SERMONS
AND
DISCOURSES
:
Some
of
which
Never
before
Printed
.
BY
JOHN
TILLOTSON
,
D.
D.
Dean
of
Canterbury
,
Preacher
to
the
Honourable
Society
of
Lincolns-Inn
,
and
one
of
His
Majesties
Chaplains
in
Ordinary
.
The
Third
Volume
.
The
Second
Edition
.
LONDON
:
Printed
for
B.
Aylmer
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhill
,
and
W.
Rogers
at
the
Sun
against
St.
Dunstan's
Church
in
Fleetstreet
.
MDCLXXXVII
.
The
Texts
of
each
Sermon
.
SERMON
I.
LUke
IX
.
55
,
56.
But
he
turned
and
rebuked
them
,
and
said
,
ye
know
not
what
manner
of
Spirit
ye
are
of
;
For
the
Son
of
Man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
.
Pag.
1
SERMON
II.
John
XIII
.
34
,
35.
A
new
Commandment
I
give
unto
you
,
that
ye
love
one
another
;
as
I
have
loved
you
,
that
ye
also
love
one
another
:
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
Pag.
37
SERMON
III.
1
John
IV.
1.
Beloved
believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
:
because
many
false
Prophets
are
gone
out
into
the
World
.
Pag.
69
SERMON
IV.
Hebrews
VI.
16.
And
an
Oath
for
confirmation
is
to
them
an
end
of
all
strife
.
Pag.
113
SERMON
V.
Luke
XX.
37
,
38.
Now
that
the
dead
are
raised
,
even
Moses
shewed
at
the
bush
,
when
he
calleth
the
Lord
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob.
For
he
is
not
a
God
of
the
dead
,
but
of
the
living
:
For
all
live
to
him
.
Pag.
157
SERMON
.
VI.
2
Cor.
V.
6.
Wherefore
we
are
always
confident
,
knowing
that
whilst
we
are
at
home
in
the
body
we
are
absent
from
the
Lord.
Pag.
215
DISCOURSE
VII
.
A
Perswasive
to
Frequent
Communion
in
the
Holy
Sacrament
.
On
1
Cor.
XI
.
26
,
27
,
28.
Pag.
251
DISCOURSE
VIII
.
A
Discourse
against
Transubstantiation
.
Pag.
305
SERMON
IX
,
X.
Joshua
XXIV
.
15.
If
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
.
Pag.
373
,
405
SERMON
XI
.
Jeremiah
XIII
.
23.
Can
the
Ethiopian
change
his
Skin
,
or
the
Leopard
his
spots
?
then
may
ye
also
do
good
that
are
accustomed
to
do
evil
.
Pag.
441
SERMON
XII
.
Matthew
XXIII
.
13.
Woe
unto
you
Scribes
and
Pharisees
,
Hypocrites
;
for
ye
shut
up
the
Kingdom
of
Heaven
against
Men
;
and
ye
neither
go
in
your selves
,
neither
suffer
ye
them
that
are
entring
to
go
in
.
Pag.
469
IMPRIMATUR
.
C.
Alston
.
November
17.
1685.
A
SERMON
Preached
before
the
Honourable
House
of
Commons
,
Novemb.
5.
1678.
LUKE
IX
.
55
,
56.
But
he
turned
and
rebuked
them
,
and
said
,
Ye
know
not
what
manner
of
Spirit
ye
are
of
;
For
the
Son
of
Man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
.
AMONG
many
other
things
,
which
may
justly
recommend
the
Christian
Religion
to
the
approbation
of
mankind
,
the
intrinsick
goodness
of
it
is
most
apt
to
make
impression
upon
the
Minds
of
serious
and
considerate
men
.
The
Miracles
of
it
are
the
great
external
evidence
and
confirmation
of
its
truth
and
Divinity
;
but
the
morality
of
its
doctrines
and
precepts
,
so
agreeable
to
the
best
reason
and
wisest
apprehensions
of
mankind
,
so
admirably
fitted
for
the
perfecting
of
our
natures
and
the
sweetning
of
the
spirits
and
tempers
of
men
,
so
friendly
to
human
Society
and
every
way
so
well
calculated
for
the
peace
and
order
of
the
World
.
These
are
the
things
which
our
Religion
glories
in
as
her
crown
and
excellency
.
Miracles
are
apt
to
awaken
and
astonish
,
and
by
a
sensible
and
over-powering
evidence
to
bear
down
the
prejudices
of
Infidelity
;
but
there
are
secret
charms
in
goodness
which
take
fast
hold
of
the
hearts
of
men
and
do
insensibly
,
but
effectually
,
command
our
love
and
esteem
.
