as
the
means
to
attain
it
;
which
we
are
to
find
in
our selves
continually
,
and
to
clear
up
,
still
fearing
lest
any
of
us
come
short
of
our
Inheritance
,
Heb.
4.
1.
If
we
doe
these
things
,
we
shall
never
fall
.
Let
our
2
Pet.
1.
10.
Inheritance
be
as
sure
as
God
can
make
it
,
yet
is
it
not
sure
to
us
,
till
our
Consciences
can
bear
us
witness
that
we
are
the
Children
of
God
by
obeying
our
Heavenly
Father
.
And
since
he
has
provided
such
a
glorious
Estate
for
those
that
doe
so
,
how
ought
we
to
despise
those
poor
Inheritances
He
allots
us
here
below
,
in
comparison
of
what
He
prepares
for
us
above
?
How
willing
to
part
with
those
for
that
,
when
He
requires
it
,
and
we
cannot
keep
both
?
Heaven
will
make
up
all
our
losses
here
;
it
will
pay
for
all
at
last
.
And
this
is
the
main
Argument
the
Apostle
useth
here
to
persuade
the
Colossians
unto
all
patience
Ver.
11.
and
long-suffering
with
joyfulness
,
in
the
precedent
Verse
,
because
by
outward
afflictions
God
did
make
them
meet
to
be
partakers
of
such
an
Inheritance
in
light
,
as
could
not
be
taken
from
them
,
as
their
Earthly
Ones
daily
were
by
Heathens
,
Tyrants
and
Oppressors
;
That
,
with
other
Saints
of
God
,
they
should
take
joyfully
the
Heb.
4.
34.
spoiling
of
their
goods
,
knowing
in
themselves
that
they
had
in
Heaven
a
better
and
an
enduring
substance
.
Lastly
,
As
God
the
Father
first
makes
us
meet
to
be
partakers
of
the
Inheritance
of
the
Saints
in
light
;
so
when
he
has
once
made
us
meet
by
his
Grace
,
let
us
endeavour
,
by
the
assistance
of
that
Grace
,
still
to
make
our selves
meeter
,
always
blessing
and
thanking
him
as
for
all
sorts
of
Blessings
he
bestows
upon
us
,
so
in
an
especial
manner
for
this
in
the
Text
,
for
the
blessed
hope
and
assurance
he
gives
his
Saints
of
partaking
one
day
of
such
an
Inheritance
,
as
is
All
Blessedness
.
Here
He
crumbles
his
Blessings
unto
us
,
we
have
them
here
by
Retail
;
In
Heaven
we
shall
have
them
all
in
a
lump
,
and
that
for
ever
:
All
the
satisfactions
and
enjoyments
of
this
present
life
are
so
thin
,
empty
and
comfortless
,
that
we
have
need
of
patience
to
be
able
to
endure
them
.
The
Prophet
David
found
them
so
;
and
had
He
not
had
a
prospect
of
far
better
things
,
as
a
Cordial
to
cheer
up
and
enliven
his
Heart
,
it
would
quite
have
failed
him
;
I
should
utterly
have
fainted
,
but
that
I
believe
verily
to
see
the
goodness
of
the
Lord
in
the
land
of
the
living
,
Psal.
27.
15.
Let
this
Faith
bear
up
our
drooping
spirits
,
as
it
did
his
;
And
let
our
Thoughts
continually
dwell
on
Heaven
,
and
on
the
Happiness
we
shall
there
enjoy
,
when
we
shall
come
into
the
City
of
the
living
God
,
the
Heavenly
Jerusalem
;
to
an
innumerable
Company
of
Angels
;
to
the
general
Assembly
and
Church
of
the
first-born
,
which
are
written
in
Heaven
;
and
to
God
the
Judge
of
All
,
and
to
the
Spirits
of
just
Men
made
perfect
,
who
now
partake
of
the
Inheritance
in
light
:
To
which
blessed
Society
God
bring
us
all
,
Amen
.
Soli
Deo
gloria
in
aeternum
.
A
SERMON
Preached
on
the
Fifth
of
NOVEMBER
.
St.
Matt.
VII
.
the
former
part
of
v.
16.
Ye
shall
know
them
by
their
fruits
.
THE
main
design
of
Satan
,
as
it
hath
ever
been
the
same
to
ruin
the
Church
of
God
;
so
his
arts
and
methods
to
compass
it
have
been
various
and
different
.
Sometimes
he
hath
endeavoured
to
destroy
her
by
force
,
otherwhiles
to
undermine
her
by
subtlety
.
His
first
attempt
was
to
crush
her
in
the
Birth
;
and
the
second
Man
that
ere
was
born
,
dy'd
a
Martyr
.
Ever
since
,
the
Church
has
been
an
Acheldama
,
a
Field
of
Bloud
,
and
its
Kalendar
markt
all
along
with
Red
letters
;
the
profession
of
truth
having
still
been
fatal
as
to
its
Author
,
so
to
all
his
followers
in
succeeding
Ages
;
distinguishable
not
so
much
by
the
several
Reigns
of
Heathen
Emperors
,
as
those
various
storms
that
in
their
times
have
fallen
upon
Christians
.
2.
But
as
these
storms
were
ever
blown
away
by
the
breath
of
God
,
and
Satan
,
by
strictly
winnowing
the
Church
,
gat
nothing
thereby
but
his
own
tares
;
when
he
saw
that
Phoenix
grew
fruitfull
from
her
own
ashes
,
and
the
fertile
bloud
of
her
Martyrs
did
but
bring
her
in
a
larger
harvest
of
Proselytes
:
He
then
shifted
the
Scene
,
laid
aside
those
terrible
Arguments
of
Racks
and
Gibbets
to
compell
Men
to
come
into
his
Kingdom
,
and
took
up
other
more
plausible
and
insinuative
,
the
allurements
and
blandishments
of
this
World
to
baffle
them
out
of
the
rewards
of
another
,
thinking
by
out-bidding
Christ
to
gain
a
more
numerous
party
to
himself
;
wherein
how
successfull
he
has
been
,
the
frequent
Apostasies
of
Men
in
all
Ages
do
abundantly
testifie
.
3.
Lastly
,
As
he
met
with
some
of
a
stouter
and
wiser
temper
than
to
be
prevail'd
on
by
either
of
these
Methods
,
Men
not
to
be
beaten
off
from
their
Profession
by
threats
,
nor
drawn
away
from
it
by
such
mean
hopes
as
this
World
could
afford
them
;
His
subtlest
policy
has
been
to
work
upon
their
Judgments
,
to
deprave
their
Understandings
,
by
poysoning
the
very
Fountains
of
Knowledge
,
the
Scriptures
.
To
which
end
he
made
choice
of
corrupt
Teachers
as
the
most
proper
Engines
,
who
under
pretence
of
greater
light
and
stricter
severity
,
might
easily
beguile
unstable
Souls
;
and
by
speaking
perverse
things
,
Act
20.
30.
draw
Disciples
after
them
.
Such
were
the
false
Prophets
mention'd
in
the
precedent
Verse
,
of
whom
our
Saviour
bids
us
beware
,
as
the
most
dangerous
Enemies
of
the
Gospel
;
and
by
so
much
the
more
dangerous
,
by
how
much
the
more
sly
and
cunning
;
who
since
they
should
come
in
their
Sheep's-cloathing
,
in
the
disguise
and
with
the
taking
pretences
of
Innocence
and
Meekness
,
when
inwardly
they
were
ravning
Wolves
,
full
of
Hypocrisie
,
Malice
and
Cruelty
,
he
gives
us
here
a
badge
or
cognizance
whereby
to
distinguish
them
;
Ye
shall
know
them
by
their
fruits
.
Our
Saviour
speaks
here
in
general
of
false
Prophets
,
and
by
them
,
no
doubt
,
principally
designs
all
such
cunning
Seducers
,
as
should
in
process
of
time
pervert
the
Truth
of
the
Gospel
,
by
introducing
damnable
Heresies
into
the
Christian
Church
;
yet
so
as
to
glance
at
the
Scribes
and
Pharisees
,
who
by
their
false
Doctrines
and
Glosses
had
corrupted
the
Mosaical
Law
,
as
he
shows
they
did
all
along
,
ch.
5.
expresly
naming
them
there
,
ver.
20.
and
not
obscurely
describing
them
here
by
their
Sheep's-cloathing
,
the
ordinary
habit
of
the
true
Prophets
in
the
time
of
the
Law
,
and
abus'd
by
these
false
ones
,
who
had
nothing
of
those
Prophets
but
their
Mantle
.
Accordingly
I
shall
consider
these
words
in
a
twofold
Capacity
;
First
,
As
they
relate
to
all
false
Prophets
in
general
;
And
,
secondly
,
as
they
concern
the
Scribes
and
Pharisees
,
and
their
Successors
in
particular
.
And
so
the
Parts
will
fall
out
to
be
three
.
-
1.
That
notwithstanding
all
their
paint
and
daub
,
false
Prophets
are
to
be
found
out
by
the
true
Disciples
of
Christ
;
Ye
shall
know
them
.
-
2.
That
the
proper
marks
or
signs
,
whereby
to
distinguish
them
,
are
their
fruits
;
Ye
shall
know
them
by
their
fruits
.
This
for
the
Doctrinal
part
.
-
3.
The
third
thing
shall
be
the
Application
of
it
;
where
,
after
some
reflexion
on
the
Scribes
and
Pharisees
here
pointed
at
,
I
shall
endeavour
to
show
you
,
how
far
their
Modern
Successors
may
be
concern'd
in
their
imitation
,
which
I
suppose
will
bring
all
home
to
our
present
occasion
.
I
begin
with
the
first
thing
proposed
,
The
discovery
of
False
Prophets
,
Ye
shall
know
them
.
That
the
Church
of
God
has
ever
Part.
I.
been
pester'd
with
False
Prophets
,
and
shall
still
be
so
to
the
end
of
the
World
,
we
learn
from
2
Pet.
2.
1.
There
were
false
Prophets
among
the
People
,
even
as
there
shall
be
false
Teachers
among
you
.
A
Prophecy
sufficiently
verified
by
the
constant
experience
of
former
and
latter
Ages
;
God
in
his
most
wise
Providence
so
permitting
it
,
partly
for
the
[
](A61711-e37730-b)*
*
1
Cor.
11.
13.
Deut.
13.
3.
2
Thess.
2.
10.
Esay
29.
13
,
14.
tryal
of
men's
Faith
;
partly
in
his
just
Judgment
on
those
who
love
not
the
Truth
;
and
partly
for
the
clearing
of
that
Truth
,
by
that
very
opposition
that
should
be
made
against
it
.
For
these
and
the
like
reasons
,
as
the
Scripture
plainly
tells
us
,
there
must
be
Heresies
;
so
does
it
at
the
same
time
assure
us
,
that
they
may
easily
be
discovered
,
if
we
will
but
make
use
of
that
reason
God
has
given
us
.
I
know
there
are
who
can
by
no
means
endure
to
have
their
Opinions
sifted
,
nor
their
Authority
questioned
;
but
they
are
the
false
Prophets
of
the
Text.
Unsound
Doctrines
can
no
more
endure
the
touch
,
than
false
Wares
the
light
.
Their
Sacra
Eleusinia
,
Mysteries
of
Iniquity
,
are
venerable
only
by
not
being
understood
;
like
the
Turkish
Alcoran
,
they
must
not
be
lookt
into
;
because
the
very
discovery
of
such
fallacies
is
their
confutation
.
Wherein
the
prudence
of
Romish
Inquisitors
is
to
be
commended
,
like
that
of
the
unjust
Steward
,
though
not
their
honesty
;
Nor
can
I
blame
them
for
not
allowing
Men
the
use
of
so
dangerous
a
weapon
as
their
Reason
.
But
our
Faith
is
not
to
be
pinn'd
on
others
sleeves
,
be
they
never
so
great
or
learned
;
nor
are
we
to
see
with
other
men's
Eyes
,
be
they
never
so
quick-sighted
.
Our
blessed
Lord
having
taught
us
to
call
no
man
Master
on
Earth
but
Himself
;
Mat.
23.
10
we
must
wholly
resign
up
our
Understandings
to
Him
,
to
others
no
farther
than
our
Reason
tells
us
they
submit
to
his
.
And
such
a
judgment
of
discretion
cannot
be
deny'd
the
meanest
Christian
,
without
plainly
contradicting
those
Scriptures
which
exact
it
.
St.
John
bids
1
Joh.
4.
1.
us
try
the
spirits
,
and
St.
Paul
prove
all
1
Thess.
5.
21.
things
.
Himself
appeals
to
other
judgment
;
I
speak
as
to
wise
men
,
judge
ye
1
Cor.
10.
15.
what
I
say
:
And
the
practice
of
this
Duty
is
commended
in
the
Beraeans
,
in
that
they
searched
the
Scriptures
whether
Act.
17.
11.
those
things
were
so
,
as
the
Apostles
preacht
,
although
they
were
assisted
by
an
infallible
Spirit
.
And
this
is
no
more
than
what
sober
Reason
will
allow
.
For
as
we
are
not
to
condemn
all
Opinions
of
Men
,
because
there
may
be
Truth
among
them
;
so
neither
to
approve
all
,
because
some
must
needs
be
false
;
The
danger
being
equal
of
swallowing
all
by
a
blind
credulity
,
or
rejecting
all
by
a
rash
precipitancy
.
If
we
reject
all
,
we
shall
never
be
in
the
right
;
and
if
we
embrace
all
promiscuously
,
to
be
sure
shall
ever
be
in
the
wrong
.
Therefore
unless
we
will
expose
our selves
to
an
inevitable
necessity
of
an
eternal
delusion
,
we
must
not
be
debarr'd
such
a
sober
exercise
of
our
Understandings
as
may
enable
us
to
distinguish
between
the
Doctrines
of
God
and
those
of
Men
;
it
being
impossible
to
know
the
false
Prophets
from
the
true
,
but
by
stripping
them
thus
of
their
sheeps-cloathing
.
But
who
shall
know
them
?
Our
Lord
here
furnishes
an
Answer
to
this
Question
,
Ye
shall
know
them
.
Ye
,
my
Joh.
7.
17.
Disciples
,
Ye
that
doe
my
will
,
shall
know
of
the
doctrine
,
and
judge
of
those
that
bring
it
.
There
is
a
strong
Emphasis
in
this
Pronoun
,
Ye
.
If
so
many
be
misled
by
false
Prophets
,
't
is
a
clear
Argument
,
that
they
are
none
of
Christ's
Discipiles
.
Nor
is
it
strange
that
all
others
should
be
imposed
on
.
For
while
some
are
naturally
ignorant
,
and
cannot
;
others
are
wilfully
negligent
,
and
care
not
to
try
what
is
offered
them
by
any
hand
(
frighted
from
an
Enquiry
either
by
the
imaginary
difficulty
or
trouble
of
it
)
either
unable
to
judge
what
is
true
,
or
desirous
for
their
ease
to
imbrace
any
thing
,
be
it
never
so
false
;
Again
,
while
a
third
sort
are
of
so
squeazy
a
stomach
,
that
they
cannot
digest
any
thing
but
what
suits
with
their
carnal
appetite
,
nor
relish
any
Doctrine
,
but
what
makes
for
the
interest
of
that
Flesh
they
are
enslaved
to
:
'T
is
easie
to
see
why
they
are
so
obnoxious
to
the
attempts
of
those
who
lie
in
wait
to
deceive
them
,
and
by
working
on
their
natural
or
affected
ignorance
;
or
,
which
is
worse
,
their
vices
,
blow
them
like
glass
into
any
shape
or
form
at
the
pleasure
of
their
breath
.
Nothing
is
so
natural
to
all
men
as
to
err
;
and
nothing
more
common
than
for
most
men
to
be
deceived
,
especially
when
themselves
are
so
willing
,
and
God
in
his
just
judgment
suffers
them
to
be
so
,
sending
them
strong
2
Thess.
3.
10
,
11.
Rom.
1.
28.
Heb.
13.
9.
delusions
,
because
they
receive
not
the
love
of
the
truth
,
that
they
should
believe
a
lie
;
and
delivering
them
up
to
those
whose
interest
it
is
still
to
keep
them
in
it
,
and
whose
business
,
to
beguile
unstable
Souls
that
have
no
ballast
in
them
;
Their
Proselytes
being
usually
such
as
are
weak
or
loose
,
men
that
have
lost
Mat.
24.
5.
either
their
reason
or
their
conscience
.
This
being
the
condition
of
the
greatest
part
of
mankind
(
to
be
blinded
with
ignorance
or
prejudice
against
the
Truth
,
and
of
corrupt
lives
)
no
marvel
if
they
be
so
easily
deluded
by
those
who
come
with
all
deceiveableness
of
unrighteousness
,
with
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
slight
of
Eph.
4.
14.
hand
and
cunning
craftiness
,
creeping
first
into
men's
houses
,
and
then
into
their
hearts
and
affections
,
dazling
the
eyes
of
such
silly
people
with
glittering
pretences
of
stricter
severities
,
with
a
Col.
2.
18.
shew
of
wisedom
,
and
neglect
of
the
body
,
of
self-denial
,
rigorous
observances
1
Tim.
6.
20.
and
mortifications
,
of
notions
of
a
higher
and
sublimer
strain
,
oppositions
of
science
falsly
so
called
,
that
puzzle
their
own
and
others
understandings
,
1
Pet.
2.
18.
and
of
greater
favour
and
liberty
to
nature
,
while
they
promise
liberty
,
and
allure
through
the
Lusts
of
the
flesh
and
a
thousand
such
artifices
;
No
marvel
,
I
say
,
if
every
one
has
not
wit
enough
to
discover
such
gaudy
impostures
,
nor
grace
to
withstand
them
.
These
are
disguises
able
to
deceive
,
if
it
were
possible
,
the
very
Elect.
But
that
they
shall
not
,
we
have
our
Saviour's
warrant
for
it
,
Matt.
24.
24.
The
gates
of
hell
shall
never
finally
prevail
against
the
Church
nor
the
true
Members
of
it
.
Their
eyes
can
see
through
the
sheeps-cloathing
,
and
pierce
into
that
corruption
which
lies
under
the
painted
sepulchres
.
In
vain
is
the
Net
spread
in
the
sight
of
these
Birds
,
not
to
be
caught
with
such
chaff
.
Ad
populum
phaleras
,
Christ's
Disciples
will
soon
smell
out
a
Cheat
be
it
never
so
well
laid
,
these
Children
of
light
being
in
their
generation
not
be
outwitted
by
the
children
of
this
world
.
They
will
not
dance
after
every
Seducer's
pipe
,
nor
be
charmed
by
every
Siren
,
charm
he
never
so
wisely
.
Christ's
Sheep
are
rational
,
and
will
not
follow
a
Stranger
.
They
are
all
taught
of
God
,
and
have
Joh.
10.
5.
6.
45.
1
Joh.
2.
27.
an
Unction
from
above
which
teaches
them
all
things
,
to
discover
errour
and
truth
,
that
they
may
avoid
the
one
and
embrace
the
other
.
True
indeed
,
the
1
Cor.
12.
10.
Apostles
had
a
more
extraordinary
gift
of
discerning
Spirits
than
others
had
,
and
St.
John
,
upon
the
very
sight
of
a
Cerinthus
,
could
immediately
pronounce
him
Satan's
First-born
:
But
every
true
Disciple
of
Christ
has
as
infallible
a
light
V.
Aquin.
22.
Qu.
8.
Art.
4.
to
guide
him
,
which
is
a
holy
prudence
,
and
a
sanctified
reason
,
that
is
,
as
the
Apostle
phrases
it
,
senses
exercized
to
Heb.
5.
14.
1
Cor.
2.
15.
discern
good
from
evil
.
Let
him
then
make
use
of
these
,
and
they
will
safely
direct
him
in
his
choice
;
nor
will
the
Spirit
of
God
be
wanting
to
him
,
if
he
be
not
wanting
to
himself
.
Should
an
Angel
from
Heaven
object
against
the
Gal.
1.
8
,
9.
truth
,
he
would
not
yield
to
him
;
or
,
Should
an
Angel
of
darkness
transform
himself
into
an
Angel
of
light
,
his
own
natural
ugliness
would
soon
betray
him
at
last
to
the
eye
of
a
Disciple
of
Christ
,
and
his
noisome
stench
to
his
Nose
.
Satan
and
all
his
Minsters
have
a
cloven
foot
that
will
shew
them
;
Be
their
leaves
never
so
glorious
or
flourishing
,
yet
these
trees
shall
be
known
by
their
fruits
,
which
is
the
Second
thing
to
be
considered
.
By
their
Fruits
]
.
Not
by
any
secret
Part.
II.
character
of
Reprobation
nor
mark
of
the
Beast
stampt
on
their
foreheads
,
which
some
with
the
advantage
of
their
Enthusiastical
Spectacles
can
so
plainly
see
,
when
they
are
invisible
to
all
other
men's
eyes
;
not
by
the
blossomes
of
good
purposes
,
nor
the
thin
fig-leaves
of
a
hollow
profession
;
(
For
Satan
may
Mark
5.
7.
16.
17.
confess
a
Christ
as
well
as
a
St.
Peter
,
and
Pirates
may
hang
out
the
Flaggs
of
those
Princes
whose
Subjects
they
intend
to
rob
;
every
one
can
wear
Christ's
Livery
,
and
none
boast
more
of
it
than
they
who
are
the
Devil's
servants
,
as
you
may
find
these
false
prophets
here
did
,
v.
21
,
22
,
23.
)
'T
is
not
by
such
signs
as
these
then
that
we
must
know
them
,
but
by
their
fruits
,
i.
e.
by
their
doctrines
,
as
some
;
by
their
practices
,
as
others
understand
them
;
or
rather
indeed
,
by
both
of
them
joined
together
,
and
so
making
up
a
full
and
complete
Criterium
,
whereby
to
judge
of
them
.
And
,
first
,
We
may
know
them
by
their
doctrines
:
For
indeed
these
be
the
proper
and
genuine
fruits
of
a
Prophet
;
Nor
can
we
better
judge
of
the
quality
of
a
Messenger
than
by
the
nature
of
that
message
he
delivers
.
They
who
make
no
other
use
of
their
being
counted
Prophets
,
but
to
infuse
higher
degrees
of
all
kind
of
Piety
and
Charity
,
without
doubt
are
sent
from
God
(
for
the
Devil
would
never
help
them
to
credit
and
reputation
in
the
World
,
who
should
employ
it
only
to
the
advancement
of
Piety
.
)
On
the
other
side
,
if
their
design
be
to
infuse
into
their
Followers
seeds
of
impiety
and
injustice
,
of
uncleanness
and
uncharitableness
,
of
fedition
and
rebellion
,
be
their
pretences
never
so
specious
,
or
their
behaviour
never
so
fair
,
to
be
sure
they
are
to
be
rankt
among
the
false
prophets
.
The
wisedom
that
is
from
above
,
says
S.
James
,
Jam.
3.
15
,
16
,
17
,
18.
is
first
pure
,
then
peaceable
,
easie
to
be
intreated
,
full
of
mercy
and
good
fruits
,
without
partiality
and
without
hypocrisie
;
whereas
,
that
which
descendeth
not
from
above
,
is
earthly
,
sensual
and
devilish
;
always
levelled
at
interest
,
lust
,
or
pride
.
And
therefore
St.
Paul
yokes
seducing
spirits
and
doctrines
of
Devils
,
1
Tim.
4.
v.
1.
To
let
us
know
that
the
latter
is
an
infallible
sign
of
the
former
.
But
here
it
may
be
objected
;
How
can
we
know
doctrines
to
be
true
or
false
?
To
this
I
answer
,
1.
Negatively
;
Not
by
the
maxims
of
natural
reason
,
which
are
so
far
from
being
infallible
,
that
,
if
extended
beyond
the
sphere
of
Philosophy
,
for
whose
Meridian
only
they
are
calculated
,
they
are
for
the
most
part
defective
,
if
not
wholly
false
;
stretch
them
never
so
far
,
they
can
never
be
adequate
to
those
things
which
are
to
be
believed
,
nor
any
foundation
for
a
divine
Faith
,
all
assent
wrought
by
them
in
the
Soul
being
but
opinion
or
science
.
Nor
,
2.
from
Antiquity
,
which
is
so
far
from
being
a
certain
rule
,
that
it
can
be
no
certain
mark
of
Faith
.
Nor
,
3.
by
the
writings
of
learned
men
,
which
at
best
can
never
pretend
to
infallibility
,
and
being
humane
judgments
,
can
make
up
no
more
but
a
humane
testimony
,
and
which
can
never
exactly
be
known
by
all
men
,
some
having
neither
skill
nor
leisure
to
inquire
,
much
less
ability
to
find
it
out
.
2.
I
answer
Positively
;
That
the
Scripture
is
that
which
must
direct
us
in
our
search
for
Truth
;
this
alone
being
a
Rule
in
it self
infallible
,
as
dictated
by
an
infallible
Spirit
,
in
respect
of
us
also
clear
and
known
,
and
in
respect
of
doctrines
,
to
be
examined
,
full
and
adequate
:
And
to
this
we
are
sent
by
Moses
to
judge
of
a
Prophet
,
Deut.
13.
1
,
2
,
3.
where
though
a
Prophet
should
work
Miracles
,
or
foretell
things
to
come
,
yet
if
he
delivered
any
doctrine
contrary
to
the
Precepts
of
the
Law
,
he
was
to
be
rejected
.
The
very
Rule
St.
Paul
gives
us
too
,
1
Tim.
6.
3.
If
any
man
teach
otherwise
,
or
any
other
thing
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
consent
not
to
wholsom
words
,
Tit.
1.
1
,
9.
2
Tim.
1.
13.
4.
3.
even
the
words
of
our
Lord
Jesus
Christ
,
and
to
the
doctrine
which
is
according
to
godliness
,
he
is
proud
,
knowing
nothing
.
So
Gal.
1.
8
,
9.
Though
we
or
an
Angel
from
Heaven
preach
any
other
Gospel
unto
you
than
that
which
we
have
preached
unto
you
,
let
him
be
accursed
.
Here
then
is
the
Test
all
doctrines
are
to
be
brought
to
,
viz.
to
the
Written
Word
of
God
▪
to
the
Law
and
to
the
Testimony
;
we
must
weigh
them
all
in
the
Balance
of
the
Sanctuary
,
and
judge
of
them
by
that
Analogy
and
Proportion
of
Faith
mentioned
Rom.
12.
6.
That
form
of
doctrine
delivered
,
Rom.
6.
17.
and
of
sound
words
,
2
Tim.
1.
13.
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
whole
Body
,
as
I
may
call
it
,
of
divine
Truths
,
between
the
parts
and
members
whereof
there
is
an
exact
harmony
;
so
that
as
in
the
natural
body
a
member
would
become
monstrous
should
it
exceed
its
due
proportion
to
the
other
its
fellow
members
;
if
we
carefully
compare
a
doctrine
concerning
one
Article
with
a
truth
concerning
others
,
we
may
then
exactly
judge
of
the
part
by
its
symmetry
and
proportion
to
the
whole
.
Where-ever
then
we
find
any
doctrine
either
expresly
contained
in
Scripture
or
deducible
thence
by
necessary
consequence
and
agreeing
to
the
Analogy
or
Proportion
of
the
Christian
Faith
,
we
may
conclude
it
is
of
God
:
if
not
,
to
be
none
of
his
.
Every
spirit
that
confesseth
not
1
Joh.
4.
3.
that
Jesus
Christ
is
come
in
the
flesh
,
(
that
denies
his
Incarnation
or
his
Gospel
)
is
not
of
God
;
no
more
than
that
doctrine
can
be
,
which
tends
to
the
drawing
us
off
from
Christ
,
and
the
promoting
the
interest
of
Sin
and
Satan
;
and
they
who
bring
any
such
doctrine
are
infallibly
Satan's
Emissaries
,
not
Christ's
Apostles
;
Their
very
Speech
bewrayeth
them
,
and
we
may
easily
distinguish
them
by
their
Shiboleth
;
Their
corrupt
and
abominable
doctrines
will
certainly
tell
us
whom
they
belong
to
.
2.
A
Second
sort
of
Fruits
,
whereby
we
are
to
distinguish
false
Prophets
from
true
ones
,
are
their
corrupt
practices
,
the
natural
issues
of
their
corrupt
doctrines
.
Heresies
are
indeed
properly
seated
in
the
Understanding
,
and
yet
Saint
Paul
ranks
them
among
the
works
of
the
Flesh
,
Gal.
5.
20.
because
they
dispose
us
to
,
and
ever
determine
in
them
.
Men
first
dream
,
says
St.
Jude
,
Vers.
10.
i.
e.
are
intoxicated
with
their
own
fantastical
and
carnal
opinions
,
and
then
defile
the
flesh
;
first
cast
off
all
obedience
to
God
,
and
then
to
men
,
by
despising
Dominions
,
and
speaking
evil
of
Dignities
.
It
has
therefore
been
a
constant
Observation
,
that
most
Hereticks
have
been
Ill-livers
;
and
the
Scripture
1
Thes.
2.
5.
1
Tim.
6.
5.
2
Pet.
2.
3.
3
Joh.
9.
Act.
20.
29.
2
Cor.
11.
13.
2
Tim.
3.
6.
Jude
v.
4.
Esay
30.
still
brands
them
,
where-ever
it
mentions
them
,
sometimes
with
the
Character
of
Boasters
,
otherwhiles
of
Flatters
and
Men-pleasers
;
sometimes
representing
them
as
Self-seekers
,
and
doing
all
for
filthy
lucres
sake
;
at
other
times
,
as
ambitious
and
affecting
pre-eminence
;
sometimes
cruel
as
Wolves
;
and
sometimes
subtle
and
insinuative
as
Serpents
,
working
upon
the
weakness
of
silly
People
laden
with
iniquity
,
2
Pet.
2.
3.
as
Satan
did
on
Eve
,
and
soothing
them
in
their
Corruptions
,
to
keep
them
fast
and
maintain
a
Party
,
being
full
of
Jude
v.
8.
all
impurity
themselves
,
notwithstanding
all
their
braggs
of
extraordinary
light
and
sanctity
,
such
as
the
Scripture
describes
the
Gnosticks
to
be
,
who
professing
to
know
God
(
much
better
than
Tit.
2.
16.
all
other
Christians
)
did
in
works
deny
him
,
and
were
abominable
,
disobedient
,
and
to
every
good
work
reprobate
.
'T
is
true
indeed
,
that
the
first
addresses
of
false
prophets
are
usually
made
with
all
the
semblances
and
exterior
appearances
of
holiness
;
but
those
appearances
prove
no
better
at
last
than
fantastical
illusions
;
like
false
meteors
,
which
after
a
little
blaze
usually
expire
in
a
stench
.
Nemo
potest
diu
personam
ferre
.
Those
vizards
Seducers
put
on
either
fall
off
of
themselves
,
or
are
so
transparent
,
that
every
prying
eye
may
see
through
them
.
The
sheeps-cloathing
is
too
thin
a
veil
to
conceal
the
Wolf
,
though
he
wrap
himself
up
never
so
close
in
it
.
The
very
affectation
of
Sanctity
renders
the
pretenders
to
it
suspected
;
and
their
too
much
subtlety
oft
betrays
them
,
nothing
being
so
gross
and
palpable
as
too
curious
a
disguise
.
Truth
as
it
is
always
constant
to
it self
,
the
same
yesterday
,
to
day
,
and
for
ever
;
so
are
they
who
teach
and
follow
it
.
Their
lives
will
still
be
answerable
to
their
Principles
,
and
we
shall
seldom
or
never
find
them
halting
.
They
are
no
wandring
Planets
,
but
fixt
Stars
,
that
know
no
excentrick
motions
.
'T
is
not
so
with
them
who
have
but
the
form
of
godliness
;
These
wax
worse
and
worse
,
and
2
Tim.
3.
9
,
13.
their
folly
will
at
last
be
made
manifest
to
all
men
who
have
but
any
common
reason
and
prudence
to
try
them
.
Their
golden
heads
are
supported
by
feet
of
clay
;
If
they
seem
to
begin
in
the
Spirit
,
they
end
in
the
Flesh.
Sometimes
you
shall
find
them
stooping
low
,
but
't
is
to
mount
the
higher
;
at
other
times
soaring
high
,
but
if
you
follow
them
with
your
eye
,
you
shall
quickly
see
them
lighting
on
some
carrion
.
Their
pretence
is
Zeal
,
but
their
design
Gain
;
God
is
in
their
mouths
,
and
Diana
▪
in
their
hearts
.
Notwithstanding
all
their
feigned
mortifications
and
abstinences
,
't
is
their
Belly
they
serve
,
and
not
Christ
.
Observe
then
their
carriage
all
along
;
This
truly
speaks
a
man
,
and
what
he
does
and
does
constantly
,
to
be
sure
,
That
he
is
.
For
though
every
bad
act
denominates
not
a
Sinner
(
as
we
are
not
to
call
Noah
a
Drunkard
,
because
he
was
once
overtaken
with
Wine
)
yet
a
bad
habit
does
.
Some
withered
or
blasted
fruit
may
possibly
be
found
on
a
good
tree
;
but
that
must
needs
be
a
bad
one
which
constantly
yields
bad
fruit
.
Here
then
is
the
tryal
of
a
false
Prophet
;
and
therefore
the
Pharisees
themselves
did
not
argue
amiss
,
Joh.
9.
16.
This
man
is
not
of
God
,
because
he
keepeth
not
the
sabbath-day
.
The
Proposition
was
sound
,
had
they
not
mistaken
themselves
in
the
Assumption
.
He
that
keepeth
not
the
Sabbath
is
not
of
God
.
We
may
safely
reason
in
like
manner
;
He
that
transgresseth
Christ's
Law
,
can
never
be
a
true
Disciple
of
his
,
no
more
than
he
who
teaches
men
to
doe
so
,
his
true
Apostle
.
But
because
each
of
these
fruits
distinctly
considered
may
prove
but
a
partial
and
incomplete
Rule
whereby
to
judge
of
men
,
according
to
that
of
Seneca
,
De
toto
,
non
de
partibus
,
judicandum
;
Let
us
put
both
together
,
and
we
shall
be
sure
then
not
to
be
mistaken
.
The
doctrines
and
practices
of
men
in
conjunction
will
prove
a
true
glass
to
shew
them
in
;
But
take
them
apart
,
and
each
of
them
may
perhaps
misrepresent
them
.
For
as
a
false
Prophet
does
not
always
deliver
false
doctrine
,
but
may
sometimes
speak
well
,
though
he
doe
ill
(
as
the
Scribes
and
Pharisees
Mat.
23.
2
,
3.
when
they
kept
to
the
Law
of
Moses
were
to
be
listned
to
,
though
not
to
be
imitated
)
so
neither
does
every
true
one
always
deliver
true
doctrine
:
The
best
,
being
fallible
in
their
judgment
,
may
themselves
be
deceived
,
and
consequently
deceive
others
who
rely
too
much
upon
them
.
On
the
other
side
we
know
that
,
as
many
false
Prophets
may
act
their
part
so
well
that
many
times
we
may
take
them
for
true
;
so
they
who
are
really
true
ones
,
by
reason
of
those
failings
which
are
incident
to
men
,
may
possibly
sometimes
be
mistaken
for
false
ones
.
'T
is
the
constant
aim
then
of
men's
doctrines
and
their
setled
habitual
course
of
life
which
must
give
us
a
clear
sight
and
judgment
of
them
.
They
who
break
God's
commandments
,
and
teach
men
to
doe
so
,
and
that
constantly
,
can
never
be
other
than
false
Prophets
;
since
Faith
and
a
good
Conscience
cannot
possibly
be
parted
.
1
Tim.
1.
19.
And
now
,
having
explain'd
our
Saviour's
Rule
,
give
me
leave
to
apply
it
in
the
first
place
to
the
Scribes
and
Pharisees
,
and
in
the
next
,
to
those
who
are
their
genuine
Successors
;
The
last
and
main
thing
I
purpose
to
insist
on
,
and
wherein
I
must
bespeak
your
farther
patience
and
attention
.
We
find
the
Scribes
and
Pharisees
yoakt
all
along
in
the
New
Testament
,
and
their
principles
and
practices
agreed
well
.
All
the
difference
between
them
was
but
this
,
That
the
former
were
more
Textual
,
and
the
later
Luk.
11.
45.
more
Traditional
;
Those
were
,
as
I
may
term
them
,
the
Schoolmen
;
These
the
Casuists
;
Each
of
them
in
high
esteem
among
the
People
.
But
the
Pharisees
were
ever
reputed
the
strictest
and
most
exquisite
Sect
,
not
only
by
the
generality
of
the
Jews
,
but
by
St.
Paul
also
,
who
was
himself
both
the
[
](A61711-e39220-b)*
*
Act.
26.
5.
Phil.
3.
5.
Son
,
and
the
[
](A61711-e39240-b)†
†
Act.
23.
6.
Disciple
of
a
Pharisee
,
and
seems
to
give
it
the
[
](A61711-e39270-b)‖
‖
Act.
5.
advantage
and
precedency
to
all
other
Sects
among
the
Jews
,
as
[
](A61711-e39290-b)*
*
Tract
.
de
vita
sua
.
Josephus
also
does
,
as
well
for
Learning
as
Piety
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
for
exactness
in
all
points
they
exceeded
all
others
whatsoever
.
Now
these
men
,
by
the
opinion
all
had
of
their
great
skill
in
the
Law
,
and
their
exemplary
holiness
,
had
▪
so
bewitch'd
the
hearts
of
the
Jews
,
that
there
was
no
holy
man
amongst
them
which
was
not
termed
a
Pharisee
,
and
they
seem'd
to
have
so
ingross'd
all
piety
to
themselves
,
that
it
became
a
familiar
proverb
and
unquestionable
truth
among
the
People
,
That
if
the
many
mansions
of
heaven
could
allow
quarter
but
to
two
Tenants
,
The
one
must
be
a
Scribe
,
and
the
other
a
Pharisee
.
And
as
it
cannot
be
deny'd
but
that
in
some
things
they
expounded
the
Law
not
amiss
,
(
since
our
Saviour
grants
it
,
Matth.
23.
2
,
3.
)
so
on
the
other
side
't
is
certain
,
that
they
were
very
strict
Observers
of
the
Letter
,
and
to
all
appearance
of
the
Duty
of
it
;
For
they
prayed
often
,
fasted
twice
a
week
at
least
;
yea
,
their
very
meals
were
abstinences
,
and
their
outward
mortifications
might
vye
with
those
of
Baal's
Priests
or
the
severest
Flagellants
.
No
men
were
more
exact
in
their
Tithes
;
if
God
would
have
a
Luk.
18.
12
Sabbath
kept
,
they
over-keep
it
;
if
he
commanded
the
wearing
of
Philacteries
,
they
will
enlarge
them
.
These
and
many
the
like
I
might
instance
in
,
which
they
observed
even
to
Superstition
;
so
that
,
as
St.
Paul
speaks
of
himself
when
he
was
one
of
them
,
touching
the
righteousness
Phil.
3.
6.
which
is
in
the
law
they
were
so
blameless
,
that
they
were
not
liable
to
any
humane
exception
.
And
yet
all
this
was
but
the
sheeps-cloathing
,
the
Wolves
are
still
behind
,
and
you
may
discover
them
by
their
Principles
and
Practices
,
both
soured
with
the
leaven
of
Hypocrisie
which
leavened
their
whole
lump
,
and
is
so
rank
and
strong
,
that
you
may
easily
both
taste
and
smell
it
.
I
shall
give
a
sey
of
each
,
and
that
briefly
.
And
,
1.
Of
their
Principles
and
the
drift
of
them
.
Among
which
their
Traditions
shall
lead
the
Van.
God
had
forbidden
to
add
or
diminish
ought
from
his
Law
,
Deut.
4.
2.
And
they
did
both
,
embase
the
pure
metal
of
his
Word
by
the
alchimy
of
their
brass
and
leaden
Commentaries
,
or
clip
his
Coin
by
unjustifiable
Defalcations
.
This
was
their
Cabala
or
Talmud
,
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
fantastical
suppliments
of
their
Doctors
,
whereby
they
would
needs
fill
up
those
gaps
which
they
found
in
the
Mosaical
Law
,
and
teach
the
Almighty
a
better
way
of
worshipping
Him
than
Himself
could
prescribe
,
as
if
that
rule
He
had
given
them
had
been
too
scant
a
measure
for
their
overgrown
devotion
;
And
hence
our
Saviour
plainly
tells
them
,
That
they
transgressed
the
commandments
of
God
,
teaching
for
doctrins
the
commandments
of
men
,
Mat.
15.
3
,
9.
2.
A
second
Principle
of
these
Rabbi's
was
,
That
the
due
observation
of
the
Law
consisted
in
a
bare
external
obedience
thereunto
(
the
opus
operatum
)
and
that
the
forbearance
of
an
actual
Commission
was
a
full
compliance
with
all
the
negative
Precepts
thereof
:
So
that
,
in
the
Pharisees
account
,
to
be
a
just
or
an
innocent
man
was
no
higher
a
perfection
than
what
Seneca
condemns
,
Ad
legem
bonum
esse
,
and
that
which
a
Heathen
would
not
grant
sufficient
to
make
a
man
honest
in
the
sight
of
men
,
was
enough
,
in
their
reason
,
to
render
him
upright
in
the
sight
of
God
.
And
that
this
was
their
conceipt
of
the
Nature
of
obedience
appears
by
those
many
false
Glosses
our
Lord
confutes
,
ch.
5.
For
instance
,
God's
Law
inhibited
Murther
,
the
Pharisees
confin'd
it
to
the
hand
,
and
Christ
extends
it
to
the
heart
and
tongue
.
The
act
of
Adultery
with
Mat.
5.
21
,
22.
them
was
the
only
Crime
,
whereas
Christ
makes
the
very
eye
and
thought
v.
27
,
28.
guilty
.
In
a
word
,
All
obedience
in
their
accompt
was
no
more
than
what
the
Magistrate
would
be
satisfied
with
;
it
laid
no
restraint
on
the
heart
,
but
only
on
the
outward
members
,
consisting
,
as
they
shap'd
it
,
in
a
bare
Omission
of
such
things
as
humane
justice
could
take
cognizance
of
,
or
a
forc'd
compliance
with
the
Letter
of
the
Law
,
whether
the
mind
or
conscience
were
concerned
in
it
or
no
;
A
principle
which
serv'd
to
render
men
cautious
,
rather
than
truly
good
,
and
to
advance
formality
and
hypocrisie
.
3.
And
as
this
was
their
conceipt
of
the
Nature
,
so
did
they
entertain
another
as
false
concerning
the
Merit
of
their
obedience
.
For
we
find
him
in
the
Gospel
giving
in
to
God
a
swelling
Catalogue
of
his
own
seeming
vertues
in
an
Eucharistical
boasting
,
Lord
,
I
Luk.
16.
15.
18.
9.
Mat.
9.
12
,
13.
thank
thee
.
Remission
of
sins
was
a
thing
a
Pharisee
stood
not
in
need
of
,
who
could
not
only
fulfill
the
Law
,
but
exceed
it
.
Which
legal
Righteousness
of
theirs
St.
Paul
hath
taken
great
pains
to
beat
down
,
but
could
never
beat
the
Pharisee
off
from
it
,
who
was
not
content
to
stand
upon
equal
terms
,
unless
he
might
have
the
advantage
of
his
Maker
.
4.
A
fourth
strange
opinion
of
theirs
was
,
a
fancy
they
had
of
a
temporal
flourishing
Messiah
,
which
serv'd
to
promote
their
carnal
ambition
by
filling
their
heads
with
designs
of
worldly
grandeur
,
and
begetting
a
contempt
in
them
of
and
hatred
to
all
other
Nations
,
while
they
look'd
upon
themselves
as
the
only
true
Subjects
of
their
mis-shapen
Messiah
,
and
on
all
others
as
Rebels
to
Him
,
and
consequently
such
as
they
were
obliged
to
persecute
with
Fire
and
Sword
,
and
by
force
of
Arms
to
compel
to
come
into
his
kingdom
,
and
so
to
prepare
the
way
of
the
Lord
,
(
as
we
see
our
modern
Chiliasts
have
attempted
,
)
hating
all
foreign
Princes
as
Usurpers
,
and
deeming
it
no
better
than
a
sinfull
Vassalage
,
to
stoop
to
a
Heathen
Sceptre
;
and
dispensing
with
their
oaths
and
obligations
upon
the
accompt
of
their
Religion
and
Customs
:
which
was
the
ground
of
their
frequent
Rebellions
,
especially
against
the
Roman
Emperors
,
and
of
the
final
Ruine
of
their
State
and
Religion
.
I
might
here
give
you
in
a
larger
Catalogue
of
other
their
erroneous
doctrins
;
Concerning
their
over-strict
observation
of
the
Sabbath
;
Of
an
Astronomical
Destiny
and
Fatality
held
by
them
;
Of
Vows
of
Continency
,
though
not
Mat.
