The
most
Reverend
Dr.
IOHN
TILLOTSON
late
Arch-Bishop
of
Canterbury
.
portrait of John Tillotson
The
Remaining
DISCOURSES
,
ON
THE
Attributes
of
God
.
viz.
-
His
Goodness
.
-
His
Mercy
.
-
His
Patience
.
-
His
Long-suffering
.
-
His
Power
.
-
His
Spirituality
.
-
His
Immensity
.
-
His
Eternity
.
-
His
Incomprehensibleness
.
-
God
the
first
Cause
,
and
last
End
.
By
the
Most
Reverend
Dr.
JOHN
TILLOTSON
,
Late
Lord
Arch-Bishop
of
Canterbury
.
Being
The
SEVENTH
VOLUME
;
Published
from
the
Originals
,
By
Ralph
Barker
,
D.
D.
Chaplain
to
his
Grace
.
LONDON
,
Printed
for
Ri.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Churchyard
,
1700.
THE
CONTENTS
.
-
SERMON
I
,
II
,
III
,
IV.
The
Goodness
of
God
.
PSAL.
CXLV
.
9
.
The
Lord
is
good
to
all
,
and
his
tender
Mercies
are
over
all
his
Works
.
Page
1
,
25
,
51
,
81.
-
SERMON
V.
The
Mercy
of
God
.
NUMB.
XIV
.
18
.
The
Lord
is
long-suffering
and
of
great
Mercy
.
p.
145.
-
SERMON
VI
,
VII
.
The
Patience
of
God
.
2
Pet.
III.
9
.
The
Lord
is
not
slack
concerning
his
Promise
,
as
some
men
count
slackness
;
but
is
long
suffering
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
.
p.
143
,
179.
-
SERMON
VIII
,
IX
.
The
Long-suffering
of
God
.
ECCLES.
VIII
.
11
.
Because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
Sons
of
men
is
fully
set
in
them
to
do
evil
.
p.
193
,
239.
-
SERMON
X.
The
Power
of
God
.
PSAL.
LXII
.
11
.
God
hath
spoken
once
;
twice
have
I
heard
this
,
that
power
belongeth
unto
God
.
p.
265.
-
SERMON
XI
.
The
Spirituality
of
the
Divine
Nature
.
JOHN
IV.
2
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
truth
.
p.
299.
-
SERMON
XII
.
The
Immensity
of
the
Divine
Nature
.
PSAL.
CXXXIX
.
7
,
8
,
9
,
10.
Whither
shall
I
go
from
thy
spirit
?
or
whither
shall
I
flee
from
thy
presence
?
If
I
ascend
up
into
heaven
thou
art
there
;
if
I
make
my
bed
in
hell
,
behold
,
thou
art
there
.
If
I
take
the
wings
of
the
morning
,
and
dwell
in
the
uttermost
parts
of
the
sea
,
even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
.
p.
331
-
SERMON
XIII
.
The
Eternity
of
God
.
PSALM
XC
.
2
.
Before
the
mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
earth
and
the
world
,
even
from
everlasting
,
to
everlasting
thou
art
God
.
p.
355
-
SERMON
XIV
.
The
Incomprehensibleness
of
God
.
JOB
XI
.
7
.
Canst
thou
by
searching
find
out
God
?
Canst
thou
find
out
the
Almighty
unto
perfection
?
p.
377
-
SERMON
XV.
God
the
first
Cause
,
and
last
End
.
ROM.
XI
.
36
.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
Glory
for
ever
.
Amen
.
p.
403
SERMON
I.
Vol.
VII
.
The
Goodness
of
God
.
PSAL.
CXLV
.
9
.
The
Lord
is
Good
to
all
,
and
his
tender
Mercies
are
over
all
his
Works
.
THE
Subject
which
I
have
now
proposed
to
treat
of
,
is
certainly
one
of
the
Greatest
and
Noblest
Arguments
in
the
World
,
the
Goodness
of
God
,
the
Highest
and
most
Glorious
Perfection
,
of
the
best
and
most
Excellent
of
Beings
,
than
which
nothing
deserves
more
to
be
considered
by
us
,
nor
ought
in
Reason
to
affect
us
more
.
The
Goodness
of
God
is
the
cause
,
and
the
continuance
of
our
Beings
,
the
Foundation
of
our
Hopes
,
and
the
Fountain
of
our
Happiness
;
our
greatest
comfort
,
and
our
fairest
Example
,
the
chief
Object
of
our
love
and
praise
and
admiration
,
the
joy
and
rejoycing
of
our
hearts
;
and
therefore
the
Meditation
and
Discourse
of
it
must
needs
be
pleasant
and
delightful
to
us
;
the
great
difficulty
will
be
,
to
confine
our selves
upon
so
copious
an
Argument
,
and
to
set
bounds
to
that
which
is
of
so
vast
an
extent
,
the
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
.
Which
words
are
an
Argument
,
which
the
divine
Plalmist
useth
,
to
stir
up
himself
and
others
to
the
praise
of
God
:
At
the
3.
v.
he
tells
us
,
that
the
Lord
is
great
,
and
greatly
to
be
praised
;
and
he
gives
the
reason
of
this
,
v.
8.
and
9.
from
those
Properties
and
Perfections
of
the
Divine
Nature
,
which
declare
his
Goodness
,
the
Lord
is
gracious
,
and
full
of
compassion
,
slow
to
anger
,
and
of
great
mercy
;
the
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
;
where
you
have
the
Goodness
of
God
declared
,
together
with
the
amplitude
and
extent
of
it
,
in
respect
of
the
Objects
of
it
;
the
Lord
is
good
to
all
.
In
the
handling
of
this
Argument
,
I
shall
do
these
four
things
.
First
,
Consider
what
is
the
proper
Notion
of
Goodness
,
as
it
is
attributed
to
God
.
Secondly
,
Shew
that
this
Perfection
belongs
to
God
.
Thirdly
,
Consider
the
Effects
and
the
Extent
of
it
.
Fourthly
,
Answer
some
Objections
,
which
may
seem
to
contradict
and
bring
in
question
the
Goodness
of
God
.
First
,
What
is
the
proper
Notion
of
Goodness
,
as
it
is
attributed
to
God
.
There
is
a
dry
Metaphysical
Notion
of
Goodness
,
which
only
signifies
the
Being
and
essential
properties
of
a
thing
;
but
this
is
a
good
word
ill
bestowed
;
for
in
this
sense
,
every
thing
that
hath
Being
,
even
the
Devil
himself
,
is
good
.
And
there
is
a
Moral
Notion
of
Goodness
;
and
that
is
twofold
.
1.
More
general
,
in
opposition
to
all
Moral
evil
and
imperfection
,
which
we
call
sin
and
vice
;
and
so
the
Justice
,
and
Truth
,
and
Holiness
of
God
,
are
in
this
sense
his
Goodness
.
But
there
is
,
2.
Another
Notion
of
Moral
Goodness
,
which
is
more
particular
and
restrained
;
and
then
it
denotes
a
particular
Virtue
in
opposition
to
a
particular
Vice
;
and
this
is
the
proper
and
usual
acceptation
of
the
word
Goodness
;
and
the
best
description
I
can
give
of
it
is
this
;
that
it
is
a
certain
propension
and
disposition
of
mind
,
whereby
a
person
is
enclined
to
desire
and
procure
the
happiness
of
others
;
and
it
is
best
understood
by
its
contrary
,
which
is
an
envious
disposition
,
a
contracted
and
narrow
Spirit
,
which
would
confine
happiness
to
it self
,
and
grudgeth
that
others
should
partake
of
it
,
or
share
in
it
;
or
a
malicious
and
mischievous
temper
,
which
delights
in
the
harms
of
others
,
and
to
procure
trouble
and
mischief
to
them
.
To
communicate
and
lay
out
our selves
for
the
good
of
others
,
is
Goodness
;
and
and
so
the
Apostle
explains
doing
good
,
by
communicating
to
others
,
who
are
in
misery
,
or
want
,
Heb.
13.16
.
but
to
do
good
and
to
communicate
forget
not
.
The
Jews
made
a
distinction
between
a
righteous
and
a
good
man
;
to
which
the
Apostle
alludes
,
Rom.
5.7
.
scarcely
for
a
righteous
man
,
will
one
die
;
yet
peradventure
for
a
good
man
,
one
would
even
dare
to
die
.
The
righteous
man
was
he
,
that
did
no
wrong
to
others
;
and
the
good
man
he
,
who
was
not
only
not
injurious
to
others
,
but
kind
and
beneficial
to
them
.
So
that
Goodness
is
a
readiness
and
disposition
to
communicate
the
good
and
happiness
which
we
enjoy
,
and
to
be
willing
others
should
partake
of
it
.
This
is
the
Notion
of
Goodness
among
men
;
and
't
is
the
same
in
God
,
only
with
this
difference
,
that
God
is
originally
and
transcendently
good
;
but
the
Creatures
are
,
the
best
of
them
,
but
imperfectly
good
,
and
by
derivation
from
God
,
who
is
the
fountain
and
original
of
goodness
;
which
is
the
meaning
of
our
Saviour
,
Luke
18.19
.
when
he
says
,
there
is
none
good
save
one
,
that
is
God
.
But
tho'
the
degrees
of
Goodness
in
God
,
and
the
Creatures
,
be
infinitely
unequal
,
and
that
Goodness
which
is
in
us
,
be
so
small
and
inconsiderable
,
that
compared
with
the
Goodness
of
God
,
it
does
not
deserve
that
name
;
yet
the
essential
Notion
of
Goodness
in
both
,
must
be
the
same
;
else
when
the
Scripture
speaks
of
the
Goodness
of
God
,
we
could
not
know
the
meaning
of
it
,
and
if
we
do
not
at
all
understand
what
it
is
for
God
to
be
good
,
it
is
all
one
to
us
(
for
ought
we
know
)
whether
he
be
good
or
not
;
for
he
may
be
so
,
and
we
never
the
better
for
it
,
if
we
do
not
know
what
Goodness
in
God
is
,
and
consequently
when
he
is
so
,
and
when
not
.
Besides
that
the
Goodness
of
God
is
very
frequently
in
Scripture
propounded
to
our
imitation
;
but
it
is
impossible
for
us
to
imitate
that
,
which
we
do
not
understand
what
it
is
;
from
whence
it
is
certain
,
that
the
goodness
which
we
are
to
endeavour
after
,
is
the
same
that
is
in
God
,
because
in
this
we
are
commanded
to
imitate
the
Perfection
of
God
,
that
is
,
to
be
good
and
merciful
as
he
is
,
according
to
the
rate
and
condition
of
Creatures
,
and
so
far
as
we
,
whose
Natures
are
imperfect
,
are
capable
of
resembling
the
Divine
Goodness
.
Thus
much
for
the
Notion
of
goodness
in
God
,
it
is
a
propension
and
disposition
in
the
Divine
Nature
,
to
communicate
being
and
happiness
to
his
Creatures
.
Secondly
,
I
shall
endeavour
to
shew
,
in
the
next
place
,
that
this
Perfection
of
Goodness
belongs
to
God
;
and
that
from
these
three
heads
.
I.
From
the
Acknowledgments
of
Natural
Light
.
II.
From
the
Testimony
of
Scripture
,
and
Divine
Revelation
.
And
,
III.
From
the
Perfection
of
the
Divine
Nature
.
I.
From
the
Acknowledgments
of
Natural
Light
.
The
generality
of
the
Heathen
agree
in
it
,
and
there
is
hardly
any
Perfection
of
God
more
universally
acknowledged
by
them
.
I
always
except
the
Sect
of
the
Epicureans
,
who
attribute
nothing
but
Eternity
and
Happiness
to
the
Divine
Nature
;
and
yet
if
they
would
have
considered
it
,
Happiness
without
Goodness
is
impossible
.
I
do
not
find
that
they
do
expresly
deny
this
Perfection
to
God
,
or
that
they
ascribe
to
him
the
contrary
;
but
they
clearly
take
away
all
the
Evidence
and
Arguments
of
the
Divine
Goodness
;
for
they
supposed
God
to
be
an
immortal
and
happy
Being
,
that
enjoyed
himself
,
and
had
no
regard
to
any
thing
without
himself
,
that
neither
gave
Being
to
other
things
,
nor
concerned
himself
in
the
happiness
or
misery
of
any
of
them
;
so
that
their
Notion
of
a
Deity
,
was
in
truth
the
proper
Notion
of
an
idle
Being
,
that
is
called
God
,
and
neither
does
good
nor
evil
.
But
setting
aside
this
atheistical
Sect
,
the
rest
of
the
Heathen
did
unanimously
affirm
and
believe
the
Goodness
of
God
;
and
this
was
the
great
foundation
of
their
Religion
;
and
all
their
Prayers
to
God
,
and
Praises
of
him
,
did
necessarily
suppose
a
perswasion
of
the
Divine
Goodness
.
Whosoever
prays
to
God
,
must
have
a
perswasion
,
or
good
hopes
of
his
readiness
to
do
him
good
;
and
to
praise
God
,
is
to
acknowledge
that
he
hath
received
good
from
him
.
Seneca
hath
an
excellent
passage
to
this
purpose
,
He
(
says
he
)
that
denies
the
Goodness
of
God
,
does
not
surely
consider
the
infinite
number
of
Prayers
,
that
with
hands
lifted
up
to
Heaven
are
put
up
to
God
,
both
in
private
and
publick
;
which
certainly
would
not
be
,
nor
is
it
credible
,
that
all
Mankind
should
conspire
in
this
madness
of
putting
up
their
Supplications
to
deaf
and
impotent
Deities
,
if
they
did
not
believe
,
that
the
Gods
were
so
good
,
as
to
confer
benefits
upon
those
who
prayed
to
them
.
But
we
need
not
to
infer
their
belief
of
God's
Goodness
,
from
the
acts
of
their
devotion
,
nothing
being
more
common
among
them
,
than
expresly
to
attribute
this
Perfection
of
Goodness
to
him
,
and
among
the
Divine
Titles
,
this
always
had
the
preeminence
,
both
among
the
Greeks
and
Romans
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deus
optimus
maximus
,
was
their
constant
stile
;
and
in
our
Language
,
the
name
of
God
seems
to
have
been
given
him
from
his
Goodness
.
I
might
produce
innumerable
passages
out
of
the
Heathen
Authers
to
this
purpose
;
but
I
shall
only
mention
that
remarkable
one
out
of
Seneca
,
primus
deorum
cultus
est
deos
credere
;
deinde
reddere
illis
majestatem
suam
,
reddere
bonitatem
,
sine
quâ
nulla
majestas
,
The
first
act
of
Worship
is
to
believe
the
Being
of
God
;
and
the
next
,
to
ascribe
Majesty
or
greatness
to
him
;
and
to
ascribe
Goodness
,
without
which
there
can
be
no
Greatness
.
II.
From
the
testimony
of
Scripture
and
Divine
Revelation
.
I
shall
mention
but
a
few
of
those
many
Texts
of
Scripture
,
which
declare
to
us
the
Goodness
of
God
,
Exod.
34.6
.
where
God
makes
his
Name
known
to
Moses
,
the
Lord
,
the
Lord
God
gracious
and
merciful
,
long
suffering
,
abundant
in
goodness
and
truth
.
Psal.
86.5
.
Thou
Lord
art
good
,
and
ready
to
forgive
.
Psal.
119.68
.
Thou
art
good
,
and
dost
good
.
And
that
which
is
so
often
repeated
in
the
Book
of
Psalms
,
O
give
thanks
unto
the
Lord
,
for
he
is
good
,
and
his
mercy
endureth
for
ever
.
Our
blessed
Saviour
attributes
this
Perfection
to
God
,
in
so
peculiar
and
transcendent
a
manner
,
as
if
it
were
incommunicable
,
Luke
18.19
.
There
is
none
good
save
one
,
that
is
God
.
The
meaning
is
,
that
no
Creature
is
capable
of
it
,
in
that
excellent
and
transcendent
degree
,
in
which
the
Divine
Nature
is
possest
of
it
.
To
the
same
purpose
are
those
innumerable
Testimonies
of
Scripture
,
which
declare
God
to
be
gracious
,
and
merciful
,
and
long
suffering
;
for
these
are
but
several
Branches
of
his
Goodness
;
his
Grace
is
the
freeness
of
his
Goodness
,
to
those
who
have
not
deserved
it
;
his
Mercy
is
his
Goodness
to
those
who
are
in
misery
;
his
Patience
is
his
Goodness
to
those
who
are
guilty
,
in
deferring
the
Punishment
due
to
them
.
III.
The
Goodness
of
God
may
likewise
be
argued
from
the
Perfection
of
the
Divine
Nature
,
these
two
ways
.
1.
Goodness
is
the
chief
of
all
Perfections
,
and
therefore
it
belongs
to
God
.
2.
There
are
some
Footsteps
of
it
in
the
Creatures
,
and
therefore
it
is
much
more
eminently
in
God
.
1.
Goodness
is
the
highest
Perfection
,
and
therefore
it
must
needs
belong
to
God
,
who
is
the
most
perfect
of
Beings
.
Knowledge
and
Power
are
great
Perfections
,
but
separated
from
Goodness
,
they
would
be
great
Imperfections
,
nothing
but
craft
and
violence
.
An
Angel
may
have
Knowledge
and
Power
in
a
great
degree
,
but
yet
for
all
that
be
a
Devil
.
Goodness
is
so
great
and
necessary
a
Perfection
,
that
without
it
there
can
be
no
other
,
it
gives
Perfection
to
all
other
excellencies
;
take
away
this
,
and
the
greatest
excellencies
in
any
other
kind
,
would
be
but
the
greatest
imperfections
.
And
therefore
our
Saviour
speaks
of
the
goodness
and
mercy
of
God
,
as
the
sum
of
his
Perfections
;
what
one
Evangelist
hath
,
be
ye
merciful
,
as
your
Father
which
is
in
Heaven
is
merciful
,
is
rendred
in
another
,
be
ye
therefore
perfect
,
as
your
Father
which
is
in
Heaven
is
perfect
.
Goodness
is
so
essential
to
a
perfect
Being
,
that
if
we
once
strip
God
of
this
property
,
we
rob
him
of
the
Glory
of
all
his
other
Perfections
;
and
therefore
when
Moses
desired
to
see
God's
Glory
,
he
said
,
he
would
make
all
his
goodness
to
pass
before
him
.
Exod.
33.19
.
This
is
the
most
amiable
Perfection
,
and
as
it
were
the
Beauty
of
the
Divine
Nature
,
Zach.
9.17
.
how
great
is
thy
goodness
,
how
great
is
thy
beauty
?
sine
bonitate
nulla
majestas
,
without
goodness
there
can
be
no
majesty
.
Other
excellencies
may
cause
fear
and
amazement
in
us
:
but
nothing
but
Goodness
,
can
command
sincere
love
and
veneration
.
2.
there
are
some
footsteps
of
this
Perfection
in
the
Creatures
,
and
therefore
it
must
be
much
more
eminently
in
God
.
There
is
in
every
Creature
some
representation
of
some
divine
Perfection
or
other
,
but
God
doth
not
own
any
Creature
to
be
after
his
image
,
that
is
destitute
of
Goodness
.
The
Creatures
,
that
want
Reason
and
Understanding
,
are
incapable
of
this
Moral
Goodness
we
are
speaking
of
;
Man
is
the
first
in
the
rank
of
Creatures
,
that
is
endowed
with
it
,
and
he
is
said
to
be
made
after
the
image
of
God
,
and
to
have
dominion
given
him
over
the
Creatures
below
him
,
to
signifie
to
us
,
that
if
man
had
not
been
made
after
God's
image
,
in
respect
of
Goodness
,
he
had
been
unfit
to
rule
over
other
Creatures
;
because
without
Goodness
,
dominion
would
be
Tyranny
and
Oppression
.
And
the
more
any
Creature
partakers
of
this
Perfection
of
Goodness
,
the
more
it
resembles
God
;
as
the
Blessed
Angels
,
who
behold
the
face
of
God
continually
,
and
are
thereby
transformed
into
his
image
from
glory
to
glory
,
their
whole
business
and
imployment
is
,
to
do
good
;
and
the
Devil
,
tho'
he
resemble
God
in
other
Perfections
of
Knowledge
and
Power
,
yet
because
he
is
evil
,
and
envious
,
and
mischievous
,
and
so
contrary
to
God
in
this
Perfection
,
he
is
the
most
opposite
and
and
hateful
to
him
of
all
Creatures
whatsoever
.
And
if
this
Perfection
be
in
some
degree
in
the
Creature
,
it
is
much
more
in
God
;
if
it
be
derived
from
him
,
he
is
much
more
eminently
possest
of
it
himself
.
All
that
Goodness
which
is
in
the
best
natured
of
the
Sons
of
Men
,
or
in
the
most
glorious
Angels
of
Heaven
,
is
but
an
imperfect
and
weak
representation
of
the
Divine
Goodness
.
The
Third
thing
I
proposed
to
consider
,
was
the
Effects
of
the
Divine
Goodness
,
together
with
the
large
extent
of
it
,
in
respect
of
the
Objects
of
it
,
the
Lord
is
good
to
all
,
and
his
tender
Mercies
are
over
all
his
Works
;
thou
art
good
and
dost
good
,
says
David
,
Psal.
119.68
.
The
great
evidence
and
demonstration
of
God's
Goodness
,
is
from
the
Effects
of
it
.
To
the
same
purpose
St.
Paul
speaks
,
Acts
14.17
.
He
hath
not
left
himself
without
Witness
,
in
that
he
doth
good
,
and
sends
us
Rain
from
Heaven
,
and
fruitful
Seasons
.
I
shall
consider
the
Effects
of
the
Divine
Goodness
,
under
these
Two
Heads
.
I.
The
universal
extent
of
God's
Goodness
to
all
his
Creatures
.
II.
I
shall
consider
more
particularly
the
Goodness
of
God
to
Men
,
which
we
are
more
especially
concern'd
to
take
notice
of
.
I.
The
universal
extent
of
his
Goodness
to
the
whole
Creation
,
the
Lord
is
Good
to
all
.
The
whole
Creation
furnisheth
us
with
clear
evidences
and
demonstrations
of
the
Divine
Goodness
;
which
way
soever
we
cast
our
Eyes
,
we
are
encountered
with
undeniable
Instances
of
the
Goodness
of
God
;
and
every
thing
that
we
behold
,
is
a
sensible
demonstration
of
it
;
the
Heavens
declare
the
Glory
of
God
,
and
the
Firmament
sheweth
his
handy
work
,
says
the
Psalmist
,
Psal.
19.1
.
And
again
,
Psal.
33.5
.
The
Earth
is
full
of
the
Goodness
of
the
Lord
.
The
whole
Frame
of
this
World
,
and
every
Creature
in
it
,
and
all
the
several
degrees
of
Being
and
Perfection
,
which
are
in
the
Creatures
,
and
the
Providence
of
God
towards
them
all
,
in
the
preservation
of
them
,
and
providing
for
the
happiness
of
all
of
them
,
in
such
degrees
as
they
are
capable
of
it
,
are
a
plentiful
demonstration
of
the
Divine
Goodness
,
which
I
shall
endeavour
to
illustrate
in
these
Four
Particulars
.
1.
The
universal
Goodness
of
God
appears
in
giving
Being
to
so
many
Creatures
.
2.
In
making
them
all
so
very
good
,
considering
the
variety
,
and
order
,
and
end
of
them
.
3.
In
his
continual
preservation
of
them
.
4.
In
providing
so
abundantly
for
the
welfare
and
happiness
of
all
of
them
,
so
far
as
they
are
capable
and
sensible
of
it
.
1.
The
extent
of
God's
Goodness
appears
in
giving
Being
to
so
many
Creatures
.
And
this
is
a
pure
effect
of
Goodness
,
to
impart
and
communicate
Being
to
any
thing
.
Had
not
God
been
good
,
but
of
an
envious
,
and
narrow
,
and
contracted
nature
,
he
would
have
confined
all
Being
to
himself
,
and
been
unwilling
,
that
any
thing
besides
himself
should
have
been
:
but
his
Goodness
prompted
him
to
spread
and
diffuse
himself
,
and
set
his
Power
and
Wisdom
on
work
,
to
give
Being
to
all
that
variety
of
Creatures
,
which
we
see
and
know
to
be
in
the
World
,
and
probably
to
infinite
more
than
we
have
the
knowledge
of
.
Now
it
is
not
imaginable
,
that
God
could
have
any
other
motive
to
do
this
,
but
purely
the
Goodness
of
his
Nature
.
All
the
motives
imaginable
besides
this
,
must
either
be
indigency
and
want
,
or
constraint
and
necessity
;
but
neither
of
these
can
have
any
place
in
God
,
and
therefore
it
was
meer
Goodness
,
that
moved
him
to
give
Being
to
other
things
;
and
therefore
all
Creatures
have
reason
,
with
the
four
and
twenty
Elders
in
the
Revelations
,
to
cast
their
crowns
before
the
throne
of
God
,
saying
,
thou
art
worthy
,
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
,
for
thou
hast
created
all
things
,
and
for
thy
pleasure
(
that
is
of
thy
meer
goodness
)
they
are
and
were
created
.
(
1.
)
Indigency
and
Want
can
have
no
place
in
God
;
because
he
that
hath
all
possible
Perfection
,
hath
all
plenty
in
himself
;
from
whence
results
All-sufficiency
and
compleat
Happiness
.
So
that
the
Divine
Nature
need
not
look
out
of
it self
for
Happiness
,
being
incapable
of
any
addition
to
the
Happiness
and
Perfection
it
is
already
possest
of
,
ipsa
suis
pollens
opibus
nihil
indiga
nostri
.
We
make
things
for
our
use
,
Houses
to
shelter
us
,
and
Cloaths
to
keep
us
warm
;
and
we
propagate
our
Kind
,
to
perpetuate
our selves
in
our
posterity
:
But
all
this
supposeth
imperfection
,
and
want
,
and
mortality
,
to
none
of
which
the
Divine
Nature
is
liable
and
obnoxious
.
Nay
it
was
not
want
of
glory
,
which
made
God
to
make
the
World
.
'T
is
true
indeed
,
the
glory
of
God's
Goodness
doth
herein
appear
,
and
Creatures
endowed
with
understanding
have
reason
to
take
notice
of
it
,
with
thankfulness
,
praise
,
and
admiration
:
but
there
is
no
happiness
redounds
to
God
from
it
,
nor
does
he
feed
himself
with
any
imaginary
content
and
satisfaction
,
such
as
vain-glorious
persons
have
,
from
the
fluttering
applause
of
their
Creatures
and
Beneficiaries
.
God
is
really
above
all
blessing
and
praise
.
It
is
great
condescention
and
goodness
in
him
,
to
accept
of
our
acknowledgments
of
his
benefits
,
of
our
imperfect
praises
,
and
ignorant
admiration
of
him
;
and
were
he
not
as
wonderfully
good
,
as
he
is
great
and
glorious
,
he
would
not
suffer
us
to
sully
his
great
and
glorious
Name
,
by
taking
it
into
our
Mouths
;
and
were
it
not
for
our
advantage
and
happiness
,
to
own
and
acknowledge
his
benefits
,
for
any
real
happiness
and
glory
that
comes
to
him
by
it
,
he
could
well
enough
be
without
it
,
and
dispense
with
us
for
ever
entertaining
one
thought
of
him
;
and
were
it
not
for
his
goodness
,
might
despise
the
praises
of
his
Creatures
,
with
infinitely
more
reason
than
wise
Men
do
the
applause
of
Fools
.
There
is
indeed
one
Text
of
Scripture
,
which
seems
to
intimate
that
God
made
all
Creatures
for
himself
,
as
if
he
had
some
need
of
them
,
Prov.
16.4
.
The
Lord
hath
made
all
things
for
himself
;
yea
even
the
wicked
for
the
day
of
evil
.
Now
if
by
God's
making
all
things
for
himself
,
be
meant
,
that
he
aimed
at
and
intended
the
manifestation
of
his
Wisdom
,
and
Power
,
and
Goodness
in
the
Creation
of
the
World
,
't
is
most
true
,
that
in
this
sense
,
he
made
all
things
for
himself
:
but
if
we
understand
it
so
,
as
if
the
Goodness
of
his
Nature
did
not
move
him
thereto
,
but
he
had
some
design
to
serve
Ends
and
Necessities
of
his
own
upon
his
Creatures
,
this
is
far
from
him
.
But
it
is
very
probable
,
that
neither
of
these
are
the
meaning
of
this
Text
,
which
may
be
rendered
with
much
better
sense
,
and
nearer
to
the
Hebrew
,
thus
,
God
hath
ordained
every
thing
,
to
that
which
is
fit
for
it
,
and
he
wicked
hath
he
ordained
for
the
day
of
evil
;
that
is
,
the
Wisdom
of
God
hath
fitted
one
thing
to
another
,
punishment
to
sin
,
the
evil
day
to
the
evil
doers
.
(
2.
)
Nor
can
Necessity
and
Constraint
have
any
place
in
God
.
When
there
was
no
Creature
yet
made
,
nothing
in
Being
but
God
himself
,
there
could
be
nothing
to
compel
him
to
make
any
thing
,
and
to
extort
from
him
the
effects
of
his
bounty
:
Neither
are
the
Creatures
necessary
effects
and
emanations
from
the
Being
of
God
,
flowing
from
the
Divine
Essence
,
as
water
doth
from
a
Spring
and
as
light
streams
from
the
Sun
▪
If
so
,
this
indeed
would
have
been
an
Argument
of
the
fullness
of
the
Divine
Nature
,
but
not
of
the
bounty
and
goodness
of
it
;
and
it
would
have
been
matter
of
Joy
to
us
tha●
we
are
,
but
not
a
true
ground
o●
thankfulness
from
us
to
God
;
a●
we
rejoyce
and
are
glad
that
th●
Sunshines
,
but
we
do
not
give
it
any
thanks
for
shining
,
because
it
shine●
without
any
intention
or
design
t●
do
us
good
;
it
doth
not
know
tha●
we
are
the
better
for
its
light
,
nor
di●
intend
we
should
be
,
and
therefore
we
have
no
reason
to
acknowledge
its
goodness
to
us
.
But
God
,
who
is
a
Spirit
endowed
with
Knowledge
and
Understanding
,
does
not
act
as
natural
and
material
Causes
do
,
which
act
necessarily
and
ignorantly
,
whereas
he
acts
knowingly
and
voluntarily
,
with
particular
intention
and
design
,
knowing
that
he
does
good
,
and
intending
to
do
so
freely
and
out
of
choice
,
and
when
he
hath
no
other
constraint
upon
him
but
this
,
that
his
goodness
enclines
his
will
to
communicate
himself
,
and
to
do
good
:
So
that
the
Divine
Nature
is
under
no
Necessity
,
but
such
as
is
consistent
with
the
most
perfect
Liberty
and
freest
Choice
.
Not
but
that
Goodness
is
essential
to
God
,
and
a
necessary
Perfection
of
his
Nature
,
and
he
cannot
possibly
be
otherwise
than
good
:
but
when
he
communicates
his
goodness
,
he
knows
what
he
does
,
and
wills
and
chuseth
to
do
so
.
And
this
kind
of
Necessity
is
so
far
from
being
any
impeachment
of
the
Divine
Goodness
,
that
it
is
the
great
Perfection
and
praise
of
it
.
The
Stoick
Philosophers
mistaking
this
,
do
blasphemously
advance
their
wise
and
virtuous
man
above
God
himself
;
for
they
reason
thus
,
A
wiseman
is
good
out
of
choice
,
when
he
may
be
otherwise
;
but
God
out
of
necessity
of
nature
,
and
when
he
cannot
possibly
be
otherwise
than
good
.
But
if
they
had
considered
things
aright
,
they
might
have
known
,
that
this
is
an
imperfection
in
their
wise
man
,
that
he
can
be
otherwise
than
good
;
for
a
power
to
be
evil
is
impotency
and
weakness
.
The
highest
Character
that
ever
was
given
of
a
man
,
is
that
which
Velleius
Paterculus
gives
of
Cato
,
that
he
was
vir
bonus
,
quia
aliter
esse
non
potuit
,
a
good
man
,
because
he
could
not
be
otherwise
;
this
applyed
to
a
mortal
Man
,
is
a
very
extravagant
and
undue
commendation
;
but
yet
it
signifies
thus
much
,
that
it
is
the
highest
Perfection
,
not
to
be
able
to
be
otherwise
than
good
:
and
this
is
the
Perfection
of
the
Divine
Nature
,
that
goodness
is
essential
to
it
,
but
the
expressions
and
communications
of
his
goodness
are
spontaneous
and
free
,
designed
and
directed
by
infinite
Knowledge
and
Wisdom
.
This
is
the
first
:
the
second
particular
is
,
that
God
hath
made
all
Creatures
very
good
,
considering
the
variety
,
and
order
,
and
end
of
them
.
But
this
I
shall
reserve
to
another
opportunity
.
SERMON
II.
Vol
VII
.
The
Goodness
of
God
.
PSAL.
CXLV
.
9
.
The
Lord
is
Good
to
all
,
and
his
tender
Mercies
are
over
all
his
Works
.
IN
the
handling
of
this
Argument
,
I
proposed
to
do
these
four
things
.
First
,
To
consider
what
is
the
proper
Notion
of
Goodness
,
as
it
is
attributed
to
God
.
Secondly
,
To
shew
that
this
Perfection
belongs
to
God
.
Thirdly
,
To
consider
the
Effects
of
the
Divine
Goodness
,
together
with
the
large
extent
of
it
,
in
respect
of
its
objects
.
And
,
Fourthly
,
To
answer
some
Objections
which
may
seem
to
contradict
,
and
bring
in
question
the
Goodness
of
God
.
I
have
considered
the
two
first
;
and
in
speaking
to
the
third
,
I
proposed
the
considering
these
two
things
.
I.
The
universal
extent
of
God's
Goodness
,
to
all
his
Creatures
.
II.
More
especially
the
Goodness
of
God
to
man
,
which
we
are
more
especially
concerned
to
take
notice
of
,
and
be
affected
with
.
The
First
of
these
appears
in
these
four
particulars
.
1.
In
his
giving
Being
to
so
many
Creatures
.
2.
In
making
them
all
so
very
good
,
considering
the
number
and
variety
,
the
rank
and
order
,
the
end
and
design
of
all
of
them
.
3.
In
his
continual
preservation
of
them
.
4.
In
his
providing
so
abundantly
for
the
welfare
and
happiness
of
all
of
them
,
so
far
as
they
are
capable
and
sensible
of
it
.
The
First
of
these
I
spoke
largely
to
;
I
proceed
to
shew
in
the
,
2.
Place
,
that
the
universal
Goodness
of
God
appears
,
in
making
all
these
Creatures
so
very
good
,
considering
the
number
and
variety
,
the
rank
and
order
,
the
end
and
design
of
all
of
them
.
His
Goodness
excited
and
set
a
work
his
Power
to
make
this
World
,
and
all
the
Creatures
in
it
;
and
that
they
might
be
made
in
the
best
manner
that
could
be
,
his
Wisdom
directed
his
Power
,
he
hath
made
all
things
in
number
,
weight
,
and
measure
;
so
that
they
are
admirably
fitted
and
proportioned
to
one
another
:
And
that
there
is
an
excellent
Contrivance
in
all
sorts
of
Beings
,
and
a
wonderful
beauty
and
harmony
in
the
whole
Frame
of
things
,
is
I
think
sufficiently
visible
to
every
discerning
and
unprejudiced
mind
.
The
lowest
form
of
Creatures
,
I
mean
those
which
are
destitute
of
sense
,
do
all
of
them
contribute
some
way
or
other
,
to
the
use
,
and
conveniency
,
and
comfort
of
the
Creatures
above
them
,
which
being
endowed
with
sense
are
capable
of
enjoying
the
benefit
and
delight
of
them
,
which
being
so
palpable
in
the
greatest
part
of
them
,
may
resonably
be
presumed
,
tho'it
be
not
so
discernable
concerning
all
the
rest
;
so
that
when
we
survey
the
whole
Creation
of
God
,
and
the
several
parts
,
we
may
well
cry
out
with
David
,
Psal.
104.24
.
O
Lord
how
manifold
are
thy
works
,
in
wisdom
hath
thou
made
them
all
!
'T
is
true
indeed
,
there
are
degrees
of
Perfection
in
the
Creatures
,
and
God
is
not
equally
good
to
all
of
them
.
Those
Creatures
which
are
of
more
Noble
and
Excellent
Natures
,
and
to
which
he
hath
communicated
more
degrees
of
Perfection
,
they
partake
more
of
his
Goodness
,
and
are
more
glorious
instances
of
it
:
But
every
Creature
partakes
of
the
Divine
Goodness
in
a
certain
degree
,
and
according
to
the
Nature
and
Capacity
of
it
.
God
,
if
he
pleased
,
could
have
made
nothing
but
immortal
Spirits
;
and
he
could
have
made
as
many
of
these
as
there
are
individual
Creatures
of
all
sorts
in
the
World
:
but
it
seemed
good
to
the
wise
Architect
,
to
make
several
ranks
and
orders
of
Beings
,
and
to
display
his
Power
,
and
Goodness
,
and
Wisdom
,
in
all
imaginable
variety
of
Creatures
;
all
which
should
be
good
in
their
kind
,
tho'
far
short
of
the
Perfection
of
Angels
and
immortal
Spirits
.
He
that
will
build
a
House
for
all
the
uses
and
purposes
of
which
a
House
is
capable
,
cannot
make
it
all
foundation
,
and
great
beams
and
pillars
;
must
not
so
contrive
it
,
as
to
make
it
all
Rooms
of
state
and
entertainment
:
but
there
must
of
necessity
be
in
it
meaner
materials
,
rooms
and
offices
for
several
uses
and
purposes
,
which
however
inferiour
to
the
rest
in
dignity
and
degree
,
do
yet
contribute
to
the
beauty
and
advantage
of
the
whole
.
So
in
this
great
Frame
of
the
World
,
it
was
fit
there
should
be
variety
and
different
degrees
of
Perfection
in
the
several
parts
of
it
;
and
this
is
so
far
from
being
an
impeachment
of
the
Wisdom
or
Goodness
of
him
that
made
it
,
that
it
is
an
Evidence
of
both
.
For
the
meanest
of
all
Gods
Creatures
is
good
,
considering
the
nature
and
rank
of
it
,
and
the
end
to
which
it
was
designed
;
and
we
cannot
imagine
how
it
could
have
been
ordered
and
framed
better
,
tho'
we
can
easily
tell
how
it
might
have
been
worse
,
and
that
if
this
or
that
had
been
wanting
,
or
had
been
otherwise
,
it
had
not
been
so
good
;
and
those
who
have
been
most
conversant
in
the
contemplation
of
Nature
,
and
of
the
Works
of
God
,
have
been
most
ready
to
make
this
acknowledgment
.
But
then
if
we
consider
the
Creatures
of
God
,
with
relation
to
one
another
,
and
with
regard
to
the
whole
Frame
of
things
,
they
will
all
appear
to
be
very
good
;
and
notwithstanding
this
or
that
kind
of
Creatures
,
be
much
less
perfect
than
another
,
and
there
be
a
very
great
distance
between
the
Perfection
of
a
worm
,
and
of
an
Angel
;
yet
considering
every
thing
in
the
rank
and
order
which
it
hath
in
the
Creation
,
it
is
as
good
as
could
be
,
considering
its
nature
and
use
,
and
the
place
allotted
to
it
among
the
Creatures
.
And
this
difference
in
the
Works
of
God
,
between
the
goodness
of
the
several
parts
of
the
Creation
,
and
the
excellent
and
perfect
goodness
of
the
whole
,
the
Scripture
is
very
careful
to
express
to
us
in
the
History
of
the
Creation
,
where
you
find
God
represented
,
as
first
looking
upon
,
and
considering
every
days
work
by
it self
,
and
approving
it
,
and
pronouncing
it
to
be
good
,
Gen.
1.4
,
10
,
12
,
18
,
21
,
24.
at
the
end
of
every
days
work
,
it
is
said
that
God
saw
it
,
and
it
was
good
:
but
then
when
all
was
finisht
,
and
he
surveyed
the
whole
together
,
it
is
said
,
v.
31.
that
God
saw
every
thing
that
he
had
made
,
and
behold
it
was
very
good
;
very
good
,
that
is
the
best
,
the
Hebrews
having
no
other
Superlative
.
Every
Creature
of
God
by
it self
is
good
:
But
take
the
whole
together
,
and
they
are
very
good
,
the
best
that
could
be
.
3.
The
universal
goodness
of
God
further
appears
,
in
the
careful
and
continual
preservation
of
the
things
which
he
hath
made
;
his
upholding
and
maintaining
the
several
Creatures
in
being
,
in
their
natural
state
and
order
;
those
which
have
life
,
in
life
,
to
the
period
which
he
hath
determined
and
appointed
for
them
;
in
his
preserving
the
whole
World
,
his
managing
and
governing
this
vast
Frame
of
things
,
in
such
sort
,
as
to
keep
it
from
running
into
confusion
and
disorder
.
This
is
a
clear
demonstration
,
no
less
of
the
goodness
than
of
the
Wisdom
and
Power
of
God
,
that
for
so
many
Ages
all
the
parts
of
it
have
kept
their
places
,
and
performed
the
offices
and
work
for
which
Nature
designed
them
;
that
the
World
is
not
,
in
the
course
of
so
many
thousand
years
,
grown
old
and
weak
,
and
out
of
repair
,
and
that
the
Frame
of
things
doth
not
dissolve
and
fall
in
pieces
.
And
the
Goodness
of
God
doth
not
only
take
care
of
the
main
,
and
support
the
whole
Frame
of
things
,
and
preserve
the
more
noble
and
considerable
Creatures
;
but
even
the
least
and
meanest
of
them
.
The
Providence
of
God
doth
not
overlook
any
thing
that
he
hath
made
,
nor
despise
any
of
the
works
of
his
hands
,
so
as
to
let
them
relapse
,
and
fall
back
into
nothing
,
through
neglect
and
inadvertency
;
as
many
as
there
are
,
he
takes
care
of
them
all
,
Psal.
104.27
,
28.
where
the
Psalmist
speaking
of
the
innumerable
multitude
of
Creatures
upon
the
Earth
,
and
in
the
Sea
,
These
all
(
saith
he
)
wait
upon
thee
,
that
thou
mayst
give
them
their
meat
in
due
season
;
that
thou
givest
them
they
gather
,
thou
openest
thine
hand
,
and
they
are
filled
with
good
.
And
to
the
same
purpose
,
Psal.
145.15
16.
The
eyes
of
all
wait
upon
thee
,
and
thou
givest
them
their
meat
in
due
season
;
thou
openest
thine
hand
,
and
satisfiest
the
desire
of
every
living
thing
.
The
inanimate
Creatures
,
which
are
without
sense
;
and
the
brute
Creatures
,
which
tho'
they
have
sense
,
are
without
understanding
,
and
so
can
have
no
End
and
Design
of
self-preservation
,
God
preserves
them
,
no
less
than
men
who
are
endowed
with
reason
,
and
foresight
to
provide
for
themselves
;
Psal.
36.7
.
Thou
preservest
man
and
beast
.
And
Psal.
147.9
.
He
giveth
to
the
beast
his
food
,
and
to
the
young
Ravens
when
they
cry
.
And
so
our
Saviour
declares
to
us
the
particular
Providence
of
God
towards
those
Creatures
,
Matth.
6.26
.
Behold
the
fowls
of
the
air
,
for
they
sow
not
,
neither
do
they
reap
,
nor
gather
into
barns
;
yet
your
heavenly
Father
feedeth
them
.
V.
28.29
.
Consider
the
lillies
of
the
field
,
how
they
grow
;
they
toyl
not
,
neither
do
they
spin
:
And
yet
I
say
unto
you
,
that
Solomon
in
all
his
glory
,
was
not
arrayed
like
one
of
these
.
And
tho'
all
the
Creatures
below
man
,
being
without
understanding
,
can
take
no
notice
of
this
bounty
of
God
to
them
,
nor
make
any
acknowledgments
to
him
for
it
,
yet
man
,
who
is
the
Priest
of
the
visible
Creation
,
and
placed
here
in
this
great
Temple
of
the
World
,
to
offer
up
Sacrifices
of
praise
and
thanksgiving
to
God
,
for
his
universal
goodness
to
all
his
Creatures
,
ought
to
bless
God
in
their
behalf
,
and
to
sing
praises
to
him
,
in
the
name
of
all
the
inferiour
Creatures
,
which
are
subjected
to
his
Dominion
and
Use
;
because
they
are
all
as
it
were
his
Family
,
his
Servants
and
Utensils
,
and
if
God
should
neglect
any
of
them
,
and
suffer
them
to
perish
and
miscarry
,
't
is
we
that
should
find
the
inconvenience
and
want
of
them
;
and
therefore
we
should
on
their
behalf
celebrate
the
Praises
of
God
;
as
we
find
David
often
does
in
the
Psalms
,
calling
upon
the
inanimate
and
the
brute
Creatures
to
praise
the
Lord
.
4.
The
universal
Goodness
of
God
doth
yet
further
appear
;
in
providing
so
abundantly
for
the
Welfare
and
Happiness
of
all
his
Creatures
,
so
far
as
they
are
capable
and
sensible
of
it
.
He
doth
not
only
support
and
preserve
his
Creatures
in
Being
,
but
takes
care
that
they
should
all
enjoy
that
happiness
and
pleasure
,
which
their
natures
are
capable
of
.
The
Creatures
endowed
with
Sense
and
Reason
,
which
only
are
capable
of
pleasure
and
happiness
,
God
hath
taken
care
to
satisfie
the
several
Appetites
and
Inclinations
which
he
hath
planted
in
them
;
and
according
as
Nature
hath
enlarged
their
desires
and
capacities
,
so
he
enlargeth
his
Bounty
towards
them
;
he
openeth
his
hand
,
and
satisfieth
the
desire
of
every
living
thing
.
God
doth
not
immediately
bring
Meat
to
the
Creatures
,
when
they
are
hungry
;
but
it
is
near
to
them
,
commonly
in
the
Elements
wherein
they
are
bred
,
or
within
their
reach
,
and
he
hath
planted
Inclinations
in
them
to
hunt
after
it
,
and
to
lead
and
direct
them
to
it
;
and
to
encourage
self-preservation
,
and
to
oblige
and
instigate
them
to
it
,
and
that
they
might
not
be
melancholy
and
weary
of
Life
,
he
hath
so
ordered
the
nature
of
living
Creatures
,
that
Hunger
and
Thirst
are
most
implacable
desires
,
exceeding
painful
,
and
even
intolerable
;
and
likewise
that
the
satisfaction
of
these
Appetites
,
should
be
a
mighty
pleasure
to
them
.
And
for
those
Creatures
that
are
young
,
and
not
able
to
provide
for
themselves
,
God
hath
planted
in
all
Creatures
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
natural
Affection
towards
their
young
ones
,
which
will
effectually
put
them
upon
seeking
Provisions
for
them
,
and
cherishing
them
,
with
that
care
and
tenderness
which
their
weak
and
helpless
condition
doth
require
;
and
reason
is
not
more
powerful
and
effectual
in
mankind
to
this
purpose
,
than
this
natural
instinct
is
in
brute
Creatures
;
which
shews
what
care
God
hath
taken
,
and
what
provision
he
hath
made
in
the
natural
Frame
of
all
his
Creatures
,
for
the
satisfaction
of
the
inclinations
and
appetites
which
he
hath
planted
in
them
;
the
satisfaction
whereof
is
their
pleasure
and
happiness
.
And
thus
I
have
done
with
the
First
head
I
proposed
,
the
universal
extent
of
God's
goodness
to
his
Creatures
,
let
us
now
proceed
,
in
the
II.
place
,
To
consider
more
particularly
the
goodness
of
God
to
men
;
which
we
are
more
especially
concerned
to
take
notice
of
,
and
to
be
affected
with
it
.
And
we
need
go
no
further
than
our
own
observation
and
experience
,
to
prove
the
goodness
of
God
;
every
day
of
our
lives
,
we
see
and
taste
that
the
Lord
is
good
,
all
that
we
are
,
and
all
the
good
that
we
enjoy
,
and
all
that
we
expect
and
hope
for
,
is
from
the
divine
goodness
,
every
good
and
perfect
gift
descends
from
above
,
from
the
Father
of
lights
,
Jam.
1.17
.
And
the
best
and
most
perfect
of
his
gifts
he
bestows
on
the
Sons
of
men
.
What
is
said
of
the
wisdom
of
God
,
Prov.
8.
may
be
applyed
to
his
goodness
;
the
goodness
of
God
shines
forth
in
all
the
works
of
Creation
,
in
the
Heavens
and
Clouds
above
,
and
in
the
Fountains
of
the
great
deep
,
in
the
Earth
and
the
Fields
,
but
its
delight
is
with
the
Sons
of
men
.
Such
is
the
goodness
of
God
to
man
,
that
it
is
represented
to
us
in
Scripture
,
under
the
Notion
of
love
.
God
is
good
to
all
his
Creatures
,
but
he
is
only
said
to
love
the
sons
of
men
.
More
particularly
the
goodness
of
God
to
man
appears
,
1.
That
he
hath
given
us
such
noble
and
excellent
Beings
,
and
placed
us
in
so
high
a
rank
and
order
of
his
Creatures
.
We
owe
to
him
that
we
are
,
and
what
we
are
;
we
do
not
only
partake
of
that
effect
of
his
goodness
,
which
is
common
to
us
with
all
other
Creatures
,
that
we
have
received
our
being
from
him
;
but
we
are
peculiarly
obliged
to
him
,
for
his
more
especial
goodness
,
that
he
hath
made
us
reasonable
Creatures
,
of
that
Kind
which
we
should
have
chosen
to
have
been
of
,
if
we
could
suppose
,
that
before
we
were
,
it
had
been
referr'd
to
us
,
and
put
to
our
choice
,
what
part
we
would
be
of
this
visible
World
.
But
we
did
not
contrive
and
chuse
this
Condition
for
our selves
,
we
are
no
ways
accessary
to
the
dignity
and
excellency
of
our
Beings
;
but
God
chose
this
condition
for
us
,
and
made
us
what
we
are
;
So
that
we
may
say
,
with
David
,
Psal.
100.3
,
4
,
5.
'T
is
he
that
hath
made
us
,
and
not
we
our selves
.
O
enter
then
into
his
gates
with
thanksgiving
,
and
into
his
courts
with
praise
;
be
thankful
unto
him
,
and
speak
good
of
his
name
,
for
the
Lord
is
good
.
The
goodness
of
God
is
the
Spring
and
Fountain
of
our
Beings
,
but
for
that
we
had
been
nothing
;
and
but
for
his
farther
goodness
,
we
might
have
been
any
thing
,
of
the
lowest
and
meanest
rank
of
his
Creatures
.
But
the
goodness
of
God
hath
been
pleased
to
advance
us
to
be
the
Top
and
Perfection
of
the
visible
Creation
,
he
hath
been
pleased
to
endow
us
with
Mind
and
Understanding
,
and
made
us
capable
of
happiness
,
in
the
knowledge
,
and
love
,
and
enjoyment
of
himself
.
He
hath
curiously
and
wonderfully
wrought
the
Frame
of
our
Bodies
,
so
as
to
make
them
fit
Habitations
for
reasonable
Souls
,
and
immortal
Spirits
;
he
hath
made
our
very
Bodies
Vessels
of
Honour
,
when
of
the
very
same
Clay
he
hath
made
innumerable
other
Creatures
,
of
a
much
lower
rank
and
condition
;
so
that
tho'
man
in
respect
of
his
Body
be
a-kin
to
the
Earth
,
yet
in
regard
of
his
Soul
,
he
is
allied
to
Heaven
,
of
a
divine
Original
,
and
descended
from
above
.
Of
all
the
Creatures
in
this
visible
World
,
man
is
the
chief
;
and
what
is
said
of
Behemoth
,
or
the
Elephant
,
Job
42.
in
respect
of
his
great
strength
,
and
the
vast
bigness
of
his
Body
,
is
only
true
absolutely
of
man
,
that
he
is
,
divini
opificii
caput
,
the
chief
of
the
ways
of
God
,
and
upon
earth
there
is
none
like
him
.
The
Psalmist
takes
particular
notice
of
the
goodness
of
God
to
man
,
in
this
respect
of
the
excellency
and
dignity
of
his
being
.
Psal.
8.5
.
Thou
hast
made
him
little
lower
than
the
Angels
,
and
hast
crowned
him
with
glory
and
honour
.
And
this
advantage
of
our
nature
above
other
Creatures
,
we
ought
thankfully
to
acknowledge
;
tho'
most
men
are
so
stupid
,
as
to
overlook
it
,
as
Elihu
complains
,
Job
35.10
,
11.
None
saith
,
where
is
God
my
maker
?
Who
teacheth
us
more
than
the
beasts
of
the
earth
,
and
maketh
us
wiser
than
the
fowls
of
heaven
.
2.
The
goodness
of
God
to
man
appears
,
in
that
he
hath
made
and
ordained
so
many
things
chiefly
for
our
use
.
The
beauty
and
usefulness
of
the
Creatures
below
us
,
their
plain
subserviency
to
our
necessity
,
and
benefit
,
and
delight
,
are
so
many
clear
Evidences
of
the
Divine
Goodness
to
us
,
not
only
discernable
to
our
Reason
,
but
even
palpable
to
our
Senses
,
so
that
we
may
see
and
taste
that
the
Lord
is
gracious
.
This
David
particularly
insists
upon
as
a
special
ground
of
praise
and
thanksgiving
to
God
,
that
he
hath
subjected
so
great
a
part
of
the
Creation
to
our
dominion
and
use
;
Psal.
8.6
,
7
,
8.
speaking
of
man
,
Thou
hast
made
him
to
have
dominion
over
the
works
of
thy
hands
;
thou
hast
put
all
things
under
his
feet
;
all
sheep
and
oxen
,
yea
,
and
the
beasts
of
the
field
;
the
fowl
of
the
air
,
and
the
fish
of
the
sea
,
and
whatsoever
passeth
through
the
paths
of
the
seas
.
What
an
ininnumerable
variety
of
Creatures
are
there
in
this
inferiour
World
,
which
were
either
solely
or
principally
made
for
the
use
and
service
,
pleasure
and
delight
of
man
!
How
many
things
are
there
,
which
serve
for
the
necessity
and
support
,
for
the
contentment
and
comfort
of
our
lives
!
How
many
things
for
the
refreshment
and
delight
of
our
Senses
,
and
the
excercise
and
employment
of
our
Understandings
!
That
God
hath
not
made
man
for
the
service
of
other
Creatures
,
but
other
Creatures
for
the
service
of
man
,
Epictetus
doth
very
ingeniously
argue
from
this
observation
;
that
the
Creatures
below
man
,
the
brute
beasts
,
have
all
things
in
a
readiness
,
nature
having
provided
for
them
meat
,
and
drink
,
and
lodging
,
so
that
they
have
no
absolute
need
that
any
should
build
Houses
,
or
make
Cloaths
,
or
store
up
Provisions
,
or
prepare
and
dress
meat
for
them
;
for
,
says
he
,
being
made
for
the
service
of
another
,
they
ought
to
be
furnisht
with
these
things
,
that
they
may
be
always
in
a
readiness
,
to
serve
their
Lord
and
master
;
a
plain
evidence
that
they
were
made
to
serve
man
,
and
not
man
to
serve
them
.
And
to
raise
our
thoughts
of
God's
goodness
to
us
the
Sons
of
men
yet
higher
,
as
he
hath
given
us
the
Creatures
below
us
for
our
use
and
convenience
,
so
hath
he
appointed
the
Creatures
above
us
for
our
Guard
and
Protection
,
not
to
say
for
our
service
.
Psal.
34.7
.
The
Angel
of
the
Lord
encampeth
round
about
them
that
fear
him
,
and
he
delivereth
them
;
and
then
it
follows
,
O
taste
and
see
that
the
Lord
is
good
.
And
,
Psal.
91.11
,
12.
He
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
ways
.
They
shall
bear
thee
up
in
their
hands
.
Nay
the
Apostle
speaks
,
as
if
their
whole
business
and
imployment
were
to
attend
upon
and
be
serviceable
to
good
men
,
Heb.
1.14
.
Are
they
not
all
ministring
spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
Salvation
?
3.
The
goodness
of
God
to
men
appears
,
in
his
tender
Love
and
peculiar
Care
of
us
,
above
the
rest
of
the
Creatures
,
being
ready
to
impart
and
dispense
to
us
the
good
that
is
suitable
to
our
capacity
and
condition
;
and
concerned
to
exempt
us
from
those
manifold
Evils
of
Want
and
Pain
,
to
which
we
are
obnoxious
.
I
do
not
mean
an
absolute
exemption
from
all
sorts
and
all
degrees
of
Evil
,
and
a
perpetual
tenor
of
temporal
happiness
,
and
enjoyment
of
all
good
things
;
this
is
not
suitable
to
our
present
state
,
and
the
rank
and
order
which
we
are
in
among
the
Creatures
;
nor
would
it
be
best
for
us
,
all
things
considered
.
But
the
Goodness
of
God
to
us
above
other
Creatures
,
is
proportionable
to
the
dignity
and
excellency
of
our
Natures
above
them
;
for
as
the
Apostle
reasons
in
another
case
,
doth
God
take
care
for
Oxen
,
and
shall
he
not
much
more
extend
his
care
to
Man
?
To
this
purpose
our
Saviour
reasons
,
Mat.
6.
Behold
the
Fowls
of
the
Air
,
they
sow
not
,
neither
do
they
reap
,
and
yet
your
heavenly
Father
takes
care
of
them
;
are
not
ye
much
better
than
they
?
And
,
v.
30.
Wherefore
if
God
so
cloath
the
grass
of
the
field
,
shall
he
not
much
more
cloath
you
?
And
,
Chap.
10.29
.
Are
not
two
Sparrows
sold
for
a
Farthing
?
and
one
of
them
shall
not
fall
on
the
ground
without
your
Father
.
But
the
very
hairs
of
your
head
are
all
numbred
.
Fear
ye
not
therefore
,
ye
are
of
more
value
than
many
Sparrows
.
'T
is
true
,
God
hath
a
special
care
of
his
People
and
Servants
,
above
the
rest
of
Mankind
;
but
our
Saviour
useth
these
Arguments
to
his
Disciples
,
to
convince
them
of
the
Providence
of
God
towards
them
,
as
Men
,
and
of
a
more
excellent
Nature
than
other
Creatures
.
And
indeed
we
are
born
into
the
World
more
destitute
and
helpless
,
than
other
Creatures
;
as
if
it
were
on
purpose
to
shew
,
that
God
had
reserved
us
for
his
more
peculiar
Care
and
Providence
;
which
is
so
great
,
that
the
Scripture
,
by
way
of
condescention
,
expresseth
it
to
us
by
the
name
of
Love
;
so
that
what
effects
of
Care
the
greatest
and
tenderest
Affection
in
Men
is
apt
to
produce
towards
one
another
,
that
,
and
much
more
,
is
the
effect
of
God's
Goodness
to
us
;
and
this
Affection
of
God
is
common
to
all
Men
(
tho'
of
all
Creatures
we
have
least
deserved
it
)
and
is
ready
to
diffuse
and
shed
abroad
it self
,
where-ever
Men
are
qualified
for
it
by
Duty
and
Obedience
,
and
do
not
obstruct
and
stop
the
emanations
of
it
,
by
their
Sins
and
Provocations
.
And
tho'
the
greatest
part
of
Mankind
be
evil
,
yet
this
doth
not
wholly
put
a
stop
to
his
goodness
,
tho'
it
cause
many
abatements
of
it
,
and
hinder
many
good
things
from
us
;
but
such
is
the
Goodness
of
God
,
notwithstanding
the
evil
and
undutifulness
of
Men
,
that
he
is
pleased
still
to
concern
himself
in
the
Government
of
the
World
,
and
to
preserve
the
Societies
of
Men
from
running
into
utter
confusion
and
disorder
;
notwithstanding
the
violence
and
irregularities
of
Mens
Wills
and
Passions
,
the
Communities
of
Men
subsist
upon
tolerable
terms
;
and
notwithstanding
the
rage
and
craft
of
evil
Men
,
poor
and
unarmed
Innocence
and
Virtue
is
usually
protected
,
and
sometimes
rewarded
in
this
World
;
and
domineering
and
outragious
Wickedness
is
very
often
remarkably
checkt
and
chastised
.
All
which
Instances
of
God's
Providence
,
as
they
are
greatly
for
the
advantage
and
comfort
of
Mankind
,
so
are
they
an
effectual
declaration
of
that
Goodness
which
governs
all
things
,
and
of
God's
kind
care
of
the
affairs
and
concernments
of
Men
;
so
that
if
we
look
no
farther
than
this
World
,
we
may
say
with
David
,
Verily
there
is
a
reward
for
the
Righteous
,
verily
there
is
a
God
that
judgeth
the
earth
.
I
know
this
Argument
hath
been
perverted
to
a
quite
contrary
purpose
;
that
if
goodness
govern'd
the
World
,
and
administred
the
Affairs
of
it
,
good
and
evil
would
not
be
so
carelesly
and
promiscously
dispensed
;
good
Men
would
not
be
so
great
sufferers
,
nor
wicked
Men
so
prosperous
as
many
times
they
are
.
But
this
also
,
if
rightly
considered
,
is
an
Effect
of
God's
goodness
,
and
infinite
Patience
to
Mankind
;
That
he
causeth
his
Sun
to
rise
,
and
his
Rain
to
fall
upon
the
just
and
unjust
.
That
upon
the
Provocations
of
Men
,
he
does
not
give
over
his
care
of
them
,
and
throw
all
things
into
confusion
and
ruin
;
this
plainly
shews
,
that
he
designs
this
Life
for
the
tryal
of
Men's
Virtue
and
Obedience
,
in
order
to
the
greater
reward
of
it
;
and
therefore
he
suffers
Men
to
walk
in
their
own
ways
,
without
any
great
check
and
controle
,
and
reserves
the
main
bulk
of
Rewards
and
Punishments
for
another
World
:
So
that
all
this
is
so
far
from
being
any
Objection
against
the
goodness
of
God
,
that
on
the
contrary
,
it
is
an
Argument
of
God's
immense
Goodness
,
and
infinite
Patience
,
that
the
World
subsists
and
continues
,
and
that
he
permits
Men
to
take
their
course
,
for
the
fuller
tryal
of
them
,
and
the
clearer
and
most
effectual
declaration
of
his
Justice
,
in
the
Rewards
and
Punishments
of
another
life
.
Fourthly
,
and
Lastly
,
The
Goodness
of
God
to
Mankind
most
gloriously
appears
,
in
the
provision
he
hath
made
for
our
Eternal
Happiness
.
What
the
happiness
of
Man
should
have
been
,
had
he
continued
in
Innocency
,
is
not
particularly
revealed
to
us
;
but
this
is
certain
,
that
by
willful
transgression
,
we
have
forfeited
all
that
happiness
which
our
Natures
are
capable
of
.
In
this
lapsed
and
ruinous
condition
of
Mankind
,
the
Goodness
and
Mercy
of
God
was
pleased
to
employ
his
Wisdom
for
our
Recovery
,
and
to
restore
us
,
not
only
to
a
new
,
but
a
greater
capacity
of
Glory
and
Happiness
.
And
in
order
to
this
,
the
Son
of
God
assumes
our
Nature
,
for
the
recovery
and
redemption
of
Man
;
and
the
pardon
of
Sin
is
purchased
for
us
by
his
Blood
;
Eternal
Life
,
and
the
Way
to
it
,
are
clearly
discover'd
to
us
.
God
is
pleased
to
enter
into
a
New
and
better
Covenant
with
us
,
and
to
afford
us
inward
grace
and
assistance
,
to
enable
us
to
perform
the
Conditions
of
it
;
and
graciously
to
accept
of
our
Faith
and
Repentance
,
of
our
sincere
Resolutions
and
Endeavours
of
Holiness
and
Obedience
,
for
Perfect
and
Compleat
Righteousness
,
for
his
sake
who
fullfilled
all
righteousness
.
This
is
the
great
and
amazing
goodness
of
God
to
Mankind
,
that
when
we
were
in
open
Rebellion
against
him
,
he
should
entertain
thoughts
of
Peace
and
Reconciliation
;
and
when
he
past
by
the
fall'n
Angels
,
he
should
set
his
Affection
and
Love
upon
the
sinful
and
miserable
Sons
of
Men.
And
herein
is
the
love
of
God
to
men
perfected
,
that
as
he
hath
made
all
Creatures
,
both
above
us
,
and
below
us
,
subservient
and
instrumental
to
our
subsistence
and
preservation
,
so
,
for
the
ransom
of
our
Souls
from
eternal
Ruin
and
Misery
,
he
hath
not
spared
his
own
Son
,
but
hath
given
him
up
to
death
for
us
;
him
,
whom
he
hath
commanded
all
the
Angels
of
God
to
worship
,
and
to
whom
he
hath
made
subject
all
Creatures
in
Heaven
and
Earth
;
Him
,
who
made
the
World
,
and
who
upholds
all
things
by
the
word
of
his
power
,
who
is
the
brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
.
And
after
such
a
stupendious
Instance
as
this
,
what
may
we
not
reasonably
hope
for
,
and
promise
our selves
from
the
Divine
Goodness
!
So
the
Apostle
hath
taught
us
to
reason
,
Rom.
8.32
.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
also
freely
give
us
all
things
?
SERMON
III.
Vol.
VII
.
The
Goodness
of
God
.
PSAL.
CXLV
.
9
.
The
Lord
is
Good
to
all
,
and
his
tender
Mercies
are
over
all
his
Works
.
IN
handling
this
Argument
,
I
proceeded
in
this
Method
.
First
,
To
consider
what
is
the
proper
Notion
of
Goodness
.
Secondly
,
To
shew
that
this
Perfection
of
Goodness
belongs
to
God
.
Thirdly
,
I
considered
the
Effects
of
the
Divine
Goodness
under
these
Heads
.
I.
The
universal
Extent
of
it
,
in
the
number
,
variety
,
order
,
end
,
and
design
of
the
things
created
by
him
,
and
his
preservation
and
providing
for
the
welfare
and
happiness
of
them
.
II.
I
considered
more
particularly
the
Goodness
of
God
to
Mankind
,
of
which
I
gave
these
four
Instances
.
1.
That
he
hath
given
us
such
noble
Beings
,
and
placed
us
in
so
high
a
rank
and
order
of
his
Creatures
.
2.
In
that
he
hath
made
and
ordained
so
many
things
chiefly
for
us
.
3.
In
that
he
exerciseth
so
peculiar
a
Providence
over
us
above
the
rest
,
that
tho
he
is
said
to
be
good
to
all
,
he
is
only
said
to
love
the
Sons
of
Men.
4.
In
that
he
hath
provided
for
us
eternal
Life
and
Happiness
.
There
only
now
remains
the
Fourth
and
last
particular
to
be
spoken
to
,
which
was
to
answer
some
Objections
which
may
seem
to
contradict
and
bring
in
question
the
Goodness
of
God
;
and
they
are
many
,
and
have
(
some
of
them
especially
)
great
difficulty
in
them
,
and
therefore
it
will
require
great
consideration
and
care
,
to
give
a
clear
and
satisfactory
answer
to
them
,
which
undoubtedly
they
are
capable
of
;
the
Goodness
of
God
being
one
of
the
most
certain
and
unquestionable
Truths
in
the
World
.