And
surely
nothing
can
be
more
proper
to
the
occasion
of
this
Day
,
than
a
Discourse
upon
this
Argument
;
which
so
directly
tends
to
correct
that
unchristian
spirit
,
and
mistaken
zeal
,
which
hath
been
the
cause
of
all
our
troubles
and
confusions
,
and
had
so
powerfull
an
influence
upon
that
horrid
Tragedy
which
was
designed
,
now
near
upon
fourscore
years
ago
,
to
have
been
acted
as
upon
this
Day
.
And
that
we
may
the
better
understand
the
reason
of
our
Saviour's
reproof
here
in
the
Text
,
it
will
be
requisite
to
consider
the
occasion
of
this
hot
and
furious
zeal
which
appeared
in
some
of
his
Disciples
.
And
that
was
this
;
Our
Saviour
was
going
from
Galilee
to
Jerusalem
,
and
being
to
pass
through
a
Village
of
Samaria
he
sent
messengers
before
him
to
prepare
entertainment
for
him
;
but
the
People
of
that
Place
would
not
receive
him
,
because
he
was
going
to
Jerusalem
:
the
Reason
whereof
was
,
the
difference
of
Religion
which
then
was
between
the
Jews
and
the
Samaritans
.
Of
which
I
shall
give
you
this
brief
account
.
The
Samaritans
were
originally
that
Colony
of
the
Assyrians
,
which
we
find
in
the
Book
of
Kings
was
,
upon
the
Captivity
of
the
Ten
Tribes
,
planted
in
Samaria
by
Salmanassar
.
They
were
Heathens
,
and
worshipped
their
own
Idols
,
till
they
were
so
infested
with
Lions
,
that
for
the
redress
of
this
mischief
they
desired
to
be
instructed
in
the
worship
of
the
God
of
Israel
,
hoping
by
this
means
to
appease
the
anger
of
the
God
of
the
Country
;
and
then
they
worshipped
the
God
of
Israel
together
with
their
own
Idols
;
for
so
it
is
said
in
the
History
of
the
Kings
,
That
they
seared
the
Lord
,
and
served
their
own
Gods
.
After
the
Tribe
of
Judah
were
returned
from
the
Captivity
of
Babylon
,
and
the
Temple
of
Jerusalem
was
rebuilt
,
all
the
Jews
were
obliged
by
a
solemn
Covenant
to
put
away
their
Heathen
Wives
.
It
happened
that
Manasses
,
a
Jewish
Priest
,
had
married
the
Daughter
of
Sanballat
the
Samaritan
;
and
being
unwilling
to
put
away
his
Wife
,
Sanballat
excited
the
Samaritans
to
build
a
Temple
upon
Mount
Gerizim
near
the
City
of
Samaria
,
in
opposition
to
the
Temple
at
Jerusalem
,
and
made
Manasses
his
Son-in-law
,
Priest
there
.
Upon
the
building
of
this
new
Temple
there
arose
a
great
feud
between
the
Jews
and
Samaritans
,
which
in
process
of
time
grew
to
so
violent
a
hatred
that
they
would
not
so
much
as
shew
common
civility
to
one
another
.
And
this
was
the
reason
why
the
Samaritans
would
not
receive
our
Saviour
in
his
journey
,
because
they
perceived
he
was
going
to
worship
at
Jerusalem
.
At
this
uncivil
usage
of
our
Saviour
,
two
of
his
Disciples
,
James
and
John
,
presently
take
fire
,
and
out
of
a
well-meaning
zeal
for
the
honour
of
their
Master
,
and
of
the
true
God
,
and
of
Jerusalem
the
true
place
of
his
worship
,
they
are
immediately
for
dispatching
out
of
the
way
these
Enemies
of
God
,
and
Christ
,
and
the
true
Religion
;
these
Hereticks
and
Schismaticks
,
for
so
they
called
one
another
.
And
to
this
end
they
desire
our
Saviour
to
give
them
power
to
call
for
fire
from
Heaven
to
consume
them
,
as
Elias
had
done
in
a
like
case
,
and
that
too
not
far
from
Samaria
;
and
it
is
not
improbable
that
their
being
so
near
the
place
where
Elias
had
done
the
like
before
,
might
prompt
them
to
this
request
.
Our
Saviour
seeing
them
in
this
heat
notwithstanding
all
the
reasons
they
pretended
for
their
passion
,
and
for
all
they
sheltered
themselves
under
the
great
Example
of
Elias
,
doth
very
calmly
but
severely
reprove
this
temper
of
theirs
,
Ye
know
not
what
manner
of
Spirit
ye
are
of
:
for
the
Son
of
Man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
.
Grotius
observes
,
that
these
two
excellent
Sentences
are
lest
out
in
a
Manuscript
that
is
in
England
.