16.
14
perpetual
;
Of
the
necessity
of
Washing
Cups
and
Pots
,
with
a
farrago
of
more
ridiculous
and
burthensome
Ceremonies
,
as
Abstaining
from
certain
kinds
of
Meats
as
naturally
unclean
,
though
God
himself
had
not
prohibited
the
use
of
them
;
and
many
such
like
Fopperies
their
Talmud
is
stuff'd
with
,
which
is
nothing
else
but
a
Shop
and
Legend
of
such
Impertinences
.
But
by
those
main
doctrines
I
have
mentioned
,
and
which
are
indeed
of
the
very
essence
and
constitution
of
a
Pharisee
,
't
is
easie
to
discover
their
design
and
drift
,
how
full
of
impiety
they
were
,
tending
to
the
disparaging
of
God's
Laws
and
the
weakning
of
that
Obedience
which
was
due
to
them
and
men's
too
,
and
to
the
fomenting
of
hypocrisie
,
superstition
and
rebellion
;
the
natural
conclusions
of
such
false
and
dangerous
premises
.
2.
Nor
did
their
Actions
bely
their
Matt.
23.
Principles
;
If
we
look
into
their
carriage
,
we
shall
find
there
nothing
but
Hypocrisie
,
a
mere
form
of
godliness
,
Luk.
11.
27
without
the
power
of
it
.
Painted
Sepulchres
they
were
,
offering
to
the
purblind
view
of
men
the
scum
and
outside
of
their
nobility
and
merit
in
the
large
characters
of
Marble
Statues
,
Heraldry
and
Epitaphs
,
while
they
entertained
the
all-piercing
eye
of
God
with
the
nasty
prospect
of
a
Charnel-house
.
For
such
they
were
,
cramm'd
with
the
bodies
of
those
martyr'd
Prophets
whose
bones
they
so
hypocritically
enshrin'd
.
Bodily
worship
(
which
is
but
the
rinde
and
bark
of
Religion
)
was
the
main
of
the
Pharisees
sanctity
,
which
usually
concluded
like
the
Turkish
Lents
after
Mat.
6.
16.
2.
5.
23.
23
,
24.
the
vizarded
austerity
of
a
few
spare
hours
in
nightly
Bacchanals
.
They
would
not
fast
without
a
smeared
or
disfigured
Face
,
nor
give
alms
without
a
Trumpet
,
19.
13.
nor
pray
without
Witnesses
and
vain
repetitions
.
Strict
observers
they
were
of
the
mint
and
cummin
,
and
as
great
neglectors
of
the
weightier
matters
of
the
law
,
judgement
,
mercy
and
truth
.
They
could
strain
at
a
Gnat
,
and
swallow
a
Camel
;
were
so
much
for
Sacrifice
,
that
they
neglected
Charity
;
observed
the
Sabbath
,
Matt.
12.
but
had
no
Love
;
laying
heavy
loads
on
others
,
which
themselves
would
not
touch
with
one
of
their
fingers
.
God
Deut.
6.
had
charged
them
to
bind
the
Law
to
their
hand
and
before
their
eyes
,
meaning
thereby
the
meditation
and
practice
of
it
;
and
they
extended
the
dimensions
of
their
Philacteries
to
fill
the
gazing
eyes
of
the
People
,
bearing
them
not
in
their
hearts
and
lives
,
but
in
their
foreheads
,
hands
,
and
heels
also
,
as
whipt
and
branded
Malefactors
have
no
more
of
Law
than
what
is
legible
in
red
letters
of
Justice
on
their
backs
or
fists
.
In
a
word
,
all
they
aimed
at
in
their
works
of
Charity
was
,
to
be
seen
,
and
Mat.
6.
1
,
2
,
3.
15.
8.
get
glory
of
men
,
to
make
clean
the
outside
of
the
platter
,
and
draw
near
unto
God
with
their
lips
,
when
their
hearts
were
far
from
him
.
This
is
the
description
our
Saviour
gives
of
their
Hypocrisie
;
Nor
was
their
Ambition
less
in
affecting
the
Title
of
Rabbi's
,
and
greeting
in
the
markets
,
the
Matt.
23.
Luk.
16.
7.
20.
46.
highest
seats
in
the
Synagogues
,
and
the
chief
rooms
at
feasts
.
This
was
their
carnal
;
and
their
spiritual
Pride
,
which
is
worse
,
was
as
great
,
while
their
enthron'd
righteousness
lookt
down
on
the
integrity
of
all
the
World
besides
as
its
footstool
.
They
were
not
as
other
men
;
true
indeed
,
for
they
were
much
worse
,
for
this
very
reason
,
because
they
thought
themselves
so
much
better
.
And
upon
this
accompt
they
avoided
all
communication
with
any
but
those
of
their
own
Tribe
.
They
Mat.
9.
11
,
12
,
13.
would
not
board
with
a
Samaritan
or
a
Publican
,
falling
foul
with
Christ
for
tasting
of
their
bread
(
a
crime
as
bad
with
them
as
to
eat
Swines-flesh
)
herein
shewing
themselves
the
true
Successors
of
those
in
the
Prophet
Esay
,
65.
5.
whose
Motto
't
was
,
Stand
a-part
,
Come
not
near
me
,
for
I
am
holier
than
thou
.
And
thus
we
find
the
Pharisee
praying
by
himself
,
leaving
the
despised
Publican
in
the
utmost
Porch
of
the
Peoples
Court
,
whom
he
brands
with
the
odious
contemptible
Mat.
7.
1
,
3
,
4.
11.
18
,
19.
name
of
This
Publican
,
Uncharitableness
being
the
natural
brat
of
Pride
,
and
none
more
ready
to
spy
a
mote
in
another's
eye
than
he
who
has
a
beam
in
his
own
.
To
their
Hypocrisie
and
Pride
,
I
may
add
their
excessive
Covetousness
and
Luk.
16.
14.
Extortion
charg'd
upon
them
,
which
was
so
unsatiable
,
that
their
throat
was
an
open
Sepulchre
,
swallowing
up
whole
Widows
houses
and
the
Estates
of
Orphans
,
dress'd
in
the
poynant
Sawce
of
their
owners
Tears
,
and
eaten
with
their
leavened
Bread
of
deceit
in
a
traiterous
Executorship
.
And
what
was
their
Corban
,
but
an
art
to
fill
their
Treasury
,
by
cheating
Parents
of
their
due
upon
the
score
of
Religion
?
Or
what
were
all
their
subtle
arts
to
gain
and
uphold
a
Party
,
but
Interest
?
Wherein
their
blind
zeal
and
industry
did
vye
with
their
policy
,
compassing
Sea
and
Land
to
make
Mat.
23.
15
but
one
Proselyte
;
who
when
they
had
made
him
such
,
would
be
sure
to
be
twofold
more
the
child
of
Hell
than
themselves
.
As
Renegadoes
among
the
Turks
exceed
the
Natural
Turks
in
their
hatred
and
malice
to
Christians
,
and
for
that
reason
have
priviledges
above
the
Natives
.
And
indeed
't
is
hard
to
say
which
was
greater
,
their
Malice
or
Cruelty
,
to
those
who
refused
to
subscribe
to
such
dictates
as
they
Magisterially
delivered
Matth.
10.
16
,
17.
23.
2.
Joh.
12.
42.
v.
10.
Mat.
12.
24
&
v.
38.
ch.
16.
1.
ch.
8.
11
,
12
ch.
21.
33.
v.
45
,
46.
Joh.
12.
42
,
43.
out
of
Moses's
Chair
,
which
were
to
be
received
as
infallible
Oracles
.
Of
such
invincible
Incredulity
too
,
that
though
they
continually
required
Signs
and
Miracles
,
yet
none
,
though
as
clear
as
light
,
could
convince
them
;
so
far
were
they
from
believing
Christ
,
that
they
were
most
jealous
lest
any
others
should
doe
so
.
Doe
any
of
the
Pharisees
believe
on
him
?
Joh.
7.
48.
Nay
,
Were
there
not
many
that
durst
not
confess
him
,
lest
they
should
be
cast
out
of
their
Synagogues
?
Thus
would
they
neither
enter
into
the
kingdom
of
Heaven
themselves
,
nor
suffer
others
,
who
were
willing
to
doe
so
;
Taking
away
that
key
of
knowledge
,
which
might
Luk.
11.
52
unlock
the
gate
thereof
,
and
hood-winking
the
people
that
they
might
not
find
their
way
thither
,
being
very
jealous
lest
Christ
should
shew
it
them
,
or
the
Multitudes
run
after
any
but
themselves
,
every
Proselyte
of
Christ's
Joh.
12.
19.
being
an
Apostate
from
them
:
And
accordingly
they
dealt
with
him
;
thrusting
some
out
of
their
Synagogues
,
scourging
others
,
contriving
the
death
of
a
third
,
and
finally
of
Christ
himself
;
who
as
He
was
a
Rock
of
Offence
to
them
,
so
by
falling
on
them
at
last
,
ground
them
to
powder
.
To
conclude
this
point
,
(
for
't
were
endless
to
follow
a
Pharisee
through
all
his
windings
and
turnings
)
They
were
as
great
Boutefeus
in
their
time
,
as
Jesuits
are
in
ours
,
sowing
Sedition
and
Rebellion
where-ever
they
went
,
especially
against
the
Romans
,
whom
they
Joh.
11.
48.
most
suspected
and
feared
as
those
who
would
take
away
their
place
and
nation
,
which
at
last
they
did
,
being
enraged
by
the
frequent
insurrection
of
the
Jews
whom
the
Pharisaical
Zealots
continually
stirr'd
up
,
as
you
may
reade
at
large
in
Josephus
.
Thus
have
I
shown
you
the
Pharisee
,
the
grand
Original
,
as
I
may
so
style
him
,
of
all
succeeding
False
Prophets
,
pluckt
off
his
vizard
and
his
sheeps-cloathing
,
in
this
brief
account
I
have
now
given
you
of
his
Doctrines
and
their
Tendencies
,
together
with
his
practical
Commentary
on
his
corrupt
Text.
'T
were
to
be
wisht
that
that
Hypocrisie
,
which
was
the
very
soul
and
form
of
a
Pharisee
,
had
not
by
an
unhappy
kind
of
Transmigration
pass'd
into
others
.
This
spreading
Leprosie
,
like
the
Jews
themselves
,
is
the
Catholick
plague
of
all
other
Sects
too
,
and
particularly
of
those
many
ones
among
us
;
so
that
that
leaven
or
bread
of
faces
,
grown
stale
in
Jewry
,
is
now
become
the
ordinary
Entertainment
at
an
English
Table
.
The
Wolf
,
which
by
the
care
of
our
prudent
Ancestors
,
has
been
long
since
banished
,
hath
of
late
days
,
to
our
great
annoyance
,
cross'd
the
Seas
,
and
walkt
uncontroll'd
in
the
staple
dress
of
the
Land
,
our
sheeps-cloathing
.
The
difference
between
that
of
the
ancient
and
of
our
modern
ones
being
only
this
,
That
theirs
was
of
a
courser
,
and
ours
is
of
a
finer-spun
thread
.
Were
they
dress'd
up
in
all
manner
of
gaudy
appearances
,
we
out-shine
them
.
Their
Fringes
were
neither
so
long
,
nor
their
Phylacteries
so
broad
.
Our
Pharisees
out-doe
them
in
Eyes
lifted
up
to
Heaven
,
in
sowred
Looks
,
whining
Tones
,
seraphical
Expressions
and
starcht
Behaviour
.
Our
Principles
are
of
a
higher
strain
too
.
If
they
justled
out
God's
Law
with
their
Traditions
,
we
quite
extinguish
the
Gospel
with
our
New
Lights
.
Did
they
corrupt
That
with
their
Cabalistical
Glosses
,
we
wrest
This
to
our
own
and
others
Damnation
by
our
false
and
carnal
Interpretations
,
making
it
speak
to
Interest
and
Ambition
.
If
they
plac'd
Religion
in
the
Hand
,
we
place
it
in
the
Ear
,
in
those
many
Sermons
we
hear
,
but
never
practice
,
gadding
after
those
corrupt
Teachers
we
heap
up
to
our selves
.
While
Pharisees
boast
of
their
legal
Righteousness
,
we
quite
cast
off
that
and
Evangelical
too
,
being
above
the
Ordinances
of
God
;
some
among
us
making
perfection
to
consist
in
sinning
,
and
not
being
troubled
at
it
;
others
by
a
contrary
,
but
as
bad
an
error
,
being
so
far
from
owning
an
Inherent
Righteousness
,
that
they
make
it
wholly
Imputative
,
crying
up
Faith
even
to
the
decrying
of
all
good
works
,
and
making
Christ's
Cross
a
Ladder
to
get
up
to
Heaven
by
,
though
they
never
climb
one
Round
of
it
.
Were
ancient
Pharisees
so
over-strict
in
keeping
the
Sabbath
,
some
among
us
are
as
strict
,
even
to
the
exclusion
of
Charity
and
Mercy
.
Wherein
did
their
Stoical
fatality
differ
from
our
absolute
Decree
?
Or
their
Temporal
conquering
Messiah
,
from
that
which
our
Millenaries
have
shap'd
to
themselves
?
I
dare
say
in
these
and
many
the
like
instances
,
our
Christian
Pharisees
doe
as
far
surpass
the
Jewish
ones
in
their
corrupt
Doctrines
,
as
in
all
the
pernicious
Consequences
of
those
Doctrines
,
either
in
Hypocrisie
or
Ambition
,
Covetousness
or
Cruelty
,
Hatred
and
malitious
Uncharitableness
to
all
Dissenters
,
blind
Zeal
and
indefatigable
Industry
in
gaining
Proselytes
;
or
lastly
,
in
all
those
factious
,
schismatical
and
rebellious
Practices
,
which
the
most
Pharisaical
Zealots
among
the
Jews
were
ever
guilty
of
,
and
that
upon
the
very
same
account
of
a
more
peculiar
relation
to
God
.
I
cannot
stand
to
make
out
the
Parallel
,
but
must
leave
it
to
your
own
thoughts
;
being
in
pursuit
of
other
Wolves
wrapt
up
in
as
fair
a
sheeps-cloathing
as
any
of
those
I
have
mention'd
,
and
who
come
to
us
with
all
deceivableness
of
unrighteousness
.
Give
me
leave
to
uncase
them
too
,
and
that
I
shall
endeavour
to
doe
,
by
displaying
their
Doctrines
and
Practices
;
the
natural
fruits
whereby
we
are
to
know
Them
also
.
As
to
their
Doctrines
,
I
shall
instance
1.
Popish
Doctrines
.
first
in
their
Traditions
;
which
they
not
only
equal
to
the
written
Word
of
God
in
the
modest
language
of
the
Council
of
Trent
,
requiring
them
to
be
received
with
the
same
affection
of
godliness
and
reverence
that
is
due
to
the
books
of
the
Old
and
New
Testament
,
but
impudently
preferr
them
,
as
most
of
their
eminent
Doctors
doe
;
for
this
reason
,
because
the
Scriptures
,
say
they
,
have
no
Being
,
unless
they
be
established
by
Traditions
;
whereas
Traditions
without
Scripture
are
firm
and
stable
in
themselves
;
Thereby
charging
the
Holy
Writ
with
obscurity
and
imperfection
,
which
the
Pharisees
never
had
the
face
to
doe
,
whose
corrupt
Glosses
and
Interpretations
were
Orthodox
in
respect
of
those
which
these
Men
give
us
,
and
which
doe
indeed
much
more
make
void
all
the
Commandments
of
God
than
ever
theirs
did
.
For
we
do
not
find
that
the
Jewish
Pharisees
were
wrong
as
to
the
first
and
second
Commandments
,
whereas
the
Doctrines
of
the
Romish
ones
are
injurious
to
both
;
2.
Not
only
to
the
first
by
dispensing
with
God's
Laws
,
and
coyning
new
ones
▪
which
they
obtrude
on
the
Consciences
of
Men
as
equally
binding
;
but
to
the
second
much
more
,
having
quite
raz'd
it
out
of
their
Decalogue
,
and
divided
their
Worship
between
the
Creator
and
his
Creatures
,
not
the
highest
only
,
as
Saints
and
Angels
,
but
the
very
lowest
and
most
contemptible
of
them
,
even
Stocks
and
Stones
(
for
such
are
their
Images
)
which
rather
than
they
will
forego
,
they
will
part
with
one
of
God's
Commandments
.
3.
What
are
their
many
impertinent
repetitions
,
but
so
many
takings
of
God's
Holy
Name
in
vain
?
Or
their
Maxime
of
not
keeping
Faith
with
Hereticks
but
a
Doctrine
of
flat
Perjury
?
4.
The
Sabbath
,
which
was
sacred
even
to
Superstition
with
a
Pharisee
,
has
far
less
respect
with
them
than
a
Saint's
Holy-day
,
though
of
their
own
Canonization
.
5.
When
God
commands
us
to
be
obedient
to
our
civil
or
natural
Parents
,
they
can
not
only
dispense
with
our
Allegiance
to
,
but
give
us
withall
remission
of
Sins
as
a
reward
for
our
Treason
to
the
former
;
and
by
their
Pharisaical
Corban
defeat
the
latter
of
that
Obedience
which
is
due
to
them
from
their
Children
;
forcing
them
sometimes
into
Monasteries
as
unwilling
and
oft-times
blemisht
Sacrifies
,
against
their
own
and
not
seldom
their
Parents
consent
too
.
6.
&
7.
What
excellent
Doctrines
they
deliver
concerning
Murther
and
Adultery
,
let
the
Provincial
Letters
tell
you
.
He
that
kills
an
Excommunicated
person
,
with
them
is
no
Murtherer
;
and
let
him
be
never
so
wilfull
a
one
,
he
shall
be
sure
to
find
protection
at
their
Altars
:
And
how
severe
exactors
they
are
of
that
Continency
they
so
religiously
profess
,
their
publick
allowance
of
Stews
and
Fornication
,
even
to
the
preferring
it
to
Marriage
in
Ecclesiastical
persons
,
does
abundantly
witness
.
8.
I
might
tell
you
how
little
conscience
they
make
of
Sacriledge
too
,
(
the
worst
of
Thefts
)
as
appears
by
their
exposing
all
to
sale
,
Heaven
and
Earth
,
Hell
and
Purgatory
to
boot
.
9.
Have
not
their
jugling
Doctrines
of
Equivocations
and
mental
Reservations
made
all
sober
and
just
Men
hiss
at
them
as
false
witnesses
?
10.
And
have
they
not
with
the
Pharisee
,
restrained
the
Tenth
Commandment
to
consent
of
Will
,
and
made
Lust
and
the
first
motions
of
it
no
Sin
at
all
?
One
Commandment
indeed
they
have
taken
out
,
and
to
make
up
the
number
have
cut
the
last
into
two
;
one
while
making
two
of
one
,
and
another
while
of
those
two
they
make
none
,
and
so
of
any
other
Commandment
when
they
please
they
can
make
any
thing
.
Surely
't
was
not
without
good
reason
that
the
Pope
in
the
first
Session
of
the
last
Council
of
Lateran
laid
the
Scriptures
at
his
feet
,
to
let
us
know
that
it
was
his
and
his
Successor's
design
to
trample
them
under
them
.
What
He
and
his
false
Prophets
have
done
to
the
Law
,
you
have
heard
;
and
what
they
doe
to
the
Gospel
,
will
appear
by
such
Anti-christian
Doctrines
,
(
whereof
I
am
now
to
give
you
some
brief
account
)
which
destroy
the
Truth
and
Purity
of
it
.
1.
The
Truth
of
it
,
as
their
cunningly
devised
Fables
,
1.
That
of
Transubstantiation
,
a
flat
contradiction
to
Philosophy
and
our
very
Senses
,
a
scandal
to
Jews
and
Mahumetans
,
and
which
nothing
but
their
Covetousness
and
Ambition
(
both
which
't
is
most
excellently
fitted
to
)
could
invent
;
there
being
,
if
well
examined
,
no
real
proof
in
Scripture
for
,
but
many
irrefragable
ones
against
it
.
2.
That
of
Purgatory
borrowed
from
Virgil
,
and
countenanced
neither
by
the
Word
of
God
nor
remoter
Antiquity
.
3.
That
of
Miracles
they
so
much
boast
of
,
but
can
never
show
us
(
their
Scene
being
always
laid
so
far
off
,
that
they
know
none
but
their
own
befooled
Bigots
will
be
at
the
charge
or
pains
to
hunt
after
them
,
)
or
if
they
could
,
ought
not
to
baffle
us
out
of
the
belief
of
those
Truths
which
the
Scripture
so
plainly
delivers
,
the
pretences
of
such
Lying
Wonders
being
those
very
marks
which
[
](A61711-e40820-b)*
*
Deut.
13.
12
,
3.
Moses
,
[
](A61711-e40840-b)†
†
Mat.
24.
24.
&
v.
21
,
22.
Christ
,
and
[
](A61711-e40860-b)‖
‖
1
Tim.
4.
2
▪
2
Thess.
2.
9
,
10
,
11.
St.
Paul
brand
false
Prophets
with
,
and
coyn'd
by
them
to
no
other
purpose
but
to
tempt
God
and
give
credit
to
such
untruths
as
doe
apparently
contradict
and
over-throw
his
Precepts
.
He
that
shall
compare
Popish
Legends
with
the
Jewish
Talmud
,
or
even
the
Alcoran
its
self
,
must
be
forc'd
to
confess
,
that
the
former
are
many
of
them
sober
Histories
to
these
spiritual
Romances
.
But
't
is
no
marvel
that
the
generality
of
Popish
Prophets
should
doat
so
much
on
such
usefull
Lies
,
when
one
of
their
Popes
has
been
pleased
to
Le●
10.
style
Christianity
its
self
a
Profitable
Fable
.
2.
Other
Doctrines
of
theirs
doe
weaken
the
force
and
destroy
the
purity
of
the
Gospel
;
some
of
them
nursing
up
formality
,
and
consequently
stupidity
and
dulness
of
Devotion
;
others
all
manner
of
looseness
and
debauchery
,
spiritual
and
carnal
Pride
,
Covetousness
and
Injustice
,
Uncharitableness
,
Superstition
and
Rebellion
:
I
need
but
point
at
them
.
1.
Can
any
thing
contribute
more
to
Hypocrisie
and
flatness
in
Devotion
than
their
Pharisaical
Doctrines
of
External
Performances
,
the
meer
Opus
operatum
,
(
as
bad
Divinity
as
't
is
Latin
,
)
and
which
being
in
St.
Paul's
account
but
bodily
exercise
,
leaves
nothing
for
1
Tim.
48.
the
Mind
to
doe
:
which
whether
it
be
present
or
no
,
the
matter
is
not
great
with
them
,
who
can
allow
of
a
Sacrifice
without
Fire
and
without
a
Heart
;
And
accordingly
we
find
that
all
men's
Devotion
there
is
but
feet
or
lip-labour
,
consisting
in
Pilgrimages
and
gadding
after
such
Saints
,
as
't
is
a
question
whether
many
of
them
be
not
now
in
Hell
;
I
am
sure
't
was
much
disputed
by
most
Universities
of
Europe
whether
Thomas
Becket
were
saved
or
damned
,
and
the
greatest
part
concluded
for
the
latter
,
and
yet
this
Man
is
reputed
the
great
Patron
of
the
English
and
his
Anniversary
Festival
kept
with
great
Solemnity
in
Rome
in
the
Colledge
of
English
Jesuites
,
who
in
their
Refectory
or
Dining-room
show
us
also
the
Pictures
of
Garnet
and
such-like
Tyburn
Saints
;
Their
Religion
,
I
say
,
consists
in
running
after
such
Saints
as
these
,
and
dealing
out
their
Prayers
to
them
by
tale
and
measure
,
mumbled
over
like
Charms
,
all
whose
force
lyes
in
an
External
application
of
them
,
and
are
as
much
understood
by
the
People
as
by
those
Images
they
are
made
to
.
Thus
did
the
Jews
rest
in
the
Law
,
and
thus
doe
Papists
in
all
those
Duties
which
are
enjoyn'd
them
by
their
Confessors
;
who
if
they
can
but
perform
their
task
,
or
others
doe
it
for
them
,
think
themselves
safe
enough
,
and
can
satisfie
their
Consciences
that
they
have
done
all
that
was
commanded
them
,
though
they
have
done
but
the
least
part
of
what
God
has
required
of
them
.
2.
Can
any
thing
be
more
effectual
to
debauch
men's
Manners
than
their
Doctrine
of
Repentance
and
the
Power
of
the
Keys
,
whereby
they
can
turn
Attrition
into
Contrition
,
when
they
please
,
and
make
a
very
Judas
a
true
Penitent
if
he
can
but
say
he
desires
to
be
so
.
What
is
there
here
required
which
a
Libertine
will
not
admit
?
To
sin
and
to
confess
,
to
confess
and
sin
on
;
to
be
drunk
and
vomit
,
to
vomit
and
again
be
drunk
,
who
would
dislike
?
But
then
have
they
not
very
severe
strict
Rules
,
some
may
say
?
and
doe
they
not
enjoyn
harsh
Pennances
and
Mortifications
?
They
doe
indeed
make
as
fair
a
show
in
the
Flesh
as
any
Pharisee
whatsoever
,
and
bind
as
heavy
burthens
on
other
men's
shoulders
which
themselves
touch
not
with
one
of
their
fingers
,
and
can
remove
from
others
with
a
wet
one
,
either
by
a
total
Remission
,
a
complying
Interpretation
,
or
a
Commutation
,
where
a
little
Alms
shall
make
amends
for
a
great
deal
of
Injustice
,
and
an
Indulgence
dispense
with
not
only
past
but
future
sins
too
,
be
they
what
they
will
,
or
the
party
what
he
please
;
sold
many
of
them
at
Fairs
with
blanks
for
names
and
crimes
too
,
ratable
at
summs
proportionable
to
the
Purchaser's
abilities
,
where
a
Man
may
buy
himself
out
of
Hell
while
he
lives
,
and
his
Executors
and
Friends
out
of
Purgatory
when
he
is
dead
:
From
whence
it
is
evident
,
That
these
Lions
are
not
so
fierce
as
they
look
,
nor
so
terrible
as
they
paint
themselves
;
that
although
nothing
be
so
dismally
strict
in
appearance
,
yet
nothing
is
so
loose
as
they
in
effect
.
Trace
these
Worshippers
of
Bel
by
the
print
of
their
feet
in
the
ashes
,
and
you
shall
find
whither
they
go
,
and
what
their
pretended
Abstinences
end
in
.
And
yet
should
they
in
the
austerity
of
their
Will-worship
go
beyond
us
,
I
am
sure
Baal
▪
s
Priests
went
beyond
them
;
such
things
make
them
not
better
than
us
,
or
make
Baal's
Priests
far
better
than
them
;
while
they
leave
that
which
God
commands
them
,
to
doe
that
for
which
He
will
never
thank
them
.
To
this
I
might
add
,
as
a
great
Motive
to
dissoluteness
,
their
Catholick
implicit
Faith
,
while
they
require
Men
to
believe
at
a
venture
as
the
Church
does
,
and
so
save
them
the
labour
of
searching
.
A
Doctrine
easie
to
flesh
and
bloud
,
and
excellently
fitted
to
the
designs
,
as
their
perpetual
Vow
of
Continency
does
promote
the
Lusts
of
it
,
exposing
some
to
an
inevitable
Temptation
by
denying
them
those
remedies
which
the
Gospel
freely
allows
every
Man
.
3.
Can
any
thing
more
advance
the
pride
of
Nature
than
their
Pharisaical
Doctrines
of
Merit
and
Supererogation
,
which
teach
Men
to
purchase
their
own
Glory
without
being
beholding
to
God's
Mercy
,
and
by
fulfilling
his
Law
,
to
out-brave
his
Justice
?
Nay
,
that
they
can
doe
more
than
they
need
,
and
may
,
if
they
please
,
help
their
neighbours
too
?
What
an
excellent
lesson
is
this
to
make
Nature
run
mad
of
self-conceit
,
while
it
is
assured
that
it
can
carve
out
its
own
destiny
by
an
exorbitant
freedom
of
Will
,
that
Men
can
dispose
themselves
to
Conversion
,
work
out
their
own
Salvation
without
Christ's
help
,
or
,
if
not
themselves
,
with
the
assistance
of
others
,
who
can
furnish
them
with
a
supply
out
of
their
super-abundant
stock
of
Merits
.
Thus
while
they
run
away
with
such
fond
conceits
,
they
become
careless
and
negligent
of
doing
any
good
themselves
,
while
they
are
made
to
believe
that
others
can
doe
it
for
them
,
as
if
the
lashes
of
Saints
(
supposing
them
such
)
could
heal
us
as
Christ's
stripes
doe
,
that
God's
Justice
would
suffer
its
self
to
be
paid
with
any
other
coyn
than
that
which
bears
his
Son's
image
and
superscription
,
or
that
his
bloud
could
not
be
able
to
cleanse
us
without
being
mixt
with
the
water
of
our
own
or
other
men's
tears
.
What
can
be
more
effectual
I
say
than
this
,
to
puff
up
Men
with
spiritual
pride
,
or
more
derogatory
or
injurious
to
the
Saviour
of
the
World
?
And
yet
this
is
the
Doctrine
of
the
false
Prophets
of
Rome
,
who
stick
not
,
some
of
them
blasphemously
to
affirm
,
That
we
are
more
beholding
to
the
Mother's
milk
than
to
the
Son's
bloud
.
And
as
their
Doctrine
of
Merit
and
Supererogation
promotes
spiritual
pride
;
so
does
that
of
the
Pope's
Infallibility
and
Supremacy
as
much
foment
their
spiritual
and
carnal
too
,
while
by
the
former
they
allow
no
more
possibility
of
Error
in
St.
Peter's
,
than
the
Pharisees
did
in
Moses's
Chair
,
and
consequently
exclude
all
hope
of
any
Reformation
of
the
Pope's
abuses
,
which
all
Men
must
swallow
and
digest
as
the
dictates
of
God's
Spirit
,
to
whom
he
entitles
them
,
and
from
which
there
lying
no
Appeal
,
he
may
Lord
it
as
he
pleases
over
God's
heritage
,
let
his
pretended
Predecessor
say
what
he
will
to
the
contrary
,
1
Pet.
5.
3.
and
over
all
the
Princes
of
the
Earth
too
by
vertue
of
his
Dabo
tibi
claves
,
in
spight
also
of
the
same
Apostle
,
1
Pet.
2.
13
,
14.
Doctrines
which
serve
to
swell
him
up
with
Pride
,
as
that
of
Transubstantiation
fills
all
his
Emissaries
with
it
too
,
which
giving
them
a
power
to
make
their
God
,
must
needs
make
them
look
upon
themselves
as
some
great
ones
,
and
the
people
admire
and
stand
in
awe
of
them
who
can
create
their
Creator
,
and
,
which
is
worse
,
sell
him
too
,
as
some
of
them
doe
,
at
a
lower
price
than
Judas
did
his
Saviour
,
though
others
can
sometimes
raise
the
Market
,
when
they
see
occasion
.
And
surely
there
is
nothing
more
certain
than
that
they
doe
so
as
by
vertue
of
this
,
so
of
their
other
fore-mention'd
Doctrines
of
Purgatory
(
whereof
the
Pope
keeps
the
Key
as
well
as
of
Heaven
,
and
has
kindled
a
fire
there
on
purpose
to
make
his
Pot
seeth
)
of
Masses
for
the
Dead
,
who
are
to
be
released
thence
by
their
own
or
friends
Money
,
and
Indulgences
to
the
Living
,
that
when
they
come
thither
they
may
also
find
a
quick
dispatch
,
being
,
in
their
description
of
it
,
as
hot
,
though
not
so
close
a
quarter
as
Hell
its
self
;
wherein
Men
desiring
to
continue
as
short
a
time
as
possibly
they
can
,
would
be
glad
at
any
rate
to
provide
themselves
a
Pass-port
to
an
easier
place
.
To
which
Doctrines
I
might
add
their
forbidding
of
Marriage
to
many
degrees
of
Men
,
a
subtle
way
too
of
driving
on
their
Trade
of
Merchandize
;
For
the
more
Prohibitions
,
the
more
Dispensations
;
and
the
more
Dispensations
,
the
more
Money
,
(
No
Peny
,
no
Pater-noster
with
them
.
)
Thus
doe
their
Doctrines
empty
themselves
still
into
the
Churches
Treasury
,
and
the
Sins
of
the
whole
World
must
be
taxed
to
increase
St.
Peter's
Patrimony
,
(
though
himself
could
tell
us
he
had
neither
Silver
nor
Gold
,
)
and
rather
than
the
Pope's
Coffers
shall
stand
empty
,
he
will
set
a
price
upon
Damnation
its
self
,
and
the
very
Stews
shall
become
Tributary
to
his
Holiness's
Purse
,
that
so
that
very
Purse
may
maintain
his
Grandeur
to
the
lessening
of
that
of
all
other
Princes
.
That
these
are
the
aims
of
such-like
Doctrines
,
is
plainly
discernible
by
any
that
have
not
lost
their
Senses
;
And
surely
Purgatory
yields
him
so
considerable
a
Rent
that
(
as
Bishop
Jewell
well
said
)
the
Pope
would
be
content
to
lose
Heaven
and
Hell
too
to
save
that
;
And
nothing
can
render
his
Indulgences
tolerable
but
this
one
Consideration
,
That
they
gave
the
first
occasion
to
the
Reformation
of
this
,
and
all
other
his
Abuses
.
The
time
would
fail
me
to
discover
the
aims
of
other
Popish
principles
;
How
some
of
them
doe
preach
downright
Falshood
and
Injustice
,
such
as
are
the
Jusuitical
Maximes
of
,
No
Faith
to
be
kept
with
Hereticks
;
of
Equivocations
and
mental
Reservations
,
whereby
they
can
make
any
thing
signifie
any
thing
;
of
Probabilities
and
rectifying
of
Intentions
,
mentioned
at
large
in
the
Provincial
Letters
,
and
which
the
Jesuites
have
made
such
excellent
use
of
for
deciding
Cases
of
Conscience
:
To
which
I
might
add
,
Their
uncharitable
and
non-sensical
Principle
of
their
Particular
Churches
being
the
Universal
Catholick
one
(
as
the
Pharisees
and
Donatists
of
old
,
and
our
over-strict
Precisians
of
late
)
dooming
all
to
Hell
who
are
not
of
their
cut
and
garb
,
as
if
none
could
be
saved
that
were
out
of
their
Ark
:
Besides
those
innumerable
,
burthensome
and
superstitious
Ordinances
they
load
men's
Consciences
with
;
(
A
yoke
,
as
they
make
it
,
heavier
than
that
of
Moses
,
whose
whole
loins
are
not
so
thick
as
their
little
finger
.
)
But
I
forbear
,
and
shall
conclude
this
part
with
a
brief
account
of
their
Doctrine
of
Obedience
to
Magistrates
;
which
how
destructive
't
is
to
all
civil
Government
,
will
appear
by
the
very
proposing
of
these
four
Particulars
.
-
1.
That
they
so
exempt
all
Ecclesiastical
persons
from
Subjection
to
Princes
,
as
to
allow
these
no
co-active
,
but
only
a
directive
Power
over
them
.
-
2.
That
by
the
Seal
of
Confession
they
tye
up
their
Priests
from
revealing
any
traiterous
Plots
of
Rebels
against
their
Soveraigns
.
-
3.
That
the
Pope
by
his
Authority
can
,
when
he
pleases
,
absolve
Subjects
from
their
Oaths
of
Fidelity
to
them
.
-
4.
That
't
is
not
lawfull
for
Christians
to
obey
an
Heretical
Prince
.
By
which
Maximes
't
is
evident
how
impossible
it
is
for
any
Man
that
believes
them
to
be
a
good
Subject
.
He
must
be
no
Papist
if
he
be
true
to
his
Prince
,
since
he
can
be
so
no
longer
than
the
Pope
will
suffer
him
.
Whatever
such
a
Man's
practice
may
be
(
as
,
no
doubt
,
many
noble
Gentlemen
of
that
persuasion
have
been
Loyal
to
their
last
breath
,
)
yet
his
Principles
are
rebellious
;
and
if
his
natural
generosity
,
or
some
other
respect
,
keeps
him
fast
to
his
King
,
his
Religion
I
am
sure
does
not
bind
him
.
And
when
there
happens
a
contest
between
Honour
and
Religion
,
't
is
odds
but
the
latter
will
carry
it
.
For
put
the
case
the
Pope
should
command
one
thing
,
and
the
King
another
,
I
would
fain
know
,
whether
of
the
two
a
Papist
conceives
himself
oblig'd
to
obey
;
If
he
says
,
His
King
,
he
can
be
no
good
Roman
Catholick
;
If
the
Pope
,
(
as
he
must
say
,
unless
he
will
renounce
his
profession
,
)
't
is
impossible
for
him
to
be
a
good
Subject
,
since
the
Pope
,
whom
with
Bellarmine
he
acknowledges
the
Head
of
the
Church
,
one
that
cannot
err
,
and
that
has
power
to
make
Articles
of
Faith
according
to
the
determination
of
the
Council
of
Trent
,
hath
ex
Cathedra
declared
these
forenamed
Principles
of
Rebellion
to
be
such
Articles
of
Faith
,
and
the
denying
them
to
be
so
,
no
less
than
Heresie
.
You
see
the
doctrines
of
these
false
Practices
of
Romanists
.
Prophets
of
Rome
,
and
they
have
exemplified
them
all
by
their
practices
.
The
Pharisees
were
great
boasters
of
their
Father
Abraham
,
and
so
are
these
of
the
Fathers
of
the
Church
,
as
if
they
were
their
only
legitimate
offspring
,
and
the
sole
heirs
of
their
learning
and
piety
.
And
these
two
they
have
so
engross'd
to
themselves
,
that
they
look
upon
all
the
world
besides
as
bankrupt
.
As
to
learning
,
't
is
so
confin'd
to
the
Colleges
of
Jesuits
,
that
,
if
we
may
believe
them
,
it
very
seldom
travels
beyond
their
walls
;
who
being
the
only
Rabbi's
have
appropriated
to
themselves
the
swelling
Titles
of
Angelical
,
Seraphical
,
and
the
like
;
All
besides
them
having
but
one
eye
,
while
these
,
like
the
Chineses
,
have
two
.
As
to
piety
and
devotion
,
the
Catholick-church
,
like
the
Temple
of
the
Lord
among
the
Jews
,
is
ever
in
their
mouths
;
They
are
the
only
godly
Party
,
the
Favorites
and
Minions
of
heaven
;
Nothing
to
be
seen
in
their
Churches
but
miracles
,
and
nothing
on
their
Walls
but
devotion
;
and
indeed
all
their
religion
is
but
paint
.
The
very
habit
of
a
Monk
with
them
is
miraculous
beyond
St.
Paul's
handkerchief
,
and
a
Franciscan's
frock
wrapt
about
a
dying
man
,
shall
as
infallibly
make
him
a
Saint
,
as
Rablais
his
gown
a
Physician
.
All
the
Pharisee's
arts
of
dawbing
and
pargetting
are
but
rude
and
gross
,
and
his
colours
faint
to
those
of
a
Mendicant
.
View
him
with
his
shaven
head
,
his
long
beard
and
longer
beads
,
his
ill
habit
and
worse
looks
,
prostrating
his
body
to
the
ground
before
his
woodden
god
,
and
what
Pharisee
can
compare
with
him
?
And
yet
this
is
the
best
side
of
the
man
and
of
his
religion
,
which
,
like
an
Egyptian
Temple
,
belies
and
shames
its
fair
frontispiece
with
some
ridiculous
Ape
within
.
There
is
no
such
hypocrisie
as
that
which
lurks
under
a
Cowle
,
no
pride
to
that
of
a
feigned
and
voluntary
humility
,
nor
any
such
lewdness
as
that
which
is
gilded
over
with
devotion
.
Should
I
lay
the
dirt
of
their
Cells
before
you
,
or
rake
up
the
bones
of
buried
Infants
,
the
prospect
would
be
too
nasty
and
dismal
.
We
know
what
good
use
they
make
of
their
Confessions
.
They
who
are
well
acquainted
with
them
find
them
one
thing
abroad
and
another
at
home
;
one
thing
at
their
Altars
and
another
in
their
Chambers
.
These
Pedlers
of
devotion
carry
all
on
their
backs
abroad
,
while
their
storehouses
lye
empty
.
They
can
appear
to
the
eye
of
the
world
like
so
many
Baptists
with
their
Camels
hair
and
leathern
girdles
,
which
they
brag
of
,
as
Antisthenes
of
old
did
of
the
rents
of
his
garment
,
that
served
only
to
let
in
light
to
sober
Spectators
to
view
the
Wearer's
vanity
.
And
what
is
all
their
Tinsel
devotion
,
but
a
Pharisaical
will-worship
?
That
rabble
of
insignificant
and
superstitious
ceremonies
,
wherein
they
out-doe
the
most
hypocritical
Pharisees
in
Crosses
,
Relicks
,
Agnus's
,
Exorcising
of
devils
of
their
own
raising
,
and
ridiculous
cringings
and
postures
,
not
to
be
found
among
the
Pharisees
,
whose
behaviour
was
sober
and
grave
in
comparison
of
that
antick
Mascarading
and
religious
Mummery
practised
by
these
Romish
Augurs
who
cannot
chuse
but
laugh
sufficiently
at
themselves
for
them
,
and
do
no
doubt
much
more
at
them
who
are
so
silly
as
to
admire
them
.
The
Pharisees
had
their
superstitious
washings
't
is
true
,
but
they
had
no
holy
water
to
fright
away
the
Devil
,
nor
did
they
wear
their
Philacteries
as
these
men
doe
a
piece
of
St.
John's
Gospel
about
their
necks
to
charm
him
.
Indeed
those
many
Sects
of
religious
orders
among
Papists
derive
from
them
,
but
are
far
more
numerous
and
ridiculous
,
exceeding
them
as
much
in
their
Crimes
as
they
doe
in
their
Fopperies
.
Did
they
compass
sea
and
land
to
gain
a
Mat.
23.
15
Proselyte
,
these
will
run
farther
than
the
Indies
to
gain
Souls
,
that
is
,
to
extend
Empire
,
like
subtle
Foxes
,
preying
far
from
home
,
or
rather
,
going
about
like
1
Pet
1.
8.
roaring
Lyons
,
seeking
whom
they
may
devour
.
And
,
when
they
have
gained
men
,
they
make
them
much
more
the
children
of
the
Devil
than
themselves
,
being
sure
,
when
once
they
have
them
,
to
keep
them
fast
and
tame
enough
,
either
by
a
gross
ignorance
,
or
the
consciousness
of
those
sins
which
they
have
pickt
out
from
them
by
Confessions
,
and
which
they
continually
nurse
up
by
their
Indulgencies
.
Had
the
Pharisees
subtle
ways
to
entrap
men
,
these
their
disciples
can
out-wit
them
,
and
a
Pharisee
is
but
a
Dunce
to
a
Jesuit
in
his
art
of
Legerdemain
,
spiritual
juggling
and
holy
frauds
,
whose
fundamental
Principle
't
is
,
That
Gain
is
Godliness
;
If
the
1
Tim.
5.
6.
Pharisees
were
covetous
,
these
have
hearts
exercised
with
all
manner
of
covetous
practices
.
Let
the
Quarry
be
never
so
mean
,
these
Hauks
will
stoop
to
it
.
To
say
the
truth
,
The
religion
of
these
men
is
founded
in
policy
and
interest
,
and
the
whole
current
of
their
doctrines
and
practices
run
that
way
;
as
't
is
easie
for
any
one
to
see
that
well
considers
them
.
'T
is
this
that
sets
the
Fryars
and
Jesuits
together
by
the
ears
,
all
the
quarrel
between
them
being
this
,
Who
shall
bring
most
grist
to
their
several
mills
.
A
man
can
scarce
die
quietly
for
them
here
,
and
much
less
abroad
.
There
you
may
behold
their
numerous
Orders
flocking
to
departing
men
like
Vultures
to
a
Carcass
,
and
weeping
over
those
preys
like
Crocodiles
.
They
will
watch
,
talk
and
hare
men
into
their
religion
,
not
so
much
by
the
fear
of
that
Hell
they
set
before
them
,
as
of
those
many
Devils
in
Prophets
mantles
,
which
then
visibly
torment
them
,
and
which
't
is
good
policy
to
keep
by
them
,
lest
others
,
like
fresher
Flies
swarming
in
,
should
suck
out
that
little
bloud
which
the
former
had
left
in
their
purses
to
defray
the
charges
of
a
burial
.
One
poor
widow's
cottage
fill'd
the
panch
Mat.
23.