I
shall
mention
those
which
are
most
considerable
and
obvious
,
and
do
almost
of
themselves
spring
up
in
every
Man's
Mind
,
and
they
are
these
Four
,
the
first
of
them
more
general
,
the
other
three
more
particular
.
First
,
If
God
be
so
exceeding
good
,
whence
comes
it
to
pass
,
that
there
is
so
much
Evil
in
the
World
,
of
several
kinds
;
Evil
of
Imperfection
,
Evil
of
Affliction
or
Suffering
,
and
(
which
is
the
greatest
of
all
others
,
and
indeed
the
cause
of
them
)
Evil
of
Sin
?
Secondly
,
The
Doctrine
of
absolute
Reprobation
;
by
which
is
meant
,
the
decreeing
of
the
greatest
part
of
Mankind
to
eternal
Misery
and
Torment
,
without
any
consideration
or
respect
to
their
Sin
or
Fault
;
this
seems
notoriously
to
contradict
,
not
only
the
Notion
of
infinite
Goodness
,
but
any
competent
measure
and
degree
of
Goodness
.
Thirdly
,
The
eternal
Misery
and
Punishment
of
Men
for
temporal
Faults
,
seems
hard
to
be
reconciled
with
that
excess
of
Goodness
,
which
we
suppose
to
be
in
God
.
Fourthly
,
The
Instances
of
God's
great
severity
to
Mankind
upon
occasion
,
in
those
great
Calamities
,
which
by
the
Providence
of
God
have
in
several
Ages
either
befaln
Mankind
in
general
,
or
particular
Nations
;
and
here
I
shall
confine
my self
to
Scripture
Instances
,
as
being
the
most
certain
and
remarkable
,
or
at
least
equal
to
any
that
are
to
be
met
with
in
History
;
as
the
early
and
universal
degeneracy
of
Mankind
,
by
the
sin
and
transgression
of
our
first
Parents
;
the
destruction
of
the
World
by
a
general
Deluge
;
the
sudden
and
terrible
destruction
of
Sodom
and
Gomorrah
,
and
the
Cities
about
them
,
by
Fire
and
Brimstone
from
Heaven
;
the
cruel
extirpation
of
the
Canaanites
,
by
the
express
command
of
God
;
and
lastly
,
the
great
Calamities
which
befel
the
Jewish
Nation
,
and
the
final
ruin
and
perdition
of
them
at
the
destruction
of
Jerusalem
.
These
are
the
Objections
against
the
goodness
of
God
,
which
I
shall
severally
consider
,
and
with
all
the
brevity
and
clearness
I
can
,
endeavour
to
return
a
particular
Answer
to
them
.
The
First
Objection
,
which
I
told
you
is
more
general
,
is
this
,
If
God
be
so
exceeding
Good
,
whence
then
comes
it
to
pass
,
that
there
is
so
much
Evil
in
the
World
of
several
kinds
?
'T
is
evident
beyond
denyal
,
that
Evil
abounds
in
the
World
.
The
whole
World
lies
in
Evil
,
says
St.
John
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lies
in
wickedness
,
(
so
our
Translation
renders
it
)
is
involved
in
Sin
;
but
by
the
article
and
opposition
St.
John
seems
to
intend
the
Devil
.
We
know
,
says
he
,
that
we
are
of
God
,
and
the
whole
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
subject
to
the
evil
one
,
and
under
his
power
and
dominion
.
Which
way
so
ever
we
render
it
,
it
signifies
,
that
Evil
of
one
kind
or
other
reigns
in
the
World
.
Now
can
Evil
come
from
a
Good
God
?
Out
of
the
same
Mouth
proceedeth
blessing
and
cursing
.
Doth
a
Fountain
send
forth
at
the
same
place
sweet
water
and
bitter
?
This
cannot
be
,
as
St.
James
speaks
in
another
case
.
But
all
Evils
that
are
in
the
World
,
must
either
be
directly
procured
by
the
Divine
Providence
,
or
permitted
to
happen
;
and
next
to
the
causing
and
procuring
of
Evil
,
it
seems
to
be
contrary
to
the
Goodness
of
God
,
to
permit
that
there
should
be
any
such
thing
,
when
it
is
in
his
power
to
help
and
hinder
it
.
Answer
.
To
give
an
account
of
this
,
it
was
an
ancient
Doctrine
of
some
of
the
most
ancient
Nations
,
that
there
were
two
first
Causes
or
Principles
of
all
things
,
the
one
of
good
things
,
the
other
of
bad
;
which
among
the
Persians
were
called
Oromasdes
and
Arimanius
;
among
the
Egyptians
Osiris
and
Typhon
;
among
the
Chaldeans
good
or
bad
Planets
;
among
the
Greeks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
Plutarch
expresly
says
,
That
the
good
Principle
was
called
God
,
and
the
bad
,
Demon
,
or
the
Devil
;
in
conformity
to
which
ancient
Traditions
,
the
Manichees
(
a
sad
Sect
of
Christians
)
set
up
two
Principles
,
the
one
infinitely
good
,
which
they
supposed
to
be
the
original
cause
of
all
good
that
is
in
the
World
;
the
other
infinitely
evil
,
to
which
they
ascribed
all
the
evils
that
are
in
the
World
.
But
besides
that
the
Notion
of
an
infinite
Evil
is
a
contradiction
,
it
would
be
to
no
purpose
to
suppose
two
opposite
Principles
of
equal
power
and
force
.
That
the
very
Notion
of
an
infinite
Evil
is
a
contradiction
,
will
be
very
clear
,
if
we
consider
,
that
what
is
infinitely
evil
,
must
be
infinitely
imperfect
,
and
consequently
infinitely
weak
;
and
for
that
reason
,
tho
never
so
mischievous
and
malicious
,
yet
being
infinitely
weak
,
and
ignorant
,
and
foolish
,
would
neither
be
in
a
capacity
to
contrive
Mischief
,
nor
to
execute
it
.
But
admit
,
that
a
Being
infinitely
mischievous
,
were
infinitely
cunning
,
and
infinitely
powerful
,
yet
it
could
do
no
evil
;
because
the
opposite
Principle
of
infinite
Goodness
,
being
also
infinitely
wise
and
powerful
,
they
would
tie
up
one
anothers
Hands
;
so
that
upon
this
supposition
,
the
Notion
of
a
Deity
,
would
signifie
just
nothing
,
and
by
virtue
of
the
eternal
opposition
and
equality
of
these
two
Principles
,
they
would
keep
one
another
at
a
perpetual
Bay
,
and
being
an
equal
match
for
one
another
,
instead
of
being
two
Deities
,
they
would
be
two
Idols
,
able
to
do
neither
good
nor
evil
.
But
to
return
a
more
distinct
and
satisfactory
Answer
to
this
Objection
;
there
are
three
sorts
of
Evil
in
the
World
;
the
Evil
of
Imperfection
;
the
Evil
of
Affliction
and
Suffering
;
and
the
Evil
of
Sin
.
And
1st
,
For
the
Evil
of
Imperfection
,
I
mean
natural
Imperfections
,
these
are
not
simply
and
absolutely
,
but
only
comparatively
evil
;
now
comparative
Evil
is
but
a
less
degree
of
goodness
;
and
it
is
not
at
all
inconsistent
with
the
goodness
of
God
,
that
some
Creatures
should
be
less
good
than
others
,
that
is
,
imperfect
in
comparison
of
them
;
nay
,
it
is
very
agreeable
both
to
the
Goodness
and
Wisdom
of
God
,
that
there
should
be
this
variety
in
the
Creatures
,
and
that
they
should
be
of
several
degrees
of
Perfection
,
being
made
for
several
Uses
and
Purposes
,
and
to
be
subservient
to
one
another
,
provided
they
all
contribute
to
the
Harmony
and
Beauty
of
the
whole
.
Some
Imperfection
is
necessarily
involved
in
the
very
nature
and
condition
of
a
Creature
,
as
that
it
derives
its
Being
from
another
,
and
necessarily
depends
upon
it
,
and
is
beholding
to
it
,
and
is
likewise
of
necessity
finite
and
limited
in
its
Nature
and
Perfections
;
and
as
for
those
Creatures
which
are
less
perfect
than
others
,
this
also
,
that
there
should
be
degrees
of
Perfection
,
is
necessary
,
upon
supposition
,
that
the
Wisdom
of
God
thinks
fit
to
display
it self
in
variety
of
Creatures
of
several
kinds
and
ranks
.
For
tho
comparing
the
Creatures
with
one
another
,
the
Angelical
Nature
is
best
,
and
most
perfect
;
yet
it
is
absolutely
best
,
that
there
should
be
other
Creatures
besides
Angels
.
There
are
many
parts
of
the
Creation
,
which
are
rashly
and
inconsiderately
by
us
concluded
to
be
evil
and
imperfect
,
as
some
noxious
and
hurtful
Creatures
;
which
yet
in
other
respects
,
and
to
some
purposes
,
may
be
very
useful
,
and
against
the
harm
and
mischief
whereof
,
we
are
sufficiently
armed
,
by
such
means
of
defence
,
and
such
antidotes
as
reason
and
experience
are
able
to
find
and
furnish
us
withal
;
and
those
parts
of
the
World
,
which
we
think
of
little
or
no
use
,
as
Rocks
and
Deserts
,
and
that
vast
Wilderness
of
the
Sea
,
if
we
consider
things
well
,
are
of
great
use
to
several
very
considerable
purposes
;
or
if
we
can
discern
no
other
use
of
them
,
they
serve
at
least
to
help
our
dulness
,
and
to
make
us
more
attentively
to
consider
,
and
to
admire
the
perfection
and
usefulness
of
the
rest
;
at
the
worst
,
they
may
serve
for
Foils
to
set
off
the
wise
order
and
contrivance
of
other
things
,
and
(
as
one
expresseth
it
very
well
)
they
may
be
like
a
Blackmoor's
Head
in
a
Picture
,
which
gives
the
greater
Beauty
to
the
whole
Piece
.
2dly
,
For
the
Evils
of
Affliction
and
Suffering
;
and
these
either
befal
brute
Creatures
,
or
Men
endow'd
with
Reason
and
Consideration
.
1st
,
For
those
which
befal
the
brute
Creatures
;
those
sufferings
which
Nature
inflicts
upon
them
,
are
very
few
;
the
greatest
they
meet
withal
are
from
Men
,
or
upon
their
account
,
for
whose
sake
they
were
chiefly
made
,
and
to
whose
reasonable
use
and
gentle
dominion
they
are
consigned
.
It
is
necessary
from
the
very
nature
of
these
Creatures
,
that
they
should
be
passive
and
liable
to
pain
:
and
yet
it
doth
in
no
wise
contradict
either
the
Wisdom
or
Goodness
of
God
to
make
such
Creatures
,
because
all
these
pains
are
for
the
most
part
fully
recompensed
,
by
the
pleasure
these
Creatures
find
in
Life
;
and
that
they
have
such
a
pleasure
and
happiness
in
Life
,
is
evident
,
in
that
all
Creatures
,
notwithstanding
the
miseries
they
endure
,
are
still
fond
of
Life
,
and
unwilling
to
part
with
it
:
no
Creature
but
Man
(
who
only
hath
perverted
his
Nature
)
ever
seeks
the
destruction
of
it self
;
and
since
all
brute
Creatures
are
so
loth
to
go
out
of
Being
,
we
may
probably
conclude
,
that
if
they
could
deliberate
,
whether
they
would
be
or
not
,
they
would
chuse
to
come
into
Being
,
even
upon
these
hard
conditions
.
But
however
that
be
,
this
we
are
sure
of
,
that
they
suffer
chiefly
from
us
,
and
upon
our
account
;
we
who
are
their
natural
Lords
,
having
depraved
our selves
first
,
are
become
cruel
and
tyrannical
to
them
;
nay
,
the
Scripture
tells
us
,
that
they
suffer
for
our
sakes
,
and
that
the
whole
Creation
groaneth
,
and
is
in
bondage
for
the
sin
of
Man
:
And
this
is
not
unreasonable
,
that
being
made
principally
for
Man
,
they
should
suffer
upon
his
account
,
as
a
part
of
his
Goods
and
Estate
;
not
as
a
punishment
to
them
(
which
under
the
notion
of
punishment
,
they
are
not
capable
of
)
but
as
a
punishment
to
him
,
who
is
the
Lord
and
Owner
of
them
,
they
being
by
this
means
become
more
weak
and
frail
,
and
less
useful
and
serviceable
to
him
for
whom
they
were
made
;
so
that
the
sufferings
of
the
Creatures
below
us
,
are
in
a
great
measure
to
be
charged
up-us
,
under
whose
dominion
God
hath
put
them
.
2dly
,
As
for
the
Afflictions
and
Sufferings
which
befal
Men
,
these
are
not
natural
and
of
God's
making
,
but
the
result
and
fruit
of
our
own
doings
,
the
effects
and
consequences
of
the
ill
use
of
our
own
liberty
and
free
choice
;
and
God
does
not
willingly
send
them
upon
us
,
but
we
wilfully
pull
them
down
upon
our selves
;
For
he
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
,
as
the
Prophet
tells
us
,
Lam.
3.33
.
Or
as
it
is
in
the
Wisdom
of
Solomon
,
Chap.
1.12
,
13.
God
made
not
death
,
neither
hath
he
pleasure
in
the
destruction
of
the
living
;
but
men
pull
destruction
upon
themselves
,
with
the
works
of
their
own
hands
.
All
the
Evils
that
are
in
the
World
,
are
either
the
Effects
of
our
own
Sin
,
as
Poverty
,
and
Disgrace
,
Pains
,
Diseases
,
and
Death
,
which
are
sometimes
more
immediately
inflicted
upon
Men
,
by
a
visible
Providence
and
hand
of
God
,
but
are
usually
brought
upon
us
by
our selves
,
in
the
natural
course
and
order
of
things
;
or
they
are
the
Effects
of
other
Mens
sins
,
brought
upon
us
by
the
ambition
and
covetousness
,
by
the
malice
and
cruelty
of
others
;
and
these
Evils
,
tho
they
are
procured
and
caused
by
others
,
yet
they
are
deserved
by
our selves
;
and
tho
they
are
immediately
from
the
Hand
of
Men
,
yet
we
ought
to
look
farther
,
and
consider
them
,
as
directed
and
disposed
by
the
Providence
of
God
;
as
David
did
when
Shimei
cursed
him
;
God
(
saith
he
)
hath
bid
him
curse
David
,
tho
it
immediately
proceeded
from
Shimei's
insolence
and
ill
nature
.
Now
upon
the
supposition
of
Sin
,
the
Evils
of
Affliction
and
Suffering
are
good
,
because
they
are
of
great
use
to
us
,
and
serve
to
very
good
ends
and
purposes
.
I.
As
they
are
the
proper
Punishments
of
Sin
.
Evil
is
good
to
them
that
do
Evil
,
that
is
,
it
is
fit
and
proper
,
just
and
due
.
Psal.
107.17
.
Fools
,
because
of
their
transgression
,
and
because
of
their
iniquities
,
are
afflicted
.
And
it
is
fit
they
should
be
so
,
crooked
to
crooked
is
streight
and
right
.
A
rod
for
the
back
of
Fools
,
saith
Solomon
;
and
elsewhere
,
God
hath
made
every
thing
for
that
which
is
fit
for
it
,
and
the
evil
day
for
the
wicked
man
.
2dly
,
As
they
are
the
preventions
and
remedies
of
greater
Evils
.
Evils
of
Affliction
and
Suffering
are
good
for
wicked
Men
,
to
bring
them
to
a
sense
of
their
sin
,
and
to
reclaim
them
from
it
,
and
thereby
to
prevent
greater
temporal
Evils
,
and
preserve
them
from
eternal
Misery
;
and
not
only
good
to
the
Person
that
suffers
,
but
likewise
to
others
,
to
deter
and
affright
them
from
the
like
sins
;
to
prevent
the
contagion
of
Sin
,
and
to
stop
the
progress
of
Iniquity
,
upon
which
greater
guilt
and
worse
mischiefs
might
ensue
;
and
they
are
good
to
good
Men
,
to
awaken
and
rouse
them
out
of
their
security
,
to
make
them
know
God
and
themselves
better
;
they
are
almost
a
necessary
Discipline
for
the
best
of
Men
,
much
more
for
evil
and
depraved
dispositions
;
and
we
might
as
reasonably
expect
,
that
there
should
be
no
Rod
in
a
School
,
as
that
there
should
be
no
suffering
and
afflictions
in
the
World
.
3dly
,
As
they
are
the
occasions
and
matter
of
many
Virtues
.
God
teacheth
Men
temperance
by
want
,
and
patience
by
reproach
and
sufferings
,
charity
by
persecution
,
and
pity
and
compassion
to
others
by
grievous
pains
upon
our selves
.
The
benefit
of
Afflictions
to
them
that
make
a
wise
use
of
them
is
unspeakable
;
they
are
grievous
in
themselves
,
nevertheless
(
saith
the
Apostle
to
the
Hebrews
)
they
bring
forth
the
peaceable
fruits
of
righteousness
,
to
them
that
are
exercised
therewith
.
David
gives
a
great
testimony
of
the
mighty
benefit
and
advantage
of
them
,
from
his
own
experience
,
Psal.
119.76
.
Before
I
was
afflicted
I
went
astray
,
but
now
have
I
kept
thy
word
.
And
,
v.
71.
It
is
good
for
me
that
I
have
been
afflicted
,
that
I
might
learn
thy
Statutes
.
4thly
,
The
Evils
of
Suffering
,
patiently
submitted
to
,
and
decently
born
,
do
greatly
contribute
to
the
increase
of
our
happiness
.
All
the
persecutions
and
sufferings
of
good
Men
in
this
life
,
do
work
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
And
if
they
contribute
to
our
greater
good
and
happiness
at
last
,
they
are
good
.
The
glorious
reward
of
the
Sufferings
which
we
have
met
with
,
in
this
life
,
will
in
the
next
clear
up
the
goodness
and
justice
of
the
Divine
Providence
,
from
all
those
Mists
and
Clouds
which
are
now
upon
it
,
and
fully
acquit
it
from
all
those
Objections
which
are
now
raised
against
it
,
upon
account
of
the
afflictions
and
sufferings
of
good
Men
in
this
life
,
which
are
not
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
in
them
.
III.
As
for
the
Evil
of
Sin
,
which
is
the
great
difficulty
of
all
.
How
is
it
consistent
with
the
goodness
of
God
,
to
permit
so
great
an
Evil
as
this
to
come
into
the
World
?
For
answer
to
this
,
I
desire
these
two
things
may
be
considered
.
1.
That
it
doth
not
at
all
contradict
the
wisdom
or
goodness
of
God
,
to
make
a
Creature
of
such
a
frame
,
as
to
be
capable
of
having
its
obedience
tryed
in
order
to
the
reward
of
it
,
which
could
not
be
,
unless
such
a
Creature
were
made
mutable
,
and
by
the
good
or
bad
use
of
its
liberty
,
capable
of
obeying
or
disobeying
the
Laws
of
his
Creator
;
for
where
there
is
no
possibility
of
sinning
,
there
can
be
no
tryal
of
our
Virtue
and
Obedience
,
and
nothing
but
Virtue
and
Obedience
are
capable
of
reward
.
The
goodness
of
God
towards
us
is
sufficiently
vindicated
,
in
that
he
made
us
capable
of
happiness
,
and
gave
us
sufficient
direction
and
power
for
the
attaining
of
that
end
;
and
it
does
in
no
wise
contradict
his
goodness
,
that
he
does
not
by
his
Omnipotency
interpose
to
prevent
our
sin
;
for
this
had
been
to
alter
the
nature
of
things
,
and
not
to
let
Man
be
the
Creature
he
made
him
,
capable
of
reward
or
punishment
,
according
to
the
good
or
bad
use
of
his
own
free
choice
.
It
is
sufficient
that
God
made
Man
good
at
first
,
tho
mutable
,
and
that
he
had
a
power
to
have
continued
so
,
tho
he
wilfully
determined
himself
to
evil
;
this
acquits
the
goodness
of
God
,
that
he
made
Man
upright
,
but
he
found
out
to
himself
many
inventions
.
2.
If
there
had
not
been
such
an
order
and
rank
of
Creatures
,
as
had
been
in
their
nature
mutable
,
there
had
been
no
place
for
the
manifestation
of
God's
goodness
in
a
way
of
mercy
and
patience
;
so
that
tho
God
be
not
the
Author
of
the
sins
of
Men
,
yet
in
case
of
their
willful
transgression
and
disobedience
,
the
goodness
of
God
hath
a
fair
opportunity
of
discovering
it self
,
in
his
patience
and
long-suffering
to
Sinners
,
and
in
his
merciful
care
and
provision
for
their
recovery
out
of
that
miserable
state
.
And
this
may
suffice
for
answer
to
the
first
Objection
,
if
God
be
so
good
,
whence
then
comes
evil
?
The
Second
Objection
against
the
Goodness
of
God
,
is
from
the
Doctrine
of
absolute
reprobation
;
by
which
I
mean
the
decreeing
the
greatest
part
of
Mankind
to
eternal
misery
and
torment
,
without
any
consideration
or
respect
to
their
sin
and
fault
.
This
seems
not
only
notoriously
to
contradict
the
Notion
of
infinite
Goodness
,
but
to
be
utterly
inconsistent
with
the
least
measure
and
degree
of
Goodness
.
Indeed
,
if
by
reprobation
were
only
meant
,
that
God
in
his
own
infinite
Knowledge
foresees
the
sins
and
wickedness
of
Men
,
and
hath
from
all
eternity
determined
in
himself
,
what
in
his
Word
he
hath
so
plainly
declared
,
that
he
will
punish
impenitent
Sinners
with
everlasting
destruction
;
or
if
by
reprobation
be
meant
,
that
God
hath
not
elected
all
Mankind
,
that
is
,
absolutely
decreed
to
bring
them
infallibly
to
Salvation
;
neither
of
these
Notions
of
reprobation
,
is
any
ways
inconsistent
with
the
goodness
of
God
;
for
he
may
foresee
the
wickedness
of
Men
,
and
determine
to
punish
it
,
without
any
impeachment
of
his
goodness
:
He
may
be
very
good
to
all
,
and
yet
not
equally
and
in
the
same
degree
;
if
God
please
to
bring
any
infallibly
to
Salvation
,
this
is
transcendent
goodness
;
but
if
he
put
all
others
into
a
capacity
of
it
,
and
use
all
necessary
and
fitting
means
to
make
them
happy
,
and
after
all
this
,
any
fall
short
of
happiness
,
through
their
own
wilful
fault
and
obstinacy
,
these
Men
are
evil
and
cruel
to
themselves
,
but
God
hath
been
very
good
and
merciful
to
them
.
But
if
by
reprobation
be
meant
,
either
that
God
hath
decreed
,
without
respect
to
the
sins
of
Men
,
their
absolute
ruin
and
misery
;
or
that
he
hath
decreed
that
they
shall
inevitably
sin
and
perish
;
it
cannot
be
denied
,
but
that
such
a
reprobation
as
this
doth
clearly
overthrow
all
possible
Notion
of
goodness
.
I
have
told
you
,
that
the
true
and
only
Notion
of
goodness
in
God
,
is
this
,
that
it
is
a
propension
and
disposition
of
the
Divine
Nature
,
to
communicate
Being
and
Happiness
to
his
Creatures
:
But
surely
nothing
can
be
more
plainly
contrary
to
a
disposition
to
make
them
happy
,
than
an
absolute
decree
,
and
a
peremptory
resolution
to
make
them
miserable
.
God
is
infinitely
better
than
the
best
of
Men
,
and
yet
none
can
possibly
think
that
Man
a
good
Man
,
who
should
absolutely
resolve
to
disinherit
and
destroy
his
Children
,
without
the
foresight
and
consideration
of
any
fault
to
be
committed
by
them
.
We
may
talk
of
the
Goodness
of
God
:
But
it
is
not
an
easie
matter
,
to
devise
to
say
any
thing
worse
than
this
of
the
Devil
.
But
it
is
said
,
reprobation
is
an
act
of
soveraignty
in
God
,
and
therefore
not
to
be
measured
by
the
common
rules
of
goodness
.
But
it
is
contrary
to
goodness
,
and
plainly
inconsistent
with
it
;
and
we
must
not
attribute
such
a
soveraignty
to
God
,
as
contradicts
his
goodness
;
for
if
the
soveraignty
of
God
may
break
in
at
pleasure
upon
his
other
Attributes
,
then
it
signifies
nothing
to
say
that
God
is
good
,
and
wise
,
and
just
,
if
his
soveraignty
may
at
any
time
act
contrary
to
these
Perfections
.
Now
if
the
Doctrine
of
absolute
reprobation
,
and
the
goodness
of
God
cannot
possibly
stand
together
,
the
Question
is
,
Which
of
them
ought
to
give
way
to
the
other
?
What
St.
Paul
determines
in
another
case
,
concerning
the
truth
and
fidelity
of
God
,
will
equally
hold
concerning
his
goodness
;
Let
God
be
good
,
and
every
Man
a
lyar
.
The
Doctrine
of
absolute
reprobation
is
no
part
of
the
Doctrine
of
the
Holy
Scriptures
,
that
ever
I
could
find
;
and
there
's
the
Rule
of
our
Faith
.
If
some
great
Divines
have
held
this
Doctrine
,
not
in
opposition
to
the
goodness
of
God
,
but
hoping
they
might
be
reconciled
together
,
let
them
do
it
if
they
can
;
but
if
they
cannot
,
rather
let
the
Schools
of
the
greatest
Divines
be
call'd
in
question
,
than
the
goodness
of
God
,
which
next
to
his
Being
,
is
the
greatest
and
clearest
truth
in
the
world
.
Thirdly
,
It
is
farther
objected
,
that
the
eternal
punishment
of
Men
for
temporal
Faults
seems
hard
to
be
reconciled
with
that
excess
of
Goodness
,
which
we
suppose
to
be
in
God
.
This
Objection
I
have
fully
answer'd
,
in
a
Discourse
upon
S.
Matth.
25.46
.
and
therefore
shall
proceed
to
the
Fourth
and
last
Objection
,
against
the
goodness
of
God
,
from
sundry
Instances
of
God's
severity
to
Mankind
,
in
those
great
Calamities
which
by
the
Providence
of
God
have
in
several
Ages
either
befaln
Mankind
in
general
,
or
particular
Nations
.
And
here
I
shall
confine
my self
to
Scripture
Instances
,
as
being
most
known
,
and
most
certain
and
remarkable
,
or
at
least
equally
remarkable
with
any
that
are
to
be
met
with
in
any
other
History
;
such
are
the
early
and
universal
degeneracy
of
all
Mankind
,
by
the
sin
and
transgression
of
our
first
Parents
;
the
destruction
of
the
World
by
a
general
deluge
;
the
sudden
and
terrible
destruction
of
Sodom
and
Gomorrah
,
and
the
Cities
about
them
,
by
Fire
and
Brimstone
from
Heaven
;
the
cruel
extirpation
of
the
Canaanites
by
the
express
command
of
God
;
and
lastly
,
the
great
Calamities
which
befel
the
Jewish
Nation
,
especially
the
final
ruin
and
dispersion
of
them
at
the
destruction
of
Jerusalem
.
These
and
the
like
instances
of
God's
severity
,
seem
to
call
in
question
his
goodness
.
Against
these
severe
and
dreadful
Instances
of
God's
severity
,
it
might
be
a
sufficient
vindication
of
his
goodness
,
to
say
in
general
,
that
they
were
all
upon
great
and
high
Provocations
;
most
of
them
after
long
patience
and
forbearance
,
and
with
a
great
mixture
of
mercy
,
and
a
declared
readiness
in
in
God
to
have
prevented
or
removed
them
upon
repentance
;
all
which
are
great
Instances
of
the
goodness
of
God
.
But
yet
for
the
clearer
manifestation
of
the
Divine
Goodness
,
I
shall
consider
them
particularly
,
and
as
briefly
as
I
can
.
1.
As
for
the
transgression
of
our
first
Parents
,
and
the
dismal
consequences
of
it
to
all
their
Posterity
.
This
is
a
great
depth
,
and
tho
the
Scripture
mentions
it
,
yet
it
speaks
but
little
of
it
;
and
in
matters
of
mere
Revelation
,
we
must
not
attempt
to
be
wise
above
what
is
written
.
Thus
much
is
plain
,
that
it
was
an
act
of
high
and
wilful
Disobedience
,
to
a
very
plain
and
easie
Command
;
and
that
in
the
punishment
of
it
,
God
mitigated
the
extremity
of
the
Sentence
(
which
was
present
death
)
by
granting
our
first
Parents
the
Reprieve
of
almost
a
thousand
Years
;
and
,
as
to
the
consequences
of
it
to
their
Posterity
,
God
did
not
,
upon
this
provocation
,
abandon
his
care
of
Mankind
;
and
tho
he
removed
them
out
of
that
happy
state
and
place
in
which
Man
was
created
,
yet
he
gave
them
a
tolerable
condition
and
accommodations
upon
Earth
;
and
which
is
certainly
the
most
glorious
Instance
of
Divine
Goodness
that
ever
was
,
he
was
pleased
to
make
the
fall
and
misery
of
Man
the
happy
occasion
of
sending
his
Son
in
our
Nature
,
for
the
recovery
and
advancement
of
it
to
a
much
happier
and
better
condition
,
than
that
from
which
we
fell
.
So
the
Apostle
tells
us
at
large
,
Rom.
5.
That
the
Grace
of
God
,
by
Jesus
Christ
,
hath
redounded
much
more
to
our
benefit
and
advantage
,
than
the
sin
and
disobedience
of
our
first
Parents
did
to
our
prejudice
.
2.
For
the
general
Deluge
,
tho
it
look
very
severe
,
yet
if
we
consider
it
well
,
we
may
plainly
discern
much
of
goodness
in
it
.
It
was
upon
great
provocation
,
by
the
universal
corruption
and
depravation
of
Mankind
,
The
earth
was
filled
with
violence
,
and
all
flesh
had
corrupted
its
ways
;
the
wickedness
of
Man
was
great
upon
the
earth
,
and
every
imagination
of
the
thoughts
of
his
heart
was
only
evil
continually
;
which
is
not
a
description
of
original
sin
,
but
of
the
actual
and
improved
wickedness
of
Mankind
;
and
yet
when
the
wickedness
of
Men
was
come
to
this
height
,
God
gave
them
fair
warning
,
before
he
brought
this
Calamity
upon
them
,
when
the
patience
of
God
waited
in
the
days
of
Noah
,
for
the
space
of
an
hundred
and
twenty
Years
;
at
last
,
when
nothing
would
reclaim
them
,
and
almost
the
whole
race
of
Mankind
were
become
so
very
bad
,
that
it
is
said
,
it
repented
the
Lord
that
he
had
made
Man
upon
the
earth
,
and
it
grieved
him
at
his
heart
,
when
things
were
thus
extremely
bad
,
and
like
to
continue
so
;
God
in
pity
to
Mankind
,
and
to
put
a
stop
to
their
growing
wickedness
and
guilt
,
swept
them
away
all
at
once
,
from
the
face
of
the
Earth
,
except
one
Family
,
which
he
had
preserved
from
this
Contagion
,
to
be
a
new
Seminary
of
Mankind
,
and
,
as
the
Heathen
Poet
expresseth
it
,
Mundi
melioris
origo
,
the
source
and
original
of
a
better
Race
.
3.
For
that
terrible
destruction
of
Sodom
and
Gomorrah
by
Fire
and
Brimstone
from
Heaven
,
it
was
not
brought
upon
them
till
the
cry
of
their
sin
was
great
,
and
gone
up
to
Heaven
,
till
by
their
unnatural
Lusts
they
had
provoked
supernatural
Vengeance
.
And
it
is
very
remarkable
,
to
what
low
terms
God
was
pleased
to
condescend
to
Abraham
for
the
sparing
of
them
;
if
in
those
five
Cities
there
had
been
found
but
ten
righteous
persons
,
he
would
not
have
destroyed
them
for
those
ten
's
sake
.
So
that
we
may
say
with
the
Apostle
,
Behold
the
goodness
and
severity
of
God!
Here
was
wonderful
goodness
mixt
with
this
great
severity
.
4.
For
the
extirpation
of
the
Canaanites
,
by
the
express
command
of
God
,
which
hath
such
an
appearance
of
severity
,
it
is
to
be
consider'd
,
that
this
Vengeance
was
not
executed
upon
them
,
till
they
were
grown
ripe
for
it
.
God
spared
them
for
above
four
hundred
Years
,
for
so
long
their
growing
Impiety
is
taken
notice
of
,
Gen.
18.28
.
where
it
is
said
,
That
the
iniquity
of
the
Amorites
was
not
yet
full
;
God
did
not
proceed
to
cut
them
off
,
till
their
case
was
desperate
,
past
all
hopes
of
recovery
,
till
the
land
was
defiled
with
abominations
,
and
surcharged
with
wickedness
,
to
that
degree
,
as
to
spue
out
its
Inhabitants
,
as
is
expresly
said
,
Levit.
18.28
.
When
they
were
arrived
to
this
pitch
,
it
was
no
mercy
to
them
to
spare
them
any
longer
,
to
heap
up
more
guilt
and
misery
to
themselves
.
Fifthly
,
and
Lastly
,
As
for
the
great
Calamities
which
God
brought
upon
the
Jews
,
especially
in
their
final
ruin
and
dispersion
,
at
the
destruction
of
Jerusalem
;
not
to
insist
upon
the
known
History
of
their
multiplied
Rebellions
and
Provocations
,
of
their
despiteful
usage
of
God's
Prophets
,
whom
he
sent
to
warn
them
of
his
Judgments
,
and
to
call
them
to
Repentance
,
of
their
obstinate
refusal
to
receive
Correction
,
and
to
be
brought
to
amendment
,
by
any
means
that
God
could
use
;
for
all
which
Provocations
,
he
at
last
delivered
them
into
their
Enemies
hands
,
to
carry
them
away
Captive
;
not
to
insist
upon
this
,
I
shall
only
consider
their
final
destruction
by
the
Romans
,
which
tho'
it
be
dreadfully
severe
,
beyond
any
Example
of
History
,
yet
the
Provocation
was
proportionable
;
for
this
Vengeance
did
not
come
upon
them
,
till
they
had
as
it
were
extorted
it
,
by
the
most
obstinate
impenitency
and
unbelief
,
in
rejecting
the
Counsel
of
God
against
themselves
,
and
resisting
such
means
as
would
have
brought
Tyre
and
Sidon
,
Sodom
and
Gomorrah
to
repentance
;
till
they
had
despised
the
Doctrine
of
Life
and
Salvation
,
delivered
to
them
by
the
Son
of
God
,
and
confirmed
from
Heaven
,
by
the
clearest
and
greatest
Miracles
;
and
by
wicked
hands
had
crucified
and
slain
the
Son
of
God
,
and
the
Saviour
of
the
World
.
Nay
,
even
after
this
greatest
of
sins
that
ever
was
committed
,
God
waited
for
their
Repentance
forty
Years
,
to
see
if
in
that
time
they
would
be
brought
to
a
sense
of
their
sins
,
and
to
know
the
things
which
belonged
to
their
peace
.
And
no
wonder
if
after
such
provocations
,
and
so
much
patience
,
and
so
obstinate
an
impenitency
,
the
goodness
of
God
at
last
gave
way
to
his
justice
,
and
wrath
came
upon
them
to
the
utmost
.
So
that
all
these
Instances
rightly
considered
,
are
rather
commendations
of
the
Divine
Goodness
,
than
just
and
reasonable
objections
against
it
;
and
notwithstanding
the
severity
of
them
,
it
is
evident
that
God
is
good
,
from
the
primary
inclinations
of
his
nature
;
and
severe
only
upon
necessity
,
and
in
case
of
just
provocation
.
And
to
be
otherwise
,
not
to
punish
insolent
Impiety
and
incorrigible
Wickedness
,
in
a
severe
and
remarkable
manner
,
would
not
be
goodness
,
but
a
fond
indulgence
;
not
patience
,
but
stupidity
;
not
mercy
to
Mankind
,
but
cruelty
;
because
it
would
be
an
encouragement
to
them
to
do
more
mischief
,
and
to
bring
greater
misery
upon
themselves
.
So
that
if
we
suppose
God
to
be
holy
and
just
,
as
well
as
good
,
there
is
nothing
in
any
of
these
Instances
,
but
what
is
very
consistent
with
all
that
goodness
which
we
can
suppose
to
be
in
a
holy
,
and
wise
,
and
just
Governour
,
who
is
a
declared
Enemy
to
Sin
,
and
is
resolved
to
give
all
fitting
discountenance
to
the
breach
and
violation
of
his
Laws
.
It
is
necessary
in
kindness
and
compassion
to
the
rest
of
Mankind
,
that
some
should
be
made
remarkable
Instances
of
God's
severity
,
that
the
punishment
of
a
few
may
be
a
warning
to
all
,
that
they
may
hear
and
fear
,
and
by
avoiding
the
like
sins
,
may
prevent
the
like
severity
upon
themselves
.
And
now
I
have
,
as
briefly
as
I
could
,
explained
and
vindicated
the
goodness
of
God
;
the
consideration
whereof
is
fruitful
of
many
excellent
and
useful
Inferences
,
in
relation
both
to
our
Comfort
and
our
Duty
,
But
these
I
shall
refer
to
another
opportunity
.
SERMON
IV.
Vol.
VII
.
The
Goodness
of
God
.
PSAL.
CXLV
.
9
.
The
Lord
is
Good
to
all
,
and
his
tender
Mercies
are
over
all
his
Works
.
I
Have
made
several
Discourses
upon
this
Argument
of
the
goodness
of
God
;
shewing
what
it
is
;
on
what
accounts
we
ascribe
it
to
God
;
what
are
the
Effects
and
large
extent
of
it
to
the
whole
Creation
,
and
more
particularly
to
Mankind
;
and
,
in
the
last
place
,
considered
the
several
Objections
which
seem
to
lie
against
it
.
I
proceed
now
to
the
Application
of
this
excellent
Argument
,
the
considederation
whereof
is
so
fruitful
of
useful
Inferences
,
in
relation
both
to
our
Comfort
and
Duty
.
And
,
I.
This
shews
us
the
prodigious
folly
and
unreasonableness
of
Atheism
.
Most
of
the
Atheism
that
is
in
the
World
,
doth
not
so
much
consist
in
a
firm
perswasion
that
there
is
no
God
,
as
in
vain
wishes
and
desires
that
there
were
none
.
Bad
Men
think
it
would
be
a
happiness
to
them
,
and
that
they
should
be
in
a
much
better
condition
,
if
there
were
no
God
,
than
if
there
be
one
.
Nemo
deum
non
esse
credit
,
nisi
cui
deum
non
esse
expedit
,
no
Man
is
apt
to
disbelieve
a
God
,
but
he
whose
Interest
it
is
that
there
should
be
none
.
And
if
we
could
see
into
the
Hearts
of
wicked
Men
,
we
should
find
this
lying
at
the
bottom
,
that
if
there
be
a
God
,
he
is
just
and
will
punish
sin
,
that
he
is
infinite
in
power
and
not
to
be
resisted
,
and
therefore
kills
them
with
his
terror
so
often
as
they
think
of
him
;
hence
they
apprehend
it
their
interest
,
that
there
should
be
no
God
,
and
wish
there
were
none
,
and
thence
are
apt
to
cherish
in
their
Minds
a
vain
hope
that
there
is
none
,
and
at
last
endeavour
to
impose
upon
themselves
by
vain
reasonings
,
and
to
suppress
the
belief
of
a
God
,
and
to
stifle
their
natural
apprehensions
and
fears
of
him
.
So
that
it
is
not
primus
in
orbe
deos
fecit
timor
,
fear
that
first
made
Gods
;
but
the
fear
which
bad
Men
have
of
the
Divine
Power
and
Justice
,
that
first
tempted
them
to
the
disbelief
of
him
.
But
were
not
these
Men
as
foolish
as
they
are
wicked
,
they
would
wish
with
all
their
Hearts
there
were
a
God
,
and
be
glad
to
believe
so
.
And
the
Psalmist
gives
them
their
true
Character
,
who
can
entertain
any
such
thoughts
or
wishes
;
Psal.
14.1
.
The
Fool
hath
said
in
his
heart
,
there
is
no
God
;
for
they
are
Fools
who
do
not
understand
nor
consult
their
true
Interest
:
And
if
this
be
true
which
I
have
said
concerning
the
goodness
of
God
,
if
this
be
his
Nature
,
to
desire
and
procure
the
happiness
of
his
Creatures
,
whoever
understands
the
true
Nature
of
God
and
his
own
true
Interest
,
cannot
but
wish
there
were
a
God
,
and
be
glad
of
any
Argument
to
prove
it
,
and
rejoyce
to
find
it
true
,
as
Children
are
glad
of
a
kind
and
tender
Father
,
and
as
Subjects
rejoyce
in
a
wise
and
good
Prince
.
The
goodness
of
God
gives
us
so
lovely
a
Character
of
him
,
makes
him
so
good
a
Father
,
so
gracious
a
Governour
of
Men
,
that
if
there
were
no
such
Being
in
the
World
,
it
were
infinitely
desirable
to
Mankind
that
there
should
be
;
he
is
such
an
one
,
qualem
omnes
cuperent
,
si
deesset
,
as
if
he
were
wanting
,
all
Men
ought
to
wish
for
.
The
Being
of
God
is
so
comfortable
,
so
convenient
,
so
necessary
to
the
felicity
of
Mankind
,
that
(
as
Tully
admirably
says
)
Dij
immortales
ad
usum
hominum
fabricati
penè
videantur
,
if
God
were
not
a
necessary
Being
of
himself
,
he
might
almost
seem
to
be
made
on
purpose
for
the
use
and
benefit
of
Men
;
so
that
Atheism
is
not
only
an
Instance
of
the
most
horrible
Impiety
,
but
of
the
greatest
Stupidity
;
and
for
Men
to
glory
in
their
disbelief
of
a
God
,
is
like
the
rejoycing
and
triumph
of
a
furious
and
besotted
multitude
,
in
the
Murder
of
a
wise
and
good
Prince
,
the
greatest
calamity
and
confusion
that
could
possibly
have
befaln
them
.
If
the
Evidence
of
God's
being
were
not
so
clear
as
it
is
,
yet
the
consideration
of
his
goodness
ought
to
check
all
inclination
to
Atheism
and
Infidelity
;
for
if
he
be
as
good
as
he
is
represented
to
us
,
both
by
natural
Light
and
divine
Revelation
,
(
and
he
is
so
,
as
sure
as
he
is
)
if
he
tender
our
Welfare
,
and
desire
our
Happiness
,
as
much
as
we
our selves
can
do
,
and
use
all
wise
ways
and
proper
means
to
bring
it
about
,
then
it
is
plainly
every
man's
Interest
,
even
thine
,
O
sinner
!
to
whom
after
all
thy
Provocations
he
is
willing
to
be
reconciled
,
that
there
should
be
such
a
Being
as
God
is
,
and
when
ever
thou
comest
to
thy self
,
thou
wilt
be
sensible
of
thy
want
of
him
,
and
thy
soul
will
thirst
for
God
,
even
the
living
God
,
and
pant
after
him
,
as
the
hart
pants
after
the
water
brooks
;
in
the
day
of
thy
Affliction
and
Calamity
,
when
distress
and
anguish
cometh
upon
thee
,
thou
wilt
flie
to
God
for
Refuge
,
and
shelter
thy self
under
his
Protection
,
and
wouldest
not
for
all
the
World
,
but
there
were
such
a
Being
in
it
,
to
help
and
deliver
thee
.
Deos
nemo
sanus
timet
(
says
Seneca
)
furor
est
metuere
salutaria
,
no
man
in
his
wits
is
afraid
there
is
a
God
;
it
is
a
madness
to
fear
that
,
which
is
so
much
for
our
benefit
and
advantage
.
Humane
Nature
is
conscious
to
it self
of
its
own
weakness
and
insufficiency
,
and
of
its
necessary
dependance
upon
something
without
it self
for
its
Happiness
,
and
therefore
in
great
Extremity
and
Distress
,
the
Atheist
himself
hath
naturally
recourse
to
him
,
and
he
who
denyed
and
rejected
him
in
his
Prosperity
,
clings
to
him
in
adversity
,
as
his
only
support
and
present
help
in
time
of
trouble
.
And
this
is
a
sure
Indication
,
that
these
men
,
after
all
their
endeavours
to
impose
upon
themselves
,
have
not
been
able
wholly
to
extinguish
in
their
Minds
the
belief
of
God
and
his
Goodness
;
nay
it
is
a
sign
,
that
at
the
bottom
of
their
Hearts
they
have
a
firm
perswasion
of
his
goodness
,
when
after
all
their
insolent
defiance
of
him
,
they
have
the
Confidence
to
apply
themselves
to
him
for
mercy
,
and
help
in
time
of
need
;
and
therefore
our
Hearts
ought
to
rise
with
indignation
against
those
who
go
about
to
perswade
the
belief
of
a
thing
so
prejudicial
to
our
Interest
,
to
take
away
the
Light
of
our
eyes
,
and
the
Breath
of
our
nostrils
,
and
to
rob
us
of
all
the
Comfort
and
Support
,
which
the
belief
of
an
infinite
Power
,
conducted
by
infinite
Wisdom
and
Goodness
,
is
apt
to
afford
to
Mankind
.
II.
We
should
take
great
care
of
perverting
and
abusing
this
great
goodness
by
vain
Confidence
and
Presumption
.
This
is
a
Provocation
of
an
high
Nature
,
which
the
Scripture
calls
,
turning
the
grace
of
God
into
wantonness
,
making
that
an
encouragement
to
Sin
,
which
is
one
of
the
strongest
Arguments
in
the
world
against
it
.
God
is
infinitely
good
and
merciful
;
but
we
must
not
therefore
think
,
that
he
is
fond
and
indulgent
to
our
faults
;
but
on
the
contrary
,
because
he
is
good
,
he
cannot
but
hate
evil
.
So
the
Scripture
every
where
tells
us
,
that
He
is
of
purer
eyes
than
to
behold
iniquity
;
that
the
face
of
the
Lord
is
against
them
that
do
evil
;
he
is
not
a
God
that
hath
pleasure
in
wickedness
,
neither
shall
evil
dwell
with
him
;
the
foolish
shall
not
stand
in
his
fight
,
he
hateth
all
the
workers
of
iniquity
.
He
is
ready
to
shew
Mercy
to
those
,
who
are
qualified
for
it
by
Repentance
,
and
resolution
of
a
better
Course
;
but
as
long
as
we
continue
impenitent
,
God
is
implacable
,
and
will
deal
with
us
according
to
the
tenor
of
his
Laws
,
and
the
desert
of
our
Doings
.
Despair
is
a
great
Sin
,
but
Presumption
is
a
greater
;
Despair
doubts
of
the
goodness
of
God
,
but
Presumption
abuseth
it
;
Despair
disbelieves
,
but
Presumption
perverts
the
best
thing
in
the
world
to
a
quite
contrary
purpose
from
what
it
was
intended
.
III.
The
consideration
of
God's
goodness
is
a
mighty
comfort
and
relief
to
our
Minds
,
under
all
our
Fears
and
Troubles
.
Great
are
the
Fears
and
Jealousies
of
many
devout
Minds
concerning
God's
Love
to
them
,
and
their
everlasting
Condition
;
which
are
commonly
founded
in
one
of
these
two
causes
,
a
melancholy
Temper
,
or
mistaken
Notions
and
Apprehensions
of
God
;
and
very
often
these
two
meet
together
,
and
hinder
the
cure
and
removal
of
one
another
.
Melancholy
as
it
is
an
effect
of
bodily
temper
,
is
a
Disease
not
to
be
cured
by
Reason
and
Argument
,
but
by
Physick
and
Time
;
but
the
mistakes
which
men
have
entertained
concerning
God
,
if
they
be
not
set
on
and
heightned
by
Melancholy
(
as
many
times
they
are
)
may
be
rectified
by
a
true
representation
of
the
goodness
of
God
,
confirmed
by
Reason
and
Scripture
.
Many
good
Men
have
had
very
hard
and
injurious
Thoughts
of
God
instill'd
into
them
,
from
Doctrines
too
commonly
taught
and
received
;
as
if
he
did
not
sincerely
desire
the
happiness
of
his
Creatures
,
but
had
from
all
Eternity
decreed
to
make
the
greatest
part
of
Mankind
,
with
a
secret
purpose
and
design
to
make
them
miserable
;
and
consequently
were
not
serious
and
in
good
earnest
in
his
Invitations
and
Exhortations
of
Sinners
to
Repentance
;
and
it
is
no
wonder
if
such
Jealousies
as
these
concerning
God
,
make
Men
doubtful
whether
God
love
them
,
and
very
scrupulous
and
anxious
about
their
everlasting
condition
.
I
have
already
told
you
,
that
these
harsh
Doctrines
have
no
manner
of
Foundation
,
either
in
Reason
or
Scripture
;
that
God
earnestly
desires
our
Happiness
,
and
affords
us
sufficient
Means
to
that
End
;
that
he
bears
a
more
hearty
good
will
to
us
,
than
any
Man
does
to
his
Friend
,
or
any
Father
upon
Earth
ever
did
to
his
dearest
Child
;
in
comparison
of
which
,
the
greatest
Affection
of
Men
to
those
whom
they
love
best
,
is
but
as
the
drop
of
the
Bucket
,
as
the
very
small
dust
upon
the
Balance
.
If
we
have
right
apprehensions
of
God's
goodness
,
we
can
have
no
temptation
to
despair
of
his
kind
and
merciful
Intentions
to
us
,
provided
we
be
but
careful
of
our
Duty
to
him
,
and
do
sincerely
repent
and
forsake
our
Sins
.
Plainer
Declarations
no
words
can
make
,
than
those
we
meet
with
in
the
holy
Scriptures
,
That
God
hath
no
pleasure
in
the
death
of
the
wicked
,
but
rather
that
he
should
turn
from
his
wickedness
and
live
;
that
he
would
have
all
Men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
;
that
he
is
long
suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
;
that
he
that
confesseth
and
forsaketh
his
sin
shall
have
mercy
;
that
if
the
wicked
forsake
his
ways
,
and
the
unrighteous
man
his
thoughts
,
and
return
unto
the
Lord
,
he
will
have
mercy
,
and
will
abundantly
pardon
.
As
for
outward
Calamities
and
Afflictions
,
the
consideration
of
God's
goodness
is
a
firm
ground
of
consolation
to
us
,
giving
us
assurance
,
that
God
will
either
prevent
them
by
his
Providence
,
or
support
us
under
them
,
or
rescue
us
out
of
them
,
or
turn
them
to
our
greater
good
and
happiness
in
this
World
or
the
next
.
St.
Paul
speaks
of
it
as
the
firm
belief
and
perswasion
of
all
good
Men
,
that
in
the
issue
all
their
Afflictions
should
prove
to
their
advantage
.
We
know
(
says
he
)
that
all
things
shall
work
together
for
good
to
them
that
love
God
;
and
one
of
the
greatest
Evidences
of
our
love
to
God
,
is
a
firm
belief
and
perswasion
of
his
goodness
;
if
we
believe
his
goodness
,
we
cannot
but
love
him
,
and
if
we
love
him
,
all
things
shall
work
together
for
our
good
.
And
this
is
a
great
Cordial
to
those
who
are
under
grievous
Persecutions
and
Sufferings
,
This
Sermon
was
preach'd
before
the
late
happy
Revolution
.
which
is
the
case
of
our
Brethren
in
a
neighbour
Nation
,
and
may
come
to
be
ours
,
God
knows
how
soon
.
But
tho'
the
malice
of
Men
be
great
,
and
backt
with
a
power
not
to
be
control'd
by
any
visible
means
,
and
therefore
likely
to
continue
;
yet
the
goodness
of
God
is
greater
than
the
malice
of
Men
,
and
of
a
longer
duration
and
continuance
.
And
thus
David
comforted
himself
,
when
he
was
persecuted
by
Saul
,
Psal.
52.1
.
Why
boasteth
thou
thy self
in
mischief
,
O
mighty
man
?
the
goodness
of
God
endureth
continually
.
The
Persecution
which
Saul
raised
against
him
was
very
powerful
,
and
lasted
a
long
time
;
but
he
comforts
himself
with
this
,
that
the
goodness
of
God
endures
for
ever
.
IV.
The
consideration
of
God's
goodness
,
is
a
powerful
motive
and
argument
to
several
Duties
.
1.
To
the
love
of
God
.
And
this
is
the
most
proper
and
natural
effect
and
operation
of
the
goodness
of
God
upon
our
Minds
.
Several
of
the
Divine
Attributes
are
very
awful
,
but
goodness
is
amiable
,
and
without
this
nothing
else
is
so
.
Power
and
Wisdom
may
command
Dread
and
Admiration
;
but
nothing
but
Goodness
can
challenge
our
Love
and
Affection
.
Goodness
is
amiable
for
it self
,
tho'
no
benefit
and
advantage
should
from
thence
redound
to
us
;
but
when
we
find
the
comfortable
Effects
of
it
,
when
the
riches
of
God's
goodness
,
and
long-suffering
,
and
forbearance
,
are
laid
out
upon
us
,
when
we
live
upon
that
goodness
,
and
are
indebted
to
it
for
all
that
we
have
and
hope
for
,
this
is
a
much
greater
endearment
to
us
of
that
excellency
and
perfection
,
which
was
amiable
for
it self
.
We
cannot
but
love
him
who
is
good
,
and
does
us
good
;
whose
goodness
extends
to
all
his
Creatures
,
but
is
exercised
in
so
peculiar
a
manner
towards
the
Sons
of
Men
,
that
it
is
called
Love
;
and
if
God
vouchsafe
to
love
us
,
well
may
this
be
the
first
and
great
Commandment
,
Thou
shalt
love
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
.
2.
The
consideration
of
God's
goodness
is
likewise
an
argument
to
us
to
fear
him
;
not
as
a
Slave
does
his
Master
,
but
as
a
Child
does
his
Father
,
who
the
more
he
loves
him
,
the
more
afraid
is
he
to
offend
him
.
There
is
forgiveness
with
thee
(
saith
the
Psalmist
)
that
thou
mayest
be
feared
;
because
God
is
ready
to
forgive
,
we
should
be
afraid
to
offend
.
Men
shall
fear
the
Lord
,
and
his
goodness
,
(
saith
the
Prophet
)
Hosea
3.5
.
And
indeed
nothing
is
more
to
be
dreaded
,
than
despised
Goodness
and
abused
Patience
,
which
turns
into
Fury
and
Vengeance
;
despisest
thou
the
riches
of
his
goodness
,
and
long-suffering
,
and
forbearance
,
(
says
the
Apostle
)
and
treasurest
up
to
thy self
wrath
against
the
day
of
wrath
,
and
the
revelation
of
the
righteous
judgment
of
God
?
3.
The
consideration
of
God's
goodness
,
is
a
powerful
motive
to
obedience
to
his
Laws
,
and
as
the
Apostle
expresseth
it
,
to
walk
worthy
of
the
Lord
unto
all
well
pleasing
,
being
fruitful
in
every
good
work
.
This
Argument
Samuel
useth
to
the
People
of
Israel
,
to
perswade
them
to
obedience
,
1
Sam.
12.24
.
Only
fear
the
Lord
,
and
serve
him
in
truth
,
with
all
your
heart
:
for
consider
what
great
things
all
he
hath
done
for
you
.
And
indeed
the
Laws
which
God
hath
given
us
,
are
one
of
the
chief
Instances
of
his
goodness
to
us
,
since
they
all
tend
to
our
good
,
and
are
proper
Causes
and
Means
of
our
.
Happiness
;
so
that
in
challenging
our
obedience
to
his
Laws
,
as
acknowledgments
of
our
obligation
to
him
for
his
.
Benefits
,
he
lays
a
new
obligation
,
and
confers
a
greater
benefit
upon
us
.
All
that
his
Laws
require
of
us
,
is
to
do
that
which
is
best
for
our selves
,
and
does
most
directly
conduce
to
our
own
welfare
and
happiness
.
Considering
our
infinite
obligations
to
God
,
he
might
have
challenged
our
obedience
to
the
severest
and
harshest
Laws
he
could
have
imposed
upon
us
;
so
that
as
the
Servants
said
to
Naaman
,
Had
the
Prophet
bid
thee
do
some
great
thing
,
wouldst
thou
not
have
done
it
?
how
much
more
when
he
hath
only
said
,
wash
and
be
clean
?
If
God
had
required
of
us
things
very
grievous
and
burthensome
,
in
love
and
gratitude
to
him
,
we
ought
to
have
yielded
a
ready
and
chearful
obedience
to
such
Commands
;
how
much
more
,
when
he
hath
only
said
,
do
this
and
be
happy
?
In
testimony
of
your
love
to
me
,
do
these
things
which
are
the
greatest
kindness
and
benefit
to
your selves
.
4.
The
goodness
of
God
should
lead
Men
to
Repentance
.
One
of
the
greatest
aggravations
of
our
Sins
is
,
that
we
offend
against
so
much
goodness
,
and
make
so
bad
a
requital
for
it
;
Do
ye
thus
requite
the
Lord
,
O
foolish
People
and
unwise
!
The
proper
tendency
of
God's
goodness
and
patience
to
Sinners
,
is
to
bring
them
to
a
sense
of
their
miscarriage
,
and
to
a
resolution
of
a
better
course
.
When
we
reflect
upon
the
blessings
and
favours
of
God
,
and
his
continual
goodness
to
us
,
can
we
chuse
but
be
ashamed
of
our
terrible
ingratitude
and
disobedience
?
Nothing
is
more
apt
to
make
an
ingenuous
Nature
to
relent
,
than
the
sense
of
undeserved
kindness
;
that
God
should
be
so
good
to
us
,
who
are
evil
and
unthankful
to
him
;
that
tho'
we
be
Enemies
to
him
,
yet
when
we
hunger
,
he
feeds
us
;
when
we
thirst
,
he
gives
us
to
drink
;
heaping
as
it
were
coals
of
fire
on
our
heads
,
on
purpose
to
melt
us
into
Repentance
,
and
to
overcome
our
evil
by
his
goodness
.
5.
The
consideration
of
God's
goodness
,
is
a
firm
ground
of
trust
and
confidence
.
What
may
we
not
hope
and
assuredly
expect
from
immense
and
boundless
goodness
?
If
we
have
right
apprehensions
of
the
goodness
of
God
,
we
cannot
possibly
distrust
him
,
or
doubt
of
the
performance
of
those
gracious
promises
which
he
hath
made
to
us
;
the
same
goodness
which
inclined
him
to
make
such
promises
,
will
effectually
ingage
him
to
make
them
good
.
If
God
be
so
good
as
he
hath
declared
himself
,
why
should
we
think
that
he
will
not
help
us
in
our
need
,
and
relieve
us
in
our
distress
,
and
comfort
us
in
our
afflictions
and
sorrows
?
If
we
may
with
confidence
rely
upon
any
thing
to
confer
good
upon
us
,
and
to
preserve
and
deliver
us
from
Evil
,
we
may
trust
infinite
goodness
.
6.
The
goodness
of
God
is
likewise
an
argument
to
us
to
patience
and
contentedness
with
every
condition
.
If
the
Hand
of
God
be
severe
and
heavy
upon
us
in
any
Affliction
,
we
may
be
assured
that
it
is
not
without
great
cause
,
that
so
much
goodness
is
so
highly
offended
and
displeased
with
us
;
that
he
designs
our
good
in
all
the
Evils
he
sends
upon
us
,
and
does
not
chasten
us
for
his
pleasure
,
but
for
our
profit
;
that
we
are
the
cause
of
our
own
Sufferings
,
and
our
Sins
separate
between
God
and
us
,
and
with-hold
good
things
from
us
;
that
in
the
final
issue
and
result
of
things
,
all
things
shall
work
together
for
good
to
us
;
and
therefore
we
ought
not
to
be
discontented
at
any
thing
which
will
certainly
end
in
our
Happiness
.
7.
Let
us
imitate
the
goodness
of
God
.
The
highest
Perfection
of
the
best
and
most
perfect
Being
is
worthy
to
be
our
Pattern
.
This
the
Scripture
frequently
proposeth
to
us
;
Math.
5.48
.
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
in
heaven
is
perfect
.
How
is
that
?
in
being
good
,
and
kind
,
and
merciful
,
as
God
is
.
But
I
say
unto
you
(
says
our
Lord
)
Love
your
enemies
,
bless
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
which
despightfully
use
you
,
and
persecute
you
;
that
ye
may
be
the
children
of
your
Father
which
is
in
heaven
:
for
he
maketh
his
Sun
to
rise
on
the
evil
,
and
on
the
good
,
and
sendeth
rain
on
the
just
,
and
on
the
unjust
.
And
then
it
follows
,
Be
ye
therefore
perfect
,
even
as
your
Father
which
is
heaven
is
perfect
.
The
same
Pattern
St.
Paul
proposeth
to
us
,
Eph.
4.32
.
and
Ch.
5.1
.
Be
ye
kind
one
to
another
,
tender
hearted
;
forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
.
Be
ye
therefore
followers
of
God
as
dear
Children
,
and
walk
in
love
.
We
cannot
in
any
thing
resemble
God
more
,
than
in
goodness
,
and
kindness
,
and
mercy
,
and
in
a
readiness
to
forgive
those
who
have
been
injurious
to
us
,
and
to
be
reconciled
to
them
.
Let
us
then
often
contemplate
this
Perfection
of
God
,
and
represent
it
to
our
Minds
,
that
by
the
frequent
contemplation
of
it
,
we
may
be
transformed
into
the
Image
of
the
Divine
Goodness
.
Is
God
so
good
to
his
Creatures
?
with
how
much
greater
reason
should
we
be
so
to
our
fellow
Creatures
.
Is
God
good
to
us
?
let
us
imitate
his
universal
goodness
,
by
endeavouring
the
good
of
Mankind
;
and
,
as
much
as
in
us
lies
,
of
the
whole
Creation
of
God
.
What
God
is
to
us
,
and
what
we
would
have
him
still
be
to
us
,
that
let
us
be
to
others
.
We
are
infinitely
beholding
to
this
Perfection
of
God
for
all
that
we
are
,
and
for
all
that
we
enjoy
,
and
for
all
that
we
expect
;
and
therefore
we
have
all
the
reason
in
the
World
to
admire
and
imitate
it
.
Let
this
pattern
of
the
Divine
Goodness
be
continually
before
us
,
that
we
may
be
still
fashioning
our selves
in
the
temper
of
our
Minds
,
and
in
the
actions
of
our
Lives
,
to
a
likeness
and
conformity
to
it
.
Lastly
,
The
consideration
of
the
Divine
goodness
,
should
excite
our
praise
and
thankfulness
.
This
is
a
great
Duty
,
to
the
performance
whereof
we
should
summon
all
the
Powers
and
Faculties
of
our
Souls
,
as
the
holy
Psalmist
does
,
Psal.
103.
Bless
the
Lord
,
O
my
soul
,
and
all
that
is
within
me
,
bless
his
holy
Name
.
Bless
the
Lord
,
O
my
soul
,
and
forget
not
all
his
benefits
.
And
we
should
invite
all
others
to
the
same
Work
,
as
the
same
devout
Psalmist
frequently
does
,
Psal.
106.
O
give
thanks
unto
the
Lord
!
for
he
is
good
,
for
his
mercy
endureth
for
ever
.
And
Psal.
107.
O
that
men
would
therefore
praise
the
Lord
for
his
goodness
,
and
for
his
wonderful
works
to
the
children
of
Men
!
And
we
had
need
to
be
often
call'd
upon
to
this
Duty
,
to
which
we
have
a
peculiar
backwardness
.
Necessity
drives
us
to
Prayer
,
and
sends
us
to
God
for
the
supply
of
our
wants
;
but
Praise
and
Thanksgiving
is
a
Duty
which
depends
upon
our
gratitude
and
ingenuity
;
and
nothing
sooner
wears
off
,
than
the
sense
of
Kindness
and
Benefits
.
We
are
very
apt
to
forget
the
blessings
of
God
,
not
so
much
from
a
bad
Memory
,
as
from
a
bad
Nature
;
to
forget
the
greatest
blessings
,
the
continuance
whereof
should
continually
put
us
in
mind
of
them
;
the
blessings
of
our
Beings
;
So
God
complains
of
his
People
,
Deut.
32.
Of
the
God
that
formed
thee
,
thou
hast
been
unmindful
;
the
dignity
and
excellency
of
our
Beings
above
all
the
Creatures
of
this
visible
World
;
Job
35.10
,
11.
None
saith
,
Where
is
God
my
Maker
?
who
teacheth
us
more
than
the
beasts
of
the
earth
,
and
maketh
us
wiser
than
the
fowls
of
heaven
?
the
daily
comforts
and
blessings
of
our
Lives
,
which
we
can
continually
receive
,
without
almost
ever
looking
up
to
the
Hand
that
gives
them
.
So
God
complains
by
the
Prophet
,
Hosea
2.8
,
9.
She
knew
not
that
I
gave
her
corn
,
and
wine
,
and
oyl
,
and
multiplied
her
gold
and
silver
.
And
is
it
not
shameful
to
see
how
at
the
most
plentiful
Tables
,
the
giving
of
God
Thanks
is
almost
grown
out
of
fashion
;
as
if
Men
were
ashamed
to
own
from
whence
these
Blessings
came
.
When
thanks
is
all
God
expects
from
us
,
can
we
not
afford
to
give
him
that
?
Do
ye
thus
requite
the
Lord
,
foolish
people
and
unwise
!
It
is
just
with
God
to
take
away
his
Blessings
from
us
,
if
we
deny
him
this
easie
tribute
of
Praise
and
Thanksgiving
.
It
is
a
sign
Men
are
unfit
for
Heaven
,
when
they
are
backward
to
that
which
is
the
proper
Work
and
Imployment
of
the
blessed
Spirits
above
.
Therefore
as
ever
we
hope
to
come
thither
,
let
us
begin
this
Work
here
,
and
inure
our selves
to
that
which
will
be
the
great
business
of
all
Eternity
.
Let
us
with
the
four
and
twenty
Elders
in
the
Revelation
,
fall
down
before
him
that
sits
on
the
throne
,
and
worship
him
that
liveth
for
ever
and
ever
,
and
cast
our
crowns
before
the
throne
(
that
is
,
cast
our selves
)
and
ascribe
all
glory
to
God
;
Saying
,
thou
art
worthy
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
for
thou
hast
made
all
things
,
and
for
thy
pleasure
they
are
,
and
were
created
.