I
cannot
tell
what
Manuscript
he
refers
to
,
but
if
it
were
a
Copy
written
out
in
the
height
of
Popery
,
no
wonder
if
some
zealous
Transcriber
offended
at
this
passage
,
struck
it
out
of
the
Gospel
,
being
confident
our
Saviour
would
not
say
any
thing
,
that
was
so
directly
contrary
to
the
current
Doctrine
and
practice
of
those
times
.
But
thanks
be
to
God
,
this
admirable
Saying
is
still
preserv'd
,
and
can
never
be
made
use
of
upon
a
fitter
occasion
.
Ye
know
not
what
manner
of
Spirit
ye
are
of
:
That
is
,
Ye
own
your selves
to
be
my
Disciples
,
but
do
you
consider
what
spirit
now
acts
and
governs
you
;
Not
that
surely
which
my
Doctrine
designs
to
mould
and
fashion
you
into
,
which
is
not
a
furious
and
persecuting
and
destructive
spirit
,
but
mild
and
gentle
and
saving
;
tender
of
the
lives
and
interests
of
men
,
even
of
those
who
are
our
greatest
Enemies
:
You
ought
to
consider
,
That
you
are
not
now
under
the
rough
and
sowr
Dispensation
of
the
Law
,
but
the
calm
and
peaceable
Institution
of
the
Gospel
;
to
which
the
spirit
of
Elias
,
though
he
was
a
very
good
man
in
his
time
,
would
be
altogether
unsuitable
.
God
p
rmitted
it
then
,
under
that
imperfect
way
of
Religion
,
but
now
under
the
Gospel
it
would
be
intolerable
:
For
that
designs
universal
love
,
and
peace
,
and
good-will
:
and
now
no
difference
of
Religion
,
no
pretence
of
zeal
for
God
and
Christ
can
warrant
and
justifie
this
passionate
and
fierce
,
this
vindictive
and
exterminating
spirit
.
For
the
Son
of
Man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
.
He
says
indeed
elsewhere
,
that
he
was
not
come
to
send
Peace
,
but
a
Sword
;
which
we
are
not
to
understand
of
the
natural
tendency
of
his
Religion
,
but
of
the
accidental
event
and
effect
of
it
,
through
the
malice
and
perverseness
of
men
:
But
here
he
speaks
of
the
proper
intention
and
design
of
his
coming
:
He
came
not
to
kill
and
destroy
,
but
for
the
healing
of
the
Nations
;
for
the
salvation
and
redemption
of
Mankind
,
not
onely
from
the
wrath
to
come
,
but
from
a
great
part
of
the
evils
and
miseries
of
this
life
:
He
came
to
discountenance
all
fierceness
and
rage
and
cruelty
in
men
,
one
towards
another
;
to
restrain
and
subdue
that
furious
and
unpeaceable
Spirit
,
which
is
so
troublesome
to
the
world
,
and
the
cause
of
so
many
mischiefs
and
disorders
in
it
:
And
to
introduce
a
Religion
which
consults
not
only
the
eternal
Salvation
of
mens
souls
,
but
their
temporal
peace
and
security
,
their
comfort
and
happiness
in
this
world
.
The
words
thus
explained
contain
this
Observation
,
That
a
revengeful
and
cruel
and
destructive
Spirit
,
is
directly
contrary
to
the
design
and
temper
of
the
Gospel
,
and
not
to
be
excused
upon
any
pretence
of
zeal
for
God
and
Religion
.
In
the
prosecution
of
this
Argument
,
I
shall
confine
my
Discourse
to
these
Three
heads
.
First
,
To
shew
the
opposition
of
this
spirit
to
the
true
▪
Spirit
and
design
of
the
Christian
Religion
.
Secondly
,
The
unjustifiableness
of
it
upon
any
pretence
of
zeal
for
God
and
Religion
.
Thirdly
,
to
apply
this
Discourse
to
the
occasion
of
this
Day
.
First
,
I
shall
shew
the
opposition
of
this
spirit
to
the
true
Spirit
and
design
of
the
Christian
Religion
:
That
it
is
directly
opposite
to
the
main
and
fundamental
Precepts
of
the
Gospel
,
and
to
the
great
Paterns
and
Examples
of
our
Religion
,
our
Blessed
Saviour
and
the
Primitive
Christians
.
1.
This
spirit
which
our
Saviour
here
reproves
in
his
Disciples
,
is
directly
opposite
to
the
main
and
fundamental
Precepts
of
the
Gospel
;
which
command
us
to
love
one
another
,
and
to
love
all
men
,
even
our
very
enemies
;
and
are
so
far
from
permitting
us
to
persecute
those
who
hate
us
,
that
they
forbid
us
to
hate
those
who
persecute
us
:
They
require
us
to
be
merciful
as
our
Father
which
is
in
Heaven
is
merciful
;
to
be
kind
and
tender-hearted
,
forbearing
one
another
,
and
forgiving
one
another
,
if
any
man
have
a
quarrel
against
any
,
even
as
God
for
Christ's
sake
hath
forgiven
us
:
And
to
put
on
as
the
elect
of
God
,
bowels
of
mercy
,
meekness
and
long-suffering
,
and
to
follow
peace
with
all
men
,
and
to
shew
all
meekness
to
all
men
;
And
particulary
the
Pastors
and
Governors
of
the
Church
are
especially
charged
to
be
of
this
temper
,
The
servant
of
the
Lord
must
not
strive
,
but
be
gentle
unto
all
men
;
apt
to
teach
,
in
meekness
instructing
those
that
oppose
themselves
,
if
peradventure
God
will
give
them
repentance
to
the
acknowledgment
of
the
truth
.