14
of
an
old
Pharisee
,
but
large
Patrimonies
and
fair
Revenues
will
not
stop
the
throat
of
a
Jesuite
,
who
is
always
building
that
he
may
still
be
begging
,
and
although
he
devours
the
Land
like
Pharaoh's
lean
kine
,
yet
he
still
looks
hunger-starv'd
.
This
sets
all
other
Orders
desperately
against
him
,
and
indeed
they
have
reason
to
be
angry
with
him
.
For
though
they
have
as
good
a
mind
to
money
as
he
can
have
,
notwithstanding
their
rule
will
not
permit
them
to
finger
it
,
yet
they
fall
very
much
short
of
him
in
their
Art
of
Coinage
.
So
that
as
Josephus
,
speaking
of
the
Pharisees
,
says
,
they
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bare
greater
sway
with
the
people
,
and
so
made
greater
advantage
of
them
than
the
Scribes
;
the
Jesuits
carry
away
the
Trade
from
all
other
Romish
Merchants
,
and
drive
it
on
with
greater
policy
and
interest
,
having
an
Oar
in
every
Boat
,
and
a
hand
in
every
Purse
;
their
Emissaries
in
all
private
Families
,
and
their
Spies
in
all
publick
Counsels
,
entring
,
like
those
Frogs
the
Psalmist
speaks
of
,
even
into
Kings
Chambers
,
over
many
whereof
they
have
got
so
great
an
Ascendant
,
as
to
be
able
to
steer
all
their
Affairs
by
their
own
private
Compass
;
their
Ambition
being
not
content
with
the
highest
seats
in
their
Synagogues
,
unless
they
may
have
them
too
in
Princes
Cabinets
.
And
truly
how
they
serve
even
Princes
of
their
own
religion
when
they
suspect
them
,
their
Attempts
on
the
persons
of
some
late
Kings
of
France
,
and
Practices
at
Venice
do
clearly
manifest
,
for
which
they
were
,
with
shame
enough
to
themselves
,
turned
out
of
the
Fore-gates
of
those
States
,
but
,
to
the
wonder
even
of
the
Loyaller
Romanists
,
received
in
again
at
their
postern
ones
.
And
now
they
are
as
busie
in
all
places
as
ever
,
though
most
with
us
,
whom
of
all
others
they
hate
and
whose
ruine
they
most
study
,
carrying
it
on
with
the
utmost
policy
that
Satan
and
their
own
Malice
can
furnish
them
with
.
For
what
are
their
Seminaries
abroad
,
but
so
many
Nurseries
of
Rebellion
and
Mischief
,
where
the
most
pregnant
Wits
of
our
debauch'd
Youths
are
trained
up
in
all
the
methods
of
Satan
?
These
they
send
out
thence
,
as
out
of
a
Trojan
Horse
arm'd
at
all
points
against
their
Lawfull
Prince
,
and
that
Religion
many
of
them
have
forsaken
,
which
they
conceive
themselves
the
more
obliged
furiously
to
persecute
,
to
give
the
more
colourable
pretences
to
their
defection
,
and
a
firmer
pledge
of
their
future
fidelity
to
their
Party
.
These
are
the
fittest
Decoys
to
fetch
in
more
game
,
having
been
themselves
first
decoy'd
into
the
Pope's
Net
by
the
alluring
hopes
of
those
great
Preferments
which
were
often
promised
,
but
never
intended
them
.
But
having
once
got
them
fast
there
,
he
is
sure
to
hold
them
.
Vestigia
nulla
retrorsum
.
Or
if
they
come
back
,
't
is
only
to
trouble
our
waters
,
the
better
to
fish
in
them
;
nay
,
't
is
to
scatter
fire
where-ever
they
go
,
that
they
may
warm
their
hands
by
those
flames
they
kindle
.
Ever
since
these
Comets
have
appeared
,
nothing
has
been
seen
in
Christendom
but
War
and
Bloud-shed
.
And
who
is
able
to
describe
those
black
Arts
they
use
to
disturb
us
,
who
,
like
Cameleons
,
can
take
all
colours
upon
them
but
white
;
Be
all
things
to
all
men
,
but
in
another
sense
than
St.
Paul
was
;
Take
all
shapes
upon
them
,
and
all
disguises
,
of
Agitators
,
Ranters
,
Levellers
and
Quakers
?
Come
into
all
Companies
with
false
faces
and
falser
hearts
:
A
man
may
sooner
find
them
in
our
Churches
than
in
their
own
Colleges
abroad
by
their
own
names
,
but
here
they
have
so
many
that
't
is
much
they
should
remember
them
.
And
indeed
,
what
is
a
Jesuit
,
but
one
great
Equivocation
?
what
does
his
extemporary
preaching
on
a
stall
in
the
corners
of
streets
at
Rome
,
and
that
Trade
which
every
Novice
with
him
is
obliged
to
take
upon
him
,
spell
,
but
an
illuminated
Cobler
or
a
Butcher
here
,
who
crying
up
the
Spirit
,
and
decrying
Universities
,
and
running
furiously
at
Anti-christ
,
but
meaning
our
Church
,
shall
pass
for
a
sanctified
brother
,
when
in
effect
he
is
a
most
unsanctified
hypocrite
,
one
that
makes
a
false
thrust
at
the
Pope
,
but
really
wounds
his
Prince
,
and
does
but
more
cunningly
and
safely
spread
his
error
,
while
he
seems
to
declaim
against
and
smother
it
.
That
learning
which
has
been
found
under
a
russet
Cloak
,
did
not
proceed
from
Inspiration
,
the
very
art
of
decrying
discovered
it self
,
and
sometimes
the
Author
.
Such
instances
we
have
had
of
their
detection
in
our
late
times
of
trouble
,
but
now
they
walk
not
in
vizards
,
nor
,
like
the
Pestilence
,
in
the
dark
,
but
in
the
face
of
the
Sun
it self
,
and
are
in
every
corner
of
the
Land
,
there
being
scarce
a
house
which
is
not
haunted
by
these
spirits
.
'T
is
as
possible
to
fathom
Satan's
depths
as
theirs
,
and
so
various
are
the
changes
of
these
Protei
,
that
they
cannot
sit
down
to
be
drawn
,
and
they
are
so
in
every
place
,
that
't
is
hard
to
find
them
long
in
any
.
But
that
these
Wolves
are
thick
among
us
,
we
may
find
by
the
daily
lessening
of
our
flocks
;
And
we
know
who
it
is
that
sends
them
out
,
He
who
like
Romulus
has
suckt
one
,
whose
interest
those
lesser
ones
serve
,
and
are
but
as
so
many
Jack-calls
to
fetch
him
in
store
of
prey
.
Alas
!
they
do
but
hunt
for
him
,
nor
is
he
content
with
small
game
.
He
will
have
Sceptres
bow
to
his
Mitre
,
and
Kings
to
kiss
his
Feet
,
that
in
requital
of
their
submission
,
he
may
tread
upon
their
Necks
.
This
has
been
his
practice
for
many
past
Ages
,
but
indeed
this
later
one
has
taught
him
better
manners
,
since
Kings
by
long
experiences
of
his
insolency
have
learnt
so
much
dear
bought
wit
as
to
keep
their
Consciences
and
their
Kingdoms
too
.
There
is
nothing
more
certain
than
that
Popes
for
above
a
thousand
years
have
both
taught
and
practised
rebellion
,
though
not
with
equal
success
;
and
this
't
were
easie
to
prove
out
of
the
Popish
Histories
themselves
and
those
Historians
who
have
written
their
Lives
,
but
I
need
not
to
those
who
are
so
well
vers'd
in
them
.
I
shall
only
desire
you
to
look
a
little
back
to
the
French
Holy
League
,
and
see
who
't
was
that
headed
it
,
even
He
that
exalteth
himself
above
all
that
is
called
God
,
and
loves
to
raise
Tempests
in
States
and
Kingdoms
,
that
he
may
enrich
himself
by
their
wrecks
.
And
to
this
purpose
,
like
another
Aeolus
,
he
lets
fly
his
boisterous
Winds
,
his
Seminary
Priests
and
Jesuits
.
Alas
!
He
is
the
principal
Author
of
our
disturbances
,
These
but
the
Instruments
,
who
like
so
many
Puppets
,
dance
by
the
motion
of
his
hand
.
'T
is
no
marvel
if
these
his
sworn
Vassals
,
his
Janizaries
in
continual
pay
,
should
advance
the
Interest
and
fight
for
the
Cause
of
their
great
Lord
and
General
,
wherein
themselves
are
so
much
concern'd
:
Nor
do
they
boggle
at
any
thing
that
may
promote
it
,
be
it
never
so
impious
,
while
the
good
of
the
Catholick
Cause
,
as
the
Pharisaical
Gold
did
their
Altar
,
shall
sanctifie
all
their
lewdest
practices
:
'T
is
no
marvel
,
I
say
,
that
such
men
should
doe
any
thing
who
are
members
of
such
a
Church
,
whose
tender
mercies
are
cruelty
;
whose
piety
,
butchery
;
religion
,
faction
;
devotion
,
sedition
;
zeal
,
fire
;
and
martyrs
,
traytors
.
Surely
such
Cannibals
as
daily
devour
their
God
,
will
make
no
bones
to
swallow
up
whole
States
,
or
,
which
is
worse
,
to
blow
them
up
.
This
was
their
attempt
this
day
,
and
this
is
still
their
design
no
doubt
.
'T
is
no
Fable
this
,
but
a
History
.
Habemus
confitentes
reos
.
What
need
we
any
farther
Witnesses
than
the
Parties
themselves
.
All
Garnet's
tricks
and
equivocations
at
last
fail'd
him
,
when
,
being
put
to
it
,
he
could
not
deny
but
that
he
had
a
head
and
hand
in
it
;
confessing
withall
that
his
principal
motive
to
this
villany
was
,
an
Excommunication
thundred
out
against
Queen
Elizabeth
by
Pius
Q.
and
Sixtus
V.
which
sticking
still
on
King
James
as
not
repealed
,
but
rather
confirmed
by
their
Successors
,
obliged
him
in
Conscience
to
attempt
the
Murther
of
his
Sovereign
,
in
obedience
to
the
Pope
,
his
greater
Lord
.
This
Bill
was
produc'd
in
the
indictment
of
the
said
Garnet
,
and
gave
occasion
to
the
Oath
of
Supremacy
.
So
that
the
matter
of
fact
being
as
clear
as
the
confessions
of
the
Contrivers
and
Instruments
themselves
could
make
it
,
all
the
subtlety
of
Papists
can
never
disprove
or
disguise
it
.
Here
is
no
shift
,
no
starting-hole
left
them
.
The
Mine
was
contrived
at
Rome
,
though
't
was
to
be
sprung
here
,
at
Westminster
.
The
Pope
himself
laid
the
Train
,
which
his
Ministers
by
his
order
were
to
give
fire
to
.
And
how
near
were
they
to
doe
it
,
and
we
to
be
undone
!
There
wanted
but
a
little
light
Match
to
have
sent
up
a
Church
and
State
into
the
air
.
Nor
did
our
Enemies
make
any
doubt
but
that
they
should
have
seen
us
flying
there
;
and
,
which
was
their
charity
,
that
our
Fall
thence
should
have
been
as
low
as
Hell
.
However
,
lest
the
Plot
should
possibly
fail
(
as
through
God's
infinite
mercy
it
did
)
of
its
intended
effect
,
they
had
a
Declaration
ready
to
indict
the
Protestants
of
that
Treason
.
For
the
Brat
would
have
been
too
foul
for
the
Pope
to
father
,
though
himself
very
well
knew
it
was
his
own
natural
issue
,
and
all
the
world
besides
.
And
indeed
the
very
shape
and
complexion
of
this
Monster
shews
it
not
to
be
of
an
English
Extraction
.
Nothing
but
the
Pope
and
the
Devil
could
lay
such
a
Cockatrice's
Egg
,
nor
any
but
a
Jesuite
hatch
it
.
Let
them
take
it
between
them
,
and
let
it
remain
an
eternal
blot
upon
them
and
their
religion
,
guilty
of
a
design
than
which
nothing
yet
ever
lookt
more
like
Hell
,
the
darkness
and
the
flames
of
it
being
all
in
it
.
I
need
not
display
the
horror
of
it
,
the
very
prospect
thereof
being
ghastly
beyond
all
expression
;
Let
your
thoughts
supply
the
defect
of
my
rhetorick
and
tell
you
whether
such
fruits
as
these
be
the
fruits
of
the
Spirit
of
God
,
or
of
his
true
Prophets
.
Surely
their
Vine
is
the
Vine
of
Sodom
,
their
Grapes
are
Grapes
of
Gall
,
and
their
clusters
bitter
.
And
yet
how
many
are
there
that
can
relish
no
other
but
what
an
Italian
soil
produceth
,
though
they
be
as
mortal
as
those
of
the
forbiddentree
.
Without
doubt
our
English
palats
have
been
strangely
corrupted
of
late
days
,
that
we
should
be
so
bewitch'd
and
intoxicated
with
the
cup
of
Rome's
abominations
,
as
to
suck
out
the
very
lees
and
dreggs
thereof
with
such
delight
and
pleasure
.
I
know
the
troubles
of
our
late
Wars
have
given
the
Romish
Emissaries
opportunity
of
beguiling
many
,
who
,
discontented
with
their
sufferings
at
home
and
pincht
with
necessity
,
or
offended
with
the
many
Sects
which
the
licentiousness
of
the
War
had
begot
,
or
couzened
with
the
pretences
of
antiquity
,
vanity
,
glory
and
splendor
of
the
Romish
Church
,
and
perhaps
allured
by
those
pleasing
doctrines
and
opinions
whereby
their
Casuists
gratifie
Sinners
,
have
revolted
from
us
,
and
do
still
revolt
.
Much
talk
there
is
of
the
increase
of
Popery
,
and
if
true
,
't
is
not
much
to
be
wonder'd
at
,
(
for
a
Plague
is
infectious
and
a
Gangreen
spreading
,
and
evil
as
well
as
good
communicative
.
)
But
surely
Papists
need
not
bragg
much
of
their
gain
when
they
consider
how
and
whom
they
get
.
They
are
such
as
we
can
spare
them
,
men
that
had
no
religion
till
they
found
them
one
,
and
whose
noreligion
was
better
than
what
they
have
gotten
;
who
living
like
Atheists
,
that
they
may
seem
at
least
to
be
of
some
religion
,
pretend
to
be
Papists
,
and
being
cast
out
by
us
,
were
fit
for
them
to
receive
.
These
be
their
prey
;
These
,
their
spoils
.
I
envy
them
not
such
Proselytes
who
add
nothing
to
the
repute
of
any
side
but
number
,
nor
do
we
lose
any
thing
but
what
would
shame
us
;
our
Church
being
but
the
purer
for
having
such
dreggs
purg'd
out
.
Ancient
Rome
had
at
first
wanted
men
to
inhabit
it
,
if
Romulus
had
not
opened
an
Asylum
;
and
modern
Rome
would
not
be
so
much
replenished
,
if
there
were
not
a
Sanctuary
there
for
such
Converts
.
Let
me
bespeak
such
as
St.
Paul
did
his
Galatians
,
O
ye
foolish
Gal.
3.
1.
4.
19.
10.
People
,
who
hath
bewitched
you
,
that
ye
should
not
obey
the
truth
?
That
having
known
God
as
ye
have
done
,
ye
should
turn
again
to
weak
and
beggarly
Elements
,
whereunto
ye
desire
again
to
be
in
bondage
;
Lick
up
your
vomit
,
and
forsake
the
truth
of
God
,
to
follow
lies
and
Jewish
fables
.
For
,
what
is
Popery
,
but
one
great
one
?
what
are
its
new
doctrines
,
but
old
heresies
patch'd
and
trick'd
up
,
and
only
so
old
as
to
be
rotten
?
Look
into
its
practices
too
,
whether
that
which
Tacitus
says
of
Ann.
lib.
15
Rome
heathenish
be
not
as
true
of
Rome
apostate
,
That
all
shameless
and
heinous
enormities
ran
into
it
as
into
a
common
sewer
.
Christian
-
Rome
now
(
if
I
may
give
it
that
name
)
is
no
more
like
what
once
it
was
than
Jesuits
are
like
Apostles
.
And
yet
these
be
the
men
ye
doat
on
,
and
if
you
can
get
any
one
of
their
Tribe
into
your
houses
,
you
can
say
to
your selves
as
Micah
did
,
Judg.
17.
13.
Now
I
know
the
Lord
will
doe
me
good
,
because
I
have
a
Priest
.
Such
a
Priest
indeed
as
his
was
,
who
like
a
Serpent
cherisht
in
your
bosome
,
will
sting
you
to
death
.
Let
me
apply
the
old
Proverb
,
'T
is
ill
going
in
Procession
where
the
Devil
says
Mass
;
Sure
I
am
,
that
if
once
these
evil
spirits
get
possession
of
you
,
you
will
find
it
a
harder
task
than
you
are
ware
of
to
turn
them
out
.
But
in
vain
do
I
speak
to
such
men
as
are
fast
in
the
Snare
;
Let
us
take
heed
how
we
fall
into
it
.
To
this
end
let
us
compare
the
doctrines
of
Protestants
,
contained
in
their
several
publick
Confessions
,
with
those
of
Papists
set
forth
by
their
Council
of
Trent
;
and
such
a
comparison
will
shew
who
are
the
true
or
false
Prophets
,
whose
doctrines
suit
best
with
the
Gospel
and
the
Analogy
of
Faith
,
and
whose
practices
with
those
of
Christ
and
his
Apostles
.
I
dare
say
,
should
a
sober
rational
Heathen
,
who
had
seriously
read
over
the
New
Testament
,
judge
impartially
between
us
,
his
very
natural
reason
would
tell
him
,
that
all
that
Popish
trash
,
which
is
obtruded
on
men
as
Gospel
,
does
not
so
much
as
look
like
it
.
I
put
this
case
,
becaûse
we
had
the
like
See
Mr.
Breval's
Sermon
.
instances
in
a
late
converted
Jew
,
who
upon
a
serious
consideration
of
each
Party's
tenets
chose
rather
to
be
baptized
with
us
,
(
though
much
to
his
own
temporal
disadvantage
)
than
with
them
,
merely
upon
such
an
account
.
But
to
come
nearer
home
to
our
present
purpose
,
and
to
speak
to
the
point
of
Obedience
,
I
confess
indeed
that
some
Protestants
in
the
World
have
been
Rebels
.
But
there
is
no
Protestant
Church
that
ever
taught
and
constantly
maintained
Rebellion
,
or
allow'd
the
practice
of
it
,
as
that
of
Rome
does
.
I
appeal
to
their
several
Confessions
extant
in
print
.
The
difference
between
Protestants
and
Papists
in
this
case
is
indeed
this
,
That
disobedience
with
them
is
a
crime
,
and
with
these
a
law
;
That
they
punish
Rebels
,
and
the
Pope
rewards
them
,
promising
them
no
less
than
Remission
of
sins
and
Eternal
life
;
That
they
abhor
the
Murtherers
of
Kings
,
but
the
Pope
sets
them
on
by
his
Excommunications
,
and
after
the
murther
is
committed
,
makes
Panegyricks
on
them
.
But
whatever
the
doctrines
and
practices
of
other
Churches
may
be
,
nothing
can
be
more
clear
of
Rebellion
than
the
Church
of
England
is
.
Let
any
man
judge
of
their
doctrine
as
to
that
point
by
the
Oaths
of
Allegiance
and
Supremacy
,
which
Priests
and
Jesuits
will
no
more
own
than
they
will
doe
us
for
a
Church
,
and
can
no
more
swallow
such
a
morsel
than
a
Pharisee
could
Swines-flesh
.
Some
Priests
indeed
,
as
Blackwell
for
one
,
took
the
Oath
of
Supremacy
,
and
Withrington
wrote
a
book
in
defence
of
Obedience
to
the
Civil
Magistrate
;
but
were
so
far
from
having
any
Thanks
from
,
that
they
were
severely
checkt
by
their
Masters
.
But
as
to
the
generality
of
these
False
Prophets
,
they
are
still
the
same
,
and
bear
the
same
bad
fruit
.
These
Wolves
in
Sheeps-cloathing
will
sooner
change
their
Hair
than
their
Opinions
.
Try
them
by
this
Shiboleth
,
and
they
will
Judg.
12.
quickly
appear
to
be
Ephraemites
.
'T
is
true
indeed
some
who
would
be
thought
Protestants
,
have
been
guilty
of
the
same
Jesuitical
Doctrines
and
Practices
,
but
they
were
no
more
Protestants
than
Jesuites
are
Protestants
;
They
went
out
●
Joh.
2.
19.
from
us
,
but
were
not
of
us
.
They
never
suckt
such
Principles
from
the
Breasts
of
that
Church
they
were
born
in
,
but
from
those
Emissaries
of
Rome
who
debaucht
them
.
Before
the
Troubles
began
we
were
most
of
us
Orthodox
.
'T
was
Anarchy
brought
in
Schism
into
our
Church
,
and
Rebellion
into
our
State
.
While
Penal
Laws
were
in
full
force
,
we
could
scarce
ever
see
a
Priest
,
but
in
a
Prison
,
or
on
a
Gallows
.
Let
not
Rome
then
charge
our
Church
with
their
own
Principles
,
nor
tell
us
we
have
been
Rebels
,
since
they
made
us
such
.
No
true
Member
of
our
Church
ever
was
,
nor
indeed
could
be
one
;
He
could
no
more
be
a
bad
Subject
,
than
a
Christian
(
as
Athenagoras
said
)
could
be
a
bad
Man
.
Many
of
us
have
died
for
our
Prince
,
but
none
of
us
have
taught
to
kill
him
either
by
Precept
or
Example
,
as
some
Popish
Priests
have
done
,
or
else
they
are
very
much
bely'd
.
Our
Ministers
were
never
found
preaching
Rebellion
in
Conventicles
as
Jesuites
have
been
found
to
doe
,
some
faces
having
been
seen
there
which
never
appeared
to
any
before
but
in
Rome
or
Madrid
.
In
a
word
,
we
have
confuted
the
Church
of
Rome
as
much
by
our
Lives
as
by
our
Writings
in
this
point
,
and
undergone
as
many
tryals
for
the
defence
of
this
Truth
,
as
Primitive
Christians
have
done
for
that
of
their
Religion
.
Patience
and
Meekness
are
the
fruits
we
own
,
others
are
of
a
forreign
growth
.
By
these
our
Church
desires
to
be
known
;
and
when
the
Church
of
Rome
can
shew
the
like
,
she
shall
be
ours
too
;
but
she
must
then
cease
to
be
what
now
she
is
.
But
if
she
will
not
come
to
us
,
as
't
is
to
be
feared
,
her
pride
will
not
suffer
her
to
bow
,
though
it
be
to
the
Sceptre
of
Christ
;
let
us
not
go
to
her
,
but
keep
where
we
are
,
nor
forsake
our
own
Church
till
we
can
be
sure
to
find
a
better
.
And
surely
no
better
argument
of
her
being
a
good
one
than
this
,
That
the
Church
of
Rome
persecutes
her
,
as
Nero
did
her
,
when
once
Apostolical
.
And
should
the
time
ever
come
that
she
should
use
her
strongest
and
best
arguments
,
Inquisition
and
the
Faggot
,
I
hope
,
by
God's
help
,
we
should
be
as
ready
to
confute
them
by
our
Patience
,
as
we
have
done
others
by
our
Pen.
But
God
who
in
his
Mercy
has
so
miraculously
▪
preserved
us
from
their
fury
this
day
,
will
,
no
doubt
,
still
doe
so
,
while
we
continue
true
Sons
to
him
and
his
Church
:
Nor
is
it
possible
that
his
Vicegerent
should
ever
have
a
good
opinion
of
those
False
Prophets
who
would
have
blown
up
his
Grandfather
,
and
in
Him
himself
;
and
would
,
no
doubt
,
were
there
the
like
occasion
,
endeavour
to
blow
up
his
Royal
Person
,
their
principles
and
their
malice
being
still
the
same
.
To
summ
up
all
,
Let
us
bless
God
that
we
can
meet
here
to
bless
him
.
Without
the
wonderfull
Mercy
of
this
Day
some
of
us
had
never
been
,
and
perhaps
this
Church
had
not
too
.
No
place
then
so
fit
to
praise
God
in
,
since
't
is
its
self
so
great
and
signal
a
Monument
of
his
Goodness
in
its
own
and
our
preservation
.
And
while
we
praise
him
with
joyfull
Lips
,
let
us
at
the
same
time
beg
of
him
still
to
preserve
our
Church
and
the
Nursing
Father
of
it
,
our
Soveraign
,
from
all
attempts
and
practices
against
his
Crown
or
Person
,
either
by
Heretical
or
Schismatical
Men
,
Forraign
or
Domestick
Traytors
,
praying
God
that
under
him
we
may
lead
a
quiet
and
peaceable
life
,
in
all
godliness
and
honesty
,
and
that
obeying
God
,
and
his
Laws
,
God
may
own
us
for
his
,
by
those
fruits
of
righteousness
we
bring
forth
,
that
so
having
our
fruit
unto
holiness
,
we
may
obtain
everlasting
life
,
through
Jesus
Christ
our
Lord
and
Saviour
;
To
whom
,
&c.
Amen
.
Soli
Deo
gloria
.
A
SERMON
Preached
on
the
Fifth
of
NOVEMBER
.
JOHN
XVI
.
2
,
3.
They
shall
put
you
out
of
the
Synagogues
:
yea
,
the
time
cometh
,
that
whosoever
killeth
you
will
think
that
he
doth
God
service
.
And
these
things
will
they
doe
unto
you
,
because
they
have
not
known
the
Father
nor
Me.
THAT
Religion
is
the
great
Instrument
of
that
happiness
they
expect
hereafter
,
is
what
all
good
men
doe
believe
;
And
that
it
is
withall
a
special
means
of
procuring
Temporal
happiness
,
is
what
the
most
unbelieving
doe
allow
,
by
making
it
,
or
at
least
the
pretence
thereof
,
so
necessary
to
the
▪
well-being
and
support
of
humane
Societies
,
that
without
this
foundation
they
cannot
,
in
their
opinion
,
possibly
subsist
;
And
therefore
Politick
men
finding
this
Engine
so
forcible
to
turn
and
manage
the
World
,
have
always
successfully
employ'd
it
to
that
purpose
,
and
governed
others
,
though
Themselves
were
least
governed
by
it
.
And
certainly
if
the
bare
appearance
of
Religion
hath
been
thought
,
even
by
the
worst
of
men
,
so
effectually
conducing
to
the
peace
and
benefit
of
Mankind
;
It
is
a
plain
confession
,
that
the
Reality
thereof
must
needs
be
much
more
,
and
that
not
only
by
a
Divine
,
but
also
by
a
Moral
Causality
.
For
besides
that
Religion
,
by
over-awing
men's
Consciences
,
keeps
them
firm
and
steady
in
their
Obedience
to
Magistrates
;
It
does
in
its
own
Nature
and
Constitution
carry
such
a
mollifying
uniting
Vertue
in
it
,
as
is
apt
to
soften
the
most
obdurate
,
and
pacifie
the
most
turbulent
Minds
,
having
such
a
powerfull
Influence
as
well
on
the
Persons
as
Actions
of
Men
,
that
it
turns
Wolves
into
Lambs
;
and
where
it
once
lays
hold
on
Conscience
,
is
the
strictest
band
of
humane
Laws
,
the
best
security
for
Princes
,
and
the
greatest
Endearment
of
Obedience
,
which
can
never
be
firm
and
lasting
without
it
;
It
being
impossible
that
He
should
ever
be
true
to
Man
,
that
is
not
so
to
God
.
But
if
this
be
the
natural
Effect
of
Religion
,
how
comes
it
then
to
pass
that
it
is
not
constant
?
If
it
disposeth
Men
to
Peace
and
Order
,
why
does
it
so
often
break
them
?
How
comes
that
,
which
is
the
Cement
of
humane
Societies
and
the
bond
of
peace
,
to
be
such
a
Make-bate
in
the
World
,
as
we
see
it
is
by
those
bitter
Feuds
and
Animosities
,
those
mortal
and
implacable
Hatreds
,
it
raises
and
foments
every-where
to
the
ruine
and
destruction
not
only
of
private
Families
,
but
even
of
States
and
Kingdoms
?
This
,
I
confess
,
is
a
fatal
Consequent
and
an
accidental
Event
,
not
any
proper
and
natural
Effect
of
Religion
,
but
rather
of
men's
Lusts
,
Passions
,
or
their
Mistakes
about
it
;
Of
the
Hypocrisie
of
some
,
who
make
it
a
stalking-horse
to
temporal
Interest
,
carrying
on
their
worldly
designs
under
its
Mask
and
Vizard
;
As
the
Pharisees
Mat.
23.
14
▪
made
long
prayers
to
devour
Widows
houses
;
or
,
Of
the
misapprehensions
of
better-meaning
people
,
who
fight
against
God
under
his
own
Banner
,
break
his
Laws
in
pure
Obedience
to
them
,
and
while
they
turn
his
Servants
out
of
their
Synagogues
and
kill
them
into
the
bargain
,
think
thereby
to
doe
their
Master
service
;
with
these
in
the
Text.
One
would
think
it
should
have
been
impossible
for
any
Men
to
be
so
persuaded
,
but
that
our
Lord
hath
here
plainly
foretold
it
,
and
the
Experience
of
all
Times
,
and
of
ours
especially
,
hath
abundantly
verified
his
Prediction
.
For
we
see
Men
,
though
most
opposite
in
their
Judgments
,
yet
perfectly
agreeing
in
this
Point
,
That
whosoever
is
not
with
,
is
against
Them
;
and
whosoever
is
against
Them
,
is
against
God
,
and
so
to
be
run
down
as
an
Enemy
to
him
.
So
that
when
once
people
make
their
own
God's
quarrel
,
no
quarter
then
is
to
be
expected
from
them
;
and
to
be
remisly
cruel
,
shall
pass
with
them
for
a
doing
of
the
work
of
the
Lord
negligently
.
And
this
shall
justifie
,
yea
and
sanctifie
all
inhumane
bloudy
acts
,
propitiate
for
all
other
faults
,
and
turn
Murther
it self
into
a
Sacrifice
;
and
by
slaying
all
that
stand
in
their
way
,
Men
shall
consecrate
themselves
to
the
Lord
,
as
they
are
said
to
doe
who
slew
the
Idolaters
,
Exod.
32.
29.
or
,
as
't
is
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Chaldee
Paraphrase
renders
,
Offer
an
oblation
unto
God
.
Now
it
seems
very
strange
how
any
Man
should
be
able
so
far
to
subdue
his
Reason
,
as
to
persuade
himself
that
to
persecute
,
excommunicate
,
nay
and
to
kill
another
meerly
for
differing
from
him
in
opinion
,
can
be
an
acceptable
service
unto
God
.
But
what
Natural
Reason
boggles
at
,
Religion
we
see
,
or
rather
a
false
conceit
thereof
,
not
only
swallows
but
digests
as
a
pleasing
Morsel
,
making
some
doe
that
out
of
choice
,
which
others
doe
out
of
rage
and
frenzy
,
and
corrupting
their
Judgments
to
that
pass
,
as
to
persuade
themselves
they
doe
best
where
they
doe
worst
.
Such
were
the
Persons
our
Lord
speaks
of
,
forewarning
his
Disciples
that
they
might
not
be
offended
,
v.
1.
when
they
should
be
counted
as
sheep
appointed
to
be
slain
;
Psal
44.
2●
when
they
should
see
themselves
set
apart
for
the
Altar
,
killed
all
the
day
long
for
his
sake
and
the
Gospel
;
Appointed
unto
death
in
the
design
and
intention
of
their
cruel
and
implacable
Enemies
,
who
should
not
only
safely
,
but
meritoriously
kill
them
as
so
many
proscribed
Persons
,
on
whose
heads
rewards
are
set
,
and
who
thereby
should
not
only
deserve
well
of
Men
,
but
of
God
.
-
1.
Now
who
they
were
that
should
Divis.
doe
so
,
and
what
were
the
Reasons
or
Motives
prevailing
with
them
to
make
them
think
they
should
doe
God
service
by
such
violent
ways
as
the
putting
Christ's
Disciples
out
of
their
Synagogues
and
killing
them
,
I
shall
in
the
first
place
inquire
into
.
And
then
in
the
next
,
-
2.
I
shall
shew
you
our
Saviour's
judgment
of
,
or
rather
,
the
heavy
doom
He
passeth
here
upon
all
such
Men
and
their
Practices
,
as
proceeding
from
perfect
ignorance
,
from
their
not
knowing
the
Father
nor
Him
;
And
wherein
this
their
Ignorance
did
consist
,
shall
be
my
second
Inquiry
.
Which
two
Heads
of
discourse
,
when
I
shall
have
gone
thorough
,
I
shall
-
3.
In
the
third
place
conclude
with
some
Application
.
The
first
thing
to
be
inquired
into
,
is
,
Part.
I.
who
They
were
our
Saviour
here
points
to
.
And
to
this
Query
my
Answer
in
short
is
,
That
they
were
three
sorts
of
very
different
people
,
Jews
,
Heathens
,
and
Christians
.
1.
Jews
,
Against
whom
these
words
are
here
directly
levelled
.
For
who
could
those
be
that
should
put
Men
out
of
their
Synagogues
but
the
Jews
,
especially
the
leading
Men
amongst
them
,
The
Scribes
and
Pharisees
,
The
Elders
or
Sanedrim
,
who
were
the
Highest
Ecclesiastical
Court
in
that
Nation
?
Had
they
not
agreed
among
Themselves
,
That
if
any
man
did
confess
that
Jesus
was
Christ
,
he
should
be
put
out
of
the
Synagogue
?
Joh.
9.
22.
And
in
pursuance
of
that
Order
and
Agreement
doe
we
not
find
that
they
did
cast
out
the
blind
Man
for
owning
Christ
to
be
the
true
Messiah
,
ver.
34
?
Nor
did
their
rage
stop
here
,
but
as
in
process
of
time
they
proceeded
to
the
Murther
even
of
the
Son
of
God
Himself
,
so
to
the
Persecution
of
all
his
Followers
,
They
both
killed
the
Lord
Jesus
,
and
have
persecuted
us
,
says
St.
Paul
,
1
Thess.
2.
15.
Adding
this
farther
character
of
them
there
,
That
they
pleased
not
God
,
and
were
contrary
to
all
Men
;
That
is
,
to
all
that
were
not
of
their
way
,
but
to
Christians
above
all
others
.
Which
is
that
our
Lord
had
expresly
foretold
they
should
doe
,
Mat.
23.
34.
and
St.
Stephen
upbraids
them
for
having
done
,
Act.
7.
52.
And
we
see
what
havock
St.
Paul
himself
made
of
the
Church
before
his
Conversion
,
breathing
out
threatnings
and
slaughter
against
the
Disciples
of
the
Act.
8.
3.
9.
1.
Lord
;
And
himself
tells
us
why
he
did
so
,
namely
out
of
a
full
persuasion
that
he
was
in
conscience
obliged
to
persecute
Christians
,
who
were
,
as
he
then
thought
,
the
main
Enemies
of
the
Jewish
Religion
;
I
verily
thought
with
my self
(
says
he
)
that
I
ought
to
doe
many
things
contrary
to
the
name
of
Jesus
of
Nazareth
,
Act.
26.
9.
And
he
tells
us
,
Phil.
3.
6.
That
out
of
zeal
he
persecuted
the
Church
;
Affirming
the
same
of
the
Gal.
1.
14.
other
Jews
,
being
all
zealous
of
the
law
,
Act.
21.
20.
So
that
all
his
and
their
rage
against
Christ
and
his
Disciples
proceeded
from
their
great
Zeal
to
the
Mosaical
Law
.
For
the
Mosaical
Law
having
been
of
divine
Institution
,
they
lookt
upon
all
those
that
opposed
it
as
professed
Enemies
to
God
,
as
guilty
of
the
highest
presumption
and
sacriledge
,
who
should
endeavour
to
repeal
and
make
void
what
God
Himself
had
once
enacted
.
And
then
what
more
acceptable
service
,
think
we
,
what
better
sacrifice
could
they
offer
up
to
Him
than
the
bloud
of
such
Miscreants
,
who
should
presume
to
set
up
a
way
of
Worship
in
opposition
to
what
Himself
had
prescribed
?
We
find
this
charg'd
upon
St.
Stephen
as
his
great
crime
,
That
he
should
affirm
,
That
Jesus
of
Nazareth
should
destroy
the
holy
Place
,
and
change
the
customs
which
Moses
had
delivered
them
;
Act.
6.
13
,
14.
And
so
strongly
were
the
Jews
possessed
with
a
conceit
of
their
being
the
peculiar
People
of
God
,
that
they
could
not
endure
the
least
mention
of
any
others
sharing
with
them
in
this
Priviledge
,
insomuch
that
they
could
hear
St.
Paul
with
patience
enough
till
once
he
spake
of
his
being
sent
to
the
Gentiles
;
They
gave
him
audience
till
then
,
says
the
Text
;
And
then
cryed
out
,
Away
with
such
a
Fellow
from
the
Earth
,
for
it
is
not
fit
that
he
should
live
;
Act.
22.
21
,
22.
Contradicting
and
blaspheming
the
truth
Paul
preacht
unto
them
;
Act.
13.
45.
And
stirring
up
the
devout
and
honourable
v.
15
Women
,
that
is
,
such
as
had
embrac'd
the
Law
of
Moses
and
the
Jewish
Religion
,
being
led
with
blind
Zeal
against
the
Gospel
which
they
knew
not
,
and
so
were
the
fittest
Agents
to
their
Party
and
for
their
turn
,
to
promote
Persecution
against
the
Church
,
as
having
a
great
Interest
in
men's
Affections
.
All
this
plainly
shews
,
that
what
the
most
part
of
the
Jews
did
in
opposition
to
the
Gospel
,
was
out
of
pure
Zeal
to
the
Law
,
and
out
of
a
conscientious
,
but
blind
,
Persuasion
;
That
▪
it
was
their
Duty
to
persecute
and
destroy
All
that
were
Enemies
thereunto
,
wherein
many
of
them
did
bono
animo
errare
,
err
with
a
good
Mind
and
holy
Intention
,
Thinking
thereby
to
doe
God
service
.
But
although
the
Generality
of
the
Jews
did
Think
so
,
yet
some
,
and
They
the
leading
Party
among
them
,
did
think
to
doe
themselves
some
service
as
well
as
God
,
driving
on
their
Politick
designs
under
the
fair
and
colourable
pretence
of
Religion
.
Of
this
sort
were
the
chief
Governors
,
who
dreaded
the
ruine
of
their
Synagogue
;
That
their
Law
and
Government
would
sink
together
;
and
that
Christianity
,
if
not
timely
crusht
,
would
sweep
away
both
.
This
appears
clear
from
that
saying
of
theirs
,
Joh.
11.
48.
If
we
let
this
Man
(
that
is
,
Christ
)
alone
,
All
men
will
believe
on
Him
;
And
then
what
will
become
of
our
Power
and
Authority
?
The
Romans
shall
come
and
take
away
both
our
Place
and
Nation
.
This
was
their
great
Fear
;
They
saw
that
the
World
was
already
gone
after
Joh.
12.
19.
Christ
;
And
if
things
should
go
on
at
that
rate
,
they
should
then
be
left
alone
,
and
the
People
should
fall
off
from
them
from
whom
they
suckt
no
small
advantage
.
It
was
this
Apprehension
that
vexed
them
at
the
heart
;
This
made
them
straitly
threaten
the
Apostles
not
to
preach
any
more
in
Christ's
name
,
left
a
doctrine
,
so
dangerous
to
them
,
should
spread
any
farther
;
Act.
4.
17
,
18.
The
Law
was
their
great
Pretence
,
but
Interest
their
chiefest
Motive
to
persecute
Christians
,
who
were
such
dangerous
Enemies
to
their
Religion
,
and
,
which
was
more
considerable
to
them
,
to
Themselves
,
to
their
Sway
and
Authority
;
And
both
these
meeting
together
,
would
not
fail
to
give
their
rage
the
keenest
Edge
.
But
this
consideration
was
not
perhaps
that
which
moved
the
generality
of
the
People
,
who
had
no
such
deep
reach
,
and
had
more
sincere
Hearts
and
honest
Intentions
,
being
but
so
many
Tools
in
the
hands
of
more
cunning
Designers
.
These
men
being
possessed
and
acted
by
a
Religious
frenzy
,
bore
all
down
before
them
,
not
valuing
their
own
Lives
to
be
masters
of
other
men's
.
Such
were
those
devout
Assassins
who
had
bound
themselves
under
a
great
Curse
,
(
an
Oath
of
Execration
,
)
That
they
would
neither
eat
nor
drink
till
they
had
killed
Paul
▪
Act.
23.
12.
Like
those
among
the
Mahumetans
,
who
strongly
deluded
and
besotted
with
their
Superstition
,
count
it
meritorious
to
murther
any
Enemy
thereof
,
though
Themselves
perish
in
the
Attempt
.
And
thus
you
see
who
were
the
principal
Persons
our
Lord
here
aims
at
,
to
wit
,
the
Jews
;
And
what
were
the
main
Grounds
and
Motives
that
transported
them
with
such
rage
and
fury
against
Christ's
servants
,
a
blind
zeal
for
their
Law
,
and
a
strong
persuasion
that
they
were
bound
in
duty
and
conscience
to
use
all
manner
of
violence
against
them
,
who
were
,
in
their
account
,
utter
Enemies
to
their
Law
,
and
consequently
to
Themselves
as
well
as
to
God
,
the
Author
of
it
.
2.
But
these
were
▪
not
the
only
People
here
pointed
at
.
The
time
cometh
,
faith
our
Lord
,
that
whosoever
killeth
you
will
think
that
he
doth
God
service
.
That
Time
was
not
yet
come
,
but
it
was
coming
,
and
near
at
hand
too
,
when
every
one
,
as
much
bigotted
as
the
Jews
could
be
,
should
think
they
should
perform
the
same
service
Deo
opiniativo
,
as
St.
Augustine
phraseth
it
,
to
what
they
took
for
God
,
to
those
false
Gods
they
worshipped
as
the
Jews
did
to
the
true
,
by
mingling
theirs
as
Pilate
once
did
the
Galileans
bloud
with
their
Sacrifices
.
Luk.
13.
This
points
to
Heathens
.
So
Tertullian
,
speaking
of
Maximilian
,
tells
us
,
That
he
thought
the
bloud
of
Christians
a
most
pleasing
Sacrifice
to
his
Gods
;
Christianorum
sanguinem
Diis
gratissimam
esse
victimam
.
Budoeus
is
of
opinion
,
In
Pandec
.
that
St.
Paul
,
speaking
of
Christians
,
being
accounted
as
the
filth
of
the
World
and
the
off-scowring
of
all
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
4.
13.
Alludes
to
those
Expiations
,
in
use
among
Heathens
,
where
certain
condemned
Persons
were
brought
forth
with
Garlands
on
their
heads
in
manner
of
Sacrifices
,
and
offered
up
to
Neptune
,
being
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
Suidas
Suidas
,
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tells
us
,
that
for
the
removal
of
the
Pestilence
they
sacrificed
certain
Men
to
their
Gods
,
whom
they
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Filth
,
loading
them
with
revilings
and
curses
.
Such
were
all
Christians
accounted
among
Heathens
,
who
lookt
upon
them
as
the
vilest
sort
of
men
upon
Earth
,
fit
to
be
offered
in
Sacrifice
to
their
Gods
.
For
,
1.
They
thought
them
guilty
of
the
highest
immoralities
and
debaucheries
,
adultery
,
incestuous
copulations
,
murthering
and
eating
their
own
Children
in
their
nocturnal
private
Assemblies
;
and
then
no
marvel
if
they
thought
their
utmost
severity
towards
them
to
be
an
act
of
Justice
and
of
Religion
too
,
as
being
in
their
apprehension
the
Causes
of
all
those
publick
Calamities
that
befell
the
World
.
2.
They
look'd
upon
them
as
profane
,
atheistical
men
,
and
so
worthy
to
die
,
because
they
did
not
worship
the
heathen
Deities
,
nor
had
any
Altars
or
Temples
.
For
so
the
Charge
runs
against
them
in
Tertullian
,
Deos
non
colitis
;
and
in
Minutius
Felix
,
Nullas
aras
habent
Christiani
,
nulla
templa
.
Nay
,
They
look'd
upon
Christians
as
Affronters
of
the
Gods
and
of
Religion
,
That
laugh'd
at
their
Sacrifices
,
despised
their
Temples
,
and
threw
down
their
Altars
and
Images
.
And
hence
they
passed
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Atheists
,
as
Socrates
did
,
who
was
thought
to
believe
that
there
was
no
God
,
because
he
had
a
very
mean
opion
of
those
the
World
then
worshipped
.