To
him
therefore
,
the
infinite
and
inexhaustible
fountain
of
goodness
,
the
father
of
mercies
,
and
the
God
of
all
consolation
,
who
gave
us
such
excellent
Beings
,
having
made
made
us
little
lower
than
the
Angels
,
and
crowned
us
with
glory
and
honour
;
who
hath
been
pleased
to
stamp
upon
us
the
image
of
his
own
goodness
,
and
thereby
made
us
partakers
of
a
divine
nature
,
communicating
to
us
,
not
only
of
the
effects
of
his
goodness
,
but
in
some
measure
and
degree
of
the
perfection
it self
;
to
him
who
gives
us
all
things
richly
to
enjoy
,
which
pertain
to
life
and
godliness
,
and
hath
made
such
abundant
provision
,
not
only
for
our
comfort
and
convenience
in
this
present
life
,
but
for
our
unspeakable
happiness
to
all
eternity
;
to
him
who
designed
this
happiness
to
us
from
all
eternity
,
and
whose
mercy
and
goodness
to
us
endures
for
ever
;
who
when
by
willful
transgressions
and
disobedience
,
we
had
plunged
our selves
into
a
state
of
sin
and
misery
,
and
had
forfeited
that
happiness
which
we
were
designed
to
,
was
pleased
to
restore
us
to
a
new
capacity
of
it
,
by
sending
his
only
Son
to
take
our
nature
with
the
miseries
and
infirmities
of
it
,
to
live
among
us
,
and
to
die
for
us
;
in
a
word
,
to
him
who
is
infinitely
good
to
us
,
not
only
contrary
to
our
deserts
,
but
beyond
our
hopes
,
who
renews
his
mercy
upon
us
every
morning
,
and
is
patient
tho'
we
provoke
him
every
day
,
who
preserves
and
provides
for
us
,
and
spares
us
continually
,
who
is
always
willing
,
always
watchful
,
and
never
weary
to
do
us
good
;
to
him
be
all
glory
and
honour
,
adoration
and
praise
,
love
and
obedience
,
now
and
for
ever
.
SERMON
V.
Vol.
VII
.
The
Mercy
of
God
.
NUMB.
XIV
.
18
.
The
Lord
is
long
suffering
,
and
of
great
Mercy
.
I
Have
considered
God's
Goodness
in
general
.
There
are
two
eminent
Branches
of
it
,
his
Patience
and
Mercy
.
The
Patience
of
God
is
his
goodness
to
them
that
are
guilty
,
in
deferring
or
moderating
their
deserved
punishment
;
the
Mercy
of
God
is
his
goodness
to
them
that
are
or
may
be
miserable
.
'T
is
the
last
of
these
two
I
design
to
discourse
of
at
this
time
;
in
doing
which
,
I
shall
inquire
,
First
,
What
we
are
to
understand
by
the
Mercy
of
God
.
Secondly
,
Shew
you
,
that
this
Perfection
belongs
to
God
.
Thirdly
,
Consider
the
degree
of
it
,
that
God
is
of
great
Mercy
.
First
,
What
we
are
to
understand
by
the
Mercy
of
God
.
I
told
you
it
is
his
goodness
to
them
that
are
in
misery
,
or
liable
to
it
;
that
is
,
that
are
in
danger
of
it
,
or
have
deserved
it
.
'T
is
mercy
to
prevent
the
misery
that
we
are
liable
to
,
and
which
may
befal
us
,
tho'
it
be
not
actually
upon
us
.
'T
is
mercy
to
defer
the
misery
that
we
deserve
,
or
mitigate
it
;
and
this
is
properly
patience
and
forbearance
.
'T
is
mercy
to
relieve
those
that
are
in
misery
,
to
support
or
comfort
them
.
'T
is
mercy
to
remit
the
misery
we
deserve
,
and
by
pardon
and
forgiveness
to
remove
and
take
away
the
obligation
to
punishment
.
Thus
the
mercy
of
God
is
usually
in
Scripture
set
forth
to
us
by
the
affection
of
pity
and
compassion
,
which
is
an
affection
that
causeth
a
sensible
commotion
and
disturbance
in
us
,
upon
the
apprehension
of
some
great
Evil
that
lies
upon
another
,
or
hangs
over
him
.
Hence
it
is
that
God
is
said
in
Scripture
to
be
grieved
and
afflicted
for
the
miseries
of
Men
;
his
bowels
are
said
to
sound
,
and
his
heart
to
turn
within
him
.
But
tho'
God
is
pleased
in
this
manner
to
set
forth
his
mercy
and
tenderness
towards
us
,
yet
we
must
take
heed
how
we
cloath
the
Divine
Nature
with
the
Infirmities
of
human
Passions
.
We
must
not
measure
the
Perfection
of
God
by
the
Expressions
of
his
condescention
;
and
because
he
stoops
to
our
weakness
,
level
him
to
our
Infirmities
.
When
God
is
said
to
pity
us
,
we
must
take
away
the
imperfection
of
this
Passion
,
the
commotion
and
disturbance
of
it
,
and
not
imagine
any
such
thing
in
God
;
but
we
are
to
conceive
,
that
the
mercy
and
compassion
of
God
,
without
producing
the
disquiet
,
do
produce
the
Effects
of
the
most
sensible
pity
.
Secondly
,
That
this
Perfection
belongs
to
God
.
All
the
Arguments
that
I
used
to
prove
the
goodness
of
God
,
from
the
acknowledgment
of
natural
Light
,
and
from
Scripture
and
Reason
,
serve
to
prove
that
he
is
merciful
;
because
the
mercy
of
God
is
an
eminent
Branch
of
his
goodness
.
I
will
only
produce
some
of
those
many
Texts
of
Scripture
which
attribute
this
Perfection
to
God
.
Exod.
34.6
.
The
Lord
,
the
Lord
God
,
gracious
and
merciful
.
Deut.
4.31
The
Lord
thy
God
is
a
merciful
God
.
2
Chron.
30.9
.
The
Lord
your
God
is
gracious
and
merciful
.
Neh.
9.17
.
Ready
to
pardon
,
gracious
and
merciful
.
Psal.
25.10
.
All
the
paths
of
the
Lord
are
mercy
.
Psal.
62.12
.
Vnto
thee
,
O
Lord
,
belongeth
mercy
.
Psal.
103.8
.
Merciful
and
gracious
.
Psal.
130.7
.
With
the
Lord
there
is
mercy
.
And
so
Jer.
3.12
.
Joel
2.13
.
Jonah
4.2
.
Luke
6.36
.
Be
ye
therefore
merciful
,
as
your
Father
also
is
merciful
.
The
Scripture
speaks
of
this
as
most
natural
to
him
,
2
Cor.
1.3
.
he
is
called
the
Father
of
mercies
.
But
when
he
punisheth
,
he
doth
as
it
were
relinquish
his
Nature
,
and
do
a
strange
work
.
The
Lord
will
wait
that
he
may
be
gracious
,
Isa.
30.18
.
God
passeth
by
opportunities
of
punishing
,
but
his
mercy
takes
opportunity
to
display
it self
;
he
waits
to
be
gracious
.
To
afflict
or
punish
is
a
Work
that
God
is
unwilling
to
,
that
he
takes
no
pleasure
in
;
Lam.
3.33
.
He
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
.
But
mercy
is
a
Work
that
he
delights
in
,
Mic.
7.18
.
He
delighteth
in
mercy
.
When
God
shews
mercy
,
he
does
it
with
pleasure
and
delight
;
he
is
said
to
rejoyce
over
his
people
to
do
them
good
.
Those
Attributes
that
declare
God's
goodness
,
as
when
he
is
said
to
be
gracious
,
or
merciful
,
and
long-suffering
,
they
shew
what
God
is
in
himself
,
and
delights
to
be
:
those
which
declare
his
wrath
and
severity
,
shew
what
he
is
upon
provocation
,
and
the
occasion
of
sin
;
not
what
he
chuseth
to
be
,
but
what
we
do
as
it
were
compel
and
necessitate
him
to
be
.
Thirdly
,
For
the
degree
of
it
;
that
God
is
a
God
of
great
mercy
.
The
Scripture
doth
delight
to
advance
the
mercy
of
God
,
and
does
use
great
variety
of
Expression
to
magnifie
it
.
It
speaks
of
the
greatness
of
his
mercy
,
Numb.
14.19
.
According
to
the
greatness
of
his
mercy
.
2
Sam.
24.14
.
Let
me
fall
into
the
hands
of
the
Lord
,
for
his
mercies
are
great
.
'T
is
call'd
an
abundant
mercy
,
1
Pet.
1.3
.
According
to
his
abundant
mercy
.
Psal.
103.8
.
he
is
said
to
be
plenteous
in
mercy
;
and
rich
in
mercy
,
Eph.
2.4
.
Psal.
5.7
.
he
speaks
of
the
multitude
of
God's
mercies
;
and
of
the
variety
of
them
,
Neh.
9.18
.
In
thy
manifold
mercies
thou
forsookest
them
not
.
So
many
are
they
,
that
we
are
said
to
be
surrounded
and
campassed
about
on
every
side
with
them
;
Psal.
103.4
.
Who
crowneth
us
with
loving
kindness
and
tender
mercies
.
And
yet
further
to
set
forth
the
greatness
of
them
,
the
Scripture
useth
all
dimensions
.
Heighth
,
Psal.
57.10
.
Thy
mercy
is
great
unto
the
Heavens
.
Nay
,
higher
yet
;
Psal.
108.4
.
Thy
mercy
is
great
above
the
heavens
.
For
the
latitude
and
extent
of
it
,
't
is
as
large
as
the
Earth
,
and
extends
to
all
the
Creatures
in
it
;
Psal.
109.64
.
The
earth
is
full
of
thy
mercy
.
Psal.
145.8
.
His
tender
mercies
are
over
all
his
works
.
For
the
length
,
or
duration
and
continuance
of
it
;
Exod.
34.7
.
Laying
up
mercy
in
store
for
thousands
of
generations
,
one
after
another
.
Nay
,
it
is
of
a
longer
continuance
;
Psal.
118.
't
is
several
times
repeated
,
That
his
mercy
endureth
for
ever
.
And
to
shew
the
intense
degree
of
this
affection
of
mercy
or
pity
,
the
Scripture
useth
several
emphatical
Expressions
to
set
it
forth
to
us
.
The
Scripture
speaks
of
the
tender
mercies
of
God
,
Psal.
25.6
.
Remember
,
O
Lord
,
thy
tender
mercies
.
Yea
,
of
the
multitude
of
these
,
Psal.
51.1
.
According
to
the
multitude
of
thy
tender
mercies
,
blot
out
my
transgressions
.
Jam.
5.11
.
The
Lord
is
very
pitiful
and
of
tender
mercy
.
They
are
called
God's
Bowels
,
which
are
the
tenderest
parts
,
and
apt
to
yern
and
stir
in
us
when
any
affections
of
love
and
pity
are
excited
,
Is.
63.15
.
Where
is
the
sounding
of
thy
bowels
,
and
of
thy
mercies
,
are
they
restrained
?
Luke
1.78
.
Through
the
tender
mercy
of
our
God
.
So
it
is
in
our
Translation
;
but
if
we
render
it
from
the
Original
,
't
is
through
the
bowels
of
the
mercies
of
our
God
.
How
doth
God
condescend
in
those
pathetical
Expressions
,
which
he
useth
concerning
his
People
?
Hos.
11.8
.
How
shall
I
give
thee
up
,
Ephraim
?
mine
heart
is
turned
within
me
,
and
my
repentings
are
kindled
together
.
Nay
,
to
express
his
tender
sense
of
our
miseries
and
sufferings
,
he
is
represented
as
being
afflicted
with
us
,
and
bearing
a
part
in
our
sufferings
;
Isa
,
63.9
.
In
all
their
afflictions
he
was
afflicted
.
The
compassions
of
God
are
compared
to
the
tenderest
affections
among
Men
;
to
that
of
a
Father
towards
his
Children
;
Psal.
103.13
.
As
a
father
pitieth
his
Children
,
so
the
Lord
pitieth
them
that
fear
him
.
Nay
,
to
the
compassions
of
a
Mother
towards
her
Infant
;
Isa.
49.15
.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
womb
?
Yea
she
may
,
't
is
possible
,
tho'
most
unlikely
:
but
tho'
a
Mother
may
turn
unnatural
;
yet
God
cannot
be
unmerciful
.
In
short
,
the
Scripture
doth
every
where
magnifie
the
mercy
of
God
,
and
speak
of
it
with
all
possible
advantage
;
as
if
the
Divine
Nature
,
which
doth
in
all
Perfections
excel
all
others
,
did
in
this
excel
it self
.
The
Scripture
speaks
of
it
as
if
God
was
wholly
taken
up
with
it
,
as
if
it
was
his
constant
Exercise
and
Employment
,
so
that
in
comparison
of
it
,
he
doth
hardly
display
any
other
excellency
;
Psal.
25.10
.
All
the
paths
of
the
Lord
are
mercy
;
as
if
in
this
World
God
had
a
design
to
advance
his
mercy
above
his
other
Attributes
.
The
mercy
of
God
is
now
in
the
Throne
,
this
is
the
day
of
mercy
,
and
God
doth
display
it
many
times
with
a
seeming
dishonour
to
his
other
Attributes
,
his
Justice
,
and
Holiness
,
and
Truth
.
His
Justice
;
This
makes
Job
complain
of
the
long
life
and
prosperity
of
the
wicked
;
Job
41.7
.
Wherefore
do
the
wicked
live
,
yea
become
old
?
&c.
His
Holiness
;
This
makes
the
Prophet
expostulate
with
God
,
Hab.
1.13
.
Thou
art
of
purer
eyes
than
to
behold
evil
,
and
canst
not
look
on
iniquity
.
Wherefore
lookest
thou
upon
them
that
deal
treacherously
,
and
holdest
thy
tongue
?
&c.
And
the
Truth
of
God
;
This
makes
Jonah
complain
,
as
if
God's
mercies
were
such
,
as
did
make
some
reflection
upon
his
truth
,
Jon.
4.2
.
But
that
we
may
have
more
distinct
apprehensions
of
the
greatness
and
number
of
God's
mercies
,
I
will
distribute
them
into
kinds
,
and
rank
them
under
several
Heads
.
'T
is
mercy
to
prevent
those
evils
and
miseries
that
we
are
liable
to
.
'T
is
mercy
to
defer
those
evils
that
we
have
deserved
,
or
to
mitigate
them
.
'T
is
mercy
to
support
and
comfort
us
when
misery
is
upon
us
.
'T
is
mercy
to
deliver
us
from
them
.
But
the
greatest
mercy
of
all
is
,
to
remit
the
evil
and
misery
we
have
deserved
,
by
pardon
and
forgiveness
,
to
remove
and
take
away
the
obligation
to
punishment
;
so
that
the
mercy
of
God
may
be
reduced
to
these
five
Heads
.
I.
Preventing
Mercy
.
Many
evils
and
miseries
which
we
are
liable
to
,
God
prevents
them
at
a
great
distance
;
and
when
they
are
coming
towards
us
,
he
stops
them
or
turns
them
another
way
.
The
merciful
Providence
of
God
,
and
those
invisible
guards
which
protect
us
,
do
divert
many
evils
from
us
,
which
fall
upon
others
.
We
seldom
take
notice
of
God's
preventing
mercy
;
we
are
not
apt
to
be
sensible
how
great
a
mercy
it
is
to
be
freed
from
those
straits
and
necessities
,
those
pains
and
diseases
of
Body
,
those
inward
racks
and
horrours
,
which
others
are
pressed
withal
and
labour
under
.
When
any
evil
or
misery
is
upon
us
,
would
we
not
reckon
it
a
mercy
to
be
rescued
and
delivered
from
it
?
And
is
it
not
a
greater
mercy
that
we
never
felt
it
?
Does
not
that
Man
owe
more
to
his
Physician
who
prevents
his
sickness
and
distemper
,
than
he
who
after
the
weakness
and
languishing
,
the
pains
and
tortures
of
several
Months
,
is
at
length
cured
by
him
?
II.
Forbearing
mercy
.
And
this
is
the
patience
of
God
,
which
consists
in
the
deferring
or
moderating
of
our
deserved
punishment
.
Hence
it
is
that
slow
to
anger
,
and
of
great
mercy
,
do
so
often
go
together
.
But
this
I
shall
speak
to
hereafter
in
some
particular
Discourses
.
III.
Comforting
mercy
.
2
Cor.
1.3
.
The
father
of
mercies
,
and
the
God
of
all
Comfort
.
The
Scripture
represents
God
as
very
merciful
,
in
comforting
and
supporting
those
that
are
afflicted
and
cast
down
;
hence
are
those
expressions
of
putting
his
arms
under
us
,
bearing
us
up
,
speaking
comfortably
,
visiting
us
with
his
loving
kindness
,
which
signifie
God's
merciful
regard
to
those
who
are
in
misery
and
distress
.
IV.
His
relieving
mercy
,
in
supplying
those
that
are
in
want
,
and
delivering
those
that
are
in
trouble
.
God
doth
many
times
exercise
Men
with
troubles
and
afflictions
,
with
a
very
gracious
and
merciful
design
,
to
prevent
greater
Evils
,
which
Men
would
otherwise
bring
upon
themselves
.
Afflictions
are
a
merciful
invention
of
Heaven
to
do
us
that
good
,
which
nothing
else
can
;
they
awaken
us
to
a
sense
of
God
,
and
of
our selves
,
to
a
consideration
of
the
evil
of
our
ways
;
they
make
us
to
take
notice
of
God
,
to
seek
him
,
and
enquire
after
him
.
God
doth
as
it
were
by
Afflictions
throw
Men
upon
their
backs
to
make
them
look
up
to
Heaven
;
Hos.
5.15
.
In
their
affliction
they
will
seek
me
early
.
Psal.
78.34
.
When
he
slew
them
,
then
they
sought
him
,
and
they
returned
,
and
enquired
early
after
God
.
But
God
does
not
delight
in
this
,
he
doth
not
afflict
willingly
,
nor
grieve
the
children
of
men
.
When
afflictions
have
accomplished
their
work
,
and
obtained
their
end
upon
us
,
God
is
very
ready
to
remove
them
,
and
command
deliverance
for
us
;
Isa.
54.7
,
8.
For
a
small
moment
have
I
forsaken
thee
;
but
with
great
mercies
will
I
gather
thee
.
In
a
little
wrath
I
hid
my
face
from
thee
;
but
with
everlasting
kindness
will
I
have
mercy
on
thee
,
saith
the
Lord
thy
Redeemer
.
V.
Pardoning
mercy
.
And
here
the
greatness
and
fullness
of
God's
mercy
appears
,
because
our
sins
are
great
;
Psal.
78.38
.
Being
full
of
compassion
,
he
forgave
their
iniquity
.
And
the
multitude
of
God's
mercies
,
because
our
sins
are
many
,
Psal.
51.1
.
Have
mercy
on
me
,
O
Lord
,
according
to
the
multitude
of
thy
tender
mercies
blot
out
my
transgressions
.
Exod.
34.7
.
He
is
said
to
pardon
iniquity
,
transgression
,
and
sin
.
How
many
fold
are
his
mercies
,
to
forgive
all
our
sins
,
of
what
kind
so
ever
!
The
mercy
of
God
to
us
in
pardoning
our
sins
,
is
matter
of
astonishment
and
admiration
;
Mic.
7.18
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
!
But
especially
if
we
consider
by
what
means
our
pardon
is
procured
;
by
transferring
our
guilt
upon
the
most
innocent
person
,
the
Son
of
God
,
and
making
him
to
bear
our
iniquities
,
and
to
suffer
the
wrath
of
God
which
was
due
to
us
.
The
admirable
contrivance
of
God's
mercy
appears
in
this
dispensation
;
this
shews
the
riches
of
his
grace
,
that
he
should
be
at
so
much
cost
to
purchase
our
pardon
,
Not
with
corruptible
things
,
as
silver
and
gold
;
but
with
the
precious
blood
of
his
own
Son
;
Eph.
1.6
,
7.
To
the
praise
of
the
glory
of
his
grace
,
wherein
he
hath
made
us
accepted
in
the
beloved
;
in
whom
we
have
redemption
through
his
blood
,
the
forgiveness
of
sins
,
according
to
the
riches
of
his
grace
.
Having
dispatch'd
the
three
particulars
I
propos'd
to
be
spoken
to
,
I
shall
shew
what
Use
we
ought
to
make
of
this
Divine
Attribute
.
Vse
1.
We
ought
with
thankfulness
to
acknowledge
and
admire
the
great
mercy
of
God
to
us
.
Let
us
view
it
in
all
its
dimensions
;
the
heighth
,
and
length
,
and
breadth
of
it
:
in
all
the
variety
and
kinds
of
it
;
the
preventing
mercy
of
God
to
many
of
us
.
Those
miseries
that
lye
upon
others
,
't
is
mercy
to
us
that
we
escaped
them
.
'T
is
mercy
that
spares
us
.
It
is
of
the
Lord's
mercies
that
we
are
not
consumed
,
and
because
his
compassions
fail
not
.
'T
is
mercy
that
mitigates
our
punishment
,
and
makes
it
fall
below
the
desert
of
our
sins
.
'T
is
mercy
that
comforts
and
supports
us
under
any
of
those
Evils
that
lye
upon
us
,
and
that
rescues
and
delivers
us
from
them
.
Which
way
so
ever
we
look
,
we
are
encompassed
with
the
mercies
of
God
;
they
compass
us
about
on
every
side
,
we
are
crowned
with
loving
kindness
and
tender
mercies
.
'T
is
mercy
that
feeds
us
,
and
cloaths
us
,
and
that
preserves
us
.
But
above
all
we
should
thankfully
acknowledge
and
admire
the
pardoning
mercy
of
God
;
Ps.
103.1
,
2
,
3.
where
David
does
as
it
were
muster
up
the
mercies
of
God
,
and
make
a
Catalogue
of
them
,
he
sets
the
pardoning
mercy
in
the
front
;
Bless
ye
the
Lord
,
O
my
soul
,
and
all
that
is
within
me
praise
his
holy
Name
.
Bless
the
Lord
,
O
my
soul
,
and
forget
not
all
his
benefits
;
who
forgiveth
all
thy
iniquities
.
If
we
look
into
our selves
,
and
consider
our
own
temper
and
disposition
,
how
void
of
pity
and
bowels
we
are
,
how
cruel
,
and
hard
hearted
,
and
insolent
,
and
revengeful
;
if
we
look
abroad
into
the
World
,
and
see
how
full
the
earth
is
of
the
habitations
of
cruelty
;
we
shall
admire
the
mercy
of
God
more
,
and
think
our selves
more
beholden
to
it
.
How
many
things
must
concur
to
make
our
hearts
tender
,
and
melt
our
spirits
,
and
stir
our
bowels
,
to
make
us
pitiful
and
compassionate
?
We
seldom
pity
any
unless
they
be
actually
in
misery
;
nor
all
such
neither
,
unless
the
misery
they
lye
under
be
very
great
;
nor
then
neither
,
unless
the
person
that
suffers
be
nearly
related
,
and
we
be
someways
concerned
in
his
sufferings
;
yea
,
many
times
not
then
neither
,
upon
a
generous
account
,
but
as
we
are
someways
obliged
by
interest
and
self-love
,
and
a
dear
regard
to
our selves
,
when
we
have
suffered
the
like
our selves
,
and
have
learnt
to
pity
others
by
our
own
Sufferings
,
or
when
in
danger
and
probability
to
be
in
the
like
condition
our selves
;
so
many
motives
and
obligations
are
necessary
to
awaken
and
stir
up
this
affection
in
us
.
But
God
is
merciful
and
pitiful
to
us
,
out
of
the
mere
goodness
of
his
Nature
;
for
few
of
these
motives
and
considerations
can
have
any
place
in
him
.
This
affection
of
pity
and
tenderness
is
stirred
up
in
God
by
the
mere
presence
of
the
Object
,
without
any
other
inducement
.
The
mercy
of
God
many
times
doth
not
stay
till
we
be
actually
miserable
;
but
looks
forward
a
great
way
,
and
pities
us
at
a
great
distance
,
and
prevents
our
misery
.
God
doth
not
only
pity
us
in
great
Calamities
;
but
considers
those
lesser
Evils
that
are
upon
us
.
God
is
merciful
to
us
,
when
we
have
deserved
all
the
Evils
that
are
upon
us
,
and
far
greater
,
when
we
are
less
than
the
least
of
all
his
mercies
,
when
we
deserved
all
the
misery
that
is
upon
us
,
and
have
with
violent
hands
pulled
it
upon
our
own
heads
,
and
have
been
the
authors
and
procurers
of
it
to
our selves
.
Tho'
God
,
in
respect
of
his
Nature
,
be
at
an
infinite
distance
from
us
,
yet
his
mercy
is
near
to
us
,
and
he
cannot
possibly
have
any
self-interest
in
it
.
The
Divine
Nature
is
not
liable
to
want
,
or
injury
,
or
suffering
;
he
is
secure
of
his
own
happiness
and
fullness
,
and
can
neither
wish
the
inlargement
nor
fear
the
impairment
of
his
Estate
;
he
can
never
stand
in
need
of
pity
or
relief
from
us
or
any
other
;
and
yet
he
pities
us
.
Now
if
we
consider
the
vast
difference
of
this
affection
in
God
and
us
,
how
tender
his
mercies
are
,
and
how
sensible
his
bowels
;
and
yet
we
who
have
so
many
arguments
to
move
us
to
pity
,
how
hard
our
hearts
are
,
and
how
unapt
to
relent
,
as
if
we
were
born
of
the
rock
,
and
were
the
off-spring
of
the
nether
milstone
;
sure
when
we
duly
consider
this
,
we
cannot
but
admire
the
mercy
of
God
.
How
cruel
are
we
to
Creatures
below
us
!
with
how
little
remorse
can
we
kill
a
Flea
,
or
tread
upon
a
Worm
?
partly
because
we
are
secure
that
they
cannot
hurt
us
,
nor
revenge
themselves
upon
us
;
and
partly
because
they
are
so
despicable
in
our
Eyes
,
and
so
far
below
us
,
that
they
do
not
fall
under
the
consideration
of
our
Pity
.
Look
upward
,
proud
Man
!
and
take
notice
of
him
who
is
above
thee
,
thou
didst
not
make
the
Creatures
below
thee
as
God
did
,
there
's
but
a
finite
distance
between
thee
and
the
meanest
Creatures
;
but
there
's
an
infinite
distance
between
thee
and
God
.
Man
is
a
Name
of
Dignity
,
when
we
compare
our selves
with
other
Creatures
;
but
compared
to
God
,
we
are
Worms
,
and
not
Men
;
yea
,
we
are
nothing
,
yea
,
less
than
nothing
and
vanity
.
How
great
then
is
the
Mercy
of
God
,
which
regards
us
,
who
are
so
far
below
him
,
which
takes
into
Consideration
such
inconsiderable
nothings
as
we
are
!
we
may
say
with
David
,
Ps.
8.4
.
Lord
!
What
is
man
,
that
thou
art
so
mindful
of
him
,
or
the
Son
of
Man
that
thou
visitest
him
!
And
with
Job
7.17
.
What
is
Man
that
thou
shouldest
magnifie
him
,
and
that
thou
shouldst
set
thine
Heart
upon
him
!
And
then
how
hard
do
we
find
it
to
forgive
those
who
have
injured
us
?
if
any
one
have
offended
,
or
provoked
us
;
how
hard
are
we
to
be
reconciled
?
How
mindful
of
an
Injury
?
How
do
anger
and
revenge
boyl
within
us
?
How
do
we
upbraid
Men
with
their
faults
?
What
vile
and
low
Submission
do
we
require
of
them
,
before
we
will
receive
them
into
Favour
,
and
grant
them
Peace
?
And
if
we
forgive
once
,
we
think
that
is
much
;
but
if
an
offence
and
provocation
be
renewed
often
,
we
are
inexorable
.
Even
the
Disciples
of
our
Saviour
,
after
he
had
so
emphatically
taught
them
Forgiveness
,
in
the
Petition
in
the
Lord's
Prayer
,
yet
they
had
very
narrow
Spirits
as
to
this
;
Matth.
18.21
.
Peter
comes
to
him
,
and
asks
him
,
How
often
shall
my
brother
sin
against
me
,
and
I
forgive
him
?
till
seven
times
?
He
thought
that
was
much
:
And
yet
we
have
great
obligations
to
Pardoning
and
Forgiving
others
,
because
we
are
obnoxious
to
God
and
one
another
,
we
shall
many
times
stand
in
need
of
Pardon
from
God
and
Men
;
and
it
may
be
our
own
case
,
and
when
it
is
,
we
are
too
apt
to
be
very
indulgent
to
our selves
,
and
conceive
good
hopes
of
the
Mercy
of
others
;
we
would
have
our
ignorance
,
and
inadvertencies
,
and
mistakes
,
and
all
occasions
and
temptations
and
provocations
considered
;
and
when
we
have
done
amiss
,
upon
Submission
and
Acknowledgment
of
our
Fault
,
we
would
be
received
into
Favour
:
but
God
who
is
not
at
all
liable
to
us
,
how
ready
is
he
to
Forgive
!
If
we
confess
our
Sins
to
him
,
he
is
merciful
to
Forgive
;
he
Pardons
freely
;
and
such
are
the
condescentions
of
his
Mercy
,
tho'
he
be
the
party
offended
,
yet
he
offers
Pardon
to
us
,
and
beseeches
us
to
be
reconcil'd
;
if
we
do
but
come
towards
him
,
he
runs
to
meet
us
,
as
in
the
Parable
of
the
Prodigal
,
Luke
15.20
.
What
reason
have
we
then
thankfully
to
acknowledge
and
admire
the
Mercy
of
God
to
us
?
Vse
2.
The
great
mercy
of
God
to
us
,
should
stir
up
in
us
shame
and
sorrow
for
Sin
.
The
Judgments
of
God
may
break
us
;
but
the
consideration
of
God's
Mercy
should
rather
melt
and
dissolve
us
into
Tears
,
Luke
7.47
.
The
Woman
that
washed
Christ's
Feet
with
her
Tears
,
and
wiped
them
with
her
Hair
,
the
account
that
our
Saviour
gives
of
the
great
Affection
that
she
expressed
to
him
,
was
,
she
Loved
much
,
because
much
was
forgiven
her
;
and
she
grieved
much
,
because
much
was
forgiven
her
.
Especially
we
should
sorrow
for
those
Sins
,
which
have
been
committed
by
us
after
God's
Mercies
received
.
Mercies
after
Sins
should
touch
our
Hearts
,
and
make
us
relent
.
It
should
grieve
us
that
we
should
offend
and
provoke
a
God
so
Gracious
and
Merciful
,
so
slow
to
anger
,
and
so
ready
to
forgive
:
But
Sin
against
Mercies
,
and
after
we
have
received
them
,
is
attended
with
one
of
the
greatest
Aggravations
of
Sin
.
And
as
Mercy
raises
the
guilt
of
our
Sins
,
so
it
should
raise
our
sorrow
for
them
.
No
Consideration
is
more
apt
to
work
upon
human
Nature
,
than
that
of
kindness
,
and
the
greater
Mercy
has
been
shewed
to
us
,
the
greater
our
sins
,
and
the
greater
cause
of
sorrow
for
them
;
contraries
do
illustrate
,
and
set
off
one
another
;
in
the
great
Goodness
and
Mercy
of
God
to
us
,
we
see
the
great
Evil
of
our
Sins
against
him
.
Every
Sin
has
the
Nature
of
Rebellion
and
Disobedience
;
but
sins
against
Mercy
have
Ingratitude
in
them
.
When
ever
we
break
the
Laws
of
God
,
we
rebel
against
our
Soveraign
;
but
as
we
sin
against
the
Mercies
of
God
,
we
injure
our
Benefactor
.
This
makes
our
sin
to
be
horrid
,
and
astonishing
,
Isa.
1.2
.
Hear
,
O
heavens
!
and
give
ear
,
O
earth
!
I
have
nourished
and
brought
up
children
,
and
they
have
rebelled
against
me
.
All
the
Mercies
of
God
are
aggravations
of
our
sins
,
2
Sam.
12.7
,
8
,
9.
And
Nathan
said
to
David
,
thus
saith
the
Lord
God
of
Israel
,
I
anointed
thee
king
over
Israel
,
and
delivered
thee
out
of
the
hands
of
Saul
,
and
I
gave
thee
thy
masters
house
,
and
thy
masters
wives
into
thy
bosom
,
and
gave
thee
the
house
of
Isreal
,
and
of
Judah
,
and
if
that
had
been
too
little
,
I
would
moreover
have
given
thee
such
and
such
things
.
Wherefore
hast
thou
despised
the
commandment
of
the
Lord
,
to
do
evil
in
his
sight
?
God
reckons
up
all
his
Mercies
,
and
from
them
aggravates
David's
sin
;
1
Kings
11.9
.
He
takes
notice
of
all
the
unkind
returns
that
we
make
to
his
Mercy
;
and
't
is
the
worst
temper
in
the
World
not
to
be
wrought
upon
by
kindness
,
not
to
be
melted
by
Mercy
;
no
greater
evidence
of
a
wicked
Heart
,
than
that
the
Mercies
of
God
have
no
effect
upon
it
;
Esay
26.10
.
Let
favour
be
shewn
to
the
wicked
;
yet
will
he
not
learn
righteousness
.
Vse
3.
Let
us
imitate
the
merciful
Nature
of
God
.
This
branch
of
God's
goodness
is
very
proper
for
our
imitation
.
The
general
Exhortation
of
our
Saviour
,
Matt.
5.48
.
Be
ye
therefore
perfect
,
as
your
Father
which
is
in
heaven
is
perfect
,
is
more
particularly
expressed
by
St.
Luke
,
Luke
6.30
.
Be
ye
therefore
merciful
,
as
your
Father
which
is
in
heaven
is
merciful
.
Men
affect
to
make
Images
,
and
impossible
Representations
of
God
;
but
as
Seneca
saith
,
Crede
Deòs
,
cùm
propitii
essent
,
fictiles
fuisse
.
We
may
draw
this
Image
and
likeness
of
God
;
we
may
be
gracious
and
merciful
as
he
is
.
Christ
,
who
was
the
express
image
of
his
Father
,
his
whole
life
and
undertaking
was
a
continued
work
of
mercy
;
he
went
about
doing
good
to
the
Souls
of
Men
,
by
Preaching
the
Gospel
to
them
;
and
to
the
Bodies
of
Men
,
in
healing
all
manner
of
Diseases
.
There
is
nothing
that
he
recommends
more
to
us
in
his
Gospel
than
this
Spirit
and
Temper
;
Mat.
5.7
.
Blessed
are
the
merciful
:
for
they
shall
obtain
mercy
.
How
many
Parables
doth
he
use
to
set
forth
the
mercy
of
God
to
us
,
with
a
design
to
draw
us
to
the
imitation
of
it
?
The
Parable
of
the
Prodigal
;
of
the
good
Samaritan
;
of
the
Servant
to
whom
he
forgave
10000
Talents
.
We
should
imitate
God
in
this
;
in
being
tender
and
compassionate
to
those
that
are
in
misery
.
This
is
a
piece
of
natural
,
indispensable
Religion
,
to
which
positive
and
instituted
Religion
must
give
way
;
Amos
6.6
.
I
desired
mercy
,
and
not
sacrifice
;
which
is
twice
cited
and
used
by
our
Saviour
.
Micah
.
6.8
.
He
hath
shewed
thee
,
O
Man
,
what
it
is
that
the
Lord
thy
God
requires
of
thee
,
to
do
justice
,
and
love
mercy
,
and
to
walk
humbly
with
thy
God
.
This
is
always
one
part
of
the
description
of
a
good
Man
,
that
he
is
apt
to
pity
the
miseries
and
necessities
of
others
.
Psal.
37.26
.
He
is
ever
merciful
and
lendeth
.
He
is
far
from
cruelty
,
not
only
to
Men
,
but
even
to
the
brute
Creatures
;
Prov.
12.10
.
A
righteous
man
regardeth
the
life
of
his
beast
.
There
is
nothing
more
contrary
to
the
nature
of
God
,
than
a
cruel
and
savage
disposition
,
not
to
be
affected
with
the
miseries
and
sufferings
of
others
;
how
unlike
is
this
to
the
father
of
mercies
,
and
the
God
of
consolation
!
When
we
can
see
Cruelty
exercised
,
and
our
Bowels
not
be
stirred
within
us
,
nor
our
hearts
be
pricked
;
how
unlike
is
this
to
God
,
who
is
very
pitiful
,
and
of
tender
mercies
!
But
to
rejoyce
at
the
miseries
of
others
,
this
is
inhumane
and
barbarous
.
Hear
how
God
threatens
Edom
for
rejoycing
at
the
miseries
of
his
Brother
Jacob
;
Obadiah
10
,
11
,
12
,
13
,
14.
But
to
delight
to
make
others
miserable
,
and
to
aggravate
their
sufferings
,
this
is
devilish
;
this
is
the
temper
of
Hell
,
and
the
very
spirit
of
the
Destroyer
.
It
becomes
Man
above
all
other
Creatures
to
be
merciful
,
who
hath
had
such
ample
and
happy
experience
of
God's
mercy
to
him
,
and
doth
still
continually
stand
in
need
of
mercy
from
God
.
God
hath
been
very
merciful
to
us
.
Had
it
not
been
for
the
tender
Mercies
of
God
to
us
,
we
had
all
of
us
long
since
been
miserable
.
Now
as
we
have
receiv'd
mercy
from
God
,
we
should
shew
it
to
others
.
The
Apostle
useth
this
as
an
Argument
why
we
should
relieve
those
that
are
in
misery
and
want
,
because
we
have
had
such
experience
of
the
mercy
and
love
of
God
to
us
;
1
John
3.16
,
17.
Hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
.
But
whoso
hath
this
worlds
goods
,
and
seeth
his
brother
have
need
,
&c.
how
dwelleth
the
love
of
God
in
him
?
That
Man
hath
no
sense
of
the
mercy
of
God
abiding
upon
his
Heart
,
that
is
not
merciful
to
his
Brother
.
And
't
is
an
Argument
why
we
should
forgive
one
another
;
Eph.
4.32
.
Be
ye
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
.
Chap.
5.1
.
Be
ye
therefore
followers
of
God
as
dear
Children
.
Col.
3.12
,
13.
Put
on
therefore
(
as
the
elect
of
God
holy
and
beloved
)
bowels
of
mercies
,
kindness
,
humbleness
of
mind
,
meekness
,
long-suffering
,
forbearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
:
even
as
Christ
forgave
you
,
so
also
do
ye
.
And
we
continually
stand
in
need
of
mercy
both
from
God
and
Man
.
We
are
lyable
one
to
another
,
and
in
the
change
of
human
Affairs
,
we
may
be
all
subject
to
one
another
by
turns
,
and
stand
in
need
of
one
anothers
pity
and
compassion
;
and
we
must
expect
,
that
with
what
measure
we
mete
to
others
,
with
the
same
it
shall
be
measured
to
us
again
.
To
restrain
the
Cruelties
,
and
check
the
Insolencies
of
Men
,
God
has
so
order'd
in
his
Providence
,
that
very
often
in
this
World
Mens
Cruelties
return
upon
their
own
heads
,
and
their
violent
dealings
upon
their
own
pates
.
Bajazet
meets
with
a
Tamerlane
.
But
if
Men
were
not
thus
liable
to
one
another
,
we
all
stand
in
need
of
mercy
from
God
.
If
we
be
merciful
to
others
in
suffering
,
and
forgiving
them
that
have
injured
us
,
God
will
be
so
to
us
,
he
will
pardon
our
sins
to
us
.
Prov.
16.5
.
By
mercy
and
truth
iniquity
is
purged
.
2.
Sam.
22.26
.
With
the
merciful
thou
wilt
shew
thy self
merciful
.
Prov.
14.21
.
He
that
hath
mercy
on
the
poor
,
happy
is
he
.
Prov.
21.21
.
He
that
followeth
after
mercy
findeth
life
.
Matth.
6.14
.
If
ye
forgive
men
their
trespasses
,
your
heavenly
father
will
also
forgive
you
.
But
on
the
other
hand
,
if
we
be
malicious
and
revengeful
,
and
implacable
to
those
that
have
offended
us
,
and
inexorable
to
those
who
desire
to
be
received
to
favour
,
and
cruel
to
those
who
lye
at
our
mercy
,
hard
hearted
to
them
that
are
in
necessity
;
what
can
we
expect
,
but
that
the
mercy
of
God
will
leave
us
,
that
he
will
forget
to
be
gracious
,
and
shut
up
in
anger
his
tender
mercy
.
Mat.
6.15
.
If
ye
forgive
not
men
their
trespasses
,
neither
will
your
heavenly
Father
forgive
your
trespasses
.
That
is
a
dreadful
passage
,
S.
James
2.13
.
He
shall
have
judgment
without
mercy
,
that
hath
shewed
no
mercy
.
How
angry
is
the
Lord
with
the
Servant
who
was
so
inexorable
to
his
fellow
Servant
,
after
he
had
forgiven
him
so
great
a
debt
,
as
you
find
in
the
Parable
,
Mat.
18.24
.
He
owed
him
ten
thousand
Talents
,
and
upon
his
submission
and
intreaty
to
have
patience
with
him
,
he
was
moved
with
compassion
and
loosed
him
,
and
forgave
him
all
:
but
no
sooner
had
this
favour
been
done
to
him
by
his
Lord
,
but
going
forth
he
meets
his
fellow
Servant
,
who
owed
him
a
small
inconsiderable
debt
,
an
hundred
Pence
,
he
lays
Hands
on
him
,
and
takes
him
by
the
Throat
,
and
roundly
demands
payment
of
him
;
he
falls
down
at
his
Feet
,
and
useth
the
same
form
of
supplication
that
he
had
used
to
his
Lord
,
but
he
rejects
his
request
,
and
puts
him
in
Prison
.
Now
what
saith
the
Lord
to
him
?
v.
32
,
33
,
34.
O
thou
wicked
Servant
,
I
forgave
thee
all
the
debt
,
because
thou
desiredst
me
.
Shouldest
not
thou
also
have
had
compassion
on
thy
fellow
servant
,
even
as
I
had
pity
on
thee
?
And
the
Lord
was
wroth
,
and
deliver'd
him
to
the
tormentors
,
till
he
should
pay
all
that
was
due
unto
him
.
Now
what
application
doth
our
Saviour
make
of
this
?
v.
35.
So
likewise
shall
my
heavenly
Father
do
also
unto
you
,
if
ye
from
your
hearts
forgive
not
every
one
his
brother
their
trespasses
.
God's
readiness
to
forgive
us
should
be
a
powerful
motive
and
argument
to
us
to
forgive
others
.
The
greatest
Injuries
that
we
can
suffer
from
Men
,
if
we
compare
them
to
the
sins
that
we
commit
against
God
,
they
bear
no
proportion
to
them
,
neither
in
weight
nor
number
;
they
are
but
as
an
hundred
pence
to
ten
thousand
talents
.
If
we
would
be
like
God
,
we
should
forgive
the
greatest
Injuries
;
he
pardoneth
our
sins
tho'
they
be
exceeding
great
:
many
Injuries
,
tho'
offences
be
renewed
,
and
provocations
multiplied
;
for
so
God
doth
to
us
,
He
pardoneth
iniquity
,
transgression
,
and
sin
,
Ex.
34.7
.
Is.
55.7
.
He
will
have
mercy
,
he
will
abundantly
pardon
.
We
would
not
have
God
only
to
forgive
us
seven
times
,
but
seventy
seven
times
,
as
often
as
we
offend
him
:
so
should
we
forgive
our
Brother
.
And
we
should
not
be
backward
to
this
Work
;
God
is
ready
to
forgive
us
;
Neh.
9.17
.
And
we
should
do
it
heartily
,
not
only
in
word
,
when
we
retain
malice
in
our
hearts
,
and
while
we
say
we
forgive
,
carry
on
a
secret
design
in
our
hearts
of
revenging
our selves
when
we
have
opportunity
;
but
we
should
from
our
hearts
forgive
every
one
;
for
so
God
doth
to
us
,
who
when
he
forgives
us
,
casts
our
iniquities
behind
his
back
,
and
throws
them
into
the
bottom
of
the
sea
,
and
blots
out
our
transgression
,
so
as
to
remember
our
iniquity
no
more
.
If
we
do
not
do
thus
,
every
time
we
put
up
the
Petition
to
God
,
Forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
,
we
do
not
pray
for
mercy
,
but
for
judgment
;
we
invoke
his
wrath
,
and
do
not
put
up
a
Prayer
,
but
a
dreadful
Imprecation
against
our selves
;
we
pronounce
the
Sentence
of
our
own
Condemnation
,
and
importune
God
not
to
forgive
us
.
Vse
4.
If
the
mercy
of
God
be
so
great
,
this
may
comfort
us
against
Despair
.
Sinners
are
apt
to
be
dejected
,
when
they
consider
their
unworthiness
,
the
nature
and
number
of
their
Sins
,
and
the
many
heavy
aggravations
of
them
;
they
are
apt
to
say
with
Cain
,
That
their
sin
is
greater
than
can
be
forgiven
.
But
do
not
look
only
upon
thy
sins
;
but
upon
the
mercies
of
God
.
Thou
canst
not
be
too
sensible
of
the
evil
of
sin
,
and
of
the
desert
of
it
;
but
whilst
we
aggravate
our
sins
,
we
must
not
lessen
the
mercies
of
God
.
When
we
consider
the
multitude
of
our
sins
,
we
must
consider
also
the
multitude
of
God's
tender
mercies
;
we
have
been
great
sinners
,
and
God
is
of
great
mercy
;
we
have
multiplied
our
provocations
,
and
he
multiplies
to
pardon
.
Do
but
thou
put
thy self
in
a
capacity
of
mercy
,
by
repenting
of
thy
sins
,
and
forsaking
of
them
,
and
thou
hast
no
reason
to
doubt
but
the
mercy
of
God
will
receive
thee
;
If
we
confess
our
sins
,
he
is
merciful
and
faithful
to
forgive
them
.
If
we
had
offended
Man
as
we
have
done
God
,
we
might
despair
of
pardon
;
but
it
is
God
and
not
Man
that
we
have
to
deal
with
;
and
his
ways
are
not
as
our
ways
,
nor
his
thoughts
as
our
thoughts
;
but
as
the
heavens
are
high
above
the
earth
,
so
are
his
ways
above
our
ways
,
and
his
thoughts
above
our
thoughts
.
We
cannot
be
more
injurious
to
God
,
than
by
hard
thoughts
of
him
,
as
if
fury
were
in
him
,
and
when
we
have
provoked
him
,
he
were
not
to
be
appeased
and
reconciled
to
us
.
We
disparage
the
Goodness
and
Truth
of
God
,
when
we
distrust
those
gracious
declarations
which
he
has
made
of
his
mercy
and
goodness
,
if
we
do
not
think
that
he
doth
heartily
pity
and
compassionate
sinners
,
and
really
dedesire
their
happiness
.
Doth
not
he
condescend
so
low
as
to
represent
himself
afflicted
for
the
miseries
of
Men
,
and
to
rejoyce
in
the
conversion
of
a
Sinner
?
and
shall
not
we
believe
that
he
is
in
good
earnest
?
Doth
Christ
weep
over
impenitent
Sinners
,
because
they
will
not
know
the
things
of
their
peace
?
and
canst
thou
think
he
will
not
pardon
thee
upon
thy
repentance
?
Is
he
grieved
that
Men
will
undo
themselves
,
and
will
not
be
saved
?
and
canst
thou
think
that
he
is
unwilling
to
forgive
?
We
cannot
honour
and
glorifie
God
more
,
than
by
entertaining
great
thoughts
of
his
Mercy
.
As
we
are
said
to
glorifie
God
by
our
repentance
,
because
thereby
we
acknowledge
God's
holiness
and
justice
;
so
we
glorifie
him
by
believing
his
mercy
,
because
we
conceive
a
right
opinion
of
his
goodness
and
truth
;
we
set
to
our
Seal
that
God
is
merciful
and
true
;
Psal.
147.11
.
't
is
said
,
That
God
taketh
pleasure
in
them
that
hope
in
his
mercy
.
As
he
delights
in
mercy
,
so
in
our
acknowledgments
of
it
;
that
Sinners
should
conceive
great
hopes
of
it
,
and
believe
him
to
be
what
he
is
.
Provided
thou
dost
submit
to
the
terms
of
God's
mercy
,
thou
hast
no
reason
to
despair
of
it
;
and
he
that
thinks
that
his
sins
are
more
or
greater
than
the
mercy
of
God
can
pardon
,
must
think
that
there
may
be
more
evil
in
the
Creature
than
there
is
goodness
in
God
.
Vse
5.
By
way
of
Caution
against
the
presumptuous
Sinner
.
If
there
be
any
that
trespass
upon
the
goodness
of
God
,
and
presume
to
encourage
themselves
in
sin
upon
the
hopes
of
his
mercy
,
let
such
know
,
that
God
is
just
as
well
as
merciful
.
A
God
all
of
mercy
is
an
Idol
,
such
a
God
as
Men
set
up
in
their
own
imaginations
;
but
not
the
true
God
,
whom
the
Scriptures
describe
.
To
such
persons
the
Scripture
describes
him
after
another
manner
;
Nah.
1.2
.
God
is
jealous
,
the
Lord
revengeth
and
is
furious
,
the
Lord
will
take
vengeance
on
his
adversaries
,
and
reserveth
wrath
for
his
enemies
.
If
any
Man
abuse
the
mercy
of
God
to
the
strengthning
of
himself
in
his
own
wickedness
,
and
bless
himself
in
his
heart
,
saying
,
I
shall
have
peace
,
tho'
I
walk
in
the
imagination
of
my
own
heart
,
and
add
drunkeness
to
thirst
:
The
Lord
will
not
spare
him
,
but
the
anger
of
the
Lord
and
his
jealousie
shall
smoke
against
that
man
,
and
all
the
curses
that
are
written
in
this
book
shall
lye
upon
him
,
and
he
will
blot
out
his
name
from
under
heaven
,
Deut.
29.19
,
20.
Though
it
be
the
nature
of
God
to
be
merciful
,
yet
the
exercise
of
his
mercy
is
regulated
by
his
Wisdom
;
he
will
not
be
merciful
to
those
that
despise
his
mercy
,
to
those
that
abuse
it
,
to
those
that
are
resolved
to
go
on
in
their
sins
to
tempt
his
mercy
,
and
make
bold
to
say
,
Let
us
sin
that
grace
may
abound
.
God
designs
his
mercy
for
those
that
are
prepared
to
receive
it
;
Is.
55.7
.
Let
the
wicked
forsake
his
ways
,
and
the
unrighteous
man
his
thoughts
,
and
turn
unto
the
Lord
,
and
he
will
have
mercy
,
and
to
our
God
,
for
he
will
abundantly
pardon
.
The
mercy
of
God
is
an
enemy
to
sin
,
as
well
as
his
justice
;
and
't
is
no
no where
offer'd
to
countenance
sin
,
but
to
convert
the
sinner
;
and
is
not
intended
to
encourage
our
impenitency
,
but
our
repentance
.
God
hath
no
where
said
that
he
will
be
merciful
to
those
,
who
upon
the
score
of
his
mercy
are
bold
with
him
,
and
presume
to
offend
him
;
but
the
mercy
of
the
Lord
is
upon
them
that
fear
him
,
and
keep
his
covenant
,
and
remember
his
commandments
to
do
them
.
There
is
forgiveness
with
him
,
that
he
may
be
feared
;
but
not
that
he
may
be
despised
and
affronted
.
This
is
to
contradict
the
very
end
of
God's
mercy
,
which
is
to
lead
us
to
repentance
,
to
engage
us
to
leave
our
sins
,
not
to
encourage
us
to
continue
in
them
.
Take
heed
then
of
abusing
the
mercy
of
God
;
we
cannot
provoke
the
justice
of
God
more
than
by
presuming
upon
his
mercy
.
This
is
the
time
of
God's
mercy
,
use
this
opportunity
;
if
thou
neglectest
it
,
a
day
of
justice
and
vengeance
is
coming
;
Rom.
2.4
,
5.
Despisest
thou
the
riches
of
his
goodness
,
not
knowing
that
the
goodness
of
God
leads
to
repentance
?
And
treasurest
up
to
thy self
wrath
against
the
day
of
wrath
,
and
the
revelation
of
the
righteous
judgment
of
God
?
Now
is
the
manifestation
of
God's
mercy
;
but
there
is
a
time
a
coming
,
when
the
righteous
Judgment
of
God
will
be
revealed
against
those
who
abuse
his
mercy
,
not
knowing
that
the
goodness
of
God
leadeth
to
repentance
.
To
think
that
the
goodness
of
God
was
intended
for
any
other
end
than
to
take
us
off
from
sin
,
is
a
gross
and
affected
ignorance
that
will
ruin
us
;
and
they
who
draw
any
conclusion
from
the
mercy
of
God
,
which
may
harden
them
in
their
sins
,
they
are
such
as
the
Prophet
speaks
of
,
Is.
27.11
.
A
people
of
no
understanding
;
therefore
he
that
made
them
will
not
save
them
,
and
he
that
formed
them
will
have
no
mercy
on
them
.
Mercy
it self
will
rejoyce
in
the
ruin
of
those
that
abuse
it
,
and
it
will
aggravate
their
Condemnation
.
There
is
no
person
towards
whom
God
will
be
more
severely
just
,
than
toward
such
.
The
justice
of
God
exasperated
,
and
set
on
by
his
injured
and
abused
mercy
,
like
a
Razor
set
in
Oyl
,
will
have
the
keener
edge
,
and
be
the
sharper
for
its
smoothness
.
Those
that
have
made
the
mercy
of
God
their
Enemy
,
must
expect
the
worst
his
justice
can
do
unto
them
.
SERMON
VI.
Vol
VII
.
The
Patience
of
God
.
2
PET.
III.
9
.
The
Lord
is
not
slack
concerning
his
Promise
,
as
some
Men
count
slackness
;
but
is
long-suffering
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
.
IN
the
beginning
of
this
Chapter
,
the
Apostle
puts
the
Christians
,
to
whom
he
writes
,
in
mind
of
the
Predictions
of
the
ancient
Prophets
,
and
of
the
Apostles
of
our
Lord
and
Saviour
,
concerning
the
general
Judgment
of
the
World
,
which
by
many
(
and
perhaps
by
the
Apostles
themselves
)
had
been
thought
to
be
very
near
,
and
that
it
would
presently
follow
the
destruction
of
Jerusalem
;
but
he
tells
them
,
that
before
that
,
there
would
arise
a
certain
Sect
,
or
sort
of
Men
,
that
would
deride
the
expectation
of
a
future
Judgment
,
designing
probably
the
Carpocratians
(
a
branch
of
that
large
Sect
of
the
Gnosticks
)
of
whom
St.
Austin
expressly
says
,
That
they
denied
the
Resurrection
,
and
consequently
a
future
Judgment
.
These
St.
Peter
calls
Scoffers
,
v.
3
,
4.
Knowing
this
first
,
that
there
shall
come
in
the
last
days
scoffers
,
walking
after
their
own
lusts
,
and
saying
,
Where
is
the
promise
of
his
coming
?
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
Declaration
in
general
,
whether
it
be
by
way
of
Promise
or
Threatning
.
What
is
become
of
that
Declaration
of
Christ
so
frequently
repeated
in
the
Gospel
,
concerning
his
coming
to
Judgment
?
For
since
the
Fathers
fell
asleep
,
or
,
saving
that
the
Fathers
are
fallen
asleep
,
except
only
that
Men
die
,
and
one
Generation
succeeds
another
,
all
things
continue
as
they
were
from
the
creation
of
the
world
;
that
is
,
the
World
continues
still
as
it
was
from
the
beginning
,
and
there
is
no
sign
of
any
such
change
and
alteration
as
is
foretold
.
To
this
he
answers
two
things
.
1.
That
these
Scoffers
,
tho'
they
took
themselves
to
be
Wits
,
did
betray
great
Ignorance
,
both
of
the
condition
of
the
World
,
and
of
the
nature
of
God
.
They
talk'd
very
ignorantly
concerning
the
World
,
when
they
said
,
All
things
continued
as
they
were
from
the
Creation
of
it
,
when
so
remarkable
a
change
had
already
hapned
,
as
the
destruction
of
it
by
Water
;
and
therefore
the
Prediction
concerning
the
destruction
of
it
by
Fire
,
before
the
great
and
terrible
day
of
Judgment
,
was
no
ways
incredible
.
And
they
shewed
themselves
likewise
very
ignorant
of
the
Perfection
of
the
Divine
Nature
,
to
which
,
being
eternally
the
same
,
a
thousand
years
and
one
day
are
all
one
;
and
if
God
make
good
his
word
some
thousand
of
Years
hence
,
it
will
make
no
sensible
difference
,
considering
his
eternal
duration
,
it
being
no
matter
when
a
duration
begins
,
which
is
never
to
have
an
end
;
v.
8.
Be
not
ignorant
of
this
one
thing
,
that
one
day
is
with
the
Lord
as
a
thousand
years
,
and
a
thousand
years
as
one
day
.
This
,
it
seems
,
was
a
common
saying
among
the
Jews
,
to
signifie
,
that
to
the
Eternity
of
God
,
no
finite
duration
bears
any
proportion
;
and
therefore
with
regard
to
Eternity
,
it
is
all
one
whether
it
be
a
thousand
Years
or
one
Day
.
The
Psalmist
hath
an
Expression
much
to
the
same
purpose
,
Psal.
90.4
.
For
a
thousand
years
in
thy
sight
are
but
as
yesterday
when
it
is
past
;
and
as
a
watch
in
the
night
.
And
the
Son
of
Sirach
likewise
,
Ecclus.
18.10
.
As
a
drop
of
water
to
the
sea
,
and
as
a
grain
of
sand
to
the
sea
shore
,
so
are
a
thousand
years
to
the
days
of
eternity
.
The
like
Expression
we
meet
with
in
Heathen
Writers
;
To
the
Gods
no
time
is
long
,
saith
Pythagoras
:
And
Plutarch
,
The
whole
space
of
a
Man's
life
to
the
Gods
is
as
nothing
.
And
in
his
excellent
Discourse
of
the
slowness
of
the
Divine
Vengeance
,
(
the
very
Argument
St.
Peter
is
here
upon
)
he
hath
this
Passage
,
That
a
thousand
,
or
ten
thousand
years
,
are
but
as
an
indivisible
point
to
an
infinite
duration
.
And
therefore
when
the
Judgment
is
to
be
eternal
,
the
delay
of
it
,
though
it
were
for
a
thousand
Years
,
is
an
Objection
of
no
force
,
against
either
the
certainty
,
or
the
terror
of
it
;
for
to
Eternity
,
all
time
is
equally
short
;
and
it
matters
not
when
the
punishment
of
Sinners
begins
,
if
it
shall
never
have
an
end
.
2.
But
because
the
distance
between
the
Declaration
of
a
future
Judgment
,
and
the
coming
of
it
,
tho'
it
be
nothing
to
God
,
yet
it
seemed
long
to
them
;
therefore
he
gives
such
an
account
of
it
,
as
doth
not
in
the
least
impeach
the
truth
and
faithfulness
of
God
,
but
is
a
clear
argument
and
demonstration
of
his
goodness
.
Admitting
what
they
said
to
be
true
,
that
God
delays
Judgment
for
a
great
while
,
yet
this
gives
no
ground
to
conclude
that
Judgment
will
never
be
;
but
it
shews
the
great
goodness
of
God
to
sinners
,
that
he
gives
them
so
long
a
space
of
repentace
,
that
so
they
may
prevent
the
terror
of
that
day
whenever
it
comes
,
and
escape
that
dreadful
ruin
which
will
certainly
overtake
,
sooner
or
later
,
all
impenitent
sinners
;
The
Lord
is
not
slack
concerning
his
promise
;
that
is
,
as
to
the
Declaration
which
he
hath
made
of
a
future
Judgment
,
as
some
Men
account
slackness
;
That
is
,
as
if
the
delay
of
Judgment
were
an
argument
it
would
never
come
.
This
is
a
false
inference
from
the
delay
of
punishment
,
and
an
ill
interpretation
of
the
goodness
of
God
to
sinners
,
who
bears
long
with
them
,
and
delays
Judgment
,
on
purpose
to
give
men
time
to
repent
,
and
by
repentance
to
prevent
their
own
eternal
ruin
;
God
is
not
slack
concerning
his
promise
,
as
some
men
count
slackness
;
but
is
long
suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
In
the
handling
of
these
words
,
I
shall
do
these
three
things
.
First
,
I
shall
consider
the
patience
and
long-suffering
of
God
,
as
it
is
an
Attribute
and
Perfection
of
the
Divine
Nature
;
God
is
long-suffering
to
us-ward
.
Secondly
,
I
shall
shew
,
that
the
Patience
of
God
,
and
the
delay
of
Judgment
,
is
no
just
ground
why
sinners
should
hope
for
Impunity
,
as
the
Scoffers
,
here
foretold
by
the
Apostle
,
argued
,
That
because
our
Lord
delayeth
his
coming
to
Judgment
so
long
,
therefore
he
would
never
come
;
God
is
not
slack
concerning
his
promise
,
as
some
men
count
slackness
.
Thirdly
,
I
will
consider
the
true
Reason
of
God's
Patience
and
long-suffering
towards
Mankind
,
which
the
Apostle
here
gives
;
He
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
First
,
I
will
consider
the
Patience
and
long-suffering
of
God
towards
Mankind
,
as
it
is
an
Attribute
and
Perfection
of
the
Divine
Nature
;
God
is
long-suffering
to
us-ward
.
In
the
handling
of
this
,
I
shall
do
these
three
things
.
I.
I
shall
shew
what
is
meant
by
the
Patience
and
long-suffering
of
God
.
II.
That
this
is
a
Perfection
of
the
Divine
Nature
.
III.
I
shall
give
some
proof
and
demonstration
of
the
great
Patience
and
long-suffering
of
God
to
Mankind
.
I.
What
is
meant
by
the
Patience
and
long-suffering
of
God
.
The
Hebrew
word
signifies
one
that
keeps
his
anger
long
,
or
that
is
long
before
he
is
angry
.
In
the
New
Testament
it
is
sometimes
exprest
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
God's
forbearance
and
patient
waiting
for
our
repentance
;
some
times
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
God's
holding
in
his
wrath
,
and
restraining
himself
from
punishing
;
and
sometimes
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
the
extent
of
his
patience
,
his
long-suffering
and
forbearing
for
a
long
time
the
punishment
due
to
sinners
.
So
that
the
patience
of
God
is
his
goodness
to
sinners
,
in
deferring
or
moderating
the
punishment
due
to
them
for
their
sins
;
the
deferring
of
deserved
punishment
in
whole
or
in
part
,
which
if
it
be
extended
to
a
long
time
,
it
is
properly
his
long-suffering
;
and
the
moderating
,
as
well
as
the
deferring
of
the
punishment
due
to
sin
,
is
an
instance
likewise
of
God's
patience
;
and
not
only
the
deferring
and
moderating
of
temporal
punishment
,
but
the
adjourning
of
the
eternal
misery
of
sinners
,
is
a
principal
instance
of
God's
patience
;
so
that
the
patience
of
God
takes
in
all
that
space
of
repentance
which
God
affords
to
sinners
in
this
life
;
nay
,
all
temporal
judgments
and
afflictions
which
befal
sinners
in
this
life
,
and
are
short
of
cutting
them
off
and
turning
them
into
Hell
,
are
comprehended
in
the
patience
of
God
.
Whenever
God
punisheth
,
it
is
of
his
great
mercy
and
patience
that
we
are
not
consumed
,
and
because
his
compassions
fail
not
.
I
proceed
to
the
II.
Thing
I
proposed
,
which
was
to
shew
,
that
Patience
is
a
Perfection
of
the
Divine
Nature
.
It
is
not
necessarily
due
to
us
,
but
it
is
due
to
the
Perfection
of
the
Divine
Nature
,
and
essentially
belongs
to
it
;
it
is
a
principal
branch
of
God's
goodness
,
which
is
the
highest
and
most
glorious
Perfection
of
all
other
,
and
therefore
we
always
find
it
in
Scripture
,
in
the
company
of
God's
milder
and
sweeter
Attributes
.
When
God
would
give
the
most
perfect
description
of
himself
,
and
as
he
says
to
Moses
,
make
all
his
glory
to
pass
before
us
,
he
usually
does
it
by
those
Attributes
which
declare
his
Goodness
;
and
Patience
is
always
one
of
them
,
Exod.
34.6
.
The
Lord
passed
by
before
Moses
,
and
proclaimed
,
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
,
abundant
in
goodness
and
truth
.
Psal.
86.15
.
But
thou
,
O
Lord
,
art
a
God
full
of
compassion
,
and
gracious
,
long
suffering
,
and
plenteous
in
mercy
and
truth
.
Psal.
103.8
.
The
Lord
is
merciful
and
gracious
,
slow
to
anger
,
and
plenteous
in
mercy
.
And
the
same
you
find
,
Psal.
145.8
Jonah
4.2
.
Joel
2.13
.
Sometimes
indeed
you
find
a
severer
Attribute
added
to
these
,
as
that
he
will
by
no
means
clear
the
guilty
,
Exod.
34.7
.
But
't
is
always
put
in
the
last
place
,
to
declare
to
us
,
that
God's
goodness
,
and
mercy
,
and
patience
,
are
his
first
and
primary
Perfections
;
and
it
is
only
when
these
fail
,
and
have
no
effect
upon
us
,
but
are
abused
by
us
to
the
encouragement
of
our selves
in
an
impenitent
course
,
that
his
Justice
takes
place
.
Nay
,
even
among
Men
it
is
esteemed
a
Perfection
to
be
able
to
forbear
and
to
restrain
our
anger
;
Passion
is
impotency
and
folly
,
but
Patience
is
power
and
wisdom
;
Prov.
14.29
.
He
that
is
hasty
of
spirit
exalteth
folly
;
but
he
that
is
slow
to
wrath
,
is
of
great
understanding
.
Prov.
16.32
.
He
that
is
slow
to
wrath
,
is
better
than
the
mighty
:
and
he
that
ruleth
his
spirit
,
than
he
that
conquereth
a
city
.
Rom.
12.21
.
Be
not
overcome
of
Evil
:
but
overcome
Evil
with
good
.
To
be
impatient
is
to
be
overcome
,
but
to
forbear
anger
and
revenge
is
a
victory
.
Patience
is
an
argument
of
great
power
and
command
of
our selves
,
and
therefore
God
himself
,
who
is
the
most
powerful
Being
,
is
slow
to
anger
,
and
of
infinite
patience
;
and
nothing
doth
more
declare
the
Power
of
God
,
than
his
Patience
,
that
when
he
is
provoked
by
such
vile
and
despicable
Creatures
as
we
are
,
he
can
withhold
his
hand
from
destroying
us
.
This
is
the
argument
which
Moses
useth
Numb.
14.17
,
18.
that
the
Power
of
God
,
doth
so
eminently
appear
in
his
patience
;
And
now
,
I
pray
thee
,
let
the
power
of
my
Lord
be
great
,
as
he
hath
spoken
,
saying
,
the
Lord
is
gracious
and
long-suffering
.
And
yet
Power
,
where
it
is
not
restrained
by
wisdom
and
goodness
,
is
a
great
temptation
to
anger
;
because
where
there
is
Power
,
there
is
something
to
back
it
and
make
it
good
.
And
therefore
the
Psalmist
doth
recommend
and
set
off
the
Patience
of
God
,
from
the
consideration
of
his
Power
;
Psal.
7.11
.
God
is
strong
and
patient
,
God
is
provoked
every
day
;
God
is
strong
,
and
therefore
patient
;
or
he
is
infinitely
patient
,
notwithstanding
his
Almighty
Power
to
revenge
the
daily
provocations
of
his
Creatures
.
Among
Men
,
anger
and
weakness
commonly
go
together
;
but
they
are
ill
matched
,
as
is
excellently
observed
by
the
Son
of
Sirach
,
Ecclus.