To
all
which
Precepts
,
and
many
more
that
I
might
reckon
up
,
nothing
can
be
more
plainly
opposite
than
inhumane
Cruelties
and
Persecutions
,
treacheroos
Conspiracies
and
bloody
Massacres
,
a
barbarous
Inquisition
,
and
a
holy
League
to
extirpate
all
that
differ
from
us
.
And
instead
of
instructing
in
meekness
those
that
oppose
themselves
to
convert
men
with
fire
and
faggot
,
and
to
teach
them
as
Gideon
did
the
men
of
Succoth
with
briars
and
thorns
;
and
instead
of
waiting
for
their
repentance
,
and
endeavouring
to
recover
them
out
of
the
snare
of
the
Devil
,
to
put
them
quick
into
his
hands
,
and
to
dispatch
them
to
Hell
as
fast
as
is
possible
.
If
the
precepts
of
Christianity
can
be
contradicted
,
surely
it
cannot
be
done
more
grosly
and
palpably
than
by
such
practises
.
2.
This
spirit
is
likewise
directly
opposite
to
the
great
Paterns
and
Examples
of
our
Religion
,
our
Blessed
Saviour
,
and
the
Primitive
Christians
.
It
was
prophesied
of
our
Saviour
that
he
should
be
the
Prince
of
peace
,
and
should
make
it
one
of
his
great
businesses
upon
earth
,
to
make
peace
in
heaven
and
earth
,
to
reconcile
men
to
God
and
to
one
another
,
to
take
up
all
those
feuds
and
to
extinguish
all
those
animosities
that
were
in
the
world
;
to
bring
to
agreement
and
a
peaceable
demeanour
one
towards
another
those
that
were
most
distant
in
their
tempers
and
interests
,
to
make
the
lamb
and
the
wolf
lie
down
together
,
that
there
might
be
no
more
destroying
nor
devouring
in
all
Goll's
holy
mountain
;
that
is
,
that
that
cruel
and
destructive
spirit
which
prevailed
before
in
the
world
should
then
be
banished
out
of
all
Christian
societies
.
And
in
conformity
to
these
predictions
,
when
our
Saviour
was
born
into
the
world
the
Angels
sang
that
heavenly
Anthem
,
Glory
to
God
in
the
highest
,
peace
on
earth
,
and
good
will
among
men
.
And
when
he
appeared
in
the
world
his
whole
life
and
carriage
was
gentle
and
peaceable
,
full
of
meekness
and
charity
.
His
great
business
was
to
be
beneficial
to
others
,
to
seek
and
to
save
that
which
was
lost
;
he
went
about
doing
good
,
to
the
bodies
and
to
the
souls
of
men
:
his
miracles
were
not
destructive
to
mankind
,
but
healing
and
charitable
.
He
could
,
if
he
had
pleased
,
by
his
miraculous
power
have
confounded
his
enemies
,
and
have
thundred
out
death
and
destruction
against
the
Infidel
world
,
as
his
pretended
Vicar
hath
since
done
against
Hereticks
.
But
intending
that
his
Religion
should
be
propagated
in
human
ways
,
and
that
Men
should
be
drawn
to
the
profession
of
it
by
the
bands
of
love
and
the
cords
of
a
man
,
by
the
gentle
and
peaceable
methods
of
Reason
and
perswasion
;
he
gave
no
example
of
a
furious
zeal
and
religious
rage
against
those
who
despised
his
Doctrine
.
It
was
propounded
to
men
for
their
great
advantage
,
and
they
rejected
it
at
their
utmost
peril
.
It
seemed
good
to
the
Author
of
this
institution
to
compell
no
man
to
it
by
temporal
punishments
.
When
he
went
about
making
proselytes
he
offered
violence
to
no
man
,
only
said
,
If
any
man
will
be
my
disciple
,
If
any
man
will
come
after
me
.
And
when
his
disciples
were
leaving
him
he
does
not
set
up
an
Inquisition
to
torture
and
punish
them
for
their
defection
from
the
faith
,
only
says
,
Will
ye
also
go
away
?
And
in
imitation
of
this
blessed
Patern
the
Christian
Church
continued
to
speak
and
act
for
several
Ages
.