The
very
same
crime
objected
to
Christians
,
of
being
of
no
Religion
,
because
they
would
not
embrace
the
heathenish
Superstition
.
So
the
Pagans
in
Arnobius
,
Christus
ex
orbe
religiones
expulit
,
Their
Master
Christ
had
driven
all
Religions
out
of
the
World
.
He
had
indeed
destroyed
all
those
false
worships
the
besotted
World
ran
after
,
together
with
their
ridiculous
,
abominable
Deities
,
having
silenced
their
Oracles
,
and
forc'd
those
Gods
they
worshipped
to
confess
themselves
to
be
no
other
than
Devils
;
As
his
Disciples
and
primitive
Christians
could
and
did
frequently
drive
them
out
of
those
bodies
they
possessed
;
which
was
such
an
affront
to
their
Gods
as
Heathens
were
not
able
to
endure
,
and
thought
themselves
concern'd
to
vindicate
by
the
utmost
severity
that
either
wit
or
malice
,
helpt
on
by
the
Devil
himself
,
could
find
out
.
And
then
,
3ly
.
What
Cruelties
think
we
were
left
unexercised
upon
Men
,
who
,
besides
the
ruine
of
their
Religion
,
had
,
in
their
apprehension
,
designs
,
against
the
State
too
,
and
where-ever
they
were
,
were
thought
still
to
endeavour
the
undermining
of
their
Empire
?
Which
though
it
was
a
pure
groundless
calumny
,
yet
the
Apostles
finding
this
apprehension
so
deeply
rooted
in
their
minds
,
thought
it
necessary
earnestly
to
press
subjection
to
heathenish
Princes
and
Governours
,
to
take
off
this
foul
aspersion
;
And
the
rather
,
because
the
malicious
Jews
did
still
labour
strongly
to
possess
all
in
Authority
with
such
an
opinion
of
them
,
as
if
they
were
Enemies
as
well
to
their
State
as
to
their
Religion
.
Thus
Christ
himself
was
accused
of
perverting
the
Nation
,
of
forbidding
to
give
Tribute
to
Cesar
,
and
of
saying
,
that
He
Himself
was
a
King
,
Luk.
23.
2.
St.
Paul
,
of
being
a
pestilent
fellow
,
and
a
mover
of
sedition
among
all
the
Jews
throughout
the
world
,
Act.
24.
5.
And
the
Charge
was
general
against
all
the
Apostles
,
That
they
had
turned
the
world
upside
down
,
Chap.
17.
v.
6.
Calumnies
invented
and
fostered
by
the
Jews
;
It
being
expresly
said
,
Chap.
14.
vers.
2.
That
the
unbelieving
Jews
stirred
up
the
Gentiles
,
and
made
their
minds
evil
affected
against
the
brethren
,
envenoming
them
with
hatred
and
prejudice
against
them
,
as
People
hating
their
Government
as
well
as
their
Worship
,
though
in
effect
none
did
it
more
than
the
very
Jews
themselves
.
There
is
no
doubt
but
that
Interest
as
well
as
Religion
set
Heathens
so
much
against
Christians
,
and
the
latter
not
the
least
.
For
besides
that
they
had
been
in
a
long
and
uninterrupted
Possession
of
their
idolatrous
way
of
worship
,
and
so
thought
themselves
to
have
the
advantage
of
time
over
Christians
,
who
were
in
their
account
but
Upstarts
;
They
could
not
digest
such
an
absurd
Religion
as
did
teach
,
that
a
crucified
Man
could
be
a
God
;
And
so
morose
and
strict
a
one
,
as
not
to
allow
them
their
old
luxury
,
hatred
,
pride
,
envy
,
and
all
those
abominations
whereof
their
very
Religion
was
made
up
,
nor
suffer
them
to
be
as
wicked
as
they
desired
and
the
Devil
would
have
them
to
be
;
And
therefore
by
the
insinuations
of
his
chief
Instruments
,
the
Priests
,
who
were
undone
if
this
new
way
should
prevail
,
did
he
labour
to
root
them
out
from
off
the
face
of
the
Earth
,
as
a
most
pestilent
sort
of
people
:
A
work
,
in
their
opinion
,
Joh.
4.
18
,
19.
&
7.
7.
very
meritorious
,
as
no
doubt
it
was
,
to
their
Gods
.
And
therefore
Suetonius
in
the
Life
of
Nero
,
amongst
other
good
things
done
by
him
reckons
,
Persecutiones
Balz
.
Soc.
Christian.
cap.
4.
contra
Christianos
factas
;
And
that
bloudy
Tyrant
and
Persecutor
Dioclesian
,
in
an
Inscription
engraven
on
a
Monument
he
had
set
up
,
makes
his
brags
,
that
he
had
purged
the
Earth
of
the
Christian
Nation
,
abolished
the
Christian
Name
in
all
parts
of
his
Empire
,
and
propagated
the
worship
of
the
Gods
;
Superstitione
Christianorum
ubique
deletâ
,
&
cultu
Deorum
propagato
.
Wherein
he
reckoned
without
his
host
,
having
,
to
his
great
grief
and
sorrow
,
liv'd
to
see
the
ruine
of
Heathenism
,
and
the
establishment
of
Christianity
by
Constantine
;
which
did
so
enrage
Julian
the
Apostate
,
that
,
finding
all
his
Arts
to
destroy
the
Faith
ineffectual
,
he
vowed
,
that
if
he
sped
in
his
Expedition
against
the
Persians
,
he
would
at
his
return
offer
up
the
bloud
of
all
Christians
to
his
Gods
.
And
thus
you
see
our
Saviour's
prediction
verified
in
respect
of
Jews
and
Heathens
,
and
what
were
the
grounds
and
motives
of
their
hatred
and
rage
against
Christians
;
blind
zeal
,
blended
with
worldly
Interest
,
which
made
them
think
that
by
persecuting
them
to
death
they
did
God
service
.
3.
But
we
are
not
to
confine
our
Lord's
prediction
wholly
to
the
Jews
and
Gentiles
,
but
to
extend
it
even
to
Christians
themselves
,
who
have
verified
it
in
its
most
rigorous
and
worst
sense
.
And
truly
't
is
a
sad
thing
to
consider
,
how
no
sooner
Jews
and
Heathens
had
laid
down
the
quarrel
,
but
that
Christians
took
it
up
,
carrying
it
on
against
themselves
with
as
much
heat
and
fury
as
ever
the
former
had
done
.
The
mutual
Contests
between
them
,
even
in
the
earlier
times
of
the
Gospel
,
were
so
bitter
and
intemperate
,
so
fierce
and
bloudy
too
,
that
they
have
been
objected
to
them
by
Pagans
,
and
derided
in
their
open
Theatres
.
Clemens
Alexandrinus
bringeth
in
Heathens
upbraiding
them
with
their
quarrels
;
And
Ammianus
Lib.
22.
Marcellinus
,
a
heathen
Author
,
hath
observ'd
long
since
,
That
no
Beasts
were
so
cruel
to
one
another
as
Christians
in
his
time
were
.
And
there
was
but
too
much
ground
for
his
observation
,
when
he
could
see
them
not
only
reviling
and
libelling
,
as
in
the
Council
of
Nice
,
but
killing
and
treading
down
each
other
in
that
of
Ephesus
.
What
would
he
have
said
,
had
he
lived
to
behold
those
fatal
▪
Tragedies
which
have
been
acted
since
on
the
Theatre
of
the
World
upon
the
score
of
Men's
different
persuasions
?
How
have
they
put
one
another
out
of
their
Synaguoges
,
cast
them
out
of
their
Churches
by
Excommunications
,
and
,
by
worrying
them
to
death
,
turned
them
out
of
the
World
too
,
and
so
,
as
much
as
in
them
lay
,
destroyed
peoples
Souls
as
well
as
their
Bodies
?
I
dare
say
that
Jews
and
Heathens
put
together
have
not
spilt
so
much
Christian
bloud
as
Christians
themselves
have
done
.
For
proof
whereof
I
might
appeal
to
Massacres
foreign
and
domestick
,
Croysades
,
Persecutions
raised
and
carried
on
against
Men
with
the
utmost
rage
and
violence
,
merely
for
not
being
able
to
bring
their
Judgments
to
the
same
pitch
and
level
with
that
of
their
Persecutors
;
not
to
mention
the
bloudy
design
of
this
Day
,
which
,
had
it
taken
effect
,
would
at
once
have
blown
up
a
Church
and
a
State
;
And
all
this
with
the
same
pretences
of
holy
zeal
and
pious
intentions
that
Jews
and
Heathens
had
,
and
with
as
equal
ignorance
too
.
For
however
they
thought
hereby
to
doe
God
service
;
yet
God
Himself
we
see
does
not
think
so
,
nor
Christ
neither
,
who
chargeth
all
such
Zealots
with
utter
ignorance
,
both
of
the
Nature
of
God
the
Father
,
and
of
Himself
also
;
These
things
will
they
doe
unto
you
,
says
He
,
because
they
have
not
known
the
Father
nor
Me.
Which
leads
me
to
the
second
Head
of
my
Discourse
,
to
wit
,
Our
Lord's
Judgment
of
,
or
rather
,
Sentence
of
Condemnation
past
here
upon
all
such
persons
and
their
practices
.
They
have
not
known
the
Father
nor
Me.
I
know
not
what
good
opinion
some
Part.
II.
may
have
of
Ignorance
in
matter
of
Devotion
,
so
as
to
make
it
the
Mother
thereof
;
I
am
sure
the
Scripture
all
along
makes
it
the
source
of
all
impiety
;
of
atheism
,
oppression
,
cruelty
and
of
all
that
confusion
that
is
in
the
World
;
Have
they
no
knowledge
,
that
they
are
all
such
workers
of
mischief
,
eating
up
my
people
as
it
were
bread
?
Psal.
14.
8.
It
was
this
Ignorance
that
crucified
Christ
;
Had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
Glory
,
says
St.
Paul
,
1
Cor.
2.
8.
And
he
thanks
his
ignorance
for
his
persecuting
and
blaspheming
,
1
Tim.
1.
13.
They
are
the
dark
places
of
Act.
3.
17.
the
earth
that
are
full
of
the
habitations
of
cruelty
,
Psal.
74.
20.
And
when
men
walk
on
still
in
darkness
,
all
the
foundations
of
the
earth
are
out
of
course
,
Ps.
82.
5.
That
is
,
There
is
nothing
then
but
confusion
in
the
world
.
They
proceed
from
evil
to
evil
,
because
they
know
not
me
,
saith
the
Lord
,
Jerem.
9.
3.
And
here
we
see
that
Christ
Himself
chargeth
all
the
cruelty
,
that
should
be
exercised
on
his
Servants
,
upon
men's
not
knowing
the
Father
nor
Himself
.
But
wherein
did
this
their
Ignorance
consist
?
It
consisted
,
I
say
,
in
these
two
Things
.
1.
In
that
they
thought
that
such
violent
courses
as
they
took
to
bring
men
in
to
them
,
as
their
putting
them
out
of
their
Synagogues
,
and
their
killing
them
,
could
be
an
acceptable
Service
to
God
.
2.
That
their
pious
Intentions
,
Their
thinking
thereby
to
doe
God
service
,
could
be
able
to
bear
them
out
,
and
justifie
this
their
way
of
proceeding
.
1.
I
say
first
,
That
they
were
grosly
mistaken
in
thinking
that
those
violent
courses
they
took
could
possibly
please
God
.
This
was
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
their
First
grand
mistake
.
For
there
was
nothing
in
the
Divine
Law
to
shew
God's
approbation
of
any
such
thing
.
Nor
do
we
find
that
the
ancient
Jews
,
who
alone
worshipping
the
true
God
,
and
being
his
peculiar
People
,
might
in
that
regard
have
had
some
colourable
pretence
to
persecute
all
,
that
were
out
of
God's
Covenant
,
as
enemies
to
Him
,
did
notwithstanding
use
any
rigorous
,
much
less
barbarous
and
cruel
ways
,
to
compell
men
to
come
into
their
Church
.
The
Law
indeed
required
the
life
of
an
Apostate
to
Idolatry
,
whether
't
were
a
single
Person
or
a
City
,
Deut.
13.
And
therefore
to
prevent
the
Jews
running
into
Idolatry
,
to
which
they
were
so
prone
;
Death
,
which
was
the
only
proper
restraint
in
that
case
,
was
put
into
the
Law
by
God
,
who
was
Himself
then
the
Supreme
Magistrate
in
that
Theocracy
,
against
whom
it
was
exact
Rebellion
and
Treason
to
take
another
God
,
and
therefore
was
by
Him
punished
with
Death
.
But
this
Law
concerned
those
only
who
were
within
the
Pale
of
the
Jewish
Church
;
nor
do
we
find
that
any
who
were
without
,
were
forcibly
compelled
to
come
into
it
.
This
was
wholly
left
to
their
own
choice
,
and
they
were
suffered
to
go
on
in
their
own
way
,
without
being
obliged
to
receive
the
Mosaical
Law
.
It
was
never
God's
method
this
,
to
drag
men
to
his
Service
,
nor
otherwise
to
work
on
their
understandings
than
by
rational
convictions
.
He
might
have
made
use
of
his
great
Power
to
confound
,
but
he
hath
always
pleaded
with
men
by
way
of
Argument
,
a
Way
most
suitable
to
the
nature
of
reasonable
Creatures
and
to
his
own
,
abhorring
all
manner
of
cruelty
,
and
by
his
forbearance
,
long-suffering
Rom.
2.
4.
Exod.
34.
6
and
goodness
seeking
to
lead
men
to
repentance
;
And
therefore
they
who
have
any
other
apprehensions
of
a
Divine
Being
,
measure
Him
by
their
own
fierce
and
inhumane
Temper
,
thinking
wickedly
that
he
is
such
a
one
as
themselves
;
and
,
be
they
who
they
will
,
They
know
not
the
Father
.
Nor
do
they
know
the
Son
neither
;
I
say
,
Whosoever
employ
any
violent
ways
or
means
to
force
men's
consciences
in
matter
of
Religion
,
do
not
know
Christ
.
Let
me
not
here
be
mistaken
,
as
if
I
were
against
all
manner
of
legal
compulsion
.
I
deny
not
Magistrates
the
power
of
constraining
them
to
outward
acts
of
Justice
,
Honesty
and
Religion
too
,
who
are
destitute
of
the
inward
Vertues
,
such
acts
falling
within
their
Jurisdiction
,
serving
to
preserve
Civil
Societies
,
of
whom
Magistrates
are
properly
Lords
,
and
who
do
obtain
their
ends
,
if
the
outward
acts
be
done
.
There
are
two
Swords
among
Christians
,
the
Lord
Bacon
,
Essay
3.
spiritual
and
the
temporal
;
and
both
these
have
their
due
office
and
place
in
the
maintenance
of
Religion
:
But
we
may
not
take
up
Mahomet's
Sword
,
or
,
like
unto
it
,
that
is
,
We
must
not
propagate
Religion
by
sanguinary
Persecutions
,
nor
force
consciences
so
long
as
men's
opinions
destroy
not
faith
or
morality
,
that
they
keep
them
to
themselves
,
and
do
not
spread
them
,
to
the
ruine
of
the
established
Religion
and
Government
.
For
when
they
doe
so
(
as
some
Peoples
very
Religion
is
treasonable
)
the
Treason
,
not
the
Religion
,
is
then
punished
by
the
Magistrate
.
But
setting
a-side
this
case
,
I
say
,
That
as
all
outward
compulsion
to
oblige
men
to
quit
their
present
Persuasion
without
any
rational
conviction
,
is
directly
contrary
to
the
Will
of
God
the
Father
,
(
as
I
have
already
shown
you
)
so
to
that
of
his
Son
Jesus
Christ
,
as
will
appear
upon
these
three
following
accounts
.
-
1.
Because
it
crosseth
the
very
end
and
design
of
his
Coming
into
the
world
,
and
is
expresly
contrary
to
his
Doctrine
and
Example
.
-
2.
Because
it
is
a
very
improper
way
to
advance
Religion
by
.
And
,
-
3.
Such
as
does
not
serve
their
purpose
who
make
use
of
it
,
which
is
,
To
gain
Proselytes
to
their
Cause
.
1.
I
say
,
It
crosseth
the
very
end
,
&c.
For
as
God
the
Father
was
not
in
the
1
King
.
19.
11
,
12.
whirlwind
,
but
in
the
still
voice
;
so
his
Son
's
coming
into
the
world
is
said
to
be
like
rain
coming
down
into
a
fleece
of
Psal.
72.
6.
wooll
,
scarce
to
be
heard
;
He
shall
not
strive
nor
cry
,
neither
shall
any
man
hear
his
voice
in
the
streets
,
says
the
Prophet
Esay
,
speaking
of
Christ
,
ch.
42.
v.
1.
His
behaviour
was
,
to
be
mild
and
gentle
,
not
boisterous
and
clamorous
;
such
a
way
becoming
Him
who
was
the
Prince
of
Peace
,
whose
business
it
was
to
reconcile
men
to
God
and
to
themselves
,
and
who
came
not
to
destroy
men's
lives
,
but
to
save
them
.
He
tells
us
indeed
in
Luk.
9.
56.
one
place
,
that
,
He
came
not
to
send
peace
on
earth
,
but
a
sword
,
Matt.
10.
34.
or
as
it
is
in
St.
Luke
,
ch.
12.
v.
51.
divisions
;
yea
,
and
such
divisions
as
should
set
a
man
at
variance
against
his
father
,
and
the
daughter
against
her
mother
,
v.
35.
that
is
,
He
foresaw
what
would
be
the
event
of
his
coming
,
That
the
nearest
Relations
would
hate
and
persecute
one
another
to
death
upon
the
score
of
Religion
;
That
different
pretences
thereunto
would
separate
those
whom
nature
and
bloud
had
most
closely
link'd
together
;
That
none
here
would
pardon
less
,
than
they
who
were
by
nature
obliged
to
love
most
;
And
we
see
how
sharp-edged
this
Sword
has
always
proved
,
even
to
the
cutting
asunder
all
natural
and
civil
tyes
and
obligations
,
so
that
a
man's
greatest
foes
are
many
times
those
of
his
own
houshold
.
Now
this
was
no
natural
,
but
an
accidental
effect
of
Christ's
coming
,
and
of
that
Doctrine
He
brought
with
Him
,
whose
proper
character
it
is
to
be
pure
,
and
then
peaceable
,
Jam.
3.
17.
mild
and
gentle
,
not
,
like
the
Law
,
a
killing
letter
,
much
less
like
Draco's
Laws
writ
in
bloud
,
but
admirably
fitted
for
the
perfecting
men's
Natures
and
the
sweetning
of
their
Tempers
and
Spirits
,
and
calculated
for
the
peace
and
order
of
the
World
;
which
how
inconsistent
it
is
with
those
violent
ways
of
Excommunications
and
Murthers
some
Men
practice
against
such
as
differ
from
them
never
so
little
in
opinion
in
matters
of
Religion
,
I
cannot
see
.
Nor
indeed
can
I
find
any
thing
in
the
Gospel
,
in
the
Doctrine
or
Practice
either
of
Christ
Himself
,
or
of
his
Apostles
,
to
authorize
or
countenance
any
such
violent
proceedings
,
but
enough
to
condemn
them
.
When
an
enemy
had
sown
Tares
in
the
field
,
and
some
over-hasty
people
were
presently
for
plucking
them
up
,
our
Lord
we
see
forbids
them
,
and
will
have
them
both
grow
up
together
till
the
harvest
,
when
God
should
make
the
separation
;
Matth.
13.
28
,
29
,
30.
So
when
the
Disciples
would
call
down
fire
from
Heaven
to
consume
the
Samaritans
,
who
were
both
Schismaticks
and
Hereticks
,
He
checks
them
for
it
,
telling
them
,
That
they
knew
not
what
Spirit
they
were
of
;
Luk.
9.
54
,
55.
That
however
the
doing
so
might
suit
with
the
firey
temper
of
Elias
,
it
did
not
at
all
with
that
of
his
Disciples
.
It
is
not
for
Christianity
to
assume
a
power
to
inflict
itself
;
nor
is
it
commissionated
to
plant
it self
with
violence
,
or
to
destroy
all
that
refuse
or
oppose
it
.
If
it
be
to
be
writ
in
bloud
,
't
is
in
that
of
its
own
Confessors
only
,
as
it
was
in
that
of
its
Author
,
whose
practice
was
as
mild
and
gentle
herein
as
his
doctrine
.
For
when
some
of
his
Disciples
being
scandalized
at
the
eating
of
his
flesh
,
went
back
and
walked
no
longer
with
Him
,
(
which
was
direct
Apostasie
,
)
does
He
use
any
menaces
or
force
to
reduce
them
?
No
;
He
leaves
them
to
themselves
,
and
only
cautions
his
Disciples
to
beware
of
their
pernicious
Example
by
gently
expostulating
with
them
,
Will
ye
also
go
away
?
Joh.
6.
67.
And
when
He
afterward
sent
out
those
his
Disciples
to
convert
the
World
,
He
sent
them
forth
as
Lambs
among
Wolves
,
Luk.
10.
3.
which
does
not
found
like
a
Commission
to
tear
and
worry
them
that
would
not
come
into
the
flock
,
but
rather
to
be
torn
and
worried
by
them
.
Their
Commission
was
to
preach
the
Cross
,
not
to
inflict
it
.
And
when
any
City
would
not
receive
their
Doctrine
,
all
they
were
to
doe
in
such
a
case
was
only
to
shake
off
the
dust
of
their
feet
against
it
;
That
is
,
to
suffer
nothing
of
theirs
to
cleave
unto
them
,
to
have
nothing
more
to
doe
with
them
,
but
to
leave
them
to
their
own
ways
and
to
God's
judgment
.
How
well
our
Modern
Apostles
have
copied
out
this
Doctrine
and
these
Examples
,
I
leave
it
to
all
the
World
to
judge
.
Surely
those
qualifications
,
which
St.
Paul
requires
in
the
servants
of
the
Lord
,
not
to
strive
,
but
to
be
gentle
unto
all
men
,
and
in
meekness
to
instruct
those
that
oppose
themselves
,
2
Tim.
2.
24
,
25.
are
not
to
be
found
in
them
who
now
call
themselves
Converters
,
who
carry
the
Gospel
in
one
hand
,
and
a
Sword
in
the
other
;
That
if
Men
will
not
receive
That
into
their
Heads
,
They
shall
be
sure
to
have
This
sheath'd
in
their
Bowels
.
2.
But
this
,
as
it
is
a
most
unchristian
,
so
is
it
a
very
improper
way
to
advance
Religion
by
;
it
being
impossible
to
settle
That
by
violence
,
which
cannot
be
forc'd
;
and
where
't
is
forc'd
,
't
is
not
Religion
.
The
Understandings
and
Wills
of
Men
are
not
to
be
bound
with
the
same
fetters
their
Bodies
are
.
The
Apostle
indeed
says
,
There
is
a
way
of
bringing
every
thought
into
Captivity
to
the
obedience
of
Christ
;
but
he
tells
us
withall
,
that
the
weapons
,
by
which
that
victory
is
obtained
,
are
not
carnal
,
2
Cor.
10.
4.
One
may
as
well
invade
and
think
to
get
a
conquest
over
thoughts
,
and
chain
up
a
mind
,
as
force
a
Man
to
will
against
his
own
will
.
Not
whole
Armies
can
besiege
ones
Reason
,
nor
Cannons
batter
his
Will.
Religion
is
seated
in
those
Faculties
,
to
which
outward
force
can
have
no
access
.
The
Sword
hath
no
Propriety
that
way
;
Silence
it
may
,
but
it
can
never
convince
,
and
rather
breed
an
aversion
and
abhorrence
of
that
Religion
whose
first
address
is
in
bloud
and
rapine
.
For
,
3ly
,
It
is
certain
that
all
compulsion
here
gains
nothing
to
any
Cause
,
but
the
infamy
of
those
rigours
that
are
used
to
promote
it
.
Outward
force
may
make
a
Man
more
a
Hypocrite
than
he
was
before
,
but
never
more
a
Convert
;
It
may
tye
up
his
Tongue
or
his
Hand
,
not
change
his
Heart
;
make
him
perhaps
dissemble
his
Opinion
,
but
never
constrain
him
to
alter
it
.
And
what
is
the
advantage
that
is
got
by
such
Proselytes
,
who
shall
still
bear
an
Enemies
heart
towards
those
who
force
them
outwardly
to
profess
what
inwardly
they
abhor
,
and
to
be
of
their
Church
when
they
cannot
make
them
of
their
Religion
?
I
doe
not
think
that
those
Christianos
nuevos
,
those
new
Christians
,
as
they
call
them
in
Spain
;
That
is
,
such
as
the
Inquisition
has
made
Christians
of
Mahumetans
,
doe
much
love
the
Religion
they
turn
to
,
and
much
less
those
who
turn
them
to
it
by
employing
Fire
and
Faggor
.
These
indeed
are
undeniable
Evidences
of
cruelty
in
them
that
use
them
,
but
slender
Motives
of
credibility
to
beget
belief
in
them
that
suffer
by
them
.
And
this
way
will
not
fail
to
multiply
enemies
,
instead
of
procuring
friends
to
any
Cause
,
though
never
so
good
.
For
as
Persecution
to
the
true
Church
is
but
as
the
Pruning
to
the
Vine
,
which
gains
in
its
bulk
and
fruit
what
it
loseth
in
a
few
luxuriant
branches
lopt
off
;
so
even
Heresies
themselves
thrive
by
being
prun'd
too
;
the
cropping
of
these
Weeds
does
but
serve
to
thicken
them
;
the
bloud
of
the
Devil's
Martyrs
proves
as
much
the
Seed
of
his
Synagogue
,
as
that
of
Gods
Saints
does
of
his
Church
;
and
the
destroying
of
the
Persons
of
Hereticks
,
supposing
them
such
,
does
but
add
life
to
their
Cause
.
And
indeed
what
encouragement
have
Men
to
receive
a
Religion
from
their
Oppressors
?
or
how
can
they
think
that
they
,
who
torture
and
kill
their
Bodies
,
are
really
concern'd
to
save
their
Souls
?
And
while
the
felicities
of
another
World
are
recommended
to
them
only
by
such
as
doe
deprive
them
of
all
in
this
,
we
cannot
wonder
at
their
little
appetite
to
embrace
them
,
or
to
find
the
oppress'd
Indians
protest
against
that
Heaven
where
the
Spaniards
are
to
be
their
Cohabitants
.
Add
we
to
all
this
,
That
such
Motives
as
these
can
never
demonstrate
Truth
.
For
how
successfull
soever
their
force
proves
,
yet
it
cannot
prove
the
Doctrines
true
.
For
by
that
argument
it
proves
the
Religion
,
it
goes
about
to
settle
,
true
;
It
proves
that
that
which
it
destroys
was
true
before
,
while
it
prevailed
and
had
the
power
.
And
then
such
a
testimony
is
given
to
the
truth
of
Christianity
which
Heathenism
had
before
,
and
Turcism
hath
since
.
And
thus
you
see
how
all
violent
ways
to
propagate
the
Faith
,
cannot
be
acceptable
to
God
the
Father
,
as
being
directly
contrary
to
his
Nature
and
Will
;
nor
yet
to
his
Son
,
since
they
cross
the
very
end
and
design
of
his
coming
into
the
World
,
his
Doctrine
and
Practice
;
Fly
in
the
very
face
of
Religion
it self
,
and
can
never
serve
their
turn
who
make
use
of
it
:
From
all
which
it
follows
,
That
they
who
pursue
such
ways
,
neither
know
God
the
Father
,
nor
his
Son
Jesus
Christ
.
I
know
what
is
commonly
said
by
some
who
practice
this
way
of
compulsion
,
in
excuse
and
defence
of
it
;
That
many
who
serve
God
at
first
by
compulsion
,
may
come
after
to
serve
him
freely
;
That
these
sorts
of
Conversions
doe
not
augment
the
number
of
Saints
,
but
they
diminish
that
of
Hereticks
;
That
although
some
among
them
may
prove
bad
Converts
themselves
,
yet
they
have
Families
to
be
saved
,
that
their
Children
may
make
good
Christians
;
and
though
the
stock
be
naught
,
yet
the
branches
may
be
sanctified
.
But
the
answer
hereunto
is
easie
;
That
neither
good
Intents
nor
casual
Events
,
can
justifie
unreasonable
Violence
;
which
instead
of
rendering
Men
orthodox
Christians
,
makes
them
rather
Atheists
,
Hypocrites
and
Formalists
:
For
being
constrained
to
practice
against
Conscience
,
they
soon
come
at
last
to
lose
all
Conscience
:
Nor
are
Men
to
owe
the
Salvation
of
Souls
to
any
unwarrantable
proceedings
,
because
they
must
not
doe
any
present
evil
in
prospect
of
any
future
good
:
This
was
another
gross
error
of
these
persons
in
the
Text
,
as
I
am
now
to
show
you
in
the
next
place
.
2.
The
Jews
here
thought
their
Zeal
to
the
Temple
,
and
their
Ritual
Observances
so
invincibly
meritorious
,
that
no
crime
could
defeat
it
.
And
we
see
how
apt
many
Christians
are
to
ascribe
so
much
to
the
force
of
a
good
meaning
,
as
if
it
were
able
to
bear
the
stress
and
load
of
any
sins
that
can
be
laid
upon
it
.
A
good
purpose
shall
hallow
all
they
doe
,
and
make
them
boldly
rush
into
the
most
unchristian
practices
,
in
prosecution
of
what
some
call
,
The
good
old
Cause
;
others
,
The
Catholick
Faith
.
For
how
doe
Men
swallow
down
the
deadliest
Poyson
,
Perjury
,
Sacriledge
,
Murther
,
Regicide
,
and
the
like
,
in
confidence
of
this
their
preservative
,
and
say
grace
over
the
foulest
sins
!
How
many
have
made
themselves
Saints
upon
that
account
that
would
never
have
been
such
upon
any
other
!
And
how
much
Religion
groans
under
the
Reproach
of
all
those
Evils
which
zeal
and
good
meanings
have
consecrated
,
is
notorious
to
all
the
World
.
Men
call
the
over-flowing
of
their
gall
Religion
,
and
value
their
Opinions
so
high
,
and
their
eagerness
in
abetting
them
,
that
they
think
the
propagating
of
them
so
important
a
service
to
God
,
as
will
justifie
,
all
they
doe
in
order
to
this
end
.
Now
not
to
speak
of
their
Error
in
the
choice
of
their
Opinions
,
That
of
many
opposite
,
one
only
can
be
the
Right
;
my
present
business
shall
be
to
shew
you
,
1.
The
Impiety
,
and
2.
The
Danger
of
this
strong
delusion
,
in
respect
of
that
Malignant
influence
it
has
on
Practice
.
For
the
clearing
of
which
two
things
,
we
are
to
observe
,
That
to
the
making
an
Action
good
and
warrantable
,
these
three
things
are
requisite
:
1.
A
good
Intention
in
the
Doer
.
2.
That
the
Matter
of
the
Action
be
in
it self
good
;
and
3.
That
it
be
rightly
circumstantiated
.
For
a
failure
in
either
of
these
three
things
quite
vitiates
the
whole
Action
.
1.
The
first
thing
necessary
to
a
good
Action
,
is
a
good
Intention
in
the
Doer
.
This
we
learn
from
Matth.
6.
22.
If
thine
Eye
(
that
is
,
thy
Intention
,
for
so
Interpreters
generally
understand
it
)
be
single
,
thy
whole
Body
shall
be
full
of
light
.
Be
the
matter
of
an
Action
never
so
good
,
yet
if
a
Man's
aim
and
intention
in
the
doing
of
it
be
not
so
,
all
is
stark
naught
.
For
,
Actus
moralis
specificatur
ex
fine
;
And
,
Finis
dat
speciem
in
moralibus
.
And
as
the
End
is
the
first
thing
that
sets
an
Agent
a
working
,
so
is
it
the
last
that
perfects
its
work
.
Nay
,
so
valuable
in
the
sight
of
God
is
a
good
Intention
,
where-ever
it
be
found
,
That
as
He
sometimes
prevents
an
evil
Act
in
him
in
whom
He
discovers
a
good
Intention
,
as
in
Abimilech
;
so
does
He
sometimes
reward
a
good
Purpose
,
tho'
it
proceeds
not
to
act
,
as
in
David
.
T
is
true
,
that
a
good
End
alone
does
not
justifie
any
action
;
but
it
is
as
true
that
there
can
be
nothing
good
or
tolerable
without
it
;
And
although
a
good
meaning
doth
not
wholly
excuse
,
yet
an
evil
one
wholly
condemns
it
.
But
then
,
2dly
.
Besides
a
good
Intention
,
two
things
more
are
requisite
to
the
making
an
Action
good
.
1.
That
the
Matter
of
it
be
such
.
2.
That
it
be
rightly
circumstantiated
.
1.
That
the
Matter
thereof
be
good
.
For
our
Intention
,
as
our
zeal
,
must
be
always
in
a
good
thing
.
And
a
thing
is
Gal.
4.
18.
then
good
,
when
it
is
conformable
to
that
Rule
which
is
the
measure
of
its
goodness
,
namely
God's
Will
revealed
unto
us
in
his
Word
,
which
if
it
condemn
an
Action
,
no
Intention
,
how
good
soever
,
can
warrant
it
.
2.
That
it
be
duly
Circumstantiated
;
That
is
,
that
all
necessary
circumstances
be
found
in
it
.
For
,
bonum
ex
integra
causa
,
malum
ex
quolibet
defectu
;
A
thing
may
be
evil
upon
one
circumstance
,
but
it
cannot
be
good
but
upon
All
;
and
every
partial
defect
in
the
Object
,
End
,
Manner
,
or
other
such-like
circumstances
,
is
sufficient
to
render
the
whole
action
bad
;
but
to
make
it
good
,
there
must
be
an
universal
concurrence
of
all
requisite
conditions
in
every
of
these
respects
.
These
principles
being
taken
for
granted
,
(
as
I
think
no
good
Christian
will
question
the
truth
of
them
,
)
the
Conclusion
is
clear
and
evident
,
That
no
Intention
,
how
good
soever
in
it self
,
can
make
any
Action
good
,
where
either
the
Matter
thereof
is
bad
,
that
is
,
Repugnant
to
the
revealed
Will
of
God
,
or
it
fails
of
those
necessary
circumstances
that
must
concur
to
its
goodness
.
And
the
main
Reason
hereof
is
,
Because
no
good
purpose
can
alter
the
nature
of
Good
and
Evil
;
It
can
neither
alter
the
nature
nor
change
the
degree
of
Sin
,
so
as
to
make
it
less
in
one
Man
than
in
another
,
because
the
nature
of
Good
and
Evil
depends
not
on
Man
,
but
on
the
Will
of
God
;
And
the
differences
between
Good
and
Evil
,
and
the
several
degrees
of
both
,
doe
spring
from
such
Conditions
as
are
intrinsecal
to
the
things
themselves
,
which
no
outward
Respects
,
much
less
men's
Opinions
,
can
vary
,
nor
sanctifie
the
use
of
them
.
What
is
evil
in
some
circumstances
,
may
be
good
in
other
;
but
if
the
thing
be
wholly
bad
in
it self
,
it
can
never
be
made
good
till
there
come
a
cause
as
great
to
change
the
Nature
as
to
make
it
.
Nor
is
sin
de
numero
eligibilium
;
It
can
neither
be
chosen
for
its
own
sake
,
nor
in
reference
to
any
farther
end
.
E
malis
minimum
,
may
hold
true
in
Evils
of
pain
;
but
in
Evils
of
fault
or
sin
,
E
malis
nullum
,
is
the
Rule
.
For
as
there
is
neither
form
nor
beauty
in
sin
that
we
should
desire
it
,
so
neither
any
good
use
we
can
put
it
to
.
For
that
,
Actio
peccati
non
est
Ordinabilis
ad
bonum
finem
,
is
the
common
Resolution
of
the
Schools
.
'T
is
true
indeed
that
God
can
,
and
many
times
doth
,
order
the
very
sins
of
Men
to
a
good
end
;
but
that
is
beyond
our
skill
;
nor
must
we
commit
any
,
though
accidentally
and
in
the
event
it
may
possibly
turn
to
his
glory
.
We
are
not
to
tell
a
lye
,
although
through
it
the
truth
of
God
may
more
abound
to
his
glory
;
as
St.
Paul
speaks
,
Rom.
3.
7.
And
the
reason
is
,
because
God
Himself
,
whose
Will
ought
to
be
our
Rule
,
hath
expresly
forbid
us
so
to
doe
.
Will
ye
speak
wickedly
for
God
?
or
talk
deceitfully
for
Him
?
says
Job
,
ch.
13.
7.
Will
He
borrow
Patronage
to
his
Cause
from
falsehood
?
Or
will
he
be
glorified
by
those
Sins
which
he
forbids
and
abhorrs
?
I
find
indeed
a
sort
of
people
in
Esay
66.
5.
who
when
they
hated
their
Brethren
and
cast
them
out
for
God's
name
sake
,
(
either
out
of
their
company
,
as
not
fit
to
be
convers'd
with
by
their
lesser
Excommunication
;
or
out
of
their
Synagogue
,
as
deserving
V.
Hammond
on
Joh.
9.
22.
to
be
cut
off
from
the
Congregation
of
the
Faithfull
,
by
their
greater
one
,
)
could
wipe
off
all
their
crime
by
saying
,
The
Lord
be
glorified
.
But
what
says
God
Himself
of
them
?
They
have
desired
their
own
ways
,
and
their
Soul
delighteth
in
their
Abominations
;
They
did
evil
before
mine
eye
,
and
chose
that
in
which
I
delighted
not
;
ver.
3
,
4.
That
is
,
they
did
their
own
Will
,
not
mine
;
and
pretended
to
advance
my
Glory
in
such
a
way
as
themselves
fancied
,
but
I
never
allow'd
of
.
God
will
as
soon
part
with
his
Glory
as
have
it
thus
promoted
.
With
Him
it
is
much
the
same
thing
,
to
be
made
the
End
as
the
Author
of
Sin
;
and
whether
we
doe
good
to
a
bad
end
,
as
the
Pharisees
did
,
or
evil
to
a
good
one
,
with
these
in
the
Text
,
we
are
equally
guilty
in
the
sight
of
God
,
who
will
be
sure
to
punish
us
even
for
our
good
but
unwarrantable
Intentions
;
As
He
did
King
Saul
for
reserving
the
best
of
the
flocks
of
Ameleck
,
which
he
had
devoted
to
utter
destruction
,
though
it
were
for
a
Sacrifice
;
And
King
Uzzah
for
putting
forth
his
hand
to
support
the
tottering
Ark
,
(
out
of
a
very
good
intention
,
as
he
thought
,
)
because
that
was
no
part
of
his
,
but
of
the
Levites
office
.
Does
St.
Paul
justifie
himself
for
having
persecuted
the
Church
of
God
,
though
with
a
very
good
intention
?
So
far
was
he
from
that
,
that
he
calls
himself
the
chiefest
of
sinners
1
Tim.
1.
5.
for
the
Commissions
of
that
time
,
wherein
he
says
,
he
served
God
with
a
Act.
23.
1.
pure
conscience
,
and
did
what
he
thought
in
his
heart
he
was
obliged
to
doe
;
His
good
conscience
could
not
then
,
in
his
account
,
sanctifie
his
actings
,
nor
make
his
bloudy
hands
undefiled
;
'T
was
blasphemy
and
persecution
for
all
't
was
Conscience
;
I
was
before
,
says
he
▪
a
blasphemer
and
a
persecuter
,
and
injurious
;
v.
13.
So
that
a
conscientious
,
or
,
which
is
here
the
same
thing
,
a
well-meaning
Man
,
may
for
all
that
be
the
chiefest
of
sinners
;
nor
will
it
avail
any
one
to
shroud
his
soul
actions
under
handsome
intentions
.
What
more
abominable
than
Idolatry
?
or
what
more
acceptable
service
to
God
than
to
destroy
it
?
And
yet
those
Christians
who
in
a
preposterous
Zeal
,
and
,
as
they
thought
,
a
good
Intention
,
brake
down
Heathen
Images
,
and
deservedly
suffered
for
it
,
were
never
thought
fit
to
be
received
by
the
Church
into
its
Martyrology
.
The
persons
here
had
as
good
a
pretence
as
could
be
;
it
was
to
doe
God
service
.
What
better
Intention
?
And
yet
they
excommunicated
and
killed
Christ's
Disciples
;
What
Action
could
be
worse
?
Are
they
thankt
for
their
pains
?
Nay
,
are
they
not
therefore
charged
by
our
Lord
with
gross
Ignorance
,
with
not
knowing
the
Father
nor
Himself
?
This
may
suffice
to
shew
the
Impiety
of
this
opinion
,
That
a
present
Evil
may
be
done
in
prospect
of
a
future
Good
:
Give
me
leave
now
,
in
a
word
,
to
shew
you
also
the
Mischief
of
it
,
the
bad
Influence
it
has
on
practice
.
It
is
impossible
for
me
to
tell
you
what
destruction
Psal.
46.
8.
it
hath
brought
,
and
daily
brings
,
upon
the
Earth
;
How
many
Churches
it
hath
devoured
,
how
many
Countries
depopulated
,
how
it
hath
filled
the
World
with
bloud
and
rapine
,
and
must
of
necessity
still
confound
it
,
by
begetting
and
for
ever
perpetuating
religious
feuds
and
quarrels
among
Christians
.
For
while
each
Party
thinks
he
has
God
on
his
side
,
and
that
he
has
as
good
a
right
to
his
Opinion
as
he
that
opposeth
it
hath
to
his
,
which
is
a
strong
persuasion
that
he
is
in
the
right
till
he
be
convinc'd
that
he
is
in
the
wrong
;
There
can
be
no
end
of
quarrels
and
divisions
.
For
this
gives
all
men
an
equal
right
to
persecute
as
many
as
differ
from
them
in
Religion
.
For
by
the
same
reason
that
I
have
a
good
opinion
of
my
persuasion
,
and
call
it
true
,
because
I
think
it
so
;
Another
,
who
is
as
strongly
convinc'd
of
the
truth
of
his
,
may
justly
and
upon
equal
pretence
doe
the
like
.
It
matters
not
where
the
truth
or
error
lyes
,
the
mischief
is
still
the
same
;
For
so
long
as
men
continue
in
such
a
persuasion
,
be
it
right
or
wrong
,
they
will
be
sure
to
act
vigorously
according
to
it
;
And
it
is
certain
that
they
who
use
bad
means
to
compass
a
good
end
against
others
,
doe
arme
them
with
the
same
power
,
resolution
and
justice
to
employ
the
like
,
when
ever
occasion
serves
,
against
themselves
.
And
thus
you
see
both
the
Impiety
and
the
Mischief
of
pious
but
misguided
Intentions
;
which
though
not
allowable
in
ordinary
practice
,
yet
in
cases
extraordinary
some
think
may
be
justify'd
by
that
common
Maxime
,
That
All
great
Actions
have
aliquid
Iniqui
,
something
bad
in
them
,
which
publick
advantage
afterwards
makes
amends
for
.
How
far
this
may
go
in
State-policy
,
I
know
not
;
but
I
am
sure
it
will
not
pass
for
good
Divinity
,
if
our
Saviour's
word
here
may
be
taken
,
or
St.
Paul's
Rule
be
good
,
Rom.
3.
8.
That
we
must
not
doe
evil
that
good
may
come
of
it
;
Not
any
the
least
Moral
Evil
for
the
greatest
either
Temporal
or
Spiritual
Good
whatsoever
.
Which
Rule
some
finding
too
strict
and
severe
for
them
,
and
those
designs
they
carry
on
,
as
utterly
inconsistent
therewith
,
usually
plead
the
Examples
of
some
holy
Men
in
Scripture
,
who
having
served
God
by
strange
violences
of
fact
,
have
for
his
glory
laid
hold
on
Instruments
not
fit
to
be
used
by
a
Christian
:
As
for
example
;
Jacob's
telling
a
down-right
lye
to
get
his
Father's
blessing
;
David's
making
use
of
Hushai
as
a
spy
;
Elias
and
Jehu's
causing
a
sacrifice
to
be
proclaimed
to
Baal
with
intent
to
destroy
that
Idol
and
its
Worshippers
,
and
the
like
Instances
of
humane
frailty
,
which
God
was
pleased
to
over-look
and
pardon
in
those
that
did
them
,
but
never
intended
them
as
Patterns
for
us
to
imitate
.
Many
things
have
been
done
by
good
men
in
their
heat
,
which
had
God's
approbation
after
they
were
done
,
but
not
his
Law
to
countenance
the
doing
them
,
and
therefore
can
be
no
certain
Rule
for
us
to
go
by
.
From
what
has
hitherto
been
said
,
we
may
now
perceive
what
ill
Commentators
they
are
of
those
words
of
our
Saviour
(
Compell
them
to
come
in
)
who
put
this
sense
upon
them
,
by
threats
and
torments
force
them
into
the
Church
.