10.18
.
Pride
was
not
made
for
man
,
nor
furious
anger
for
him
that
is
born
of
a
woman
.
So
that
anger
and
impatience
is
every
where
unreasonable
.
Where
there
is
Power
,
impatience
is
below
it
,
and
a
thing
too
mean
for
Omnipotency
;
and
where
there
wants
Power
,
anger
is
above
it
;
it
is
too
much
for
a
weak
and
impotent
Creature
to
be
angry
.
Where
there
is
Power
,
anger
is
needless
and
of
no
use
;
and
where
there
is
no
Power
,
it
is
vain
and
to
no
purpose
.
So
that
Patience
is
every
where
a
Perfection
,
both
in
God
and
Man
.
I
proceed
to
the
III.
Thing
I
proposed
,
which
was
to
give
some
proof
and
demonstration
of
the
great
patience
and
long-suffering
of
God
to
Mankind
.
And
this
will
evidently
appear
,
if
we
consider
these
two
things
.
1.
How
Men
deal
with
God
.
2.
How
,
notwithstanding
this
,
God
deals
with
them
.
1.
How
Men
deal
with
God
.
Every
day
we
highly
offend
and
provoke
him
,
we
grieve
and
weary
him
with
our
Iniquities
,
as
the
Expression
is
in
the
Prophet
,
Isa.
43.24
.
Thou
hast
made
me
to
serve
with
thy
sins
,
thou
hast
wearied
me
with
thine
iniquities
.
Every
sin
that
we
commit
,
is
an
affront
to
the
Divine
Majesty
,
and
a
contempt
of
his
Authority
.
By
denying
submission
to
his
Laws
,
we
question
his
Omnipresence
,
and
say
,
Doth
God
see
?
and
is
there
knowledge
in
the
most
high
?
Or
if
we
acknowledge
his
Omnipresence
,
and
that
he
regards
what
we
do
,
the
provocation
is
still
the
greater
,
because
then
we
affront
him
to
his
face
;
we
dare
his
Justice
,
and
challenge
his
Omnipotency
,
and
provoke
the
Lord
to
jealousie
,
as
if
we
were
stronger
than
he
.
Is
not
God
patient
,
when
the
whole
world
lies
in
wickedness
,
and
the
earth
is
overspread
with
violence
,
and
is
full
of
the
habitations
of
cruelty
?
when
he
who
is
of
purer
eyes
than
to
behold
iniquity
,
and
is
so
highly
offended
at
the
sins
of
Men
,
hath
yet
the
patience
to
look
upon
them
that
deal
treacherously
,
and
to
hold
his
peace
?
when
the
wicked
persecutes
and
devours
the
man
that
is
more
righteous
than
he
?
when
even
that
part
of
the
World
which
professeth
the
Name
of
God
and
Christ
,
do
by
their
vile
and
obominable
lives
,
blaspheme
that
holy
and
glorious
name
whereby
they
are
called
?
Every
moment
God
hath
greater
injuries
done
to
him
,
and
more
affronts
put
upon
him
,
than
were
ever
offered
to
all
the
Sons
of
Men
;
and
surely
provocations
are
tryals
of
patience
,
especially
when
they
are
so
numerous
and
so
heinous
;
for
if
offences
rise
according
to
the
dignity
of
the
person
injured
,
and
the
meanness
of
him
that
doth
the
injury
,
then
no
offences
are
so
great
as
those
that
are
committed
by
Men
against
God
,
no
affronts
like
to
those
which
are
offered
to
the
Divine
Majesty
by
the
continual
provocations
of
his
Creatures
.
And
is
not
this
an
argument
of
God's
patience
,
that
the
glorious
Majesty
of
Heaven
should
bear
such
multiplied
indignities
from
such
vile
Worms
?
that
he
who
is
the
Former
of
all
things
,
should
endure
his
own
Creatures
to
rebel
against
him
,
and
the
work
of
his
hands
to
strike
at
him
?
that
he
who
is
our
great
Benefactor
should
put
up
such
affronts
from
those
who
depend
upon
his
bounty
,
and
are
maintained
at
his
charge
?
that
he
,
in
whose
hands
our
breath
is
,
should
suffer
Men
to
breath
out
Oaths
,
and
Curses
,
and
Blasphemies
against
him
?
Surely
these
prove
the
patience
of
God
to
purpose
,
and
are
equally
tryals
and
arguments
of
it
.
2.
The
Patience
of
God
will
further
appear
,
if
we
consider
how
,
notwithstanding
all
this
,
God
deals
with
us
.
He
is
patient
to
the
whole
World
,
in
that
he
doth
not
turn
us
out
of
Being
,
and
turn
the
wicked
together
into
hell
,
with
all
the
nations
that
forget
God
.
He
is
patient
to
the
greatest
part
of
Mankind
,
in
that
he
makes
but
a
few
terrible
Examples
of
his
Justice
,
that
others
may
hear
and
fear
,
and
take
warning
by
them
.
He
is
patient
to
particular
persons
,
in
that
,
notwithstanding
our
daily
provocations
,
he
prevents
us
daily
with
the
blessings
of
his
goodness
,
prolonging
our
lives
,
and
vouchsafing
so
many
favours
to
us
,
that
by
this
great
goodness
we
may
be
led
to
repentance
.
But
the
Patience
of
God
will
more
illustriously
appear
,
if
we
consider
these
following
particulars
,
which
are
so
many
Evidences
and
Instances
of
it
.
1.
That
God
is
not
obliged
to
spare
and
forbear
us
at
all
.
It
is
patience
that
he
doth
not
surprise
us
in
the
very
act
of
sin
,
and
let
flye
at
us
with
a
Thunder-bolt
so
soon
as
ever
we
have
offended
;
that
the
wrath
of
God
doth
not
fall
upon
the
intemperate
person
,
as
it
did
upon
the
Israelites
,
whilst
the
meat
and
drink
is
yet
in
their
mouths
;
that
a
Man
is
not
struck
dead
or
mad
whilst
he
is
telling
a
Lye
;
that
the
Soul
of
the
prophane
and
false
Swearer
does
not
expire
with
his
Oaths
and
Perjuries
.
2.
That
God
spares
us
when
it
is
in
his
power
so
easily
to
ruin
us
;
when
he
can
with
one
word
command
us
out
of
Being
,
and
by
cutting
asunder
one
little
thread
,
let
us
drop
into
Hell
.
If
God
were
disposed
to
severity
,
he
could
deal
with
us
after
another
manner
;
and
as
the
expression
is
in
the
Prophet
,
ease
himself
of
his
Adversaries
,
and
be
avenged
of
his
Enemies
.
3.
That
God
exerciseth
this
patience
to
Sinners
,
flagrante
bello
,
while
they
are
up
in
Arms
against
him
,
and
committing
Hostilities
upon
him
;
he
bears
with
us
,
even
when
we
are
challenging
his
Justice
to
punish
us
,
and
provoking
his
Power
to
destroy
us
.
4.
That
he
is
so
very
slow
and
unwilling
to
punish
,
and
to
inflict
his
Judgments
upon
us
.
As
for
eternal
Punishments
,
God
defers
them
a
long
while
;
and
by
all
proper
ways
and
means
endeavours
to
prevent
them
,
and
to
bring
us
to
repentance
.
And
as
for
those
temporal
Judgments
which
God
inflicts
upon
Sinners
,
he
carries
himself
so
,
that
we
may
plainly
see
all
the
signs
of
unwillingness
that
can
be
;
he
trys
to
prevent
them
,
he
is
loth
to
set
about
this
work
;
and
when
he
does
,
it
is
with
much
reluctance
;
and
then
he
is
easily
perswaded
and
prevail'd
withal
not
to
do
it
;
and
when
he
does
,
he
does
it
not
rigorously
,
and
to
extremity
;
and
he
is
soon
taken
off
after
he
is
engaged
in
it
.
All
which
are
great
instances
and
evidences
of
his
wonderful
patience
to
Sinners
.
(
1.
)
God's
unwillingness
to
punish
appears
,
in
that
he
labours
to
prevent
punishment
;
and
that
he
may
effectually
do
this
,
he
endeavours
to
prevent
sin
,
the
meritorious
Cause
of
God's
Judgments
.
To
this
end
he
hath
threatened
it
with
severe
punishments
,
that
the
dread
of
them
may
make
us
afraid
to
offend
;
and
if
this
will
not
do
,
he
does
not
yet
give
us
over
,
but
gives
us
a
space
of
repentance
,
and
invites
us
earnestly
to
turn
to
him
,
and
thereby
to
prevent
his
Judgments
;
he
expostulates
with
Sinners
,
and
reasons
the
case
with
them
,
as
if
he
were
more
concerned
not
to
punish
,
than
they
are
not
to
be
punished
;
and
thus
by
his
earnest
desire
of
our
repentance
,
he
shews
how
little
he
desires
our
ruine
.
(
2.
)
He
is
long
before
he
goes
about
this
work
.
Judgment
is
in
Scripture
call'd
his
strange
work
;
as
if
he
were
not
acquainted
with
it
,
and
hardly
knew
how
to
go
about
it
on
the
sudden
.
He
is
represented
as
not
prepared
for
such
a
work
,
Deut.
32.41
.
If
I
whet
my
glittering
Sword
;
as
if
the
Instruments
of
Punishment
were
not
ready
for
us
.
Nay
,
by
a
strange
kind
of
condescention
to
our
Capacities
,
and
to
set
forth
to
us
the
patience
of
God
,
and
his
slowness
to
wrath
,
after
the
manner
of
Men
,
he
is
represented
as
keeping
out
of
the
way
,
that
he
may
not
be
tempted
to
destroy
us
;
Exod.
33.2
,
3.
where
he
tells
Moses
,
that
he
would
send
an
Angel
before
them
,
but
I
will
not
go
up
in
the
midst
of
thee
,
lest
I
consume
thee
in
the
way
.
At
works
of
Mercy
he
is
very
ready
and
forward
.
When
Daniel
prayed
for
the
deliverance
of
the
People
of
Israel
out
of
Captivity
,
the
Angel
tells
him
,
that
at
the
beginning
of
his
supplication
,
the
commandment
came
forth
,
to
bring
him
a
promise
of
their
deliverance
.
The
mercy
of
God
many
times
prevents
our
Prayers
,
and
out-runs
our
Wishes
and
Desires
:
but
when
he
comes
to
affliction
,
he
takes
time
to
do
it
;
he
passeth
by
many
provocations
,
and
waits
long
in
expectation
,
that
by
our
repentance
we
will
prevent
his
Judgments
;
he
hearkned
and
heard
(
saith
God
in
the
Prophet
Jeremiah
)
but
they
spake
not
aright
,
no
man
repented
him
of
his
wickedness
,
saying
,
What
have
I
done
?
He
is
represented
as
waiting
and
listning
,
to
hear
if
any
penitent
word
would
drop
from
them
;
he
gives
the
Sinner
time
to
repent
and
reflect
upon
his
actions
,
and
to
consider
what
he
hath
done
,
and
space
to
reason
himself
into
repentance
.
For
this
reason
the
Judgments
of
God
do
often
follow
the
sins
of
Men
at
a
great
distance
,
otherwise
he
could
easily
make
them
mend
their
pace
,
and
consume
us
in
a
moment
.
(
3.
)
When
he
goes
about
this
work
,
he
does
it
with
much
reluctance
,
Amos
11.8
,
9.
How
shall
I
give
thee
up
,
Ephraim
?
how
shall
I
deliver
thee
,
Israel
?
mine
heart
is
turned
within
me
,
and
my
repentings
are
kindled
together
.
He
is
represented
as
making
many
essays
and
offers
before
he
came
to
it
.
Psal.
106.26
.
Many
a
time
lifted
he
up
his
hand
in
the
wilderness
to
destroy
them
.
He
made
as
if
he
would
do
it
,
and
let
fall
his
hand
again
,
as
if
he
could
not
find
in
his
heart
to
be
so
severe
.
God
witholds
his
Judgments
till
he
is
weary
of
holding
in
,
as
the
Expression
is
,
Jer.
6.11
.
till
he
can
forbear
no
longer
.
Jer.
44.22
.
So
that
the
Lord
could
no
longer
bear
,
because
of
the
evil
of
your
doings
,
and
because
of
the
abominations
,
which
ye
have
committed
.
(
4.
)
God
is
easily
prevailed
upon
not
to
punish
.
When
he
seemed
resolved
upon
it
,
to
destroy
the
murmuring
Israelites
,
yet
how
often
,
at
the
intercession
of
Moses
,
did
he
turn
away
his
wrath
?
That
he
will
accept
of
very
low
terms
to
spare
a
very
wicked
People
,
appears
by
the
instance
of
Sodom
,
where
if
there
had
been
but
ten
righteous
persons
,
he
would
not
have
destroyed
them
for
the
ten
's
sake
.
Yea
,
when
his
truth
seemed
to
have
been
pawn'd
,
(
at
least
in
the
apprehension
of
his
Prophet
)
yet
even
then
repentance
took
him
off
,
as
in
the
case
of
Nineveh
.
Nay
,
how
glad
is
he
to
be
thus
prevented
!
with
what
joy
does
he
tell
the
Prophet
the
news
of
Ahab's
humiliation
!
Seest
thou
how
Ahab
humbleth
himself
?
Because
he
humbleth
himself
,
I
will
not
bring
the
evil
in
his
days
.
(
5.
)
When
he
punisheth
,
he
does
it
very
seldom
rigorously
,
and
to
extremity
,
not
so
much
as
we
deserve
;
Psal.
103.10
.
He
hath
not
dealt
with
us
after
our
sins
,
nor
rewarded
us
according
to
our
iniquities
.
Nor
so
much
as
he
can
;
he
doth
not
let
loose
the
fierceness
of
his
anger
,
nor
pour
forth
all
his
wrath
;
Psal.
78.38
.
Being
full
of
compassion
,
he
forgave
their
iniquity
,
and
destroyed
them
not
;
yea
many
a
time
turned
he
his
anger
away
,
and
did
not
stir
up
all
his
wrath
.
(
6.
)
After
he
hath
begun
to
punish
,
and
is
ingaged
in
the
work
,
he
is
not
hard
to
be
taken
off
.
There
is
a
famous
instance
of
this
,
2.
Sam.
24.
when
God
had
sent
three
days
Pestilence
upon
Israel
for
David's
sin
in
numbring
the
People
,
and
at
the
end
of
the
third
day
,
the
Angel
of
the
Lord
had
stretched
forth
his
hand
over
Jerusalem
to
destroy
it
,
upon
the
Prayer
of
David
,
it
is
said
,
that
the
Lord
repented
of
the
evil
,
and
said
to
the
Angel
that
destroyed
,
It
is
enough
,
stay
now
thine
hand
.
Nay
,
so
ready
is
God
to
be
taken
off
from
this
work
,
that
he
sets
a
high
value
upon
those
who
stand
in
the
gap
to
turn
away
his
wrath
;
Numb.
25.11
,
12
,
13.
Phinehas
,
the
son
of
Eleazar
,
hath
turned
my
wrath
away
from
the
children
of
Israel
,
that
I
consumed
them
not
in
my
jealousie
;
wherefore
behold
I
give
unto
him
my
covenant
of
peace
,
and
to
his
seed
after
him
,
because
he
was
zealous
for
his
God
,
and
made
an
atonement
for
the
children
of
Israel
.
That
which
God
values
in
this
action
of
Phinehas
,
next
to
his
zeal
for
him
,
is
,
that
he
turned
away
his
wrath
,
and
made
an
atonement
for
the
Children
of
Israel
.
5.
and
Lastly
,
The
patience
of
God
will
yet
appear
with
further
advantage
,
if
we
consider
some
eminent
and
remarkable
Instances
of
it
;
which
are
so
much
the
more
considerable
,
because
they
are
instances
,
not
only
of
God's
patience
extended
to
a
long
time
,
but
to
a
great
many
persons
.
The
long-suffering
of
God
waited
in
the
days
of
Noah
upon
the
whole
World
,
as
is
probably
conjectured
,
for
the
space
of
an
hundred
and
twenty
years
.
God
bore
with
the
People
of
Israel
in
the
Wilderness
,
after
they
had
tempted
him
ten
times
,
for
the
space
of
forty
Years
;
Acts
13.18
.
And
about
the
space
of
forty
years
suffered
he
their
manners
in
the
Wilderness
.
And
this
instance
of
God's
patience
will
be
the
more
remarkable
,
if
we
compare
it
with
the
great
impatience
of
that
People
;
if
they
did
but
want
Flesh
or
Water
,
they
were
out
of
patience
with
God
;
when
Moses
was
in
the
Mount
with
God
but
forty
days
,
they
presently
fall
to
make
new
Gods
;
they
had
not
the
patience
of
forty
days
,
and
yet
God
bore
their
manners
forty
years
.
God
had
spared
Niniveh
for
some
Ages
,
and
when
his
patience
was
even
expired
,
and
he
seems
to
have
past
a
final
Sentence
upon
it
,
yet
he
grants
a
Reprieve
for
forty
days
,
that
they
might
sue
out
their
Pardon
in
that
time
,
and
they
did
so
;
they
turned
from
their
evil
ways
,
and
God
turned
from
the
evil
he
said
he
would
do
to
them
,
and
he
did
it
not
.
But
the
most
remarkable
instance
of
God's
long-suffering
is
to
the
Jews
,
if
we
consider
it
with
all
the
circumstances
of
it
;
after
they
had
rejected
the
Son
of
God
,
notwithstanding
the
purity
of
his
Doctrine
,
and
the
power
of
his
Miracles
;
after
they
had
unjustly
condemned
,
and
cruelly
murdered
the
Lord
of
life
,
yet
the
patience
of
God
respited
the
ruin
of
that
People
forty
Years
.
Besides
all
these
,
there
are
many
instances
of
God's
patience
to
particular
Persons
;
but
it
were
endless
to
enumerate
these
;
every
one
of
us
may
be
an
instance
to
our selves
of
God's
long-suffering
.
I
shall
only
add
,
as
a
further
advantage
to
set
off
the
patience
of
God
to
Sinners
,
that
his
forbearance
is
so
great
,
that
he
hath
been
complained
of
for
it
by
his
own
Servants
.
Job
,
who
was
so
patient
a
Man
himself
,
thought
much
at
it
;
Job
21.7
,
8.
Wherefore
doth
the
wicked
live
,
yea
,
become
old
?
Their
seed
is
establisht
in
their
sight
,
and
their
posterity
before
their
eyes
.
Jonah
challengeth
God
for
it
,
Ch.
4.2
.
Was
not
this
that
which
I
said
when
I
was
yet
in
my
own
country
?
and
therefore
I
fled
before
unto
Tarshish
,
because
I
knew
thou
art
a
gracious
God
,
and
merciful
,
slow
to
anger
,
&c.
Jonah
had
observed
God
to
be
so
prone
to
this
,
that
he
was
loth
to
be
sent
upon
his
Message
,
least
God
should
discredit
his
Prophet
,
in
not
being
so
good
(
shall
I
say
)
so
severe
as
his
word
.
I
have
done
with
the
first
thing
I
proposed
to
speak
to
,
viz.
The
great
patience
and
long-suffering
of
God
to
Mankind
.
SERMON
VII
.
Vol.
VII
.
The
Patience
of
God
.
2
PET.
III.
9
.
The
Lord
is
not
slack
concerning
his
Promise
,
as
some
Men
count
slackness
;
but
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
.
I
Have
made
entrance
into
these
words
,
in
the
handling
of
which
,
I
propos'd
to
do
these
three
things
.
First
,
To
consider
the
patience
and
long-suffering
of
God
,
as
it
is
an
Attribute
and
Perfection
of
the
Divine
Nature
;
God
is
long
suffering
to
us-ward
.
Secondly
,
To
shew
that
the
Patience
of
God
,
and
the
delay
of
his
Judgment
,
is
no
just
ground
why
Sinners
should
hope
for
impunity
;
God
is
not
slack
concerning
his
promise
,
as
some
men
count
slackness
.
Thirdly
,
To
consider
the
true
reason
of
God's
patience
and
long-suffering
towards
Mankind
;
He
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
I
have
already
spoken
to
the
First
of
these
,
namely
,
The
patience
and
long-suffering
of
God
,
as
it
is
an
Attribute
and
Perfection
of
the
Divine
Nature
.
I
proceed
now
to
the
Second
thing
I
proposed
,
namely
,
To
shew
that
the
Patience
of
God
,
and
the
delay
of
Judgment
,
is
no
just
ground
why
Sinners
should
hope
for
impunity
;
God
is
not
slack
concerning
his
promise
,
as
some
men
count
slackness
;
that
is
,
as
the
Scoffers
here
mentioned
by
the
Apostle
,
did
ignorantly
and
maliciously
reason
,
that
because
our
Lord
delayed
his
coming
to
Judgment
so
long
,
therefore
he
would
never
come
.
There
was
indeed
some
pretence
for
this
Objection
,
because
the
Christians
did
generally
apprehend
,
that
the
day
of
Judgment
was
very
near
,
and
that
it
would
immediately
follow
the
destruction
of
Jerusalem
;
and
it
seems
the
Disciples
themselves
were
of
that
perswasion
before
our
Saviour's
death
,
when
our
Saviour
discoursing
to
them
of
the
destruction
of
the
Temple
,
they
put
these
two
questions
to
him
,
Mat.
24.3
.
And
as
he
sat
upon
the
mount
of
Olives
,
the
disciples
came
unto
him
privately
,
saying
,
When
shall
these
things
be
?
and
what
shall
be
the
sign
of
thy
coming
,
and
of
the
end
of
the
world
?
When
shall
these
things
be
?
That
is
,
the
things
he
had
been
speaking
of
immediately
before
,
viz.
the
destruction
of
Jerusalem
,
and
the
dissolution
of
the
Temple
;
that
is
plainly
the
meaning
of
the
first
question
,
to
which
they
subjoined
another
,
And
what
shall
be
the
sign
of
thy
coming
?
that
is
to
Judgment
;
and
of
the
end
of
the
world
?
which
in
all
probability
,
was
added
to
the
former
;
because
they
supposed
that
the
one
was
presently
to
follow
the
other
,
and
therefore
the
same
answer
would
serve
them
both
;
and
it
appears
by
our
Saviour's
answer
,
that
he
was
not
concerned
to
rectifie
them
in
this
mistake
,
which
might
be
of
good
use
to
them
,
both
to
make
them
more
zealous
to
propagate
the
Gospel
,
since
there
was
like
to
be
so
little
time
for
it
;
and
likewise
to
wean
their
affections
from
this
World
,
which
they
thought
to
be
so
near
an
end
.
One
thing
indeed
our
Saviour
says
,
which
(
had
they
not
been
prepossest
with
another
Opinion
)
does
sufficiently
intimate
that
there
might
be
a
considerable
space
of
time
,
betwixt
the
destruction
of
Jerusalem
and
the
day
of
Judgment
;
and
this
we
find
only
in
St.
Luke
,
Ch.
21.24
.
where
speaking
of
the
Miseries
and
Calamities
that
should
come
upon
the
Jews
,
he
says
,
They
shall
fall
by
the
edge
of
the
sword
,
and
be
carried
into
captivity
into
all
nations
;
and
Jerusalem
shall
be
trodden
down
of
the
Gentiles
,
until
the
time
of
the
Gentiles
be
fulfilled
.
So
that
here
were
a
great
many
Events
foretold
,
betwixt
the
destruction
of
Jerusalem
and
the
end
of
the
World
,
the
accomplishment
whereof
might
take
up
a
great
deal
of
time
,
as
appears
by
the
Event
of
things
,
Jerusalem
being
at
this
day
still
trodden
down
by
the
Gentiles
,
and
the
Jews
still
continuing
disperst
over
the
world
:
but
the
Disciples
it
seems
did
not
much
mind
this
,
being
carryed
away
with
a
prejudicate
conceit
that
the
end
of
the
World
would
happen
before
the
end
of
that
Age
;
in
which
they
were
much
confirmed
,
by
what
our
Saviour
,
after
his
Resurrection
,
said
of
St.
John
,
upon
occasion
of
Peter's
question
concerning
him
;
John
21.21
,
22.
Lord
,
what
shall
this
man
do
?
Jesus
saith
unto
him
,
If
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
Upon
which
words
of
our
Saviour
concerning
him
,
St.
John
himself
adds
,
v.
23.
Then
went
this
saying
abroad
among
the
brethren
,
that
that
disciple
should
not
die
,
that
is
,
that
he
should
live
till
the
coming
of
our
Lord
,
and
then
be
taken
up
with
him
into
Heaven
;
from
all
which
they
probably
(
as
they
thought
)
concluded
,
that
the
day
of
Judgment
would
happen
before
the
end
of
that
Age
,
whilst
St.
John
was
alive
;
but
St.
John
,
who
writ
last
of
all
the
Evangelists
(
as
Eusebius
tells
us
)
and
lived
till
after
the
destruction
of
Jerusalem
,
as
he
acquaints
us
with
this
mistake
,
which
was
currant
among
the
Christians
,
so
he
takes
care
to
rectifie
it
,
telling
us
,
That
Jesus
said
not
,
he
should
not
die
;
but
if
I
will
that
he
tarry
till
I
come
,
what
is
that
to
thee
?
He
tells
us
,
that
our
Saviour
did
not
affirm
that
he
should
not
die
;
but
to
repress
St
Peter's
Curiosity
,
he
says
,
If
it
were
my
pleasure
that
he
should
not
die
at
all
,
but
live
till
I
come
to
Judgment
,
what
is
that
to
thee
?
And
St.
Peter
likewise
(
or
whoever
was
the
Author
of
this
second
Epistle
,
or
at
least
of
this
third
Chapter
,
which
seems
to
be
a
new
Epistle
by
it self
)
takes
notice
of
this
mistake
,
about
the
nearness
of
the
day
of
Judgment
,
as
that
which
gave
occasion
to
these
Scoffers
to
deride
the
expectation
of
a
future
Judgment
among
the
Christians
,
because
they
had
been
already
deceived
about
the
time
of
it
;
and
this
the
Scoffers
twitted
them
with
in
that
Question
,
Where
is
the
promise
of
his
coming
?
And
therefore
the
learned
Grotius
conjectures
very
probably
,
that
this
last
Epistle
(
contained
in
the
third
Chapter
)
was
written
after
the
destruction
of
Jerusalem
,
which
was
the
time
fixt
for
Christ's
coming
to
Judgment
,
and
therefore
there
could
be
no
ground
for
this
Scoff
till
after
that
time
.
St.
Peter
indeed
did
not
live
so
long
,
and
therefore
Grotius
thinks
,
that
this
Epistle
was
writ
by
Simeon
,
or
Simon
,
who
was
Successor
of
St.
James
,
in
the
Bishoprick
of
Jerusalem
,
and
lived
to
the
time
of
Trajan
.
I
have
been
the
longer
in
giving
an
account
of
this
,
that
we
might
understand
where
the
ground
and
force
of
this
Scoff
lay
;
namely
in
this
,
That
because
the
Christians
had
generally
been
very
confident
,
that
the
coming
of
Christ
to
Judgment
would
be
presently
after
the
destruction
of
Jerusalem
,
and
were
now
found
to
be
deceived
in
that
,
therefore
there
was
no
regard
to
be
had
at
all
to
their
expectation
of
a
future
Judgment
;
because
they
might
be
deceiv'd
in
that
,
as
well
as
in
the
other
.
But
herein
they
argued
very
falsly
,
because
our
Saviour
had
positively
and
peremptorily
foretold
his
coming
to
Judgment
,
but
had
never
fixt
and
determined
the
time
of
it
;
nay
,
so
far
was
he
from
that
,
that
he
had
plainly
told
his
Disciples
,
that
the
precise
time
of
the
day
of
Judgment
God
had
reserved
as
a
Secret
to
himself
,
which
he
had
not
imparted
to
any
,
no
,
not
to
the
Angels
in
Heaven
,
nor
to
the
Son
himself
;
Mark
13.32
,
33.
But
of
that
day
and
hour
knoweth
no
man
,
no
not
the
angels
which
are
in
heaven
,
neither
the
Son
,
but
the
Father
.
Take
ye
heed
,
watch
and
pray
:
for
ye
know
not
when
the
time
is
.
So
that
if
they
presumed
to
make
any
conjectures
about
the
time
when
the
day
of
Judgment
would
be
,
they
did
it
without
any
Warrant
from
our
Lord
;
it
was
great
presumption
in
them
to
determine
the
time
of
it
,
when
our
Saviour
had
so
expresly
told
them
,
that
the
Father
had
reserved
this
as
a
Secret
,
which
he
had
never
communicated
to
any
,
and
therefore
if
they
were
mistaken
about
it
,
it
was
no
wonder
.
But
their
mistake
in
this
,
was
no
prejudice
to
the
truth
of
our
Saviour's
clear
Prediction
of
a
future
Judgment
,
without
any
determination
of
the
time
of
it
,
for
that
might
be
at
some
thousands
of
Years
distance
,
and
yet
be
certain
for
all
that
;
and
the
delay
of
it
was
no
sign
of
the
uncertainty
of
our
Saviour's
Prediction
concerning
it
,
but
only
of
God's
great
Patience
and
long-suffering
to
Sinners
,
in
expectation
of
their
Repentance
;
God
is
not
slack
concerning
his
promise
,
as
some
men
count
slackness
,
but
is
long-suffering
to
us-ward
.
And
this
brings
me
to
the
Third
,
and
last
Particular
in
the
Text
,
namely
,
The
true
Reason
of
God's
Patience
and
long-suffering
to
Mankind
;
He
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
And
for
this
St.
Peter
cites
St.
Paul
,
v.
15
th
of
this
Chapter
;
And
account
that
the
long-suffering
of
the
Lord
is
salvation
,
that
is
,
that
the
great
End
and
Design
of
God's
goodness
and
long-suffering
to
Sinners
,
is
that
they
may
repent
and
be
saved
;
Account
that
the
long-suffering
of
our
Lord
is
salvation
,
even
as
our
beloved
brother
Paul
also
,
according
to
the
wisdom
given
unto
him
,
hath
written
unto
you
.
Now
these
words
are
not
expresly
found
in
St.
Paul's
Writings
;
but
the
Sense
and
Effect
of
them
is
,
viz.
in
Rom.
2.4
.
Despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
God
hath
a
very
gracious
and
merciful
design
in
his
Patience
to
Sinners
;
he
is
good
,
that
he
may
make
us
so
,
and
that
his
goodness
may
lead
us
to
repentance
;
he
defers
Punishment
on
purpose
,
that
he
may
give
Men
time
to
bethink
themselves
,
and
to
return
to
a
better
Mind
;
He
winks
at
the
sins
of
men
,
that
they
may
repent
,
says
the
Son
of
Sirach
.
The
Patience
of
God
aims
at
the
cure
and
recovery
of
those
,
who
are
not
desperately
and
resolutely
wicked
.
This
is
the
primary
End
and
Intention
of
God's
Patience
to
Sinners
;
and
if
he
fail
of
this
End
through
our
hardness
and
impenitency
,
he
hath
other
Ends
which
he
will
infallibly
attain
.
He
will
hereby
glorifie
the
riches
of
his
Mercy
,
and
vindicate
the
righteousness
of
his
Justice
;
the
damned
in
Hell
shall
acknowledge
,
that
the
Patience
of
God
was
great
Mercy
and
Goodness
to
them
,
tho'
they
abused
it
;
for
God
does
not
lose
the
glory
of
his
Patience
,
tho'
we
lose
the
benefit
of
it
,
and
he
will
make
it
subvervient
to
his
Justice
one
way
or
other
.
Those
great
Offenders
whom
he
spares
,
after
there
are
no
hopes
of
their
amendment
,
he
many
times
makes
use
of
,
as
Instruments
for
the
punishing
of
others
,
as
rods
of
his
wrath
for
the
discipline
of
the
world
;
and
he
often
reserves
those
who
are
incorrigibly
bad
for
a
more
remarkable
ruin
.
But
however
,
they
are
reserved
to
the
Judgment
of
the
great
Day
;
and
if
after
God
hath
exercised
much
Patience
towards
Sinners
in
this
World
,
he
inflict
Punishment
on
them
in
the
next
,
it
must
be
acknowledg'd
to
be
most
just
;
for
what
can
he
do
less
,
than
to
condemn
those
who
would
not
be
saved
,
and
to
make
them
miserable
,
who
so
obstinately
refused
to
be
happy
?
Before
I
come
to
apply
this
Discourse
concerning
the
Patience
and
long-suffering
of
God
to
Sinners
,
I
must
remove
an
Objection
or
two
.
I.
The
Severity
of
God
to
some
Sinners
in
this
Life
,
and
to
all
impenitent
Sinners
in
the
next
,
seems
to
contradict
what
hath
been
said
concerning
God's
Patience
and
long-suffering
.
As
for
the
severity
of
God
towards
impenitent
Sinners
in
the
next
Life
,
this
doth
not
at
all
contradict
the
Patience
of
God
,
because
the
very
nature
of
Patience
,
and
forbearance
,
and
long-suffering
,
does
suppose
a
determinate
time
,
and
that
they
will
not
last
always
;
this
Life
is
the
day
of
God's
Patience
,
and
in
the
next
World
his
Justice
and
Severity
will
take
place
.
And
therefore
the
punishment
of
Sinners
in
another
World
,
after
God
hath
tryed
them
in
this
,
and
expected
their
Repentance
,
is
no
ways
contrary
to
his
Patience
and
Goodness
,
and
very
agreeable
to
his
Wisdom
and
Justice
;
for
it
is
no
part
of
Goodness
,
to
see
it self
perpetually
abused
;
it
is
not
Patience
,
but
stupidity
and
insensibleness
,
to
endure
to
be
always
trampled
upon
,
and
to
bear
to
have
his
holy
and
just
Laws
for
ever
despised
and
contemned
.
And
as
for
his
Severity
to
some
Sinners
in
this
Life
;
as
to
Lot's
Wife
,
to
the
Israelites
that
gathered
Sticks
on
the
Sabbath-day
,
to
Nadab
and
Abihu
,
to
Vzza
,
to
Ananias
and
Sapphira
,
and
to
Herod
Agrippa
;
in
all
which
Instances
God
seems
to
have
made
quick
work
,
and
to
have
executed
Judgment
speedily
;
to
these
I
answer
,
That
this
Severity
of
God
to
some
few
,
doth
rather
magnify
his
Patience
to
the
rest
of
Mankind
;
he
may
be
severe
to
some
few
,
for
Example
and
warning
to
many
,
that
they
may
learn
to
make
better
use
of
his
Patience
,
and
not
to
trespass
so
boldly
upon
it
;
and
perhaps
he
hath
exercised
much
Patience
already
towards
those
,
to
whom
at
last
he
is
so
severe
;
as
is
plain
in
the
case
of
Herod
,
and
it
may
well
be
supposed
in
most
of
the
other
Instances
;
or
else
the
Sin
so
suddenly
and
severely
punisht
,
was
very
heinous
and
presumptuous
,
of
a
contagious
and
spreading
nature
,
and
of
dangerous
Example
.
Lot's
Wife
sinned
very
presumptuously
against
an
express
and
an
easie
Command
,
and
whilst
God
was
taking
care
of
her
deliverance
in
a
very
extraordinary
manner
.
That
of
Nadab
and
Abihu
,
and
of
the
Man
that
gathered
Sticks
on
the
Sabbath-day
,
were
presently
after
the
giving
of
the
Law
;
in
which
case
great
severity
is
necessary
;
and
that
of
Ananias
and
Sapphira
,
at
the
first
publishing
of
the
Gospel
,
that
the
Majesty
of
the
Divine
Spirit
,
and
the
Authority
of
the
first
publishers
of
it
might
not
be
contemned
.
That
of
Vzza
was
upon
the
return
of
the
Ark
of
God
from
among
the
Philistines
,
that
the
People
might
not
lose
their
reverence
for
it
after
it
had
been
taken
Captive
;
so
that
these
necessary
Severities
to
a
few
,
in
comparison
of
those
many
that
are
warned
by
them
,
are
rather
Arguments
of
God's
Patience
,
than
Objections
against
it
.
II.
It
is
objected
,
That
if
God
do
not
desire
the
ruin
of
Sinners
,
but
their
repentance
,
whence
comes
it
to
pass
,
that
all
are
not
brought
to
repentance
?
for
who
hath
resisted
his
Will
?
To
this
I
answer
.
1.
That
there
is
no
doubt
but
God
is
able
to
do
this
.
He
can
,
if
he
pleaseth
,
conquer
and
reclaim
the
most
obstinate
Spirits
;
he
is
able
out
of
stones
to
raise
up
children
unto
Abraham
.
And
sometimes
he
exerts
his
Omnipotence
herein
,
as
in
the
Conversion
of
St.
Paul
,
in
a
kind
of
violent
and
irresistible
manner
:
but
he
hath
no
where
declared
,
that
he
will
do
this
to
all
;
and
we
see
plainly
in
experience
,
that
he
does
not
do
it
.
2.
God
may
very
well
be
said
,
not
to
be
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
when
he
does
on
his
part
what
is
sufficient
to
that
end
;
and
upon
this
ground
,
the
Scripture
every
where
represents
God
as
desiring
the
repentance
of
Sinners
,
and
their
obedience
to
his
Laws
;
Deut.
5.29
.
O
that
there
were
such
a
heart
in
them
,
that
they
would
fear
me
,
and
keep
all
my
commandments
always
,
that
it
might
be
well
with
them
!
So
Jer.
13.27
.
O
Jerusalem
,
wilt
thou
not
be
made
clean
?
when
shall
it
once
be
?
Is
.
5.3
,
4.
we
find
God
there
solemnly
appealing
to
the
People
of
Israel
,
whether
there
had
been
any
thing
wanting
on
his
part
that
was
fit
to
be
done
;
And
now
,
O
inhabitants
of
Jerusalem
,
and
men
of
Judah
,
judge
,
I
pray
you
,
betwixt
me
and
my
vineyard
.
What
could
have
been
done
more
to
my
vineyard
,
that
I
have
not
done
to
it
?
wherefore
when
I
looked
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
?
God
may
justly
look
for
the
Fruits
of
Repentance
and
Obedience
from
those
,
to
whom
he
affords
a
sufficiency
of
Means
to
that
End
.
And
if
so
,
then
3.
The
true
Reason
why
Men
do
not
repent
,
but
perish
,
is
because
they
are
obstinate
,
and
will
not
repent
;
and
this
account
the
Scripture
every
where
gives
of
the
impenitency
of
Men
,
and
the
ruin
consequent
upon
it
.
Psal.
81.13
.
O
that
my
people
had
hearkened
unto
me
,
and
Israel
had
walked
in
my
statutes
!
But
my
people
would
not
hearken
to
my
voice
,
and
Israel
would
none
of
me
.
Ezek.
33.11
.
Why
will
ye
dye
,
O
house
of
Israel
?
Prov.
1.29
,
30
,
31.
They
hated
knowledge
,
and
did
not
chuse
the
fear
of
the
Lord
.
They
would
none
of
my
counsels
,
they
despised
all
my
reproof
.
Therefore
shall
they
eat
the
fruit
of
their
own
ways
,
and
be
filled
with
their
own
devices
.
The
ruin
of
Sinners
does
not
proceed
from
the
counsel
of
God
;
but
from
their
own
choice
.
And
so
likewise
our
Saviour
every
where
chargeth
the
ruin
and
destruction
of
the
Jews
upon
their
own
wilful
obstinacy
.
The
Inferences
from
this
Discourse
concerning
the
Patience
and
long-suffering
of
God
towards
Mankind
,
shall
be
these
three
.
I.
To
stir
us
up
to
a
thankful
acknowledgment
of
the
great
Patience
of
God
towards
us
,
notwithstanding
our
manifold
and
heinous
provocations
.
We
may
every
one
of
us
take
to
our selves
those
words
,
Lam.
3.22
.
It
is
of
the
Lords
mercy
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
They
are
renewed
every
morning
.
When
ever
we
sin
(
and
we
provoke
God
every
day
)
it
is
of
his
Patience
that
we
are
not
destroyed
;
and
when
we
sin
again
,
this
is
a
new
and
greater
Instance
of
God's
Patience
.
The
mercies
of
God's
Patience
are
no
more
to
be
numbred
than
our
sins
;
we
may
say
with
David
,
How
great
is
the
sum
of
them
?
The
goodness
of
God
in
sparing
us
,
is
in
some
respect
greater
than
his
goodness
in
creating
us
;
because
he
had
no
provocation
not
to
make
us
,
but
we
provoke
him
daily
to
destroy
us
.
II.
Let
us
propound
the
Patience
of
God
for
a
pattern
to
our selves
.
Plutarch
says
,
That
God
sets
forth
himself
in
the
midst
of
the
World
for
our
Imitation
,
and
propounds
to
us
the
Example
of
his
Patience
,
to
teach
us
not
to
revenge
Injuries
hastily
upon
one
another
.
III.
Let
us
comply
with
the
design
of
God's
Patience
and
long-suffering
towards
us
,
which
is
to
bring
us
to
repentance
.
Men
are
very
apt
to
abuse
it
to
a
quite
contrary
purpose
,
to
the
encouraging
themselves
in
their
evil
ways
.
So
Solomon
observes
,
Eccl.
8.11
.
Because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
sons
of
men
is
fully
set
in
them
to
do
evil
:
But
this
is
very
false
reasoning
;
for
the
Patience
of
God
is
an
enemy
to
sin
,
as
well
as
his
Justice
,
and
the
design
of
it
is
not
to
countenance
sin
,
but
to
convert
the
Sinner
;
Rom.
2.4
.
Despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
Patience
in
God
should
produce
Repentance
in
us
;
and
we
should
look
upon
it
as
an
opportunity
given
us
by
God
to
repent
and
be
saved
;
2
Pet.
3.15
.
Account
that
the
long-suffering
of
God
is
salvation
.
They
that
do
not
improve
the
Patience
of
God
to
their
own
Salvation
,
mistake
the
true
meaning
and
intent
of
it
.
But
many
are
so
far
from
making
this
use
of
it
,
that
they
presume
upon
it
,
and
sin
with
more
courage
and
confidence
because
of
it
;
but
that
we
may
be
sensible
of
the
danger
of
this
,
I
will
offer
these
two
or
three
Considerations
.
1.
That
nothing
is
more
provoking
to
God
,
than
the
abuse
of
his
Patience
.
God's
Patience
waits
for
our
Repentance
,
and
all
long
attendance
,
even
of
Inferiors
upon
their
Superiors
,
hath
something
in
it
that
is
grievous
;
how
much
more
grievous
and
provoking
must
it
be
to
the
great
God
,
after
he
hath
laid
out
upon
us
all
the
riches
of
his
Goodness
and
long-suffering
,
to
have
that
despised
!
after
his
Patience
hath
waited
a
long
time
upon
us
,
not
only
to
be
thrust
away
with
contempt
,
but
to
have
that
which
should
be
an
argument
to
us
to
leave
our
sins
,
abused
into
an
encouragement
to
continue
in
them
!
God
takes
an
account
of
all
the
days
of
his
Patience
and
forbearance
;
Luke
13.7
.
Behold
,
these
three
years
I
come
seeking
fruit
,
and
find
none
;
cut
it
down
;
why
cumbreth
it
the
ground
?
2.
Consider
that
the
Patience
of
God
will
have
an
end
.
Tho'
God
suffers
long
,
he
will
not
suffer
always
;
we
may
provoke
God
so
long
,
till
he
can
forbear
no
longer
without
injury
and
dishonour
to
his
Wisdom
,
and
Justice
,
and
Holiness
;
and
God
will
not
suffer
one
Attribute
to
wrong
the
rest
;
his
Wisdom
will
determine
the
length
of
his
Patience
;
when
his
Patience
is
to
no
purpose
,
when
there
is
no
hopes
of
our
amendment
,
his
Wisdom
will
then
put
a
period
to
it
;
then
the
Patience
of
his
Mercy
will
determine
.
How
often
would
I
have
gathered
you
,
and
you
would
not
?
therefore
your
house
is
left
unto
you
desolate
.
And
the
Patience
of
God's
Judgments
will
then
determine
.
Why
should
they
be
smitten
any
more
?
they
will
revolt
more
and
more
.
Yea
,
Patience
it self
,
after
a
long
and
fruitless
expectation
,
will
expire
.
A
Sinner
may
continue
so
long
impenitent
,
till
the
Patience
of
God
,
as
I
may
say
,
grows
impatient
,
and
then
our
ruin
will
make
haste
,
and
destruction
will
come
upon
us
in
a
moment
.
If
Men
will
not
come
to
repentance
,
the
day
of
the
Lord
will
come
as
a
thief
in
the
night
,
as
it
follows
in
the
next
Verse
after
the
Text
;
the
Judgment
of
God
will
suddenly
surprize
those
who
will
not
be
gained
by
his
Patience
.
3.
Consider
that
nothing
will
more
hasten
and
aggravate
our
ruin
,
than
the
abuse
of
God's
Patience
.
All
this
time
of
God's
Patience
,
his
Wrath
is
coming
towards
us
,
and
the
more
we
presume
upon
it
,
the
sooner
it
will
overtake
us
;
Luke
12.45
,
46.
The
wicked
servant
,
who
said
his
Lord
delayed
his
coming
,
and
fell
to
rioting
and
drunkenness
,
our
Saviour
tells
us
,
That
the
Lord
of
that
servant
will
come
in
a
day
when
he
looks
not
for
him
.
And
it
will
aggravate
our
ruin
;
the
longer
punishment
is
a
coming
the
heavier
it
will
be
;
those
things
which
are
long
in
preparation
,
are
terrible
in
execution
;
the
weight
of
God's
wrath
will
make
amends
for
the
slowness
of
it
,
and
the
delay
of
Judgment
will
be
fully
recompensed
in
the
dreadfulness
of
it
when
it
comes
.
Let
all
those
consider
this
who
go
on
in
their
sin
,
and
are
deaf
to
the
voice
of
God's
Patience
,
which
calls
upon
them
every
moment
of
their
lives
.
There
is
a
day
of
Vengeance
a
coming
upon
those
who
trifle
away
this
day
of
God's
Patience
;
nothing
will
sooner
and
more
inflame
the
wrath
and
displeasure
of
God
against
us
,
than
his
abused
Patience
,
and
the
despised
riches
of
his
Goodness
.
As
Oyl
,
tho'
it
be
soft
and
smooth
,
yet
when
it
is
once
inflamed
,
burns
most
fiercely
;
so
the
Patience
of
God
,
when
it
is
abused
,
turns
into
Fury
,
and
his
mildest
Attributes
into
the
greatest
Severities
.
And
if
the
Patience
of
God
do
not
bring
us
to
Repentance
,
it
will
but
prepare
us
for
a
more
intolerable
ruin
.
After
God
hath
kept
a
long
indignation
in
his
Breast
,
it
will
at
length
break
forth
with
the
greater
violence
.
The
Patience
of
God
increaseth
his
Judgments
by
an
incredible
kind
of
proportion
;
Levit
26.18
.
And
if
you
will
still
(
says
God
to
the
People
of
Israel
)
walk
contrary
to
me
,
and
if
ye
will
not
be
reformed
by
all
these
things
,
I
will
punish
you
yet
seven
times
more
.
And
v.
27.
I
will
bring
seven
times
more
plagues
upon
you
,
according
to
your
sins
.
At
first
God's
Justice
accuseth
Sinners
;
but
after
a
long
time
of
Patience
,
his
Mercy
comes
in
against
us
,
and
instead
of
staying
his
hand
,
adds
weight
to
his
blows
;
Rom.
9.22
.
What
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
for
destruction
.
They
,
upon
whom
the
Patience
of
God
hath
no
good
effect
,
are
vessels
of
wrath
,
preapred
and
fitted
for
destruction
.
If
ever
God
display
his
wrath
,
and
make
his
anger
known
,
he
will
do
it
in
the
most
severe
manner
upon
those
who
have
despised
and
abused
his
Patience
;
for
these
,
in
a
more
peculiar
manner
,
do
treasure
up
for
themselves
wrath
against
the
day
of
wrath
,
and
the
revelation
of
the
righteous
judgment
of
God
.
To
conclude
,
Let
us
all
take
a
review
of
our
lives
,
and
consider
how
long
the
Patience
of
God
hath
waited
upon
us
,
and
born
with
us
;
with
some
twenty
,
forty
,
perhaps
sixty
Years
,
and
longer
.
Do
we
not
remember
how
God
spared
us
in
such
a
danger
,
when
we
gave
our selves
for
lost
?
and
how
he
recovered
us
in
such
a
sickness
,
when
the
Physician
gave
us
up
for
gone
?
and
what
use
we
made
of
this
Patience
and
long-suffering
of
God
towards
us
?
It
is
the
worst
temper
in
the
World
,
not
to
be
melted
by
kindness
,
not
to
be
obliged
by
benefits
,
not
to
be
tamed
by
gentle
usage
.
He
that
is
not
wrought
upon
,
neither
by
the
patience
of
his
Mercy
,
nor
by
the
patience
of
his
Judgments
,
his
case
is
desperate
and
past
remedy
.
Consider
this
all
ye
that
forget
God
,
left
his
Patience
turn
into
Fury
;
for
God
is
not
slack
,
as
some
men
count
slackness
;
but
long-suffering
to
sinners
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
SERMON
VIII
.
Vol.
VII
.
The
Long-suffering
of
God
.
ECCLES.
VIII
.
11
.
Because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
sons
of
men
is
fully
set
in
them
to
do
evil
.
NOthing
is
more
evident
,
than
that
the
world
lies
in
wickedness
,
and
that
iniquity
every
where
abounds
;
and
yet
nothing
is
more
certain
,
than
that
God
will
not
acquit
the
guilty
,
and
let
sin
go
unpunished
.
All
Men
,
excepting
those
who
have
offer'd
notorious
violence
to
the
light
of
their
own
Minds
,
and
have
put
the
candle
of
the
Lord
,
which
is
in
them
,
under
a
bushel
,
do
believe
,
that
there
is
a
God
in
the
World
,
to
whose
holy
Nature
and
Will
sin
is
perfectly
contrary
,
who
loves
righteousness
and
hates
iniquity
,
that
his
eyes
are
upon
the
ways
of
man
,
and
he
seeth
all
his
goings
,
that
there
is
no
darkness
nor
shadow
of
death
,
where
the
workers
of
iniquity
may
hide
themselves
.
All
Men
,
except
those
whose
Consciences
are
seared
,
as
it
were
with
a
hot
Iron
,
are
convinc'd
of
the
difference
of
good
and
evil
,
and
that
it
is
not
all
one
whether
men
serve
God
or
serve
him
not
,
do
well
,
or
live
wickedly
.
Every
Man
from
his
inward
Sense
and
Experience
is
satisfied
of
his
own
Liberty
,
and
that
God
lays
upon
Men
no
necessity
of
sinning
,
but
that
when
ever
we
do
amiss
,
it
is
our
own
act
,
and
we
chuse
to
do
so
;
and
so
far
is
he
from
giving
the
least
countenance
to
sin
,
that
he
hath
given
all
imaginable
discouragement
to
it
,
by
the
most
severe
and
terrible
threatnings
,
such
as
one
would
think
sufficient
to
deter
Men
for
ever
from
it
,
and
to
drive
it
out
of
the
World
;
and
to
make
his
Threatnings
the
more
awful
and
effectual
,
his
Providence
hath
not
been
wanting
to
give
remarkable
Instances
of
his
Justice
and
Severity
upon
notorious
Offenders
,
even
in
this
life
:
and
yet
for
all
this
,
Men
do
and
will
sin
;
nay
,
they
are
zealously
set
and
bent
upon
it
.
Now
here
is
the
wonder
;
what
it
is
that
gives
sinners
such
heart
,
and
makes
them
so
resolute
and
undaunted
in
so
dangerous
a
course
.
Solomon
gives
us
this
account
of
it
,
because
the
Punishments
and
Judgments
of
God
follow
the
sins
of
Men
so
slowly
,
and
are
long
before
they
overtake
the
sinner
,
Because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
hearts
of
the
sons
of
men
are
fully
set
in
them
to
do
evil
.
The
scope
of
the
wise
Man's
discourse
is
this
,
That
by
reason
of
God's
forbearance
and
long-suffering
toward
sinners
in
this
life
,
't
is
not
so
easie
to
discern
the
difference
between
them
and
other
Men
;
this
life
is
the
day
of
God's
Patience
,
but
the
next
will
be
a
day
of
retribution
and
recompence
.
Now
because
God
doth
defer
and
moderate
the
punishment
of
sinners
in
this
World
,
and
reserve
the
weight
of
his
Judgments
to
the
next
,
because
through
the
long-suffering
of
God
many
great
sinners
live
and
dye
without
any
remarkable
testimony
of
God's
wrath
and
displeasure
against
them
,
therefore
the
hearts
of
the
children
of
men
are
fully
set
in
them
to
do
evil
.
If
we
render
the
Text
word
for
word
from
the
Original
,
it
runs
thus
,
Because
nothing
is
done
as
a
recompence
to
an
evil
work
,
therefore
the
hearts
of
the
sons
of
men
are
full
in
them
to
do
evil
;
that
is
,
because
Men
are
not
opposed
and
contradicted
in
their
evil
ways
,
because
Divine
Justice
doth
not
presently
check
and
controul
sinners
,
because
sentence
is
not
immediately
past
upon
them
,
and
judgment
executed
,
therefore
the
heart
of
the
sons
of
men
is
full
in
them
to
do
evil
,
that
is
,
therefore
Men
grow
bold
and
presumptuous
in
sin
;
for
the
Hebrew
word
which
we
render
,
is
fully
set
in
them
,
we
find
Esth.
7.5
.
where
Ahashuerus
says
concerning
Haman
,
Who
is
he
?
and
where
is
he
,
that
durst
presume
in
his
heart
to
do
so
?
Whose
heart
was
full
to
do
so
,
Fervet
in
iis
cor
filiorum
hominum
;
so
some
render
it
,
the
hearts
of
men
boil
with
wickedness
,
are
so
full
of
it
,
that
it
works
over
.
Men
are
resolute
in
an
evil
course
,
their
hearts
are
strengthened
and
hardened
in
them
to
do
evil
,
so
others
translate
the
words
.
The
Translation
of
the
LXX
is
very
emphatical
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
heart
of
the
sons
of
men
is
fully
perswaded
and
assured
to
do
evil
.
All
these
Translations
agree
in
the
main
scope
and
sense
,
viz.
That
sinners
are
very
apt
to
presume
upon
the
long-suffering
of
God
,
and
to
abuse
it
,
to
the
hardning
and
encouraging
of
themselves
in
their
evil
ways
.
In
the
handling
of
this
,
I
shall
First
,
Briefly
shew
that
it
is
so
.
Secondly
,
Whence
this
comes
to
pass
,
and
upon
what
pretences
and
colours
of
reason
,
Men
encourage
themselves
in
sin
,
from
the
Patience
of
God
.
Thirdly
,
I
shall
endeavour
to
answer
an
Objection
about
this
matter
.
First
,
That
Men
are
very
apt
to
abuse
the
long-suffering
of
God
,
to
the
encouraging
and
hardning
of
themselves
in
an
evil
course
,
the
experience
of
the
World
in
all
Ages
does
give
abundant
testimony
.
Thus
it
was
with
the
old
World
,
when
the
long-suffering
of
God
waited
in
the
days
of
Noah
,
while
he
was
preparing
an
Ark
,
for
the
space
of
a
hundred
and
twenty
years
,
1
Pet.
3.20
.
For
the
wickedness
of
Man
,
which
was
great
upon
the
Earth
,
a
general
deluge
was
threatned
,
but
God
was
patient
,
and
delayed
his
Judgment
a
great
while
;
hereupon
they
grew
secure
in
their
impenitency
,
and
went
on
in
their
course
,
as
if
they
had
no
apprehension
of
danger
,
no
fear
of
the
Judgment
threatned
.
So
our
Saviour
tells
us
,
Matth.
24.38
,
39.
As
in
the
days
that
were
before
the
flood
,
they
were
eating
and
drinking
,
marrying
and
giving
in
marriage
,
until
the
day
that
Noah
entred
into
the
Ark
,
and
knew
not
until
the
flood
came
and
took
them
all
away
.
And
so
it
was
with
Sodom
,
Luke
17.28
.
And
likewise
also
as
it
was
in
the
days
of
Lot
,
they
eat
,
they
drank
,
they
bought
,
they
sold
,
they
planted
,
they
built
.
And
so
our
Saviour
tells
us
it
will
be
in
the
end
of
the
World
;
Even
thus
shall
it
be
in
the
day
when
the
Son
of
man
is
revealed
.
So
likewise
the
Apostle
St.
Paul
,
Rom.
2.4
,
5.
Despisest
thou
the
riches
of
his
goodness
,
and
forbearance
,
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
But
after
thy
hardness
and
impenitent
heart
,
treasurest
up
to
thy self
wrath
against
the
day
of
wrath
,
and
the
revelation
of
the
righteous
judgment
of
God
.
The
goodness
and
long-suffering
of
God
,
which
ought
in
all
reason
to
lead
Men
to
repentance
,
is
to
many
an
occasion
of
greater
hardness
and
impenitency
.
So
also
St.
Peter
foretels
,
2
Pet.
3.3
.
that
in
the
last
days
there
should
come
scoffers
,
who
should
walk
after
their
own
hearts
lusts
,
saying
,
Where
is
the
promise
of
his
coming
?
And
we
see
in
daily
experience
,
that
the
greatest
part
of
sinners
grow
more
obstinate
and
confirmed
in
their
wicked
ways
,
upon
account
of
God's
Patience
,
and
because
he
delays
the
punishment
due
to
them
for
their
sins
.
Let
us
consider
in
the
Second
place
,
whence
this
comes
to
pass
,
and
upon
what
pretence
and
colour
of
Reason
,
Men
encourage
themselves
in
sin
,
from
the
long-suffering
of
God
.
And
there
is
no
doubt
but
this
proceeds
from
our
ignorance
and
inconsiderateness
,
and
from
an
evil
heart
of
unbelief
,
from
the
temptation
and
suggestion
of
the
Devil
,
one
of
whose
great
arts
it
is
,
to
make
Men
question
the
threatnings
of
God
,
and
to
insinuate
,
as
he
did
to
our
first
Parents
,
either
that
he
hath
not
denounced
such
threatnings
,
or
that
he
will
not
execute
them
so
severely
.
All
these
Causes
do
concur
to
the
producing
this
monstrous
Effect
;
but
that
which
I
design
to
enquire
into
,
is
,
from
what
pretence
of
Reason
,
grounded
upon
the
long-suffering
of
God
,
sinners
argue
themselves
into
this
confidence
and
presumption
.
For
when
the
wise
Man
saith
,
that
because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
sons
of
men
is
fully
set
in
them
to
do
evil
,
he
does
not
intend
to
insinuate
,
that
God's
long-suffering
fills
the
hearts
of
Men
with
wicked
designs
and
resolutions
,
and
does
by
a
proper
and
direct
efficacy
,
harden
sinners
in
their
course
;
but
that
wicked
Men
upon
some
account
or
other
,
do
take
occasion
from
the
long-suffering
of
God
,
to
harden
themselves
in
sin
;
they
draw
false
conclusions
from
it
to
impose
upon
themselves
,
as
if
it
were
really
a
ground
of
encouragement
;
they
think
they
see
something
in
the
forbearance
of
God
and
his
delay
of
punishment
,
which
makes
them
hope
for
impunity
in
an
evil
course
,
notwithstanding
the
threatnings
of
God
.
And
therefore
I
shall
endeavour
to
shew
,
what
those
false
conclusions
are
,
which
wicked
Men
draw
from
the
delay
of
punishment
,
and
to
discover
the
sophistry
and
fallacy
of
them
;
and
I
shall
rank
them
under
two
Heads
;
those
which
are
more
gross
and
atheistical
,
and
those
which
are
not
so
gross
,
but
yet
more
common
and
frequent
.
I.
Those
conclusions
which
are
more
gross
and
atheistical
,
which
bad
Men
draw
to
the
hardening
and
encourageing
of
themselves
in
sin
,
from
the
delay
of
punishment
(
which
we
who
believe
a
God
,
call
the
patience
or
long-suffering
of
God
)
are
these
three
;
either
that
there
is
no
God
;
or
if
there
be
,
that
there
is
no
Providence
;
or
that
there
is
no
difference
between
Good
and
Evil.
I
shall
speak
more
briefly
of
these
,
because
I
hope
there
are
but
few
in
the
World
of
such
irregular
and
besotted
understandings
,
as
to
make
such
Inferences
as
these
from
the
delay
of
punishment
.
1st
.
From
hence
some
would
fain
conclude
,
that
there
is
no
God
.
That
some
are
so
absurd
as
to
reason
in
this
manner
,
the
Scripture
tells
us
,
Psal.
14.1
.
The
fool
hath
said
in
his
heart
,
There
is
no
God
:
they
are
corrupt
,
and
have
done
abominable
works
.
Now
the
Argument
that
these
Men
frame
to
themselves
,
is
this
;
God
doth
not
take
a
speedy
course
with
sinners
,
and
revenge
himself
immediately
upon
the
workers
of
Iniquity
,
therefore
there
is
no
God
;
for
if
there
were
,
he
would
shew
himself
,
and
not
bear
the
affronts
of
sinners
,
when
it
is
so
easie
for
him
to
vindicate
himself
by
a
swift
and
speedy
Vengeance
.
Thus
the
Poet
represents
the
Atheist
arguing
,
Nullos
esse
deos
,
inane
coelum
,
affirmat
Selius
,
probatque
,
quod
se
factum
,
dum
negat
hoc
,
videt
beatum
.
Selius
affirms
there
are
no
Gods
,
and
that
Heaven
is
an
empty
place
,
and
proves
it
,
because
whilst
he
denys
God
,
he
sees
himself
in
a
very
happy
and
prosperous
condition
.
And
here
it
is
worthy
our
notice
,
at
what
a
contradictious
rate
these
Men
reason
.
First
they
would
have
no
God
,
lest
he
should
be
just
and
punish
them
as
they
deserve
;
and
then
in
another
mood
,
they
would
have
him
to
be
nothing
but
Justice
and
Severity
,
lest
there
should
be
a
God
;
as
if
no
other
Notion
could
be
framed
of
the
Divine
Nature
,
but
of
a
●a●h
Fury
,
and
impetuous
Revenge
,
and
an
impotent
Passion
,
which
when
it
is
offended
and
provoked
,
cannot
contain
it self
,
and
forbear
punishment
for
a
moment
.
Justice
is
not
such
a
Perfection
as
doth
necessarily
exclude
Wisdom
,
and
Goodness
,
and
Patience
;
it
doth
in
no
wise
contradict
the
Perfection
of
the
Divine
Nature
,
to
bear
with
sinners
in
expectation
of
their
repentance
and
amendment
;
or
if
God
foresees
their
final
impenitency
,
to
respit
their
punishment
to
the
most
fit
and
convenient
season
.
God
may
suffer
long
,
and
yet
be
resolved
,
if
sinners
persist
in
the
abuse
of
his
Goodness
and
Patience
,
to
execute
Vengeance
upon
them
in
due
time
.
It
is
a
pitiful
ground
of
Atheism
,
that
because
God
is
so
much
better
than
wicked
Men
deserve
,
they
will
not
allow
him
to
be
at
all
.
2dly
,
Others
infer
from
the
delay
of
punishment
,
that
there
is
no
Providence
that
administers
the
Affairs
of
the
World
,
and
regards
the
good
and
bad
Actions
of
Men.
For
tho'
the
Being
of
God
be
acknowledged
,
yet
if
he
do
not
regard
what
is
done
here
below
,
nor
concern
himself
in
humane
Affairs
,
sinners
are
as
safe
and
free
to
do
what
they
please
,
as
if
there
were
no
God
;
and
upon
this
ground
,
the
Scripture
tells
us
,
many
encourage
themselves
in
their
wickedness
;
Psal.
64.5
.
They
encourage
themselves
in
an
evil
matter
,
they
commune
of
laying
snares
privately
;
for
they
say
,
Who
shall
see
them
?
And
more
expresly
,
Psal.
94.4
,
5
,
6
,
7.
How
long
shall
the
workers
of
iniquity
boast
themselves
?
They
break
in
pieces
thy
People
,
O
Lord
,
and
afflict
thine
heritage
,
and
slay
the
widow
and
the
stranger
,
and
murder
the
fatherless
;
and
yet
they
say
,
The
Lord
shall
not
see
,
neither
shall
the
God
of
Jacob
regard
it
.
And
if
this
were
so
,
well
might
they
encourage
themselves
.
If
it
were
true
which
Epicurus
saith
,
That
God
takes
no
knowledge
of
the
Actions
of
Men
,
that
he
is
far
removed
from
us
,
and
contented
with
himself
,
and
not
at
all
concerned
in
what
we
do
;
If
this
were
true
,
the
Inference
which
Lucretius
makes
,
were
very
just
;
Quare
relligio
pedibus
subjecta
vicissim
Obteritur
;
Men
might
trample
Religion
under
their
Feet
,
and
live
without
any
regard
to
the
Laws
of
it
.
But
let
us
see
how
they
infer
this
from
the
long-suffering
of
God
,
that
he
neglects
the
Affairs
of
the
World
,
and
hath
no
consideration
of
the
Actions
of
Men
,
because
they
see
the
ungodly
to
prosper
in
the
World
,
equally
with
others
that
are
strictly
devout
and
virtuous
,
yea
,
many
times
to
be
in
a
more
prosperous
and
flourishing
condition
;
they
are
not
in
trouble
like
other
men
,
neither
are
they
plagued
like
other
men
.
So
that
if
there
be
a
God
,
it
seems
(
say
they
)
that
he
connives
at
the
Crimes
of
Men
,
and
looks
on
upon
them
that
deal
treacherously
,
and
holds
his
peace
,
whilst
the
wicked
devoureth
the
man
that
is
more
righteous
than
himself
;
as
the
Prophet
expresseth
it
,
Hab.
1.13
.
For
answer
to
this
,
I
shall
only
give
this
reasonable
and
credible
Account
of
the
long-suffering
of
God
,
and
the
impunity
of
wicked
Men
in
this
Life
,
which
not
only
the
Scripture
gives
us
,
but
the
Heathen
were
able
to
give
from
the
light
of
Nature
,
and
is
agreeable
to
the
common
Sense
of
Mankind
;
namely
,
That
this
Life
is
a
state
of
probation
and
tryal
,
wherein
God
suffers
men
to
walk
in
their
own
ways
without
any
visible
check
and
restraint
,
and
does
not
usually
inflict
present
and
remarkable
punishments
upon
them
for
their
evil
deeds
;
because
this
being
a
state
of
tryal
of
the
dispositions
and
manners
of
Men
,
is
rather
the
proper
season
of
Patience
,
than
of
punishments
and
rewards
;
and
therefore
it
is
very
reasonable
to
suppose
,
that
God
reserves
sinners
for
a
solemn
and
publick
Tryal
,
at
the
great
Assises
of
the
World
,
when
he
will
openly
vindicate
the
honour
of
his
Justice
,
upon
the
despisers
of
his
Patience
and
long-suffering
,
when
he
will
make
his
judgment
to
break
forth
as
the
light
,
and
his
righteousness
as
the
noon
day
.