And
this
was
the
language
of
the
holy
Fathers
,
Lex
nova
non
se
vindicat
ultore
gladio
,
the
Christian
Law
doth
not
avenge
it self
by
the
sword
.
This
was
then
the
style
of
Councils
,
Nemini
ad
credendum
vim
inferre
,
to
offer
violence
to
no
man
to
compell
him
to
the
Faith
.
I
proceed
in
the
Second
place
,
to
shew
the
Vnjustifiableness
of
this
spirit
upon
any
pretence
whatsoever
of
zeal
for
God
and
Religion
.
No
case
can
be
put
with
Circumstances
of
greater
advantage
and
more
likely
to
justify
this
spirit
and
temper
,
than
the
case
here
in
the
Text.
Those
against
whom
the
Disciples
would
have
called
for
fire
from
heaven
,
were
Hereticks
and
Schismaticks
from
the
true
Church
;
they
had
affronted
our
Saviour
himself
in
his
own
person
;
the
honour
of
God
,
and
of
that
Religion
which
he
had
set
up
in
the
World
,
and
of
Jerusalem
which
he
had
appointed
for
the
place
of
his
worship
were
all
concerned
in
this
case
:
so
that
if
ever
it
were
warrantable
to
put
on
this
fierce
and
furious
zeal
,
here
was
a
case
that
seemed
to
require
it
:
But
even
in
these
circumstances
our
Saviour
thinks
fit
to
rebuke
and
discountenance
this
spirit
,
Ye
know
not
what
manner
of
spirit
ye
are
of
.
And
he
gives
such
a
reason
as
ought
in
all
differences
of
Religion
,
how
wide
soever
they
be
,
to
deter
men
from
this
temper
,
For
the
Son
of
man
is
not
come
to
destroy
mens
lives
,
but
to
save
them
;
that
is
,
this
Spirit
is
utterly
inconsistent
with
the
great
design
of
Christian
Religion
,
and
the
end
of
our
Saviour's
coming
into
the
world
.
And
now
,
what
hath
the
Church
of
Rome
to
plead
for
her
cruelty
to
men
for
the
cause
of
Religion
,
which
the
Disciples
might
not
much
better
have
pleaded
for
themselves
in
their
case
?
what
hath
she
to
say
against
those
who
are
the
objects
of
her
cruelty
and
persecution
,
which
would
not
have
held
against
the
Samaritans
?
Does
she
practice
these
severities
out
of
a
zeal
for
truth
,
and
for
the
honour
of
God
,
and
Christ
,
and
the
true
Religion
?
Why
,
upon
these
very
accounts
it
was
,
that
the
Disciples
would
have
called
for
fire
from
Heaven
to
have
destroyed
the
Samaritans
.
Is
the
Church
of
Rome
perswaded
that
those
whom
she
persecutes
are
Hereticks
and
Schismaticks
,
and
that
no
punishment
can
be
too
great
for
such
offenders
?
So
the
Disciples
were
perswaded
of
the
Samaritans
;
and
upon
much
better
grounds
:
Only
the
Disciples
had
some
excuse
in
their
case
,
which
the
Church
of
Rome
hath
not
;
and
that
was
Ignorance
:
And
this
Apology
our
Saviour
makes
for
them
,
ye
know
not
what
manner
of
spirit
ye
are
of
:
They
had
been
bred
up
in
the
Jewish
Religion
,
which
gave
some
indulgence
to
this
kind
of
temper
,
and
they
were
able
to
cite
a
great
Example
for
themselves
;
besides
,
they
were
then
but
learners
and
not
throughly
instructed
in
the
Christian
Doctrine
.
But
in
the
Church
of
Rome
,
whatever
the
case
of
particular
persons
may
be
,
as
to
the
whole
Church
and
the
Governing
part
of
it
,
this
ignorance
is
wilful
and
affected
,
and
therefore
inexcusable
.
For
the
Christian
Religion
,
which
they
profess
to
embrace
,
does
as
plainly
teach
the
contrary
as
it
does
any
other
matter
whatsoever
:
and
it
is
not
more
evident
in
the
new
Testament
that
Christ
died
for
sinners
,
than
that
Christians
should
not
kill
one
another
for
the
misbelief
of
any
Article
of
revealed
Religion
;
much
less
for
the
disbelief
of
such
Articles
as
are
invented
by
men
,
and
imposed
as
the
Doctrines
of
Christ
.
You
have
heard
what
kind
of
Spirit
it
is
,
which
our
Saviour
here
reproves
in
his
Disciples
.
It
was
a
furious
and
destructive
Spirit
,
contrary
to
Christian
charity
and
goodness
.