Than
which
Doctrine
nothing
certainly
can
be
more
unreasonable
but
the
way
of
excusing
it
by
a
good
meaning
,
a
fair
pretence
of
advancing
God's
glory
by
any
,
though
never
so
bad
means
;
as
if
God
would
be
served
by
taking
in
the
Devil
into
his
service
.
Surely
as
the
wrath
of
Man
worketh
not
the
righteousness
of
God
;
so
neither
can
any
good
end
of
Jam.
1.
20.
his
,
if
carried
on
by
bad
instruments
,
advance
his
glory
.
He
may
make
great
allowances
to
the
miscarriages
of
sincere
,
but
he
will
never
doe
it
to
the
errors
of
such
wicked
Intentions
,
as
are
besides
his
Commission
,
yea
and
against
his
express
Will
and
Command
.
Now
as
this
was
the
Jews
and
Heathens
way
,
so
I
could
heartily
wish
that
many
Christians
did
not
follow
it
.
The
former
,
to
wit
,
the
Jews
,
had
still
recourse
to
their
Excommunications
,
and
both
Jews
and
Gentiles
fell
to
killing
Christs
servants
out
of
equal
Zeal
and
pious
Intention
no
doubt
;
The
one
,
for
their
Law
;
and
the
other
,
for
their
blind
Superstition
.
But
neither
of
these
two
ways
suit
with
true
Christianity
.
As
for
Excommunication
,
which
some
Men
are
so
apt
immediately
to
fly
to
upon
every
trivial
occasion
,
they
doe
not
well
siconder
what
a
dreadfull
thing
it
is
.
A
forestalling
of
the
great-day
of
Judgment
;
It
is
the
delivering
up
of
a
1
Cor.
5.
5.
1
Tim.
1.
20.
Mat.
18.
17
man
to
Satan
,
a
declaring
him
to
be
as
a
Heathen-man
and
a
Publican
,
one
that
has
nothing
to
doe
with
the
people
of
God
,
but
is
to
be
cast
out
of
their
Church
and
Company
.
Now
as
this
is
the
last
Remedy
to
reclaim
Sinners
by
;
so
is
it
but
rarely
to
be
made
use
of
,
and
but
in
cases
extraordinary
.
We
do
not
find
that
our
Lord
Himself
ever
practised
it
,
nor
any
of
his
Apostles
,
except
St.
Paul
,
and
he
but
in
one
Instance
.
He
bids
us
indeed
,
Reject
an
Heretick
after
the
first
and
second
admonition
,
Tit.
3.
10.
Not
presently
anathematize
,
much
less
kill
him
.
I
would
they
were
even
cut
off
that
trouble
you
,
says
he
,
Gal.
5.
12.
It
was
but
an
I
would
,
I
could
wish
it
done
.
And
when
himself
did
it
,
it
was
but
to
one
single
person
,
and
that
for
an
enormous
crime
,
Incest
;
nor
was
it
done
at
last
,
but
with
much
solemnity
too
,
by
calling
on
the
name
of
Christ
,
1
Cor.
5.
4.
so
seldom
,
even
scarce
at
all
,
were
these
spiritual
arms
employed
even
by
those
who
were
Boanerges's
,
Sons
of
thunder
,
and
surely
knew
best
how
to
manage
them
.
And
when
they
did
it
for
the
destruction
of
the
flesh
,
that
is
,
for
the
mortifying
and
destroying
the
old
man
(
for
that
only
is
meant
there
by
flesh
)
they
did
it
for
the
saving
of
men's
souls
,
That
their
spirits
might
be
saved
in
the
day
of
the
Lord
Jesus
,
v.
5.
Excommunications
are
such
edge-tools
as
will
cut
their
hands
who
have
not
skill
to
manage
them
,
but
seldom
or
never
hurt
or
hit
those
at
whom
they
are
lanc'd
at
randome
.
Is
it
not
then
strange
that
some
men
should
think
to
approve
their
Christianity
by
ruining
that
of
their
Brethren
,
or
to
secure
themselves
of
Heaven
by
keeping
others
out
of
it
?
Though
with
these
men
in
the
Text
they
should
think
it
a
service
to
God
to
kill
men's
bodies
,
methinks
they
should
not
think
it
one
to
destroy
their
Souls
.
How
the
Council
of
Trent
can
be
excused
in
this
particular
,
I
understand
not
.
For
who-ever
looks
into
the
Canons
of
that
Council
will
find
,
That
as
there
is
scarce
any
one
there
without
its
Anathema
;
so
that
most
of
them
are
either
for
such
matters
as
cannot
deserve
so
heavy
a
Censure
,
or
for
such
plain
Scripture-truths
as
deserve
none
;
being
some
of
them
of
Christ's
own
Institution
.
Nor
are
these
Church-weapons
for
the
most
part
Bruta
Fulmina
;
They
carry
a
fatal
Train
after
them
;
Deposition
,
Absolving
Subjects
from
their
Oaths
of
Allegiance
to
their
natural
and
lawful
Sovereigns
,
who
are
thereupon
abandoned
to
whosoever
shall
think
it
fit
to
kill
them
,
follow
close
upon
them
.
These
Thunder-claps
are
not
without
their
Thunder-bolts
,
which
will
be
sure
to
doe
Execution
one
way
or
other
,
either
on
men's
Souls
or
on
their
Bodies
,
if
not
on
both
.
So
that
when
once
People
are
devoted
to
Hell
,
all
the
mischiefs
of
the
Earth
immediately
pursue
them
.
The
Instance
of
this
Day
's
intended
work
is
an
evident
demonstration
of
this
Truth
.
For
he
who
was
a
main
Instrument
in
the
design
and
management
thereof
,
did
at
his
Examination
confess
,
That
Garnet
.
his
principal
motive
to
this
villanous
attempt
was
an
Excommunication
thundred
out
at
first
by
Pius
Quintus
against
Queen
Elizabeth
,
and
kept
still
on
foot
by
Sixtus
Quintus
,
which
sticking
on
King
James
,
oblig'd
him
in
conscience
to
attempt
the
murthering
of
his
Sovereign
in
obedience
to
that
Bull.
And
how
did
he
excuse
that
Fact
?
Was
it
not
by
his
pious
intention
to
promote
God's
glory
and
the
good
of
the
Catholick
Church
?
A
fit
cover
for
such
a
foul
fact
,
but
commonly
made
use
of
by
such
as
himself
was
,
in
justification
of
the
like
wicked
practices
.
St.
Paul
we
see
hath
expresly
doom'd
all
those
that
doe
so
to
no
less
than
eternal
Damnation
.
Rom.
3.
But
those
men
and
he
are
not
agreed
in
this
point
.
For
should
his
doctrine
be
good
,
what
would
then
become
of
all
their
Piae
Fraudes
,
Feigned
Legends
and
Miracles
,
Indices
Expurgatorii
,
Equivocations
and
mental
Reservations
,
Allowance
of
common
Stews
for
the
preventing
unnatural
Lusts
,
that
is
,
of
one
Sin
to
hinder
another
:
For
which
,
and
the
like
,
the
Catholick
defence
is
the
Catholick
cause
,
and
men's
pious
Intentions
;
which
in
case
they
should
prove
never
so
faulty
,
yet
a
little
rectifying
of
them
will
rectifie
all
that
is
amiss
in
them
.
A
piece
of
spiritual
Chymistry
this
,
of
late
Invention
,
which
can
extract
the
finest
gold
out
of
the
basest
metal
,
to
guild
over
all
the
Villanies
which
the
heart
of
man
can
devise
,
or
his
hand
execute
.
I
know
not
whether
any
can
really
think
that
by
such
vile
artifices
they
can
doe
God
any
service
;
But
I
am
apt
to
believe
that
they
rather
think
to
doe
themselves
one
,
and
that
't
is
the
same
humane
policy
,
not
to
give
it
a
worse
name
,
and
not
Religion
,
that
acts
such
men
,
which
did
these
persons
in
the
Text.
But
if
any
men
do
in
good
earnest
think
they
doe
God
any
service
thereby
,
It
is
such
a
one
as
our
Lord
Himself
here
flatly
tells
them
neither
his
Father
nor
He
will
ever
thank
them
for
.
But
since
it
will
be
in
vain
for
me
to
tell
them
so
who
will
not
take
Christ's
own
word
for
it
;
I
shall
turn
my
discourse
to
you
who
now
hear
me
,
and
for
the
preventing
any
such
dangerous
errour
in
you
,
leave
some
few
Rules
of
caution
and
direction
with
you
,
and
so
conclude
.
1.
And
the
first
shall
be
concerning
your
Zeal
,
That
you
be
as
carefull
and
industrious
to
employ
it
in
a
good
as
some
do
theirs
in
a
bad
cause
,
but
with
this
proviso
,
That
your
Zeal
be
a
right
and
well-temper'd
one
.
A
right
one
it
will
be
,
if
it
be
alway
in
a
good
thing
;
Gal.
4.
18.
And
well-temper'd
,
if
it
be
according
to
knowledge
,
Rom.
10.
2.
St.
Paul's
rules
both
.
If
your
Zeal
be
not
in
a
good
thing
,
it
will
doe
the
same
mischief
that
fire
does
out
of
its
proper
place
,
the
hearth
;
And
if
it
have
not
light
to
see
its
way
by
,
it
will
prove
very
dangerous
company
in
the
dark
,
and
lead
you
into
bogs
and
precipices
.
There
is
nothing
so
pernicious
to
man
as
a
blind
frantick
zeal
,
which
instead
of
eating
them
up
who
are
possess'd
with
it
,
eates
up
God's
people
,
as
if
they
were
bread
;
Nor
is
there
any
thing
so
injurious
to
God
,
it
being
common
for
people
in
their
indiscreet
and
furious
zeal
for
God
,
to
run
farthest
from
Him
,
and
either
to
break
the
two
Tables
of
his
Law
with
Moses
,
or
at
least
,
to
dash
them
one
against
the
other
.
And
can
we
think
they
should
ever
doe
God
service
,
who
know
not
what
they
doe
themselves
?
May
not
he
say
to
such
Zealots
what
King
Achish
did
of
David
,
1
Sam.
21.
15.
Have
I
need
of
mad
men
?
And
does
not
too
much
ignorant
zeal
much
more
than
too
much
learning
make
men
so
?
Surely
there
is
no
madness
to
the
religious
one
,
which
,
like
the
Devil
in
the
possessed
man
in
the
Gospel
,
casts
them
sometimes
into
the
fire
,
and
sometimes
into
the
water
,
that
is
,
into
contrary
excesses
and
extravagances
,
scattering
mischief
where-ever
it
goes
,
turning
the
World
into
a
Chaos
,
and
the
Church
into
an
Acheldama
;
while
Melancholy
is
made
the
seat
of
Religion
by
some
,
and
Frenzy
by
others
,
what
can
follow
thence
but
confusion
?
And
therefore
we
ought
to
have
a
special
care
that
our
Zeal
be
guided
by
knowledge
and
discretion
,
lest
we
over-shoot
our selves
with
these
men
here
,
and
when
we
put
Christ's
servants
out
of
our
Synagogues
,
and
kill
them
too
into
the
bargain
,
we
become
so
foolish
as
with
them
also
to
think
we
shall
thereby
doe
God
service
.
2.
Our
next
caution
must
be
,
that
we
be
well
assured
of
the
soundness
of
the
Principles
we
act
by
.
What
a
dangerous
thing
it
is
to
be
herein
mistaken
our
Saviour
tells
us
,
Matt.
6.
23.
If
the
light
that
is
in
thee
be
darkness
,
how
great
is
that
darkness
?
that
is
,
If
thy
mind
and
conscience
be
defiled
,
Tit.
1.
15.
if
thy
Judgment
be
corrupt
,
how
great
and
dangerous
will
those
mistakes
prove
that
mislead
thee
!
For
the
farther
thou
shalt
go
on
in
thy
wrong
way
,
the
more
shalt
thou
be
out
of
the
right
one
;
And
when
thou
art
once
out
,
it
will
be
impossible
for
thee
to
get
into
it
again
,
so
long
as
those
false
Guides
,
which
are
as
so
many
Satans
standing
at
thy
right-hand
,
still
prompting
and
tempting
thee
to
evil
,
shall
remain
in
thee
.
He
that
commits
a
sin
by
principles
hath
nothing
to
retrieve
him
from
his
errour
while
he
retains
such
principles
,
and
as
long
as
he
is
under
the
power
and
guidance
of
ill
ones
,
they
will
not
only
dangerously
expose
,
but
highly
encourage
him
to
evil
,
by
turning
the
greatest
crimes
into
merit
,
and
making
him
hope
to
gain
Heaven
by
such
practices
as
directly
lead
him
to
Hell
.
The
Physicians
maxime
,
That
an
error
in
the
first
concoction
is
never
to
be
mended
,
holds
as
true
in
Religion
as
in
Nature
.
And
therefore
it
highly
concerns
us
,
that
our
first
choice
here
be
right
,
lest
we
set
out
amiss
,
and
offend
God
most
,
even
there
where
we
think
most
to
please
Him
.
3.
The
last
Use
I
shall
draw
from
my
Text
is
an
Use
of
Direction
or
Tryal
,
how
to
judge
of
the
Truth
and
Goodness
of
a
Religion
,
and
that
is
,
by
the
Mildness
and
Harmlesness
thereof
.
This
is
the
proper
Chraracter
of
true
Christian
Religion
;
It
has
all
of
the
Dove
,
and
nothing
of
the
Vulture
in
it
.
That
which
breathes
nothing
but
Curses
and
Slaughters
,
to
be
sure
is
not
of
God
the
Father
,
nor
of
His
Son
.
I
think
there
is
no
true
Member
of
our
Church
that
understands
his
Religion
well
and
the
nature
of
it
,
but
would
be
willing
to
submit
it
to
this
Test
;
But
I
can
scarce
believe
that
they
who
talk
so
much
of
the
Cruelty
of
ours
would
be
content
to
put
the
Truth
of
their
Religion
upon
this
issue
.
We
need
but
compare
Q.
Mary
and
Queen
Elizabeth's
Reigns
to
see
which
of
the
two
Religions
they
were
of
was
the
mildest
.
No
fire
and
faggot
to
be
seen
in
the
latter's
time
;
Even
that
bloudy
Butcher
Bonner
,
who
shew'd
no
mercy
to
any
Protestant
,
found
his
share
in
hers
;
He
was
only
put
under
a
little
restraint
,
but
such
a
mild
one
as
differed
very
little
from
liberty
,
and
ended
his
days
in
peace
.
I
am
sure
that
the
design
of
this
day
was
no
good
argument
of
the
good
nature
of
that
Religion
which
the
Designers
profest
,
no
more
than
a
standing
Inquisition
is
.
Many
who
are
persecuted
abroad
for
their
Religion
run
to
us
for
shelter
and
protection
;
But
we
send
out
none
hence
to
complain
of
our
like
usage
toward
them
.
Some
indeed
are
so
confident
as
to
deny
there
is
any
such
thing
,
though
many
of
us
see
it
done
abroad
,
and
whole
shoals
of
suffering
people
daily
flocking
hither
do
themselves
tell
us
so
,
and
should
they
not
,
their
very
wants
and
miseries
would
lowdly
proclaim
it
.
But
that
which
seems
strangest
to
us
is
,
to
hear
some
of
our
brethren
,
or
at
least
such
as
pretend
to
be
of
the
same
Religion
with
us
,
talk
so
much
of
that
Egyptian
slavery
they
have
been
rescued
from
.
I
think
there
are
no
footsteps
of
any
Bricks
or
Lime
kills
yet
remaining
amongst
us
;
Nor
do
I
believe
that
we
were
ever
such
severe
.
Task-masters
to
any
of
them
as
they
were
to
us
All
when
it
was
our
chance
to
be
under
them
.
Their
little
finger
then
was
heavier
upon
us
than
all
our
loins
ever
were
to
them
.
Those
very
people
who
now
cry
out
so
much
on
former
Persecution
,
may
remember
,
if
they
please
,
That
there
was
a
time
when
themselves
were
the
Persecutors
,
and
we
the
Sufferers
.
The
only
difference
between
them
and
us
is
this
,
That
what
they
did
was
against
Law
,
and
what
we
did
was
by
it
.
In
a
word
,
Our
answer
to
both
these
sorts
of
men
is
this
,
That
as
we
never
had
any
hand
in
the
business
of
this
Day
,
so
neither
in
that
of
the
30th
of
January
.
Now
if
the
innocent
Doctrine
of
our
Church
and
our
constant
practice
suitable
thereunto
will
not
sufficiently
plead
for
us
,
we
have
then
no
other
Apology
left
us
but
that
of
St.
Paul
in
the
like
case
,
With
us
it
is
1
Cor.
4.
3
,
4.
a
very
small
thing
that
we
should
be
judged
of
you
or
of
man's
judgment
:
He
that
judgeth
us
,
and
you
too
,
is
the
Lord
,
who
will
,
one
day
,
make
manifest
the
counsels
of
the
heart
,
and
then
shall
every
man
have
praise
of
God
.
In
the
mean
time
let
us
keep
to
our
Rule
,
Doe
all
indeed
to
the
glory
of
God
,
but
doe
it
in
such
a
way
as
Himself
will
have
it
done
by
.
We
are
to
look
to
our
way
,
God
will
take
care
of
his
own
concerns
.
'T
is
high
presumption
in
us
to
goe
about
to
teach
Him
how
He
should
be
obey'd
.
If
we
will
serve
Him
acceptably
,
Let
us
doe
it
according
to
His
own
will
and
prescription
.
Then
shall
we
doe
Him
service
indeed
,
and
when
our
great
Master
shall
come
and
find
us
so
doing
,
He
will
then
,
to
our
unspeakable
comfort
,
say
unto
us
,
Well
done
ye
good
and
faithfull
servants
,
enter
ye
into
the
joy
of
your
Lord
,
Which
he
bring
us
unto
,
&c.
Amen
.
Soli
Deo
gloria
in
aeternum
.
A
SERMON
ON
1
COR.
XV.
19.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
THAT
all
men
have
an
apprehension
of
another
Life
(
which
Tully
calls
,
Saeculorum
quoddam
Tusc.
Qu.
lib.
1.
augurium
futurorum
,
A
kind
of
presage
of
a
future
world
)
is
hereby
evident
,
That
they
so
infinitely
desire
and
labour
to
extend
their
memory
beyond
the
limits
of
this
,
to
make
their
fame
outlast
their
persons
,
to
survive
themselves
in
their
Issue
,
or
in
an
Inscription
,
and
that
sometimes
engraven
on
the
very
houses
of
corruption
,
their
Sepulchres
,
fancying
a
remainder
of
Life
even
in
the
abodes
of
death
;
or
,
which
is
yet
stranger
,
to
perpetuate
their
fame
by
their
very
infamy
:
So
dreadfull
a
thing
to
Man
is
the
very
thought
of
Annihilation
.
And
by
how
much
stronger
men's
apprehensions
have
been
of
another
Life
;
by
so
much
has
their
contempt
of
this
been
the
greater
.
This
Reditur●
parcere
vitae
.
Lucan
.
of
the
Druids
.
made
some
Heathens
so
prodigal
of
a
Life
which
in
their
opinion
should
return
;
And
as
it
made
them
valiant
,
so
has
it
in
all
Ages
made
Christians
more
.
It
brought
them
cheerfully
out
into
the
Field
,
and
these
more
cheerfully
to
the
Stake
.
And
indeed
as
the
meditation
of
death
is
a
good
remedy
against
the
fear
of
it
to
those
who
look
beyond
it
;
so
if
it
bound
up
men's
thoughts
,
and
shut
up
their
prospect
within
the
grave
,
if
it
be
considered
as
ultima
rerum
linea
,
that
,
beyond
which
there
remains
nothing
,
not
as
a
passage
to
another
Life
,
but
an
utter
close
of
this
,
it
cannot
but
fill
their
Souls
with
the
greatest
horror
and
amazement
.
Now
nothing
can
well
remove
this
but
the
Doctrine
of
Christianity
,
and
't
is
the
great
scope
and
design
of
it
to
doe
so
.
It
represents
death
to
us
not
as
an
annihilation
,
but
a
change
;
not
as
a
ruine
,
but
a
dissolution
;
not
as
a
bare
privation
of
this
life
,
but
a
door
to
another
:
So
that
when
we
dye
now
,
we
leave
nothing
behind
us
but
our
mortality
;
part
with
nothing
but
our
corruption
;
nor
are
we
so
much
buried
in
our
graves
,
as
laid
up
,
they
being
but
so
many
beds
from
whence
we
are
to
be
rouzed
;
when
Christ
,
who
raised
himself
,
shall
raise
us
up
,
he
who
is
the
Head
draw
us
after
Him
,
who
are
the
members
;
without
which
blessed
hope
we
should
still
remain
in
the
chambers
of
death
,
the
pit
should
not
only
swallow
us
up
,
but
shut
her
mouth
upon
us
;
our
graves
should
devour
our
hopes
with
our selves
,
and
we
should
not
so
much
dye
,
as
in
St.
John's
expression
,
Rev.
2.
23.
be
slain
with
death
.
But
now
since
Christ
hath
abolished
death
,
and
2
Tim.
1.
10.
brought
life
and
immortality
to
light
through
the
Gospel
;
now
that
he
has
not
only
discovered
but
imparted
it
to
us
,
the
face
of
things
is
quite
changed
;
That
which
we
dreaded
before
,
we
now
expect
;
what
was
once
a
threat
,
is
now
become
a
promise
;
our
greatest
hope
is
in
that
which
was
our
greatest
fear
;
If
death
affright
us
as
natural
men
,
it
comforts
us
as
Christians
;
If
we
be
its
Prisoners
,
we
are
the
Prophet
Zachary's
Zach.
9.
12
prisoners
of
hope
;
It
does
but
the
office
of
a
gentle
Gaoler
,
only
unlock
our
Prison
door
,
to
let
us
out
thence
into
everlasting
Mansions
.
Of
all
Articles
then
of
the
Creed
,
there
is
none
more
comfortable
than
that
of
the
Resurrection
to
good
Christians
,
nor
any
so
important
even
to
their
tranquility
in
this
life
,
whose
miseries
are
so
great
and
whose
satisfactions
so
thin
and
empty
,
that
without
hope
of
some
release
from
them
,
they
should
be
more
condemn'd
to
live
than
to
dye
;
Their
life
it self
would
even
kill
them
;
They
should
sink
under
the
perpetual
apprehension
of
a
future
nothing
,
hate
life
and
still
fear
death
,
that
is
,
not
enjoy
themselves
here
,
and
be
afraid
of
losing
themselves
for
ever
hereafter
.
Upon
which
score
't
is
that
our
Apostle
here
is
so
earnest
and
so
concerned
in
asserting
the
necessity
of
a
Resurrection
,
which
Heathens
and
Sadduces
Act.
23.
8.
utterly
denyed
,
and
many
weak
and
seduced
Christians
scarce
believed
(
some
affirming
it
already
past
,
others
turning
2
Tim.
2.
18.
it
into
a
mere
Allegory
.
)
The
former
he
labours
to
convince
by
reasons
fetch'd
from
nature
;
The
latter
here
in
the
Text
by
an
argument
ad
hominem
drawn
from
the
particular
interest
of
Christians
,
who
of
all
others
should
most
suffer
,
if
their
hopes
should
determine
with
this
life
:
A
sad
and
uncomfortable
Consequence
would
then
follow
to
All
,
but
a
most
absurd
one
also
to
these
;
Others
should
then
be
miserable
,
but
these
of
all
others
most
miserable
;
For
,
If
in
this
life
,
&c.
we
Christians
,
we
Apostles
especially
and
Ministers
of
Christ
,
should
be
of
all
men
most
miserable
.
In
which
words
you
may
observe
,
-
1.
A
false
hope
,
a
hope
in
Christ
in
this
life
only
,
with
its
effect
,
misery
,
and
greater
misery
to
Christians
than
to
thers
,
who
,
upon
such
a
supposition
,
are
pronounc'd
of
all
men
most
miserable
.
-
2.
A
true
hope
,
a
hope
in
Christ
not
in
this
life
only
,
with
its
effect
also
,
Happiness
.
For
if
the
other
make
its
owners
miserable
and
most
miserable
;
Then
this
,
by
the
Law
of
contraries
,
happy
and
most
happy
;
Happy
in
this
world
as
well
as
in
the
other
;
Though
there
most
,
because
there
is
most
happiness
;
yet
here
too
,
because
here
is
some
.
The
first
hope
and
its
effects
are
more
plainly
exprest
;
the
second
and
its
effects
as
necessarily
imply'd
,
and
both
of
them
together
make
up
the
full
contents
of
the
Text.
I
shall
not
consider
the
Parts
so
minutely
as
I
have
proposed
them
,
but
draw
out
the
substance
of
them
into
these
three
following
Propositions
which
naturally
result
from
the
Text.
-
1.
That
they
who
have
no
other
hope
but
what
this
life
affords
them
,
are
miserable
.
-
2.
That
upon
supposition
of
no
better
hope
,
all
good
Christians
,
but
the
Ministers
of
Christ
especially
,
should
be
not
only
miserable
,
but
of
all
other
men
most
miserable
.
-
3.
That
there
is
another
Life
to
come
,
the
expectation
whereof
makes
them
who
have
it
most
happy
both
here
and
hereafter
.
Of
these
in
their
order
.
And
first
,
That
they
who
have
no
other
hope
Part.
I.
but
—
And
indeed
how
can
they
be
otherwise
,
since
this
life
is
so
?
Our
early
tears
prognosticate
our
future
unhappiness
,
and
we
come
into
this
world
with
as
much
sadness
as
we
go
out
of
it
with
horror
.
Some
have
curst
the
day
Job
3.
of
their
birth
,
with
Job
;
others
have
not
thought
fit
to
allow
that
Title
,
but
to
those
days
wherein
Martyrs
have
suffered
.
Some
Philosophers
have
affirmed
,
Cic.
Tusc.
Qu.
lib.
1.
that
man's
chiefest
happiness
had
been
not
to
have
been
born
at
all
;
his
next
,
to
have
dyed
as
soon
as
born
.
Nay
the
Scripture
it self
represents
our
Blessed
Saviour
groaning
when
he
raised
up
Lazarus
from
the
dead
,
for
this
reason
say
some
,
because
he
saw
himself
as
it
were
oblig'd
by
his
Sisters
tears
to
fetch
him
back
from
the
happiness
of
the
other
to
the
miseries
of
this
wretched
life
.
Nor
can
I
much
wonder
at
their
fancy
who
have
conceited
that
our
Souls
were
thrust
into
these
our
Bodies
as
into
so
many
prisons
,
since
those
which
are
most
conveniently
,
are
but
ill
lodg'd
there
,
our
Bodies
at
best
,
being
but
so
many
hospitals
,
if
our
Souls
be
any
better
;
for
as
diseases
plague
the
one
,
so
passions
and
lusts
as
much
torment
the
other
.
And
here
should
I
declame
on
the
miseries
of
humane
life
,
the
common
beaten
theam
even
of
those
who
know
no
other
,
't
were
easie
to
be
Eloquent
.
But
not
to
speak
of
those
accidents
which
befall
it
,
we
need
not
charge
our
Miseries
on
our
Fortune
,
we
owe
them
to
our
very
Nature
.
Every
man
is
a
several
Enoch
,
miserable
by
his
very
frame
and
make
,
and
't
were
needless
to
borrow
arguments
from
any
thing
but
himself
to
prove
him
such
,
or
go
about
to
demonstrate
what
he
feels
.
His
own
Experience
shows
him
wretched
in
what
he
suffers
,
and
Reason
will
so
even
in
what
he
enjoys
.
The
Evil
he
endures
sadly
afflicts
him
,
and
the
Good
he
possesses
does
not
much
affect
him
;
His
Sorrows
are
many
and
great
,
and
his
Joys
but
few
and
small
;
Those
come
unmixt
,
These
at
best
but
alloyed
;
so
that
Man
is
wholly
miserable
,
and
but
half
happy
.
I
shall
not
trouble
my self
to
prove
that
he
is
miserable
in
what
he
suffers
,
for
he
finds
himself
so
;
but
,
which
I
conceive
more
proper
to
my
present
purpose
,
endeavour
to
demonstrate
,
that
the
things
of
this
life
,
were
they
as
high
as
fancied
,
could
never
create
any
true
satisfaction
,
and
consequently
must
leave
a
Man
to
misery
,
even
in
that
condition
wherein
he
takes
himself
to
be
most
happy
.
And
this
will
appear
upon
a
threefold
account
.
1.
Because
they
are
unsatisfactory
.
2.
Because
not
lasting
.
3.
Because
,
upon
supposition
of
no
other
life
,
the
continual
fear
of
death
would
render
the
enjoyments
of
them
most
imperfect
.
1.
Because
they
are
unsatisfactory
,
as
not
1.
bearing
any
proportion
or
fitness
to
the
Soul
.
They
are
material
,
and
This
spiritual
.
The
Soul
of
Man
being
a
substance
of
unbounded
Desires
,
can
never
be
pleas'd
but
with
what
is
infinite
.
2.
And
this
dissatisfaction
we
receive
from
things
here
below
,
appears
then
most
when
we
come
to
a
trial
:
Our
Enjoyment
best
confutes
our
Opinion
of
them
;
then
't
is
we
find
that
they
are
bigger
in
our
eye
than
in
themselves
;
in
our
desire
,
than
in
our
review
of
them
;
and
that
our
expectations
are
far
larger
than
our
fruitions
.
These
Apples
of
Sodom
shew
fair
and
beautifull
,
but
the
least
touch
turns
them
into
dust
,
and
presently
discovers
all
their
painted
beauty
to
be
but
Appearance
and
Illusion
.
3.
Add
we
to
this
,
that
there
can
be
no
surer
mark
of
the
dissatisfaction
we
find
in
the
things
of
this
life
,
than
that
they
presently
cloy
us
.
Our
continued
enjoyment
of
the
best
of
them
tires
us
out
,
as
Happiness
is
said
to
have
done
Polycrates
,
and
Fortune
Galba
;
We
must
be
beholding
to
their
variety
for
their
comfort
,
nay
to
some
evil
to
make
us
relish
any
good
in
them
.
This
is
that
which
Heathens
themselves
have
express'd
in
those
Metamorphoses
of
their
Gods
;
thereby
intimating
,
that
great
Persons
,
tired
out
with
their
own
Happiness
,
have
been
forc'd
to
descend
to
the
Actions
of
their
Inferiors
;
to
disguise
themselves
sometimes
,
to
ease
themselves
of
the
very
burthen
of
their
Honours
,
and
lay
aside
that
Grandeur
which
importun'd
them
:
so
that
the
perpetual
presence
of
the
same
objects
is
scarce
to
be
endured
,
though
they
tire
us
no
otherwise
than
as
they
are
always
the
same
.
And
now
let
Philosophy
tell
us
there
is
no
vacuity
in
Nature
;
Divinity
and
our
own
experience
will
assure
us
,
that
there
is
nothing
else
in
the
things
of
it
.
2.
But
then
secondly
,
Were
the
things
of
this
life
never
so
full
in
themselves
and
satisfactory
,
yet
,
being
not
lasting
,
all
the
satisfaction
we
find
in
them
can
be
but
as
they
are
,
short
and
fading
too
.
What
was
said
of
Drunkenness
,
That
't
is
but
a
short
and
merry
Madness
,
is
as
true
of
all
those
brittle
Comforts
which
carnal
Men
have
in
outward
things
;
they
are
no
better
than
one
day's
vanities
;
born
this
light
,
and
not
seen
the
next
;
things
of
so
swift
and
dispatching
a
nature
,
that
they
just
last
long
enough
to
have
it
pronounc'd
of
them
that
they
have
been
;
having
two
characters
stampt
upon
them
by
St.
Augustine
,
that
they
make
wretched
and
forsake
,
these
two
glassy
properties
,
that
they
are
glittering
and
breaking
;
like
some
pieces
of
dry
wood
that
imitate
light
,
to
whom
belong
these
poor
accomplishments
,
to
shine
and
to
be
rotten
.
And
as
these
things
are
short
,
so
are
men
too
;
They
forsake
men
,
and
men
must
leave
them
;
As
the
fashion
of
this
world
still
passeth
away
,
so
those
that
2
Cor.
7.
31.
are
in
it
;
These
earthly
Tabernacles
vanish
like
enchanted
Castles
;
and
they
that
dwell
in
them
;
The
Inhabitants
decay
as
well
as
their
Houses
,
and
both
,
if
no
other
life
,
must
for
ever
lye
buried
in
their
own
rubbish
.
3.
Which
sad
apprehension
of
a
future
Annihilation
,
is
the
third
thing
which
,
of
all
other
,
makes
a
Man
miserable
,
and
represents
Death
most
terrible
.
Annihilation
is
a
thing
of
so
dismal
an
aspect
,
that
some
prefer
a
bad
being
to
none
,
and
think
it
better
to
be
for
ever
miserable
,
than
for
ever
not
at
all
to
be
.
Now
he
that
looks
upon
death
not
as
a
change
,
but
as
an
irreparable
ruine
,
can
never
tast
the
joys
of
life
;
the
constant
apprehension
of
this
future
nothing
,
makes
every
thing
to
him
as
nothing
;
That
bitter
pill
shall
still
soure
his
delights
more
than
the
want
of
one
surly
Jews
knee
did
Haman's
felicity
.
What
pleasure
can
that
Malefactor
take
in
any
thing
of
this
world
,
who
every
minute
expects
his
Execution
?
Or
what
relish
can
that
man
find
in
the
choicest
delicacies
of
Nature
,
who
,
with
Damocles
,
sits
at
the
Table
with
a
Sword
hanging
by
a
little
thread
,
ready
to
fall
with
its
point
upon
his
head
?
Every
morsel
to
such
a
person
is
gall
.
'T
is
so
with
him
that
sees
his
pompous
Scene
of
Greatness
waited
on
by
a
fatal
Catastrophe
.
And
therefore
Tully
speaking
as
a
right
natural
Man
,
is
plain
when
he
tells
us
,
Mortis
timor
tollit
omnem
vitoe
jucunditatem
.
This
was
a
sad
Tolling-bell
to
the
triumphing
Emperor
,
Hominem
te
esse
memento
;
as
it
is
to
him
that
lives
like
a
God
in
a
kind
of
All-sufficiency
of
outward
enjoyments
,
that
he
must
dye
like
a
Man
,
nay
like
the
Beast
that
perisheth
.
Such
a
persuasion
would
make
a
Socrates
look
pale
at
the
sight
of
the
Hemlock
,
in
spight
of
all
those
Cordials
his
Philosophy
could
furnish
him
with
;
and
indeed
it
were
easie
to
prove
,
that
all
those
remedies
it
affords
to
abate
the
terror
of
death
,
are
very
ineffectual
,
and
the
Philosophers
themselves
but
miserable
Comforters
,
and
that
,
upon
supposition
of
no
other
life
to
come
,
that
so
famous
saying
of
Solon
,
That
no
man
was
happy
till
dead
,
would
rather
give
him
a
place
among
the
greatest
fools
than
wise
men
of
his
time
;
and
that
part
of
Roman
Valour
so
much
magnified
,
for
men
to
offer
violence
to
themselves
,
would
,
no
doubt
,
appear
as
full
of
Madness
to
a
natural
Man
,
if
well
considered
,
as
it
does
of
Impiety
to
a
Christian
,
if
by
depriving
himself
of
his
being
,
he
must
for
ever
put
himself
out
of
a
capacity
of
any
future
enjoyment
.
By
these
considerations
you
may
now
perceive
how
miserable
that
person
needs
must
be
who
confines
his
hope
to
the
things
of
this
life
,
so
unsatisfactory
,
so
brittle
,
so
perishing
in
their
use
as
he
that
uses
them
too
,
especially
when
a
man
is
persuaded
he
must
shortly
so
perish
as
for
ever
not
to
be
.
Such
a
man
is
most
unhappy
in
his
misery
,
because
no
prospect
of
a
better
condition
can
lessen
or
alleviate
it
;
and
as
miserable
too
in
his
fancied
happiness
,
because
at
best
't
is
very
low
and
but
half
possessed
;
miserable
in
what
he
suffers
now
,
but
much
more
in
what
he
expects
hereafter
:
In
a
word
,
such
a
one
is
most
miserable
in
his
misery
,
and
cannot
at
all
be
happy
in
his
happiness
,
because
he
imagines
a
time
coming
,
when
he
shall
be
neither
miserable
nor
happy
,
but
eternally
nothing
.
II.
If
this
then
be
the
condition
of
Part.
II.
a
meer
natural
Man
;
then
certainly
that
of
a
Christian
is
yet
more
miserable
,
if
his
hope
also
be
in
this
life
only
;
Which
is
the
second
Observation
.
If
we
consider
what
God's
Saints
have
in
all
ages
endured
,
and
must
continually
expect
,
we
shall
find
that
out
of
Hell
none
have
suffered
more
.
For
proof
hereof
,
I
need
send
you
but
to
1
Cor.
4.
or
rather
to
the
11th
to
the
Hebrews
,
where
the
bare
recital
St.
Paul
makes
of
their
sufferings
would
fright
us
,
nor
can
our
ears
well
bear
what
they
endured
.
If
any
misfortune
befell
the
Roman
State
,
then
presently
,
Christiani
ad
Leones
.
If
1
King
.
18.
17.
Israel
be
afflicted
,
then
Elias
must
be
the
troubler
of
it
.
Man
is
born
to
troubles
Job
5.
7.
as
the
sparks
fly
upward
,
says
Job
;
but
the
good
Christian
is
engag'd
to
more
than
the
Man
is
born
to
.
'T
is
that
he
must
expect
;
if
he
be
to
receive
a
hundredfold
in
this
time
,
't
is
with
perfecutions
:
He
that
will
live
godly
must
Mar.
10.
30
suffer
them
,
says
St.
Paul
,
2
Tim.
3.
12.
And
,
In
this
world
ye
shall
have
trouble
,
says
Christ
,
Joh.
16.
33.
Such
a
man's
profession
is
scandalous
,
and
his
example
odious
.
For
not
being
of
the
World
,
to
be
sure
the
World
will
hate
him
.
Which
as
it
is
true
of
all
good
Christians
,
so
of
Christ's
Ministers
especially
.
As
they
have
a
double
portion
of
God's
Spirit
,
so
of
afflictions
.
If
others
be
chastned
with
Whips
,
then
these
with
Scorpions
.
For
besides
their
common
profession
,
the
nature
of
their
office
will
expose
them
to
troubles
.
They
that
convince
the
world
of
sin
,
shall
stir
up
its
malice
;
and
while
they
defie
the
powers
of
darkness
,
inevitably
procure
their
hatred
.
And
here
,
for
the
better
making
good
my
assertion
,
that
Christians
of
all
other
men
are
most
miserable
,
I
shall
premise
these
two
things
.
1.
That
the
stronger
men's
apprehensions
are
of
evil
,
the
quicker
the
sense
of
them
.
2.
That
the
higher
their
hopes
,
the
greater
their
misery
in
the
disappointment
of
those
hopes
.
For
,
First
,
The
apprehension
,
if
strong
and
active
,
ever
gives
an
edge
and
sting
to
misery
.
The
soundest
body
is
most
sensible
of
pain
;
and
the
quickest
reason
of
misfortune
.
Expectation
and
apprehension
heighten
Evils
;
the
first
anticipates
,
and
the
second
exasperates
them
.
Now
these
two
are
highest
in
Christians
.
For
whereas
wicked
Men
,
who
are
so
immers'd
in
the
things
of
this
life
,
that
they
scarce
give
themselves
leisure
to
think
of
those
of
another
,
doe
far
less
apprehend
them
:
Christians
who
suffer
their
thoughts
to
dwell
upon
such
unpleasing
objects
,
are
most
sensible
of
them
,
and
that
wrath
of
God
which
may
justly
seize
upon
all
offenders
;
and
consequently
they
suffer
these
terrors
with
much
more
troubled
minds
.
And
without
question
the
keenness
of
Christ's
apprehension
of
what
sin
deserved
was
a
high
aggravation
of
what
he
suffered
.
In
which
respect
Christians
also
are
more
unhappy
than
the
most
bruitish
men
,
yea
than
the
beasts
that
perish
.
For
whereas
these
feel
their
misery
when
it
comes
,
but
doe
not
anticipate
it
;
those
shall
doe
what
the
Devils
deprecated
,
continually
torment
themselves
before
the
time
,
and
but
with
imaginary
Evils
,
if
there
be
no
such
thing
as
a
Hell
;
Mortality
and
corruption
would
then
make
unreasonableness
its
self
a
priviledge
,
and
the
Atheist
would
in
this
life
be
far
happier
than
the
best
Christian
,
and
still
happier
than
he
is
,
if
he
could
bring
himself
to
have
as
little
reason
,
as
he
has
religion
.
There
is
no
doubt
,
but
that
(
supposing
no
other
life
)
his
enjoyments
here
would
be
so
much
the
greater
,
as
his
fears
were
less
.
Thus
the
Hog
makes
good
cheer
in
a
tempest
,
while
Men
make
vows
and
prayers
;
he
is
secure
,
while
the
Philosopher
looks
pale
and
affrighted
,
and
owes
that
tranquillity
to
his
stupidity
which
the
others
Philosophy
and
Reason
shall
but
disturb
.
'T
is
certain
that
still
as
a
man's
apprehensions
of
another
life
have
been
less
,
his
enjoyment
of
this
has
ever
been
more
free
and
full
.
The
Epicure
who
denied
a
God
,
or
at
least
his
Providence
,
did
little
trouble
himself
with
his
Anger
;
while
he
fancied
such
a
Deity
as
would
not
disturb
men's
pleasures
,
so
he
might
peaceably
enjoy
his
own
;
himself
became
as
voluptuous
as
that
God
he
made
,
and
so
't
was
his
whole
business
to
create
himself
an
imaginary
Paradise
,
while
he
thought
there
was
no
real
one
.
This
made
such
persons
give
themselves
over
to
all
licentiousness
;
for
their
Principles
being
loose
,
their
Lives
could
not
be
strict
;
while
their
opinions
were
so
low
of
the
Soul
,
their
care
could
not
be
but
great
for
their
Bodies
;
The
Immortality
of
the
Soul
once
denied
,
the
concerns
for
it
could
not
be
much
,
it
being
not
probable
that
such
men
should
please
themselves
with
a
pretence
of
vertue
,
who
deny'd
the
future
rewards
of
it
.
And
from
such
premises
that
conclusion
here
mentioned
by
St.
Paul
Ver.
32.
could
not
but
follow
;
Let
us
eat
and
drink
,
for
to
morrow
we
dye
.
It
is
but
reasonable
to
imagine
that
they
who
thought
they
should
dye
like
beasts
,
should
live
like
them
;
husband
that
life
the
best
they
could
,
which
should
never
return
when
once
gone
,
and
make
it
as
pleasant
as
they
saw
't
was
short
.
Which
,
if
there
were
no
other
life
to
come
,
was
,
no
doubt
,
a
rational
course
and
the
highest
wisedom
.
And
this
supposed
,
The
Children
of
this
World
must
needs
be
wiser
than
the
Children
of
Light
;
Martha's
choice
much
better
than
Maries
;
That
Cardinal
who
said
he
would
not
change
his
part
in
Paris
for
that
in
Paradise
,
appear
as
wise
as
we
can
imagine
him
Atheistical
;
and
those
men's
profession
,
Malachi
3.
That
't
is
a
vain
thing
to
serve
the
Lord
,
and
little
profit
to
be
found
in
keeping
of
his
Ordinances
,
were
to
be
lookt
upon
as
the
highest
reason
;
The
true
Christian
should
be
of
all
other
the
most
unprofitable
servant
;
To
be
vertuous
and
to
be
vitious
would
be
all
one
,
or
rather
,
to
be
vertuous
would
be
but
a
trouble
and
a
check
to
us
,
nothing
else
but
a
subtle
invention
to
debar
our selves
of
the
benefit
of
the
good
things
of
this
world
,
when
no
better
were
to
be
expected
.
2.
The
second
thing
I
laid
down
in
order
to
the
proving
the
Christian
more
miserable
than
all
other
men
,
upon
supposition
of
no
future
state
,
is
this
;
That
the
higher
men's
hopes
are
,
the
greater
their
misery
in
their
disappointment
.
If
hope
,
but
deferr'd
,
vexes
the
Soul
;
then
hope
,
utterly
frustrated
,
must
needs
confound
it
.
Which
is
so
true
,
that
the
higher
we
rise
in
our
expectations
,
the
greater
must
our
fall
be
when
we
find
them
defeated
.
Now
no
profession
bids
higher
than
Christianity
.