In
the
mean
time
the
providence
of
God
,
when
he
sees
it
fit
,
gives
some
remarkable
Instances
of
his
Justice
upon
great
and
notorious
Offenders
in
this
life
,
as
a
pledge
and
earnest
of
a
future
Judgment
;
and
these
sometimes
more
general
,
as
in
the
destruction
of
the
old
World
,
by
an
universal
Deluge
,
when
he
saw
the
wickedness
of
men
to
be
great
upon
the
earth
.
And
such
was
that
terrible
Vengeance
which
was
poured
down
upon
Sodom
and
Gomorrah
,
and
the
Cities
about
them
;
which
,
as
St.
Jude
tells
us
,
are
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
,
that
is
,
of
a
perpetual
destruction
by
Fire
.
3dly
,
Another
gross
and
Atheistical
Inference
,
which
Men
are
apt
to
make
from
the
delay
of
punishment
,
is
,
that
there
is
no
such
difference
of
good
and
evil
as
is
pretended
;
because
they
do
not
see
the
good
and
bad
Actions
of
Men
differenced
in
their
rewards
,
because
Divine
Justice
doth
not
presently
manifest
it self
,
and
every
transgression
and
disobedience
doth
not
immediately
receive
a
just
recompence
of
reward
,
therefore
they
cannot
believe
,
that
the
difference
between
good
and
evil
is
so
great
and
evident
.
For
answer
to
this
.
Not
to
insist
upon
the
difference
which
the
Providence
of
God
sometimes
makes
between
them
in
this
life
,
I
appeal
to
the
Consciences
of
Men
,
whether
they
do
not
secretly
and
inwardly
acknowledge
a
clear
difference
between
good
and
evil
.
Are
not
the
worst
of
Men
apt
to
conceive
better
hopes
of
success
,
when
they
are
about
a
just
and
honest
undertaking
,
than
when
they
are
ingaged
in
a
wicked
design
?
Do
not
bad
Men
feel
a
secret
shame
and
horror
,
when
no
Eye
sees
them
,
and
the
wickedness
they
are
about
to
commit
doth
not
fall
under
the
cognisance
and
censure
of
any
human
Court
or
Tribunal
?
Have
they
not
many
checks
and
rebukes
in
their
own
Spirits
,
much
disturbance
and
confusion
of
Mind
,
when
they
are
enterprising
a
wicked
thing
?
And
does
not
this
plainly
argue
,
that
they
are
guilty
to
themselves
,
that
they
are
about
something
which
they
ought
not
to
do
?
'T
is
very
true
that
most
Men
are
more
sensible
of
the
Evil
of
an
Action
,
when
they
feel
the
ill
effects
and
consequences
of
it
,
and
suffer
the
punishment
that
is
due
to
it
:
but
yet
the
sense
of
good
and
evil
is
so
deeply
imprest
upon
humane
Nature
,
that
I
think
no
Man
,
remaining
a
Man
,
can
quite
deface
and
blot
out
the
difference
of
good
and
evil
.
So
that
if
Men
will
but
attend
to
the
natural
dictates
and
suggestions
of
their
own
Minds
,
they
cannot
possibly
infer
from
the
delay
of
punishment
,
that
there
is
no
difference
of
good
and
evil
.
But
because
those
who
argue
thus
are
but
few
in
comparison
,
there
being
not
many
in
the
World
arrived
to
that
degree
of
blindness
and
height
of
impiety
,
as
to
disbelieve
a
God
and
a
Providence
,
and
I
think
none
have
attained
to
that
perfect
conquest
of
Conscience
,
as
to
have
lost
all
sense
of
good
and
evil
;
therefore
I
shall
rather
insist
II.
Upon
those
kind
of
Reasonings
which
are
more
ordinary
and
common
among
bad
Men
,
and
whereby
they
cheat
themselves
into
everlasting
Perdition
;
and
they
are
such
as
these
.
1.
Because
sentence
against
an
evil
work
is
not
speedily
executed
,
therefore
Sin
is
not
so
great
an
Evil.
2.
Therefore
God
is
not
so
highly
offended
and
provoked
by
it
.
Or
,
3.
God
is
not
so
severe
in
his
own
Nature
,
as
he
is
commonly
represented
.
4.
Therefore
the
punishment
of
sin
is
not
so
certain
.
5.
Or
however
it
is
at
a
distance
,
and
may
be
prevented
time
enough
,
by
a
future
Repentance
,
in
our
old
Age
,
or
at
the
hour
of
Death
;
by
some
such
false
reasonings
as
these
,
which
Men
think
may
probably
be
collected
from
the
Patience
and
long-suffering
of
God
,
they
harden
and
encourage
themselves
in
an
evil
course
.
1.
Because
the
punishment
of
sin
is
deferr'd
,
therefore
they
conclude
it
is
not
so
great
an
Evil
;
they
do
not
feel
the
ill
Effects
of
it
at
present
,
all
things
go
well
and
prosperously
with
them
,
no
less
than
with
those
who
are
so
strict
and
conscientious
;
and
therefore
they
hope
there
is
no
such
great
Evil
in
Sin
,
as
melancholy
People
are
apt
to
fancy
to
themselves
.
For
answer
to
this
,
(
1.
)
Consider
seriously
what
Sin
is
;
and
then
thou
wilt
see
reason
enough
to
call
it
a
great
Evil.
To
sin
against
God
,
is
to
contemn
the
greatest
Authority
in
the
World
,
to
contradict
the
greatest
Holiness
and
Purity
,
to
abuse
the
greatest
Goodness
,
and
to
provoke
Almighty
Justice
to
take
Vengeance
upon
thee
,
and
to
make
thee
as
miserable
as
thou
art
capable
of
being
.
To
sin
against
God
,
is
to
be
disobedient
to
thy
Soveraign
,
and
unthankful
to
thy
best
Benefactor
,
and
to
act
contrary
to
the
greatest
Obligations
,
against
thy
best
Reason
and
truest
Interest
;
to
disoblige
thy
kindest
Friend
,
and
to
gratifie
thy
worst
and
bitterest
Enemy
;
it
is
to
disorder
thy self
,
to
create
perpetual
disquiet
to
thy
own
Mind
,
and
to
do
the
greatest
mischief
possible
to
thy self
;
to
deprive
thy self
of
the
greatest
Happiness
,
and
to
draw
down
upon
thy self
extream
and
eternal
Misery
.
And
what
do
we
call
a
great
Evil
,
if
this
be
not
,
which
contains
in
it
all
the
kinds
,
and
all
the
aggravations
of
Evil
that
can
be
,
and
hath
all
the
circumstances
of
ugliness
and
deformity
in
it
that
can
be
imagined
?
(
2.
)
What
ever
Sin
be
in
it self
,
yet
from
hence
we
can
in
no
wise
conclude
,
that
it
is
not
a
great
Evil
,
because
the
punishment
of
it
is
deferr'd
for
a
while
;
from
hence
indeed
it
follows
,
that
God
is
very
good
in
deferring
the
punishment
which
is
due
to
thee
for
thy
sins
,
but
by
no
means
that
Sin
is
not
very
Evil.
The
Reprieve
of
a
Traytor
does
indeed
argue
the
goodness
and
clemency
of
the
Prince
,
but
doth
not
at
all
abate
of
the
heinousness
of
the
Crime
for
which
he
is
sentenced
.
The
great
Evil
of
Sin
is
evident
,
because
the
holy
and
just
God
hath
forbidden
it
,
and
declared
his
hatred
and
detestation
of
it
,
and
threatned
it
with
most
severe
and
direful
punishments
;
but
that
God
respites
the
punishment
which
is
due
to
sin
,
and
does
not
immediately
take
Vengeance
upon
Sinners
,
but
affords
them
a
space
,
and
means
,
and
opportunity
of
repentance
,
this
doth
not
at
all
lessen
the
Evil
of
Sin
,
but
is
rather
an
aggravation
of
it
;
that
we
should
offend
and
provoke
that
God
,
who
is
so
patient
and
long-suffering
towards
us
,
so
very
loth
to
bring
those
Evils
upon
us
,
which
we
are
so
rash
and
forward
to
pull
down
upon
our selves
.
2.
If
God
doth
not
immediately
punish
sin
upon
the
commission
of
it
,
and
instantly
let
flye
at
the
Sinner
,
this
they
would
construe
to
be
a
sign
that
he
is
not
so
highly
offended
and
provok'd
by
it
;
if
he
were
,
he
would
manifest
his
displeasure
against
it
,
by
the
sudden
and
violent
effusions
of
his
Wrath.
For
answer
to
this
,
I
desire
these
two
things
may
be
considered
.
(
1.
)
That
God
himself
in
his
word
every
where
plainly
declares
to
us
his
great
displeasure
against
sin
;
Psal.
5.4
,
5.
Thou
art
not
a
God
that
hast
pleasure
in
wickedness
,
neither
shall
evil
dwell
with
thee
.
The
foolish
shall
not
stand
in
thy
sight
;
thou
hatest
all
the
workers
of
iniquity
.
Thou
art
not
a
God
that
hast
pleasure
in
wickedness
.
The
words
are
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
less
is
spoken
than
is
meant
and
intended
,
viz.
That
God
is
so
far
from
taking
pleasure
in
the
sins
of
Men
,
that
he
is
highly
displeased
at
them
,
and
bears
an
implacable
hatred
against
them
.
And
do
not
the
terrible
threatnings
of
God
against
sin
declare
him
to
be
highly
offended
at
it
?
when
he
says
,
That
he
will
come
in
flaming
fire
,
to
render
vengeance
to
all
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
his
Son
,
and
that
they
shall
be
punisht
with
everlasting
destruction
,
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
Can
we
think
that
all
the
threatnings
of
God's
Word
,
and
all
those
direful
curses
which
are
written
in
his
book
,
shall
return
empty
,
without
doing
any
execution
?
Thou
that
now
flatterest
thy self
with
vain
and
groundless
hopes
,
that
none
of
these
Evils
shall
come
upon
thee
,
when
thou
comest
to
stand
before
the
great
Judge
of
the
World
,
and
to
behold
the
killing
frowns
of
his
Countenance
,
and
to
hear
those
bitter
words
of
eternal
displeasure
from
the
Mouth
of
God
himself
,
Depart
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
,
thou
wilt
then
believe
,
that
God
is
heartily
angry
and
offended
with
thee
for
thy
sins
.
We
shall
find
in
that
day
,
that
the
threatnings
of
God's
Word
,
which
we
now
hear
so
securely
,
and
without
terror
,
had
a
full
signification
,
or
rather
,
that
no
words
could
convey
to
us
the
terror
of
them
.
What
the
Scripture
says
of
the
happiness
and
glory
of
the
next
life
,
is
true
also
of
the
misery
and
punishments
of
the
other
World
,
that
eye
hath
not
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
,
those
terrible
things
,
which
God
hath
reserved
for
the
workers
of
iniquity
.
But
above
all
,
the
direful
Sufferings
of
the
Son
of
God
,
when
sin
was
but
imputed
to
him
,
are
a
demonstration
of
God's
implacable
hatred
of
sin
;
for
that
rather
than
sin
should
go
unpunish'd
,
God
was
pleased
to
subject
his
own
Son
to
the
sufferings
due
to
it
;
this
plainly
shews
,
that
he
hated
sin
as
much
as
he
loved
his
own
Son
.
But
(
2dly
)
God
may
conceive
a
very
great
displeasure
against
sin
,
and
be
highly
incensed
and
provoked
by
it
,
and
yet
suspend
the
Effects
of
his
displeasure
,
and
defer
the
punishment
of
it
for
a
great
while
;
and
to
imagine
otherwise
,
argues
a
gross
mistake
of
the
Nature
of
God
,
arising
from
our
not
considering
the
Attributes
and
Perfections
of
God
in
conjunction
and
consistency
with
one
another
.
When
we
consider
one
Attribute
of
God
singly
,
and
separate
it
from
the
rest
,
and
frame
such
wide
and
large
apprehensions
of
it
,
as
to
exclude
his
other
Perfections
,
we
have
a
false
Notion
of
God
;
and
the
reason
of
this
mistake
is
,
because
among
Men
,
an
eminent
degree
of
any
one
Excellency
,
doth
commonly
shut
out
others
;
because
in
our
narrow
and
finite
Nature
,
many
Perfections
cannot
stand
together
;
but
't
is
quite
otherwise
in
the
Divine
Nature
.
In
Infinite
Perfection
,
all
Perfections
do
meet
and
consist
together
,
one
Perfection
doth
not
hinder
and
exclude
another
,
and
therefore
in
our
conceptions
of
God
,
we
are
to
take
great
heed
,
that
we
do
not
raise
any
one
Attribute
or
Perfection
of
God
upon
the
ruine
of
the
rest
.
So
that
it
is
a
false
imagination
of
God
,
when
we
so
attribute
Justice
or
Anger
to
him
,
as
to
exclude
his
Patience
and
long-suffering
;
for
God
is
not
impotent
in
his
Anger
,
as
we
are
;
every
thing
that
provokes
him
,
doth
not
presently
put
him
out
of
patience
,
so
that
he
cannot
contain
his
Wrath
,
and
forbear
immediately
to
revenge
himself
upon
Sinners
.
In
this
sense
God
says
of
himself
,
Isa.
27.4
.
Fury
is
not
in
me
.
There
is
nothing
of
a
rash
and
ungoverned
Passion
in
the
wise
and
just
God
.
Every
sin
indeed
kindles
his
anger
,
and
provokes
his
displeasure
against
us
,
and
by
our
repeated
and
continued
Offences
,
we
still
add
Fuel
to
his
Wrath
;
but
it
doth
not
of
necessity
instantly
break
forth
like
a
consuming
fire
,
and
a
devouring
flame
.
The
holy
and
righteous
Nature
of
God
makes
him
necessarily
offended
and
displeased
with
the
sins
of
Men
;
but
as
to
the
manifestation
of
his
Wrath
,
and
the
effects
of
his
Anger
,
his
Wisdom
and
Goodness
do
regulate
and
determine
the
proper
time
and
circumstances
of
Punishment
.
3.
From
the
Patience
of
God
and
the
delay
of
punishment
,
Men
are
apt
to
conclude
,
that
God
is
not
so
severe
in
his
Nature
as
he
is
commonly
represented
.
'T
is
true
he
hath
declared
his
displeasure
against
sin
,
and
threaten'd
it
with
dreadful
punishments
,
which
he
may
do
,
in
great
wisdom
,
to
keep
the
World
in
awe
and
order
;
but
great
things
are
likewise
spoken
of
his
Mercy
,
and
of
the
wonderful
delight
he
takes
in
the
exercise
of
his
Mercy
;
so
that
notwithstanding
all
the
threatnings
which
are
denounced
against
sin
,
it
is
to
be
hoped
,
that
when
Sentence
comes
to
be
past
,
and
Judgment
to
be
executed
,
God
will
remember
mercy
in
the
midst
of
judgment
,
and
that
mercy
will
triumph
over
judgment
;
and
that
as
now
his
Patience
stays
his
hand
,
and
turns
away
his
wrath
,
so
at
the
last
,
the
milder
Attributes
of
his
Goodness
and
Mercy
will
interpose
and
moderate
the
rigor
and
severity
of
his
Justice
;
and
of
this
,
his
great
Patience
and
long-suffering
towards
Sinners
for
the
present
,
seems
to
be
some
kind
of
pledge
and
earnest
;
he
that
is
so
slow
to
anger
,
and
so
loth
to
execute
punishment
,
may
probably
be
prevail'd
upon
by
his
own
Pity
and
Goodness
to
remit
it
at
the
last
,
and
this
is
the
more
credible
,
because
it
is
granted
on
all
hands
,
that
no
person
is
obliged
to
execute
his
threatnings
,
as
he
is
to
make
good
his
promises
;
he
that
promiseth
passeth
a
right
to
another
,
but
he
that
threatneth
keeps
the
right
and
power
of
doing
what
he
pleaseth
in
his
own
hands
.
I
shall
speak
a
little
more
fully
to
this
,
because
it
is
almost
incredible
,
how
much
Men
bear
up
themselves
upon
vain
and
groundless
hopes
of
the
boundless
Mercy
of
God
,
and
bless
themselves
in
their
hearts
,
saying
,
They
shall
have
peace
,
tho'
they
walk
in
the
imagination
of
their
hearts
,
to
add
drunkenness
to
thirst
,
that
is
,
tho'
they
still
persist
in
their
Vices
,
and
add
one
degree
of
sin
to
another
.
Now
for
answer
to
this
;
(
1.
)
Let
it
be
granted
,
that
a
bare
threatning
does
not
necessarily
infer
the
certainty
of
the
event
,
and
that
the
thing
threatned
shall
infallibly
come
to
pass
;
no
person
is
obliged
to
perform
his
threatnings
,
as
he
is
his
promises
;
the
threatnings
of
God
declare
what
sin
deserves
,
and
what
the
sinner
may
justly
expect
if
he
continue
impenitent
and
incorrigible
.
But
then
we
are
to
take
notice
,
that
repentance
is
the
only
condition
that
is
implyed
in
the
threatnings
of
God
,
and
will
effectually
hinder
the
execution
of
them
,
Jer.
18.7
,
8
,
9
,
10.
At
what
instant
I
speak
(
says
God
)
concerning
a
nation
,
and
concerning
a
kingdome
,
to
pluck
up
,
and
to
pull
down
,
and
to
destroy
it
;
If
that
nation
against
whom
I
have
pronounced
,
turn
from
their
evil
,
I
will
repent
of
the
evil
that
I
thought
to
do
unto
them
.
And
at
what
instant
I
shall
speak
concerning
a
nation
,
and
concerning
a
kingdom
,
to
build
and
to
plant
it
;
if
it
do
evil
in
my
sight
,
and
obey
not
my
voice
,
then
will
I
repent
of
the
good
,
wherewith
I
said
I
would
benefit
them
.
Now
if
when
God
hath
promised
to
do
good
to
a
People
,
sin
will
hinder
the
blessing
promised
,
and
bring
down
Judgments
upon
them
,
much
more
when
it
is
particularly
threatned
.
But
as
to
the
case
of
final
impenitency
and
unbelief
,
God
,
that
he
might
strengthen
his
threatnings
,
hath
added
a
sign
of
immutability
to
them
,
having
confirmed
them
with
an
Oath
,
I
have
sworn
(
saith
the
Lord
)
that
they
shall
not
enter
into
my
rest
;
which
tho'
it
was
spoken
to
the
unbelieving
Jews
,
the
Apostle
to
the
Hebrews
applys
it
to
final
unbelief
and
impenitency
under
the
Gospel
,
of
which
the
infidelity
of
the
Israelites
was
a
Type
and
Figure
.
Now
tho'
God
may
remit
of
his
threatnings
;
yet
his
Oath
is
a
plain
declaration
that
he
will
not
;
because
it
signifies
the
firm
and
immutable
determination
of
his
Will
,
and
thereby
puts
an
end
to
all
doubts
and
controversies
concerning
the
fulfilling
of
his
threatnings
.
(
2.
)
It
is
certainly
much
the
wisest
and
safest
way
,
to
believe
the
threatnings
of
God
in
the
strictness
and
rigour
of
them
,
unless
there
be
some
tacite
condition
evidently
implyed
in
them
;
because
if
we
do
not
believe
them
,
and
the
thing
prove
otherwise
,
the
consequence
of
our
mistake
is
fatal
and
dreadful
.
'T
is
true
indeed
,
that
God
by
his
threatnings
did
intend
to
keep
sinners
in
awe
,
and
to
deter
them
from
sin
;
but
if
he
had
any
where
revealed
,
that
he
would
not
be
rigorous
in
the
execution
of
these
threatnings
,
such
a
revelation
would
quite
take
off
the
edge
and
terror
of
them
,
and
contradict
the
end
and
design
of
them
;
for
threatnings
signifie
very
little
,
but
upon
this
supposition
,
that
in
all
probability
they
will
be
executed
;
and
if
this
be
true
,
it
is
the
greatest
madness
and
folly
in
the
World
to
run
the
hazard
of
it
.
(
3.
)
As
for
those
large
declarations
which
the
Scripture
makes
of
the
boundless
Mercy
of
God
to
Sinners
,
we
are
to
limit
them
,
as
the
Scripture
hath
done
,
to
the
time
and
season
of
mercy
,
which
is
this
life
,
and
while
we
are
in
the
way
.
This
is
the
day
of
mercy
and
salvation
,
and
when
this
life
is
ended
,
the
opportunities
of
Grace
and
Mercy
are
past
,
and
the
day
of
recompence
and
vengeance
will
begin
.
Now
God
tries
us
,
and
offers
Mercy
to
us
;
but
if
we
obstinately
refuse
it
,
Judgment
will
take
hold
of
us
.
And
then
we
must
limit
the
Mercy
of
God
to
the
conditions
upon
which
he
offers
it
,
which
are
repentance
for
sins
past
,
and
sincere
obedience
for
the
future
:
but
if
Men
continue
obstinate
and
impenitent
,
and
encourage
themselves
in
sin
from
the
Mercy
and
Patience
of
God
,
this
is
not
a
case
that
admits
of
Mercy
;
but
,
on
the
contrary
,
his
Justice
will
triumph
in
the
ruin
and
destruction
of
those
,
who
instead
of
embracing
the
offers
of
his
Mercy
,
do
despise
and
abuse
them
.
He
will
laugh
at
their
calamity
,
and
mock
when
their
fear
comes
;
when
their
fear
comes
as
desolation
,
and
their
destruction
as
a
whirl-wind
;
when
distress
and
anguish
cometh
upon
them
;
then
they
may
call
upon
him
,
but
he
will
not
answer
;
they
may
seek
him
early
,
but
they
shall
not
find
him
.
If
we
despise
the
riches
of
God's
goodness
,
and
long-suffering
,
and
forbearance
,
he
knows
how
to
handle
us
,
and
will
do
it
to
purpose
;
with
the
froward
he
will
shew
himself
froward
,
and
will
be
in
a
more
especial
manner
severe
towards
those
,
who
take
encouragement
from
his
Mercy
,
to
disbelieve
and
despise
his
threatnings
.
And
this
God
hath
as
plainly
told
us
,
as
words
can
express
any
thing
,
Deut.
29.19
,
20.
And
if
it
come
to
pass
,
that
when
he
heareth
the
words
of
this
curse
,
he
bless
himself
in
his
heart
,
saying
,
I
shall
have
peace
,
tho'
I
walk
in
the
imagination
of
my
heart
,
to
add
drunkenness
to
thirst
:
The
Lord
will
not
spare
him
,
but
then
the
anger
of
the
Lord
,
and
his
jealousie
shall
smoke
against
that
man
,
and
all
the
curses
that
are
written
in
this
book
,
shall
lie
upon
him
,
and
the
Lord
shall
blot
out
his
name
from
under
heaven
.
What
ever
right
and
power
God
hath
reserved
to
himself
about
the
execution
of
his
threatnings
,
he
hath
plainly
declared
,
that
of
all
others
,
those
who
encourage
themselves
in
a
sinful
course
from
the
hopes
of
God's
Mercy
,
notwithstanding
his
threatnings
,
shall
find
no
favour
and
mercy
at
his
hand
;
whatever
he
may
remit
of
his
threatnings
to
others
,
he
will
certainly
not
spare
those
,
who
believe
so
largely
concerning
the
Mercy
of
God
,
not
with
a
mind
to
submit
to
the
terms
of
it
,
but
to
presume
so
much
the
more
upon
it
.
(
4.
)
God
hath
not
been
wanting
to
shew
some
remarkable
Instances
of
his
severity
towards
Sinners
in
this
World
.
As
he
is
pleased
sometimes
to
give
good
Men
some
fore-tastes
of
Heaven
,
and
earnests
of
their
future
happiness
;
so
likewise
by
some
present
stroke
to
let
Sinners
feel
what
they
are
to
expect
hereafter
;
some
sparks
of
Hell
do
now
and
then
fall
upon
the
Consciences
of
Sinners
.
That
fear
which
is
sometimes
kindled
in
Men's
Consciences
in
this
life
,
that
horrible
anguish
and
those
unspeakable
terrors
which
some
Sinners
have
had
experience
of
in
this
World
,
may
serve
to
forewarn
us
of
the
wrath
which
is
to
come
,
and
to
convince
us
of
the
reality
of
those
expressions
of
the
Torments
of
Hell
,
by
the
worm
that
dies
not
,
and
the
fire
that
is
not
quenched
.
That
miraculous
Deluge
which
swallowed
up
the
old
World
,
that
Hell
which
was
rained
down
from
Heaven
,
in
those
terrible
showers
of
Fire
and
Brimstone
,
to
consume
Sodom
and
Gomorrah
;
the
Earth
opening
her
mouth
upon
Corah
and
his
seditious
company
;
to
let
them
down
,
as
it
were
,
quick
into
Hell
;
these
and
many
other
remarkable
Judgments
of
God
in
several
Ages
upon
particular
Persons
,
and
upon
Cities
and
Nations
,
may
satisfie
us
in
some
measure
of
the
severity
of
God
against
sin
,
and
be
as
it
were
Pledges
to
assure
Sinners
of
the
insupportable
Misery
and
Torments
of
the
next
Life
.
(
5.
)
The
Argument
is
much
stronger
the
other
way
,
that
because
the
punishment
of
Sinners
is
delayed
so
long
,
therefore
it
will
be
much
heavier
and
severer
when
it
comes
;
that
the
wrath
of
God
is
growing
all
this
while
,
and
as
we
fill
up
the
measure
of
our
sins
,
he
fills
the
vials
of
his
wrath
;
Rom.
2.5
.
And
according
to
thy
hard
and
impenitent
heart
,
treasurest
up
to
thy self
wrath
,
against
the
day
of
wrath
,
and
the
revelation
of
the
righteous
judgment
of
God
.
God
now
keeps
in
his
dis-pleasure
;
but
all
the
while
we
go
on
in
an
impenitent
course
,
the
wrath
of
God
is
continually
increasing
,
and
will
at
last
be
manifested
by
the
righteous
Judgment
of
God
upon
Sinners
.
God
now
exerciseth
and
displayeth
his
milder
Attributes
,
his
Goodness
,
and
Mercy
,
and
Patience
;
but
these
will
not
always
hold
out
,
there
is
a
dreadful
day
a
coming
,
wherein
(
as
the
Apostle
speaks
)
God
will
shew
his
wrath
,
and
make
his
power
known
,
after
he
hath
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
for
destruction
.
All
this
long
time
of
God's
patience
and
forbearance
his
wrath
is
kindling
,
and
he
is
whetting
his
glittering
sword
,
and
making
sharp
his
arrows
;
and
this
long
preparation
doth
portend
a
much
more
dreadful
Execution
;
so
that
we
should
reason
thus
from
the
long-suffering
of
God
;
God
bears
with
us
,
and
spares
us
at
present
,
and
keeps
in
his
anger
;
therefore
if
we
go
on
to
provoke
him
,
time
will
come
when
he
will
not
spare
,
but
his
anger
will
flame
forth
,
and
his
jealousie
smoak
against
us
.
This
is
but
reasonable
to
expect
,
that
they
who
in
this
World
forsake
their
own
mercies
,
the
mercy
of
God
in
the
next
should
forsake
them
.
4.
Another
false
conclusion
which
Men
draw
from
the
delay
of
punishment
is
,
that
because
it
is
delayed
,
therefore
it
is
not
so
certain
;
the
Sinner
escapes
for
the
present
,
and
tho'
he
have
some
misgivings
and
fearful
apprehensions
of
the
future
,
yet
he
hopes
his
fears
may
be
greater
than
his
danger
.
'T
is
true
indeed
,
we
are
not
so
certain
of
the
misery
of
wicked
Men
in
another
World
,
as
if
it
were
present
,
and
we
lay
groaning
under
the
weight
of
it
;
such
a
certainty
as
this
,
would
not
only
leave
no
place
for
doubting
,
but
even
for
that
which
we
properly
and
strictly
call
Faith
;
for
faith
is
the
evidence
of
things
not
seen
.
But
sure
we
have
other
Faculties
besides
Sense
to
judge
of
things
by
;
we
may
be
sufficiently
certain
of
many
things
which
are
neither
present
nor
sensible
,
of
many
things
past
and
future
,
upon
good
ground
and
testimony
;
we
are
sure
that
we
were
born
,
and
yet
we
have
no
remembrance
of
it
;
we
are
certain
that
we
shall
dye
,
tho'
we
never
had
the
experience
of
it
.
Things
may
be
certain
in
their
causes
,
as
well
as
in
their
present
existence
;
if
the
causes
be
certain
.
The
truth
of
God
,
who
hath
declared
these
things
to
us
,
is
an
abundant
ground
of
assurance
to
us
,
tho'
they
be
at
a
great
distance
.
The
certainty
of
things
is
not
shaken
by
our
wavering
belief
concerning
them
.
Besides
,
the
very
light
of
Nature
,
and
the
common
Reason
of
Mankind
,
hath
always
made
a
contrary
inference
from
the
long-suffering
of
God
and
the
delay
of
present
punishment
.
Tho'
Men
are
apt
to
think
,
that
because
Judgment
is
deferr'd
,
therefore
it
is
not
certain
;
yet
the
very
light
of
Nature
hath
taught
Men
to
reason
otherwise
;
that
because
God
is
so
patient
to
Sinners
in
this
life
,
therefore
there
will
a
time
come
when
they
shall
be
punisht
;
that
because
this
life
is
a
time
of
tryal
and
forbearance
,
therefore
there
shall
be
another
state
after
this
life
,
which
shall
be
a
season
of
recompences
.
And
by
this
argument
chiefly
it
was
that
the
wisest
of
the
Heathen
satisfied
themselves
concerning
another
state
after
this
life
,
and
answer'd
the
troublesome
Objection
against
the
Providence
of
God
,
from
the
unequal
administration
of
things
in
this
World
,
so
visible
in
the
afflictions
and
sufferings
of
good
Men
,
and
the
prosperity
of
the
wicked
;
viz.
That
there
would
be
another
state
that
would
adjust
all
these
matters
,
and
set
them
streight
,
when
good
and
bad
Men
should
receive
the
full
recompence
of
their
deeds
.
The
5
th
and
last
false
conclusion
,
which
Men
draw
from
the
long-suffering
of
God
and
the
delay
of
Punishment
is
this
,
that
it
is
however
probably
at
some
distance
,
and
therefore
they
may
sin
yet
a
while
longer
,
and
all
this
danger
may
be
prevented
time
enough
,
by
a
future
repentance
in
our
old
Age
,
or
at
the
hour
of
death
;
and
they
are
confirmed
very
much
in
this
hope
,
because
they
see
Men
much
worse
than
themselves
,
great
Criminals
and
Malefactors
,
upon
two
or
three
days
warning
,
to
perform
this
work
of
repentance
very
substantially
,
and
to
dye
with
great
comfort
and
assurance
of
their
Salvation
.
This
is
the
most
common
delusion
of
all
the
rest
,
and
hath
been
,
I
am
afraid
,
the
ruin
of
more
Souls
than
all
the
other
which
I
have
mentioned
;
they
may
have
slain
their
thousands
;
but
this
its
ten
thousands
.
For
answer
to
this
,
be
pleased
seriously
to
lay
to
heart
these
following
considerations
,
most
of
which
I
shall
speak
but
briefly
to
,
because
I
have
,
upon
other
occasions
,
spoken
largely
to
them
.
(
1.
)
If
there
be
a
future
Judgment
,
then
it
is
certain
,
at
how
great
a
distance
soever
it
may
be
.
That
which
shall
be
a
thousand
Years
hence
will
certainly
be
;
and
't
is
but
very
small
comfort
and
encouragement
,
considering
the
vast
disproportion
between
Time
and
Eternity
,
to
think
,
that
after
twenty
or
forty
Years
shall
be
past
and
gone
,
then
must
I
enter
upon
eternal
Misery
;
then
will
those
intolerable
Torments
begin
which
shall
never
have
an
end
.
(
2.
)
But
it
is
not
certain
that
it
is
at
such
a
distance
;
when
we
put
from
us
the
evil
day
,
it
is
many
times
nearer
to
us
than
we
are
aware
,
and
when
we
think
the
Judgment
of
God
is
at
a
great
distance
,
the
Judge
may
be
near
even
at
the
door
.
Our
times
are
not
in
our
own
hands
,
but
we
are
perfectly
at
the
disposal
of
another
,
who
when
he
pleaseth
can
put
a
period
to
them
,
and
cause
our
Breath
to
cease
from
our
Nostrils
,
and
we
shall
not
be
;
There
is
no
man
hath
power
over
the
Spirit
,
to
retain
the
Spirit
,
neither
hath
he
power
in
the
day
of
death
,
saith
the
wise
Man
a
little
before
the
Text.
Thou
dreamest
perhaps
of
many
Years
continuance
in
this
World
,
and
perhaps
in
the
height
of
this
vain
imagination
,
the
decree
is
sealed
,
and
the
commandment
come
forth
to
summon
thee
out
of
this
World
,
and
thou
art
just
dropping
into
that
misery
which
thou
fanciest
to
be
at
such
a
distance
;
whilst
thou
art
vainly
promising
thy self
the
ease
of
many
years
,
God
may
say
to
thee
,
Thou
fool
,
this
night
shall
thy
soul
be
required
of
thee
,
and
then
where
are
all
thy
hopes
?
(
3.
)
Supposing
the
evil
Day
were
at
a
considerable
distance
,
yet
Men
run
an
infinite
hazard
in
venturing
all
the
hopes
of
their
Salvation
upon
a
future
repentance
;
for
what
knowest
thou
,
O
Man
!
but
thou
mayst
be
surprized
by
a
sudden
stroke
which
may
give
thee
no
warning
,
leave
thee
no
space
of
repentance
?
a
violent
Disease
may
seize
upon
thee
,
which
may
disorder
thy
Understanding
,
and
so
weaken
all
thy
Faculties
,
as
to
render
thee
unfit
for
all
reasonable
operations
.
At
the
best
,
how
unfit
are
we
for
the
most
serious
work
of
our
lives
,
when
we
are
hardly
fit
to
do
any
thing
?
Old
Age
is
a
very
unseasonable
time
for
repentance
,
when
we
are
full
of
weakness
and
infirmity
,
and
our
Minds
are
crooked
and
bowed
down
by
Vice
,
as
our
Bodies
are
by
Age
,
and
as
hard
to
be
recovered
to
their
first
streightness
;
much
more
is
it
an
improper
time
for
this
work
,
when
Sickness
and
old
Age
meet
together
.
There
are
two
things
in
which
Men
,
in
other
things
wise
enough
,
do
usually
miscarry
;
in
putting
off
the
making
of
their
Wills
,
and
their
Repentance
,
till
it
be
too
late
.
Men
had
need
then
be
of
sound
Understanding
and
perfect
Memory
,
when
they
set
about
matters
of
so
great
consequence
in
respect
of
their
temporal
and
eternal
concernments
;
especially
when
Men
have
the
happiness
of
all
Eternity
to
take
care
of
and
provide
for
,
they
had
need
have
their
understandings
about
them
,
and
all
the
advantages
of
leisure
and
consideration
,
to
make
a
sober
reflection
upon
their
past
lives
,
and
make
up
their
Accounts
with
God
,
and
to
set
all
things
right
between
him
and
them
;
and
't
is
well
if
after
all
a
repentance
wilfully
deferr'd
so
long
,
so
short
and
imperfect
,
so
confused
and
hudled
up
,
will
at
last
be
accepted
as
a
tolerable
atonement
for
the
crimes
and
miscarriages
of
a
long
life
.
(
4.
)
Suppose
thou
wert
sure
to
repent
before
thou
leavest
the
World
,
and
to
do
this
work
throughly
,
which
no
Man
can
promise
to
himself
that
deliberately
delays
it
,
yet
this
can
be
no
reasonable
encouragement
to
go
on
in
an
evil
course
,
because
we
do
but
hereby
aggravate
our
own
trouble
,
and
treasure
up
so
much
more
sorrow
and
affliction
to
our selves
against
the
day
of
repentance
,
and
consequently
sin
on
,
in
hopes
of
being
hereafter
so
much
the
more
troubled
and
grieved
for
what
we
have
done
;
as
if
a
Man
should
go
on
to
break
the
Laws
,
in
hopes
of
a
more
severe
and
exemplary
Punishment
;
sure
this
can
be
no
encouragement
or
ground
of
hope
to
any
reasonable
and
considerate
Man
.
Lastly
,
As
to
the
encouragement
which
Men
take
from
the
sudden
repentance
of
great
Criminals
and
Malefactors
,
and
their
dying
with
so
much
comfort
and
assurance
;
if
this
be
well
considered
,
there
is
little
comfort
to
be
fetched
from
such
Examples
.
For
,
1st
,
Tho'
a
sincere
repentance
in
such
circumstances
be
possible
,
yet
it
is
almost
impossible
for
the
Party
himself
concerned
,
much
more
for
others
,
upon
any
good
ground
,
to
judge
when
it
is
sincere
.
God
who
knows
the
hearts
of
Men
,
and
whether
,
if
they
had
lived
longer
,
they
would
in
the
future
course
of
their
lives
have
justified
and
made
good
their
repentance
and
good
resolutions
,
only
knows
the
sincerity
of
it
.
But
,
2dly
,
no
certain
judgment
is
to
be
made
from
the
comfort
and
confidence
of
the
Party
concerned
;
for
the
business
is
not
what
comfort
and
confidence
Men
have
,
but
what
ground
they
have
for
it
;
and
whereas
Men
are
apt
piously
to
suppose
,
that
so
extraordinary
a
comfort
and
assurance
is
wrought
in
them
by
the
Spirit
of
God
,
nothing
is
more
uncertain
;
because
we
sometimes
see
those
who
give
no
such
testimony
of
their
repentance
,
to
dye
with
every
whit
as
much
courage
,
and
comfort
,
and
confident
perswasion
of
their
Salvation
,
as
those
that
do
.
But
this
certainly
is
not
from
the
Spirit
of
God
;
a
natural
Obstinacy
and
Courage
may
carry
Men
a
great
way
;
and
false
and
mistaken
Principles
may
fill
Men
for
the
present
with
as
much
comfort
and
confidence
,
as
well
grounded
hopes
.
In
the
Church
of
Rome
,
great
numbers
of
those
who
have
led
very
wicked
lives
,
after
a
formal
Confession
and
Absolution
,
and
some
good
words
of
encouragement
from
the
Priest
,
dye
as
full
of
peace
and
comfort
,
to
all
appearance
,
as
the
best
of
Men.
Indeed
it
is
very
natural
to
Men
,
who
find
themselves
in
a
desperate
condition
,
to
be
strangely
elevated
and
raised
,
upon
any
hopes
given
of
escaping
so
great
a
danger
as
they
apprehend
themselves
to
be
in
;
especially
if
these
hopes
be
given
them
by
a
grave
Man
,
of
whose
Piety
and
Judgment
they
have
a
venerable
opinion
.
When
Men
have
the
Sentence
of
death
in
themselves
,
as
all
wicked
livers
must
have
,
they
are
naturally
apt
to
be
overjoy'd
at
the
unexpected
news
of
a
Pardon
.
To
speak
my
mind
freely
in
this
matter
,
I
have
no
great
opinion
of
that
extraordinary
comfort
and
confidence
which
some
have
,
upon
a
sudden
repentance
for
great
and
flagrant
crimes
,
because
I
cannot
discern
any
sufficient
ground
for
it
.
I
think
great
humility
and
dejection
of
mind
,
and
a
doubtful
apprehension
of
their
condition
,
next
almost
to
despair
of
it
,
would
much
better
become
them
;
because
their
case
is
really
so
very
doubtful
in
it self
.
There
is
great
reason
for
the
repentance
of
such
persons
,
and
it
becomes
them
well
;
but
I
see
very
little
reason
for
their
great
comfort
and
confidence
,
nor
does
it
become
their
circumstances
and
condition
.
Let
them
excercise
as
deep
a
repentance
as
is
possible
,
and
bring
forth
all
the
fruits
meet
for
it
that
are
possible
in
so
short
a
time
;
let
them
humble
themselves
before
God
,
and
pray
incessantly
to
him
day
and
night
for
mercy
;
make
all
the
reparation
they
can
for
the
injuries
they
have
done
,
by
confession
and
acknowledgment
,
and
by
making
satisfaction
to
the
parties
injured
,
if
it
be
in
their
power
,
by
giving
Alms
to
the
Poor
,
by
warning
others
,
and
endeavouring
to
reclaim
them
to
a
better
mind
and
course
of
life
;
and
for
the
rest
humbly
commit
themselves
to
the
mercy
of
God
in
Jesus
Christ
;
let
them
imitate
,
as
near
as
they
can
,
the
behaviour
of
the
penitent
Thief
,
the
only
Example
the
Scripture
hath
left
us
of
a
late
repentance
that
proved
effectual
,
who
gave
the
greatest
testimony
that
could
be
of
a
penitent
sorrow
for
his
sins
,
and
of
his
Faith
in
the
Saviour
of
the
World
,
by
a
generous
and
couragious
owning
of
him
in
the
midst
of
his
disgrace
and
suffering
,
when
even
his
own
Disciples
had
denyed
and
forsaken
him
;
but
we
do
not
find
in
him
any
signs
of
extraordinary
comfort
,
much
less
of
confidence
;
but
he
humbly
commended
himself
to
the
mercy
and
goodness
of
his
Saviour
,
saying
,
Lord
remember
me
,
when
thou
comest
into
thy
Kingdom
.
SERMON
IX
.
Vol.
VII
.
The
Long-suffering
of
God
.
ECCLES.
VIII
.
11
.
Because
sentence
against
an
evil
work
is
not
executed
speedily
,
therefore
the
heart
of
the
sons
of
men
is
fully
set
in
them
to
do
evil
.
I
Have
considered
how
apt
Men
are
to
abuse
the
long-suffering
of
God
,
to
the
hardening
and
encouraging
of
themselves
in
sin
,
and
whence
this
comes
to
pass
;
where
I
considered
the
several
false
conclusions
which
Sinners
draw
from
the
delay
of
Punishment
,
as
if
there
were
no
God
,
or
Providence
,
or
difference
of
good
and
evil
;
or
else
,
as
is
more
commonly
pretended
,
that
Sin
is
not
so
great
an
Evil
,
and
that
God
is
not
so
highly
offended
at
it
,
or
that
God
is
not
so
severe
as
he
is
represented
,
that
the
punishment
of
sin
is
not
so
certain
,
or
however
,
it
is
at
a
distance
,
and
may
be
prevented
by
a
future
repentance
;
all
which
I
have
spoken
fully
to
,
and
endeavoured
to
shew
the
fallacy
and
unreasonableness
of
them
.
I
shall
now
proceed
to
the
Third
and
last
thing
I
propounded
,
which
was
to
answer
an
Objection
to
which
this
Discourse
may
seem
liable
;
and
that
is
this
.
If
the
long-suffering
of
God
be
the
occasion
of
Men's
hardness
and
impenitency
,
then
why
is
God
so
patient
to
Sinners
,
when
they
are
so
prone
to
abuse
his
Goodness
and
Patience
?
And
how
is
it
goodness
in
God
to
forbear
Sinners
so
long
,
when
this
forbearance
of
his
is
so
apt
to
minister
to
them
an
occasion
of
their
further
mischief
and
greater
ruine
?
It
should
seem
according
to
this
,
that
it
would
be
much
greater
Mercy
to
the
greatest
part
of
Sinners
,
not
to
be
patient
toward
them
at
all
;
but
instantly
upon
the
first
occasion
and
provocation
,
to
cut
them
off
,
and
so
to
put
a
stop
to
their
wickedness
,
and
to
hinder
them
from
making
themselves
more
miserable
,
by
increasing
their
guilt
,
and
treasuring
up
wrath
to
themselves
against
the
day
of
wrath
.
This
is
the
Objection
,
and
because
it
seems
to
be
of
some
weight
,
I
shall
endeavour
to
return
a
satisfactory
answer
to
it
in
these
following
particulars
.
And
I.
I
ask
the
Sinner
if
he
will
stand
to
this
?
Art
thou
serious
,
and
wouldest
thou
in
good
earnest
have
God
to
deal
thus
with
thee
,
to
take
the
very
first
advantage
to
destroy
thee
or
turn
thee
into
Hell
,
and
to
make
thee
miserable
beyond
all
hopes
of
recovery
?
Consider
of
it
again
.
Dost
thou
think
it
desirable
,
that
God
should
deal
thus
with
thee
,
and
let
fly
his
Judgments
upon
thee
so
soon
as
ever
thou
hast
sinned
?
If
not
,
why
do
Men
trifle
,
and
make
an
Objection
against
the
long-suffering
of
God
,
which
they
would
be
very
loth
should
be
made
good
upon
them
?
II.
It
is
likewise
to
be
considered
,
that
the
long-suffering
of
God
toward
Sinners
is
not
a
total
forbearance
;
it
is
usually
so
mixt
with
Afflictions
and
Judgments
of
one
kind
or
other
,
upon
our selves
or
others
,
as
to
be
a
sufficient
warning
to
us
,
if
we
would
consider
and
lay
it
to
heart
,
to
sin
no
more
,
lest
a
worse
thing
come
upon
us
;
lest
that
Judgment
which
we
saw
inflicted
upon
others
come
home
to
us
.
And
is
not
this
great
goodness
,
to
warn
us
when
he
might
destroy
us
,
to
leave
room
for
a
retreat
,
when
he
might
put
our
case
past
remedy
?
All
this
time
of
God's
Patience
,
he
threatens
Sinners
,
to
awaken
them
out
of
their
security
;
he
punisheth
them
gently
,
that
we
may
have
no
ground
to
hope
for
impunity
;
he
makes
Examples
of
some
in
a
more
severe
and
remarkable
manner
,
that
others
may
hear
,
and
fear
,
and
be
afraid
to
commit
the
like
sins
,
lest
the
like
punishment
overtake
them
;
he
whips
some
Offenders
before
our
Eyes
,
to
shew
us
what
sin
deserves
,
and
what
we
also
may
justly
expect
,
if
we
do
the
same
things
;
and
will
nothing
be
a
warning
to
us
but
our
own
sufferings
?
Nay
,
God
doth
usually
send
some
Judgment
or
other
upon
every
Sinner
in
this
life
;
he
lets
him
feel
the
Rod
,
that
he
may
know
that
it
is
an
evil
and
bitter
thing
to
sin
against
him
.
He
exerciseth
Men
with
many
afflictions
,
and
crosses
,
and
disappointments
,
which
their
own
consciences
tell
them
are
the
just
recompences
of
their
deeds
;
and
by
these
lighter
strokes
,
he
gives
us
a
merciful
warning
to
avoid
his
heavier
blows
;
when
Mercy
alone
will
not
work
upon
us
and
win
us
,
but
being
fed
to
the
full
,
we
grow
wanton
and
foolish
,
he
administers
Physick
to
us
,
by
affliction
and
by
adversity
endeavours
to
bring
us
to
consideration
and
a
sober
mind
;
and
many
have
been
cured
this
way
,
and
the
Judgments
of
God
have
done
them
that
good
,
which
his
Mercies
and
Blessings
could
not
;
for
God
would
save
us
any
way
,
by
his
Mercy
or
by
his
Judgment
,
by
Sickness
or
by
Health
,
by
Plenty
or
by
Want
,
by
what
we
desire
or
by
what
we
dread
;
so
desirous
is
he
of
our
,
repentance
and
happiness
,
that
he
leaves
no
method
unattempted
that
may
probably
do
us
good
;
he
strikes
upon
every
Passion
in
the
Heart
of
Man
;
he
works
upon
our
Love
by
his
Goodness
,
upon
our
Hopes
by
his
Promises
,
and
upon
our
Fears
,
first
by
his
Threatnings
,
and
if
they
be
not
effectual
,
then
by
his
Judgments
;
he
tries
every
Affection
and
takes
hold
of
it
,
if
by
any
means
he
may
draw
us
to
himself
;
and
will
nothing
warn
us
,
but
what
will
ruine
us
,
and
render
our
case
desperate
and
past
hope
?
And
if
any
Sinner
be
free
from
outward
Afflictions
and
Sufferings
,
yet
sin
never
fails
to
carry
its
own
Punishment
along
with
it
;
there
is
a
secret
Sting
and
Worm
,
a
divine
Nemesis
and
Revenge
that
is
bred
in
the
Bowels
of
every
Sin
,
and
makes
it
a
heavy
Punishment
to
it self
;
the
Conscience
of
a
Sinner
doth
frequently
torment
him
,
and
his
Guilt
haunts
and
dogs
him
where-ever
he
goes
;
for
when
ever
a
Man
commits
a
known
and
willful
sin
,
he
drinks
down
Poison
,
which
tho'
it
may
work
slowly
,
yet
it
will
give
him
many
a
Gripe
,
and
if
no
means
be
used
to
expel
it
,
will
destroy
him
at
last
.
So
that
the
long-suffering
of
God
is
wisely
ordered
,
and
there
is
such
a
mixture
of
Judgment
in
it
,
as
is
sufficient
to
awaken
Sinners
,
and
much
more
apt
to
deter
them
from
sin
,
than
to
encourage
them
to
go
on
and
continue
in
it
.
III.
Nothing
is
farther
from
the
intention
of
God
,
than
to
harden
Men
by
his
long-suffering
.
This
the
Scripture
most
expresly
declares
,
2
Pet.
3.9
.
He
is
long-suffering
to
us-ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
He
hath
a
very
gracious
and
merciful
design
in
his
Patience
towards
Sinners
,
and
is
therefore
good
,
that
he
may
make
us
so
,
and
that
we
may
cease
to
do
evil
.
The
event
of
God's
long-suffering
may
,
by
our
own
fault
and
abuse
of
it
,
prove
our
ruin
;
but
the
design
and
intention
of
it
,
is
our
repentance
.
He
winks
at
the
sins
of
men
(
saith
the
Son
of
Syrach
)
that
they
may
repent
.
He
passeth
them
by
,
and
does
not
take
speedy
Vengeance
upon
Sinners
for
them
,
that
they
may
have
time
to
repent
of
them
,
and
to
make
their
peace
with
him
,
while
they
are
yet
in
the
way
.
Nay
,
his
long-suffering
doth
not
only
give
space
for
Repentance
,
but
is
a
great
argument
and
encouragement
to
it
.
That
he
is
so
loth
to
surprize
Sinners
,
that
he
gives
them
the
liberty
of
second
thoughts
,
time
to
reflect
upon
themselves
,
to
consider
what
they
have
done
,
and
to
retract
it
by
repentance
,
is
a
sufficient
intimation
that
he
hath
no
mind
to
ruin
us
,
that
he
desires
not
the
death
of
a
sinner
,
but
rather
that
he
should
turn
from
his
wickedness
and
live
.
And
should
not
this
goodness
of
his
make
us
sorry
that
we
have
offended
him
?
Doth
it
not
naturally
lead
and
invite
us
to
repentance
?
What
other
interpretation
can
we
make
of
his
Patience
,
what
other
use
in
reason
should
we
make
of
it
,
but
to
repent
and
return
,
that
we
may
be
saved
?
IV.
There
is
nothing
in
the
long-suffering
of
God
,
that
is
in
truth
any
ground
of
encouragement
to
Men
in
any
evil
course
;
the
proper
and
natural
tendency
of
God's
goodness
is
to
lead
men
to
repentance
,
and
by
repentance
to
bring
them
to
happiness
;
Rom.
2.4
.
Despisest
thou
the
riches
of
his
goodness
,
and
patience
,
and
long-suffering
,
not
knowing
that
the
goodness
of
God
leadeth
thee
to
repentance
?
This
St.
Peter
,
with
relation
to
these
very
words
of
St.
Paul
,
interprets
,
leading
to
salvation
;
2
Pet.
3.15
.
And
account
that
the
long-suffering
of
our
Lord
is
salvation
,
as
our
beloved
brother
Paul
also
hath
written
unto
you
.
Now
where
did
St.
Paul
write
so
,
unless
in
this
Text
;
Not
knowing
that
the
goodness
of
God
leads
to
repentance
?
'T
is
not
only
great
ignorance
,
and
a
very
gross
mistake
,
to
think
that
it
is
the
design
and
intention
of
God's
Patience
and
long-suffering
to
encourage
Men
in
sin
;
but
likewise
to
think
,
that
in
the
nature
of
the
thing
,
goodness
can
have
any
tendency
to
make
Men
evil
;
not
knowing
that
the
goodness
of
God
leads
to
repentance
.
V.
That
through
the
long-suffering
of
God
Sinners
are
hardned
in
their
evil
ways
,
is
wholly
to
be
ascribed
to
their
abuse
of
God's
goodness
;
't
is
neither
the
End
and
Intention
,
nor
the
proper
and
natural
Effect
of
the
thing
,
but
the
accidental
Event
of
it
,
through
our
own
fault
.
And
is
this
any
real
Objection
against
the
long-suffering
of
God
?
May
not
God
be
patient
,
tho'
Sinners
be
impenitent
?
May
not
he
be
good
,
tho'
we
be
so
foolish
as
to
make
an
ill
use
of
his
goodness
?
Because
Men
are
apt
to
abuse
the
Mercies
and
Favours
of
God
,
is
it
therefore
a
fault
in
him
to
bestow
them
upon
us
?
Is
it
not
enough
for
us
to
abuse
them
,
but
will
we
challenge
God
also
of
unkindness
in
giving
them
?
May
not
God
use
wise
and
fitting
means
for
our
recovery
,
because
we
are
so
foolish
as
not
to
make
a
wise
use
of
them
?
And
must
he
be
charged
with
our
ruin
,
because
he
seeks
by
all
means
to
prevent
it
?
Is
it
not
enough
to
be
injurious
to
our selves
,
but
will
we
be
unthankful
to
God
also
?
When
God
hath
laid
out
the
riches
of
his
goodness
and
patience
upon
Sinners
,
will
they
challenge
him
as
accessory
to
their
ruin
?
As
if
a
foolish
Heir
that
hath
prodigally
wasted
the
fair
Estate
that
was
left
him
,
should
be
so
far
from
blaming
himself
,
as
to
charge
his
Father
with
undoing
him
.
Are
these
the
best
returns
which
the
infinite
Mercy
and
Patience
of
God
hath
deserved
from
us
?
Do
we
thus
requite
the
Lord
,
foolish
people
and
unwise
?
God's
Patience
would
save
Sinners
,
but
they
ruin
themselves
by
their
abuse
of
it
;
let
the
blame
then
lie
where
it
is
due
,
and
let
God
have
the
glory
of
his
Goodness
,
tho'
Men
refuse
the
benefit
and
advantage
of
it
.
VI.
And
Lastly
,
But
because
this
Objection
pincheth
hardest
in
one
point
;
viz.
That
God
certainly
fore-sees
that
a
great
many
will
abuse
his
long-suffering
,
to
the
increasing
of
their
Guilt
,
and
the
aggravating
of
their
Condemnation
;
and
how
is
his
long-suffering
any
Mercy
and
Goodness
to
those
,
who
he
certainly
fore-knows
will
in
the
event
be
so
much
the
more
miserable
,
for
having
had
so
much
Patience
extended
to
them
?
Therefore
for
a
full
answer
,
I
desire
these
six
things
may
be
considered
.
1.
That
God
designs
this
life
for
the
tryal
of
our
Obedience
,
that
according
as
we
behave
our selves
he
might
reward
or
punish
us
in
another
World
.
2.
That
there
could
be
no
tryal
of
our
Obedience
,
nor
any
capacity
of
Rewards
and
Punishments
,
but
upon
the
supposition
of
freedom
and
liberty
;
that
is
,
that
we
do
not
do
what
we
do
upon
force
and
necessity
,
but
upon
free
choice
.
3.
That
God
,
by
virtue
of
the
infinite
Perfection
of
his
Knowledge
,
does
clearly
and
certainly
foresee
all
future
Events
,
even
those
which
are
most
contingent
,
such
as
are
the
arbitrary
actions
of
free
and
voluntary
Agents
.
This
I
know
hath
been
deny'd
,
but
without
reason
;
since
it
is
not
only
contrary
to
the
common
apprehensions
of
Mankind
from
the
very
light
of
Nature
,
that
God
should
not
fore-know
future
Events
,
but
to
clear
and
express
Scripture
;
and
that
in
such
Instances
,
for
the
sake
of
which
they
deny
God's
fore-knowledge
in
general
of
the
future
actions
of
free
and
voluntary
Agents
,
I
mean
,
that
the
Scripture
expresly
declares
God's
determinate
fore-knowledge
of
the
most
wicked
actions
;
as
the
Crucifying
of
Christ
,
who
is
said
,
according
to
the
determinate
counsel
and
fore-knowledge
of
God
,
to
have
been
by
wicked
hands
crucified
and
slain
.
4.
That
the
bare
fore-knowledge
of
things
future
hath
no
more
influence
upon
them
to
make
them
to
be
,
than
the
sight
and
knowledge
of
things
present
hath
upon
them
to
make
them
to
be
present
.
I
may
see
or
know
that
the
Sun
is
risen
,
without
being
the
cause
of
its
rising
;
and
no
more
is
bare
knowledge
of
future
Events
the
cause
that
they
are
,
when
they
are
.
And
if
any
Man
ask
how
God
can
certainly
fore-know
things
,
which
depend
upon
free
and
arbitrary
causes
,
unless
he
do
some
way
decree
and
determine
them
?
I
answer
,
that
this
is
not
a
fair
and
reasonable
demand
,
to
ask
of
Men
,
who
have
but
finite
Understandings
,
to
make
out
and
declare
all
the
ways
that
infinite
Knowledge
hath
of
knowing
and
of
fore-seeing
the
actions
of
free
Creatures
,
without
prejudice
to
their
liberty
and
freedom
of
acting
.
However
,
it
is
of
the
two
much
more
credible
to
reason
,
that
infinite
Knowledge
should
certainly
fore-know
things
,
which
our
Understandings
cannot
imagine
how
they
should
be
fore-known
,
than
that
God
should
any
ways
be
the
Author
of
Sin
,
by
determining
and
decreeing
the
wicked
actions
of
Men.
The
first
only
argues
the
imperfection
of
our
Understandings
;
but
the
other
lays
the
greatest
blemish
and
imperfection
that
can
be
upon
the
Divine
Nature
.
So
that
this
difficult
Controversie
about
the
fore-knowledge
of
God
is
brought
to
this
point
,
Whether
a
Man
had
better
believe
,
that
infinite
Knowledge
may
be
able
to
fore-know
things
in
a
way
which
our
finite
understanding
cannot
comprehend
:
or
to
ascribe
something
to
God
,
from
whence
it
would
unavoidably
follow
that
he
is
the
author
of
Sin
.
The
〈◊〉
is
only
a
modest
and
just
acknowledgment
of
our
own
ignorance
;
the
lost
is
the
utmost
and
greatest
absurdity
that
a
Man
can
be
brought
to
;
and
to
say
that
we
cannot
believe
the
fore-knowledge
of
God
,
unless
we
can
make
out
the
particular
manner
of
it
,
is
more
unreasonable
,
than
if
an
ignorant
Man
should
deny
a
difficult
proposition
in
Euclid
or
Archimedes
to
be
demonstrated
,
because
he
knows
not
how
to
demonstrate
it
.
5.
And
consequently
fore-knowledge
and
liberty
may
very
well
consist
;
and
notwithstanding
God's
fore-knowledge
of
what
Men
will
do
,
they
may
be
as
free
as
if
he
did
not
fore-know
it
.
And
,
Lastly
,
That
God
doth
not
deal
with
Men
according
to
his
fore-knowledge
of
the
good
or
bad
use
of
their
liberty
,
but
according
to
the
nature
and
reason
of
things
;
and
therefore
if
he
be
long-suffering
toward
Sinners
,
and
do
not
cut
them
off
upon
the
first
Provocation
,
but
give
them
a
space
and
opportunity
of
repentance
,
and
use
all
proper
means
and
arguments
to
bring
them
to
repentance
,
and
be
ready
to
afford
his
Grace
to
excite
good
resolutions
in
them
,
and
to
second
and
assist
them
,
and
they
refuse
and
resist
all
this
;
their
wilful
Obstinacy
and
Impenitency
is
as
culpable
,
and
God's
Goodness
and
Patience
as
much
to
be
acknowledged
,
as
if
God
did
not
foresee
the
abuse
of
it
;
because
his
fore-sight
and
knowledge
of
what
they
would
do
,
laid
no
necessity
upon
them
to
do
what
they
did
.
If
a
Prince
had
the
priviledge
of
fore-knowledge
as
God
hath
,
and
did
certainly
foresee
,
that
a
great
many
of
his
Subjects
would
certainly
incur
the
penalty
of
his
Laws
,
and
that
others
would
abuse
his
goodness
and
clemency
to
them
;
yet
if
he
would
govern
them
like
free
and
reasonable
Creatures
,
he
ought
to
make
the
same
wise
Laws
to
restrain
their
exorbitancy
,
and
to
use
the
same
clemency
in
all
cases
that
did
fairly
admit
of
it
,
as
if
he
did
not
at
all
foresee
what
they
would
do
,
nor
how
they
would
abuse
his
clemency
;
for
it
is
nevertheless
fit
to
make
wise
and
reasonable
Laws
,
and
to
govern
with
equity
and
clemency
,
tho'
it
were
certainly
foreseen
,
that
they
that
are
governed
would
act
very
foolishly
and
unreasonably
in
the
use
of
their
liberty
.
It
is
great
goodness
in
God
to
give
Men
the
means
and
opportunity
of
being
saved
,
tho'
they
abuse
this
goodness
to
their
farther
ruin
;
and
he
may
be
heartily
grieved
for
that
folly
and
obstinacy
in
Men
,
which
he
certainly
fore-sees
will
end
in
their
ruin
;
and
may
with
great
seriousness
and
sincerity
wish
they
would
do
otherwise
,
and
were
as
wise
to
do
good
,
as
they
are
wilful
to
do
evil
.
And
thus
he
is
represented
in
Scripture
,
as
regretting
the
mischief
which
Men
wilfully
bring
upon
themselves
;
O
that
they
were
wise
,
O
that
they
would
understand
,
and
consider
their
latter
end
!
And
this
is
sufficient
to
vindicate
the
goodness
of
God
in
his
Patience
and
long-suffering
to
Sinners
,
and
to
make
them
wholly
guilty
of
all
that
befalls
them
for
their
wilful
contempt
and
abuse
of
it
.
I
shall
draw
some
Inferences
from
this
whole
Discourse
upon
this
Argument
.
I.
This
shews
the
unreasonableness
and
perverse
disingenuity
of
Men
,
who
take
occasion
to
harden
and
encourage
themselves
in
sin
from
the
long-suffering
of
God
,
which
above
all
things
in
the
World
should
melt
and
soften
them
.
Thou
hast
sinned
and
art
liable
to
the
Justice
of
God
,
Sentence
is
gone
forth
,
but
God
respites
the
execution
of
it
,
and
hath
granted
thee
a
Reprieve
,
and
time
and
opportunity
to
sue
out
thy
Pardon
.
Now
what
use
ought
we
in
reason
to
make
of
this
Patience
of
God
towards
us
?
We
ought
certainly
to
break
off
our
sins
by
a
speedy
repentance
,
lest
iniquity
be
our
ruin
;
immediately
to
sue
out
our
Pardon
,
and
to
make
our
peace
with
God
,
while
we
are
yet
in
the
way
,
and
to
resolve
,
never
any
more
willingly
to
offend
that
God
who
is
so
gracious
and
merciful
,
so
long-suffering
and
full
of
compassion
.
But
what
use
do
Men
commonly
make
of
it
?
They
take
occasion
to
confirm
and
strengthen
themselves
in
their
wickedness
,
and
to
reason
themselves
into
vain
and
groundless
hopes
of
impunity
.
Now
what
a
folly
is
this
,
because
punishment
doth
not
come
,
therefore
to
hasten
it
,
and
to
draw
it
down
upon
our selves
?
Because
it
hath
not
yet
overtaken
us
,
therefore
to
go
forth
and
meet
it
?
Because
there
is
yet
a
possibility
of
escaping
it
,
therefore
to
take
a
certain
course
to
make
it
unavoidable
?
Because
there
is
yet
hope
concerning
us
,
therefore
to
make
our
case
desperate
and
past
remedy
?
See
how
unreasonably
Men
bring
ruin
upon
themselves
;
so
that
well
might
the
Psalmist
ask
that
Question
,
Have
all
the
workers
of
iniquity
no
knowledge
?
But
their
folly
and
unreasonableness
is
not
so
great
,
but
their
perverseness
and
disingenuity
is
greater
.
To
sin
,
because
God
is
long-suffering
,
is
to
be
evil
,
because
he
is
good
,
and
to
provoke
him
,
because
he
spares
us
;
it
is
to
strive
with
God
,
and
to
contend
with
his
goodness
,
as
if
we
were
resolved
to
try
the
utmost
length
of
his
Patience
;
and
because
God
is
loth
to
punish
,
therefore
to
urge
and
importune
him
to
that
which
is
so
contrary
to
his
Inclination
.
II.
This
may
serve
to
convince
Men
of
the
great
evil
and
danger
of
thus
abusing
the
long-suffering
of
God
.
It
is
a
provocation
of
the
highest
nature
,
because
it
is
to
trample
upon
his
dearest
Attributes
,
those
which
he
most
delights
and
glories
in
,
his
Goodness
and
Mercy
;
for
the
long-suffering
of
God
is
his
Goodness
to
the
guilty
,
and
his
Mercy
to
those
who
deserve
to
be
miserable
.
Nothing
makes
our
ruin
more
certain
,
more
speedy
,
and
more
intollerable
,
than
the
abuse
of
God's
Goodness
and
Patience
.
After
God
had
born
long
with
that
rebellious
People
,
the
Children
of
Israel
,
and
notwithstanding
all
their
murmurings
,
all
their
infidelity
and
impenitency
,
had
spared
them
ten
times
,
at
last
he
sets
his
Seal
to
their
ruin
,
Heb.
3.8
,
9.
Harden
not
your
hearts
,
as
in
the
provocation
,
in
the
day
of
temptation
in
the
wilderness
:
When
your
Fathers
proved
me
,
and
saw
my
works
forty
years
.
This
was
a
high
provocation
indeed
,
to
harden
their
hearts
under
the
Patience
and
long-suffering
of
God
,
after
forty
Years
tryal
and
experience
of
it
;
v.
10.
Wherefore
I
was
grieved
with
that
generation
,
and
said
,
They
are
a
people
that
do
err
in
their
hearts
,
for
they
have
not
known
my
ways
.
And
what
was
the
issue
of
all
this
?
Upon
this
God
takes
up
a
fixt
resolution
to
bear
no
longer
with
them
,
but
to
cut
them
off
from
the
Blessings
he
had
promised
to
bestow
upon
them
;
He
sware
in
his
wrath
,
that
they
should
not
enter
into
his
rest
.
To
whom
sware
he
,
that
they
should
not
enter
into
his
rest
,
but
to
them
that
believed
not
?
or
as
the
word
may
be
rendred
,
to
them
that
were
disobedient
?
that
is
,
to
them
who
went
on
in
their
rebellion
against
him
,
after
he
had
suffered
their
manners
forty
years
.
And
as
the
abuse
of
God's
Patience
renders
our
destruction
more
certain
,
so
more
speedy
and
more
intollerable
.
We
think
that
because
God
suffers
long
,
he
will
suffer
always
;
and
because
punishment
is
delayed
,
therefore
it
will
never
come
;
but
it
will
come
the
sooner
for
this
:
So
our
Lord
tells
us
,
Luke
12.