But
yet
this
may
be
said
in
mitigation
of
their
fault
,
that
they
themselves
offered
no
violence
to
their
enemies
:
They
left
it
to
God
,
and
no
doubt
would
have
been
very
glad
that
he
would
have
manifested
his
severity
upon
them
,
by
sending
down
fire
from
Heaven
to
have
consumed
them
.
But
there
is
a
much
worse
Spirit
than
this
in
the
world
,
which
is
not
only
contrary
to
Christianity
,
but
to
the
common
Principles
of
Natural
Religion
,
and
even
to
Humanity
it self
:
Which
by
falshood
and
perfidiousness
,
by
secret
plots
and
conspiracies
,
or
by
open
sedition
and
rebellion
,
by
an
Inquisition
or
Massacre
,
by
deposing
and
killing
Kings
,
by
fire
and
sword
,
by
the
ruine
of
their
Country
,
and
betraying
it
into
the
hands
of
Foreigners
;
and
in
a
word
,
by
dissolving
all
the
bonds
of
humane
Society
,
and
subverting
the
peace
and
order
of
the
World
,
that
is
,
by
all
the
wicked
ways
imaginable
doth
incite
men
to
promote
and
advance
their
Religion
.
As
if
all
the
world
were
made
for
them
,
and
there
were
not
only
no
other
Christians
,
but
no
other
Men
besides
themselves
;
as
Babylon
of
old
proudly
vaunted
,
I
am
,
and
there
is
none
besides
me
:
And
as
if
the
God
,
whom
the
Christians
worship
,
were
not
the
God
of
order
but
of
confusion
;
as
if
he
whom
we
call
the
Father
of
mercies
,
were
delighted
with
cruelty
,
and
could
not
have
a
more
pleasing
sacrifice
offered
to
him
than
a
Massacre
,
nor
put
a
greater
honour
upon
his
Priests
than
to
make
them
Judges
of
an
Inquisition
,
that
is
,
the
Inventors
and
decreers
of
torments
for
men
more
righteous
and
innocent
than
themselves
.
Thus
to
misrepresent
God
and
Religion
,
is
to
devest
them
of
all
their
Majesty
and
Glory
.
For
if
that
of
Seneca
be
true
,
that
sine
bonitate
nulla
majestas
,
without
Goodness
there
can
be
no
such
thing
as
Majesty
,
then
to
separate
goodness
and
mercy
from
God
,
compassion
and
charity
from
Religion
,
is
to
make
the
two
best
things
in
the
world
,
God
and
Religion
,
good
for
nothing
.
How
much
righter
apprehensions
had
the
Heathen
of
the
Divine
Nature
,
which
they
looked
upon
as
so
benign
and
beneficial
to
mankind
,
that
(
as
Tully
admirably
says
)
Dii
immortales
ad
usum
hominum
fabrefacti
penè
videantur
,
The
nature
of
the
immortal
Gods
may
almost
seem
to
be
exactly
framed
for
the
benefit
and
advantage
of
men
.
And
as
for
Religion
,
they
always
spake
of
it
as
the
great
band
of
humane
Society
,
and
the
foundation
of
truth
,
and
fidelity
,
and
justice
among
men
.
But
when
Religion
once
comes
to
supplant
moral
Righteousness
,
and
to
teach
men
the
absurdest
things
in
the
world
,
to
lye
for
the
truth
,
and
to
kill
men
for
God's
sake
:
when
it
serves
to
no
other
purpose
,
but
to
be
a
bond
of
conspiracy
,
to
inflame
the
tempers
of
men
to
a
greater
fierceness
,
and
to
set
a
keener
edge
upon
their
spirits
,
and
to
make
them
ten
times
more
the
children
of
wrath
and
Cruelty
than
they
were
by
nature
,
then
surely
it
loses
its
nature
and
ceases
to
be
Religion
:
For
let
any
man
say
worse
of
Atheism
and
Infidelity
,
if
he
can
.
And
,
for
God's
sake
,
what
is
Religion
good
for
,
but
to
reform
the
manners
and
dispositions
of
men
,
to
restrain
humane
nature
from
violence
and
cruelty
,
from
falshood
and
treachery
,
from
Sedition
and
Rebellion
?
Better
it
were
there
were
no
revealed
Religion
,
and
that
humane
nature
were
left
to
the
conduct
of
its
own
principles
and
inclinations
,
which
are
much
more
mild
and
merciful
,
much
more
for
the
peace
and
happiness
of
humane
Society
;
than
to
be
acted
by
a
Religion
that
inspires
men
with
so
wild
a
fury
,
and
prompts
them
to
commit
such
outrages
;
and
is
continually
supplanting
Government
,
and
undermining
the
welfare
of
mankind
;
in
short
,
such
a
Religion
as
teaches
men
to
propagate
and
advance
it self
by
means
so
evidently
contrary
to
the
very
nature
and
end
of
all
Religion
.