It
bids
the
poorest
beggar
look
upon
himself
as
a
King
,
one
born
to
a
Throne
,
and
by
filling
him
with
expectations
of
a
Sceptre
,
which
he
shall
never
have
,
turns
that
Heaven
he
strongly
fansies
into
a
fool's
Paradise
.
His
fall
from
that
place
he
so
eagerly
aspires
to
,
is
like
that
of
Lucifer
from
that
he
was
once
possess'd
of
.
He
hopes
to
shine
as
a
star
in
the
firmament
,
when
his
glory
must
suffer
an
eternal
Eclipse
.
Thus
does
he
please
himself
with
an
empty
title
,
when
he
shall
never
enjoy
the
Inheritance
;
and
so
in
pursuance
of
a
dream
shall
he
lose
the
more
solid
comforts
of
this
life
,
and
let
go
a
substance
to
catch
at
shadows
of
good
things
to
come
,
if
those
good
things
be
only
in
his
Imagination
;
if
that
death
,
which
puts
an
end
to
his
misery
,
shall
add
a
greater
one
,
by
for
ever
depriving
him
of
his
fancy'd
enjoyments
.
I
shall
add
this
one
Consideration
more
,
that
Christians
,
as
they
are
more
miserable
than
other
men
by
their
Profession
;
so
do
they
make
themselves
yet
more
miserable
by
their
severe
Principles
of
Mortification
and
Self-denial
,
debarring
themselves
of
those
Comforts
and
Satisfactions
which
others
freely
enjoy
.
Thus
shall
the
very
Religion
they
profess
persecute
them
more
than
another's
rage
and
envy
;
and
while
the
World
shall
deprive
them
of
things
convenient
for
this
life
,
they
shall
do
more
,
of
things
necessary
;
That
shall
deny
them
things
lawfull
;
They
themselves
things
expedient
too
.
If
Providence
has
given
them
a
plentifull
fortune
,
their
Religion
shall
forbid
them
the
full
and
free
use
of
it
.
They
must
be
poor
in
spirit
in
the
height
of
honours
;
low
in
their
desires
,
though
never
so
high
in
wealth
and
plenty
;
Thus
in
the
midst
of
enjoyment
do
they
scarce
enjoy
;
their
Appetite
must
be
curb'd
in
the
opportunities
of
its
utmost
indulgence
;
and
while
good
things
are
presented
to
their
view
,
they
must
not
reach
out
their
hand
to
them
,
neither
touch
,
taste
nor
handle
,
nor
use
the
World
,
but
as
if
they
used
it
not
.
In
which
respect
as
they
suffer
more
than
others
,
so
shall
they
enjoy
less
too
,
while
they
lose
the
good
things
here
,
and
fail
of
those
hereafter
.
But
here
some
may
object
;
That
although
there
were
no
God
nor
life
to
come
,
yet
there
is
so
much
satisfaction
in
living
according
to
the
rules
of
right
reason
and
vertue
,
that
even
that
consideration
should
oblige
men
to
doe
so
,
and
so
make
them
most
happy
.
I
confess
that
to
live
according
to
the
rules
of
right
reason
is
most
agreeable
to
humane
nature
and
conducing
to
happiness
in
this
life
,
and
that
they
who
keep
closest
to
such
rules
,
should
have
a
considerable
temporal
advantage
over
those
that
break
them
.
For
sobriety
,
temperance
,
meekness
,
chastity
and
the
like
,
do
no
doubt
add
as
well
to
the
pleasure
as
length
of
men's
days
,
and
therefore
Christians
,
who
best
observe
and
practise
those
Vertues
,
must
needs
upon
this
account
enjoy
themselves
most
in
this
World
,
although
they
should
fare
no
better
than
others
in
the
next
.
But
to
this
it
may
be
reply'd
;
That
besides
that
the
use
of
Vertue
should
be
very
mean
,
if
it
should
no
otherwise
make
us
happy
than
beasts
are
,
who
contenting
themselves
with
what
merely
sufficeth
nature
,
are
more
vigorous
,
and
some
of
them
longer
liv'd
than
men
;
It
may
be
questionable
,
whether
a
dry
Platonical
Idea
of
a
Vertue
perishing
with
our selves
or
a
bare
moral
complacency
in
it
,
might
in
the
balance
of
reason
weigh
down
those
other
more
sensual
delights
which
gratifie
our
lower
faculties
,
or
a
severe
and
morose
Vertue
have
charms
in
it
equal
to
all
those
various
pleasures
which
sooth
and
flatter
our
appetites
;
much
more
whether
a
calamitous
one
,
such
as
that
of
a
Christian
usually
is
,
a
vertue
still
under
a
cloud
,
and
ever
as
it
were
on
the
rack
,
persecuted
,
hated
and
afflicted
here
,
and
never
to
be
considered
hereafter
.
Far
be
it
from
me
to
decry
moral
Vertue
,
which
even
Heathens
have
granted
to
be
a
reward
to
it self
,
but
surely
in
the
supposed
case
of
annihilation
,
very
short
of
a
full
and
complete
one
,
and
to
cry
it
up
,
as
some
doe
,
to
the
weakning
of
our
belief
and
hope
of
the
Immortality
of
the
Soul
,
however
at
first
blush
it
may
seem
plausible
,
is
in
effect
no
better
than
a
subtle
invention
to
ruine
Vertue
by
it self
,
since
it
cannot
possibly
subsist
but
by
the
belief
and
support
of
another
life
.
For
setting
this
aside
,
what
would
Vertue
be
but
a
bare
Notion
?
what
but
a
gaudy
rattle
to
still
and
please
Children
?
but
of
little
force
to
persuade
men
to
quit
a
present
sensible
delight
for
a
bare
Philosophical
,
though
never
so
taking
Speculation
.
Vertue
may
carry
a
big
Title
,
she
may
appear
the
fairest
thing
of
the
world
and
be
the
least
usefull
,
while
men
expect
no
other
advantage
of
their
good
actions
but
the
content
of
having
done
them
.
'T
is
what
she
brings
charms
us
more
than
her self
,
her
beauty
would
have
no
attractive
had
she
no
dowry
;
she
would
soon
be
laid
aside
as
the
most
unprofitable
thing
of
the
Earth
,
did
she
not
give
us
assurance
of
some
better
reward
hereafter
than
what
she
now
bestows
.
The
joys
vertuous
actions
afford
do
so
far
affect
us
as
they
are
an
earnest
of
greater
,
and
those
satisfactions
which
spring
from
good
deeds
are
so
far
to
be
prized
as
they
promise
and
entitle
us
to
higher
ones
.
If
we
are
pleased
in
doing
good
here
't
is
that
we
may
hereafter
find
it
,
and
if
we
sow
in
grace
,
't
is
because
we
hope
one
day
to
reap
in
glory
.
Vertue
without
Immortality
can
never
content
us
,
and
our
longings
after
that
are
strong
arguments
of
it
;
when
we
wish
we
prove
it
,
and
that
we
may
attain
it
't
is
evident
,
because
we
so
passionately
desire
it
.
O
Sen.
quàm
vilis
&
contempta
res
est
homo
,
nisi
supra
humana
se
erexerit
,
says
the
Moralist
.
That
man
is
not
so
much
as
a
man
,
that
is
not
a
great
deal
more
than
so
,
that
raises
not
himself
above
himself
,
that
looks
not
beyond
his
threescore
and
ten
years
,
nor
above
the
ground
he
treads
on
.
The
vilest
worm
were
happier
than
he
,
if
his
hopes
were
laid
up
where
his
body
shall
be
.
He
has
a
Heaven
in
prospect
,
and
the
expected
joys
of
that
quite
swallow
up
his
miseries
on
Earth
.
Now
indeed
is
the
time
of
his
sowing
,
but
not
of
his
harvest
;
His
work
is
here
,
but
not
his
wages
.
His
good
Master
that
employs
shall
one
day
fully
pay
him
,
who
gives
him
some
of
that
pay
in
hand
,
but
bids
him
look
for
more
;
and
that
blessed
hope
bears
him
up
against
all
the
discouragements
of
this
life
,
sweetens
his
afflictions
here
,
and
makes
him
happy
in
his
very
unhappiness
,
while
he
comfortably
expects
to
be
more
happy
than
he
can
now
fansie
himself
ever
to
be
,
because
he
is
fully
persuaded
that
there
is
another
far
better
and
more
glorious
life
in
reversion
,
which
brings
in
the
third
and
last
Observation
.
III.
That
there
is
another
Life
remaining
,
Part.
III.
the
Expectation
whereof
makes
a
Christian
of
all
other
men
most
happy
both
here
and
hereafter
.
This
I
am
not
now
to
prove
to
Christians
,
because
it
is
a
truth
to
be
supposed
by
them
,
as
it
is
in
this
Text
by
St.
Paul
.
Christ
has
sufficiently
demonstrated
it
by
his
rising
from
the
dead
,
and
the
force
of
our
Apostle's
argument
here
would
be
quite
lost
,
if
we
should
in
the
least
doubt
of
it
.
And
to
speak
clearly
,
This
grand
Article
of
the
Christian
Faith
,
The
Resurrection
,
is
a
Truth
to
be
taken
for
granted
by
all
good
Christians
.
Infidels
may
deny
it
,
Atheists
may
wish
it
were
not
,
but
all
good
Christians
must
confess
and
hope
it
.
They
have
little
reason
to
question
that
,
which
't
is
their
highest
interest
should
be
.
All
their
designs
are
laid
in
it
and
their
hopes
built
upon
it
.
If
they
be
2
Tim.
2.
12.
content
to
suffer
here
,
't
is
in
hope
to
reign
hereafter
.
If
with
Christ
they
be
willing
to
endure
the
cross
and
the
Heb.
12.
2.
shame
of
this
life
,
't
is
for
the
joy
that
is
set
before
them
in
the
next
.
A
joy
which
throughly
apprehended
cheers
them
up
in
their
greatest
dumps
,
enlightens
their
very
dungeons
,
turns
their
prisons
into
Palaces
,
their
Hell
into
a
Heaven
,
their
torments
into
delights
,
and
their
beds
of
hot
burning
coals
into
those
of
down
.
It
makes
their
afflictions
infinitely
more
pleasant
than
the
Epicures
most
exquisite
pleasures
can
be
.
A
joy
before
which
sorrow
can
no
more
stand
than
a
mist
before
the
Sun
,
that
presently
chases
away
that
evil
Spirit
of
Melancholy
,
which
seizes
the
happy
Worldling
in
the
midst
of
all
his
jollities
,
damps
his
spirits
,
makes
his
chaplets
of
Roses
wither
on
his
head
,
and
is
that
stinking
fly
which
spoils
his
most
fragrant
ointment
,
as
oft
as
he
shall
seriously
consider
,
that
he
must
one
day
become
a
part
of
his
own
lands
,
lye
down
for
ever
in
the
dust
and
his
honour
with
him
;
which
yet
is
the
best
he
can
expect
.
For
such
a
one
can
no
otherwise
look
upon
Death
than
as
a
Serjeant
to
arrest
him
,
whereas
to
the
good
Christian
't
is
but
a
Messenger
of
joyfull
tydings
to
tell
him
that
his
corruption
must
put
on
incorruption
.
This
is
his
hope
,
and
't
is
founded
in
Christ's
Resurrection
,
who
ever
since
he
tasted
Heb.
2.
9.
death
for
us
,
hath
sweetned
that
bitter
Cup
;
so
bitter
before
that
time
,
that
St.
Paul
assures
us
,
That
through
fear
of
Heb.
2.
15.
death
men
were
all
their
life-time
subject
to
bondage
.
For
it
made
their
pleasures
less
delightfull
,
their
vertues
more
harsh
and
tedious
,
and
all
their
afflictions
most
insupportable
.
Whereas
now
they
are
so
far
from
being
insupportable
,
that
they
are
most
easie
to
us
,
who
know
,
that
being
light
,
and
but
for
a
moment
,
2
Cor.
4.
17.
they
work
for
us
a
far
more
exceeding
eternal
weight
of
glory
.
How
sad
and
deplorable
then
must
their
condition
be
who
are
without
this
hope
,
and
without
God
in
the
world
,
as
the
Apostle
describes
Heathens
to
be
;
and
yet
how
many
Christians
content
themselves
with
no
better
,
whose
thoughts
are
bounded
with
the
same
objects
their
sight
is
,
that
of
all
the
parcels
of
time
regard
but
the
present
,
and
of
all
things
but
the
face
and
appearance
,
men
that
only
mind
earthly
things
;
of
so
low
and
base
a
spirit
,
that
their
Souls
are
but
as
salt
to
them
,
and
of
so
brutish
a
temper
,
that
such
a
Transmigration
as
Pythagoras
fansied
a
punishment
to
bad
men
,
would
with
them
pass
for
a
happiness
,
and
,
with
the
Devils
,
they
would
make
it
their
desire
that
they
might
be
suffered
hereafter
to
enter
into
Hogs
.
Such
men
dare
not
openly
deny
an
Immortality
,
and
yet
they
will
not
believe
it
;
or
,
if
they
do
,
't
is
so
faintly
,
that
their
lives
wholly
confute
their
judgments
.
'T
is
strange
to
see
how
many
there
are
that
having
nothing
but
frost
in
their
veins
and
earth
in
their
face
,
do
yet
so
much
doat
on
that
life
which
they
have
now
scarce
any
part
in
;
whose
faith
reaches
no
farther
than
their
senses
,
and
yet
scarce
retain
they
those
senses
;
whose
frame
should
lift
them
up
above
the
Earth
,
and
their
affections
carry
them
wholly
to
it
;
They
are
unwilling
to
leave
the
World
,
though
they
see
they
cannot
keep
it
;
in
their
weak
and
enfeebled
bodies
they
carry
strong
desires
to
it
,
being
dead
to
every
thing
but
to
the
pleasures
thereof
,
which
yet
they
cannot
now
enjoy
,
because
they
cannot
taste
,
and
do
then
covet
most
when
they
are
just
leaving
them
:
Than
which
as
there
cannot
be
a
greater
folly
,
so
let
us
take
heed
how
we
imitate
it
,
learn
to
look
off
from
these
temporal
things
2
Cor.
4.
18.
which
are
seen
,
to
those
eternal
which
are
not
seen
;
get
such
a
perspective
of
faith
as
may
draw
Heaven
nearer
to
us
,
shew
us
those
glories
which
Christ
has
prepared
for
us
and
already
taken
possession
of
in
his
own
flesh
,
that
so
ours
may
rest
in
hope
and
one
day
inherit
His
kingdom
.
And
now
since
Christ
has
given
us
an
assurance
of
Immortality
,
let
us
endeavour
to
lay
the
foundation
of
a
happy
one
in
this
life
,
to
work
it
out
even
in
this
world
,
this
common
shop
of
change
,
work
it
out
of
that
in
which
it
is
not
,
out
of
riches
by
not
trusting
in
and
well
using
them
,
out
of
the
pleasures
of
this
world
by
loathing
and
forsaking
them
,
out
of
the
flesh
by
crucifying
it
with
the
lusts
and
affections
thereof
,
and
out
of
the
world
it self
by
overcoming
it
.
Lastly
,
and
above
all
,
let
us
labour
to
secure
this
blessed
Immortality
which
lies
before
us
by
such
good
works
as
may
follow
us
through
the
huge
and
unconceivable
tract
of
Eternity
.
Else
we
may
be
so
eternal
as
to
wish
we
were
mortal
;
wish
against
our
interest
,
that
in
this
life
only
we
had
hope
;
make
our selves
,
who
now
fear
death
to
dread
immortality
too
,
hope
that
there
were
no
eternal
joys
,
and
tremble
at
the
thoughts
even
of
that
everlasting
bliss
which
our
ill
lives
should
give
us
no
just
ground
to
hope
for
.
But
if
while
we
enjoy
this
life
we
make
lasting
provisions
for
the
next
,
by
good
works
,
then
do
we
truly
hope
in
Christ
,
and
then
the
seeds
of
Vertue
and
Piety
well
cultivated
here
,
shall
hereafter
yield
us
the
happy
fruits
of
a
glorious
Immortality
;
which
he
grant
us
who
hath
brought
life
and
immortality
2
Tim.
1.
10.
Col.
1.
27.
to
light
through
his
Gospel
,
Jesus
Christ
in
us
,
the
hope
of
Glory
;
To
whom
with
the
Father
,
&c.
Amen
.
Soli
Deo
gloria
in
aeternum
.
A
SERMON
ON
ROM.
XII
.
1
▪
I
beseech
you
therefore
,
Brethren
,
by
the
mercies
of
God
,
that
ye
present
your
bodies
a
living
Sacrifice
,
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
SAint
Paul
being
from
a
Jew
converted
to
a
Christian
,
hath
taken
great
pains
not
only
to
prove
the
reasonableness
of
his
doing
so
,
but
that
Judaism
it self
was
to
be
Christned
,
the
legal
Washings
to
be
at
last
baptized
;
That
whole
Oeconomy
to
be
done
away
,
that
it
might
be
made
complete
,
and
to
be
destroyed
,
that
it
might
be
perfected
.
And
it
was
well
that
it
was
to
be
so
;
For
the
Law
could
not
justifie
,
because
its
performances
were
but
low
,
its
Promises
but
near
,
and
its
strength
weak
.
The
Law
then
could
not
justifie
had
it
been
observed
,
but
being
broken
it
could
condemn
;
so
that
our
Saviour
,
to
upbraid
the
Jews
,
refers
them
not
only
to
himself
,
but
to
Moses
in
whom
they
did
trust
.
And
indeed
't
is
as
visible
that
the
Jews
did
break
their
Law
,
as
that
they
did
boast
of
it
;
They
were
equally
zealous
in
observing
,
and
industrious
in
transgressing
it
;
Instead
of
Religion
they
had
brought
themselves
to
be
a
Sect
humorsome
and
peevish
,
arrogant
and
censorious
;
All
the
world
was
to
be
of
their
way
,
and
yet
themselves
not
of
it
;
so
that
they
were
as
I
may
so
say
,
Idolaters
of
the
true
God
,
whose
Circumcision
was
uncircumcised
;
As
if
that
fact
of
Moses
when
he
brought
the
Law
had
been
the
Type
of
the
future
observance
of
it
,
when
at
the
time
of
bringing
the
Tables
,
he
brake
them
.
But
not
to
upbraid
the
Jews
with
their
failings
,
let
us
see
what
use
there
is
to
be
made
of
them
;
while
they
perform
the
letter
,
let
us
obey
the
meaning
;
while
their
Sabbaths
are
lazy
,
let
ours
be
holy
.
They
wrote
the
Law
on
their
Garments
,
let
us
write
them
on
our
Hearts
;
They
boasted
of
it
,
let
us
doe
it
;
While
they
sacrifice
their
Beasts
,
let
us
offer
up
to
God
the
more
precious
bloud
of
his
own
Lamb
,
and
with
that
bloud
our selves
.
For
we
Christians
as
well
as
the
Jews
have
an
Altar
,
says
Heb.
10.
13.
1
Pet.
2.
9.
Apoc.
1.
6.
St.
Paul
;
and
are
Priests
too
,
a
royal
Priesthood
,
says
St.
Peter
;
Aaron
and
his
Successors
offered
up
Bulls
and
Rams
,
unreasonable
Creatures
,
that
were
first
slain
,
and
then
offered
;
But
we
our
Bodies
,
and
those
such
living
Sacrifices
as
make
up
a
reasonable
Service
.
No
Calves
Hos.
14.
●
.
here
to
be
presented
,
but
those
of
our
lips
.
For
a
Lamb
and
a
Dove
,
meekness
and
innocence
,
and
for
a
Goat
,
our
Iusts
must
be
sacrificed
.
No
death
here
,
but
of
inbred
corruptions
;
no
slaughter
,
but
of
the
old
man
,
whose
death
enlivens
our
Sacrifice
,
and
so
fits
it
for
an
Everliving
God
;
and
makes
it
Holy
,
and
so
becoming
a
Holy
God
.
And
if
we
crown
our
Sacrifices
with
such
flowers
,
they
must
needs
send
forth
a
sweet
and
acceptable
odour
to
God
,
and
pass
with
Him
not
only
for
a
Sacrifice
,
but
,
which
is
more
,
be
heightned
to
a
reasonable
Service
.
And
this
our
Gratitude
calls
for
and
our
Interest
.
We
owe
it
to
God
,
as
to
our
Creator
,
who
made
our
Bodies
,
and
as
to
our
Redeemer
,
who
hath
purchased
them
.
We
owe
it
to
our selves
too
,
if
we
will
be
happy
in
the
enjoyment
of
God
,
who
as
He
is
not
a
God
of
the
dead
,
but
of
the
living
,
will
have
a
living
Body
for
a
Sacrifice
,
and
not
a
Carkass
.
And
this
in
all
respects
is
so
reasonable
,
that
it
may
well
be
matter
of
wonder
,
why
our
Apostle
should
spend
so
much
passionate
Rhetorick
to
persuade
us
to
give
up
that
unto
God
,
which
't
is
our
highest
advantage
He
should
vouchsafe
to
accept
.
But
then
sure
it
will
be
a
much
greater
wonder
,
if
we
shall
refuse
to
hearken
to
his
so
pathetical
and
earnest
Entreaty
,
conjuring
us
by
the
mercies
of
God
,
with
such
humble
condescention
and
submissive
insinuation
,
calling
us
His
Brethren
,
whom
he
might
have
commanded
as
our
spiritual
Pastour
and
Father
in
Christ
;
And
all
this
but
to
make
us
more
our selves
by
being
God's
.
The
Text
then
consists
of
two
Parts
,
a
Preface
,
and
a
Duty
.
I.
The
Preface
in
the
former
part
of
the
Verse
,
I
beseech
you
,
where
we
may
observe
,
1.
The
Apostle's
method
of
proceeding
here
,
not
by
way
of
Command
,
but
Entreaty
,
I
beseech
you
,
and
that
too
back'd
with
a
double
Argument
,
The
former
couch't
in
his
affectionate
Compellation
,
Brethren
;
The
latter
drawn
from
the
Bounty
and
Goodness
of
God
,
appearing
in
his
Mercies
,
which
the
Illative
Particle
Therefore
points
to
,
implying
a
former
experience
and
taste
of
.
II.
The
Duty
,
comprehended
in
the
latter
part
of
the
Text
,
That
ye
present
,
&c.
Where
we
have
,
1.
What
we
are
to
present
,
Our
Bodies
.
2.
How
we
are
to
present
them
,
by
way
of
Sacrifice
.
3.
The
Properties
of
that
Sacrifice
,
which
must
be
,
1.
A
living
,
2.
A
holy
one
;
And
,
which
is
rather
an
effect
or
consequence
,
than
a
property
,
as
such
,
it
will
be
acceptable
.
4.
And
lastly
,
Here
is
the
Conclusion
of
all
,
by
way
of
an
Exegesis
,
or
farther
Explanation
,
what
such
a
Sacrifice
imports
,
viz.
A
reasonable
Service
.
Of
these
in
their
order
;
And
,
first
,
of
the
Preface
,
and
that
very
briefly
,
for
I
must
not
detain
you
long
in
the
Porch
.
I
beseech
you
.
The
Apostle
might
have
said
,
I
command
you
;
But
such
a
smooth
way
best
became
a
Preacher
of
the
Gospel
.
The
Prophets
indeed
take
another
Course
suitable
to
the
Preaching
of
the
Law
,
which
is
usually
delivered
as
it
was
first
promulged
,
in
thunder
and
lightning
,
every
sentence
in
the
Law
carrying
death
in
it
,
and
every
letter
thereof
being
a
killing
one
.
But
Christ's
Embassadors
are
to
use
a
different
dialect
;
We
pray
you
in
Christ's
stead
,
be
ye
reconciled
unto
God
,
is
our
Apostle's
language
,
2
Cor.
5.
20.
And
such
Court-ship
as
this
commonly
prevails
more
on
men
than
severe
and
sullen
arguments
,
and
gentle
insinuations
do
better
persuade
them
than
the
peremptoriness
of
strict
reason
commands
;
It
being
an
easier
matter
to
surprize
than
force
,
to
lead
than
to
drag
them
to
duty
.
But
then
,
secondly
,
I
beseech
you
,
Brethren
;
A
word
of
humble
condescension
in
so
great
an
Apostle
,
especially
to
inferior
Christians
;
A
more
charming
word
than
Cesar's
,
Commilitones
,
whereby
St.
Paul
,
like
a
skilfull
Orator
,
labours
to
beget
a
good
opinion
of
his
Person
,
the
better
to
make
way
for
his
Advice
,
which
is
seldom
ineffectual
where
the
Party
to
be
persuaded
has
a
good
opinion
of
its
Author
;
The
affection
of
a
Brother
disposing
him
to
a
more
ready
entertainment
of
his
Counsel
.
And
yet
,
thirdly
,
As
if
the
Apostle
suspected
the
weakness
and
insufficiency
of
this
motive
,
He
adds
a
stronger
,
The
Mercies
of
God
;
That
if
they
would
not
hearken
to
him
for
his
own
,
they
would
doe
it
for
God's
sake
;
A
God
whose
mercies
were
more
infinite
than
their
sins
or
their
necessities
could
be
.
Now
mercy
as
it
is
an
endearing
,
so
is
it
withall
an
engaging
word
;
It
doth
cover
sin
and
present
it
;
It
makes
disobedience
to
be
unkindness
,
and
ill
manners
to
be
ill
nature
.
If
an
enemy
had
done
me
this
dishonour
,
I
would
have
born
it
,
says
the
Psalmist
,
Psal.
55.
12.
When
Caesar
shall
receive
death
from
the
hand
of
Brutus
,
the
hand
is
more
grievous
than
the
death
it
brings
,
to
behold
that
was
more
insupportable
than
endure
it
.
Our
blessed
Lord
,
who
had
greater
Agonies
of
love
than
sorrow
is
now
capable
of
,
finds
no
greater
sorrow
than
to
see
his
love
neglected
.
Our
Intemperance
fills
his
Cup
with
a
more
bitter
Gall
;
our
Ambition
wreathes
him
a
sharper
Crown
;
our
ranking
Religion
,
among
other
stratagems
,
places
him
again
among
worser
Thieves
;
and
that
we
own
Him
in
words
for
our
Lord
,
is
but
the
civility
,
or
rather
mockery
of
Pilate
,
who
when
he
nail'd
Him
to
the
Cross
,
cry'd
out
,
This
is
Jesus
,
the
King
of
the
Jews
.
If
he
be
a
King
,
and
his
Subjects
not
obey
Him
;
if
a
Father
,
and
his
Sons
abuse
him
;
if
a
Lord
,
controll'd
by
his
Servants
;
or
a
Saviour
,
and
condemn'd
by
those
he
saves
:
The
Sufferings
are
enhansed
by
the
Authors
of
them
;
Nay
,
what
he
suffers
from
us
,
receives
weight
from
what
He
deserves
of
us
;
so
that
He
bears
the
burthen
of
his
own
Merits
;
is
afflicted
with
his
Love
,
and
grieved
with
his
own
Compassion
;
That
very
kindness
which
doth
endure
,
makes
it
not
to
be
endured
;
His
tenderness
becomes
to
Him
a
burthen
so
insupportable
,
that
nothing
but
love
could
bear
it
from
us
,
and
yet
that
very
love
doth
make
it
more
insupportable
.
I
beseech
you
therefore
by
the
Mercies
of
God
,
&c.
Of
all
those
things
which
have
a
black
character
,
Ingratitude
is
the
most
confessed
so
;
The
Vice
this
not
of
a
Man
,
but
of
a
Fiend
.
Kindness
is
Obligation
,
and
the
cords
of
a
Man
stronger
than
those
of
Iron
.
The
consideration
of
the
Mercies
of
God
should
not
only
make
us
doe
our
Duty
,
but
love
it
;
not
only
submit
to
God's
Commands
,
but
be
glad
of
them
;
It
should
make
us
rejoyce
when
we
have
an
occasion
to
deny
our selves
for
his
sake
;
for
then
indeed
we
can
only
discover
whether
we
are
gratefull
in
earnest
.
Who
,
the
most
profligate
wretch
,
would
not
serve
God
if
it
were
to
be
done
only
by
gratifying
of
his
own
pleasure
;
if
God
were
to
be
pleased
only
by
doing
what
his
own
lust
would
prompt
him
to
?
But
this
consideration
chiefly
should
make
us
enamoured
with
our
hardest
duties
,
that
they
are
opportunities
of
discovering
our
thankfulness
for
past
blessings
.
And
is
any
so
stupid
as
to
reflect
on
the
Mercies
of
God
,
and
not
be
refresht
with
the
very
thought
of
them
?
Doubtless
they
are
as
it
were
once
more
received
by
being
considered
,
nor
can
we
thank
God
for
them
without
enjoying
them
over
again
;
we
recall
past
Favours
by
remembring
them
,
and
double
our
present
Mercies
by
taking
notice
of
them
.
But
for
the
most
part
so
unworthy
are
we
as
not
to
value
Enjoyment
till
Want
teacheth
us
to
doe
so
;
God
is
to
be
angry
with
us
to
make
us
love
Him
,
to
remove
his
Mercies
to
make
us
tast
them
;
and
he
has
little
reason
to
continue
these
Mercies
to
us
,
which
are
only
valued
when
He
takes
them
from
us
.
And
yet
methinks
St.
Paul
is
as
high
in
Rhetorick
as
he
is
in
Devotion
,
when
he
beseeches
us
by
the
Mercies
of
God
.
If
his
Love
cannot
prevail
,
his
Empire
surely
should
not
.
His
Commands
,
one
would
think
,
should
be
of
less
force
than
his
Promises
;
for
They
indeed
lay
hold
upon
us
,
but
These
within
us
.
St.
Paul
then
hath
here
used
his
strongest
argument
;
when
he
beseecheth
,
he
doth
most
effectually
command
;
and
the
most
sweet
,
but
withall
the
most
powerfull
Motive
is
the
Mercies
of
God
.
The
word
here
implies
Tender
compassions
,
even
beyond
those
of
Mother
;
Bowels
of
Mercies
,
not
one
Mercy
,
but
a
Esay
49.
15.
cluster
of
them
;
nor
those
common
ones
,
promiscuously
scattered
on
good
and
bad
,
but
such
as
concern
our
Souls
and
better
life
,
which
the
Illative
Particle
Therefore
implies
;
sending
us
back
to
the
former
part
of
this
Epistle
,
wherein
the
Apostle
had
at
large
discoursed
of
God's
infinite
Mercies
from
all
Eternity
prepared
for
us
,
of
our
Predestination
,
Election
,
Justification
in
Christ
,
and
the
like
.
These
are
those
Bowels
of
Mercies
,
by
which
the
Romans
and
we
are
conjured
,
The
Mercies
of
God
indeed
;
for
who
but
He
could
bestow
them
?
And
who
so
hard
a
Flint
,
whom
such
soft
Feathers
cannot
break
?
Who
such
an
Adamant
,
whom
the
Bloud
of
God
shed
for
him
cannot
soften
?
Who
as
he
gave
Himself
for
us
,
may
well
expect
we
should
offer
up
our selves
unto
Him
;
Which
leads
me
to
the
main
Duty
of
the
Text
,
in
these
words
▪
That
ye
present
your
Bodies
,
&c.
And
here
the
first
thing
to
be
considered
,
Part
II.
The
Duty
is
,
What
we
are
to
present
unto
God
,
to
wit
,
Our
Bodies
,
and
those
,
first
,
in
the
most
strict
and
literal
sense
,
as
being
the
most
visible
part
of
our
Christian
Sacrifice
,
the
Organs
of
our
Souls
whereby
they
both
work
and
discover
their
Operations
.
There
is
indeed
a
hidden
man
of
the
heart
,
as
St.
Peter
calls
it
,
1
Pet.
3.
4.
whose
inward
Oblations
are
as
invisible
as
that
God
to
whom
they
are
made
,
and
only
discernable
by
that
Eye
,
to
whom
all
things
are
naked
;
But
there
must
be
something
visible
that
must
take
and
affect
ours
.
The
smoak
of
our
Incense
must
yield
a
pleasing
odour
to
Men
as
well
as
to
God
,
and
the
fire
of
our
Sacrifice
blaze
out
on
the
Altar
.
There
are
who
would
exempt
their
Bodies
from
the
Service
of
God
.
God
,
say
they
,
is
a
Spirit
,
and
Joh.
4.
24.
must
be
worshipped
in
spirit
and
in
truth
,
and
Evangelical
worship
is
Spiritual
worship
.
These
Men
are
so
Angelical
,
that
they
forget
themselves
to
be
Men
;
and
yet
St.
Paul
will
tell
them
that
the
very
Angels
themselves
have
their
knees
;
Phil.
2.
10.
and
we
find
that
Holy
Men
have
ever
employ'd
them
in
the
Worship
of
God
,
and
yet
never
thought
their
Worship
the
less
spiritual
for
all
that
.
The
Prophet
David
calls
for
falling
down
and
worshipping
,
and
kneeling
before
the
Lord
:
Nay
our
Lord
Himself
in
his
prayers
lay
prostrate
on
his
body
,
and
bowed
his
head
on
the
Cross
with
adoration
as
much
as
languor
;
thereby
teaching
us
,
that
our
addresses
to
God
are
not
the
less
spiritual
for
being
mannerly
.
'T
is
true
indeed
that
an
humble
Body
and
a
stiff
unpliant
Soul
doe
ill
suit
together
.
The
service
of
That
,
like
the
Mint
and
Cummin
,
is
not
to
be
left
out
,
while
the
inward
devotion
of
the
Soul
,
like
the
weightier
matters
of
the
Law
,
claims
the
precedency
,
and
is
the
main
part
of
our
Sacrifice
;
without
this
the
bowels
thereof
will
not
be
sound
and
entire
,
but
like
Caesar's
portentous
Sacrifice
,
want
a
heart
,
or
resembling
that
hypocritical
one
of
him
in
Lucian
,
who
presented
his
Deity
with
an
Oxes
bones
covered
with
the
Hide
,
when
the
Flesh
and
Entrails
were
gone
.
But
St.
Paul
has
made
up
the
Christian
Sacrifice
full
and
compleat
,
1
Cor.
6.
20.
Glorifie
God
in
your
body
and
in
your
spirit
;
and
he
has
given
us
a
very
good
reason
why
each
of
them
should
be
employ'd
,
because
both
are
God's
;
both
bought
with
a
price
;
and
therefore
't
is
no
less
than
such
a
kind
of
Sacriledge
,
as
was
that
of
Ananias
and
Saphyra
,
to
keep
back
any
part
of
this
price
,
to
make
any
reserve
where
all
is
God's
.
Our
Bodies
and
Souls
cannot
be
parted
here
,
and
't
is
the
Devil
that
would
fain
divide
them
.
And
therefore
well
knowing
that
God
would
be
glorified
in
both
,
he
required
but
one
part
of
Christ
for
his
share
,
only
the
homage
of
his
outward
Man
;
being
assured
,
that
if
God
had
not
both
,
he
would
have
neither
.
But
not
to
trouble
you
with
the
proof
of
so
clear
a
truth
,
let
it
be
our
endeavour
so
to
present
each
part
to
God
that
it
may
be
acceptable
.
And
first
,
Our
Bodies
.
The
Psalmist
prophetically
bringing
in
Christ
into
the
World
,
shapes
him
a
Body
;
A
Body
hast
thou
prepared
me
;
Psal.
40.
5.
For
what
end
and
purpose
?
It
follows
,
ver.
7.
To
doe
thy
will
,
O
God
.
And
we
must
Heb.
10.
5.
endeavour
so
to
fit
and
prepare
ours
,
that
by
them
God's
will
may
be
done
too
;
And
that
we
shall
doe
,
by
making
them
,
as
much
as
in
us
lyes
,
Spiritual
and
Angelical
,
active
and
nimble
in
the
Service
of
God
,
by
laying
aside
every
weight
that
clogs
and
renders
them
unapt
for
that
service
;
by
keeping
them
under
,
and
making
them
servants
to
those
Souls
which
have
a
natural
right
over
them
;
by
preserving
these
garments
of
the
Soul
unspotted
from
the
world
and
by
Jam.
1.
27.
Jud.
23.
the
flesh
,
so
far
should
we
be
from
presenting
God
with
Bodies
worn
out
in
the
drudgery
of
Sin
and
Satan
,
and
which
have
as
it
were
pass'd
through
the
fire
to
Moloch
,
to
whom
our
Souls
,
like
Mezentius
guests
in
the
Poet
are
ty'd
as
to
so
many
loathsome
Carkasses
;
Bodies
not
of
God's
making
,
but
of
our
own
;
ours
indeed
,
appropriated
to
us
,
but
not
such
as
the
Apostle
here
beseecheth
us
to
offer
up
unto
God
.
But
then
,
2.
As
our
Souls
doe
as
far
exceed
our
Bodies
,
as
Jewels
doe
their
Caskets
;
so
should
our
main
care
be
for
them
,
so
to
adorn
and
enrich
them
with
all
spiritual
graces
,
that
they
may
be
fit
presents
for
God
.
For
if
our
Souls
,
which
are
but
like
Salt
to
keep
our
Bodies
from
Corruption
,
shall
themselves
be
rotten
and
unsavoury
,
wherewith
shall
they
be
seasoned
?
Now
as
these
have
their
fleshly
part
too
,
which
must
be
mortified
and
consumed
;
so
have
they
their
spiritual
part
,
which
must
be
refined
.
St.
Paul
calls
it
the
spirit
of
our
mind
,
Eph.
4.
23.
wherein
we
are
chiefly
to
be
renewed
,
viz.
the
superior
faculties
of
Reason
and
Understanding
,
which
we
are
to
offer
up
unto
God
as
the
purest
part
of
our
Sacrifice
,
and
which
is
properly
our
Reasonable
service
.
For
God
who
is
a
God
of
Understanding
,
is
to
be
worshipped
purâ
mente
,
in
those
faculties
which
carry
in
them
a
more
express
character
of
his
Image
,
and
whereby
we
doe
in
a
more
especial
manner
partake
of
the
divine
Nature
,
as
we
doe
by
our
Reason
,
which
in
a
Heathen's
expression
is
nothing
else
but
Deus
in
Sen.
Ep.
31
▪
&
41.
humano
corpore
hospitans
.
And
this
we
give
up
to
Him
when
we
wholly
resign
it
up
to
his
Wisedom
;
when
we
sacrifice
this
our
Isaac
at
the
foot
of
his
Altar
.
We
give
Him
our
Wit
by
maintaining
his
Truths
,
and
our
Memory
by
treasuring
them
up
;
We
give
Him
our
Thoughts
,
by
meditating
on
his
Word
and
Works
;
Our
Wills
,
by
thoroughly
conforming
them
to
his
Will
;
and
our
Affections
,
by
setting
them
on
things
above
.
3.
And
this
is
properly
that
Sacrifice
which
the
Text
enjoyns
us
,
alluding
to
that
manner
of
Worship
,
which
was
ever
in
the
World
,
and
is
as
ancient
as
Religion
it self
.
'T
was
so
before
and
under
the
Law
;
Abel
,
Noah
,
Job
sacrificed
then
.
And
under
the
Law
the
Jews
were
expresly
commanded
so
to
doe
,
Exod.
8.
20.
&
10.
26.
And
as
Nature
did
of
old
,
so
does
it
still
prompt
Heathens
to
this
way
of
worship
,
thereby
doing
homage
to
the
great
Creator
,
and
acknowledging
him
Lord
of
all
things
,
and
themselves
absolutely
depending
on
Him
.
For
Almighty
God
,
from
whom
we
had
all
our
subsistence
,
hath
in
all
Ages
required
one
thing
of
us
back
again
,
that
we
should
repay
something
as
an
acknowledgment
that
he
deserv'd
all
;
and
hence
probably
came
the
Original
of
Sacrifices
.
But
the
Jews
were
instructed
in
another
super-added
meaning
of
that
custome
besides
,
viz.
That
God
was
not
only
to
be
adored
as
a
Lord
,
but
to
be
appeased
as
a
Judge
;
his
Empire
,
by
being
so
owned
,
was
to
be
dreaded
too
.
When
we
slew
our
Beasts
,
we
were
to
remember
that
our selves
deserv'd
that
death
we
inflicted
,
and
punished
only
what
we
were
to
have
endured
;
That
innocent
Beasts
were
to
be
offered
up
for
guilty
Men
;
Heb.
10.
3.
and
what
was
due
to
the
Sacrificer
,
was
to
be
laid
on
the
head
of
the
Sacrifice
.
Et
viles
animas
pro
meliore
damus
.
Ovid.
Fast.
Poor
man
!
whose
sin
hath
brought
him
to
so
great
a
distance
from
his
Maker
,
that
the
very
Beasts
must
set
him
nearer
.
Sin
hath
strangely
transform'd
us
,
that
we
are
not
to
approach
Heaven
,
unless
a
Brute
make
way
.
Man
is
plac'd
in
a
strange
order
of
being
,
when
't
is
a
disputable
case
whether
Beasts
are
below
or
above
him
.
On
the
one
hand
we
command
them
;
on
the
other
they
attone
for
us
;
Here
,
we
give
Laws
to
them
;
There
,
we
beg
pardon
by
them
;
We
feast
upon
,
and
we
sacrifice
by
them
;
They
are
our
luxury
,
and
they
expiate
it
;
by
them
we
sin
and
we
pray
,
who
make
up
so
much
of
our
crime
and
our
devotion
too
;
make
up
a
great
part
of
our
guilt
,
and
then
remove
it
.
Here
God
hath
certainly
represented
unto
us
the
meanness
of
sin
by
the
vileness
of
the
price
that
is
paid
for
it
;
and
Man
is
fallen
into
an
order
below
that
,
out
of
which
he
takes
his
Intercessor
.
But
however
the
Jews
or
other
Nations
might
think
that
Sacrifices
could
remove
the
guilt
;
certainly
they
did
but
upbraid
it
,
and
rather
signifie
our
death
than
remove
it
.
It
is
not
possible
that
the
Heb.
10.
4.
Psal.
50.
13
bloud
of
Bulls
and
of
Goats
should
take
away
sin
.
There
is
need
of
better
bloud
to
satisfie
the
God
that
is
offended
;
and
there
must
be
other
Purgations
for
the
Conscience
that
is
defiled
.
The
Law
was
in
its
Ways
and
Institutions
too
weak
for
so
high
a
purpose
;
It
could
little
more
than
adumbrate
what
the
Gospel
did
perform
.
St.
Paul
,
who
understood
the
Nature
of
Judaism
,
handles
that
argument
in
all
his
Epistles
,
especially
in
this
and
that
to
the
Hebrews
,
and
there
useth
those
terms
which
express
not
how
the
Law
of
Christ
doth
oppose
that
of
Moses
,
but
how
it
doth
exceed
it
;
how
it
does
accomplish
what
that
did
barely
signifie
,
and
by
their
figures
expresses
our
duties
.
He
does
not
take
away
Sacrifice
(
for
without
Sacrifice
no
Religion
)
but
only
change
it
.
For
the
Law
being
changed
,
it
is
necessary
that
the
Sacrifice
should
be
so
too
;
That
what
was
before
Carnal
,
should
now
be
wholly
Spiritual
;
That
now
Men
should
be
sacrificed
instead
of
Beasts
;
That
Innocence
and
Meekness
should
be
the
Dove
or
the
Lamb
,
and
Lust
the
Goat
;
The
Heart
the
only
Altar
,
Mortification
the
Knife
,
and
Charity
the
true
Fire
.
In
a
word
,
Devotion
now
is
the
proper
Sacrifice
of
a
Christian
,
and
Himself
the
Temple
,
the
Priest
and
Sacrifice
too
.
Whereby
we
may
clearly
see
how
much
more
favourably
God
deals
with
us
Christians
than
he
did
with
the
Jews
,
among
whom
certain
persons
had
right
to
sacrifice
,
and
at
certain
places
and
times
,
whereas
now
those
distinctions
are
quite
taken
away
,
every
Christian
being
a
Priest
of
a
nobler
order
than
that
of
Aaron
,
and
not
confin'd
either
to
time
or
place
.
2ly
.
In
that
God
requires
not
now
of
us
such
an
expensive
Devotion
as
formerly
he
did
of
the
Jews
;
no
herds
of
Bulls
and
Rams
,
nor
Rivers
of
oil
,
no
such
costly
Sacrifice
as
Solomon
offered
up
at
the
Dedication
of
the
Temple
,
and
such
as
would
perhaps
undo
us
.
We
need
not
go
to
the
herds
to
fetch
an
Offering
:
were
we
now
to
sacrifice
as
did
the
Jews
,
the
loss
of
a
Beast
would
perhaps
restrain
us
more
than
the
sense
of
God's
anger
or
our
own
demerit
.
But
here
he
that
cannot
give
a
Lamb
for
his
Transgression
,
may
give
some
of
himself
,
offer
hunger
for
shew-bread
,
and
thirst
for
a
drink-offering
,
consecrate
a
meal
instead
of
a
beast
,
and
shed
a
sowr
fasting
sigh
for
incense
.