When
the
servant
said
,
His
Lord
delayed
his
coming
,
the
Lord
of
that
servant
shall
come
in
a
day
that
he
looks
not
for
him
,
and
at
an
hour
when
he
is
not
aware
,
and
shall
cut
him
in
sunder
,
and
appoint
him
his
portion
with
the
hypocrites
.
None
so
like
to
be
surprised
by
the
Judgment
of
God
,
as
those
who
trespass
so
boldly
upon
his
Patience
.
III.
To
perswade
us
to
make
a
right
use
of
the
Patience
and
long-suffering
of
God
,
and
to
comply
with
the
merciful
end
and
design
of
God
therein
.
1.
It
is
the
design
of
God's
long-suffering
,
to
give
us
a
space
of
repentance
.
Were
it
not
that
God
had
this
design
and
reasonable
expectation
from
us
,
he
would
not
reprieve
a
sinner
for
one
moment
,
but
would
execute
Judgment
upon
him
so
soon
as
ever
he
had
offended
:
This
our
Saviour
declares
to
us
by
the
Parable
of
the
Fig-tree
,
Luke
13.6
.
Were
it
not
that
God
expects
from
us
the
fruit
of
repentance
,
he
would
cut
us
down
,
and
not
suffer
us
to
cumber
the
ground
;
after
he
had
waited
three
years
,
seeking
fruit
and
finding
none
,
he
spares
it
one
year
more
,
to
see
if
it
would
bear
fruit
.
2.
The
long-suffering
of
God
is
a
great
encouragement
to
repentance
.
We
see
by
his
Patience
that
he
is
not
ready
to
take
advantage
against
us
;
that
he
spares
us
when
we
offend
,
is
a
very
good
sign
that
he
will
forgive
us
if
we
repent
.
Thus
natural
Light
would
reason
,
and
so
the
King
of
Nineveh
,
a
Heathen
,
reasons
,
Who
can
tell
if
God
will
turn
and
repent
?
But
we
are
fully
assured
of
this
by
the
gracious
declarations
of
the
Gospel
,
and
the
way
of
pardon
and
forgiveness
which
is
therein
establisht
through
faith
in
the
blood
of
Jesus
Christ
,
who
was
made
a
propitiation
for
the
sins
of
the
whole
world
.
Therefore
the
long-suffering
of
God
should
be
a
powerful
argument
to
us
to
break
off
our
sins
by
repentance
:
For
this
is
the
End
of
God's
Patience
;
He
is
long-suffering
to
us
ward
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
.
He
hath
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
should
turn
from
his
way
and
live
.
God
every
where
expresseth
a
vehement
desire
and
earnest
expectation
of
our
repentance
and
conversion
;
Jer.
4.14
.
O
Jerusalem
!
wash
thy
heart
from
wickedness
,
that
thou
mayest
be
saved
.
And
Chap.
13.27
.
Woe
unto
thee
Jerusalem
!
wilt
thou
not
be
made
clean
?
when
shall
it
once
be
?
He
who
is
so
patient
as
to
the
punishment
of
our
sins
,
is
almost
impatient
of
our
repentance
for
them
;
Wilt
thou
not
be
made
clean
?
when
shall
it
once
be
?
And
can
we
stand
out
against
his
earnest
desire
of
our
happiness
,
whom
we
have
so
often
and
so
long
provoked
to
make
us
miserable
?
Let
us
then
return
into
our selves
,
and
think
seriously
what
our
case
and
condition
is
;
how
we
have
lived
,
and
how
long
the
Patience
of
God
hath
suffered
our
manners
,
and
waited
for
our
repentance
,
and
how
inevitable
and
intollerable
the
misery
of
those
must
be
who
live
and
dye
in
the
contempt
and
abuse
of
it
;
let
us
heartily
repent
of
our
wicked
lives
,
and
say
,
What
have
we
done
?
How
careless
have
we
been
of
our
own
happiness
,
and
what
pains
have
we
taken
to
undo
our selves
?
Let
us
speedily
set
about
this
Work
,
because
we
do
not
know
how
long
the
Patience
of
God
may
last
,
and
the
opportunities
of
our
Salvation
be
continued
to
us
.
This
day
of
God's
Grace
and
Patience
will
have
an
end
,
therefore
,
as
the
Prophet
exhorts
,
Isa.
55.6
.
Seek
the
Lord
while
he
may
be
found
,
and
call
upon
him
while
he
is
near
.
Now
God
graciously
invites
Sinners
to
come
to
him
,
and
is
ready
to
receive
them
;
nay
,
if
they
do
but
move
towards
him
,
he
is
ready
to
go
forth
and
meet
them
half
way
;
but
the
time
will
come
,
when
he
will
bid
them
depart
from
him
,
when
they
shall
cry
,
Lord
,
Lord
,
open
unto
us
,
and
the
door
of
mercy
shall
be
shut
against
them
.
All
the
while
thou
delayest
this
necessary
work
,
thou
venturest
thy
immortal
Soul
,
and
puttest
thy
eternal
Salvation
upon
a
desperate
hazard
,
and
should
God
snatch
thee
suddenly
away
in
an
impenitent
state
,
what
would
become
of
thee
?
Thou
art
yet
in
the
way
,
and
God
is
yet
reconcileable
,
but
Death
is
not
far
off
,
and
perhaps
much
nearer
to
thee
than
thou
art
aware
;
at
the
best
thy
Life
is
uncertain
,
and
Death
will
infallibly
put
a
period
to
this
day
of
God's
Grace
and
Patience
.
Repentance
is
a
work
so
necessary
,
that
methinks
no
Man
should
lose
so
much
time
as
to
deliberate
,
whether
he
should
set
about
it
or
not
;
de
necessariis
nulla
est
deliberatio
;
no
man
deliberates
about
what
he
must
do
,
or
be
undone
if
he
do
it
not
.
'T
is
a
work
of
so
great
consequence
and
concernment
,
and
the
delay
of
it
so
infinitely
dangerous
,
that
one
would
think
no
wise
Man
could
entertain
a
thought
of
deferring
it
.
What
greater
folly
and
stupidity
can
there
be
,
than
for
Men
to
venture
their
immortal
Souls
,
and
to
run
an
apparent
hazard
in
matters
of
everlasting
consequence
?
This
day
of
God's
Patience
is
the
great
opportunity
of
our
Salvation
,
and
if
we
let
it
slip
,
it
is
never
to
be
recovered
:
If
we
mis-improve
this
time
of
our
life
,
we
shall
not
be
permitted
to
live
it
over
again
to
improve
it
better
.
Our
state
of
tryal
ends
with
this
life
,
after
that
God
will
prove
us
no
more
;
then
we
shall
wish
,
O
that
I
had
known
in
that
my
day
,
the
things
which
belonged
to
my
peace
,
but
now
they
are
hid
from
mine
eyes
;
therefore
to
day
,
whilst
it
is
called
to
day
,
harden
not
your
hearts
,
make
no
tarrying
to
turn
to
the
Lord
,
and
put
not
off
from
day
to
day
,
for
suddenly
shall
the
wrath
of
the
Lord
break
forth
,
and
in
thy
security
thou
shalt
be
destroyed
;
exercise
repentance
in
the
time
of
health
,
and
defer
not
till
death
to
be
justified
.
SERMON
X.
Vol.
VII·
The
Power
of
God
.
PSAL.
LXII
.
11
.
God
hath
spoken
once
;
twice
have
I
heard
this
,
that
power
belongeth
unto
God
.
IN
treating
of
the
Attributes
of
God
,
I
have
consider'd
those
which
relate
to
the
Divine
Vnderstanding
,
to
which
I
referr'd
his
Knowledge
and
Wisdom
;
those
also
which
relate
to
the
Divine
Will
;
viz.
God's
Justice
,
Truth
,
Holiness
,
and
Goodness
;
I
come
now
to
consider
his
Power
of
acting
,
which
is
his
Omnipotency
;
this
I
shall
speak
to
from
these
words
.
In
the
beginning
of
this
Psalm
,
David
declares
that
God
was
the
great
Object
of
his
trust
and
confidence
,
and
that
all
his
hopes
and
expectation
of
safety
and
deliverance
were
from
him
,
v.
1
,
2.
And
this
makes
him
challenge
his
Enemies
for
all
their
mischievous
qualities
and
devices
against
him
,
as
vain
attempts
,
v.
3
,
4.
Hereupon
he
chargeth
himself
to
continue
his
trust
and
confidence
in
God
,
from
whom
was
all
his
expectation
,
and
who
was
able
to
save
and
deliver
him
;
v.
5
,
6
,
7.
And
from
his
Example
and
Experience
,
he
encourageth
and
exhorts
all
others
to
trust
in
God
,
v.
8.
and
that
from
two
Arguments
.
1.
Because
all
other
Objects
of
our
trust
and
confidence
are
vain
and
insufficient
,
and
will
fail
those
that
rely
upon
them
.
If
we
will
rely
upon
any
thing
in
this
World
,
it
must
either
be
Persons
or
Things
;
but
we
cannot
safely
repose
our
trust
in
either
of
these
.
Not
in
Persons
:
They
may
be
reduced
to
one
of
these
two
Heads
,
either
high
or
low
:
Those
that
are
of
a
mean
condition
,
it
would
be
in
vain
to
trust
them
;
they
that
cannot
secure
themselves
from
meanness
,
cannot
secure
others
from
mischief
,
Men
of
low
degree
are
vanity
:
But
great
ones
of
the
World
,
they
seem
to
promise
something
of
assistance
and
security
to
us
;
but
if
we
depend
upon
them
,
they
will
frustrate
us
,
Men
of
high
degree
are
a
lie
.
As
for
the
Things
of
the
World
;
that
which
Men
usually
place
their
confidence
in
,
is
Riches
;
these
are
either
got
by
unlawful
,
or
lawful
means
;
if
they
be
ill
gotten
,
by
Oppression
or
Robbery
,
they
will
be
so
far
from
securing
us
from
Evil
,
that
they
will
bring
it
upon
us
;
if
they
be
well
gotten
,
they
are
of
an
uncertain
nature
,
that
we
have
little
reason
to
place
our
hopes
in
them
;
If
riches
increase
,
set
not
your
hearts
upon
them
,
that
is
,
your
hope
;
for
heart
in
Scripture
signifies
any
of
the
Affections
.
2.
Because
God
is
the
proper
Object
of
our
trust
and
confidence
.
We
may
safely
rely
upon
any
one
,
in
whom
these
two
things
concur
,
a
Power
to
help
us
,
and
Goodness
to
incline
him
so
to
do
.
Now
David
tells
us
,
that
both
these
are
eminently
in
God
,
and
do
in
a
peculiar
manner
belong
to
him
;
Power
,
v.
11.
and
Goodness
,
v.
12.
I
shall
speak
to
that
which
David
makes
the
first
ground
of
our
confidence
,
the
Power
of
God
;
Power
belongs
to
God
:
For
which
he
brings
the
testimony
of
God
himself
,
once
hath
God
spoken
,
yea
twice
have
I
heard
this
.
Some
Interpreters
trouble
themselves
about
the
meaning
of
this
Expression
,
as
if
it
did
refer
to
some
particular
Revelation
of
God
;
and
then
again
they
are
troubled
how
to
reconcile
God's
speaking
this
but
once
,
with
David's
hearing
it
twice
;
but
I
do
not
love
to
spie
Mysteries
in
these
Expressions
which
are
capable
of
a
plain
Sense
;
for
I
understand
no
more
by
it
but
this
,
that
God
hath
several
times
revealed
this
;
he
frequently
declared
himself
by
this
Attribute
,
once
,
yea
twice
,
that
is
,
he
hath
spoken
it
often
,
and
David
had
heard
it
often
.
This
is
answerable
to
that
Phrase
of
the
Latins
,
Semel
atque
iterum
;
and
it
is
usual
in
all
Writers
,
to
use
a
certain
number
for
an
uncertain
,
and
particularly
among
Poets
,
Felices
ter
&
amplius
,
Hor.
And
so
in
the
Poetical
Writers
of
Scripture
,
Job
5.19
.
He
hath
delivered
thee
in
six
troubles
,
yea
,
in
seven
there
shall
no
evil
●ouch
thee
;
that
is
,
in
several
and
various
troubles
.
Eccles.
11.2
.
Give
a
portion
to
seven
and
also
to
eight
,
that
is
,
distribute
thy
Charity
to
many
;
and
which
is
nearest
to
this
,
Job
40.5
.
Once
have
I
spoken
,
but
I
will
not
answer
:
yea
twice
,
but
I
will
proceed
no
further
;
that
is
,
I
have
had
several
Discourses
with
my
Friends
;
and
33.14
.
God
speaketh
once
,
yea
twice
,
in
a
dream
,
in
a
vision
of
the
night
;
that
is
,
God
reveals
himself
in
several
ways
and
manners
to
Men
;
so
here
,
God
hath
spoken
once
,
yea
twice
,
that
is
,
God
hath
often
declared
this
.
And
if
I
would
be
so
curious
to
refer
to
a
particular
declaration
of
God
,
I
should
think
,
that
it
related
either
to
the
Preface
to
the
Law
,
I
am
the
Lord
thy
God
,
that
is
,
the
great
and
powerful
God
,
that
brought
thee
out
of
the
land
of
Egypt
;
or
rather
to
the
declaration
which
God
made
of
himself
to
Abraham
,
Isaac
,
and
Jacob
,
by
the
name
of
the
Almighty
God
,
Gen.
17.1
.
Concerning
which
revelation
of
God
,
it
is
said
expresly
,
Ex.
6.3
.
I
appeared
unto
Abraham
,
and
Isaac
,
and
Jacob
,
by
the
Name
of
God
Almighty
,
but
by
my
Name
Jehovah
,
was
I
not
known
to
them
.
But
that
which
I
design
to
speak
to
,
is
the
Proposition
it self
,
that
Power
belongs
to
God
;
that
is
,
that
the
excellency
of
Power
,
Power
in
its
highest
degree
and
perfection
;
all
Power
belongs
to
God
,
that
is
,
that
Omnipotence
is
a
Property
or
Perfection
of
the
Divine
Nature
.
In
the
handling
of
this
,
I
shall
shew
,
First
,
What
we
are
to
understand
by
the
Omnipotence
of
God
.
Secondly
,
That
this
Perfection
belongs
to
God
.
First
,
What
we
are
to
understand
by
the
Omnipotence
of
God
.
And
this
I
shall
consider
,
-
I.
As
to
the
Principle
.
And
,
-
II.
As
to
the
Exercise
of
it
.
I.
As
to
the
Principle
,
it
is
an
ability
to
do
all
things
;
the
doing
of
which
speaks
Power
and
Perfection
;
that
is
,
whatever
is
not
repugnant
either
to
the
nature
of
things
,
or
of
God
;
whatever
does
not
imply
a
contradiction
in
the
Thing
,
or
an
imperfection
in
the
Doer
;
an
ability
to
do
all
things
which
are
consistent
with
it self
,
and
with
the
divine
Nature
and
Perfection
;
by
which
we
must
mean
an
executive
Power
,
the
Effect
whereof
is
without
himself
;
for
what
he
is
said
to
do
within
himself
,
the
acts
of
his
Understanding
and
Will
,
as
we
conceive
his
Will
to
be
distinct
from
his
Power
,
are
not
to
be
referr'd
to
his
Omnipotence
.
To
have
a
right
conception
of
Omnipotence
,
we
must
imagine
the
most
perfect
active
Principle
that
we
can
,
and
't
is
still
something
more
perfect
than
that
,
or
any
thing
we
can
imagine
.
To
help
our
conception
,
1.
Let
us
imagine
a
Principle
from
which
all
other
power
is
derived
,
and
upon
which
it
depends
,
and
to
which
it
is
perfectly
subject
and
subordinate
.
2.
A
perfect
active
Principle
,
which
can
do
,
not
only
what
any
finite
Being
or
Creature
can
do
,
but
what
all
Beings
joyned
together
can
do
;
nay
more
and
greater
things
than
they
all
can
do
.
3.
A
perfect
active
Principle
,
to
which
nothing
can
make
any
considerable
,
much
less
effectual
resistance
,
which
can
check
and
countermand
at
pleasure
,
and
carry
down
before
it
,
and
annihilate
all
other
Powers
that
we
can
imagine
besides
this
;
because
we
cannot
imagine
any
other
Power
,
that
is
not
derived
from
this
,
and
does
not
depend
upon
it
.
4.
A
perfect
active
Principle
,
which
can
do
all
things
in
a
most
perfect
manner
,
and
can
do
all
things
at
once
and
in
an
instant
,
and
that
with
ease
.
We
can
but
do
one
thing
at
once
,
and
the
greater
and
more
considerable
it
is
,
the
more
time
it
will
ask
us
to
do
it
,
and
we
find
it
the
harder
and
more
difficult
to
be
done
;
but
God
,
to
whose
knowledge
all
things
are
present
at
once
,
and
together
;
and
the
acts
of
whose
Will
are
as
quick
and
perfect
as
of
his
Understanding
,
hath
a
Power
answerable
to
the
Perfection
of
both
,
and
therefore
't
is
as
easie
to
him
to
do
all
things
,
as
one
thing
,
at
once
,
as
successively
,
and
in
time
;
for
this
is
the
priviledge
of
an
Infinite
Spirit
,
that
it
does
not
only
act
without
Hands
and
material
Engines
or
Instruments
,
as
every
Spirit
doth
,
but
without
motion
from
one
place
to
another
,
because
he
is
every
where
and
fills
all
places
;
he
acts
per
modum
voluntatis
,
as
if
his
actings
were
nothing
else
but
a
willing
that
such
a
thing
be
done
,
and
ipso
facto
every
thing
is
so
,
as
he
wills
it
should
be
,
and
when
he
wills
it
should
be
;
as
if
things
did
start
up
into
Being
,
or
vanish
out
of
Being
,
as
if
they
did
break
forth
into
Being
,
and
sculk
again
into
nothing
,
and
undergo
such
and
such
changes
,
ad
nutum
voluntatis
,
at
the
beck
of
his
will
.
And
this
is
the
most
perfect
way
of
acting
that
can
be
imagined
,
which
the
Scripture
seems
to
express
to
us
,
when
it
represents
God
as
making
things
by
his
word
,
upholding
all
things
by
the
word
of
his
power
;
as
if
he
did
but
speak
the
word
,
and
say
,
Let
such
a
thing
be
,
and
it
was
so
;
as
if
there
were
nothing
more
required
to
the
doing
of
any
thing
,
but
an
express
act
of
the
Divine
Will
,
which
is
all
we
can
understand
by
God's
speaking
,
by
his
word
,
and
voice
,
and
saying
,
Let
things
be
;
but
the
least
that
it
can
signifie
,
is
the
quick
and
speedy
manner
of
working
,
whereby
God
is
able
to
do
things
in
an
instant
,
as
soon
as
a
word
can
be
spoken
.
And
as
he
can
do
all
things
at
once
,
and
in
an
instant
;
so
with
ease
,
without
any
pain
or
laborious
endeavour
;
for
what
is
it
can
object
any
difficulty
to
him
?
At
the
first
Creation
of
things
there
was
nothing
to
resist
him
;
and
since
the
Creation
,
there
is
nothing
but
what
was
made
by
him
,
and
consequently
all
whose
power
is
derived
from
him
,
and
depends
upon
him
,
and
is
subject
to
him
,
and
being
finite
and
limited
,
is
infinitely
unequal
to
the
infinite
Power
of
God
;
so
that
we
may
imagine
,
the
Divine
Power
would
pass
through
all
the
resistance
that
all
created
Power
can
make
,
and
all
the
difficulties
it
can
object
to
it
,
with
more
ease
than
a
Bullet
passeth
through
the
thin
Air
,
or
a
Man
would
pass
through
a
Net
of
Cobweb
.
5.
The
most
perfect
active
Principle
we
can
imagine
,
the
utmost
bounds
and
limits
of
whose
Perfection
we
cannot
imagine
,
that
is
,
when
we
have
imagined
it
to
be
as
perfect
,
and
to
act
in
as
perfect
a
manner
as
we
can
imagine
,
yet
we
have
not
reached
the
Perfection
of
it
;
but
after
all
this
,
that
it
can
do
many
things
more
than
we
can
imagine
,
and
in
a
manner
much
more
perfect
than
we
can
imagine
.
This
is
the
Omnipotence
of
God
,
as
to
the
Principle
,
which
hath
no
bounds
and
limits
.
And
,
II.
As
to
the
Exercise
of
it
,
it
is
only
limitted
by
the
Divine
Will
and
Wisdom
.
The
Divine
Will
determins
it
to
its
exercise
,
the
Divine
Wisdom
directs
and
regulates
the
exercise
of
it
;
that
is
,
God
exerciseth
his
Power
willingly
,
and
not
by
necessity
,
and
in
such
manner
,
for
the
producing
such
Effects
,
and
in
order
to
such
Ends
and
Purposes
,
as
seem
best
to
his
Wisdom
.
Hence
He
is
said
to
act
all
things
according
to
his
good
pleasure
,
and
according
to
the
counsel
of
his
will
;
that
is
,
freely
and
wisely
.
As
to
the
Extent
of
this
Power
,
I
said
it
was
an
ability
to
do
all
things
that
are
consistent
with
it self
,
and
with
the
Nature
and
Perfection
of
God
.
First
,
That
are
consistent
with
it self
,
that
is
,
with
a
Power
to
do
all
things
.
It
is
a
contradiction
to
imagine
,
that
Omnipotence
can
do
that
,
which
if
it
could
be
done
,
would
render
all
Power
insignificant
.
Upon
this
account
,
the
Divine
Power
is
not
said
to
extend
to
the
working
of
any
thing
which
implies
a
contradiction
,
and
the
terms
whereof
speak
a
repugnancy
to
one
another
,
and
mutually
destroy
one
another
,
and
the
doing
whereof
is
contrary
to
the
nature
of
the
thing
which
is
supposed
to
be
done
,
that
is
,
is
nonsense
,
and
cannot
be
imagined
to
be
.
For
Example
,
That
a
thing
should
be
,
and
not
be
at
the
same
time
.
For
a
Power
to
make
a
thing
to
be
,
so
as
it
should
not
be
while
it
is
,
signifies
nothing
;
because
such
a
Being
as
is
not
,
is
nothing
;
and
to
make
such
a
Being
,
would
be
to
do
nothing
,
and
consequently
such
a
Power
would
signifie
nothing
.
So
likewise
we
cannot
say
,
that
the
Divine
Power
can
cause
that
the
same
thing
should
be
made
and
not
be
made
,
that
that
which
hath
been
,
should
not
have
been
;
for
the
Power
which
makes
a
thing
so
as
that
it
was
not
made
,
and
causeth
a
thing
to
have
been
,
so
as
that
it
hath
not
been
,
does
nothing
;
and
consequently
is
no
Power
.
Nor
can
we
say
,
that
the
Divine
Power
can
effect
that
any
thing
should
be
made
by
it self
,
that
is
,
be
the
cause
of
its
own
Being
;
for
that
would
be
to
cause
that
a
thing
should
be
before
it
is
,
that
is
,
be
,
when
it
is
not
,
which
signifies
nothing
.
We
cannot
say
that
the
Divine
Power
can
effect
,
that
twice
two
should
not
make
four
;
for
that
would
be
to
cause
that
things
should
not
be
what
they
are
,
if
they
be
at
all
,
which
is
to
cause
that
things
should
be
and
not
be
at
all
,
when
they
are
,
which
amounts
to
nothing
.
We
cannot
say
,
that
the
Divine
Power
can
make
a
sound
to
be
seen
,
and
colour
to
be
heard
;
for
that
would
be
to
make
colour
and
sound
all
one
,
that
is
,
things
that
differ
,
to
be
the
same
while
they
differ
,
which
is
to
make
colour
and
sound
not
to
be
colour
and
sound
while
they
are
so
,
which
is
to
do
nothing
,
and
consequently
argues
no
Power
.
We
cannot
say
the
Divine
Power
can
make
that
which
is
intrinsecally
and
essentially
good
,
to
be
evil
;
and
on
the
contrary
:
Or
that
which
is
necessarily
true
to
be
false
;
and
on
the
contrary
.
For
to
make
that
which
is
intrinsecally
and
essentially
good
to
be
evil
,
is
to
make
that
which
is
always
good
to
be
sometimes
evil
,
that
is
,
to
be
evil
whilst
it
is
good
,
that
is
to
make
good
and
evil
all
one
;
which
is
to
bring
two
things
together
,
which
so
soon
as
they
do
exist
,
destroy
one
another
,
which
is
to
no
purpose
,
because
it
is
to
do
just
nothing
;
and
there
is
the
same
reason
of
true
and
false
.
We
cannot
say
,
that
the
Power
of
God
can
cause
that
the
same
thing
should
be
hot
and
cold
,
dead
and
alive
at
the
same
time
;
because
these
destroy
one
another
,
and
if
they
were
both
,
neither
of
them
would
be
,
and
so
the
effect
we
attribute
to
this
Power
would
be
nothing
.
We
cannot
say
,
that
the
Divine
Power
can
effect
,
that
the
same
impression
should
give
a
thing
two
contrary
motions
,
upward
and
downward
at
the
same
time
;
that
the
same
Body
should
be
in
two
contrary
postures
,
in
motion
and
at
rest
,
and
in
several
places
,
which
are
the
contradictions
of
Transubstantiation
;
for
,
for
the
same
Body
to
be
at
the
same
time
in
two
several
places
,
is
to
be
limited
and
circumscribed
by
each
of
these
,
that
is
,
so
to
be
in
each
of
them
,
as
not
to
be
in
the
other
,
or
in
any
other
,
so
that
if
it
be
in
this
place
,
it
is
not
in
that
,
nor
any
other
besides
this
;
if
it
be
in
that
place
,
it
is
not
in
this
,
nor
any
other
besides
that
;
but
if
it
be
in
two
,
it
is
both
in
this
and
in
that
,
and
therefore
in
neither
of
them
,
nor
any
where
else
;
so
that
a
Power
to
make
a
Body
to
be
in
two
places
at
once
,
is
a
Power
to
make
it
to
be
no
where
,
that
is
,
not
to
be
at
all
,
which
is
no
Power
;
and
there
's
the
same
reason
of
the
same
Body's
being
in
contrary
motion
,
or
in
motion
and
at
rest
,
or
in
two
contrary
postures
at
the
same
time
.
So
that
by
all
these
Instances
it
appears
,
that
a
Power
to
do
any
thing
which
implies
a
contradiction
,
and
is
repugnant
to
the
nature
of
things
,
signifies
nothing
,
and
the
supposed
Effect
of
it
is
only
to
bring
terms
together
,
which
if
they
could
be
brought
together
,
so
soon
as
they
meet
,
will
mutually
take
away
and
destroy
one
another
,
which
would
be
vain
and
to
no
purpose
.
I
have
the
more
explicitly
laid
open
these
contradictions
,
with
relation
to
the
gross
Doctrine
of
Transubstantiation
,
in
which
all
,
or
most
of
the
contradictions
which
I
have
mentioned
are
involved
.
I
know
they
stifly
deny
,
that
these
contradictions
follow
from
that
Doctrine
,
and
use
pitiful
shifts
to
avoid
them
;
but
being
not
able
to
satisfie
themselves
that
way
,
if
the
worst
should
come
to
the
worst
,
they
can
grant
these
contradictions
,
but
then
they
flye
to
the
Power
of
God
,
which
can
do
things
which
we
call
contradictions
;
or
else
they
say
,
there
are
as
many
contradictions
in
the
Doctrine
of
the
Trinity
,
which
all
Christians
believe
.
And
thus
they
reproach
Christianity
,
to
defend
Popery
;
and
if
they
cannot
perswade
Men
to
be
Papists
,
do
what
they
can
to
make
them
Atheists
,
or
at
least
,
to
hinder
them
from
being
Christians
:
but
there
is
not
so
much
malice
in
this
Objection
,
but
there
is
as
little
strength
.
Is
it
any
contradiction
,
that
the
same
thing
should
be
three
and
one
in
several
respects
?
which
is
all
that
the
Scripture
teacheth
concerning
the
Trinity
:
but
if
Men
will
undertake
to
explain
this
more
particularly
than
God
thought
fit
to
do
,
and
do
it
in
such
a
manner
,
as
that
they
cannot
free
themselves
from
contradiction
,
let
them
look
to
it
,
the
Christian
Religion
is
not
at
all
concerned
in
this
,
further
than
to
censure
such
Mens
boldness
and
curiosity
.
But
against
this
exemption
of
things
that
imply
a
contradiction
from
the
compass
and
extent
of
the
Divine
Power
,
there
are
two
Objections
which
are
more
considerable
,
and
deserve
to
be
taken
notice
of
.
I.
We
grant
God's
fore-knowledge
of
future
Events
,
which
seem
to
us
to
be
impossible
to
be
foreknown
;
now
why
may
we
not
as
well
grant
,
that
God
can
do
things
which
seem
to
us
impossible
to
be
done
by
any
Power
,
as
foreknow
things
which
it
is
impossible
for
any
Understanding
to
know
?
For
why
should
we
pretend
to
know
the
utmost
of
what
infinite
Power
can
do
,
any
more
than
the
utmost
of
what
infinite
Understanding
can
know
?
Ans.
I
know
no
reason
but
that
the
Argument
should
be
granted
,
if
there
were
an
equal
necessity
of
granting
the
possibility
of
those
things
,
which
seem
to
us
impossible
to
be
done
,
that
there
is
of
granting
the
possibility
of
fore-knowing
future
contingencies
,
tho'
they
seem
to
us
impossible
to
be
known
.
We
must
grant
the
possibility
of
fore-knowing
future
contingencies
,
because
the
Scripture
,
which
we
believe
to
be
a
Divine
Revelation
,
expresly
tells
us
,
that
God
doth
foreknow
them
,
and
gives
us
Instances
of
it
in
several
Prophecies
and
Predictions
.
Now
if
any
Man
can
shew
me
as
express
Texts
,
which
say
,
that
God
can
make
a
Body
to
be
in
two
places
at
once
,
I
would
believe
it
,
tho'
I
do
not
see
how
it
is
possible
;
because
it
is
reasonable
I
should
believe
,
that
infinite
Power
can
do
many
things
,
the
possibility
of
which
my
finite
Understanding
cannot
reach
.
Now
whereas
the
Papists
say
,
the
Scripture
hath
said
that
from
which
this
necessarily
follows
,
viz.
This
is
my
Body
;
this
is
not
enough
,
unless
they
could
either
prove
,
that
it
is
necessary
to
understand
all
Texts
of
Scripture
in
a
rigorous
and
strict
propriety
of
the
Letter
,
without
admitting
any
trope
or
figure
in
the
words
;
which
they
do
not
pretend
:
or
else
shew
a
clear
reason
,
why
this
should
be
understood
so
,
more
than
a
thousand
others
;
which
they
have
not
done
,
and
I
think
never
can
do
.
But
if
it
be
further
argued
;
If
we
grant
in
one
case
,
that
those
things
which
seem
to
be
contradictions
to
us
may
be
possible
,
why
not
in
all
cases
?
Unless
we
had
some
certain
way
of
distinguishing
between
seeming
contradictions
and
real
ones
.
And
if
we
grant
all
contradictions
possible
,
then
there
is
no
reason
to
exempt
these
from
the
extent
of
the
Divine
Power
;
but
we
may
safely
say
,
that
the
Divine
Power
can
make
a
thing
to
be
and
not
to
be
at
the
same
time
.
To
this
I
answer
,
1.
I
do
not
grant
,
that
any
thing
that
seems
to
me
to
be
a
contradiction
,
ought
to
be
granted
by
me
to
be
possible
,
unless
I
have
higher
assurance
and
greater
reason
to
believe
it
to
be
possible
,
than
I
have
to
believe
it
to
be
a
contradiction
;
for
Example
,
Suppose
it
were
clearly
revealed
in
Scripture
,
that
two
Bodies
may
be
in
the
same
place
at
the
same
time
(
which
is
not
,
nor
any
thing
like
it
)
then
having
a
revelation
for
this
,
and
no
revelation
that
it
is
not
a
contradiction
,
I
have
higher
assurance
and
greater
reason
to
believe
it
is
possible
,
than
that
it
is
a
contradiction
;
and
consequently
I
have
reason
to
believe
it
is
no
contradiction
,
and
that
from
thence
it
would
not
follow
,
that
the
same
thing
may
be
,
and
not
be
at
the
same
time
:
but
tho'
in
case
of
Divine
Revelation
,
I
may
believe
that
to
be
no
contradiction
,
which
seems
to
me
to
be
a
contradiction
;
yet
I
am
not
,
without
great
necessity
and
clear
evidence
,
to
offer
violence
to
reason
,
and
affront
the
faculty
of
Understading
which
God
hath
endowed
me
withal
,
by
entertaining
any
thing
which
seems
to
me
to
be
a
contradiction
;
which
the
Papists
do
in
the
business
of
Transubstantiation
,
without
any
evidence
of
Revelation
,
and
consequently
without
necessity
.
2.
But
if
this
were
revealed
in
Scripture
,
that
the
same
thing
may
be
and
not
be
at
the
same
time
,
I
could
have
no
reason
to
believe
that
,
because
I
could
have
no
assurance
,
if
that
were
true
,
that
the
Scriptures
were
a
Divine
Revelation
,
or
that
it
were
to
be
believed
if
it
were
;
for
if
it
were
true
,
that
the
same
thing
may
be
and
not
be
,
then
a
Divine
Revelation
may
be
no
Divine
Revelation
,
and
when
I
am
bound
to
believe
a
thing
,
I
may
be
bound
at
the
same
time
not
to
believe
it
,
and
so
all
things
would
fall
into
uncertainty
,
and
the
foundation
of
all
assurance
,
and
of
all
duty
and
obedience
,
both
of
Faith
and
Practice
,
would
be
taken
away
.
The
II.
Objection
is
from
the
power
of
Creation
,
which
is
generally
acknowledged
to
be
a
making
of
something
out
of
nothing
;
now
say
the
Objectors
,
this
seems
as
palpable
a
Contradiction
as
any
thing
else
.
Ans.
To
us
indeed
,
who
converse
with
material
things
,
and
never
saw
any
thing
made
,
but
out
of
pre-existent
matter
,
it
is
very
hard
to
conceive
how
any
thing
should
be
created
,
that
is
,
produced
out
of
nothing
:
but
every
thing
that
is
strange
is
not
a
contradiction
.
It
is
strange
to
us
,
and
hard
to
conceive
,
that
there
should
be
such
a
thing
as
a
Spirit
,
who
never
saw
,
nor
can
see
any
thing
but
matter
;
and
yet
we
grant
there
are
Spirits
.
It
is
hard
to
us
to
conceive
how
any
thing
should
be
made
,
but
out
of
matter
;
and
yet
Spirit
,
if
it
were
made
of
any
thing
pre-existent
,
cannot
be
made
of
matter
:
but
if
we
will
attend
to
those
common
dictates
of
Reason
,
which
every
Man
,
whether
he
will
or
no
,
must
assent
to
,
we
may
easily
understand
Creation
to
be
possible
,
and
free
from
contradiction
.
For
the
clearing
of
this
,
I
will
proceed
by
these
steps
.
1.
The
true
Notion
of
Creation
,
is
the
bringing
of
something
into
Being
,
which
before
had
no
Being
at
all
;
for
the
Phrase
of
making
something
out
of
nothing
,
or
out
of
no
pre-existent
matter
,
does
mislead
our
Understandings
into
odd
Conceits
,
as
if
nothing
could
be
the
material
cause
of
something
,
or
as
if
nothing
could
be
what
is
material
.
2.
Every
one
must
grant
,
that
something
is
;
for
we
see
that
things
are
,
however
they
came
to
be
.
3.
Every
one
must
grant
,
that
something
is
of
it self
,
whether
matter
,
or
that
Being
which
we
call
God
.
4.
Every
one
must
grant
,
that
that
which
was
of
it self
was
always
;
for
nothing
can
begin
to
be
of
it self
.
5.
It
is
much
more
easie
to
conceive
how
a
thing
that
once
was
not
,
might
sometime
be
brought
into
Being
by
another
,
than
how
a
thing
should
be
always
of
it self
;
for
that
which
once
was
not
,
is
supposed
to
have
something
before
it
,
by
which
it
might
be
made
,
though
not
out
of
which
it
was
made
;
but
that
which
was
always
,
neither
had
,
nor
could
have
any
thing
by
which
,
or
out
of
which
it
could
be
made
.
And
why
cannot
a
thing
come
into
a
Being
,
when
there
was
nothing
before
it
,
out
of
which
it
was
made
,
as
well
as
a
thing
be
always
,
when
there
could
not
be
any
thing
before
it
,
out
of
which
it
should
be
?
Secondly
,
I
exempt
those
things
from
the
Extent
of
Omnipotence
,
which
imply
Imperfection
,
which
are
contrary
to
the
Nature
and
Perfection
of
God
,
both
natural
and
moral
imperfections
;
for
these
also
destroy
Power
,
because
they
are
not
arguments
of
Power
,
but
of
Impotence
.
Natural
Imperfections
;
as
to
dye
,
to
be
sick
,
to
be
in
want
,
to
eat
,
to
sleep
,
to
forget
,
&c.
Moral
Imperfections
,
those
which
contradict
the
holiness
of
God
,
as
sin
and
vice
,
or
to
compel
any
to
sin
;
which
contradict
his
Goodness
,
as
to
be
cruel
;
which
contradict
his
Truth
,
as
to
lie
,
to
deceive
,
to
break
his
promise
,
to
deny
himself
;
Tit.
1.2
.
2
Tim.
2.13
.
Jam.
1.13
.
He
is
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Contrary
to
the
constancy
and
immutability
of
his
Nature
,
as
to
change
his
decree
,
to
repent
;
Contrary
to
Justice
and
Equity
,
as
for
ever
to
spare
and
to
pardon
obstinate
sinners
,
eternally
to
punish
innocent
and
good
Men
;
for
these
are
Moral
Imperfections
,
and
contradict
the
Holiness
,
and
Truth
,
and
Goodness
,
and
Justice
,
and
Immutability
of
the
Divine
Nature
;
and
that
distinction
between
God's
absolute
and
ordinate
Power
,
that
is
,
that
God
hath
an
absolute
Power
of
doing
some
things
,
which
yet
upon
supposition
of
his
decree
,
or
promise
,
or
goodness
,
or
justice
,
he
cannot
do
,
is
vain
and
frivolous
,
unless
Men
mean
by
it
only
this
,
that
some
things
which
argue
an
imperfection
,
do
not
imply
a
contradiction
,
which
is
most
true
;
but
both
these
are
absolutely
and
equally
impossible
to
God
.
I
proceed
to
the
Second
Thing
I
proposed
,
That
this
Perfection
belongs
to
God
;
and
this
I
shall
shew
,
I.
From
the
dictates
of
Natural
Light
.
II.
From
the
Scripture
,
or
Divine
Revelation
.
I.
From
the
dictates
of
Natural
Light
.
This
was
one
of
the
most
usual
Titles
which
the
Heathens
gave
to
their
Supreme
Deity
,
Optimus
Maximus
;
next
to
his
Goodness
they
placed
his
Greatness
,
which
does
chiefly
appear
in
his
Power
;
and
they
did
not
only
attribute
a
great
Power
to
him
,
but
an
Omnipotence
.
Nihil
est
quod
Deus
efficere
non
potest
,
saith
Tully
de
Div.
Now
their
Natural
Reason
did
convince
them
,
that
this
Perfection
did
belong
to
God
by
these
three
Arguments
.
1.
From
those
two
great
Instances
and
Expressions
of
his
Power
,
Creation
and
Providence
;
for
the
Heathens
did
generally
acknowledge
the
making
of
the
World
,
and
the
Preservation
and
Government
of
it
,
to
be
the
effects
of
Power
,
determined
by
Goodness
,
and
regulated
by
Wisdom
.
Hence
they
gave
those
Titles
to
God
of
Opifex
rerum
,
and
Rector
mundi
.
I
say
generally
,
I
except
Aristotle
,
who
supposed
the
World
not
to
have
been
made
,
but
to
have
been
from
Eternity
;
and
Epicurus
with
his
followers
,
who
ascribed
the
regular
and
orderly
Frame
of
Nature
to
a
happy
casualty
and
fortunate
concourse
of
Atoms
:
but
generally
the
wiser
did
look
upon
the
vast
Frame
of
Nature
,
this
stately
Fabrick
of
the
World
,
and
the
upholding
and
preserving
of
it
,
as
an
argument
of
a
divine
and
invisible
Power
.
And
so
the
Apostle
tells
us
,
Rom.
1.20
.
that
by
the
Light
of
Nature
,
the
invisible
things
of
God
were
clearly
seen
by
the
things
that
were
made
,
even
his
eternal
power
and
godhead
.
2.
Because
all
other
Perfections
without
this
would
be
insignificant
and
ineffectual
,
or
else
could
not
be
at
all
.
Without
this
Goodness
would
be
an
empty
piece
of
good
meaning
,
and
not
able
to
give
any
demonstration
of
it self
;
Knowledge
would
be
an
idle
speculation
;
and
Wisdom
to
contrive
things
,
without
Power
to
effect
them
,
would
be
an
useless
thing
.
There
would
be
no
such
thing
as
Justice
,
if
the
Divine
Nature
were
without
a
Power
to
reward
and
punish
;
no
such
thing
as
Faithfulness
,
if
he
had
not
a
power
to
perform
what
he
promises
;
no
Providence
,
for
it
would
be
in
vain
for
him
that
hath
no
power
,
to
take
upon
him
to
govern
and
to
intermeddle
in
the
Affairs
of
the
World
.
3.
Without
this
there
could
be
no
Religion
.
Take
away
the
Power
of
God
,
and
there
can
be
no
foundation
of
Faith
and
Trust
,
no
reason
for
fear
;
all
arguments
from
hope
and
fear
would
be
taken
away
;
we
could
not
expect
any
good
,
nor
fear
any
harm
from
an
impotent
Being
that
could
do
nothing
.
The
sanction
of
God's
Laws
would
be
taken
away
.
To
give
authority
to
Laws
,
there
must
not
only
be
a
right
to
command
,
but
power
to
back
those
commands
;
the
grand
security
and
last
resort
of
all
Government
and
Authority
is
Power
;
James
4.12
.
There
is
one
Law-giver
,
who
is
able
to
save
,
and
to
destroy
.
None
can
be
a
Law-giver
,
but
he
that
hath
this
power
,
to
reward
and
punish
,
to
make
Men
happy
or
miserable
,
to
save
,
or
to
destroy
.
Men
would
not
pray
to
God
,
nor
make
any
address
to
him
,
if
they
did
not
believe
he
were
able
to
supply
their
wants
,
and
relieve
them
in
their
straits
;
Nec
in
hunc
furorem
omnes
mortales
consensissent
alloquendi
surda
numina
&
inefficaces
deos
,
Sen.
There
would
be
no
encouragement
for
Men
to
serve
God
,
if
they
did
not
believe
that
he
were
able
to
reward
them
,
and
bring
them
to
happiness
,
and
to
defend
them
against
all
the
Enemies
of
their
welfare
,
so
that
it
should
not
be
in
the
power
of
the
most
malicious
Spirits
to
hinder
them
of
their
happiness
.
II.
From
Scripture
or
Divine
Revelation
.
In
producing
Texts
to
this
purpose
,
I
will
proceed
by
these
steps
.
1.
Take
notice
of
those
which
in
general
ascribe
Power
,
and
Might
,
and
Strength
to
God
.
Psal.
24.8
.
The
Lord
strong
and
mighty
.
So
girt
with
power
;
the
mighty
God
;
thine
is
the
greatness
and
the
power
;
thine
is
the
kingdom
,
and
the
power
,
and
the
glory
.
Of
the
same
nature
are
those
places
which
call
upon
all
Creatures
to
ascribe
this
to
God
;
Give
unto
the
Lord
ye
mighty
,
give
unto
the
Lord
glory
and
strength
.
2.
Those
which
ascribe
this
to
God
in
an
eminent
degree
.
Job
9.4
.
He
is
mighty
in
strength
;
excellent
in
power
;
who
is
like
unto
him
?
The
Lord
Jehovah
is
everlasting
strength
.
3.
Those
Texts
which
ascribe
such
a
Power
as
transcends
any
human
or
created
Power
.
Such
as
those
which
express
all
the
power
which
Men
have
to
be
derived
from
God
;
John
19.11
.
Thou
couldest
have
no
power
at
all
,
except
it
were
given
thee
from
above
.
And
those
which
advance
the
Power
of
God
above
the
Power
of
Men
;
Luke
18.27
.
The
things
which
are
impossible
with
men
,
are
possible
with
God
;
He
is
able
to
do
exceeding
abundantly
above
all
that
we
can
ask
or
think
.
Eph.
3.20
.
2
Chron.
20.6
.
Job
9.4
.
According
to
his
mighty
power
,
whereby
he
is
able
to
subdue
all
things
to
himself
,
Phil.
3.21
.
Dan.
4.35
.
Those
which
declare
all
things
to
be
equally
easie
to
him
,
and
nothing
difficult
;
There
is
nothing
too
hard
for
thee
,
Jer.
32.17
.
2
Chron.
14.11
.
1
Sam.
14.6
.
4.
Those
which
ascribe
all
Power
to
him
,
by
the
Titles
of
Almighty
,
Alsufficient
,
Gen.
17.1
.
Rev.
4.8
,
11.15.3.16.7.19.26
.
Job
.
42.2
.
Thou
canst
do
all
things
.
Matth.
19.6
.
Mark
.
10.27
.
Luke
1.37
.
I
have
dispatch'd
what
I
propos'd
upon
this
Argument
,
give
me
leave
to
apply
all
in
the
following
particulars
.
Use
.
First
,
The
consideration
of
God's
Omnipotence
may
cause
terror
to
wicked
Men.
All
this
Power
which
I
have
described
,
or
rather
,
which
is
so
great
that
I
cannot
describe
it
,
is
engaged
against
Sinners
;
His
power
and
his
wrath
is
against
all
that
forsake
him
,
Ezra
8.22
.
And
who
knows
what
those
words
signifie
,
Psal.
99.11
.
Who
knoweth
the
power
of
thine
anger
?
as
is
thy
fear
,
so
is
thy
wrath
.
There
is
no
Passion
in
the
Heart
of
Man
more
infinite
than
our
Fear
,
it
troubles
us
with
jealousie
and
suspicion
of
the
utmost
that
may
happen
;
but
when
we
have
extended
our
Fears
to
the
utmost
,
the
power
of
God's
wrath
reacheth
further
.
Whenever
we
sin
,
we
challenge
the
Almighty
,
and
dare
infinite
Power
to
do
its
worst
to
us
;
Job
15.25
.
speaking
of
the
wicked
Man
,
He
stretcheth
out
his
hand
against
God
,
and
strengtheneth
himself
against
the
Almighty
.
Whom
wilt
thou
fear
,
if
not
him
who
can
make
thee
extremely
happy
or
miserable
for
ever
?
Will
ye
provoke
the
Lord
to
jealousie
?
are
ye
stronger
than
he
?
Because
he
doth
nothing
against
thee
for
the
present
,
thinkest
thou
he
can
do
nothing
?
Nah.
1.3
.
He
is
slow
to
anger
,
and
great
in
power
,
and
will
not
acquit
the
wicked
.
There
is
a
day
a
coming
,
when
the
Son
of
man
shall
come
in
the
clouds
of
heaven
,
with
power
and
great
glory
.
Secondly
,
The
consideration
of
God's
Omnipotence
should
check
the
Pride
and
vain
Confidence
of
Men.
What
have
we
to
be
proud
of
?
What
have
we
that
we
have
not
received
?
Where
then
is
cause
of
boasting
?
Who
may
glory
in
his
sight
?
Those
that
have
the
greatest
Power
should
remember
whence
it
is
derived
,
and
render
back
the
Glory
of
it
to
the
Fountain
of
it
.
Psal.
29.1
.
Give
unto
the
Lord
,
O
ye
mighty
,
give
unto
the
Lord
glory
and
strength
.
So
likewise
it
should
take
Men
off
from
relying
upon
their
own
strength
,
which
at
the
best
is
but
an
arm
of
flesh
,
as
the
Scripture
calls
it
,
for
the
weakness
of
it
.
Do
we
not
see
,
that
many
times
the
battel
is
not
to
the
strong
?
That
things
are
not
done
by
might
and
by
power
,
but
by
the
spirit
of
the
Lord
.
When
he
appears
against
the
most
potent
,
their
hearts
melt
within
them
,
and
there
is
no
more
spirit
left
in
them
,
as
't
is
said
of
the
mighty
Inhabitants
of
Canaan
,
Josh.
5.1
.
Thirdly
,
We
should
make
this
Omnipotence
of
God
the
Object
of
our
trust
and
confidence
.
This
is
the
most
proper
use
we
can
make
of
this
Doctrine
,
as
David
does
in
this
Psalm
;
and
this
was
used
for
a
form
of
blessing
the
People
in
the
Name
of
God
;
Psal.
136.3
.
The
Lord
that
made
heaven
and
earth
,
bless
thee
.
And
David
,
when
he
magnifies
God's
deliverance
of
his
People
from
the
multitude
of
their
Enemies
,
resolves
it
into
this
,
Our
help
standeth
in
the
name
of
the
Lord
,
who
made
heaven
and
earth
.
Thus
did
the
great
Pattern
and
Example
of
Faith
incourage
and
support
his
confidence
in
God
in
a
very
difficult
tryal
;
he
staggered
not
at
it
,
because
he
believed
God
who
quickeneth
the
dead
,
and
calleth
those
things
that
be
not
as
tho'
they
were
;
therefore
against
hope
he
believed
in
hope
,
&c.
Rom.
4.17
.
&c.
This
gives
life
to
all
our
Devotion
,
to
be
perswaded
,
that
God
is
able
to
do
for
us
exceedingly
above
what
we
can
ask
or
think
,
and
that
his
is
the
Kingdom
,
the
Power
,
and
the
Glory
.
I
shall
only
caution
two
things
as
to
our
relyance
on
the
Power
of
God
.
I.
Labour
to
be
such
Persons
to
whom
God
hath
promised
that
he
will
engage
and
imploy
his
Omnipotence
for
their
good
.
If
we
hope
for
any
good
from
the
Almighty
,
we
must
walk
before
him
and
be
perfect
,
as
he
said
to
Abraham
.
Good
Men
have
a
peculiar
interest
in
God's
Power
;
hence
he
is
called
the
strength
of
Israel
,
and
the
mighty
one
of
Israel
.
If
we
do
what
God
requires
of
us
,
we
may
expect
that
he
will
put
forth
his
Power
,
and
exert
his
Arm
for
us
;
but
if
we
disobey
,
we
must
expect
he
will
manifest
his
Power
against
us
,
Ez.
8.22
.
When
we
do
well
,
we
may
commit
the
keeping
of
our
souls
to
him
,
1
Pet.
4.19
.
II.
Our
expectations
from
the
Omnipotence
of
God
must
be
with
submission
to
his
Pleasure
,
and
Goodness
,
and
Wisdom
;
we
must
not
expect
that
God
will
manifest
his
Power
,
when
we
think
there
is
occasion
for
it
,
but
when
it
seems
best
to
him
;
he
will
so
imploy
his
Omnipotence
,
as
to
manifest
his
Goodness
and
Wisdom
.
And
with
these
two
Cautions
,
we
may
rely
upon
him
in
all
our
Wants
,
both
Spiritual
and
Temporal
;
for
his
Divine
Power
can
give
us
all
things
that
pertain
to
life
and
godliness
;
2
Pet.
1.3
.
We
may
trust
him
at
all
times
,
for
the
Omnipotent
God
neither
slumbereth
nor
sleepeth
,
the
Almighty
fainteth
not
,
neither
is
he
weary
;
trust
ye
in
the
Lord
for
ever
,
for
in
the
Lord
Jehovah
is
everlasting
strength
.
SERMON
XI
.
Vol.
VII·
The
Spirituality
of
the
Divine
Nature
.
JOHN
.
IV.
24
.
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
truth
.
THese
are
the
words
of
our
Saviour
to
the
Woman
of
Samaria
,
who
was
speaking
to
him
of
the
difference
between
the
Samaritans
and
the
Jews
concerning
Religion
;
v.
20.
Our
Fathers
worshipped
in
this
mountain
,
but
ye
say
,
that
in
Jerusalem
is
the
place
where
men
ought
to
worship
.
Christ
tells
her
,
The
time
was
coming
,
when
the
worshippers
of
God
should
neither
be
confined
to
that
mountain
,
nor
to
Jerusalem
;
but
men
should
worship
the
Father
in
spirit
and
in
truth
,
when
this
carnal
,
and
ceremonial
,
and
typical
Worship
of
God
should
be
exalted
into
a
more
spiritual
,
a
more
real
,
and
true
,
and
substantial
Religion
,
which
should
not
be
confined
to
one
Temple
,
but
should
be
universally
diffused
through
the
World
.
Now
such
a
Worship
as
this
,
is
most
agreeable
to
the
Nature
of
God
;
for
he
is
a
spirit
,
and
those
who
worship
him
,
must
worship
him
in
spirit
and
in
truth
.
In
the
words
we
have
,
First
,
A
Proposition
laid
down
,
God
is
a
spirit
.
Secondly
,
A
Corollary
or
Inference
deduced
from
it
,
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
truth
.
I
shall
speak
of
the
Proposition
,
as
that
which
concerns
my
present
Design
;
and
afterward
speak
something
to
the
Corollary
or
Inference
deduced
from
it
,
together
with
some
other
Inferences
drawn
from
this
truth
,
by
way
of
Application
.
First
,
That
God
is
a
spirit
.
This
expression
is
singular
,
and
not
to
be
parallell'd
again
in
the
Scripture
;
indeed
we
have
often
mention
made
in
Scripture
of
the
spirit
of
God
,
and
the
spirit
of
the
Lord
,
which
signifies
a
Divine
Power
and
Energy
;
and
of
the
holy
Spirit
,
signifying
the
third
Person
in
the
Trinity
;
God
is
call'd
the
God
of
the
Spirits
of
all
flesh
;
Numb.
16.22.27.16
.
much
in
the
same
Sense
,
as
he
is
call'd
the
Father
of
Spirits
,
Heb.
12.9
.
that
is
,
the
Creator
of
the
Souls
of
Men
;
but
we
no where
meet
with
this
expression
,
or
any
other
equivalent
to
it
,
that
God
is
a
spirit
,
but
only
in
this
place
;
nor
had
it
been
used
here
,
but
to
prove
that
the
best
Worship
of
God
,
that
which
is
most
proper
to
him
,
is
spiritual
;
so
that
the
thing
which
our
Saviour
here
intends
,
is
not
to
prove
the
Spiritual
Nature
of
God
,
but
that
his
Worship
ought
to
be
spiritual
;
nor
indeed
is
there
any
necessity
that
it
should
have
been
any
where
said
in
Scripture
,
that
God
is
a
spirit
,
it
being
the
natural
Notion
of
a
God
;
no
more
than
it
is
necessary
that
it
should
be
told
us
,
that
God
is
good
,
or
that
he
is
infinite
,
and
eternal
,
and
the
like
;
or
that
the
Scripture
should
prove
to
us
the
Being
of
a
God
.
All
these
are
manifest
by
the
Light
of
Nature
,
and
if
the
Scripture
mention
them
,
it
is
ex
abundanti
,
and
it
is
usually
in
order
to
some
further
purpose
.
For
we
are
to
know
,
that
the
Scripture
supposeth
us
to
be
Men
,
and
to
partake
of
the
common
Notions
of
Human
Nature
,
and
therefore
doth
not
teach
us
Philosophy
,
nor
solicitously
instruct
us
in
those
things
which
are
born
with
us
,
but
supposeth
the
knowledge
of
these
,
and
makes
use
of
these
common
Principles
and
Notions
which
are
in
us
concerning
God
,
and
the
immortality
of
our
Souls
,
and
the
Life
to
come
,
to
excite
us
to
our
Duty
,
and
quicken
our
Endeavours
after
Happiness
.
For
I
do
not
find
that
the
Doctrine
of
the
immortality
of
the
Soul
,
is
any
where
expresly
delivered
in
Scripture
,
but
taken
for
granted
;
in
like
manner
that
the
Scripture
doth
not
solicitously
instruct
us
in
the
natural
Notions
which
we
have
of
God
,
but
supposeth
them
known
to
us
;
and
if
it
mention
them
,
it
is
not
so
much
in
order
to
knowledge
as
to
practice
;
and
therefore
we
need
not
wonder
that
this
expression
,
which
doth
set
forth
to
us
the
Nature
of
God
,
is
but
once
used
in
Scripture
,
and
that
brought
in
upon
occasion
,
and
for
another
purpose
;
because
it
is
a
thing
naturally
known
.
Plato
says
,
that
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
Body
.
In
like
manner
Tully
,
Nec
enim
deus
ipse
qui
intelligitur
a
nobis
alio
modo
intelligi
potest
,
nisi
mens
quaedam
soluta
&
libera
,
segregata
ab
omni
concretione
mortali
;
we
cannot
conceive
of
God
,
but
as
of
a
pure
Mind
,
intirely
free
from
all
mortal
composition
or
mixture
.
And
Plutarch
after
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
is
a
Mind
,
an
abstract
being
,
pure
from
all
matter
,
and
disintangled
from
whatever
is
passible
or
capable
of
suffering
.
So
that
Natural
Light
informing
us
that
God
is
a
Spirit
,
there
was
no
need
why
the
Scripture
should
inculcate
this
;
it
is
an
excellent
medium
or
argument
to
prove
that
the
Worship
of
God
should
chiefly
be
spiritual
;
and
altho
it
was
not
necessary
that
it
should
have
been
mention'd
for
it self
,
that
is
,
to
inform
us
of
a
thing
which
we
could
not
otherwise
know
,
yet
the
Wisdom
of
God
,
by
the
express
mention
of
this
,
seems
to
have
provided
against
an
Error
which
some
weaker
and
grosser
Spirits
might
be
subject
to
.
You
know
God
is
pleased
,
by
way
of
condescention
and
accommodation
of
himself
to
our
capacity
,
to
represent
himself
to
us
in
Scripture
by
human
Imperfections
,
and
gives
such
descriptions
of
himself
,
as
if
he
had
a
Body
,
and
bodily
Members
;
now
to
prevent
any
error
or
mistake
that
might
be
occasion'd
hereby
,
it
seems
very
becoming
the
Wisdom
of
God
,
somewhere
in
Scripture
expresly
to
declare
the
spiritual
Nature
of
God
,
that
none
through
weakness
or
wilfulness
might
entertain
gross
apprehensions
of
him
.
In
speaking
to
this
Proposition
,
I
shall
,
I.
Explain
what
is
meant
by
a
Spirit
.
II.
Endeavour
to
prove
to
you
,
that
God
is
a
spirit
.
III.
Answer
an
Objection
or
two
.
IV.
Draw
some
Inferences
or
Corollaries
from
the
whole
.
I.
For
the
explication
of
the
Notion
of
a
Spirit
.
I
shall
not
trouble
you
with
the
strict
Philosophical
Notion
of
it
,
as
that
it
is
such
a
substance
as
is
penetrable
,
that
is
,
may
be
in
the
same
place
with
a
Body
,
and
neither
keep
out
the
Body
nor
be
kept
out
by
it
;
and
that
the
parts
which
we
imagine
in
it
cannot
be
divided
,
that
is
really
seperated
and
torn
from
one
another
,
as
the
parts
of
a
Body
:
but
I
will
give
you
a
negative
description
of
it
.
A
Spirit
is
not
Matter
,
it
doth
not
fall
under
any
of
our
Senses
,
it
is
that
which
we
cannot
see
nor
touch
;
it
is
not
a
Body
,
not
Flesh
,
and
Blood
,
and
Bones
;
for
so
we
find
Spirit
in
Scripture
opposed
to
Flesh
and
Body
;
Isa.
31.3
.
Their
horses
are
flesh
,
and
not
spirit
.
So
Luke
24.
when
Christ
appeared
to
his
Disciples
after
his
Resurrection
,
they
were
terrified
,
and
supposed
it
had
been
a
spirit
,
v.
39.
But
he
said
,
Behold
my
hands
and
my
feet
,
that
it
is
I
my self
;
handle
me
,
and
see
,
for
a
spirit
hath
not
flesh
and
bones
,
as
ye
see
me
have
.
The
most
usual
description
of
a
Spirit
is
by
these
Negatives
,
it
is
not
a
Body
,
hath
not
Flesh
and
Bones
,
doth
not
consist
of
Matter
,
or
of
any
thing
that
falls
under
our
Senses
,
that
we
can
see
or
touch
.
II.
For
the
proof
of
this
Proposition
,
that
God
is
a
spirit
.
This
is
not
to
be
proved
by
way
of
demonstration
,
for
there
is
nothing
before
God
,
or
which
can
be
a
cause
of
him
;
but
by
way
of
conviction
,
by
shewing
the
absurdity
of
the
contrary
.
The
first
and
most
natural
Notion
that
we
have
of
God
,
is
,
that
he
is
a
Being
every
way
perfect
,
and
from
this
Notion
we
must
argue
concerning
the
properties
which
are
attributed
to
God
,
and
govern
all
our
Reasonings
concerning
God
by
this
;
so
that
when
any
thing
is
said
of
God
,
the
best
way
to
know
whether
it
be
to
be
attributed
to
him
,
is
to
enquire
whether
it
be
a
Perfection
or
not
;
if
it
be
,
it
belongs
to
him
;
if
it
be
not
,
it
is
to
be
removed
from
him
;
and
if
any
Man
ask
,
why
I
say
God
is
so
,
or
so
,
a
Spirit
,
or
Good
,
or
Just
;
the
best
reason
that
can
be
given
,
is
,
because
these
are
Perfections
,
and
the
contrary
to
these
are
Imperfections
.
So
that
if
I
shew
that
it
would
be
an
Imperfection
for
God
to
be
imagined
to
be
a
Body
,
or
Matter
,
I
prove
that
he
is
a
Spirit
,
because
it
is
an
imperfection
,
that
is
,
an
absurdity
to
imagine
him
any
thing
else
.
To
imagine
God
to
be
a
Body
,
or
Matter
,
doth
evidently
codtradict
four
great
Perfections
of
God
.
1.
His
Infiniteness
,
or
the
immensity
of
his
Being
.
Grant
me
but
these
two
things
,
that
there
is
something
in
the
World
besides
God
,
some
other
matter
,
as
the
Heavens
,
the
Air
,
the
Earth
,
and
all
those
things
which
we
see
;
and
grant
me
that
two
Bodies
cannot
be
in
the
same
place
at
once
,
and
then
it
will
evidently
follow
,
that
where-ever
these
are
,
God
is
shut
out
;
and
consequently
God
should
not
be
infinite
,
nor
in
all
places
;
and
so
much
as
there
is
of
another
matter
in
the
World
besides
God
,
so
many
breaches
there
would
be
in
the
Divine
Nature
,
so
many
Hiatus
.
2.
The
Knowledge
and
Wisdom
of
God
.
It
cannot
be
imagined
how
mere
Matter
can
understand
,
how
it
can
distinctly
comprehend
such
variety
of
Objects
,
and
at
one
view
take
in
past
,
present
,
and
to
come
.
Tully
speaking
of
Spirits
,
saith
,
Animorum
nulla
in
terris
origo
inveniri
potest
;
their
original
cannot
be
found
upon
Earth
;
for
,
saith
he
,
there
is
no
material
or
bodily
thing
,
Quod
vim
memoriae
,
mentis
,
cogitationis
habeat
,
quod
&
praeterita
teneat
,
&
futura
provideat
,
&
complecti
possit
praesentia
;
quae
sola
divina
sunt
;
which
hath
the
power
of
Memory
,
of
Vnderstanding
,
of
Thought
;
which
can
retain
things
past
,
forsee
things
future
,
and
comprehend
things
present
;
all
which
Powers
are
purely
Divine
.
3.
Freedom
and
Liberty
.
For
the
Laws
of
matter
are
necessary
,
nor
can
we
imagine
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
arbitrary
Principle
in
it
.
This
puzled
the
Epicureans
,
as
we
see
in
Lucretius
,
For
if
(
saith
he
)
all
things
move
by
certain
and
necessary
Laws
,
and
there
be
a
connexion
of
the
parts
of
matter
unto
each
other
,
so
that
if
you
move
this
,
that
must
necessarily
be
moved
;
whence
,
saith
he
,
is
Liberty
?
Vnde
est
hec
inquam
fatis
avulsa
voluntas
;
Whence
is
this
Principle
of
Will
,
whose
motions
are
not
under
any
law
of
necessity
.
4.
Goodness
.
This
follows
from
the
former
;
for
he
is
not
good
who
does
not
know
what
he
does
,
nor
does
it
freely
;
so
that
take
away
Understanding
and
Liberty
,
and
you
take
away
Goodness
;
now
take
away
from
God
Infiniteness
,
and
Knowledge
,
and
Liberty
,
and
Goodness
,
and
you
divest
him
of
his
Glory
;
you
take
away
his
most
essential
Perfections
.
So
that
these
great
absurdities
following
from
the
supposing
of
God
to
be
mere
Matter
or
Body
,
we
are
to
conceive
of
him
as
another
kind
of
substance
,
that
is
,
a
Spirit
.
So
that
I
wonder
that
the
Author
of
the
Leviathan
,
who
doth
more
than
once
expresly
affirm
,
that
there
can
be
nothing
in
the
World
,
but
what
is
material
and
corporeal
,
did
not
see
that
the
necessary
consequence
of
this
Position
,
is
to
banish
God
out
of
the
World
.
I
would
not
be
uncharitable
,
but
I
doubt
he
did
see
it
,
and
was
content
with
the
consequence
,
and
willing
the
World
should
entertain
it
;
for
it
is
so
evident
,
that
by
supposing
the
Divine
Essence
to
consist
of
Matter
,
the
immensity
of
the
Divine
Nature
is
taken
away
;
and
it
is
also
so
utterly
unimaginable
how
mere
Matter
should
understand
,
and
be
endowed
with
liberty
,
and
consequently
with
goodness
,
that
I
cannot
but
vehemently
suspect
the
Man
who
denies
God
to
be
a
Spirit
,
either
to
have
a
gross
and
faulty
understanding
,
or
a
very
ill
will
against
God
,
and
an
evil
design
to
root
out
of
the
Minds
of
Men
the
belief
of
a
God
.
I
come
in
the
III.
Place
,
to
consider
the
Objections
.
1
Obj.
Why
then
is
God
represented
to
us
so
often
in
Scripture
by
the
Parts
and
Members
of
Mens
Bodies
?
Ans.
I
shall
only
say
at
present
,
that
all
these
descriptions
and
representations
of
God
,
are
plainly
made
to
comply
with
our
weakness
,
by
way
of
condescention
and
accomodation
to
our
capacities
.
2
Obj.
How
is
it
said
that
Man
was
made
after
the
the
Image
of
God
,
If
God
be
a
Spirit
,
of
which
there
can
be
no
likeness
nor
resemblance
.
Ans.
Man
is
not
said
to
be
made
after
the
image
of
God
,
in
respect
of
the
outward
Shape
and
Features
of
his
Body
;
but
in
respect
of
the
Qualities
of
his
Mind
,
as
Holiness
and
Righteousness
;
or
of
his
Faculties
,
as
Understanding
and
Will
;
or
which
the
Text
seems
most
to
favour
,
in
respect
of
his
Dominion
and
Soveraignty
over
the
Creatures
;
for
in
the
two
former
respects
the
Angels
are
made
after
the
Image
of
God
.