And
this
,
if
it
be
well
considered
,
will
appear
to
be
a
very
convincing
way
of
reasoning
,
by
shewing
the
last
result
and
consequence
of
such
Principles
,
and
of
such
a
Train
of
Propositions
,
to
be
a
most
gross
and
palpable
absurdity
.
For
example
,
We
will
at
present
admit
Popery
to
be
the
true
Religion
,
and
their
Doctrines
of
extirpating
Hereticks
,
of
the
lawfulness
of
deposing
Kings
,
and
subverting
Government
by
all
the
cruel
and
wicked
ways
that
can
be
thought
of
,
to
be
,
as
in
truth
they
are
,
the
Doctrines
of
this
Religion
:
In
this
Case
,
I
would
not
trouble
my self
to
debate
particulars
;
but
if
in
the
gross
,
and
upon
the
whole
matter
it
be
evident
that
such
a
Religion
as
this
is
as
bad
or
worse
than
Infidelity
and
no
Religion
,
this
is
conviction
enough
to
a
wise
man
,
and
as
good
as
a
Demonstration
,
that
this
is
not
the
true
Religion
,
and
that
it
cannot
be
from
God
.
How
much
better
Teachers
of
Religion
were
the
old
Heathen
Philosophers
?
In
all
whose
Books
and
Writings
there
is
not
one
Principle
to
be
found
of
Treachery
or
Rebellion
;
nothing
that
gives
the
least
countenance
to
an
Association
or
a
Massacre
,
to
the
betraying
of
ones
Native
Country
,
or
the
cutting
of
his
Neighbours
throat
for
difference
in
opinion
.
I
speak
it
with
grief
and
shame
,
because
the
credit
of
our
common
Christianity
is
somewhat
concerned
in
it
,
that
Panaetius
and
Antipater
and
Diogenes
the
Stoick
,
Tully
and
Plutarch
and
Seneca
were
much
honester
and
more
Christian
Casuists
,
than
the
Jesuits
are
,
or
the
generality
of
the
Casuists
of
any
other
Order
,
that
I
know
of
,
in
the
Church
of
Rome
.
I
come
now
in
the
Third
and
last
place
,
to
make
some
Application
of
this
Discourse
.
1.
Let
not
Religion
suffer
for
those
faults
and
miscarriages
which
really
proceed
from
the
ignorance
of
Religion
,
and
from
the
want
of
it
.
That
under
colour
and
pretence
of
Religion
,
very
bad
things
are
done
,
is
no
argument
that
Religion
it self
is
not
good
:
Because
the
best
things
are
liable
to
be
perverted
and
abused
to
very
ill
purposes
,
nay
the
corruption
of
them
is
commonly
the
worst
;
as
,
they
say
,
the
richest
and
noblest
Wines
make
the
sharpest
Vinegar
.
If
the
light
that
is
in
you
,
saith
our
Saviour
,
be
darkness
,
how
great
is
that
darkness
?
2.
Let
us
beware
of
that
Church
which
countenanceth
this
unchristian
spirit
here
condemned
by
our
Saviour
;
and
which
teaches
such
Doctrines
,
and
warrants
such
Practices
as
are
consonant
thereto
.
You
all
know
,
without
my
saying
so
,
that
I
mean
the
Church
of
Rome
;
in
which
are
taught
such
Doctrines
as
these
,
That
Hereticks
,
that
is
,
all
who
differ
from
them
in
matters
of
Faith
,
are
to
be
extirpated
by
fire
and
sword
;
which
was
decreed
in
the
third
and
fourth
Lateran
Councils
,
where
all
Christians
are
strictly
charged
to
endeavour
this
to
the
uttermost
of
their
power
,
Sicut
reputari
cupiunt
&
haberi
fideles
,
as
they
desire
to
be
esteemed
and
accounted
Christians
.
Next
their
Doctrines
of
deposing
Kings
,
and
of
absolving
their
subjects
from
obedience
to
them
;
which
were
not
only
universally
believed
,
but
practised
by
the
Popes
and
Roman
Church
for
several
Ages
.
Indeed
this
Doctrine
hath
not
been
at
all
times
alike
frankly
and
openly
avowed
,
but
it
is
undoubtedly
theirs
;
and
hath
frequently
been
put
in
execution
,
though
they
have
not
thought
it
so
convenient
at
all
turns
to
make
profession
of
it
.
It
is
a
certain
kind
of
Engine
,
which
is
to
be
screw'd
up
or
let
down
as
occasion
serves
;
and
is
commonly
kept
like
Goliah's
Sword
in
the
Sanctuary
behind
the
Ephod
,
but
yet
so
that
the
High-Priest
can
lend
it
out
upon
an
extraordinary
occasion
.
And
for
Practices
consonant
to
these
Doctrines
,
I
shall
go
no
further
than
the
horrid
and
bloody
Design
of
this
Day
.