And
such
an
easie
way
no
doubt
we
will
well
like
of
,
who
as
we
can
object
that
legal
Sacrifices
were
an
insufficient
expiation
,
can
at
the
same
time
quarrel
with
them
too
for
being
an
expensive
one
.
When
we
rejoice
that
we
are
to
be
atton'd
by
a
nobler
Sacrifice
,
we
are
better
pleased
Deum
frugi
colere
.
perhaps
that
it
is
also
a
cheaper
one
.
But
are
our
Beasts
spared
from
the
Altar
think
we
only
to
glut
our
Tables
?
Hath
the
great
God
remitted
them
only
for
the
sake
of
our
other
God
,
our
Bellies
?
Is
our
devotion
chang'd
only
to
gratifie
our
lusts
?
or
,
shall
we
be
content
to
offer
up
to
God
what
costs
us
nothing
?
God
did
indeed
once
say
,
That
He
did
not
eat
the
flesh
of
Bulls
,
or
drink
the
bloud
of
Goats
;
But
there
is
a
sense
in
which
he
does
doe
both
,
viz.
when
a
poor
Man
feeds
upon
them
;
Then
do
we
attone
for
Gluttony
,
when
we
feed
the
Hungry
;
Restitution
expiates
for
Injustice
,
and
Charity
for
Rapine
.
And
thus
St.
Paul
calls
Alms
,
An
odour
of
a
sweet
smell
,
A
sacrifice
acceptable
,
well-pleasing
to
God
,
Phil.
4.
18.
Heb.
13.
16.
And
not
only
our
Charity
,
but
our
[
](A61711-e51990-b)*
*
Ps.
141.
2.
Rev.
5.
8.
Prayers
,
[
](A61711-e52000-b)†
†
Phil.
2.
17.
our
Faith
,
[
](A61711-e52010-b)‖
‖
Psal.
50.
14
,
23.
&
116.
15.
Heb.
13.
15.
our
Praises
,
our
Obedience
,
our
Repentance
and
Mortification
are
in
Scripture
language
Sacrifices
too
,
and
such
,
as
without
them
,
all
others
are
but
abominations
to
the
Lord
,
Prov.
15.
8.
Dead
Carkasses
,
not
living
Sacrifices
,
which
is
the
first
property
here
required
to
render
them
acceptable
.
I
beseech
you
,
Brethren
,
that
you
present
your
bodies
a
living
Sacrifice
;
And
that
't
will
be
,
1.
If
it
be
a
dying
one
.
The
Beasts
heretofore
we
know
dyed
,
when
they
were
sacrificed
.
Mortification
is
the
life
of
a
Christian
:
If
ye
through
the
spirit
do
mortifie
the
deeds
of
the
body
,
ye
shall
live
,
says
our
Apostle
,
Rom.
8.
13.
2.
A
living
;
That
is
,
A
quick
and
active
Sacrifice
?
The
Soul
of
a
Christian
as
well
as
of
a
Man
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
kind
of
perpetual
motion
.
And
therefore
those
Blessed
spirits
,
whose
Psal.
104.
4
activity
in
God's
service
Christ
proposeth
to
our
imitation
,
are
by
the
Psalmist
styled
,
a
flaming
fire
,
active
and
restless
for
God's
glory
.
That
Maxim
in
Tully
,
De
natura
deorum
,
Qui
nihil
agit
,
esse
omnino
non
videtur
,
is
most
true
in
matter
of
Piety
;
Here
't
is
the
same
thing
not
to
be
,
as
not
to
be
doing
;
Nor
was
it
without
reason
that
the
Stoick
observing
one
given
over
to
a
Lethargy
of
Ease
and
Idleness
,
pronounceth
him
morally
dead
,
and
makes
his
Epitaph
,
Vacia
hic
situs
est
,
so
does
Saint
Paul
,
her
that
lives
in
pleasure
,
That
she
is
dead
while
she
liveth
,
1
Tim.
5.
6.
And
surely
we
may
well
conclude
him
sick
in
Religion
whose
Pulse
beats
slow
,
and
dead
,
when
it
ceases
,
and
to
have
a
name
only
that
he
lives
,
Rev.
3.
1.
3ly
.
Those
things
we
count
living
that
move
of
themselves
,
not
like
an
Engine
,
or
Automatum
,
Alienis
mobile
nervis
.
Compelled
service
to
God
is
but
a
lame
offering
,
and
as
unacceptable
in
the
Gospel
as
it
was
in
the
Law
.
Heathens
counted
it
an
ill
presage
when
their
sacrifices
did
not
as
it
were
court
their
own
deaths
;
nor
will
ours
pass
for
any
better
in
the
sight
of
God
,
if
they
come
with
reluctancy
and
dragg'd
as
it
were
to
his
Altar
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
implies
a
voluntary
Act
,
an
offering-up
of
our selves
,
not
a
being
offered
up
.
God
who
gives
us
all
things
freely
,
does
Himself
also
love
a
chearfull
giver
.
Lastly
,
Our
Sacrifice
will
then
be
a
living
one
,
when
't
is
offered
up
in
Faith
and
Love
.
For
as
Faith
is
the
true
life
of
a
Saint
,
(
The
Just
shall
live
by
faith
,
says
the
Prophet
,
Habac.
2.
4.
)
so
without
that
't
is
impossible
to
please
God
,
says
our
Apostle
,
Heb.
11.
6.
Our
gifts
will
be
as
unacceptable
without
our
persons
as
Cain's
Gen.
4.
5.
1
Cor.
13.
3.
Mat.
5.
23
,
24
,
25.
was
.
And
where
there
is
no
Love
,
our
hand
only
presents
them
,
not
our
heart
,
the
only
true
Altar
that
sanctifies
our
gifts
.
But
then
,
2ly
.
As
our
Sacrifice
must
be
a
living
,
so
a
holy
,
one
;
For
without
holiness
it
can
never
please
a
holy
God
.
And
we
find
that
for
want
of
this
necessary
qualification
,
he
often
[
](A61711-e52400-b)*
*
Esay
1.
11.
66.
3.
Hos.
5.
6.
6.
6.
Psal.
50.
8.
ad
14.
1
Sam.
15.
22.
disclaims
,
nay
seems
to
abhorr
,
what
Himself
had
commanded
in
the
time
of
the
Law
.
Now
to
make
our
Sacrifices
holy
two
things
(
shadowed
to
us
by
legal
Sacrifices
)
are
requisite
.
1.
That
they
be
entire
,
and
that
in
all
their
parts
:
For
as
God
would
not
then
endure
a
maimed
Sacrifice
,
Levit.
22.
22.
Mal.
1.
8.
so
neither
will
he
now
away
with
it
.
The
whole
Spirit
,
Soul
and
Body
,
all
,
and
every
part
must
be
God's
.
Lust
must
not
have
the
Eye
,
nor
Folly
the
Ear
;
Oppression
must
not
have
the
Hand
,
nor
Covetousness
the
Heart
.
There
is
no
serving
God
by
halves
;
no
serving
Him
and
Mammon
too
.
The
true
Mother
would
not
suffer
the
Child
to
be
divided
,
nor
will
our
heavenly
Father
his
.
'T
was
Ananias
and
Saphira's
sacriledge
to
keep
back
part
of
what
they
had
once
voluntarily
offered
up
;
and
't
will
be
no
less
in
us
too
.
2.
The
Sacrifices
of
the
Law
were
to
be
pure
and
separate
from
common
Act.
10.
14.
use
,
Levit.
3.
1.
and
12.
5.
such
our
Apostle
makes
Christ
,
our
Sacrifice
,
undefiled
and
separate
from
sinners
,
Heb.
7.
26.
and
without
spot
,
says
St.
Peter
,
1
Pet.
Lev.
22.
20
1.
19.
such
must
ours
be
too
,
spotless
,
pure
,
and
separate
from
the
world
,
the
least
touch
of
that
will
pollute
it
.
And
as
we
are
to
keep
our selves
unspotted
from
the
world
,
Jam.
1.
27.
so
are
we
likewise
to
hate
even
the
garment
spotted
by
the
flesh
,
Jude
,
v.
23.
In
a
word
,
We
must
cleanse
our selves
from
all
filthiness
of
flesh
and
spirit
ere
we
presume
to
present
2
Cor.
7.
1.
our selves
unto
God
.
Now
as
Holiness
in
the
Gospel-sense
commonly
signifies
the
whole
complexum
of
Duties
and
Graces
;
so
has
it
sometimes
there
a
distinct
peculiar
signification
both
as
to
the
Body
and
to
the
Soul
.
And
here
,
according
to
the
observation
of
a
late
excellent
Annotator
,
the
Purity
of
the
Body
is
particularly
designed
in
opposition
to
the
Uncleannesses
practised
by
the
Gentiles
and
applauded
by
the
Gnosticks
;
A
sort
of
Christians
,
if
they
might
deserve
that
name
,
whose
practices
made
the
name
of
Christ
to
be
abhorred
by
the
soberer
Jews
.
And
indeed
whosoever
shall
look
into
the
first
Chapter
of
this
Epistle
and
there
observe
what
manner
of
lives
the
Heathen
Romans
led
,
will
allow
this
Interpretation
as
most
pertinent
to
the
scope
of
our
Apostle
.
For
when
they
did
no
longer
like
to
retain
God
in
their
knowledge
,
they
quickly
left
off
to
be
men
,
and
when
they
ceased
to
hearken
to
their
natural
reason
,
they
soon
fell
into
a
reprobate
sense
.
For
they
not
only
changed
God
into
Stocks
and
Stones
,
but
their
Worship
into
most
abominable
Wickedness
;
not
only
made
the
vilest
Creatures
,
Deities
;
but
the
foulest
Actions
,
Religion
;
they
turned
a
Passion
and
a
Disease
into
a
God
,
and
Sin
into
Devotion
;
They
thought
it
a
most
sacred
thing
to
prostitute
their
Bodies
,
and
their
very
Altar-fires
did
kindle
those
foul
heats
;
whence
Uncleanness
is
so
often
called
Idolatry
in
Scripture
.
Practices
taken
up
and
even
out-done
by
viler
Christians
,
and
that
in
the
first
and
purest
times
of
the
Gospel
,
and
frequently
objected
to
them
by
the
Jews
,
who
could
boast
,
and
that
with
some
colour
of
truth
,
that
their
Doctrine
was
opposed
not
so
much
by
sharp
Intellectuals
,
as
by
debauch'd
Morals
.
And
not
only
the
Jews
,
but
Heathen
Philosophers
also
,
as
Hierocles
for
one
,
could
make
the
same
objection
,
and
upon
the
same
score
,
detest
the
Religion
of
Christians
,
or
rather
,
as
he
mistook
it
,
the
Wickednesses
of
the
Gnosticks
,
which
made
the
name
of
Christ
to
be
evil
spoken
of
throughout
the
whole
World
,
and
are
indeed
directly
opposite
to
the
Spirit
of
Christ
which
is
a
Spirit
of
Purity
,
and
to
the
Rule
of
the
Gospel
,
which
every
where
forbids
us
to
walk
in
the
lust
of
concupiscence
as
did
the
Gentiles
who
knew
not
God
;
and
which
commands
every
Christian
to
possess
his
vessel
1
Thess.
4.
1
,
&
3
,
4.
●
in
sanctification
and
honour
;
there
being
no
Vice
so
dishonourable
to
a
Man
as
that
of
fleshly
impurity
,
which
turns
him
into
a
Beast
,
making
him
have
as
foul
a
Name
as
a
Body
,
as
loathsome
a
Character
as
a
Carkass
,
rendring
him
despised
by
all
Men
,
and
not
the
least
by
himself
;
when
David
fell
into
this
sin
,
at
his
repentance
he
prays
for
his
free
spirit
once
again
;
he
found
that
Ps.
51.
12.
thereby
he
had
lost
not
only
the
Spirit
of
God
,
but
of
a
Man
,
being
asham'd
of
himself
and
afraid
of
his
servants
.
The
strange
woman's
house
,
says
Solomon
,
leads
to
death
;
and
sure
a
death
't
is
where
the
poor
wretch
is
not
less
corrupt
than
if
he
were
buried
;
and
that
ditch
he
mentions
is
no
less
noisome
than
the
Grave
.
He
goeth
on
and
tells
us
,
That
her
house
leads
to
hell
,
and
doubtless
't
is
a
part
of
it
,
where
there
is
not
only
the
stench
but
the
heat
of
it
,
all
its
Attendants
,
whether
sin
or
punishment
,
the
blackness
,
and
the
flames
withall
being
found
in
it
.
'T
is
not
for
this
place
to
describe
what
such
persons
deserve
and
endure
;
The
very
reproof
of
this
sin
must
consist
of
such
foul
things
as
a
modest
man
will
scorn
to
name
.
Surely
such
persons
as
these
are
not
like
to
be
a
sweeter
sacrifice
to
God
than
they
are
to
themselves
,
being
scarce
a
proper
Holocaust
for
the
Devil
.
Behold
then
what
a
severe
Master
our
Lord
is
,
who
forbids
his
Followers
shame
and
filth
,
will
not
suffer
us
to
be
the
loathing
of
all
the
world
and
of
our selves
,
enjoyning
us
such
a
purity
of
body
as
will
not
only
save
our
Souls
,
but
our
Reputations
too
,
requiring
of
us
a
pure
conscience
,
a
clear
body
,
and
a
fair
fame
,
and
giving
us
such
Laws
,
as
will
secure
unto
us
both
health
and
honour
,
and
,
which
is
more
,
render
us
acceptable
to
God
as
well
as
to
all
good
men
.
These
Laws
if
we
observe
,
we
shall
then
be
fit
Sacrifices
for
God
,
and
acceptable
ones
too
,
especially
if
they
have
these
Conditions
in
them
.
1.
Purity
;
I
will
wash
my
hands
in
Innocency
,
O
Lord
,
and
so
will
I
goe
to
thine
Altar
,
Psal.
26.
6.
2.
Humility
,
implied
in
the
very
nature
of
the
Sacrifice
under
the
Law
,
which
was
to
be
destroyed
by
the
Fire
or
the
Knife
.
Humility
does
as
it
were
waste
and
consume
to
nothing
,
makes
us
as
an
Holocaust
,
a
whole
Burnt-offering
,
nothing
in
our selves
,
nothing
in
respect
of
God
;
and
this
exaninition
exalts
all
God's
graces
in
us
.
He
needs
none
of
our
Presents
,
we
enrich
him
not
with
them
(
our
goods
and
our
persons
are
nothing
unto
him
)
but
we
benefit
our selves
by
a
just
apprehension
of
our
own
emptiness
and
unworthiness
.
3.
Sincerity
,
which
sets
a
high
value
on
our
meannest
gifts
.
The
Heathen
Poet
could
put
the
question
,
In
Templo
quid
facit
Aurum
?
and
he
calls
for
Compositum
jus
fasque
animi
—
a
true
sincere
heart
and
mind
,
and
with
these
,
says
he
,
farre
litabo
.
If
we
bring
our
Sheep
to
God's
Altar
,
and
them
alone
,
we
had
as
good
leave
them
behind
us
as
an
unprofitable
Carriage
.
Wherewithall
shall
I
Micah
6.
6
,
7
,
8.
come
before
the
Lord
?
with
Burnt-offerings
and
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
Thousands
of
Rams
,
or
Ten
Thousand
Rivers
of
Oil
?
No
,
learn
another
Oblation
.
He
hath
shewed
thee
,
O
man
what
is
good
,
and
what
doth
the
Lord
require
of
thee
but
to
do
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
God
looks
into
the
inward
Frame
of
the
Heart
,
and
values
not
the
offerer
by
the
gift
,
but
the
gift
by
the
offerer
.
4.
Lastly
wilt
thou
offer
up
an
odour
Eph.
5.
2.
of
a
sweet
smell
well-pleasing
unto
thy
God
;
Let
thy
Saviour's
Merits
perfume
thy
Sacrifices
;
For
if
they
be
not
sprinkled
Heb.
9.
22.
with
the
Bloud
of
this
Lamb
of
God
,
they
will
smell
as
rank
as
a
Carkass
.
There
remains
one
thing
more
in
the
Text
,
and
that
is
,
that
the
Apostle
here
calls
the
Christian
Sacrifice
,
a
Reasonable
Service
,
which
seems
to
imply
that
lagal
ones
were
in
the
Letter
,
and
as
the
Jews
understood
and
practised
them
,
a
Service
scarce
Reasonable
.
Not
that
in
its
time
it
was
altogether
unreasonable
,
(
For
it
had
been
commanded
by
God
,
whose
Will
is
Man's
highest
Reason
,
as
a
service
very
fit
for
a
carnal
People
;
who
being
as
it
were
Children
under
the
Pupillage
of
the
Law
,
were
most
taken
with
an
External
gaudy
Pomp
of
Religion
;
Besides
that
Sacrifices
were
[
](A61711-e53330-b)*
*
Ps.
50.
5.
Seals
of
the
Jew's
Covenant
with
God
;
[
](A61711-e53340-b)†
†
Ge.
8.
20
▪
A
solemn
profession
of
gratitude
for
Mercies
received
,
and
very
proper
Instruments
to
keep
them
from
that
Idolatry
,
to
which
they
were
so
naturally
prone
)
but
only
,
I
say
,
comparatively
,
in
opposition
to
the
Christian
way
of
worship
which
is
so
far
above
it
.
For
the
Jewish
service
consisted
in
such
things
as
had
no
suitableness
to
the
Nature
of
God
,
(
For
what
are
Bloud
and
Smoak
to
the
God
of
Spirits
?
)
and
were
but
shadows
of
better
things
,
but
such
shadows
as
did
darken
them
,
and
were
mistaken
for
those
very
things
of
which
they
were
but
Types
,
and
so
did
hinder
that
very
good
they
were
intended
to
promote
.
They
did
so
quite
defeat
the
End
for
which
they
were
commanded
,
that
God
often
professeth
with
Truth
and
anger
too
,
that
he
did
not
command
them
at
all
;
As
in
Esay
1.
13.
Incense
is
an
Abomination
unto
me
;
If
ever
it
dare
to
approach
Heaven
,
it
shall
only
serve
as
a
Cloud
to
darken
it
;
New
Moons
,
Sabbaths
,
and
the
Calling
of
Assemblies
I
cannot
away
with
,
it
is
Iniquity
,
even
the
solemn
Meeting
.
The
Sabbath
was
grown
to
be
that
Day
of
whose
Rest
God
was
most
weary
.
It
was
a
question
which
was
most
abominable
,
to
see
their
Altars
swim
with
Bloud
,
or
their
hands
to
be
so
full
of
it
;
Their
Devotions
might
vye
Iniquity
with
their
sins
,
nor
did
they
least
provoke
God
when
they
thought
they
did
most
appease
him
.
And
't
is
observable
that
the
greatest
Sacrificers
under
the
Law
were
mostly
the
greatest
Sinners
,
being
so
taken
up
with
the
Ceremony
,
that
they
wholly
neglected
the
Substance
.
And
therefore
at
best
these
things
being
but
Relativi
Juris
and
not
for
themselves
,
when
they
came
alone
,
or
with
no
better
a
retinue
than
those
Sins
aud
Irregularities
they
did
countenance
,
no
wonder
if
God
removed
them
as
he
did
the
High
Places
,
if
he
cut
them
down
as
he
did
the
Groves
and
stamp
them
to
Powder
like
the
abused
Brazen
Serpent
,
especially
when
he
saw
that
the
Jews
rested
in
them
,
and
made
them
the
only
considerable
thing
in
their
Worship
,
as
if
God
were
to
value
a
Man
not
by
the
greatness
of
his
Soul
but
the
largeness
of
his
Ox
,
that
his
only
Excellencies
were
his
Cattle
,
and
his
Vertues
those
alone
which
grazed
in
his
Pasture
.
It
was
high
time
then
for
God
to
put
an
end
to
these
Typical
Services
,
which
were
every
where
so
grosly
mistaken
,
as
if
because
they
were
expensive
to
Man
,
they
were
to
be
accounted
beneficial
to
God
.
They
thought
(
as
Himself
complains
,
Ps.
50.
v.
13.
)
That
He
did
eat
the
flesh
of
Bulls
and
drink
the
bloud
of
Goats
)
(
a
ridiculous
fancy
Heathens
had
too
,
as
appears
by
Lucian
,
who
makes
himself
merry
with
it
,
and
't
is
not
improbable
but
that
the
grosser
Jews
had
the
like
)
and
accordingly
they
were
made
use
of
not
only
as
an
Attonement
but
as
a
Bribe
,
to
pacifie
the
Almighty
by
such
a
vile
Trick
.
Heaven
in
their
Conceipt
was
to
be
reconciled
by
the
Vices
of
the
Earth
,
by
gifts
to
be
corrupted
,
that
so
by
pardoning
Men's
sins
,
he
might
share
in
them
too
.
Had
not
the
Antecedent
been
abominable
,
the
Consequent
had
not
been
amiss
.
If
God
would
be
luxurious
with
their
Luxuries
,
He
was
not
to
revenge
them
,
not
to
punish
the
sin
He
shar'd
in
,
nor
to
be
angry
with
that
guilt
He
did
partake
of
,
and
if
He
would
be
content
to
receive
one
part
of
the
Rapine
,
surely
He
could
not
in
reason
punish
the
other
.
This
in
short
may
serve
to
shew
how
little
reason
there
was
in
the
legal
Sacrifices
in
themselves
barely
considered
;
And
therefore
we
find
that
for
a
long
time
they
were
not
commanded
,
but
freely
offered
by
men
out
of
their
Zeal
,
which
alone
recommended
them
unto
God
,
and
not
any
Excellency
they
had
in
their
own
Nature
,
being
not
good
but
only
in
respect
of
what
was
worse
,
(
It
being
better
to
sacrifice
to
God
than
to
Devils
)
nor
otherwise
than
as
Types
of
the
Lamb
slain
from
the
Foundation
of
the
World
,
and
did
therefore
vanish
as
soon
as
He
was
once
offered
upon
the
Cross
:
Whereas
true
Religion
remains
still
a
Juge
Sacrificium
,
and
is
more
lasting
than
the
Heavens
themselves
;
which
as
it
was
long
in
the
World
before
any
Command
came
forth
for
Sacrifice
;
So
is
it
now
most
glorious
when
Jewish
Altars
are
down
.
'T
is
not
confin'd
to
time
or
place
,
nor
ever
to
be
dispenc'd
with
as
we
find
legal
Sacrifices
oft-times
were
;
And
as
't
is
in
the
sight
of
God
the
best
of
all
Sacrifices
(
who
requires
Mercy
and
not
bruitish
Oblations
)
so
is
Hos.
6.
6.
Jer.
7.
22
,
23.
it
a
most
Reasonable
Service
,
being
not
founded
in
mera
voluntate
imponentis
,
but
in
the
Reason
of
the
thing
it self
;
the
Sacrifice
not
of
a
Brute
Beast
,
but
of
a
man
endued
with
Reason
,
and
withal
most
suitable
to
the
Nature
of
God
,
who
as
He
is
a
Spirit
,
will
be
worshipped
in
Spirit
and
in
Truth
:
and
as
He
is
a
most
wise
God
,
will
not
away
with
the
Sacrifice
of
Fools
,
Eccles.
5.
1.
But
Lev.
2.
13.
Mar.
9.
49.
will
have
the
Evangelical
as
well
as
the
Legal
Sacrifices
salted
with
salt
,
our
[
](A61711-e53670-b)*
*
Col.
4.
6.
words
and
actions
seasoned
with
discretion
.
For
we
are
fed
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
1
Pet.
2.
2.
well
as
with
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
with
the
Rational
as
with
the
sincere
milk
of
the
Gospel
;
so
far
is
Christian
Religion
from
divesting
men
of
their
reason
,
that
it
strictly
requires
them
to
be
ready
always
to
give
an
answer
to
every
man
that
asketh
them
a
reason
of
the
hope
that
is
in
them
;
1
Pet.
3.
15.
Being
in
it
it self
,
as
't
is
easie
to
demonstrate
,
of
all
other
the
most
Reasonale
service
;
and
to
present
God
with
any
other
worship
,
were
but
to
offer
strange
Fire
before
him
.
And
now
let
me
bespeak
you
in
like
manner
,
as
Naaman's
Servants
did
their
Master
,
2
Kings
5.
13.
If
the
Lord
had
bid
us
do
some
great
thing
,
should
we
not
do
it
?
Might
he
not
require
of
us
as
of
the
Jews
whole
Herds
of
Cattle
,
and
Woods
of
Spices
and
Incense
?
Nay
,
which
is
more
,
the
Sacrifice
of
our
Bodies
in
the
most
strict
and
severe
Sense
?
He
might
surely
as
being
Lord
of
all
,
but
here
we
see
He
does
not
.
No
other
Bloud
now
to
be
shed
,
but
what
St.
Bernard
calls
sanguinem
animi
vulnerati
,
that
of
a
wounded
troubled
Spirit
,
of
a
broken
and
contrite
heart
.
Slay
thy
lust
Ps.
51.
16.
and
thou
shalt
offer
him
a
Beast
;
give
him
thy
Reason
,
or
,
which
is
perhaps
dearer
to
thee
,
Thy
Will
,
and
thou
shalt
sacrifice
a
Man
to
him
;
He
will
accept
thy
Tears
for
drink-offerings
,
and
prefer
thy
very
Fasts
to
meat-offerings
.
Thou
needest
not
appear
before
thy
God
empty
,
while
thou
presentest
thy self
to
him
;
every
part
of
thy
Body
and
every
faculty
of
thy
Soul
,
nay
,
every
thing
thou
possessest
,
and
which
many
times
thou
accountest
more
pretious
than
that
very
Soul
of
thine
,
may
be
a
Sacrifice
and
a
far
more
acceptable
one
too
,
than
all
the
Beasts
of
the
Forrest
.
Give
the
Lord
thy
Heart
,
and
that
will
be
the
Fat
of
thy
Sacrifice
;
As
thy
Charity
the
true
fire
of
it
,
without
which
the
Incense
of
thy
Prayers
and
of
thy
Devotions
will
not
smoak
nor
ever
ascend
up
to
Heaven
;
nay
,
without
which
Martyrdom
it self
will
prove
a
vain
and
insignificant
oblation
,
and
though
thou
shouldst
give
thy
1
Cor.
13.
3.
Body
to
be
burnt
,
yet
thou
shouldst
be
nothing
.
In
a
word
,
give
thy
God
thy self
,
and
in
such
a
manner
as
He
requires
thee
to
do
it
,
and
thou
canst
give
him
no
more
,
and
yet
when
all
this
is
done
,
no
more
than
what
he
first
gave
thee
.
Thus
shalt
thou
make
him
Thine
,
and
be
infinitely
more
thy self
by
being
His.
'T
is
like
laying
up
Treasure
in
the
Temple
,
which
thereby
becomes
more
sacred
and
more
assured
too
.
But
then
in
the
last
place
,
let
us
remember
that
what
we
have
once
solemnly
dedicated
to
God
,
cannot
without
Sacriledge
be
alienated
.
Our
Bodies
being
once
his
,
they
are
no
more
then
our
own
.
For
to
whom
we
yield
our selves
Servants
to
obey
,
his
Servants
we
are
to
whom
we
obey
,
Rom.
6.
16.
Our
gifts
here
like
God's
must
be
without
Repentance
;
nor
can
we
recall
,
much
less
employ
them
to
any
other
use
,
either
of
the
World
or
Satan
,
as
we
cannot
serve
God
and
Mammon
;
so
neither
ought
we
to
give
him
the
Lean
,
and
this
the
Fat
of
our
Sacrifice
.
If
our
God
will
not
part
stakes
;
surely
he
will
not
content
himself
with
the
worser
share
.
Let
us
then
give
him
all
,
and
that
all
will
be
our
Heart
and
our
Affections
,
that
when
we
appear
before
him
,
our
Souls
may
ascend
up
to
him
as
the
Angel
Judges
13.
20.
did
in
the
flame
of
the
Altar
,
and
that
Flame
may
still
be
kept
alive
upon
it
,
be
a
continual
Sacrifice
,
such
as
may
never
cease
,
and
we
may
do
that
constantly
on
Earth
,
which
shall
be
our
Eternal
Employment
in
Heaven
,
still
praise
and
adore
our
Creator
.
Then
shall
he
change
these
our
Sacrifices
into
everlasting
Temples
for
himself
to
dwell
in
;
what
we
now
present
him
natural
Bodies
turn
into
spiritual
,
and
make
these
our
vile
ones
like
unto
his
glorious
one
.
Which
God
of
his
Infinite
Mercy
grant
,
&c.
Amen
.
Soli
Deo
Gloria
in
aeternum
.
A
SERMON
ON
ESAY
V.
20.
The
former
Part
of
the
Verse
.
Wo
unto
them
that
call
Evil
good
and
Good
Evil.
THE
great
Creator
has
never
been
wanting
to
Man
in
prescribing
him
such
Laws
as
might
be
sufficient
if
obeyed
,
to
make
him
happy
,
whether
we
consider
him
in
the
State
of
Primitive
Integrity
,
or
out
of
it
.
In
the
former
God
so
left
him
in
the
hands
of
his
own
Councel
,
as
to
make
himself
his
own
Rule
.
Nature
was
to
him
instead
of
Revelation
;
he
had
then
the
Tree
of
Knowledge
of
Good
and
Evil
planted
in
him
;
Conscience
was
his
Oracle
,
and
Reason
his
Guide
,
and
to
know
his
Duty
was
but
to
consult
himself
.
God
did
not
only
wind
him
up
as
a
Watch
to
a
regular
Motion
,
but
did
withal
place
in
him
a
Sun-dial
▪
to
set
himself
by
,
if
he
should
go
false
;
so
that
his
very
Essence
and
Rule
was
then
so
much
the
same
,
that
to
transgress
was
not
so
much
to
break
a
Law
,
as
a
Man
.
Nor
did
he
by
his
Fall
wholly
forfeit
all
his
natural
Advantages
,
either
to
himself
or
his
Posterity
.
For
though
our
first
Parent
brake
the
natural
Tables
,
as
Moses
afterwards
did
those
of
Stone
,
yet
from
the
scattered
pieces
thereof
set
together
,
we
may
all
of
us
,
though
imperfectly
,
spell
out
our
Duty
.
The
worst
of
men
are
born
with
a
certain
Decalogue
;
Their
Souls
are
not
mere
Rasae
,
Tabulae
,
there
is
a
Book
of
Conscience
wherein
the
different
Characters
of
Good
and
Evil
are
plainly
legible
,
and
by
the
help
of
those
practical
Notions
,
which
make
up
the
Law
of
Nature
,
each
Pagan
may
confute
an
Infidel
,
and
each
Sinner
himself
.
That
there
is
a
God
to
be
worshipped
,
is
founded
in
that
natural
Dependence
Rational
Creatures
have
on
their
Creator
;
and
that
Good
and
Evil
are
different
things
,
is
the
Voice
and
Dictate
of
Natural
Reason
too
,
which
he
that
contradicts
,
unmans
himself
,
and
is
to
be
lookt
on
as
a
Monster
in
Nature
.
Such
there
have
been
in
all
times
,
and
which
is
strange
,
even
in
those
of
Divine
Revelation
;
for
we
find
the
Jews
themselves
upbraided
here
with
this
Impiety
;
which
was
so
much
the
grosser
in
them
,
because
besides
the
unwritten
,
they
had
withall
a
written
Law
to
instruct
them
better
;
Both
in
effect
the
same
,
the
same
Precepts
in
stone
and
in
the
heart
;
The
Mosaical
Law
being
nothing
else
but
a
Digest
of
that
of
Nature
,
where
the
only
difference
is
in
the
Clearness
of
the
Character
.
For
Moses
did
but
display
and
enlarge
the
Phylacteries
of
Nature
;
This
was
still
the
Text
and
all
his
Precepts
,
but
so
many
Commentaries
on
it
.
He
did
but
trim
up
that
Candle
of
the
Lord
,
natural
Reason
,
which
before
burnt
dim
;
set
off
Vertue
with
a
better
Lustre
,
and
expose
Vice
in
its
proper
shape
and
hue
,
giving
That
all
its
natural
Advantage
,
to
charm
the
Eye
,
and
painting
out
This
in
such
lively
Colours
as
might
represent
it
in
its
utmost
Deformity
.
Yet
such
was
the
perverse
blindness
of
some
,
that
they
could
see
no
difference
here
at
all
,
no
distinction
between
an
Angel
of
Light
and
a
Fiend
;
Good
and
Evil
were
to
them
both
alike
,
or
rather
not
alike
,
for
they
preferred
Evil
to
Good
;
did
not
only
confound
the
Names
and
Nature
of
these
things
,
but
in
a
cross
manner
misplace
them
,
putting
Darkness
for
Light
and
Light
for
Darkness
,
like
those
Antipodes
to
mankind
,
who
by
their
strange
way
of
living
turn
Day
into
Night
and
Night
into
Day
;
This
is
that
abomination
the
Text
takes
notice
of
,
which
drew
this
severe
Imprecation
from
the
Almighty
,
uttered
by
the
mouth
of
his
Prophet
.
Wo
unto
them
that
call
Evil
good
,
&c.
Which
words
seem
to
point
to
the
Jews
,
but
are
indeed
directly
levelled
at
all
those
who
remove
the
natural
Land-marks
and
Boundaries
of
Moral
Good
and
Evil
,
and
they
present
us
with
these
three
Observations
.
-
1.
That
there
is
a
Real
and
Natural
difference
between
Vertue
and
Vice
,
called
here
Good
and
Evil.
-
2.
That
there
always
have
been
(
and
still
are
)
such
as
labour
to
take
away
this
Difference
,
Men
that
call
Good
Evil
and
Evil
Good
.
-
3.
That
to
do
so
,
To
endeavour
to
alter
the
Nature
and
Property
of
Moral
Good
and
Evil
,
is
such
a
heinous
provocation
as
will
inevitably
bring
a
Curse
upon
it
.
Of
these
in
their
Order
.
And
,
1.
That
there
is
a
real
and
natural
Difference
between
Vertue
and
Vice
,
called
here
Good
and
Evil.
It
seems
the
Academician
and
Epicurean
Sects
were
rife
in
the
Prophet
Esay's
Days
,
who
being
a
loose
sort
of
men
,
and
impatient
of
all
natural
and
moral
Restraints
,
would
fain
perswade
themselves
and
all
others
,
That
nothing
was
in
it self
good
or
bad
,
that
there
was
no
such
distinction
in
Nature
,
but
only
in
the
opinion
of
men
,
who
were
pleased
to
make
an
inclosure
,
where
God
and
Nature
had
laid
all
in
common
.
Nec
natura
potest
justo
secernere
iniquum
,
was
their
fundamental
Principle
.
A
Principle
which
because
I
find
taken
up
and
improved
by
some
of
the
like
depraved
Judgment
,
and
it
is
the
very
Source
and
Fountain
of
much
of
that
Corruption
that
is
in
the
World
,
deserves
to
be
considered
,
and
the
direct
way
to
disprove
it
will
be
to
make
out
a
real
and
natural
Difference
between
moral
Good
and
Evil
;
which
I
shall
endeavour
to
do
.
1.
From
the
Nature
of
a
Divine
Being
.
2.
From
our
own
Make
and
Constitution
.
3.
From
the
natural
Beauty
of
Good
and
Deformity
of
Evil
,
whereof
every
Man's
Reason
is
the
proper
Measure
and
Judge
.
4.
From
such
contrary
Effects
as
must
of
necessity
argue
a
Contrariety
in
their
Causes
.
1.
The
first
proof
of
this
Truth
I
shall
fetch
from
God
Himself
,
in
whose
very
Nature
and
Being
the
difference
between
Good
and
Evil
is
conspicuous
.
For
't
is
evident
,
that
there
is
something
simply
Good
and
something
simply
Evil
even
to
Divine
Being
;
something
which
God
is
by
the
Necessity
of
his
Nature
,
and
something
which
by
the
same
Necessity
He
cannot
be
.
For
should
I
ask
Epicurean
Christians
,
whether
God
can
be
other
than
what
He
now
is
,
or
the
Scripture
represents
Him
:
They
must
needs
resolve
the
question
in
the
Negative
,
unless
they
will
deny
Him
to
be
God
;
or
,
which
is
the
same
thing
,
grant
him
mutable
:
Immutability
being
so
essential
to
him
,
that
what
he
now
is
he
ever
was
,
and
what
he
ever
was
he
ever
shall
be
,
and
cannot
chuse
but
be
so
.
Now
God
from
all
Eternity
was
just
,
mercifull
,
good
and
true
;
'T
is
the
Description
he
gives
of
Himself
,
Exodus
34.
6.
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long
suffering
and
abundant
in
Goodness
and
Truth
.
And
were
not
these
his
essential
and
unalterable
Properties
,
the
Reverse
of
that
Description
might
as
well
befit
him
,
which
were
the
highest
Blasphemy
imaginable
,
and
the
Manichees
needed
not
to
have
invented
two
distinct
Principles
of
Good
and
Evil
,
when
by
the
Epicurean
Doctrine
,
these
so
contrary
things
might
well
enough
be
reconciled
to
one
and
the
same
Divine
Being
;
whereas
the
Scripture
tells
us
;
that
some
things
are
impossible
for
God
to
do
,
As
to
lye
Heb.
6.
18.
Gen.
18.
25
and
to
be
unjust
.
And
surely
what
He
cannot
,
Man
ought
not
;
What
is
good
or
bad
to
Him
,
must
be
so
to
us
too
;
and
what
is
contrary
to
the
divine
,
can
never
be
a
part
of
humane
Perfection
.
If
God
cannot
be
other
than
good
,
mercifull
and
just
;
Man
,
who
was
created
after
his
Image
,
must
of
necessity
resemble
his
Creator
,
and
the
Copy
to
be
complete
in
all
points
,
answer
its
Original
.
2.
As
indeed
it
does
.
For
upon
this
account
of
a
natural
resemblance
't
is
that
we
are
said
to
be
Partakers
of
the
2
Pet.
1.
4.
divine
Nature
,
and
God
has
so
wrought
and
woven
his
Image
into
the
very
frame
of
our
being
that
(
like
Phidias
his
Picture
in
Minerva's
Shield
)
it
can
never
be
totally
defaced
without
the
ruine
of
that
frame
.
And
herein
also
the
differences
of
Good
and
Evil
are
apparent
.
For
our
Passions
,
Fear
and
Shame
especially
,
do
manifestly
betray
them
.
Omne
malum
aut
timore
aut
Apologet.
c.
1.
pudore
persudit
▪
natura
.
Nature
,
saith
Tertullian
,
hath
dasht
every
Vice
with
Fear
or
Shame
.
As
for
the
first
of
these
,
Fear
;
The
continual
Frights
,
the
pale
Countenances
,
and
broken
Sleeps
of
wicked
Men
do
plainly
argue
the
inward
dissatisfactions
of
natural
Conscience
when
they
doe
amiss
;
the
guilt
of
the
heart
usually
spreading
it self
over
the
face
:
As
on
the
other
side
,
Innocence
is
ever
quiet
and
bold
,
and
they
who
act
by
the
rules
of
right
reason
,
always
calm
and
serene
.
Of
which
so
apparent
contrary
effects
no
better
account
can
be
given
than
this
,
that
there
is
something
in
its
self
so
bad
,
that
natural
Conscience
startles
at
it
,
and
Reason
abhorrs
;
And
something
so
good
,
that
at
first
blush
it
gains
our
approbation
and
commends
it self
to
our
choice
.
Nor
is
it
enough
to
say
,
That
such
Fears
proceed
from
a
false
prepossession
,
fomented
by
ignorace
and
custom
,
of
God's
being
angry
with
Men
for
their
faults
,
which
makes
them
timorous
;
As
Children
are
apt
to
fear
every
thing
in
the
dark
.
For
were
this
an
effect
only
of
such
an
erroneous
persuasion
,
it
could
never
be
so
universal
as
we
find
it
is
.
All
panick
fears
and
groundless
misapprehensions
dye
as
soon
as
born
;
whereas
those
which
are
founded
in
nature
are
perpetual
and
lasting
.
Time
,
says
Tully
,
confutes
those
Errors
which
owe
their
rise
to
Opinion
,
but
confirms
and
strengthens
the
Sentiments
of
Nature
;
And
therefore
whatsoever
does
constantly
maintain
it self
must
needs
be
more
deeply
rooted
than
in
uncertain
apprehensions
.
The
Epicureans
we
know
have
still
made
it
their
business
to
deliver
Men
of
those
natural
Terrors
by
openly
preaching
Impiety
(
As
the
Prophet
David
too
complains
Psal.
14.
1.
of
some
such
Fools
as
denied
a
God
,
or
at
least
his
Providence
)
But
all
in
vain
.
For
't
was
not
in
the
power
of
all
their
Sophistry
,
assisted
by
Men's
strong
Inclinations
to
Profaneness
and
Licentiousness
,
to
suppress
and
stifle
those
implanted
Notions
;
Nature
and
the
Fear
of
God's
wrath
still
prevailed
against
all
those
petty
Arts.
They
could
doe
no
good
upon
the
Authors
themselves
,
much
less
upon
their
Disciples
;
And
common
experience
shews
,
That
the
more
wicked
Men
strive
to
subdue
,
the
fiercer
their
Consciences
are
,
and
that
when
Impiety
hath
invented
all
the
ways
it
can
think
of
to
satisfie
its
self
,
it
usually
takes
Sanctuary
in
Superstition
;
The
stoutest
Offenders
to
find
ease
must
at
last
betake
themselves
to
their
Devotions
;
Their
Fears
still
drag
and
hale
them
like
unwilling
Sacrifices
to
the
Altar
:
Or
,
if
Religion
cannot
lay
that
evil
Genius
that
haunts
them
,
they
will
seek
to
charm
it
by
drowning
their
Reason
in
Sensuality
,
which
recovering
it self
a-fresh
,
grows
more
importunate
and
troublesome
than
ever
;
It
faring
with
such
Men
as
it
does
with
drunken
Malefactors
,
who
,
when
those
fumes
of
wine
wherewith
they
strive
to
smother
their
discontents
and
abate
the
edge
of
their
melancholy
,
are
evaporated
,
and
their
sober
thoughts
have
leisure
to
reflect
on
their
Crimes
,
tremble
at
the
apprehension
of
those
Racks
and
Gibbets
that
are
preparing
for
them
.
Which
is
so
true
,
and
so
common
to
all
Men
,
that
they
who
have
no
cause
to
fear
others
,
do
notwithstanding
fear
themselves
,
and
never
more
than
at
the
approaches
of
Death
,
which
as
it
is
most
dreadfull
and
ghastly
to
the
bad
,
so
is
it
most
welcome
and
lovely
to
the
innocent
and
vertuous
,
who
by
clearing
their
accompts
here
,
secure
themselves
from
the
danger
and
apprehension
of
an
after-reckoning
.
And
as
the
Passion
of
Fear
discovers
a
natural
difference
between
good
and
bad
,
so
does
that
of
Shame
no
less
;
which
,
as
soon
as
our
reputation
is
wounded
,
veils
the
face
with
a
ruddiness
,
as
if
it
proceeded
from
that
wound
.
And
so
apprehensive
is
Nature
of
every
little
thing
which
seems
to
reproach
it
,
that
a
bare
suspition
thereof
shall
many
times
create
a
bashfulness
;
and
innocence
it self
will
sometimes
be
dipt
in
a
blush
as
well
as
guilt
;
not
for
any
conscious
ground
in
its
own
bosome
,
but
out
of
a
timorous
apprehension
of
sinister
thoughts
in
others
.
We
see
that
't
is
not
in
the
power
of
the
worst
Men
wholly
to
master
this
Passion
;
and
he
that
is
most
deep
in
the
guilt
of
a
sin
,
will
labour
all
he
can
to
avoid
the
imputation
of
it
.
Whence
is
it
that
the
most
impudent
,
whose
faces
continual
sinning
hath
hardnes
against
the
tenderness
of
a
blush
,
seek
corners
to
hide
their
foulest
actions
?
Why
do
they
not
act
them
without
doors
and
in
the
face
of
the
Sun
with
the
Cynicks
?
or
,
why
do
they
varnish
them
over
with
false
colours
?
Does
not
Hypocrisie
it self
wear
the
mask
of
Piety
and
the
mantle
of
Religion
?
Does
it
not
still
appear
abroad
in
its
garb
and
dress
,
and
though
it
want
the
substance
,
court
the
shadow
of
it
?
And
when
this
Satan
transforms
it self
into
an
Angel
of
light
,
will
it
not
doe
all
it
can
to
hide
its
cloven
foot
?
Did
not
Vice
take
upon
it
some
fair
disguise
,
surely
no
Man
would
entertain
so
vile
a
guest
.
Covetousness
must
be
called
good-husbandry
,
and
prodigality
,
generosity
;
And
the
lewdest
Persons
many
times
do
most
affect
the
reputation
of
being
chast
.