Now
this
seems
to
be
spoken
peculiarly
of
Men
;
Gen.
1.26
.
Let
us
make
man
in
our
own
image
,
after
our
own
likeness
,
and
let
them
have
dominion
over
the
fish
of
the
sea
,
and
the
fowls
of
the
air
,
&c.
IV.
I
come
now
to
draw
some
Inferences
or
Corollaries
from
hence
,
and
they
shall
be
partly
speculative
,
partly
practical
.
First
,
Speculative
Inferences
.
1.
That
God
is
invisible
.
The
proper
Object
of
sight
is
Colour
,
and
that
ariseth
from
the
various
dispositions
of
the
parts
of
Matter
which
cause
several
reflections
of
Light
;
now
a
Spirit
hath
no
Parts
nor
Matter
,
and
therefore
is
invisible
;
1
Tim.
1.17
.
Vnto
the
eternal
,
immortal
,
invisible
,
the
only
wise
God
.
Heb.
11.27
.
He
endured
,
as
seeing
him
who
is
invisible
;
as
seeing
him
by
an
Eye
of
Faith
,
who
is
invisible
by
an
Eye
of
Sense
.
1
Tim.
6.16
.
Whom
no
Man
hath
seen
,
nor
can
see
.
When
Moses
and
the
Elders
of
Israel
are
said
to
have
seen
God
,
and
Jacob
to
have
seen
him
face
to
face
,
Exod.
2.9
.
Gen.
32.30
.
it
is
meant
of
an
Angel
covered
with
divine
Glory
and
Majesty
,
as
we
shall
see
if
we
compare
these
with
other
Texts
.
When
Moses
is
said
to
have
spoken
to
him
face
to
face
,
that
is
familiarly
;
and
so
Micaiah
,
1
Kings
22.19
.
is
said
to
have
seen
God
upon
his
throne
,
and
all
Israel
scattered
up
and
down
;
this
was
in
a
Vision
.
And
it
is
promised
,
that
in
Heaven
we
shall
see
God
,
that
is
,
have
a
more
perfect
knowledge
of
him
and
full
enjoyment
;
as
to
see
good
days
,
is
to
enjoy
them
.
Those
Texts
where
it
is
said
,
No
man
can
see
God
and
live
,
Exod.
33.20
.
and
John
1.18
.
No
man
hath
seen
God
at
any
time
,
do
not
intimate
that
God
is
visible
,
tho'
we
cannot
see
him
;
but
seeing
is
metaphorically
used
for
knowing
,
and
the
meaning
is
,
that
in
this
Life
we
are
not
capable
of
a
perfect
knowledge
of
God
.
A
clear
discovery
of
God
to
our
Understanding
would
let
in
joys
into
our
Souls
,
and
create
desires
in
us
too
great
for
frail
Mortality
to
bear
.
2.
That
he
is
the
living
God
.
Spirit
and
Life
are
often
put
together
in
Scripture
.
3.
That
God
is
immortal
.
This
the
Scripture
attributes
to
him
,
1
Tim.
1.17
.
To
the
King
immortal
,
invisible
.
1
Tim.
6.16
.
Who
only
hath
immortality
.
This
also
flows
from
God's
Spirituality
;
a
Spiritual
Nature
hath
no
principles
of
Corruption
in
it
,
nothing
that
is
liable
to
perish
,
or
decay
,
or
dye
.
Now
this
doth
so
eminently
agree
to
God
,
either
because
he
is
purely
spiritual
,
and
immaterial
,
as
possibly
no
Creature
is
;
or
else
because
he
is
not
only
immortal
in
his
own
Nature
,
but
is
not
liable
to
be
reduced
to
nothing
by
any
other
,
because
he
hath
an
original
and
independent
Immortality
,
and
therefore
the
Apostle
doth
attribute
it
to
him
in
such
a
singular
and
peculiar
manner
;
Who
only
hath
Immortality
.
Secondly
,
Practical
Inferences
.
1.
We
are
not
to
conceive
of
God
as
having
a
Body
,
or
any
corporeal
Shape
or
Members
.
This
was
the
gross
conceit
of
the
Anthropomorphites
of
old
,
and
of
some
Socinians
of
late
,
which
they
ground
upon
the
gross
and
literal
Interpretation
of
many
figurative
Speeches
in
Scripture
concerning
God
,
as
where
it
speaks
of
his
Face
,
and
Hand
,
and
Arm
,
&c.
But
we
are
very
unthankful
to
God
,
who
condescends
to
represent
himself
to
us
according
to
our
Capacities
,
if
we
abuse
this
condescention
to
the
blemish
and
reproach
of
the
Divine
Nature
.
If
God
be
pleased
to
stoop
to
our
weakness
,
we
must
not
therefore
level
him
to
our
Infirmities
.
2.
If
God
be
a
Spirit
,
we
are
not
to
worship
God
by
any
Image
or
sensible
representation
.
Because
God
is
a
Spirit
,
we
are
not
to
liken
him
to
any
thing
that
is
corporeal
;
we
are
not
to
represent
him
by
the
likeness
of
any
thing
that
is
in
Heaven
above
,
that
is
,
of
any
Birds
;
or
in
the
earth
beneath
,
that
is
,
of
any
Beast
;
or
in
the
waters
under
the
earth
,
that
is
,
of
any
Fish
;
as
it
is
in
the
second
Commandment
.
For
,
as
the
Prophet
tells
us
,
there
is
nothing
that
we
can
liken
God
to
;
Isa.
40
:
18.
To
whom
will
ye
liken
God
?
or
what
likeness
will
ye
compare
to
him
?
We
debase
his
Spiritual
and
Incorruptible
Nature
,
when
we
compare
him
to
corruptible
Creatures
;
Rom.
1.22
,
23.
Speaking
of
the
Heathen
Idolatry
,
Who
professing
themselves
wise
,
became
fools
,
and
changed
the
glory
of
the
incorruptible
God
into
an
image
made
like
to
corruptible
man
,
and
to
birds
,
and
to
fourfooted
Beasts
,
and
creeping
things
.
They
became
Fools
;
this
is
the
folly
of
Idolatry
,
to
liken
a
Spirit
,
which
hath
no
bodily
shape
,
to
things
that
are
corporeal
and
corruptible
.
So
that
however
some
are
pleased
to
mince
the
matter
,
I
cannot
see
how
the
Church
of
Rome
,
which
worships
God
by
or
toward
some
Image
or
sensible
representation
,
can
be
excused
from
Idolatry
;
and
the
Church
of
England
doth
not
without
very
just
cause
challenge
the
Romish
Church
with
it
,
and
make
it
a
ground
of
separation
from
her
.
3.
If
God
be
a
Spirit
,
then
we
should
worship
him
in
spirit
and
in
truth
.
This
is
the
Inference
of
the
Text
,
and
therefore
I
shall
speak
a
little
more
largely
of
it
;
only
I
must
explain
what
is
meant
by
worshiping
in
spirit
and
in
truth
,
and
shew
you
the
force
of
this
Consequence
,
how
it
follows
,
that
because
God
is
a
Spirit
,
therefore
he
must
be
worship'd
in
spirit
and
in
truth
.
1st
.
For
the
explication
of
it
.
This
word
Spirit
is
sometimes
apply'd
to
the
Doctrine
of
the
Gospel
,
and
so
it
is
opposed
to
Letter
,
by
which
Name
the
Doctrine
of
Moses
is
called
;
2
Cor.
3.6
.
Who
hath
made
us
able
Ministers
of
the
new
Testament
,
not
of
the
letter
,
but
of
the
spirit
;
not
of
the
Law
which
was
written
in
Tables
of
Stone
,
but
which
Christ
by
his
Spirit
writes
in
the
Hearts
of
Believers
.
Sometimes
to
the
worship
of
the
Gospel
;
and
so
it
is
opposed
to
the
Flesh
,
Gal.
3.3
.
Having
begun
in
the
spirit
,
are
ye
now
made
perfect
by
the
flesh
?
that
is
by
the
works
of
the
ceremonial
Law
,
which
is
therefore
call'd
Flesh
,
because
the
principal
ceremony
of
it
,
Circumcision
,
was
made
in
the
Flesh
,
and
because
their
Sacrifices
,
a
chief
part
of
their
Worship
,
were
of
the
Flesh
of
Beasts
;
and
because
the
greatest
part
of
their
Ordinances
,
as
washing
,
and
the
like
,
related
to
the
Body
.
Hence
it
is
the
Apostle
calls
the
worship
of
the
Jews
,
the
law
of
a
carnal
commandment
,
Heb.
7.16
.
and
Heb.
9.10
.
Carnal
Ordinances
,
speaking
of
the
Service
of
the
Law
,
which
,
saith
he
,
stood
in
meats
,
and
drinks
,
and
divers
washings
,
and
carnal
ordinances
.
Now
in
opposition
to
this
carnal
and
ceremonial
Worship
,
we
are
to
worship
God
in
the
Spirit
.
The
Worship
of
the
Jews
was
most
a
bodily
service
;
but
we
are
to
give
God
a
reasonable
service
,
to
serve
him
with
the
spirit
of
our
minds
,
as
the
Apostle
speaks
;
instead
of
offering
the
flesh
of
bulls
and
goats
,
we
are
to
consecrate
our selves
to
the
service
of
God
;
this
is
a
holy
and
acceptable
sacrifice
,
or
reasonable
service
.
And
in
truth
.
Either
in
opposition
to
the
false
Worship
of
the
Samaritans
(
as
in
spirit
is
opposed
to
the
Worship
of
the
Jews
)
as
our
Saviour
tells
the
Woman
,
that
they
worship'd
they
knew
not
what
;
or
(
which
I
rather
think
)
in
opposition
to
the
shadows
of
the
Law
;
and
so
it
is
opposed
,
John
1.17
.
The
Law
was
given
by
Moses
:
but
grace
and
truth
came
by
Jesus
Christ
.
Not
that
the
external
Service
of
God
is
here
excluded
,
not
that
we
are
to
show
no
outward
reverence
to
him
:
but
that
as
under
the
Law
,
the
Service
of
God
was
chiefly
external
and
corporeal
,
so
now
it
should
chiefly
be
inward
and
spiritual
;
the
Worship
of
God
under
the
Gospel
should
chiefly
be
spiritual
and
substantial
,
not
a
carnal
,
and
bodily
,
and
ceremonious
Devotion
.
2dly
.
For
the
force
of
the
Consequence
,
it
doth
not
lie
in
this
,
that
just
such
as
God
is
,
such
must
our
Worship
of
him
be
;
for
this
would
exclude
all
bodily
and
outward
worship
;
our
Worship
of
God
must
therefore
be
invisible
,
eternal
,
&c.
for
so
is
he
;
and
besides
the
Will
of
God
seems
rather
to
be
the
rule
of
his
Worship
,
than
his
Nature
:
but
the
force
of
it
is
this
,
God
is
of
a
spiritual
Nature
,
and
this
is
to
be
supposed
to
be
his
Will
,
that
our
Worship
should
be
as
agreable
to
the
Object
of
it
,
as
the
nature
of
the
Creature
who
is
to
give
it
will
bear
;
now
saith
Christ
to
the
Woman
,
the
Jews
and
the
Samaritans
they
limit
their
Worship
to
a
certain
place
,
and
it
consists
chiefly
in
certain
carnal
Rites
and
Ordinances
;
but
,
saith
he
,
tho'
God
have
permitted
this
for
a
time
,
because
of
the
carnality
and
hardness
of
their
hearts
,
yet
the
time
is
coming
,
when
a
more
spiritual
,
and
solid
,
and
substantial
Worship
of
God
is
to
be
introduced
,
which
will
be
free
from
all
particular
Places
and
Rites
,
not
tyed
to
the
Temple
,
or
to
such
external
Ceremonies
,
but
consisting
in
the
devotion
of
our
Spirits
,
even
the
inward
frame
and
temper
of
our
Hearts
;
all
outward
Circumstances
(
excepting
those
of
the
two
Sacraments
which
are
positive
)
being
left
by
the
Gospel
to
as
great
a
liberty
,
as
natural
necessity
and
decency
will
permit
.
We
must
worship
God
,
and
therefore
it
is
naturally
necessary
that
we
should
do
it
somewhere
,
in
some
place
;
now
seeing
some
body
must
determine
this
,
it
is
most
convenient
that
Authority
should
determine
it
,
according
to
the
conveniency
of
cohabitation
.
We
must
not
be
rude
,
nor
do
any
thing
that
is
naturally
undecent
in
the
Worship
of
God
;
this
Authority
should
restrain
;
but
further
than
this
,
I
doubt
not
but
the
Gospel
hath
left
us
free
;
and
to
this
end
,
that
the
less
we
are
tied
to
external
Observances
,
the
more
intent
we
should
be
upon
the
spiritual
and
substantial
parts
of
Religion
,
the
conforming
of
our selves
to
the
Mind
and
Will
of
God
,
endeavouring
to
be
like
God
,
and
to
have
our
Souls
and
Spirits
ingaged
in
those
Duties
we
perform
to
him
.
So
that
our
Saviour's
argument
is
this
;
God
is
a
Spirit
,
that
is
,
the
most
excellent
Nature
and
Being
,
and
therefore
must
be
served
with
the
best
.
We
consist
of
Body
and
Soul
,
't
is
true
,
and
we
must
serve
him
with
our
whole
Man
;
but
principally
with
our
Souls
,
which
are
the
most
excellent
Part
of
our selves
;
the
Service
of
our
Mind
and
Spirit
is
the
best
we
can
perform
,
and
therefore
most
agreeable
to
God
who
is
a
Spirit
,
and
the
best
and
most
perfect
Being
.
So
that
the
Inference
is
this
,
that
if
God
be
a
Spirit
,
we
must
worship
him
in
spirit
and
in
truth
;
our
Religion
must
be
real
,
and
inward
,
and
sincere
,
and
substantial
;
we
must
not
think
to
put
off
God
with
external
observances
,
and
with
bodily
reverence
and
attendance
;
this
we
must
give
him
,
but
we
must
principally
regard
that
our
Service
of
him
be
reasonable
,
that
is
,
directed
by
our
Understandings
,
and
accompanied
with
our
Affections
.
Our
Religion
must
consist
principally
in
a
sincere
love
and
affection
to
God
,
which
expresseth
it self
in
a
real
conformity
of
our
lives
and
actions
to
his
Will
;
and
when
we
make
our
solemn
approaches
to
him
,
in
the
Duties
of
his
Worship
and
Service
,
we
must
perform
all
acts
of
outward
Worship
to
God
with
a
pure
and
sincere
Mind
;
whatever
we
do
in
the
Service
of
God
,
we
must
do
it
heartily
as
to
the
Lord
.
God
is
a
pure
Spirit
,
present
to
our
Spirits
,
intimate
to
our
Souls
,
and
conscious
to
the
most
secret
and
retired
motions
of
our
Hearts
;
now
because
we
serve
the
Searcher
of
Hearts
,
we
must
serve
him
with
our
Hearts
.
Indeed
if
we
did
worship
God
only
to
be
seen
of
Men
,
a
pompous
and
external
Worship
would
be
very
suitable
to
such
an
end
;
but
Religion
is
not
intended
to
please
Men
,
but
God
,
and
therefore
it
must
be
spiritual
,
and
inward
,
and
real
.
And
where-ever
the
external
part
of
Religion
is
principally
regarded
,
and
Men
are
more
careful
to
worship
God
with
outward
pomp
and
ceremony
,
than
in
spirit
and
in
truth
,
Religion
degenerates
into
Superstition
,
and
Men
embrace
the
shadow
of
Religion
,
and
let
go
the
substance
.
And
this
the
Church
of
Rome
hath
done
almost
to
the
utter
ruin
of
Christianity
;
she
hath
clogged
Religion
,
and
the
Worship
of
God
,
with
so
many
Rites
and
Ceremonies
,
under
one
Pretence
or
other
,
that
the
Yoke
of
Christ
is
become
heavier
than
that
of
Moses
;
and
they
have
made
the
Gospel
a
more
carnal
Commandment
than
the
Law
;
and
whatever
Christians
or
Churches
are
intent
upon
external
Rites
and
Observances
,
to
the
neglect
of
the
weightier
Parts
of
Religion
,
regarding
meats
and
drinks
,
&c.
to
the
prejudice
of
righteousness
and
peace
,
wherein
the
kingdom
of
God
consists
,
they
advance
a
Religion
as
contrary
to
the
Nature
of
God
,
and
as
unsuitable
to
the
genius
and
temper
of
the
Gospel
,
as
can
be
imagined
.
It
is
an
Observation
of
Sir
Edwin
Sands
,
that
as
Children
are
pleas'd
with
Toys
,
so
,
saith
he
,
it
is
a
pitiful
and
childish
Spirit
that
is
predominant
in
the
contrivers
and
zealots
of
a
ceremonious
Religion
.
I
deny
not
but
that
very
honest
and
devout
Men
may
be
this
way
addicted
;
but
the
wiser
any
Man
is
,
the
better
he
understands
the
Nature
of
God
and
of
Religion
,
the
further
he
will
be
from
this
temper
.
A
Religion
that
consists
in
external
and
little
things
,
doth
most
easily
gain
upon
and
possess
the
weakest
Minds
,
and
whoever
entertain
it
,
it
will
enfeeble
their
Spirits
,
and
unfit
them
for
the
more
generous
and
excellent
Duties
of
Christianity
.
We
have
but
a
finite
heat
,
and
zeal
,
and
activity
,
and
if
we
let
out
much
of
it
upon
small
things
,
there
will
be
too
little
left
for
those
parts
of
Religion
which
are
of
greatest
moment
and
concernment
;
if
our
heat
evaporate
in
externals
,
the
heart
and
vitals
of
Religion
will
insensibly
cool
and
decline
.
How
should
we
blush
who
are
Christians
,
that
we
have
not
learnt
this
easie
truth
from
the
Gospel
,
which
even
the
Light
of
Nature
taught
the
Heathen
;
Cultus
autem
deorum
est
optimus
itemque
sanctissimus
atque
castissimus
,
plenissimusque
pietatis
,
ut
eos
semper
purâ
integrâ
&
incorruptâ
mente
&
voce
veneremur
,
Tully
.
The
best
,
the
surest
,
the
most
chast
,
and
most
devout
worship
of
the
Gods
,
is
that
which
is
pay'd
them
with
a
pure
,
sincere
,
and
uncorrupt
Mind
,
and
words
truly
representing
the
thoughts
of
the
Heart
.
Compositum
jus
fasque
animi
,
&c.
Serve
God
with
a
pure
,
honest
,
holy
frame
of
Spirit
,
bring
him
a
heart
that
is
but
generously
honest
,
and
he
will
accept
of
the
plainest
Sacrifice
.
And
let
me
tell
you
,
that
the
ceremonious
Worship
of
the
Jews
was
never
a
thing
in
it self
acceptable
to
God
,
or
which
he
did
delight
in
;
and
tho'
God
was
pleased
with
their
obedience
to
the
ceremonial
Law
after
it
was
commanded
,
yet
antecedently
he
did
not
desire
it
;
but
that
which
our
Saviour
saith
concerning
the
Law
of
Divorce
,
is
true
likewise
of
the
ceremonial
,
that
it
was
permitted
to
the
Jews
for
the
hardness
of
their
hearts
,
and
for
their
proneness
to
Idolatry
.
God
did
not
command
it
so
much
by
way
of
approbation
,
as
by
way
of
condescension
to
their
weakness
;
it
was
because
of
the
hardness
of
their
carnal
hearts
that
God
brought
them
under
the
Law
of
a
carnal
Commandment
,
as
the
Apostle
calls
it
.
See
Psal.
51.16
,
17.
Jer.
7.21
.
The
reason
why
I
have
insisted
so
long
upon
this
,
is
to
let
you
understand
,
what
is
the
true
nature
of
Christ's
Religion
,
and
to
abate
the
intemperate
heat
and
zeal
which
Men
are
apt
to
have
for
external
and
indifferent
things
in
Religion
.
The
Sacrifices
and
Rites
of
the
Jews
were
very
unagreeable
and
unsuitable
to
the
Nature
of
God
;
Psal.
50.13
.
Will
I
eat
the
flesh
of
bulls
,
or
drink
the
blood
of
goats
?
Spirits
neither
eat
nor
drink
;
it
was
a
very
unsuitable
way
of
service
to
kill
Oxen
and
Sheep
for
God
;
and
there
's
the
same
reason
of
all
other
Rites
which
either
natural
necessity
or
decency
doth
not
require
.
Can
any
Man
in
earnest
think
,
that
God
who
is
a
Spirit
is
pleased
with
the
pompous
bravery
and
pageantry
which
affects
our
Senses
?
So
little
doth
God
value
indifferent
Rites
,
that
even
the
necessary
external
Service
of
God
,
and
outward
Reverence
,
where
they
are
separated
from
spirit
and
truth
,
from
real
holiness
and
obedience
to
the
indispensable
Laws
of
Christ
,
are
so
far
from
being
acceptable
to
God
,
that
they
are
abominable
;
nay
,
if
they
be
used
for
a
Cloak
of
Sin
,
or
in
opposition
to
real
Religion
,
and
with
a
design
to
undermine
it
,
God
accounts
such
Service
in
the
number
of
the
most
heinous
Sins
.
You
who
spend
the
strength
and
vigour
of
your
Spirits
about
external
things
,
whose
zeal
for
or
against
Ceremonies
is
ready
to
eat
you
up
,
you
who
hate
and
persecute
one
another
because
of
these
things
,
and
break
the
necessary
and
indispensable
Commands
of
Love
,
as
an
indifferent
and
unnecessary
Ceremony
,
go
and
learn
what
that
means
,
I
will
have
mercy
,
and
not
sacrifice
,
which
our
Saviour
doth
so
often
inculcate
,
and
that
Rom.
14.17
.
The
kingdom
of
God
is
not
meat
and
drink
,
&c.
And
study
the
meaning
of
this
,
God
is
a
Spirit
,
and
they
that
worship
him
,
must
worship
him
in
Spirit
and
in
truth
.
SERMON
XII
.
Vol.
VII
.
The
Immensity
of
the
Divine
Nature
.
PSAL.
CXXXIX
.
7
,
8
,
9
,
10.
Whither
shall
I
go
from
thy
spirit
?
or
whither
shall
I
flee
from
thy
presence
?
If
I
ascend
up
into
heaven
,
thou
art
there
;
if
I
make
my
bed
in
hell
,
behold
,
thou
art
there
.
If
I
take
the
wings
of
the
morning
,
and
dwell
in
the
uttermost
parts
of
the
sea
,
even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
.
THAT
Attribute
of
God
which
I
last
discours'd
of
is
most
Absolute
,
and
declares
his
Essence
most
immediately
;
the
spirituality
of
the
Divine
Nature
.
I
shall
in
the
next
place
speak
of
those
which
relate
to
the
manner
of
his
Being
,
Immensity
and
Eternity
,
that
is
,
the
infiniteness
of
his
Essence
,
both
in
respect
of
space
and
duration
;
that
the
Divine
Nature
hath
no
limits
of
its
Being
,
nor
bounds
of
its
duration
.
I
shall
at
the
present
speak
to
the
first
of
these
,
his
Immensity
,
and
that
from
these
words
which
I
here
read
to
you
,
Whither
shall
I
go
from
thy
spirit
,
&c.
The
meaning
of
which
is
this
,
That
God
is
a
Spirit
,
infinitely
diffusing
himself
,
present
in
all
places
,
so
that
wherever
I
go
,
God
is
there
;
we
cannot
flee
from
his
presence
.
If
I
ascend
into
heaven
,
he
is
there
;
if
I
go
down
into
the
grave
,
the
place
of
silence
and
obscurity
,
he
is
there
;
(
for
that
is
the
meaning
of
the
Expression
,
If
I
make
my
bed
in
hell
.
)
If
I
take
the
wings
of
the
morning
,
and
dwell
in
the
uttermost
parts
of
the
sea
,
even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
;
that
is
,
if
my
motion
should
be
as
swift
as
that
of
the
light
,
which
when
the
Sun
riseth
darts
it self
in
an
instant
from
one
part
of
the
World
to
another
,
over
the
Earth
and
the
Sea
,
the
remotest
parts
of
the
World
which
are
unknown
to
us
,
yet
would
God
be
present
to
me
in
the
motion
,
and
all
along
as
I
go
must
I
be
led
and
upholden
by
him
;
so
that
all
these
Expressions
do
but
signifie
to
us
the
Immensity
of
God's
Essence
,
that
his
Being
is
infinitely
diffused
and
present
in
all
Places
.
In
speaking
to
this
Attribute
of
God's
Immensity
,
I
shall
First
explain
it
to
you
a
little
.
Secondly
,
Prove
that
it
doth
belong
to
him
.
Thirdly
,
Answer
an
Objection
or
two
that
may
be
made
against
it
.
Fourthly
,
Draw
some
doctrinal
Inferences
from
it
.
Fifthly
,
Make
some
use
and
improvement
of
it
.
First
,
For
the
explication
of
it
.
By
the
Immensity
of
God
,
I
mean
that
his
Being
hath
no
bounds
or
limits
,
but
doth
every
way
spread
and
diffuse
it self
beyond
what
we
can
imagine
;
so
that
you
cannot
define
the
presence
of
God
by
any
certain
place
,
so
as
to
say
here
he
is
,
but
not
there
;
nor
by
any
limits
,
so
as
to
say
,
thus
far
his
Being
reacheth
,
and
no
further
;
but
he
is
every
where
present
after
a
most
infinite
manner
,
in
the
darkest
corners
and
most
private
recesses
;
the
most
secret
Closet
that
is
in
the
whole
World
,
the
Heart
of
Man
,
darkness
and
privacy
cannot
keep
him
out
;
the
presence
of
another
Being
,
even
of
a
Body
,
which
is
the
grossest
substance
,
doth
not
exclude
him
;
the
whole
World
doth
not
confine
him
;
but
he
fills
all
the
space
which
we
can
imagine
beyond
this
visible
World
,
and
infinitely
more
than
we
can
imagine
.
Secondly
,
For
the
proof
of
it
.
I
shall
attempt
it
,
I.
From
the
natural
Notions
and
Dictates
of
our
Minds
.
II.
From
Scripture
and
Divine
Revelation
.
III.
From
the
inconvenience
of
the
contrary
.
I.
From
the
natural
Notions
and
Dictates
of
our
Minds
.
We
find
that
the
Heathen
,
by
the
Light
of
Nature
,
did
attribute
this
Perfection
to
God
.
Tully
tells
us
,
De
Nat.
deor
.
That
Pythagoras
thought
,
Deum
esse
animam
per
naturam
rerum
omnem
intentum
&
commeantem
,
That
God
is
as
it
were
a
Soul
passing
through
and
inspiring
all
Nature
.
And
in
l.
2.
de
leg
.
that
this
was
Thales
his
Opinion
which
he
commends
,
Homines
existimare
oportere
deos
omnia
cernere
,
deorum
omnia
esse
plena
,
That
Men
ought
to
believe
,
that
the
Gods
see
all
things
,
that
all
things
are
full
of
them
.
So
Sen.
Epist.
95.
Vbique
&
omnibus
praesto
est
;
He
is
every
where
present
and
at
hand
.
&
de
Benef.
L.
4.
Quocunque
te
flexeris
,
ibi
illum
videbis
occurrentem
tibi
,
nihil
ab
illo
vacat
,
opus
suum
ipse
implet
;
Which
way
soever
thou
turnest
thy self
,
thou
shalt
find
him
meeting
thee
,
nothing
is
without
him
,
he
fills
his
own
work
.
Not
much
differing
from
the
Expression
of
the
Psalmist
here
.
II.
From
Scripture
and
Divine
Revelation
.
I
shall
instance
in
some
remarkable
places
;
1
Kings
8.27
.
Behold
,
the
heaven
,
and
heaven
of
heavens
cannot
contain
thee
.
Job
.
11.7
,
8
,
9.
Can'st
thou
by
searching
find
out
God
?
canst
thou
find
out
the
Almighty
unto
perfection
?
Isa.
66.1
.
Thus
saith
the
Lord
,
behold
,
heaven
is
my
throne
,
and
the
earth
is
my
foot-stool
:
where
is
the
house
that
ye
build
unto
me
?
and
where
is
the
place
of
my
rest
?
Jer.
23.23
,
24.
Am
I
a
God
at
hand
,
saith
the
Lord
,
and
not
a
God
afar
off
?
Can
any
hide
himself
in
secret
places
that
I
shall
not
see
him
,
saith
the
Lord
?
do
not
I
fill
heaven
and
earth
,
saith
the
Lord
?
Amos
9.2
,
3.
Tho'
they
dig
into
hell
,
thence
shall
mine
hand
take
them
;
though
they
climb
up
to
heaven
,
thence
will
I
bring
them
down
.
And
though
they
hide
themselves
in
the
top
of
Carmel
,
I
will
search
and
take
them
out
thence
:
and
tho'
they
be
hid
from
my
sight
in
the
bottom
of
the
sea
,
thence
will
I
command
he
serpent
and
he
shall
bite
them
.
Acts
17.27
,
28.
Tho
he
be
not
far
from
every
one
of
us
.
For
in
him
we
live
,
and
move
,
and
have
our
being
,
as
certain
also
of
your
own
Poets
have
said
,
For
we
are
also
his
off-spring
.
III.
From
the
inconveniences
of
the
contrary
.
And
this
is
the
most
proper
way
of
proving
any
of
God's
Perfections
;
for
as
I
have
told
you
formerly
,
there
being
nothing
before
God
,
nor
any
cause
of
his
being
,
his
Perfections
cannot
be
proved
by
way
of
demonstration
,
but
of
conviction
,
by
shewing
the
absurdity
of
the
contrary
.
The
first
and
most
easie
Notion
that
we
have
of
God
,
is
,
that
he
is
a
Being
which
hath
all
Perfection
,
and
is
free
from
all
Imperfection
;
now
if
I
prove
that
the
Immensity
of
God's
Essence
is
a
Perfection
,
or
which
is
the
same
,
that
the
contrary
is
an
Imperfection
,
I
do
sufficiently
prove
the
thing
intended
.
Now
to
suppose
the
Divine
Essence
to
be
limited
,
or
confined
,
and
his
presence
to
be
any
where
excluded
,
doth
contradict
both
this
necessary
Perfection
of
God
,
his
universal
Providence
;
and
this
necessary
Duty
of
Creatures
,
to
worship
and
trust
in
him
;
and
the
voluntary
manifestation
and
appearance
of
God
,
in
the
Incarnation
of
Jesus
Christ
.
1.
It
contradicts
the
universal
Providence
of
God
.
The
universal
Providence
of
God
supposeth
many
Perfections
,
viz.
infinite
Knowledge
,
and
infinite
Power
,
his
Omniscience
and
Omnipotence
,
neither
of
which
can
be
imagined
without
Omnipresence
.
We
find
that
all
finite
Beings
,
have
a
finite
Knowledge
,
and
a
finite
Power
;
and
it
cannot
be
conceived
how
infinite
Understanding
and
Power
can
be
founded
any
where
else
than
in
an
infinite
Essence
.
To
have
an
infinite
Knowledge
of
all
things
,
even
those
things
which
are
most
secret
and
hidden
,
to
be
able
to
do
all
things
,
to
steer
and
govern
the
Actions
of
all
Creatures
,
and
to
have
a
perfect
care
of
them
,
seems
to
all
the
Reason
of
Mankind
to
require
immediate
Presence
.
2.
It
contradicts
the
necessary
Duty
of
the
Creature
,
which
is
to
worship
God
,
to
depend
upon
him
for
every
thing
,
and
in
every
thing
to
acknowledge
him
.
Now
all
Worship
of
God
is
rendred
vain
,
or
at
least
uncertain
,
if
God
be
not
present
to
us
to
hear
our
Prayers
,
to
take
notice
of
our
Wants
,
and
receive
our
Acknowledgments
;
it
will
much
abate
our
Confidence
in
God
,
and
our
Fear
to
offend
him
,
if
we
be
uncertain
whether
he
be
present
to
us
or
not
,
whether
he
sees
our
Actions
or
not
.
3.
It
contradicts
a
voluntary
Manifestation
and
Appearance
of
God
in
the
Incarnation
of
Christ
.
He
that
supposeth
God
not
to
be
every
where
present
by
his
Essence
,
must
in
all
reason
confine
his
Presence
to
Heaven
,
and
suppose
him
to
be
present
elsewhere
only
by
his
Virtue
and
Power
:
but
if
this
were
so
,
how
could
the
Divinity
be
essentially
united
to
the
Humane
Nature
of
Christ
,
which
was
here
upon
Earth
?
How
is
God
with
us
;
How
does
he
pitch
his
Tabernacle
among
Men
;
if
his
essential
Presence
be
confin'd
to
Heaven
?
Thirdly
,
I
come
to
answer
Objections
against
this
Doctrine
.
There
are
two
Objections
against
this
.
-
1.
From
Reason
.
-
2.
From
Scripture
.
1.
Obj.
Reason
will
be
ready
to
suggest
,
that
this
is
a
disparagement
to
the
Divine
Nature
,
to
tye
his
Presence
to
this
vile
Dunghil
of
the
Earth
,
and
fordid
Sink
of
Hell
.
This
is
a
gross
Apprehension
of
God
,
and
a
measuring
of
him
by
our selves
.
Indeed
if
we
look
upon
God
as
capable
of
Injury
,
and
Suffering
,
and
Offence
from
the
Contagion
of
any
thing
here
below
,
as
we
are
,
then
indeed
there
were
some
strength
in
this
Objection
:
but
he
is
a
blessed
and
pure
Being
,
Mens
segregata
ab
omni
concretione
mortali
,
A
Mind
free
from
all
mortal
Composition
or
Mixture
.
Tully
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
disentangled
from
every
thing
passible
;
as
Plut.
Those
things
that
are
nauseous
to
our
Senses
,
do
not
affect
him
:
Darkness
is
uncomfortable
to
us
,
but
the
Darkness
and
the
Light
are
all
one
to
him
.
Wickedness
may
hurt
a
man
,
or
the
son
of
man
;
but
if
we
multiply
our
transgressions
,
we
do
nothing
to
God
,
as
Elihu
speaks
,
Job
35.6
.
Nothing
can
disquiet
or
discompose
his
happy
and
blessed
Nature
,
but
he
converseth
here
in
this
dark
and
troubled
World
with
less
danger
of
Disturbance
,
or
any
impure
Contagion
,
than
the
Sun-beams
.
2.
Obj.
Does
not
the
Scripture
tell
us
,
that
God
sits
in
the
Heavens
,
and
dwells
on
high
,
that
Heaven
is
his
throne
,
and
that
it
is
the
City
of
the
great
God
?
Doth
not
the
Lord's
Prayer
teach
us
to
say
,
Our
Father
which
art
in
heaven
?
Is
he
not
said
to
look
down
from
heaven
,
and
to
hear
in
heaven
his
dwelling-place
?
Is
it
not
said
that
he
doth
not
dwell
in
temples
made
with
hands
?
And
does
not
Solomon
,
1
Kings
8.27
.
put
it
as
a
strange
question
,
will
God
indeed
dwell
on
the
earth
?
Is
he
not
said
to
come
down
and
draw
near
to
us
,
and
to
be
afar
off
from
us
?
Now
how
does
this
agree
with
his
Immensity
and
Omnipresence
?
For
answer
to
this
,
I
must
distinguish
the
Presence
of
God
.
There
is
,
1st
,
his
glorious
Presence
,
that
is
,
such
a
Presence
of
God
as
is
accompanied
with
an
extraordinary
manifestation
of
his
Glory
,
and
that
is
especially
and
chiefly
confined
to
Heaven
,
in
respect
of
which
it
is
called
his
Seat
,
and
Throne
,
and
the
Habitation
of
his
Glory
.
Some
degree
of
this
was
in
the
Temple
,
which
is
the
reason
of
Solomon's
Admiration
,
will
God
indeed
dwell
on
Earth
?
2dly
,
There
is
his
gracious
Presence
,
which
discovers
it self
by
miraculous
effects
of
his
Favour
,
and
Goodness
,
and
Assistance
,
and
thereby
he
is
said
to
dwell
in
the
hearts
of
good
Men
,
and
with
them
that
are
of
an
humble
and
contrite
Spirit
,
Isa.
57.15
.
and
in
respect
of
this
he
is
said
to
draw
near
to
us
,
to
look
down
upon
us
;
and
in
respect
of
the
absence
of
this
to
be
far
from
us
.
3dly
,
There
is
his
essential
Presence
,
which
is
equally
and
alike
in
all
Places
;
and
this
is
not
excluded
by
those
former
Expressions
which
the
Scripture
useth
to
denote
to
us
the
glorious
and
gracious
Presence
of
God
.
Fourthly
,
To
make
some
Inferences
.
I
will
mention
only
such
as
the
Scripture
here
takes
notice
of
,
speaking
of
God's
Immensity
.
I.
Inf.
That
God
is
a
Spirit
.
This
necessarily
flows
from
his
Immensity
;
for
if
the
Essence
of
God
be
every
where
diffused
,
the
Divine
Nature
must
be
spiritual
,
otherwise
it
could
not
be
in
the
same
place
were
Body
and
Matter
is
,
but
must
be
shut
out
of
the
World
.
But
this
I
spoke
more
largely
to
,
in
my
Discourse
of
God's
being
a
Spirit
.
This
the
Psalmist
observes
here
,
Where
shall
I
go
from
thy
Spirit
?
If
he
were
not
a
Spirit
,
we
might
go
from
him
,
and
hide
our selves
from
his
Presence
.
II.
Inf.
That
God
is
Incomprehensible
.
That
which
is
infinite
cannot
be
measured
and
comprehended
by
that
which
is
finite
;
and
this
also
the
Psalmist
takes
notice
of
,
in
the
Verse
before
my
Text
,
Such
knowledge
is
too
wonderful
for
me
,
it
is
high
,
I
cannot
attain
it
.
III.
Inf.
That
God
is
Omniscient
.
If
God
be
every
where
,
then
he
knows
all
things
,
yea
even
the
hidden
things
of
Darkness
,
the
Secrets
of
our
Hearts
;
nothing
can
be
hid
from
an
infinite
Eye
;
he
is
present
to
our
Thoughts
,
intimate
to
our
Hearts
and
Reins
;
this
the
Psalmist
takes
notice
of
,
1
,
2
,
3
,
4
,
and
12
Verses
.
IV.
Inf.
That
God
is
Omnipotent
.
He
can
do
all
things
.
Distance
limits
the
Power
of
Creatures
,
and
makes
their
hands
short
;
but
God
is
every
where
,
nothing
is
out
of
his
reach
;
and
this
also
the
Psalmist
intimates
in
the
Text
,
v.
10.
Even
there
shall
thy
hand
lead
me
,
and
thy
right
hand
hold
me
.
Fifthly
,
The
Use
and
Improvement
I
shall
make
of
this
,
shall
be
,
1.
To
awaken
our
Fear
of
him
.
2.
To
encourage
our
Faith
and
Confidence
in
him
.
1.
To
awaken
our
Fear
of
him
.
The
Consideration
of
God's
Presence
should
awaken
in
us
a
Fear
of
Reverence
.
The
Presence
of
an
earthly
Majesty
will
awe
our
Spirits
,
and
compose
us
to
Reverence
;
yea
the
Presence
of
a
wise
and
good
Man
;
how
much
more
should
the
Presence
of
the
great
and
glorious
,
the
wise
and
the
holy
,
and
the
just
God
strike
an
awe
upon
our
Spirits
?
Wherever
we
are
God
is
with
us
,
we
always
converse
with
him
,
and
live
continually
in
his
Presence
;
now
a
Heathen
could
say
,
cum
Diis
verecunaè
agendum
,
We
must
behave
our selves
modestly
because
we
are
in
the
presence
of
God
.
And
it
should
awaken
in
us
a
Fear
to
offend
God
,
and
a
Fear
of
the
divine
displeasure
for
having
offended
him
.
Fear
is
the
most
wakeful
Passion
in
the
Soul
of
man
,
and
is
the
first
Principle
that
is
wrought
upon
in
us
from
the
Apprehensions
of
a
Deity
,
it
flows
immediately
from
the
principle
of
Self-preservation
which
God
hath
planted
in
every
Man's
Nature
;
we
have
a
natural
Dread
and
Horror
for
every
thing
that
can
hurt
us
,
and
endanger
our
Being
or
Happiness
:
now
the
greatest
Danger
is
from
the
greatest
Power
,
for
where
we
are
clearly
over-match'd
,
we
cannot
hope
to
make
Opposition
nor
Resistance
with
security
and
success
,
to
r●bel
with
Safety
:
now
he
that
apprehends
God
to
be
near
him
,
and
present
to
him
,
believes
such
a
Being
to
stand
by
him
as
is
possest
of
an
infinite
and
irresistible
Power
,
and
will
vindicate
all
Contempt
of
the
Divine
Majesty
,
and
Violation
of
his
Laws
.
If
we
believe
God
to
be
always
present
with
us
,
Fear
will
continually
take
hold
of
us
,
and
we
shall
say
of
every
place
,
as
Jacob
did
of
Bethel
,
surely
God
is
in
this
place
,
how
dreadful
is
this
place
?
When
we
have
at
any
time
provoked
God
,
if
we
believe
the
just
God
is
at
hand
to
revenge
himself
,
and
if
we
believe
the
power
of
his
anger
,
we
shall
say
with
David
,
Psa.
76.7
.
Thou
even
thou
art
to
be
feared
,
and
who
may
stand
before
thee
when
thou
art
angry
?
Psa.
119.120
.
My
flesh
trembleth
because
of
thee
,
and
I
am
afraid
of
thy
Judgments
.
Sinners
consider
this
,
It
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
and
every
time
you
sin
,
you
are
within
his
reach
.
Let
then
the
consideration
of
God's
Presence
deter
us
from
Sin
,
and
quicken
us
to
our
Duty
.
The
Eye
and
Presence
of
a
Superior
will
lay
a
great
restraint
upon
Men
;
the
Eye
of
our
Prince
,
or
our
Master
,
or
our
Father
,
will
make
us
afraid
or
asham'd
to
do
any
thing
that
is
foolish
or
unseemly
:
And
will
we
do
that
under
the
Eye
of
God
,
which
we
should
blush
to
do
before
a
grave
or
wise
Person
,
yea
before
a
Child
or
a
Fool
?
Did
but
Men
live
under
this
apprehension
,
that
God
is
present
to
them
,
that
an
holy
and
all-seeing
Eye
beholds
them
,
they
would
be
afraid
to
do
any
thing
that
is
vile
and
wicked
,
to
profane
and
pollute
God's
glorious
name
,
by
a
trifling
use
of
it
in
customary
swearing
and
cursing
.
Whenever
you
sin
,
you
affront
God
to
his
Face
;
and
provoke
the
omnipotent
justice
which
is
at
the
door
,
and
ready
to
break
in
upon
you
.
And
the
consideration
of
this
should
especially
deter
us
from
secret
Sins
.
This
is
the
use
the
Psalmist
here
makes
of
it
.
If
we
believe
that
God
searcheth
us
and
knows
us
,
that
he
knows
our
down-sitting
,
and
our
up-rising
,
and
understands
our
thoughts
afar
off
,
that
he
compasseth
our
path
,
and
our
lying
down
,
and
is
acquainted
with
all
our
ways
,
that
there
is
not
a
word
in
our
tongue
,
but
he
knows
it
altogether
,
that
he
hath
beset
us
behind
and
before
,
that
the
darkness
hideth
not
from
him
,
but
the
night
shineth
as
the
day
,
and
the
darkness
and
light
are
both
alike
;
I
say
,
if
we
believe
this
,
how
should
we
live
in
an
awful
sense
of
the
Majesty
which
is
always
above
us
,
and
before
us
,
and
about
us
,
and
within
us
,
and
is
as
inseparable
from
us
,
as
we
are
from
our selves
,
whose
Eye
is
upon
us
from
the
beginning
of
our
Lives
to
the
end
of
our
Days
?
Did
Men
believe
that
God
is
always
with
them
,
that
his
Eye
pierceth
the
Darkness
,
and
sees
through
all
those
Clouds
with
which
they
hide
and
muffle
themselves
,
and
pries
into
the
most
secret
Recesses
of
their
Hearts
,
how
would
this
check
and
restrain
them
from
devising
mischief
in
their
hearts
,
or
in
their
Bed
chamber
?
The
holy
Presence
,
and
the
pure
Eye
of
God
would
be
to
us
a
thousand
times
more
than
to
have
our
Father
,
or
our
Master
,
or
our
Prince
,
or
him
whom
we
most
revere
,
to
stand
by
us
.
Did
but
Men
representare
sibi
Deum
,
make
God
present
to
them
,
by
living
under
a
continual
sense
of
his
Presence
,
they
would
,
as
the
Expression
of
the
wise
Man
is
,
be
in
the
fear
of
the
Lord
all
day
.
Magna
spes
peccatorum
tollitur
,
si
peccaturis
testis
adsistat
:
aliquem
habeat
animus
quem
vereatur
,
cujus
authoritate
etiam
secretum
suum
sanctius
facit
;
The
main
hope
of
Sinners
is
to
remain
undiscover'd
,
let
but
some
body
be
privy
to
their
designs
,
and
they
are
utterly
disappointed
:
'T
is
fit
for
the
Mind
of
a
Man
to
have
an
awe
of
some
Being
,
whose
Authority
may
render
even
its
privacy
more
solemn
.
This
is
the
Character
of
wicked
Men
,
Psa.
86.14
.
that
they
have
not
God
before
their
Eyes
.
One
great
cause
of
all
the
Wickedness
,
and
Violence
,
and
Looseness
that
is
upon
the
Earth
is
,
they
do
not
believe
that
God
is
near
them
,
and
stands
by
them
.
And
as
the
consideration
of
God's
Presence
should
deter
us
from
Sin
,
so
it
should
quicken
and
animate
us
to
our
Duty
.
It
is
ordinarily
a
great
Encouragement
to
Men
to
acquit
themselves
handsomely
,
to
have
the
Eyes
of
Men
upon
them
,
especially
of
those
whose
Applause
and
Approbation
they
value
.
God
alone
is
amplum
Theatrum
,
he
's
a
greater
Theater
than
the
World
,
and
it
should
be
more
to
us
that
he
stands
by
us
,
than
if
the
Eyes
of
all
the
World
were
fix'd
upon
us
.
Sen.
adviseth
it
as
an
excellent
means
to
promote
Virtue
,
to
propound
to
our selves
,
and
set
before
our
Eyes
some
eminently
virtuous
Person
,
as
Cato
or
Laelius
,
ut
sic
tanquam
illo
spectante
vivamus
,
&
omnia
tanquam
illo
vidente
faciamus
:
That
we
may
live
just
as
if
he
were
locking
upon
us
,
and
do
all
things
just
as
if
he
beheld
us
.
How
much
greater
incitement
will
it
be
to
us
,
to
think
that
God
looks
upon
us
,
and
sees
us
,
and
really
stands
by
us
,
than
faintly
to
imagine
the
Presence
of
Laelius
or
Cato
?
This
should
have
an
Influence
upon
all
the
Duties
we
perform
,
and
the
manner
of
performing
them
,
that
we
do
it
to
him
who
stands
by
us
,
and
is
familiarly
acquainted
with
us
,
and
is
more
intimate
to
us
than
we
are
to
our selves
.
This
Cic.
in
l.
2.
de
leg
.
looks
upon
as
a
great
principle
of
Religion
,
sit
igitur
hoc
persuasum
civibus
,
&
qualis
quisque
sit
,
quid
agat
,
quid
in
se
admittat
,
quâ
mente
,
quâ
pietate
religiones
colat
,
deos
intueri
,
&
piorum
impiorumque
rationem
habere
:
Let
Men
be
throughly
perswaded
of
this
,
that
the
Gods
observe
,
both
the
disposition
and
the
actions
of
every
particular
Man
,
what
he
consents
to
,
what
he
allows
himself
in
,
particularly
with
what
meaning
,
with
what
degree
of
inward
Devotion
he
performs
his
religious
worship
;
and
that
they
distinguish
between
the
pious
and
the
impious
.
2.
To
encourage
our
Faith
and
Confidence
in
him
.
When
we
are
in
Straits
,
and
Difficulties
,
and
Dangers
,
God
is
with
us
;
when
Trouble
is
near
to
us
,
God
is
not
far
from
us
;
where
ever
we
are
,
how
remote
soever
from
Friends
and
Companions
,
we
cannot
be
banisht
from
God's
Presence
;
if
we
dwell
beyond
the
utmost
parts
of
the
Sea
,
there
his
hand
leads
us
,
and
his
right
hand
holds
us
.
Psa.
16.8
.
I
have
set
the
Lord
always
before
me
;
because
he
is
at
my
right
hand
,
I
shall
not
be
moved
.
The
consideration
of
God's
Presence
is
the
great
stay
and
support
of
our
Faith
,
Psa.
46.1
,
2.
God
is
our
refuge
and
strength
,
a
very
present
help
in
trouble
;
therefore
will
not
we
fear
though
the
earth
be
removed
,
and
though
the
mountains
be
carried
into
the
midst
of
the
Sea
.
In
the
greatest
Commotions
,
and
the
most
imminent
and
threatning
Dangers
,
this
should
charm
and
allay
our
Fears
,
that
God
is
a
present
help
.
This
was
the
support
of
Moses
his
Faith
in
his
Sufferings
,
as
the
Apostle
tells
us
,
Heb.
11.27
.
he
endured
,
as
seeing
him
who
is
invisible
.
To
conclude
all
,
when
ever
we
are
under
any
Pressure
or
Trouble
,
we
should
rebuke
our
own
Fears
,
and
challenge
our
anxious
Thoughts
,
with
David
,
Psa.
42.11
.
Why
art
thou
cast
down
,
O
my
soul
?
and
why
art
thou
so
disquieted
within
me
?
trust
still
in
God
;
believe
that
God
is
with
thee
,
and
that
Omnipotent
Goodness
stands
by
thee
,
who
can
and
will
support
thee
,
and
relieve
thee
,
and
deliver
thee
when
it
seems
best
to
his
Wisdom
.
SERMON
XIII
.
Vol.
VII
.
The
Eternity
of
God
.
PSALM
XC
.
2
.
Before
the
mountains
were
brought
forth
,
or
ever
thou
had'st
formed
the
earth
and
the
world
,
even
from
everlasting
to
everlasting
thou
art
God
.
THE
Immensity
,
and
Eternity
of
God
are
those
Attributes
which
relate
to
his
Nature
,
or
manner
of
Being
.
Having
spoken
of
the
former
,
I
proceed
to
consider
the
latter
,
from
these
words
.
The
Title
of
this
Psalm
is
the
Prayer
of
Moses
,
the
man
of
God
.
He
begins
his
Prayer
with
the
acknowledgment
of
God's
Providence
to
his
people
from
the
beginning
of
the
World
;
Lord
,
thou
hast
been
our
dwelling
place
from
all
generations
;
in
generation
and
generation
;
so
the
Hebrew
.
He
was
well
acquainted
with
the
History
of
the
World
,
and
the
Providence
of
God
from
the
beginning
of
it
,
and
as
if
he
had
spoken
too
little
of
God
,
in
saying
,
that
his
Providence
had
been
exercised
in
all
the
Ages
of
the
World
,
he
tells
us
here
in
the
Text
,
that
he
was
before
the
World
,
and
he
made
it
,
he
was
from
all
Eternity
,
and
should
continue
to
all
Eternity
the
same
.
Before
the
mountains
were
brought
forth
;
the
most
firm
and
durable
parts
of
the
World
,
the
most
eminent
and
conspicuous
;
Or
ever
thou
had'st
formed
the
earth
and
the
world
;
before
any
thing
was
created
;
from
everlasting
to
everlasting
thou
art
God
.
In
speaking
of
this
Attribute
,
I
shall
,
First
,
Give
you
the
Explication
of
it
.
Secondly
,
Endeavour
to
prove
that
it
doth
belong
to
God
,
and
ought
to
be
attributed
to
the
Divine
Nature
.
Thirdly
,
Draw
some
Corollaries
from
the
whole
.
First
,
For
the
Explication
of
it
.
Eternity
is
a
duration
without
bounds
or
limits
:
Now
there
are
two
limits
of
duration
,
beginning
and
ending
;
that
which
hath
always
been
is
without
beginning
;
that
which
always
shall
be
is
without
ending
.
Now
we
may
conceive
of
a
thing
always
to
have
been
,
and
the
continuance
of
its
being
now
to
cease
,
tho'
there
be
no
such
thing
in
the
World
:
and
there
are
some
things
which
have
had
a
beginning
of
their
Being
,
but
shall
have
no
end
,
shall
always
continue
,
as
the
Angels
,
and
Spirits
of
Men.
The
first
of
these
the
Schoolmen
call
Eternity
,
â
parte
ante
,
that
is
duration
without
beginning
;
the
latter
Eternity
â
parte
post
,
a
duration
without
ending
:
but
Eternity
absolutely
taken
comprehends
both
these
,
and
signifies
an
infinite
duration
which
had
no
beginning
,
nor
shall
have
any
end
;
so
that
when
we
say
God
is
Eternal
,
we
mean
that
he
always
was
,
and
shall
be
for
ever
;
that
he
had
no
beginning
of
Life
,
nor
shall
have
any
end
of
Days
;
but
that
he
is
from
everlasting
to
everlasting
,
as
it
is
here
in
the
Text.
'T
is
true
indeed
,
that
as
to
God's
Eternity
,
â
parte
ante
,
as
to
his
having
always
been
,
the
Scripture
doth
not
give
us
any
solicitous
account
of
it
;
it
only
tells
us
in
general
,
that
God
was
before
the
world
was
,
and
that
he
created
it
;
it
doth
not
descend
to
gratifie
our
curiosity
,
in
giving
us
any
account
of
what
God
did
before
he
made
the
World
,
or
how
he
entertaind
himself
from
all
Eterninity
;
it
doth
not
give
us
any
distinct
account
of
his
infinite
duration
;
for
that
had
been
impossible
for
our
finite
understandings
to
comprehend
;
if
we
should
have
ascended
upward
millions
of
Ages
,
yet
we
should
never
have
ascended
to
the
top
,
never
have
arrived
at
the
beginning
of
infinity
;
therefore
the
Scripture
,
which
was
wrote
to
instruct
us
in
what
was
necessary
,
and
not
to
satisfie
our
curiosity
,
tells
us
this
,
that
God
was
from
everlasting
,
before
the
world
was
made
,
and
that
he
laid
the
foundations
of
it
.
So
that
by
the
Eternity
of
God
,
you
are
to
understand
the
perpetual
continuance
of
his
Being
,
without
beginning
or
ending
.
I
shall
not
trouble
you
with
the
inconsistent
and
unintelligible
notions
of
the
Schoolmen
;
that
it
is
duratio
tota
simul
,
in
which
we
are
not
to
conceive
any
succession
,
but
to
imagine
it
an
instant
.
We
may
as
well
conceive
the
Immensity
of
God
to
be
a
point
,
as
his
Eternity
to
be
an
instant
;
and
as
according
to
our
manner
of
conceiving
,
we
must
necessarily
suppose
the
Immensity
of
God
,
to
be
an
infinite
Expansion
of
his
Essence
,
a
presence
of
it
to
all
places
,
and
imaginable
space
;
so
must
we
suppose
the
Eternity
of
God
to
be
a
perpetual
continuance
,
coexistent
to
all
imaginable
succession
of
Ages
.
Now
how
that
can
be
together
,
which
must
necessarily
be
imagined
to
be
coexistent
to
successions
,
let
them
that
can
conceive
.
Secondly
,
For
the
proof
of
this
,
I
shall
attempt
it
two
ways
.
I.
From
the
Dictates
of
Natural
Light
and
Reason
.
II.
From
Scripture
and
Divine
Revelation
.
I.
From
the
Dictates
of
Natural
Reason
.
This
attribute
of
God
is
of
all
other
least
disputed
among
the
Philosophers
;
indeed
all
agree
that
God
is
a
perfect
and
happy
Being
,
but
wherein
that
happiness
and
perfection
consists
,
they
differ
exceedingly
;
but
all
agree
that
God
is
Eternal
,
and
are
agreed
what
Eternity
is
,
viz.
a
boundless
duration
:
and
however
they
did
attribute
a
beginning
to
their
Heroes
and
Demons
,
whence
come
the
Genealogies
of
their
Gods
;
yet
the
Supreme
God
,
they
look'd
upon
as
without
beginning
;
and
it
is
a
good
evidence
,
that
this
perfection
doth
clearly
belong
to
God
,
that
Epicurus
,
who
had
the
lowest
and
meanest
conceptions
of
God
,
and
robbed
him
of
as
many
Perfections
,
as
his
imperfect
Reason
would
let
him
,
yet
is
forced
to
attribute
this
to
him
.
Tully
de
Nat
Deor.
l.
1.
saith
to
the
Epicureans
,
ubi
igitur
vestrum
beatum
&
aeternum
quibus
duobus
verbis
significatis
deum
?
Where
then
is
your
happy
and
eternal
Being
,
by
which
two
Epithets
you
express
God
?
And
Lucretius
,
who
hath
undertaken
to
represent
to
the
World
the
Doctrine
of
Epicurus
,
gives
this
account
of
the
Divine
Nature
,
Omnis
enim
per
se
divûm
naturae
necesse
est
Immortali
aevo
summa
cum
pace
fruatur
.
'T
is
absolutely
necessary
to
the
nature
of
the
Gods
,
to
pass
an
Eternity
in
profound
peace
and
quiet
.
The
Poets
who
had
the
wildest
Notions
of
God
,
yet
they
constantly
give
them
the
title
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
heathen
never
mention
the
name
of
God
without
this
Attribute
.
Dii
immortales
!
Immortal
Gods
!
was
their
ordinary
exclamation
;
and
they
swear
constantly
by
this
Attribute
,
deos
testor
immortales
;
and
to
mention
no
more
,
Tully
saith
expresly
,
Nos
deum
nisi
sempiternum
intelligere
quî
possumus
?
How
can
we
conceive
of
God
,
but
as
of
an
Eternal
Being
?
Now
the
Reason
of
this
is
evident
,
because
it
would
be
the
greatest
imperfection
we
could
attribute
to
his
Being
;
and
the
more
perfect
his
Being
were
otherwise
,
the
greater
imperfection
would
it
be
for
such
a
Being
,
to
die
;
so
excellent
a
Nature
to
cease
to
be
;
it
would
be
an
infinite
abasement
to
all
his
other
perfections
,
his
Power
,
and
Wisdom
,
and
Goodness
,
that
these
should
all
be
perishing
.
Nay
,
it
would
hinder
several
of
his
perfections
,
and
contradict
their
very
Being
;
his
self-existence
;
had
he
not
always
been
,
he
had
not
been
of
himself
;
his
necessary
existence
;
for
that
is
not
necessarily
,
which
may
at
any
time
not
be
,
or
cease
to
be
what
it
is
;
and
it
would
much
abate
the
duty
of
the
Creature
;
we
could
not
have
that
assurance
of
his
promise
,
and
that
security
of
the
recompence
of
the
next
life
,
if
the
continuance
of
his
Being
,
who
should
be
the
dispenser
of
them
,
were
uncertain
.
Now
these
Absurdities
and
inconveniences
following
from
the
denyal
of
this
Perfection
to
God
,
is
sufficient
evidence
that
it
belongs
to
him
;
for
I
told
you
the
Perfections
of
God
cannot
be
proved
by
way
of
demonstration
,
but
only
by
way
of
conviction
,
by
shewing
the
Absurdity
of
the
contrary
.
II.
From
Scripture
and
Divine
Revelation
.
There
are
innumerable
places
to
this
purpose
which
speak
of
the
Eternity
of
God
Directly
,
and
by
Consequence
:
By
Consequence
,
those
words
,
2
Peter
3.8
.
One
day
with
the
Lord
is
as
a
thousand
years
,
and
a
thousand
years
as
one
day
,
which
words
,
however
Interpreters
have
troubled
themselves
about
them
,
being
afraid
of
a
contradiction
in
them
,
yet
the
plain
meaning
of
them
is
this
,
that
such
is
the
infinite
duration
of
God
,
that
all
measures
of
time
bear
no
proportion
to
it
;
for
that
this
is
the
plain
meaning
,
appears
by
this
90
Psalm
,
out
of
which
they
are
cited
,
for
a
thousand
years
in
thy
sight
are
but
as
yesterday
,
when
it
is
past
,
and
as
a
watch
in
the
night
;
that
is
,
as
the
time
past
,
as
a
few
hours
slept
away
,
for
that
is
the
meaning
of
a
watch
in
the
night
,
that
is
as
nothing
;
now
St.
Peter's
conversion
of
the
words
,
one
day
is
as
a
thousand
years
,
and
a
thousand
years
as
one
day
,
only
signifies
this
,
that
the
longest
duration
of
time
is
so
inconsiderable
to
God
,
that
it
is
as
the
shortest
,
that
is
,
bears
no
proportion
to
the
Eternity
of
God
.
But
Directly
,
the
Scripture
frequently
mentions
this
attribute
,
He
's
called
the
everlasting
God
,
Gen.
21.33
.
The
Eternal
God
,
Deut.
33.27
.
and
which
is
to
the
same
purpose
,
he
that
inhabiteth
Eternity
,
Isa.
57.15
.
And
this
as
it
is
attributed
to
him
in
respect
of
his
Being
,
so
in
respect
of
all
his
other
Perfections
,
Psal.
103.17
.
the
mercy
of
the
Lord
is
from
everlasting
,
to
everlasting
.
Rom.
1.
20.
his
eternal
power
.
1
Tim.
1.17
.
the
King
eternal
.
Those
Doxologies
which
the
Scripture
useth
,
are
but
acknowledgments
of
this
Attribute
,
Blessed
be
the
Lord
for
ever
and
ever
.
Neh.
9.5
.
To
whom
be
glory
,
and
honour
,
and
dominion
,
for
ever
and
ever
.
Gal.
1.5
.
and
in
many
other
places
.
Hither
we
may
refer
all
those
places
which
speak
of
him
as
without
beginning
;
Psal.
93.2
.
Thou
art
from
everlasting
.
Mich.
5.2
.
Whose
goings
forth
have
been
from
everlasting
.
Hab.
1.12
.
Art
not
thou
from
everlasting
?
O
Lord
!
And
those
which
speak
of
the
perpetual
continuance
of
his
duration
;
Psal.
102.24
,
25
,
26
,
27.
Thy
years
are
throughout
all
generations
;
of
old
thou
hast
laid
the
foundations
of
the
earth
,
and
the
heavens
are
the
work
of
thy
hands
;
they
shall
perish
,
but
thou
shalt
endure
;
yea
all
of
them
shall
wax
old
like
a
garment
,
and
as
a
vesture
shalt
thou
change
them
,
and
they
shall
be
changed
;
but
thou
art
the
same
,
and
thy
years
shall
have
no
end
.
And
those
which
speak
of
him
as
the
first
and
the
last
;
Isa.
43.10
Before
me
there
was
no
God
formed
,
neither
shall
there
be
any
after
me
.
I
am
the
first
,
and
I
am
the
last
,
and
besides
me
there
is
no
God
.
And
to
mention
no
more
,
those
which
speak
of
his
Being
,
as
coexistent
to
all
difference
of
time
,
past
,
present
,
and
to
come
,
Rev.
1.8
.
I
am
Alpha
,
and
Omega
,
the
beginning
,
and
the
ending
,
saith
the
Lord
which
is
,
and
which
was
,
and
which
is
to
come
.
Thirdly
,
I
shall
from
hence
draw
,
-
I.
Some
Doctrinal
Corollaries
.
-
II.
Some
Practical
Inferences
.
I.
Doctrinal
Corollaries
,
that
you
may
see
how
the
Perfections
of
God
depend
one
upon
another
,
and
may
be
deduced
one
from
another
.
1.
Corol.
From
the
Eternity
of
God
we
may
infer
that
he
is
of
himself
.
That
which
always
is
,
can
have
nothing
before
it
to
be
a
cause
of
its
Being
.
2.
Corol.
We
may
hence
infer
the
necessity
of
his
Being
.
'T
is
necessary
every
thing
should
be
,
when
it
is
;
now
that
which
is
always
,
is
absolutely
necessary
,
because
always
so
.
3.
Corol.
The
Immutability
of
the
Divine
Nature
;
for
being
always
,
he
is
necessarily
,
and
being
necessarily
,
he
cannot
but
be
what
he
is
;
a
change
of
his
Being
is
as
impossible
as
a
cessation
.
Therefore
the
Psalmist
puts
his
Immutability
and
Eternity
together
.
Psal.
102.27
.
But
thou
art
the
same
,
and
thy
years
shall
have
no
end
.
II.
By
way
of
Practical
Inference
or
Application
.
1.
The
consideration
of
God's
Eternity
may
serve
for
the
support
of
our
Faith
.
This
Moses
here
useth
as
a
ground
of
his
Faith
;
Lord
,
thou
hast
been
our
dwelling
place
,
in
all
generations
,
before
the
mountains
were
brought
forth
,
&c.
Psal.
62.8
.
Trust
in
him
at
all
times
,
ye
people
.
His
Immensity
is
an
Argument
why
all
should
trust
in
him
,
he
is
a
present
help
to
all
;
and
why
they
should
trust
in
him
at
all
times
,
his
Eternity
is
an
Argument
,
Deut.
33.27
.
The
eternal
God
is
thy
refuge
,
and
underneath
are
the
everlasting
arms
.
There
are
two
Attributes
which
are
the
proper
Objects
of
our
Faith
and
Confidence
,
God's
Goodness
,
and
his
Power
,
both
these
are
Eternal
;
the
goodness
of
the
Lord
endureth
for
ever
,
as
it
is
frequently
in
the
Psalms
:
And
his
Power
is
Eternal
;
the
Apostle
speaks
of
his
Eternal
Power
,
as
well
as
Godhead
;
Rom.
1.20
.
Isa.
26.4
.
Trust
ye
in
the
Lord
for
ever
,
for
in
the
Lord
Jehovah
is
everlasting
strength
.
Isa.
40.28
.
The
everlasting
God
,
the
Lord
,
the
creatour
of
the
ends
of
the
earth
fainteth
not
,
neither
is
weary
.
We
cannot
trust
in
men
,
because
there
is
nothing
in
man
to
be
a
Foundation
of
our
Confidence
;
his
good
will
towards
us
may
change
,
his
Power
may
faint
,
and
he
may
grow
weary
;
or
if
these
continue
,
yet
they
that
have
a
mind
and
a
power
to
help
us
,
themselves
may
fail
;
therefore
the
Psalmist
useth
this
consideration
of
mens
mortality
,
to
take
us
off
from
confidence
in
man
,
Psal.
146.3
,
4.
Put
not
your
trust
in
Princes
,
nor
in
the
son
of
man
,
in
whom
there
is
no
help
;
his
breath
goeth
forth
,
he
returneth
to
his
earth
,
in
that
very
day
his
thoughts
perish
.
Isa.
2.22
.
Cease
ye
from
man
,
whose
breath
is
in
his
nostrils
;
for
wherein
is
he
to
be
accounted
of
?