Est
aliqua
'
prostitutis
modestia
,
&
ipsum
lupanar
honestum
est
.
What
sad
shifts
do
Men
betake
themselves
to
when
they
are
obnoxious
to
any
thing
that
looks
base
in
the
world
,
and
to
avoid
a
just
blame
,
what
unjust
excuses
will
they
not
take
up
?
or
,
If
they
cannot
wholly
excuse
,
at
least
they
will
extenuate
their
error
by
necessity
,
humane
frailty
,
ignorance
,
false
information
or
guile
;
and
with
Pilate
,
wash
their
hands
of
it
,
if
they
cannot
cleanse
their
consciences
.
Which
evidently
shows
,
that
the
hardest
hearts
have
sometimes
tender
foreheads
.
Charge
a
Malefactor
never
so
home
,
he
will
hardly
confess
his
crime
to
the
rack
,
and
perhaps
better
endure
that
;
or
,
which
is
a
harsher
punishment
,
his
own
guilt
,
than
he
will
dare
to
publish
it
,
a
secret
smart
being
not
so
quick
as
a
publick
shame
.
Which
is
a
sufficient
indication
of
the
deformity
of
Vice
,
of
whose
least
approaches
Nature
is
so
tender
.
And
so
sensible
are
Men
of
what
it
owns
as
its
disgrace
,
that
they
are
ready
to
fly
in
the
face
of
those
that
upbraid
them
with
it
.
Such
a
vile
Master
is
Vice
,
that
the
greatest
Slaves
to
it
dare
not
wear
its
livery
;
It
s
best
Friends
scorn
to
be
Retainers
to
it
;
They
may
love
the
Treason
,
but
naturally
hate
this
Traytor
;
and
so
loth
are
they
to
father
such
a
brat
,
that
although
they
doe
all
they
can
to
procure
themselves
a
bad
name
,
yet
even
then
are
they
most
studiously
concerned
for
the
reputation
of
a
good
one
.
But
here
some
may
say
;
Are
not
many
things
reputed
vile
and
dishonourable
which
in
themselves
are
not
so
?
True
indeed
;
But
then
this
false
apprehension
can
never
alter
the
nature
of
the
things
themselves
.
Satan
will
still
be
a
Devil
,
though
we
cloath
him
with
a
garment
of
light
,
nor
is
he
one
jot
less
ugly
because
some
put
a
glory
about
his
head
;
no
more
than
a
good
Angel
is
black
,
because
Ethiopians
,
to
flatter
their
own
hue
,
paint
him
so
.
There
are
I
confess
who
blush
at
Vertue
,
and
think
Modesty
the
only
thing
to
be
asham'd
of
;
A
Vertue
which
in
the
common
esteem
of
some
not
only
beggars
all
other
vertues
,
but
reproaches
them
.
But
how
few
are
such
monsters
in
comparison
of
the
rest
of
mankind
?
And
what
incompetent
Judges
of
what
is
vile
or
honourable
?
From
these
we
must
appeal
to
the
general
sense
of
sober
mankind
as
to
the
true
value
of
things
.
Did
ever
any
rational
sober
Man
commend
another
for
his
rudeness
and
debauchery
?
Was
any
man's
lust
and
intemperance
ever
reckoned
among
his
Titles
of
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
or
Charity
,
were
thought
the
marks
of
reproach
and
infamy
?
Nay
,
so
far
from
this
thought
are
the
most
profligated
Wretches
,
that
they
have
a
secret
honour
and
value
for
those
that
are
good
,
and
while
they
seem
to
marvel
at
and
even
hate
all
those
who
refuse
in
a
vitious
compliance
to
run
on
with
themselves
into
the
same
excesses
of
riot
,
they
do
at
the
same
time
inwardly
admire
and
applaud
them
.
Shew
me
a
Man
so
bad
that
would
have
another
like
himself
whom
he
has
a
real
kindness
for
?
What
Father
,
though
never
so
vitious
,
would
be
content
his
Son
should
imitate
him
;
that
would
rather
have
him
a
drunkard
than
a
sober
man
,
or
be
gladder
to
meet
him
in
a
Stews
than
in
a
Church
?
Some
possibly
to
shew
the
goodness
of
their
wit
in
being
able
to
maintain
a
Paradox
,
may
extol
Vice
as
others
have
done
Gouts
and
Fevers
,
but
who
,
without
violence
to
his
reason
,
can
seriously
prefer
it
to
Vertue
?
There
cannot
then
be
a
plainer
Evidence
nor
a
more
convincing
Argument
of
the
natural
difference
between
Vertue
and
Vice
than
this
,
that
the
general
sense
of
sober
mankind
,
which
in
the
judgment
of
Tully
is
the
very
Law
of
Nature
,
(
In
genere
consensio
omnium
gentium
Tusc.
qu.
1.
lex
naturoe
putanda
est
)
immediately
approves
the
one
as
honourable
,
and
condemns
the
other
as
base
and
ignominious
.
And
thus
from
these
two
Passions
of
Fear
and
Shame
,
the
real
difference
between
moral
Good
and
Evil
is
demonstrable
,
which
being
found
in
us
,
not
as
Christians
,
but
as
Men
,
the
opposition
clearly
appears
natural
.
But
not
to
rely
solely
upon
the
judgment
of
Passions
,
let
Reason
here
give
in
its
Evidence
.
This
Christ
calls
the
eye
of
the
understanding
,
and
the
light
that
is
in
us
,
Matt.
6.
23.
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
domestick
impartial
Judge
of
Good
and
Evil
;
A
natural
Monitor
,
which
,
like
Socrates's
good
Genius
in
Apuleius
,
is
every
one's
Overseer
and
Guide
,
to
advise
and
direct
him
.
The
measures
then
of
Good
and
Evil
are
to
be
taken
from
that
proportion
or
disproportion
they
bear
to
this
prime
Canon
,
which
like
a
direct
Line
does
at
the
same
time
shew
what
is
streight
and
what
is
crooked
by
its
application
thereunto
;
discovers
as
natural
a
comeliness
in
Vertue
and
deformity
in
Vice
as
the
Eye
does
in
any
of
those
sensible
objects
that
lye
before
it
.
And
as
it
is
impossible
for
sense
to
be
mistaken
about
its
proper
object
,
supposing
all
necessary
conditions
to
the
right
use
and
exercise
of
it
:
so
is
it
as
impossible
too
for
natural
reason
to
be
deceived
in
matters
which
are
within
its
proper
verge
and
cognizance
.
One
man's
judgment
may
perhaps
vary
from
another's
in
determining
what
kind
of
external
beauty
were
best
,
but
't
is
hard
for
any
Man
to
persuade
himself
that
deformity
is
beauty
,
or
that
Thersites
was
a
more
gracefull
person
than
Achilles
,
as
Homer
describes
them
.
Herein
while
the
Eye
judges
according
to
the
exactness
of
colour
and
proportion
which
are
the
Elements
of
beauty
,
it
cannot
be
impos'd
on
.
And
therefore
the
Philosopher
said
,
't
was
the
question
of
a
blind
man
to
ask
what
was
beauty
?
because
't
is
such
a
thing
as
every
man
must
needs
see
and
know
that
has
his
eyes
about
him
.
The
same
may
be
said
of
Vertue
and
Vice
,
whose
beauty
or
deformity
consists
in
that
proportion
or
disproportion
each
of
them
bear
to
a
man's
natural
Reason
.
Which
made
Isocrates
affirm
,
That
if
it
were
possible
for
Vertue
to
take
a
humane
shape
;
't
would
infallibly
charm
the
beholder
;
and
we
may
as
truly
say
on
the
other
side
,
that
if
a
Man
could
behold
Vice
in
its
native
ugliness
,
it
would
as
certainly
affright
him
.
And
therefore
,
to
make
their
Children
abhorr
Drunkenness
,
some
have
thought
it
enough
to
represent
it
to
them
in
their
Slaves
;
and
Seneca
,
to
cure
an
angry
Man
,
only
bids
him
look
into
his
Glass
.
And
surely
could
not
Reason
as
well
tell
a
Man
what
were
good
and
bad
to
him
,
as
Sense
does
Beasts
what
is
so
to
them
,
he
should
be
worse
provided
than
the
meanest
sensitive
Creatures
;
And
't
were
no
less
than
a
contradiction
to
say
,
that
God
should
give
him
such
discerning
and
electing
faculties
as
Reason
and
Will
where
there
should
be
no
difference
at
all
between
those
things
it
were
to
judge
of
or
chuse
.
From
whence
we
may
rationally
Deu.
30.
19
conclude
,
that
he
has
distinguished
good
from
evil
by
those
several
marks
he
has
put
upon
them
,
and
sets
Reason
as
a
competent
Judge
to
decide
all
moral
Controversies
,
which
by
her
first
seeds
of
light
manifestly
discovers
an
honourable
beauty
in
goodness
,
and
an
inseparable
blot
in
wickedness
.
Nor
is
it
a
Paradox
to
affirm
,
that
there
is
as
wide
an
opposition
between
some
moral
as
between
the
most
distant
natural
things
;
For
example
,
between
Truth
and
a
Lye
,
as
between
Light
and
Darkness
,
or
Being
and
not
Being
.
For
truth
results
from
the
being
of
things
which
it
represents
,
and
every
lye
is
as
it
were
the
Image
of
not
being
.
And
therefore
the
perfection
of
Man's
understanding
consisting
in
the
knowledge
of
things
which
exist
conformable
to
the
nature
of
their
being
,
and
consequently
in
truth
and
veracity
,
there
follows
anatural
rapport
or
relation
between
the
truth
of
things
themselves
and
our
understandings
which
are
perfected
by
it
and
cannot
chuse
but
hate
a
Lye
as
soon
as
they
discover
it
,
as
a
cheat
put
upon
them
,
and
an
abuse
to
Nature
which
has
given
Men
language
for
no
other
use
and
purpose
but
to
express
the
reality
of
their
conceptions
suitable
to
the
things
themselves
,
at
least
as
they
are
apprehended
;
and
they
who
abuse
the
credit
of
others
do
as
much
as
in
them
lies
destroy
all
commerce
among
men
,
by
weakning
that
fidelity
which
entertains
and
supports
it
:
which
is
the
reason
why
Lyars
are
so
hated
and
scorned
by
all
mankind
,
and
that
even
they
who
know
themselves
to
be
so
,
are
so
angry
with
all
that
call
them
by
that
name
,
that
many
times
they
will
not
be
satisfied
without
washing
off
that
reproach
with
the
bloud
of
the
Reproachers
.
I
might
here
instance
in
other
Vices
;
as
disobedience
to
natural
and
civil
Parents
,
injustice
,
cruelty
,
ingratitude
,
and
shew
in
what
a
direct
opposition
they
stand
to
and
are
condemned
by
nature
too
;
but
I
proceed
to
the
last
argument
or
reason
of
the
natural
difference
between
moral
good
and
evil
,
which
I
shall
fetch
from
the
prime
design
of
Nature
,
viz.
4.
Self-preservation
.
It
cannot
be
deny'd
but
that
whatsoever
opposes
and
contradicts
that
must
needs
be
an
enemy
,
and
whatsoever
maintains
it
,
a
friend
to
Nature
.
Now
't
is
evident
that
whatsoever
is
morally
is
also
naturally
good
;
and
that
as
Vice
tends
to
the
ruine
of
humane
nature
,
so
Vertue
to
its
conservation
,
and
that
not
only
by
a
divine
benediction
,
but
by
a
natural
efficiency
.
Let
us
then
cast
up
our
several
mischiefs
,
and
see
how
many
of
them
are
owing
to
our
vertues
;
whether
Temperance
did
ever
drown
our
parts
,
or
Chastity
make
us
roar
under
the
Chirurgeon's
hand
;
whether
the
sleeps
of
sober
men
be
not
sweet
,
and
their
appetites
constant
;
whether
the
symmetry
of
Passions
in
the
meek
,
their
freedome
from
the
rage
of
them
,
with
that
admirable
harmony
and
sweetness
of
content
,
do
not
by
making
them
chearfull
,
render
them
healthy
too
.
Whereas
the
contrary
of
these
do
manifestly
impair
our
bodies
,
waste
our
estates
and
ruine
our
reputations
.
For
what
are
the
fruits
of
Intemperance
but
Collicks
,
Surfeits
,
Aches
,
and
the
like
?
Who
hath
Pro.
23.
29.
woe
and
sorrow
,
redness
of
eyes
,
contention
and
wounds
▪
but
the
Drunkard
?
What
vast
expence
doth
the
Glutton
put
himself
to
,
not
to
allay
his
hunger
,
but
to
provoke
it
?
How
dearly
doth
he
buy
new
wants
?
when
a
small
cost
would
relieve
nature
,
how
much
is
he
at
to
oppress
it
?
And
how
does
he
many
times
pay
more
than
one
Farm
for
a
Fever
?
And
yet
when
all
this
is
done
,
the
best
that
can
be
expected
is
,
that
the
feast
must
be
fasted
of
.
Whereas
it
often
proves
worse
than
so
,
that
a
horrid
potion
must
purge
off
the
too
full
goblet
,
and
it
shall
cost
as
much
to
remove
the
Surfeit
as
to
procure
it
,
and
yet
after
all
this
charge
and
trouble
the
Man
can
scarce
hope
to
be
so
well
as
he
was
before
it
;
such
enemies
are
Vices
to
our
health
,
and
they
are
no
less
to
our
reason
.
For
whereas
Vertues
improve
our
understandings
by
subduing
our
lusts
and
moderating
our
passions
;
These
fully
and
darken
our
minds
,
and
by
clogging
our
spirits
,
render
them
unapt
for
higher
and
nobler
acts
of
reason
.
Even
the
most
refined
ones
,
such
as
envy
,
hatred
,
pride
and
malice
,
tincture
the
mind
with
false
colours
,
and
so
fill
it
with
prejudice
and
undue
apprehensions
of
things
.
Let
experience
here
give
in
its
verdict
;
and
if
it
be
so
that
Vertue
preserves
Nature
,
and
Vice
destroys
it
,
they
cannot
possibly
be
the
same
things
;
such
different
effects
arguing
a
manifest
contrariety
in
their
causes
.
And
were
it
not
so
,
were
not
the
opposition
here
very
natural
,
I
know
not
how
natural
Men
,
without
any
help
of
divine
Revelation
should
by
the
mere
Light
of
their
reason
be
able
so
clearly
to
discern
and
so
exactly
to
make
it
out
as
some
of
them
have
done
.
A
task
well
performed
by
Tully
in
his
Offices
,
Et
de
finibus
bonorum
&
malorum
,
wherein
the
several
bounds
of
moral
good
and
evil
are
so
precisely
set
out
(
as
they
have
been
by
some
ancient
Philosophers
,
especially
Aristotle
)
that
Reason
and
Scripture
do
herein
little
differ
;
Non
aliud
natura
,
aliud
sapientia
dicit
:
Nature
and
Revelation
speak
the
same
things
,
and
we
may
well
say
with
Tertullian
,
Tam
facilè
pronuncias
quàm
Christiano
necesse
est
;
Reason
here
utters
baptized
truth
,
and
each
man's
Soul
is
Christian
.
And
therefore
the
same
Father
,
in
his
Book
De
Testimonio
Animae
,
draws
such
a
plain
Confession
of
these
Truths
from
a
Heathen
Soul
,
that
he
wonders
how
a
thing
not
Christian
should
have
so
much
Christianity
as
to
rejoyce
at
good
actions
,
and
to
grow
sullen
after
bad
;
to
promise
itself
a
reward
for
Vertue
,
and
fear
a
judgment
to
come
for
Vice
;
Rather
than
be
an
Atheist
to
commit
Idolatry
,
and
rather
than
God
should
not
be
worshipped
,
to
offer
Sacrifices
to
the
Devil
,
and
then
concludes
,
That
't
is
all
one
here
to
go
by
Reason
or
Revelation
;
Nec
multum
referre
an
à
Deo
formata
sit
Animae
conscientia
an
à
literis
Dei
,
that
the
difference
is
little
between
the
Book
of
the
Law
and
the
Conscience
of
a
Man
.
Some
Principles
of
Law
breathed
into
us
with
our
Soul
being
so
manifest
,
that
they
are
seen
by
their
own
light
,
and
stand
upon
their
own
bottom
.
Nature
approves
them
,
and
condemns
the
contrary
;
and
this
we
learn
from
St.
Paul
himself
.
For
as
Rom.
1.
26.
he
brands
some
vile
Practices
of
the
Gentile
Romans
,
as
so
many
Violences
and
Contumelies
to
Nature
;
and
Ephes.
5.
12.
mentions
other
things
done
by
them
in
secret
,
which
't
was
a
shame
to
name
,
that
is
,
such
as
were
in
the
very
Nature
and
Constitution
of
them
shamefull
:
So
Phil.
4.
8.
He
speaks
of
other
things
that
were
true
and
honest
,
just
,
praise-worthy
and
of
good
report
;
and
to
shew
the
difference
of
such
things
to
be
natural
,
he
appeals
in
a
certain
case
to
the
Judgment
of
Nature
,
1
Cor.
11.
14.
Doth
not
even
nature
it self
teach
you
?
(
not
general
custome
as
Grotius
there
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
refuseth
De
Com●
.
that
interpretation
,
and
the
learned
Salmasius
clearly
confutes
it
.
)
And
our
Lord
himself
doth
the
same
too
,
Luke
12.
57.
Why
even
of
your selves
judge
ye
not
what
is
right
?
As
if
he
should
have
said
,
you
need
go
no
further
than
your selves
to
learn
your
Duty
,
your
own
Reason
is
able
to
tell
you
what
is
right
and
what
not
.
But
there
are
,
whom
nothing
can
satisfie
,
Part.
2.
and
though
God
and
Nature
,
the
general
Sense
and
Reason
of
Mankind
,
and
Scripture
to
boot
,
do
make
a
plain
difference
between
Good
and
Evil
,
yet
either
will
own
none
in
the
Nature
of
the
things
themselves
,
or
else
are
so
partial
as
to
give
Evil
the
precedency
to
Good
,
if
we
may
measure
their
Judgments
by
their
Lives
and
Conversations
;
Those
I
may
term
speculative
,
and
these
practical
Epicureans
.
1.
Of
the
first
sort
are
they
who
resolve
all
Morality
into
the
Wills
and
Pleasures
of
Legislators
,
that
will
allow
nothing
to
be
good
or
bad
,
but
what
civil
Magistrates
in
order
to
politick
Ends
shall
declare
to
be
so
;
making
all
under
them
with
the
first
matter
equally
susceptible
,
of
whatsoever
Forms
they
shall
please
to
introduce
:
As
if
Vertue
and
Vice
,
like
Coin
,
were
to
have
a
publick
stamp
upon
them
to
make
them
currant
,
or
that
Morality
like
changeable
Taffety
,
were
to
vary
according
to
the
different
Reflection
of
that
Light
men
cast
upon
it
.
An
opinion
,
which
if
it
should
prevail
,
would
leave
no
moral
Honesty
,
much
less
Religion
in
the
World
.
For
should
Governors
be
as
bad
as
they
who
broach
this
Doctrine
are
and
would
have
them
to
be
,
what
a
strange
Rule
should
Mankind
have
to
go
by
?
And
if
publick
Interest
were
to
be
the
Measure
and
Standard
of
Good
and
Evil
,
when
that
should
alter
(
as
nothing
is
more
variable
)
what
is
now
a
Vertue
,
might
perhaps
in
a
short
time
become
a
Vice
,
and
so
Rewards
and
Punishments
,
have
their
Vicissitudes
also
,
and
at
last
interfere
.
'T
is
certain
that
some
Laws
have
been
enacted
that
were
so
many
direct
Violations
of
the
Law
of
Nature
,
and
contrary
to
the
general
Sense
of
Mankind
,
and
that
such
might
still
be
made
,
't
is
not
impossible
,
while
there
remain
in
men
the
same
unreasonable
Lusts
and
Passions
;
whereof
such
Laws
were
the
results
;
and
yet
these
,
if
they
have
the
publick
Seal
upon
them
,
shall
be
as
good
and
binding
as
the
best
that
ever
were
established
in
the
opinion
of
these
Promoters
of
a
moral
Indifferency
;
whereas
in
the
Judgment
of
all
Learned
men
,
humane
Laws
are
then
void
and
null
,
when
they
do
in
the
least
swerve
from
that
of
Nature
.
And
't
is
a
great
Error
to
think
that
men's
Laws
do
make
things
morally
good
or
bad
,
whereas
they
do
but
declare
them
to
be
so
;
supposing
them
to
be
such
in
their
own
Natures
,
and
deriving
all
their
Vertue
from
that
very
supposition
.
They
take
it
for
granted
that
there
are
such
things
as
Vertue
and
Vice
,
and
add
Rewards
and
Punishments
to
invite
or
deterr
us
from
what
naturally
we
are
prone
or
averse
to
,
but
would
not
so
readily
embrace
or
decline
without
these
External
motives
or
restraints
.
All
they
do
here
is
to
graft
on
Natures
stocks
,
to
cherish
and
nurse
up
those
Seeds
of
Vertue
which
are
already
in
our
very
Being
and
Constitution
.
For
before
there
were
any
positive
Laws
of
men
there
were
Natural
,
certain
moral
Principles
of
Good
and
Evil
,
which
Reason
obliged
all
men
to
;
As
,
To
do
as
we
would
be
done
to
,
to
worship
God
,
obey
and
honour
Parents
;
The
latter
so
congenial
to
us
,
that
Moses
and
other
Legislators
have
thought
it
superfluous
to
order
any
Punishment
for
parricide
,
imagining
none
could
be
so
unnatural
as
to
commit
it
.
Such
natural
Obligations
are
antecedent
to
any
humane
Constitutions
,
and
in
the
Judgment
of
Aristotle
as
fixt
,
and
determined
as
any
physical
Beings
:
So
that
as
there
will
be
Colours
though
there
were
no
Eye
to
view
them
;
there
will
be
such
a
thing
as
Virtue
and
Vice
,
though
there
were
no
Law
either
for
or
against
it
.
Nor
can
any
pretence
of
publick
Interest
alter
their
Property
.
Utilitas
prope
justi
mater
&
aequi
,
though
in
some
sense
very
commendable
,
(
for
all
Laws
should
aim
at
the
publick
good
,
without
which
they
should
be
no
better
than
Snares
and
Traps
)
yet
in
that
wherein
some
take
it
,
't
is
in
no
wise
tolerable
;
Their
meaning
by
it
being
in
short
this
,
that
there
is
no
Interest
but
what
is
merely
secular
,
that
Vertue
and
Vice
are
in
themselves
insignificant
things
,
to
be
taken
up
or
laid
down
as
they
are
subservient
to
politick
Ends
;
As
if
God
and
Nature
were
to
stoop
to
Mammon
,
or
that
the
distance
between
Honestum
and
Utile
were
so
irreconcileable
,
that
't
were
impossible
for
them
to
meet
together
.
An
Error
as
old
as
Tully's
Days
,
which
he
complains
of
and
confutes
,
which
excellently
serves
the
turns
of
loose
men
,
who
cannot
better
defame
and
exterminate
Morality
than
by
persuading
the
World
't
is
an
useless
thing
,
as
indeed
it
is
to
them
that
desire
not
to
be
bound
up
by
it
,
and
therefore
decry
it
in
all
others
,
especially
them
who
are
to
make
Laws
and
see
them
executed
,
who
if
they
should
be
vertuous
must
of
necessity
shame
and
punish
all
those
who
resolve
to
be
vitious
.
But
could
these
men
once
persuade
Legislators
,
that
just
and
unjust
were
things
indifferent
and
alterable
at
their
pleasure
,
they
would
no
doubt
at
last
as
easily
persuade
themselves
too
that
obedience
,
and
disobedience
to
them
were
as
arbitrary
and
indifferent
.
What
disorder
and
confusion
this
one
Principle
would
introduce
into
the
World
,
that
Vertue
and
Vice
were
founded
only
in
humane
Constitutions
and
politick
Interest
,
and
not
in
the
Nature
of
the
things
themselves
,
is
easie
to
judge
by
putting
this
one
Supposition
.
Suppose
the
reverse
of
all
we
now
call
Vertue
were
solemnly
enacted
,
and
the
Practice
of
Fraud
,
Perjury
and
Falseness
to
a
man's
word
,
and
all
manner
of
Vice
and
Wickedness
were
established
by
a
Law
.
I
ask
now
if
the
case
between
Vertue
and
Vice
were
thus
altered
,
would
that
we
call
Vice
in
process
of
time
gain
the
reputation
of
Vertue
,
and
that
which
we
call
Vertue
grow
odious
and
contemptible
to
humane
Nature
?
If
it
would
not
,
then
there
is
something
in
the
Nature
of
Good
and
Evil
,
of
Vertue
and
Vice
,
which
does
not
depend
upon
the
pleasure
of
Authority
,
nor
is
subject
to
any
Arbitrary
Constitution
.
But
that
it
would
not
be
thus
is
most
certain
,
because
no
Government
could
subsist
upon
such
Terms
.
For
the
very
enjoyning
of
Fraud
and
Rapine
,
Perjury
and
breach
of
Trust
doth
apparently
destroy
the
greatest
End
of
Government
,
which
is
to
preserve
men
in
their
Rights
against
the
Encroachments
of
Fraud
and
Violence
.
And
this
End
being
destroyed
,
humane
Societies
would
immediately
fly
in
pieces
,
and
men
would
necessarily
fall
into
a
state
of
War
.
Which
plainly
shows
that
Vertue
and
Vice
are
not
Arbitrary
things
,
but
that
there
is
a
natural
immutable
and
eternal
Reason
for
that
we
call
moral
Good
,
and
against
that
we
call
moral
Evil.
God
has
established
these
things
upon
as
firm
and
solid
a
Basis
,
as
he
has
done
the
Earth
which
none
can
remove
.
And
therefore
what
Tertullian
Apolog.
c.
5.
Ironically
said
of
the
Roman
Senate
,
that
would
not
allow
Christ
a
Room
among
their
Gods
at
the
Instance
and
recommendation
of
Tiberius
;
Nisi
homini
Deus
placuerit
,
Deus
non
erit
;
is
applicable
to
all
those
who
make
the
Wills
of
Legislators
,
the
Measure
of
Good
and
Evil
;
Vertue
,
must
not
be
Vertue
,
nor
Vice
,
Vice
,
without
men's
Consent
and
Approbation
.
2.
But
besides
these
there
is
another
sort
of
men
,
who
not
content
to
make
Good
and
Evil
indifferent
,
are
so
wickedly
partial
as
to
prefer
Evil
to
Good
.
These
are
all
practical
Epicureans
,
who
set
up
Anti-tables
in
opposition
to
those
of
God
and
Nature
,
live
as
if
they
aimed
at
being
scandalous
as
well
as
vitious
,
and
loved
the
Guilt
as
well
as
the
Pleasures
of
Sin
,
that
give
all
the
reputation
they
can
to
Vice
,
which
is
the
natural
Reward
of
Vertue
,
decry
all
Goodness
in
themselves
and
others
,
and
stamp
God's
Image
on
Satan's
Dross
.
Such
are
all
they
who
as
St.
Paul
says
,
glory
Phil.
3.
19.
Tacitus
.
in
their
shame
,
Quorum
novissima
voluptus
infamia
est
(
the
Character
which
the
Roman
Historian
gives
of
a
prodigious
Impiety
)
that
boast
of
their
Infamy
;
one
of
his
Atheism
,
another
of
the
Trophies
of
his
Drunkenness
,
and
a
third
of
the
Variety
of
his
Uncleanness
.
Pride
compasseth
them
about
like
a
Chain
,
Psal.
73.
6.
They
deck
themselves
with
it
as
with
a
Robe
of
Honour
,
wear
it
as
their
Ornament
,
and
bring
it
forth
into
open
view
like
Agrippa
and
Bernice
in
the
Acts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
Act.
25.
23.
much
Pomp
and
State
,
glorying
as
much
in
the
Scars
they
receive
in
Satan's
service
as
ever
St.
Paul
did
in
the
Marks
of
the
Lord
Jesus
,
and
have
not
so
much
as
the
Religion
of
Hypocrisie
.
Sin
is
Ephes.
5.
11.
called
the
Work
of
Darkness
,
because
they
who
commit
it
usually
hate
the
Light
;
and
therefore
They
that
are
drunk
,
are
drunk
in
the
Night
,
says
the
1
Thes.
5.
7.
Apostle
.
This
was
wont
to
be
the
Custom
:
Vice
durst
not
show
its
ugly
Face
by
day
.
But
how
many
turn
the
Works
of
Darkness
into
Works
of
Light
,
and
produce
them
on
the
Theater
of
the
World
;
not
content
with
the
Conscience
of
them
,
unless
as
the
Pharisees
dealt
their
Alms
and
said
their
Prayers
,
they
may
do
them
so
as
to
be
seen
of
men
.
Matt.
6.
5.
And
hence
it
is
that
many
belye
themselves
in
Sin
,
usurp
Vice
,
and
steal
the
glorious
Reputation
of
exceeding
Sinfulness
,
as
if
the
Impiety
were
meritorious
,
and
the
shame
of
doing
ill
the
only
thing
to
be
ashamed
of
.
St.
Augustine
in
his
Confessions
complains
of
himself
,
that
in
his
younger
Days
he
did
so
;
that
in
compliance
with
some
of
this
shameless
humour
,
he
did
often
boast
of
imaginary
Vices
,
and
attributed
Sins
to
himself
he
never
had
committed
,
being
more
afraid
of
displeasing
his
vile
Companions
than
his
God
.
And
doubtless
many
,
to
avoid
the
Imputation
of
Temperance
,
and
the
Scandal
of
a
singular
and
affected
Sobriety
,
labour
all
they
can
to
be
thought
more
wicked
than
sometimes
they
are
.
Nor
is
it
enough
for
such
to
wear
out
all
the
Impressions
of
the
Law
written
in
their
own
Hearts
,
and
wholly
to
subdue
their
own
Consciences
,
unless
they
may
shame
and
baffle
all
Goodness
out
of
those
of
other
men
,
by
setting
off
Vice
with
all
Lustre
and
Advantage
that
possibly
may
recommend
it
to
their
esteem
;
while
on
the
other
side
they
labour
as
much
to
put
Vertue
out
of
countenance
and
render
it
unfashionable
and
ridiculous
,
by
the
antick
Dress
they
give
it
,
cloathing
it
,
as
the
Jews
did
our
Lord
,
in
a
Fool
's
Coat
,
to
move
Laughter
and
Contempt
;
the
Business
of
every
drolling
Buffoon
,
who
thinks
he
cannot
better
disparage
Vertue
,
than
by
representing
it
as
a
melancholy
and
pedantick
thing
,
an
Enemy
to
good
Manners
and
civil
Conversation
;
a
Contradiction
to
Nature
,
and
a
restraint
on
that
Liberty
and
those
Appetites
it
gives
us
.
Now
if
this
be
not
to
cast
off
all
discriminating
Notions
of
Good
and
Evil
;
if
this
be
not
to
expose
Nature
Travesty
,
and
by
a
perverse
kind
of
Heraldry
to
set
Evil
before
Good
,
't
is
hard
to
say
what
it
is
:
Doubtless
of
all
other
men
,
these
best
deserve
the
Prophet's
Character
here
,
and
fall
directly
within
the
Compass
of
his
Curse
.
The
last
thing
to
be
considered
.
The
Law
of
Nature
,
of
which
Morality
Part
III
is
the
most
considerable
part
,
is
so
unchangeable
,
that
some
,
how
warrantably
I
know
not
,
do
affirm
't
is
not
in
the
Power
of
God
himself
to
alter
it
.
'T
is
hard
to
say
that
he
that
has
Power
to
make
a
Law
,
cannot
alter
it
,
since
in
some
Instances
we
find
he
has
done
so
;
but
they
are
indeed
more
rare
than
his
miraculous
Dispensings
with
the
ordinary
Course
of
Nature
.
And
as
God
is
pleas'd
sometimes
to
vary
that
to
show
himself
Lord
of
Nature
,
so
has
he
sometimes
changed
this
,
to
let
us
know
He
is
that
one
Lawgiver
St.
James
Jam.
4.
12.
speaks
of
,
who
can
prescribe
to
the
Conscience
.
To
endeavour
then
to
alter
the
property
of
moral
Good
and
Evil
is
to
entrench
upon
the
Almighty's
Prerogative
,
and
to
call
Evil
Good
;
to
stamp
our
Impression
on
his
Bullion
,
is
the
worst
sort
of
Coinage
,
and
no
less
than
flat
Rebellion
against
the
Supreme
Majesty
of
Heaven
.
Job
expresly
Job
.
24.
13.
Heb.
6.
4.
calls
it
a
rebelling
against
the
light
,
the
Light
of
Nature
,
ch.
24.
ver.
13.
A
Sin
in
some
measure
against
the
Holy
Ghost
too
,
(
all
natural
as
well
as
revealed
Light
being
from
Him
)
especially
when
it
is
done
out
of
that
reprobate
or
injudicious
mind
Heathens
were
given
up
to
,
who
held
the
truth
in
unrighteousness
;
i.
e.
did
by
their
wicked
Rom.
1.
18.
lives
and
conversations
,
so
imprison
those
common
notices
of
God
and
Morality
,
which
naturally
shined
in
▪
their
Understandings
,
that
they
could
no
more
appear
or
come
forth
than
men
that
are
shut
up
close
Prisoners
in
a
dark
Dungeon
.
This
was
the
great
Crime
of
the
Heathen
World
,
and
for
this
Cause
God
gave
them
up
to
vile
Affections
to
be
directed
by
such
a
crooked
Rule
as
they
had
framed
to
themselves
,
and
be
led
by
the
Wisp
of
their
false
Imaginations
,
over
Boggs
and
Precipices
into
ruine
.
'T
is
usual
with
God
as
to
make
one
Sin
the
punishment
of
another
;
so
to
suit
Punishments
to
Crimes
.
Thus
when
Heathens
abused
natural
Light
,
he
suffered
them
so
far
to
be
besotted
,
as
not
only
to
worship
Stocks
and
Stones
,
but
Vices
and
Sins
.
Thus
while
some
Jews
abused
revealed
Light
,
he
threatens
them
Zeph.
11.
17.
See
Micah
3.
6.
with
putting
out
their
Light
in
obscure
Darkness
;
as
he
does
Christians
who
go
against
the
Light
of
the
Gospel
,
to
remove
their
Candlestick
,
and
send
them
strong
Delusions
to
believe
a
Lye
,
take
Darkness
for
Light
and
Light
for
Darkness
.
And
if
the
Light
that
is
in
Man
Mat.
6.
23.
be
Darkness
,
how
great
must
that
Darkness
be
?
Surely
by
so
much
the
greater
,
by
how
much
their
Light
was
so
.
And
therefore
Christians
,
who
besides
the
Natural
and
Mosaical
,
have
the
glorious
Light
of
the
Gospel
to
direct
them
as
to
the
Measure
of
Good
and
Evil
,
must
needs
be
much
more
inexcusable
,
if
Jude
10.
they
shall
err
in
their
choice
,
and
in
what
they
know
naturally
as
brute
Beasts
,
in
those
very
things
corrupt
themselves
,
and
so
have
nothing
left
to
distinguish
them
from
Heathens
,
but
a
better
Name
and
worse
Practices
.
For
how
many
Heathens
were
there
,
who
if
they
should
now
appear
on
the
Stage
of
the
World
,
would
shame
most
Christians
of
it
?
What
Justice
,
Temperance
,
Frugality
,
Conscience
of
Oaths
and
Promises
,
Severity
and
Strictness
of
Life
among
them
?
and
what
Injustice
,
Intemperance
,
Prodigality
,
Falseness
and
Universal
Depravation
of
Manners
among
these
?
Certainly
if
our
Righteousness
exceed
not
theirs
,
We
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
;
But
if
our
Unrighteousness
shall
exceed
theirs
,
what
Hell
will
be
deep
or
dark
enough
for
us
?
Shall
not
Uncircumcision
,
which
is
by
Nature
,
if
it
fulfill
the
Law
,
judge
thee
who
by
the
Letter
and
Circumcision
dost
transgress
the
Law
,
said
St.
Paul
to
the
Jews
?
Let
every
Christian
make
particular
Application
to
himself
,
and
see
whether
with
the
Advantage
of
a
far
clearer
Revelation
he
does
not
come
short
of
Jews
,
nay
whether
he
makes
any
Conscience
of
doing
those
things
which
the
bare
Light
of
natural
Reason
taught
Heathens
to
abhor
;
and
yet
while
he
damns
them
for
their
moral
Vertues
,
he
can
absolve
himself
,
though
guilty
of
their
foulest
ones
.
It
were
to
be
wisht
that
many
Christians
were
but
as
good
as
some
Heathens
were
,
that
they
would
at
least
follow
Nature
(
the
Dictates
of
natural
Reason
)
their
Errours
would
be
fewer
,
and
their
Accompt
less
;
and
were
they
faithful
in
this
smaller
Talent
,
God
would
then
entrust
them
with
a
greater
.
The
common
Notices
of
Good
and
Evil
are
the
natural
Man's
Book
,
as
Papists
say
Images
are
Lay-mens
;
and
he
that
well
studies
this
Book
and
is
learned
in
it
,
may
not
despair
of
taking
a
higher
Degree
of
perfection
in
the
School
of
Christ
,
Christianity
being
nothing
else
but
Nature
refined
and
exalted
,
and
all
the
Laws
of
Christ
concerning
moral
Actions
,
the
very
Law
of
Nature
but
in
a
clearer
Character
,
and
more
correct
Impression
.
Indeed
the
Light
of
Nature
is
but
dim
and
its
Assistance
weak
,
and
they
who
followed
that
did
but
grope
in
the
Dark
,
and
were
apt
ever
and
anon
to
stumble
.
And
no
Marvel
:
For
some
Evil
does
so
well
imitate
Good
,
that
't
is
hard
for
a
natural
Eye
to
make
out
the
just
Bounds
and
Limits
of
each
of
them
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Rule
that
marks
out
Vertue
from
its
neighbouring
Vice
being
not
so
plain
in
every
place
as
to
chalk
out
exactly
,
to
this
point
thou
may'st
come
and
no
farther
;
and
therefore
we
find
the
best
Philosophers
,
Ethicks
,
so
imperfect
,
that
some
Heathen
Vertues
are
little
better
than
Christian
men's
Vices
.
Besides
the
Universal
ill
practice
of
mankind
,
by
putting
a
false
gloss
on
Evil
did
so
disguise
it
,
that
the
mistake
of
that
for
Good
was
very
easie
.
But
Christ
having
in
his
Gospel
given
us
such
exact
Rules
whereby
to
judge
of
them
,
One
would
think
it
were
impossible
now
for
men
to
be
deceived
.
And
yet
we
find
nothing
so
common
,
and
the
moralists
Observation
most
true
,
—
Pauci
dignoscere
possunt
vera
bona
atque
illis
multum
diversa
—
For
while
some
look
upon
these
things
through
such
false
Glasses
as
do
alter
their
shape
and
proportion
,
or
their
Organ
is
vitiated
by
some
such
bad
humour
as
discolours
every
Object
presented
to
it
;
while
the
strength
of
passion
blinds
some
men's
reason
or
the
pleasures
of
sin
corrupts
it
,
and
wicked
men
do
so
cunningly
suit
their
Principles
to
others
bad
Tempers
,
that
they
are
presently
swallowed
See
2
Pet.
2.
18.
without
chewing
;
'T
is
hard
to
know
things
that
are
excellent
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Apostle's
word
is
,
Phil.
1.
10.
things
that
differ
,
especially
men
being
willing
to
believe
all
lawfull
that
gratifies
their
vitious
humour
and
inclination
.
And
this
was
it
which
rendred
the
Heathen
Divinity
so
plausible
to
the
World
,
and
the
vile
Doctrines
of
Gnosticks
to
loose
Christians
,
that
it
brought
in
such
Shoals
of
Proselytes
to
them
.
Upon
all
which
Accounts
David's
Prayer
will
be
very
seasonable
for
every
one
of
us
,
Psal.
119.
66.
Teach
me
,
O
Lord
,
good
Judgment
and
Knowledge
.
In
the
Original
't
is
,
good
tast
,
to
try
and
relish
what
is
good
;
or
in
the
Language
of
the
Apostle
,
give
me
Senses
Exercis'd
to
discern
Good
and
Evil.
And
while
we
thus
beg
Heb.
5.
14.
God's
Light
and
Direction
,
let
us
as
Christ
bids
us
,
make
our
Eye
good
and
Mat.
6.
22.
single
,
by
clearing
it
from
all
carnal
prejudice
,
and
that
Dust
and
Filth
which
Satan
and
the
World
cast
into
it
,
still
rubbing
and
polishing
natural
Truths
,
that
they
may
shine
out
brighter
and
continually
blowing
up
these
Sparks
into
a
flame
.
Thus
if
we
be
not
wanting
to
our selves
God
will
improve
our
natural
into
a
divine
Light
:
He
will
show
us
what
is
good
by
lifting
up
the
Light
of
his
Countenance
upon
us
,
and
enable
us
not
only
to
call
every
thing
by
it
proper
Name
,
Good
,
good
,
and
Evil
,
evil
;
but
withal
to
chuse
the
one
and
refuse
the
other
;
That
so
the
Curse
of
the
Text
may
be
turned
into
a
Blessing
,
and
the
Seeds
of
moral
Vertue
well
cultivated
here
,
may
yield
us
the
Fruit
of
a
blessed
Immortality
hereafter
;
Which
God
of
his
infinite
Mercy
grant
,
&c.
Amen
.
Soli
Dei
Gloria
in
aeternum
.
FINIS
.
THE
CONTENTS
.
-
SERMON
I.
SAint
Luk.
XI
.
27
,
28.
And
it
came
to
pass
as
he
spake
these
things
,
a
certain
woman
of
the
company
lift
up
her
voice
,
and
said
unto
him
,
Blessed
is
the
womb
that
bare
thee
,
and
the
paps
which
thou
hast
sucked
.
But
he
said
,
Tea
,
rather
blessed
are
they
that
hear
the
word
of
God
and
keep
it
.
Pag.
1
-
SERMON
II.
Tit.
II.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
p.
34
-
SERMON
III.
Tit.
II.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
,
zealous
of
good
works
.
p.
61.
-
SERMON
IV.
St.
Luk.
II.
22.
And
when
the
days
of
her
purification
according
to
the
Law
of
Moses
,
were
accomplished
,
they
brought
him
to
Jerusalem
,
to
present
him
to
the
Lord
.
p.
87
-
SERMON
V.
Joh.
XIX
.
37.
And
again
another
Scripture
saith
,
They
shall
look
on
him
whom
they
have
pierced
.
p.
124
-
SERMON
VI.
Acts
II.
24.
Whom
God
hath
raised
up
,
having
loosed
the
pains
of
death
,
because
it
was
not
possible
that
he
should
be
holden
of
it
.
p.
159
-
SERMON
VII
.
Joh.
XVI
.
7.
Nevertheless
,
I
tell
you
the
truth
;
it
is
expedient
for
you
that
I
go
away
:
for
if
I
go
not
away
,
the
Comforter
will
not
come
unto
you
;
but
if
I
depart
,
I
will
send
him
unto
you
.
p.
197
-
SERMON
VIII
.
Heb.
I.
14.
Are
they
not
all
ministring
spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
salvation
?
p.
242
-
SERMON
IX
.
Colos.
I.
12.
Giving
thanks
unto
the
Father
which
hath
made
us
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
.
p.
287
-
SERMON
X.
St.
Matth.
VII
.
16.
Ye
shall
know
them
by
their
fruits
.
p.
321
-
SERMON
XI
.
Joh.
XVI
.
2
,
3.
They
shall
put
you
out
of
the
Synagogues
:
yea
,
the
time
cometh
,
that
whosoever
killeth
you
will
think
that
he
doth
God
service
.
And
these
things
will
they
doe
unto
you
,
because
they
have
not
known
the
Father
nor
Me.
p.
399
-
SERMON
XII
.
1
Cor.
XV.
19.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
p.
458
-
SERMON
XII
.
Rom.
XII
1.
I
beseech
you
therefore
,
Brethren
,
by
the
mercies
of
God
,
that
ye
present
your
bodies
a
living
Sacrifice
,
-
SERMON
XIII
.
holy
,
acceptable
unto
God
,
which
is
your
reasonable
service
.
p.
490
-
SERMON
XIV
.
Esay
V.
20.
Wo
unto
them
that
call
evil
good
,
and
good
evil
.
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21.
for
Dacius
,
r.
Decius
.
275.
lin.
penult.
r.
abasement
.
278.
l.
1.
for
Particle
,
r.
Participle
.
289.
l.
19.
r.
makes
them
heavenly
.
331.
l.
14.
r.
not
to
be
.
338.
l.
17.
for
flatters
,
r.
flatterers
.
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