The
greatest
of
the
Sons
of
Men
are
but
lying
refuges
to
the
everlasting
God
;
they
are
but
broken
reeds
to
the
rock
of
Ages
.
And
this
may
support
our
Faith
,
not
only
in
reference
to
our
own
condition
for
the
future
,
but
in
reference
to
our
posterity
,
and
the
condition
of
God's
Church
to
the
end
of
the
World
.
When
we
die
we
may
leave
ours
and
the
Church
in
his
hands
,
who
lives
for
ever
,
and
reigns
for
ever
.
The
enemies
of
God's
Church
,
and
those
who
have
the
most
malicious
designs
against
it
,
what
ever
share
they
may
have
in
the
affairs
of
the
World
,
they
can
but
domineer
for
a
while
,
they
must
die
,
and
that
very
day
their
thoughts
perish
:
But
thy
throne
,
O
God
,
is
for
ever
and
ever
.
2.
For
the
encouragement
of
our
obedience
.
We
serve
the
God
who
can
give
us
an
everlasting
reward
.
The
reward
of
the
next
Life
is
called
Eternal
Life
,
an
Eternal
weight
of
glory
,
2
Cor.
4.17
.
Eternal
Salvation
,
Heb.
5.9
..
an
Eternal
Inheritance
,
Heb.
9.15
.
That
place
where
good
Men
shall
be
rewarded
is
called
,
everlasting
habitations
,
Luke
16.9
.
a
house
Eternal
in
the
heavens
,
2
Cor.
5.1
.
As
the
promise
of
our
future
reward
is
founded
in
the
Goodness
of
God
,
and
the
greatness
of
it
in
his
Power
,
so
the
duration
of
it
in
his
Eternity
.
Now
what
an
encouragement
is
this
to
us
,
that
we
serve
him
and
suffer
for
him
who
lives
for
ever
,
and
will
make
us
happy
for
ever
?
When
we
serve
the
great
men
of
this
World
,
tho'
we
be
secure
of
their
affection
,
yet
we
are
uncertain
of
their
lives
;
and
this
discourageth
many
,
and
makes
men
worship
the
rising
Sun
,
and
many
times
takes
off
mens
eyes
from
the
King
to
his
Successor
:
but
he
that
serves
God
,
serves
the
King
everlasting
,
as
the
Apostle
calls
him
,
who
will
live
to
dispence
rewards
to
all
those
who
are
faithful
to
him
.
3.
For
the
terrour
of
wicked
men
.
The
Sentence
which
shall
be
past
upon
men
at
the
day
of
judgment
,
is
call'd
Eternal
Judgment
,
Heb.
6.2
.
because
it
decides
mens
Eternal
state
;
the
Punishment
that
shall
follow
this
Sentence
which
shall
pass
upon
the
wicked
,
is
called
,
Everlasting
punishment
,
Matt.
25.46
.
Everlasting
fire
.
Matt.
25.41
.
Everlasting
destruction
,
2
Thes.
2.9
.
The
vengeance
of
Eternal
fire
,
Jude
7.
The
smoke
of
the
bottomless
pit
,
is
said
to
ascend
for
ever
and
ever
,
Rev.
14.11
.
and
the
wicked
to
be
tormented
day
and
night
,
for
ever
and
ever
.
Rev.
20.10
.
Now
as
the
punishment
of
wicked
men
is
founded
in
the
Justice
of
God
;
and
the
greatness
of
it
in
his
Power
;
so
the
perpetuity
and
continuance
of
it
in
his
Eternity
.
The
Apostle
saith
Heb.
10.31
.
It
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
;
because
he
that
lives
for
ever
,
can
punish
for
ever
;
as
the
Eternal
Demerit
of
sin
feeds
,
and
animates
,
and
keeps
alive
the
never
dying
worm
,
so
the
wrath
of
the
Eternal
God
blows
up
the
Eternal
Flame
.
How
should
this
awaken
in
us
a
fear
of
the
Eternal
God!
Sinners
,
what
a
folly
is
it
,
for
the
pleasures
of
sin
,
which
are
but
for
a
season
,
to
incense
that
Justice
which
will
Punish
and
torment
you
for
ever
!
As
good
men
shall
have
the
everlasting
God
for
their
Reward
,
and
their
Happiness
;
so
wicked
men
shall
have
him
for
their
Judge
and
Avenger
.
We
fear
the
wrath
of
men
,
whose
power
is
short
,
and
whose
breath
is
in
their
nostrils
,
who
can
afflict
but
a
little
,
and
for
a
little
while
.
Dost
thou
fear
man
that
shall
die
,
and
the
son
of
man
that
shall
be
made
as
grass
?
and
is
not
the
wrath
of
the
Eternal
God
much
more
terrible
?
Luke
12.4
,
5.
And
I
say
unto
you
,
my
friends
,
be
not
afraid
of
them
that
kill
the
body
,
and
after
that
have
no
more
that
they
can
do
:
but
I
will
forewarn
you
whom
ye
shall
fear
;
fear
him
,
who
after
he
hath
kill'd
,
hath
power
to
cast
into
hell
,
yea
I
say
unto
you
,
fear
him
.
The
wrath
of
man
is
despicable
,
because
it
hath
bounds
and
limits
;
the
fury
of
man
can
but
reach
to
the
body
,
it
can
go
no
further
;
it
expires
with
this
life
,
it
cannot
follow
us
beyond
the
Grave
:
But
the
wrath
of
the
Eternal
God
doth
not
only
reach
the
Body
,
but
the
Soul
;
it
is
not
confin'd
to
this
Life
,
but
pursues
us
to
the
other
World
,
and
extends
it self
to
all
Eternity
.
Fear
him
,
who
after
he
hath
kill'd
,
hath
power
to
cast
into
hell
,
that
is
,
to
inflict
Eternal
Torments
;
Yea
,
I
say
unto
you
,
fear
him
.
SERMON
XIV
.
Vol.
VII
.
The
Incomprehensibleness
of
God
.
JOB
XI
.
7
.
Canst
thou
by
searching
find
out
God
?
Canst
thou
find
out
the
Almighty
unto
perfection
?
IN
treating
of
the
Properties
and
Perfections
of
God
,
I
shall
at
present
consider
that
which
results
from
the
infinite
exellency
of
his
Nature
and
Perfection
,
compared
with
the
Imperfection
of
our
understandings
,
which
is
commonly
call'd
the
Incomprehensibleness
of
God
.
This
you
have
expressed
here
in
the
words
of
Zophar
,
Canst
thou
by
searching
find
out
God
?
&c.
There
is
no
great
difficulty
in
the
words
;
Canst
thou
by
searching
find
out
God
,
potesne
pervestigare
intima
dei
,
so
Castalio
Translates
it
,
Dost
thou
know
God
intimately
,
and
throughly
,
within
and
without
?
Canst
thou
pierce
into
the
center
of
his
Perfections
,
and
dive
into
the
bottom
of
them
?
and
,
Canst
thou
find
out
the
Almighty
to
perfection
?
Canst
thou
find
out
the
Almighty
,
usque
ad
ultima
,
to
the
very
last
and
utmost
of
him
?
so
as
thou
canst
say
after
a
thorough
search
and
enquiry
,
There
is
no
Perfection
in
God
beyond
this
,
There
is
nothing
of
him
now
that
remains
to
be
known
;
this
he
is
,
and
no
other
;
that
he
is
,
and
no
otherwise
;
this
he
can
do
,
and
no
more
;
hither
doth
his
Knowledge
,
and
Power
,
and
Wisdom
reach
,
and
no
further
.
Canst
thou
do
this
?
These
interrogations
have
the
force
of
a
vehement
negation
;
as
if
he
had
said
,
no
,
thou
canst
not
;
God
is
unsearchable
,
he
is
Incomprehensible
.
The
two
Questions
in
the
Text
seem
to
be
only
two
several
expressions
of
the
same
thing
.
The
first
Question
is
undoubtedly
general
,
concerning
the
Nature
and
Perfections
of
God
in
general
;
Canst
thou
by
searching
find
out
God
?
Canst
thou
by
the
most
diligent
search
and
enquiry
come
to
a
perfect
Knowledge
and
Undrestanding
of
him
?
The
second
Question
may
seem
to
be
a
particular
instance
to
the
general
truth
implied
in
the
first
question
;
he
seems
to
instance
in
his
Power
;
as
if
he
had
said
,
God
is
unsearchable
,
and
then
had
instanced
in
a
particular
Perfection
,
the
power
of
God
.
Canst
thou
by
searching
find
out
God
?
Thou
canst
not
comprehend
the
Divine
Nature
and
Perfections
in
general
;
Canst
thou
find
out
the
Almighty
to
Perfection
?
Consider
particularly
his
Power
,
and
see
if
thou
canst
know
the
utmost
of
that
.
But
I
rather
think
that
the
latter
Question
is
altogether
the
same
in
sense
with
the
former
;
and
that
the
Attribute
of
Almighty
,
which
is
here
given
to
God
,
is
used
by
way
of
description
,
and
not
intended
by
way
of
instance
.
Canst
thou
find
out
the
Almighty
,
that
is
God
,
to
Perfection
?
Which
way
soever
we
take
the
Words
,
it
is
not
much
material
;
we
may
ground
this
Observation
upon
them
.
That
God
is
Incomprehensible
.
This
term
or
Attribute
is
a
relative
term
,
and
speaks
a
relation
between
an
Object
and
a
Faculty
,
between
God
and
a
Created
Understanding
;
so
that
the
meaning
of
it
is
plainly
this
,
That
no
Created
understanding
can
comprehend
God
,
that
is
,
have
a
perfect
and
exact
knowledge
of
him
,
such
a
knowledge
as
is
adequate
to
the
Perfection
of
the
Object
:
Or
thus
,
the
Nature
and
Perfections
of
God
are
above
the
understanding
of
any
of
his
Creatures
;
it
is
only
his
own
infinite
understanding
that
can
frame
a
perfect
Idea
of
his
own
Perfection
.
God
knows
himself
,
his
own
understanding
commprehends
his
own
Perfections
:
But
he
is
Incomprehensible
to
his
Creatures
.
Indeed
there
is
nothing
more
obvious
than
God
;
for
he
is
not
far
from
every
one
of
us
,
in
him
we
live
,
and
move
,
and
have
our
Being
;
there
need
no
great
search
to
find
out
that
there
is
a
God
;
An
eternal
power
and
Deity
are
clearly
seen
in
the
things
which
are
made
,
as
the
Apostle
tells
us
;
but
the
manner
of
the
Being
,
and
Proproperties
,
and
Perfections
of
this
God
,
these
cannot
be
comprehended
by
a
finite
understanding
.
I
shall
prove
the
Doctrine
,
and
then
apply
it
.
First
,
For
the
proof
of
it
.
I
will
attempt
it
these
three
ways
.
I.
By
way
of
instance
,
or
induction
of
particulars
.
II.
By
way
of
conviction
.
III.
By
giving
the
clear
reason
of
it
.
I.
By
way
of
instance
.
And
I
shall
give
you
instances
both
on
the
part
of
the
Object
;
and
of
the
Subject
,
or
the
persons
who
are
capable
of
knowing
God
in
any
degree
.
1.
On
the
part
of
the
Object
.
The
Nature
of
God
,
the
Excellency
and
Perfection
of
God
,
the
Works
and
Ways
of
God
are
above
our
thoughts
and
apprehensions
.
The
Nature
of
God
;
it
is
vast
and
infinite
,
Job
36.26
.
God
is
great
,
and
we
know
him
not
.
Job
37.
23.
Touching
the
Almighty
,
we
cannot
find
him
out
.
Psal.
145.3
.
His
greatness
is
unsearchable
.
The
Excellencies
and
Perfections
of
God
;
his
Immensity
,
2
Chron.
2.6
.
The
heaven
of
heavens
cannot
contain
him
:
The
Eternity
of
his
duration
,
from
everlasting
to
everlasting
he
is
God
.
We
cannot
imagine
any
limits
of
his
presence
,
nor
bounds
of
his
duration
:
The
infiniteness
of
his
knowledge
,
Psal.
147.5
.
his
understanding
is
infinite
.
When
we
think
of
the
Wisdom
and
Knowledge
of
God
,
our
best
way
is
to
fall
into
admiration
,
Rom.
11.33
.
O
the
depth
of
the
riches
both
of
the
wisdom
and
knowledge
of
God!
Where
the
Scripture
speaks
of
those
Perfections
of
God
,
which
the
Creatures
do
in
some
measure
and
degree
partake
of
,
as
his
Goodness
,
and
Power
,
and
Wisdom
,
and
Holiness
,
and
Immortality
,
it
attributes
them
in
such
a
peculiar
and
Divine
manner
to
God
,
as
doth
exclude
and
shut
out
the
Creature
from
any
claim
or
share
or
title
to
them
,
Matt.
19.16
,
17.
Why
Call'st
thou
me
good
;
there
's
none
good
but
one
,
that
is
God
.
1
Tim.
6.15
,
16.
Who
is
the
blessed
and
only
potentate
,
who
only
hath
immortality
.
1
Tim.
1.17
.
The
only
wise
God
.
Rev.
15.4
.
For
thou
only
art
holy
.
In
so
inconceivable
a
manner
doth
God
possess
these
Perfections
which
he
Communicates
,
and
we
can
only
understand
them
as
he
Communicates
them
,
and
not
as
he
possesses
them
;
so
that
when
we
consider
any
of
these
Divine
Perfections
,
we
must
not
frame
Notions
of
them
contrary
to
what
they
are
in
the
Creature
,
nor
must
we
limit
them
by
what
they
are
in
the
Creature
,
but
say
,
the
Goodness
and
the
Wisdom
of
God
are
all
this
which
is
in
the
Creature
,
and
much
more
which
I
am
not
able
to
comprehend
;
the
transcendent
degree
,
and
the
singularity
of
these
Divine
Perfections
,
which
are
communicable
,
is
beyond
what
we
are
able
to
conceive
.
The
Works
of
God
,
they
are
likewise
unsearchable
;
the
Works
of
Creation
and
of
Redemption
.
Job
5.9
.
Which
doth
great
things
,
and
unsearchable
,
marvelous
,
things
past
finding
out
:
And
then
he
instanceth
in
the
Works
of
God
,
Job
26.14
.
Lo
these
are
part
of
his
ways
:
But
how
little
a
portion
is
heard
of
him
?
and
the
thunder
of
his
voice
who
can
understand
?
So
that
he
tells
us
expresly
,
we
cannot
find
out
the
Works
of
God
,
we
do
but
know
part
of
them
.
The
question
which
he
puts
,
Job
37.16
.
Dost
thou
know
the
wondrous
works
of
him
that
is
perfect
in
knowledge
?
can
only
be
answered
by
the
words
of
the
Psalmist
,
Psal.
104.24
.
O
Lord
how
wonderful
are
thy
works
!
in
wisdom
hast
thou
made
them
all
.
The
work
of
Redemption
:
In
this
there
shines
forth
such
Wisdom
,
Mercy
,
and
Love
,
as
our
understandings
cannot
reach
;
this
work
is
called
the
Wisdom
of
God
in
a
mystery
,
hidden
Wisdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
2.7
.
The
Mercy
,
and
Grace
,
and
Love
of
it
is
called
,
the
riches
of
Gods
mercy
,
the
exceeding
riches
of
his
grace
,
Eph.
2.4
,
7.
Now
Riches
is
when
you
cannot
tell
the
utmost
of
them
,
pauperis
est
numerare
,
Eph.
3.18
,
19.
That
ye
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
heighth
,
and
to
know
the
love
of
Christ
which
passeth
knowledge
.
When
we
have
the
largest
apprehensions
of
this
love
,
so
that
we
think
we
comprehend
it
and
know
it
,
it
passeth
knowledge
;
yea
the
Effects
of
God's
Power
and
Love
which
he
manifests
in
believers
are
unspeakable
;
for
he
is
able
to
do
for
us
exceeding
abundantly
above
what
we
can
ask
or
think
,
according
to
the
power
which
worketh
in
us
,
Eph.
3.20
.
The
Peace
which
guards
their
souls
passeth
all
understanding
,
Phil.
4.7
.
Those
Joys
which
fill
their
hearts
are
not
to
be
expressed
.
1
Pet.
1.8
.
We
read
of
Joy
unspeakable
and
full
of
glory
.
The
Happiness
which
they
hope
for
is
inconceivable
,
't
is
that
which
eye
hath
not
seen
,
nor
ear
heard
,
nor
hath
entred
into
the
heart
of
man
,
which
God
hath
laid
up
for
us
.
The
Ways
of
God's
Providence
,
they
are
not
to
be
traced
,
Psal.
77.19
.
Thy
way
is
in
the
sea
,
and
thy
paths
in
the
great
waters
,
and
thy
footsteps
are
not
known
.
Eccles.
3.11
.
No
man
can
find
out
the
work
that
God
maketh
from
the
beginning
to
the
end
.
We
are
but
of
yesterday
,
and
know
nothing
.
When
we
look
upon
Gods
Providence
,
we
take
a
part
from
the
whole
,
and
consider
it
by
it self
,
without
relation
to
the
whole
series
of
his
Dispensation
;
we
cannot
see
the
whole
of
God's
Providence
at
one
view
,
and
never
see
from
the
beginning
of
the
Works
of
God
to
the
end
;
therefore
our
knowledge
of
them
must
needs
be
very
imperfect
,
and
full
of
mistakes
,
and
false
judgments
of
things
;
we
cannot
by
our
petty
and
short-sighted
designs
,
judge
of
the
Works
of
God
,
and
the
Designs
of
Providence
;
for
our
ways
are
not
as
his
ways
,
nor
our
thoughts
as
his
thoughts
.
but
as
the
heavens
are
high
above
the
earth
,
so
are
his
ways
above
our
ways
,
and
his
thoughts
above
our
thoughts
,
Isa.
55.8
,
9.
The
ways
of
God's
Mercy
,
Psal.
103.
As
the
heavens
are
high
above
the
earth
,
so
great
is
God's
mercy
.
Psal.
139.17
,
18.
How
precious
are
thy
thoughts
unto
me
?
how
great
is
the
sum
of
them
?
If
I
should
count
them
,
they
are
more
in
number
than
the
sand
.
And
the
ways
of
God's
Judgments
;
the
severity
and
greatness
of
his
Judgment
is
not
known
,
Psal.
90.
Who
knoweth
the
power
of
thy
anger
?
And
who
may
stand
before
thee
when
thou
art
angry
?
And
the
Reasons
of
his
Judgments
are
unsearchable
,
Psal.
36.6
.
Thy
Judgments
are
a
great
deep
.
Rom.
11.35
.
How
unsearchable
are
his
Judgments
,
and
his
ways
past
finding
out
!
These
are
the
Instances
on
the
part
of
the
Object
.
2.
On
the
part
of
the
Subject
,
or
the
persons
capable
of
knowing
God
in
any
measure
.
The
perfect
knowledge
of
God
is
above
a
finite
Creature
's
understanding
.
Wicked
men
they
are
ignorant
of
God
,
and
full
of
false
apprehensions
of
him
;
the
Scripture
gives
this
description
of
them
;
they
are
those
that
know
not
God
,
2
Thess.
1.
Wicked
men
are
so
far
from
knowing
God
to
Perfection
,
that
they
have
hardly
any
true
knowledge
of
him
;
for
as
the
man
himself
is
,
so
will
God
seem
to
be
to
him
;
the
Idea
and
Notion
which
men
have
of
God
,
is
but
the
picture
of
their
own
complexion
.
To
a
true
knowledge
there
is
required
likeness
;
a
Man's
mind
must
be
like
the
thing
he
would
understand
;
therefore
the
Apostle
tells
us
,
the
natural
,
or
animal
man
,
doth
not
receive
the
things
of
God
,
he
is
not
capable
of
them
,
because
his
mind
is
unsuitable
to
them
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
full
of
body
,
and
he
cannot
relish
spiritual
things
▪
even
those
Natural
notions
which
wicked
men
have
of
God
,
they
are
strangely
tinctur'd
and
obscured
by
the
temper
of
the
man
;
they
are
lux
sepulta
in
opacâ
materiâ
,
light
buried
and
hid
in
matter
and
darkness
,
in
the
blackness
of
a
soul
and
impure
heart
;
so
that
there
is
no
question
of
them
,
whither
they
comprehend
God
or
not
.
But
good
men
they
cannot
find
out
God
,
they
have
some
false
apprehensions
of
him
;
all
their
apprehensions
are
dark
,
have
much
of
obscurity
in
them
;
they
know
God
to
Salvation
,
but
not
to
Perfection
;
in
this
life
we
do
but
know
God
in
part
,
that
is
,
in
comparison
of
the
knowledge
which
our
natures
are
capable
of
.
But
I
will
instance
yet
higher
;
the
Angels
and
the
Spirits
of
just
men
made
perfect
;
tho'
they
have
true
apprehensions
of
God
,
yet
they
do
not
arrive
to
perfect
knowledge
of
him
,
they
cannot
pervestigare
ultima
,
know
the
utmost
of
God
;
the
Cherubims
themselves
are
continually
looking
at
the
Mercy
Seat
.
To
which
the
Apostle
alludes
,
1
Pet.
1.12
.
when
he
tells
us
,
the
Mystery
of
God's
mercy
in
the
Gospel
was
a
thing
which
the
Angels
desired
to
pry
into
.
In
Heaven
that
which
is
in
part
shall
be
done
away
,
that
is
,
our
knowledge
shall
be
perfect
as
our
Natures
are
capable
;
but
it
shall
be
finite
.
When
we
shall
see
God
face
to
face
,
that
is
,
have
an
immediate
vision
of
him
,
and
see
him
as
he
is
,
that
is
,
not
having
our
understandings
tinctur'd
by
any
lust
or
passion
that
may
darken
our
mind
,
or
misrepresent
the
Object
;
for
the
Apostle
tells
us
,
we
shall
see
him
,
because
we
shall
be
like
him
;
yet
then
we
shall
have
short
and
unadequate
apprehensions
of
him
,
we
shall
still
retain
our
limited
Natures
and
finite
understandings
.
II.
By
way
of
Conviction
.
Dost
thou
know
perfectly
the
nature
of
a
finite
Spirit
,
the
Perfection
and
the
Power
of
an
Angel
,
how
being
immaterial
they
can
act
upon
matter
,
and
move
that
which
can
make
no
resistance
to
a
Spirit
?
Dost
thou
know
how
they
can
move
themselves
to
a
great
distance
in
a
moment
,
and
dart
themselves
from
one
part
of
the
World
to
another
?
Dost
thou
know
how
man
is
formed
in
the
lowest
parts
of
the
earth
,
as
the
Psalmist
expresseth
it
;
and
the
curious
Frame
of
our
Bodies
is
wrought
from
such
rude
Principles
in
so
dark
a
Shop
?
Canst
thou
give
an
account
how
the
Soul
is
united
to
the
Body
,
by
what
bands
or
holds
a
Spirit
is
so
closely
and
intimately
conjoyned
to
Matter
?
Dost
thou
know
how
thy self
understandest
any
thing
,
and
canst
retain
the
distinct
Ideas
and
Notions
of
so
many
Objects
without
confusion
?
Dost
thou
know
the
least
parts
of
Matter
,
how
they
are
knit
together
,
and
by
what
Cement
they
cleave
so
fast
to
one
another
,
that
they
can
hardly
be
separated
?
Now
if
the
Creatures
be
so
unsearchable
,
and
the
knowledge
of
these
be
too
hard
for
thee
;
is
not
the
Creator
of
them
much
more
Incomprehensible
,
who
possesseth
all
these
Perfections
which
he
communicates
,
and
many
which
cannot
be
communicated
to
a
Creature
?
If
in
Natural
and
Sensible
Things
,
maxima
pars
eorum
quae
scimus
,
est
minima
pars
eorum
quae
nescimus
,
how
much
more
is
it
true
of
God
,
that
our
ignorance
is
more
than
our
knowledge
;
when
the
whole
Earth
and
all
the
Creatures
bear
no
proportion
to
him
?
Isa.
40.15
,
17.
Behold
all
the
Nations
of
the
earth
are
as
the
drop
of
the
bucket
,
and
as
the
small
dust
of
the
ballance
;
all
nations
before
him
are
nothing
,
and
are
accounted
to
him
less
than
nothing
.
III.
By
shewing
you
the
clear
Reason
of
it
,
which
is
this
,
the
disproportion
between
the
Faculty
and
the
Object
,
the
finiteness
of
our
understandings
,
and
the
Infiniteness
of
the
Divine
Nature
and
Perfections
.
God
is
greater
than
our
hearts
,
and
therefore
as
he
knows
more
than
we
do
,
as
the
Apostle
reasons
,
1
John
3.20
.
so
he
is
more
than
can
be
known
by
us
;
he
is
too
vast
an
Object
for
our
understanding
to
entertain
,
for
our
minds
to
receive
Thou
may'st
as
well
mete
out
the
Heaven
with
a
span
,
and
measure
the
Waters
in
the
hollow
of
thy
hand
,
and
comprehend
the
dust
of
the
earth
in
a
little
Urn
,
and
weigh
the
Mountains
in
some
Scales
,
and
the
hills
in
a
little
Ballance
;
as
think
to
circumscribe
God
in
the
narrow
limits
of
thy
thoughts
,
or
to
bring
that
which
is
infinite
within
the
compass
of
that
which
is
finite
.
And
there
is
not
only
the
vastness
and
greatness
of
the
Object
;
but
the
Glory
and
Resplendency
of
it
does
so
dazle
our
sight
,
that
we
cannot
perfectly
see
it
,
1
Tim.
6.16
.
He
dwelleth
in
light
which
no
man
can
approach
unto
,
whom
no
man
hath
seen
,
nor
can
see
.
As
God
is
too
big
,
so
he
is
too
bright
an
Object
for
our
understandings
;
the
presence
of
his
Glory
overpowers
our
minds
,
and
bears
down
our
Faculties
,
and
conquers
our
understandings
.
I
come
now
to
apply
this
Doctrine
of
the
Incomprehensibleness
of
the
Divine
Nature
.
If
the
Nature
,
and
Perfections
,
and
Ways
,
and
Works
of
God
be
Incomprehensible
,
and
past
finding
out
,
I.
It
calls
for
our
Admiration
,
and
Veneration
,
and
Reverence
.
These
are
the
best
apprehensions
of
him
,
that
is
Incomprehensible
;
a
silent
Veneration
of
his
Excellencies
,
is
the
best
acknowledgment
of
them
.
We
must
admire
what
we
cannot
apprehend
or
express
,
Zach.
9.17
.
How
great
is
his
goodness
,
and
how
great
is
his
beauty
?
The
best
way
to
celebrate
the
praises
of
God
,
is
that
which
Nehemiah
useth
Nehem.
9.5
.
And
blessed
be
thy
glorious
name
,
which
is
exalted
above
all
blessing
and
praise
.
When
ever
we
speak
or
think
of
God
,
we
necessarily
detract
from
his
Perfections
;
but
even
this
necessity
is
glorious
to
him
,
and
this
speaks
his
Perfection
,
that
the
highest
finite
understanding
must
have
imperfect
thoughts
of
him
.
We
should
make
up
in
Reverence
and
Veneration
what
we
fall
short
of
in
knowledge
.
Reverence
is
an
acknowledgment
of
distance
;
by
our
reverence
of
the
Divine
Majesty
,
we
should
best
awe
our
hearts
,
in
a
sense
of
the
distance
which
is
between
his
infinite
Nature
and
Perfection
,
and
our
finite
apprehensions
.
Worldly
greatness
will
cause
wonder
,
the
thoughts
of
Earthly
Majesty
will
compose
us
to
Reverence
;
how
much
more
should
those
excellencies
which
are
beyond
what
we
can
imagine
!
Isa.
6.
you
have
there
God
represented
sitting
upon
his
throne
,
and
the
Seraphims
about
him
,
which
are
described
to
us
as
having
each
six
wings
,
and
with
twain
they
cover
their
faces
.
Creatures
of
the
brightest
understanding
,
and
the
most
exalted
purity
and
Holiness
,
cover
their
faces
in
the
presence
of
God's
glory
,
they
choose
rather
to
venerate
God
than
look
upon
him
II.
This
calls
for
humility
and
modesty
.
The
consideration
of
God's
unsearchable
Perfections
should
make
the
haughtiness
of
man
to
stoop
,
and
bring
down
his
proud
looks
,
and
God
alone
should
be
exalted
.
The
thought
of
God's
Excellency
should
abase
us
,
and
make
us
vile
in
our
own
eyes
,
it
should
make
all
those
petty
Excellencies
that
we
pride
our selves
in
to
vanish
and
disappear
.
Those
treasures
of
wisdom
and
knowledge
which
are
in
God
,
should
hide
pride
from
man
.
It
should
hide
those
little
parts
and
gifts
which
we
are
so
apt
to
glory
in
,
as
the
Sun
hides
the
Stars
.
When
we
consider
God
,
we
should
be
so
far
from
admiring
our selves
,
that
we
should
with
an
humble
thankfulness
wonder
that
God
should
regard
such
inconsiderable
nothings
as
we
are
.
Psal.
8.1
,
3
,
4.
O
Lord
our
God
,
how
excellent
is
thy
name
in
all
the
earth
!
who
hast
set
thy
glory
above
the
heavens
.
When
I
consider
the
heavens
,
the
work
of
thy
fingers
,
the
Moon
and
the
Stars
which
thou
hast
ordained
;
what
is
man
,
that
thou
art
mindful
of
him
?
or
the
Son
of
man
,
that
thou
visitest
him
?
He
that
considers
the
Glory
of
God
,
and
the
greatness
of
his
Works
,
will
think
so
meanly
of
himself
,
that
he
will
be
astonisht
that
God
should
mind
him
or
visit
him
.
This
is
a
noble
strain
of
humility
in
David
,
by
which
he
acknowledgeth
that
the
greatest
King
of
the
Earth
,
how
considerable
soever
he
may
be
in
respect
of
men
,
is
yet
but
a
pitiful
thing
to
God
.
When
we
speak
to
God
,
we
should
do
it
with
great
humility
,
Eccles.
5.2
,
3.
Let
thy
words
be
few
,
for
God
is
in
heaven
,
and
thou
upon
earth
.
We
should
say
to
God
,
Job
37.19
.
Teach
us
what
we
shall
say
unto
thee
,
for
we
cannot
order
our
speech
by
reason
of
darkness
.
And
when
we
think
or
speak
of
him
,
we
should
do
it
with
great
modesty
;
we
should
not
rashly
pronounce
or
determine
any
thing
concerning
God
.
Simonides
being
ask'd
what
God
was
,
desired
one
days
time
to
consider
,
then
he
desired
two
,
and
then
four
.
The
more
we
think
of
God
,
the
less
peremptory
shall
we
be
in
defining
him
.
He
that
considers
that
God
is
Incomprehensible
,
will
not
pretend
to
know
all
the
ways
of
infinite
knowledge
,
and
the
utmost
of
infinite
Power
,
and
all
the
Reasons
of
God's
Ways
and
Providences
.
He
that
rightly
values
his
own
short
understanding
,
and
the
unlimited
Perfections
of
God
,
will
not
be
apt
to
say
,
this
God
cannot
do
,
this
he
cannot
know
,
such
ways
are
not
agreeable
to
his
wisdom
.
He
that
knows
God
and
himself
,
will
be
modest
in
these
cases
,
he
will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abstain
from
all
peremptory
pronouncing
in
these
matters
;
he
considers
that
one
man
many
times
differs
so
much
from
another
in
knowledge
and
skill
of
working
,
that
he
can
do
those
things
which
another
believes
impossible
:
but
we
have
pitiful
thoughts
of
God
,
if
we
think
the
differerce
between
one
man
and
another
,
is
any
thing
to
the
vast
distance
that
is
between
the
Divine
Understanding
and
our
ignorance
,
the
Divine
Power
and
our
weakness
,
the
Wisdom
of
God
and
the
folly
of
men
.
III.
The
Incomprehensibleness
of
God's
Perfections
calls
for
the
highest
degree
of
our
affection
.
How
should
we
fear
this
great
and
glorious
God!
Psal.
90.11
.
Who
knoweth
the
power
of
thine
anger
?
even
according
to
thy
fear
,
so
is
thy
wrath
.
Fear
is
the
most
infinite
of
all
our
passions
,
and
fills
us
with
the
most
endless
jealousie
and
suspicions
;
God's
wrath
is
greater
than
our
fear
,
according
to
thy
fear
so
is
thy
wrath
.
How
should
we
love
him
,
when
we
are
astonisht
with
admiration
of
God's
goodness
,
and
say
,
how
great
is
thy
goodness
,
and
how
great
is
thy
beauty
!
Behold
,
what
manner
of
love
the
father
hath
bestowed
upon
us
!
How
great
should
our
love
be
to
him
!
What
manner
of
love
should
we
return
to
him
!
This
calls
for
the
highest
degree
of
our
Faith
.
With
what
confidence
should
we
rely
upon
him
,
who
is
able
to
do
for
us
exceeding
abundantly
above
what
we
can
ask
or
think
!
To
conclude
,
This
requires
the
highest
degree
of
our
service
:
How
should
our
hearts
be
enlarged
to
run
the
ways
of
his
commandments
,
who
hath
laid
up
for
us
such
things
,
that
eye
hath
not
seen
,
nor
ear
heard
,
nor
have
entred
into
the
heart
of
man
!
SERMON
XV.
Vol.
VII
.
God
the
first
Cause
,
and
last
End
.
ROM
XI
.
36
.
For
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
Glory
for
ever
.
Amen
.
HAving
consider'd
the
more
Eminent
and
Absolute
Perfections
of
the
Divine
Nature
,
as
also
that
which
results
from
the
infinite
Excellency
and
Perfection
of
God
,
compar'd
with
the
Imperfection
of
our
Understandings
,
I
come
in
the
last
place
to
treat
of
such
as
are
merely
and
purely
Relative
;
as
that
He
is
the
first
Cause
,
and
the
last
End
of
all
things
;
to
which
purpose
I
have
chosen
these
words
of
the
Apostle
,
for
the
Subject
of
my
present
Discourse
;
For
of
him
,
and
through
him
&c
,
The
dependence
of
these
Words
upon
the
former
is
briefly
this
.
The
Apostle
had
been
speaking
before
in
this
Chapter
,
several
things
that
might
tend
to
raise
us
to
an
Admiration
of
the
Wisdom
,
and
Goodness
,
and
Mercy
of
God
,
in
the
dispensation
of
his
Grace
,
for
the
Salvation
of
men
,
both
Jews
and
Gentiles
,
and
therefore
would
have
us
ascribe
this
work
wholly
to
God
;
the
contrivance
of
it
to
his
Wisdom
,
and
not
to
our
own
counsel
,
v.
34.
For
who
hath
known
the
mind
of
the
Lord
?
and
who
hath
been
his
counsellour
?
and
the
bestowing
this
grace
,
to
his
free
Goodness
and
Mercy
,
and
not
to
any
desert
of
ours
,
v.
35.
Or
who
hath
first
given
to
him
,
and
it
shall
be
recompensed
to
him
again
?
Yea
,
and
not
only
in
the
dispensation
of
Grace
,
but
of
all
good
things
;
not
only
in
this
work
of
Redemption
,
but
also
of
Creation
,
God
is
the
Fountain
,
and
Original
,
and
first
Cause
,
from
whence
every
thing
proceeds
;
and
the
last
End
,
to
which
every
thing
is
to
be
referr'd
.
For
of
him
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
him
,
the
efficient
Cause
producing
all
things
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
,
or
through
him
,
as
the
efficient
conserving
Cause
of
all
things
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
him
,
as
the
final
Cause
of
all
things
,
and
the
End
for
which
they
were
made
.
The
Proposition
I
shall
speak
to
is
,
that
God
is
the
first
Cause
,
and
last
End
.
First
,
I
shall
a
little
Explain
the
Terms
.
Secondly
,
Confirm
the
Proposition
.
Thirdly
,
Apply
it
.
First
,
For
the
Explication
of
the
Terms
.
I.
That
God
is
the
first
Cause
signifies
,
1.
Negatively
,
that
he
had
no
Cause
,
did
not
derive
his
Being
from
any
other
,
or
does
depend
upon
any
other
Being
;
but
that
he
was
always
,
and
eternally
of
himself
.
2.
Positively
,
that
he
is
the
Cause
of
all
things
besides
himself
,
the
Fountain
and
Original
of
all
Created
Beings
,
from
whom
all
things
proceed
,
and
upon
whom
all
things
depend
;
or
,
that
I
may
use
the
expression
of
Saint
John
,
Joh.
1.3
.
which
I
know
is
appropriated
to
the
Second
Person
in
the
Trinity
,
By
him
all
things
were
made
,
and
without
him
was
nothing
made
that
was
made
.
So
that
when
we
attribute
to
God
,
that
he
is
the
first
,
we
mean
,
that
there
was
nothing
before
him
,
and
that
he
was
before
all
things
,
and
that
all
things
are
by
him
.
II.
The
last
End
,
that
is
,
that
all
things
refer
to
him
;
that
is
,
the
design
and
aim
of
all
things
that
are
made
,
is
the
Illustration
of
God's
Glory
some
way
or
other
,
and
the
manifestation
of
his
Perfections
.
Secondly
,
For
the
Confirmation
,
I
shall
briefly
,
according
to
my
usual
Method
,
attempt
it
these
two
ways
.
I.
By
Natural
light
.
The
Notion
of
a
God
contains
in
it
all
possible
Perfection
.
Now
the
utmost
Perfection
we
can
imagine
is
,
for
a
Being
to
be
always
of
it self
,
before
all
other
Beings
,
and
not
only
so
,
but
to
be
the
Cause
of
all
other
Beings
;
that
is
,
that
there
should
be
nothing
,
but
what
derives
its
Being
from
him
,
and
continually
depends
upon
him
;
from
whence
follows
,
that
all
things
must
refer
to
him
,
as
their
last
End
.
For
every
wise
Agent
acts
with
design
,
and
in
order
to
an
End
.
Now
the
End
is
that
which
is
best
,
which
is
most
worthy
the
attaining
,
and
that
is
God
himself
.
Now
his
Being
and
Perfections
are
already
,
and
the
best
next
to
the
existence
of
his
Being
and
Perfections
,
is
the
manifestation
of
them
,
which
is
called
God's
Glory
;
and
this
is
the
highest
End
that
we
can
imagine
,
to
which
all
the
Effects
of
the
Divine
Power
and
Goodness
,
and
Wisdom
do
refer
.
And
that
these
Titles
are
to
be
attributed
to
God
,
is
not
only
reasonable
,
when
it
is
revealed
and
discovered
,
but
was
discovered
by
the
Natural
light
of
the
heathens
.
Hence
it
was
that
Aristotle
gives
to
God
those
Titles
of
the
first
Being
,
the
first
Cause
,
and
the
first
Mover
;
and
his
Master
Plato
calls
God
the
Author
,
and
Parent
of
all
things
,
the
Maker
and
Architect
of
the
World
,
and
of
all
Creatures
;
the
Fountain
and
Original
of
all
things
.
Porphyry
calls
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
,
from
whence
he
Reasons
to
this
sense
,
that
he
is
the
ultimate
end
,
and
that
all
things
move
towards
God
,
that
all
motions
center
in
him
;
because
,
saith
he
,
it
is
most
proper
and
natural
for
things
to
refer
to
their
Original
,
and
to
refer
all
to
him
,
from
whom
they
receive
all
.
Antoninus
,
the
Emperour
and
Philosopher
,
speaking
of
Nature
(
which
with
the
Stoicks
signified
God
)
hath
these
words
,
which
are
so
very
like
these
of
the
Apostle
,
that
they
may
seem
to
be
taken
from
him
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Of
thee
are
all
things
,
in
thee
are
all
things
,
to
thee
are
all
things
.
II.
From
Scripture
.
Hither
belong
all
those
places
where
he
declares
himself
to
be
the
first
,
and
the
last
,
Isa.
41.4
.
Who
hath
wrought
and
done
it
,
calling
the
generations
from
the
beginning
?
I
the
Lord
,
the
first
,
and
with
the
last
.
I
am
he
.
Isa.
43.10
.
Before
me
there
was
no
God
formed
,
(
or
as
it
is
in
the
margin
)
there
was
nothing
formed
of
God
,
neither
shall
there
be
after
me
.
Isa.
44.6
.
I
am
the
first
,
and
I
am
the
last
,
and
besides
me
there
is
no
God
.
Isa.
48.12
,
13.
I
am
the
first
,
I
also
am
the
last
,
my
hand
hath
laid
the
foundation
of
the
earth
,
my
right
hand
hath
spread
the
heavens
;
which
is
as
much
as
to
say
,
he
made
the
World
,
and
was
the
first
Cause
of
all
things
.
Rev.
1.8
.
I
am
Alpha
and
Omega
,
the
beginning
and
the
end
,
saith
the
Lord
,
which
is
,
and
which
was
,
and
which
is
to
come
.
But
more
expresly
,
1
Cor.
8.6
.
But
to
us
there
is
but
one
God
,
the
father
,
of
whom
are
all
things
,
and
we
by
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
we
to
him
,
and
for
him
.
Acts
17.24
.
God
that
made
the
world
,
and
all
things
therein
.
v.
25.
He
giveth
to
all
life
,
and
breath
,
and
all
things
.
v.
28.
In
him
we
live
,
and
move
,
and
have
our
Being
.
v.
29.
For
as
much
then
as
we
are
the
off-spring
of
God
.
Hither
we
may
refer
those
Texts
which
attribute
the
same
to
the
Second
Person
in
the
Trinity
,
as
the
Eternal
Wisdom
and
Word
of
God
,
whereby
all
things
were
made
,
Joh.
1.3
.
All
things
were
made
by
him
,
and
without
him
was
nothing
made
,
that
was
made
,
v.
10.
And
the
World
was
made
by
him
.
1
Cor.
8.6
.
And
one
Lord
Jesus
Christ
,
by
whom
are
all
things
,
and
we
by
him
.
Eph.
3.9
.
God
,
who
Created
all
things
by
Jesus
Christ
.
Col.
1.16
.
By
him
were
all
things
Created
that
are
in
heaven
,
and
that
are
in
earth
,
visible
and
invisible
,
whether
they
be
thrones
,
or
dominions
,
or
principalities
,
or
powers
,
all
things
were
Created
by
him
,
and
for
him
,
and
he
is
before
all
things
,
and
by
him
all
things
consist
.
Heb.
1.2
.
By
whom
also
he
made
the
Worlds
.
And
,
v.
3.
Vpholding
all
things
by
the
word
of
his
power
.
Thirdly
,
and
lastly
,
to
apply
this
Doctrine
.
Vse
.
First
,
If
God
be
the
first
Cause
of
all
things
,
who
did
at
first
produce
all
Creatures
,
and
does
since
Preserve
them
and
Govern
them
,
and
disposeth
of
all
their
concernments
,
and
orders
all
things
that
befal
them
,
from
hence
let
us
learn
,
1.
With
Humility
and
Thankfullness
to
own
and
acknowledge
,
and
admire
and
bless
God
as
the
Author
and
Original
of
our
Being
,
as
the
Spring
and
Fountain
of
all
the
Blessings
and
good
things
that
we
enjoy
.
If
we
do
but
consider
what
these
words
signifie
,
that
God
is
the
first
Cause
of
all
things
,
we
shall
see
great
Reason
to
own
and
acknowledge
,
to
adore
and
praise
him
,
and
that
with
the
greatest
humility
;
because
we
have
not
given
him
any
thing
,
but
have
received
all
from
him
;
he
is
the
Cause
of
all
things
,
who
did
freely
and
of
his
own
good
will
and
pleasure
communicate
Beings
to
us
,
without
any
constraint
or
necessity
,
but
what
his
own
goodness
laid
upon
him
,
Rev.
4.11
.
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
and
honour
,
and
power
;
for
thou
hast
Created
all
things
,
and
for
thy
pleasure
they
are
and
were
Created
.
We
could
not
,
before
we
were
,
deserve
any
thing
from
him
,
or
move
him
by
any
Arguments
,
or
importune
him
by
intreaties
to
make
us
;
but
he
freely
gave
us
Being
;
and
ever
since
we
depend
upon
him
,
and
have
been
preserved
by
him
,
and
cannot
subsist
one
moment
without
the
continued
influence
of
the
Power
and
Goodness
which
first
called
us
out
of
nothing
.
He
is
the
Author
of
all
the
good
,
and
the
Fountain
of
all
those
Blessing
,
which
for
the
present
we
enjoy
,
and
for
the
future
hope
for
.
When
he
made
us
at
first
,
he
designed
us
for
Happiness
;
and
when
we
by
our
sin
and
wilful
mascarriage
fell
short
of
the
Happiness
which
he
design'd
us
for
,
he
sent
his
Son
into
the
World
for
our
recovery
,
and
gave
his
life
for
the
Ransom
of
our
Souls
.
He
hath
not
only
admitted
us
into
a
new
Covenant
,
wherein
he
hath
promised
pardon
,
and
eternal
life
to
us
;
but
he
hath
also
purchased
these
Blessings
for
us
,
by
the
most
endearing
price
,
the
blood
of
his
own
Son
,
and
hath
saved
us
in
such
a
manner
as
may
justly
astonish
us
.
Upon
these
Considerations
we
should
awaken
our selves
to
the
praise
of
God
,
and
with
the
holy
Psalmist
,
call
up
our
Spirits
,
and
summon
all
the
Powers
and
Faculties
of
our
Souls
,
to
assist
us
in
this
Work
,
Psal.
103.1
,
2
,
3
,
4.
&c.
Bless
the
Lord
,
O
my
Soul
,
and
all
that
is
within
me
bless
his
holy
name
;
bless
the
Lord
,
O
my
Soul
,
and
forget
not
all
his
benefits
;
who
forgiveth
all
thy
iniquities
,
who
healeth
all
thy
diseases
,
who
redeemeth
thy
life
from
destruction
,
who
crowneth
thee
with
loving
kindness
,
and
tender
mercies
;
't
is
he
that
satisfies
our
Souls
with
good
things
,
and
crowneth
us
with
tender
mercies
,
and
loving
hindness
;
that
hath
promised
Eternal
Life
and
Happiness
to
us
,
and
must
confer
and
bestow
this
upon
us
;
Therefore
our
Souls
and
all
that
is
within
us
should
bless
his
holy
name
.
2.
If
God
be
the
first
Cause
,
that
is
,
orders
all
things
that
befall
us
,
and
by
his
Providence
disposeth
of
all
our
concernments
,
this
should
teach
us
with
patience
,
and
quietness
,
to
submit
to
all
Events
,
to
all
evils
and
afflictions
,
that
come
upon
us
,
as
being
disposed
by
his
wise
Providence
,
and
coming
from
him
.
We
are
apt
to
attribute
all
things
to
the
next
and
immediate
Agent
,
and
to
look
no
higher
than
Second
Causes
;
not
considering
that
all
the
motions
of
Natural
Causes
are
directly
subordinate
to
the
first
Cause
,
and
all
the
actions
of
free
Creatures
are
under
the
Government
of
God's
wise
Providence
,
so
that
nothing
happens
to
us
besides
the
design
and
intention
of
God
.
And
methinks
this
is
one
particular
Excellency
of
the
style
of
the
Scripture
above
all
other
Books
,
that
the
constant
Phrase
of
the
Sacred
Dialect
is
to
attribute
all
Events
(
excepting
sins
only
)
to
God
,
so
that
every
one
that
reads
it
cannot
but
take
notice
,
that
it
is
wrote
with
a
more
attentive
consideration
of
God
than
any
other
Book
,
as
appears
by
those
frequent
and
express
acknowledgments
of
God
as
the
Cause
of
all
Events
;
so
that
what
in
other
Writers
would
be
said
to
be
done
by
this
or
that
Person
,
is
ascribed
to
God
.
Therefore
it
is
so
often
said
,
that
the
Lord
did
this
,
and
that
,
stirr'd
up
such
an
Enemy
,
brought
such
a
Judgment
.
And
we
shall
find
that
holy
men
in
Scripture
make
excellent
use
of
this
consideration
,
to
argue
themselves
into
patience
and
contentedness
in
every
condition
.
So
Eli
,
1
Sam.
3.18
.
It
is
the
Lord
,
let
him
do
what
seemeth
him
good
.
So
Job
,
he
did
not
so
consider
the
Sabeans
and
Chaldeans
who
had
carried
away
his
Oxen
and
his
Camels
,
and
slain
his
Servants
;
nor
the
Wind
which
had
thrown
down
his
House
,
and
kill'd
his
Sons
,
and
his
Daughters
;
but
he
looks
up
to
God
,
the
great
Governour
and
Disposer
of
all
these
Events
;
The
Lord
giveth
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
.
So
David
,
Psal.
39.9
.
I
was
dumb
and
spake
not
a
word
,
because
thou
Lord
didst
it
.
So
our
Blessed
Saviour
,
when
he
was
ready
to
suffer
,
he
did
not
consider
the
malice
of
the
Jews
,
which
was
the
cause
of
his
death
;
but
looks
to
a
higher
hand
;
the
cup
which
my
father
gives
me
to
drink
,
shall
not
I
drink
it
?
He
that
looks
upon
all
things
as
coming
from
second
Causes
,
and
does
not
eye
the
first
Cause
,
the
good
and
wise
Governour
,
will
be
apt
to
take
offence
at
every
cross
and
unwelcome
accident
.
Men
are
apt
to
be
angry
,
when
one
flings
Water
upon
them
as
they
pass
in
the
Streets
;
but
no
man
is
offended
,
if
he
is
wet
by
Rain
from
Heaven
.
When
we
look
upon
Evils
as
coming
only
from
men
,
we
are
apt
to
be
impatient
,
and
know
not
how
to
bear
them
;
but
we
should
look
upon
all
things
as
under
the
Government
and
disposal
of
the
first
Cause
,
and
the
Circumstances
of
every
condition
as
allotted
to
us
by
the
wise
Providence
of
God
;
this
Consideration
,
that
it
is
the
hand
of
God
,
and
that
he
hath
done
it
,
would
still
all
the
murmurings
of
our
Spirits
.
As
when
a
Seditious
Multitude
is
in
an
uproar
,
the
presence
of
a
grave
and
venerable
person
will
hush
the
noise
,
and
quell
the
tumult
;
so
if
we
would
but
represent
God
as
present
to
all
actions
,
and
governing
and
disposing
all
Events
,
this
would
still
and
appease
our
Spirits
,
when
they
are
ready
to
riot
and
mutiny
against
any
of
his
Dispensations
.
Vse
the
Second
.
If
God
be
the
last
End
of
all
,
let
us
make
him
our
last
End
,
and
refer
all
our
Actions
to
his
glory
.
This
is
that
which
is
due
to
him
,
as
he
is
the
first
Cause
,
and
therefore
he
does
most
reasonably
require
it
of
us
.
And
herein
likewise
the
Scripture
doth
excel
all
other
Books
,
that
is
,
doth
more
frequently
and
expresly
mind
us
of
this
End
,
and
calls
upon
us
to
propose
it
to
our selves
as
our
ultimate
aim
and
design
.
We
should
love
him
as
our
chief
End
,
Mat.
22.37
.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
.
Thus
to
love
God
is
that
which
,
in
the
language
of
the
Schools
,
is
loving
God
as
our
Chief
End
.
So
likewise
the
Apostle
requires
,
that
we
should
refer
all
the
Actions
of
our
lives
to
this
End
,
1
Cor.
10.31
.
Whether
ye
eat
or
drink
,
do
all
to
the
glory
of
God
;
that
we
should
glorifie
him
in
our
souls
,
and
in
our
bodies
,
which
are
his
.
He
is
the
Author
of
all
the
powers
that
we
have
,
and
therefore
we
should
use
them
for
him
;
we
do
all
by
him
,
and
therefore
we
should
do
all
to
him
.
And
that
we
may
the
better
understand
our selves
as
to
this
duty
,
I
shall
endeavour
to
give
satisfaction
to
a
Question
or
two
which
may
arise
about
it
.
First
,
Whether
an
actual
intention
of
God's
Glory
be
necessary
to
make
every
Action
that
we
do
,
good
and
acceptable
to
God
?
Answ.
1.
It
is
necessary
that
the
glory
of
God
either
Formally
or
Virtually
should
be
the
ultimate
end
and
scope
of
our
lives
,
and
all
our
Actions
;
otherwise
they
will
be
defective
in
that
which
in
moral
Actions
is
most
considerable
,
and
that
is
the
End
.
If
a
man
should
keep
all
the
Commandments
of
the
Gospel
,
this
excepted
of
making
God's
glory
his
Supreme
End
,
only
with
a
design
to
gain
reputation
,
or
some
other
advantage
in
the
World
,
this
very
thing
would
vitiate
all
,
and
render
him
unacceptable
to
God
.
2.
It
is
very
requisite
and
convenient
,
as
a
good
sign
,
that
we
should
very
frequently
,
actually
think
upon
,
and
intend
this
End
;
for
if
it
be
very
much
out
of
our
thoughts
,
we
have
some
reason
to
be
jealous
of
our selves
,
that
we
do
not
intend
it
at
all
.
3.
It
is
so
far
from
being
necessary
,
that
we
should
in
every
Action
have
this
intention
of
God's
glory
,
that
it
is
not
morally
possible
that
we
should
;
no
more
than
it
is
possible
,
that
a
man
that
goes
a
Journey
of
a
thousand
miles
,
should
every
step
he
takes
have
actual
thoughts
of
his
Journey
's
end
:
nor
is
it
more
necessary
;
for
consideration
of
the
end
is
only
so
far
necessary
,
as
it
is
necessary
to
guide
and
quicken
us
in
the
use
of
means
;
as
it
is
not
necessary
for
a
man
to
think
of
his
journey's
end
,
further
than
to
direct
and
excite
him
to
go
thither
.
And
this
appears
further
by
the
contrary
;
it
is
not
necessary
to
make
a
sinful
Action
,
that
a
man
should
Formally
,
much
less
Actually
intend
God's
dishonour
;
it
is
enough
to
constitute
a
man
a
wicked
man
,
if
he
willingly
transgress
God's
Law
,
the
doing
whereof
does
by
consequence
reflect
a
dishonour
upon
him
:
so
on
the
other
hand
,
it
is
sufficient
to
make
an
Action
good
and
acceptable
,
if
it
be
conformable
to
God's
Law
,
and
such
as
by
consequence
redounds
to
God's
glory
.
Second
Question
.
Whether
the
Glory
of
God
may
,
or
ought
to
be
considered
,
as
an
End
separate
and
distinct
from
our
own
Happiness
?
Answ.
I
shall
speak
but
briefly
to
this
,
because
I
have
elsewhere
spoken
to
it
;
but
in
that
little
which
I
have
to
say
for
satisfaction
to
this
Question
,
I
will
proceed
by
these
steps
.
I.
By
the
glory
of
God
,
we
mean
the
Demonstration
,
or
Illustration
,
or
Manifestation
of
some
or
all
of
his
Perfections
,
more
especially
his
Goodness
,
and
Mercy
,
and
Justice
,
and
Wisdom
,
and
Power
,
and
Holiness
.
II.
It
is
plain
that
the
manifestation
of
some
of
these
Perfections
is
a
thing
that
may
be
separated
from
the
Happiness
of
a
Creature
;
for
his
Holiness
,
and
Justice
,
and
Power
,
may
and
shall
be
manifested
in
the
final
and
eternal
ruin
of
impenitent
sinners
.
III.
The
Manifestation
of
any
of
God's
Perfections
,
ought
many
times
to
be
propounded
by
us
as
an
end
distinct
and
separate
from
our
respective
Happiness
;
such
a
Happiness
,
as
respects
only
some
particulars
,
and
some
particular
duration
,
in
opposition
to
absolute
and
Eternal
Happiness
.
In
this
sense
our
Saviour
says
,
that
he
sought
not
his
own
Glory
,
but
the
Glory
of
him
that
sent
him
;
by
which
he
does
not
mean
,
that
he
quitted
everlasting
Glory
and
Happiness
;
but
that
in
order
to
the
glory
of
God
,
he
did
for
a
time
lay
aside
his
own
glory
,
and
divest
himself
of
it
while
he
was
in
this
World
;
for
the
Apostle
tells
us
,
that
he
was
encouraged
to
do
this
out
of
a
respect
to
a
greater
glory
,
Heb.
12.2
.
Who
for
the
Joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
the
throne
of
God
.
And
in
this
sense
,
we
are
to
understand
the
command
of
self-denial
in
the
Gospel
,
with
reference
to
our
particular
or
temporal
,
not
our
eternal
interest
;
and
that
it
is
no
more
,
is
plain
from
the
Argument
our
Saviour
uses
to
encourage
this
self-denial
,
the
promise
of
a
far
greater
Happiness
than
that
we
deny
;
no
man
that
forsakes
father
and
mother
for
my
sake
,
but
shall
have
eternal
life
;
And
proportionably
we
are
to
understand
those
Commands
of
loving
Christ
more
than
our selves
,
that
is
,
more
than
any
temporal
interest
▪
IV.
The
manifestation
of
any
of
God's
Perfections
,
neither
ought
nor
can
reasonably
be
propounded
by
us
,
as
an
End
separated
from
,
or
opposite
to
our
Eternal
Blessedness
;
that
is
,
we
cannot
naturally
or
reasonably
desire
the
glory
of
God
should
be
advanced
,
tho'
it
were
to
our
final
ruin
,
either
by
annihilation
,
or
eternal
misery
.
1.
We
cannot
either
naturally
,
or
reasonably
desire
God
should
be
glorified
by
our
annihilation
.
(
1.
)
Not
naturally
.
Because
such
a
desire
would
be
directly
contrary
to
the
natural
desire
of
self-preservation
,
which
God
himself
hath
planted
in
us
,
and
is
most
intimate
and
essential
to
our
Natures
.
(
2.
)
Not
reasonably
.
Because
it
is
utterly
unimaginable
,
how
God
can
be
glorified
by
the
annihilation
of
a
Creature
.
All
the
Attributes
that
we
can
imagine
can
be
manifested
herein
,
are
Power
and
Soveraignty
;
his
Power
hath
already
been
as
much
manifested
in
creating
and
making
the
Creature
out
of
nothing
,
as
it
can
be
by
reducing
it
into
nothing
;
for
to
Create
is
the
very
same
demonstration
of
Power
,
as
to
annihilate
.
And
as
for
his
Soveraignty
,
God
will
never
manifest
that
in
contradiction
to
his
Goodness
,
or
Wisdom
,
or
any
other
Perfection
of
the
Divine
Nature
.
To
unmake
a
Creature
,
and
take
away
the
Being
which
he
had
given
,
would
argue
either
a
failure
of
his
Goodness
toward
the
Creature
,
or
that
he
did
repent
he
had
made
it
,
which
would
reflect
upon
his
Wisdom
and
Constancy
.
I
do
not
say
,
that
in
Justice
God
cannot
annihilate
a
Creature
;
far
be
it
from
me
;
for
what
he
gave
was
his
own
,
and
he
may
without
any
wrong
to
the
Creature
take
it
again
.
2.
Much
less
can
we
naturally
desire
that
God
should
be
glorified
in
our
Eternal
Misery
.
The
Reasons
which
I
gave
about
annihilation
are
stronger
here
;
therefore
we
cannot
naturally
desire
it
;
nor
reasonably
,
for
the
demonstration
of
his
Power
,
or
Soveraignty
,
or
Justice
,
or
Holiness
,
which
I
think
are
all
the
Attributes
which
we
can
imagine
to
be
glorified
hereby
.
Not
as
the
Manifestation
of
his
Power
;
for
that
would
be
as
much
manifested
in
the
Happiness
,
as
Misery
of
the
Creature
:
Not
of
his
Soveraignty
;
for
God
will
not
manifest
that
in
contradiction
to
his
Goodness
,
upon
which
nothing
can
reflect
more
,
than
merely
,
pro
arbitrio
,
for
his
pleasure
,
to
make
an
innocent
Creature
for
ever
miserable
:
Not
his
Justice
,
and
Holiness
;
for
these
presuppose
sin
and
demerit
in
the
Creature
,
out
of
hatred
to
which
he
makes
it
miserable
;
but
God
hath
declared
that
he
esteems
himself
more
glorified
by
the
Obedience
and
Happiness
of
his
Creatures
,
than
by
their
sin
and
destruction
;
and
if
it
were
reasonable
to
desire
the
Justice
and
Holiness
of
God
might
be
glorified
in
my
eternal
ruin
,
which
I
have
deserved
by
sin
,
this
would
plainly
follow
from
it
,
that
it
were
reasonable
to
sin
,
that
Justice
might
abound
,
which
of
the
two
is
a
greater
Absurdity
,
than
that
which
the
Apostle
condemns
,
of
sinning
that
grace
may
abound
.
V.
There
is
a
strict
and
inviolable
connexion
between
the
greatest
glory
of
God
;
and
our
Obedience
and
Happiness
:
I
say
,
between
his
greatest
glory
;
because
he
esteems
himself
more
glorified
by
the
Obedience
and
Happiness
of
his
Creatures
,
than
by
their
ruin
and
misery
;
and
that
we
may
believe
it
,
we
have
his
Oath
for
it
,
As
I
live
,
saith
the
Lord
,
I
delight
not
in
the
death
of
a
sinner
,
but
rather
that
he
should
turn
,
and
live
.
And
it
is
observable
,
that
the
Apostle
,
in
1
Cor.
10.31
,
32
,
33.
Whether
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
,
giving
none
offence
,
neither
to
the
Jews
,
nor
to
the
Gentiles
,
nor
to
the
Church
of
God
;
even
as
I
please
all
men
,
in
all
things
,
not
seeking
mine
own
profit
,
but
the
profit
of
many
that
they
may
be
saved
;
explains
the
glorifying
of
God
,
by
edifying
,
and
promoting
the
Salvation
of
others
.
VI.
We
may
consider
the
glory
of
God
,
as
some
ways
distinct
from
our
Happiness
;
that
is
,
we
may
consider
the
manifestation
of
his
Goodness
,
and
Mercy
,
and
Wisdom
,
in
our
Happiness
,
as
that
which
results
from
it
:
but
this
is
not
enough
to
make
it
a
distinct
End
,
but
the
same
diversly
consider'd
;
as
the
publick
good
is
that
which
results
from
the
general
good
of
particular
Persons
,
but
cannot
reasonably
be
propounded
by
any
man
,
as
an
End
distinct
from
the
general
Happiness
of
particular
Persons
,
without
ruining
and
destroying
the
Notion
of
publick
good
.
VII
.
Tho'
considered
as
we
are
particular
Beings
,
we
can
have
no
greater
End
than
our
own
Happiness
,
in
which
God
is
eminently
glorified
,
yet
as
we
are
part
of
the
whole
Creation
and
Workmanship
of
God
,
which
is
the
noblest
consideration
of
our selves
,
the
glory
of
God
which
results
from
the
manifestation
of
all
his
Perfections
in
and
about
his
Creatures
,
is
precisely
our
ultimate
End
,
and
yet
not
an
End
really
distinct
from
our
own
Happiness
;
and
therefore
it
is
most
proper
,
and
becoming
,
and
agreeable
to
the
wise
style
of
Scripture
,
to
give
our
End
its
denomination
,
not
from
the
more
particular
and
narrow
,
but
the
more
noble
consideration
of
our selves
,
as
we
are
parts
of
the
whole
Creation
and
Workmanship
of
God
;
as
it
is
more
generous
and
becoming
for
the
Members
of
a
Civil
Society
to
mention
the
publick
good
as
their
End
,
than
their
private
Happiness
and
Advantage
,
tho'
that
be
so
really
and
effectually
promoted
by
the
publick
good
.
Thus
I
have
finish'd
what
I
propos'd
on
this
Argument
,
and
concerning
the
Attributes
of
God
in
general
;
Of
whom
,
and
through
whom
,
and
to
whom
are
all
things
.
To
Him
be
Glory
for
ever
.
Amen
.
FINIS
.
ADVERTISEMENT
.
THE
Sermons
concerning
the
Divine
Attributes
,
contained
in
this
,
and
the
former
Volume
,
having
not
been
transcrib'd
,
and
consequently
not
printed
,
in
the
Order
in
which
they
were
preach'd
,
and
there
being
also
two
other
Sermons
publish'd
by
the
most
Reverend
Author
himself
,
relating
to
the
Divine
Being
;
It
may
not
be
unacceptable
to
the
Reader
,
to
present
him
with
a
Scheme
of
the
Order
in
which
they
seem
to
have
been
design'd
;
viz.
-
1
Serm.
Concerning
the
Existence
of
God
,
or
the
Unreasonableness
of
Atheism
.
Job
28.28
.
-
1
Serm.
Concerning
the
Unity
of
the
Divine
Nature
,
and
the
B.
Trinity
.
1
Tim.
2.15
.
These
two
publish'd
by
the
Author
.
These
following
from
the
Originals
,
by
Dr.
Barker
.
|
Vol.
|
pag.
|
The
Perfection
of
God
.
2
Serm.
Matth.
5.48
.
|
6
|
●
|
The
Happiness
of
God
.
1
Serm.
1
Tim.
1.11
.
|
6
|
67
|
The
Unchangeableness
of
God
.
1
Serm.
Jam.
1.17
.
|
6
|
97
|
The
Spirituality
of
the
Divine
Nature
.
1
Serm.
John
4.24
.
|
7
|
299
|
The
Immensity
of
the
Divine
Nature
.
1
Serm.
Ps.
139.7
,
8
,
9
,
10.
|
7
|
331
|
The
Eternity
of
God
.
1
Serm.
Ps.
90.2
.
|
7
|
355
|
The
Knowledge
of
God
.
2
Serm.
1
Sam.
2.3
.
|
6
|
121
|
The
Wisdom
of
God
.
1
Serm.
[
In
which
also
the
Majesty
and
Glory
,
the
Dominion
and
Soveraingty
of
God
,
are
treated
of
.
]
Jude
25.
|
6
|
187
|
The
Wisdom
of
God
in
the
Creation
.
1
Serm.
Ps.
104.24
.
|
6
|
219
|
The
Wisdom
of
God
in
his
Providence
.
1
Serm.
1
Pet.
5.7
.
|
6
|
243
|
The
Wisdom
of
God
in
the
Redemption
of
Mankind
.
1
Serm.
1
Cor.
1.24
.
|
6
|
275
|
The
Justice
of
God
,
in
the
distribution
of
Rewards
and
Punishments
.
1
Serm.
Gen.
18.25
.
|
6
|
305
|
The
Truth
of
God
.
1
Serm.
Deut.
32.4
.
|
6
|
337
|
The
Holiness
of
God
.
1
Serm.
1
Pet.
●
.
16
.
|
6
|
369
|
The
Goodness
of
God
.
4
Serm.
Ps.
145.9
.
|
7
|
1
|
The
Mercy
of
God
.
1
Serm.
Numb.
14.18
.
|
7
|
105
|
The
Patience
of
God
.
2
Serm.
2
Pet.
3.9
.
|
7
|
143
|
The
Long-Suffering
of
God
.
2
Serm.
Eccl.
8.11
.
|
7
|
193
|
The
Power
of
God
.
1
Serm.
Psal.
62.11
.
|
7
|
265
|
The
Incomprehensibleness
of
God
.
1
Serm.
Job
11.7
.
|
7
|
377
|
God
the
first
Cause
,
and
last
End
.
1
Serm.
Rom.
11.36
.
|
7
|
403
|