Such
a
Mystery
of
Iniquity
,
as
had
been
hid
from
ages
and
generations
;
Such
a
Master-piece
of
Villany
,
as
eye
had
not
seen
,
nor
ear
heard
,
nor
ever
before
entred
into
the
heart
of
man
:
So
prodigiously
Barbarous
,
both
in
the
substance
and
circumstances
of
it
,
as
is
not
to
be
parallell'd
in
all
the
voluminous
Records
of
Time
from
the
foundation
of
the
World
.
Of
late
years
our
Adversaries
(
for
so
they
have
made
themselves
without
any
provocation
of
ours
)
have
almost
had
the
impudence
to
deny
so
plain
a
matter
of
fact
;
but
I
wish
they
have
not
taken
an
effectual
course
by
fresh
Conspiracies
,
of
equal
or
greater
horror
,
to
confirm
the
belief
of
it
with
a
witness
.
But
I
shall
not
anticipate
what
will
be
more
proper
for
another
Day
,
but
confine
my self
to
the
present
Occasion
.
I
will
not
trouble
you
with
the
particular
Narrative
of
this
dark
Conspiracy
,
nor
the
obscure
manner
of
its
discovery
,
which
Bellarmin
himself
acknowledges
not
to
have
been
without
a
Miracle
.
Let
us
thank
God
that
it
was
so
happily
discovered
and
disappointed
,
as
I
hope
their
present
design
will
be
by
the
same
wonderful
and
merciful
providence
of
God
towards
a
most
unworthy
People
.
And
may
the
lameness
and
halting
of
Ignatius
Loyola
,
the
Founder
of
the
Jesuits
,
never
depart
from
that
Order
,
but
be
a
Fate
continually
attending
all
their
villanous
Plots
and
Contrivances
.
I
shall
only
observe
to
you
,
that
after
the
discovery
of
this
Plot
the
Authors
of
it
were
not
convinced
of
the
evil
,
but
sorry
for
the
miscarriage
of
it
.
Sir
Everard
Digby
,
whose
very
original
Papers
and
Letters
are
now
in
my
hands
,
after
he
was
in
Prison
,
and
knew
he
must
suffer
,
calls
it
the
best
Cause
;
and
was
extremely
troubled
to
hear
it
censured
by
Catholicks
and
Priests
,
contrary
to
his
expectation
,
for
a
great
sin
:
Let
me
tell
you
,
says
he
,
what
a
grief
it
is
,
to
hear
THAT
so
much
condemned
,
which
I
did
believe
would
have
been
otherwise
thought
of
by
Catholicks
.
And
yet
he
concludes
that
Letter
with
these
words
:
In
how
full
joy
should
I
dye
,
if
I
could
do
any
thing
for
the
Cause
which
I
love
more
than
my
life
?
And
in
another
Letter
he
says
,
he
could
have
said
something
to
have
mitigated
the
odium
of
this
business
,
as
to
that
Point
of
involving
those
of
his
own
Religion
in
the
common
ruine
,
I
dare
not
(
says
he
)
take
that
course
that
I
could
,
to
make
it
appear
less
odious
,
for
divers
were
to
have
been
brought
out
of
danger
,
who
now
would
rather
hurt
them
than
otherwise
.
I
do
not
think
there
would
have
been
three
worth
the
saving
that
should
have
been
lost
.
And
as
to
the
rest
,
that
were
to
have
been
swallow'd
up
in
that
destruction
,
he
seems
not
to
have
the
least
relenting
in
his
mind
about
them
.
All
doubts
he
seems
to
have
look'd
upon
as
temptations
,
and
intreats
his
Friends
to
pray
for
the
pardoning
of
his
not
sufficient
striving
against
temptations
since
this
business
was
undertook
.
Good
God!
that
any
thing
that
is
called
Religion
should
so
perfectly
strip
men
of
all
humanity
,
and
transform
the
mild
and
gentle
race
of
mankind
into
such
Wolves
and
Tygers
,
that
ever
a
pretended
zeal
for
Thy
glory
should
instigate
men
to
dishononr
Thee
at
such
a
rate
!
It
is
believed
by
many
,
and
not
without
cause
,
that
the
Pope
and
his
Faction
are
the
Antichrist
.
I
will
say
no
more
than
I
know
in
this
matter
;
I
am
not
so
sure
that
it
is
he
that
is
particularly
designed
in
Scripture
by
that
Name
,
as
I
am
of
the
main
Articles
of
the
Christian
Faith
:
But
however
that
be
,
I
challenge
Antichrist
himself
,
whoever
he
be
,
and
whenever
he
comes
,
to
do
worse
and
wickeder
things
than
these
.
But
I
must
remember
my
Text
,
and
take
heed
of
imitating
that
Spirit
which
is
there
condemned
,
whilst
I
am
inveighing
against
it
.
And
in
truth
it
almost
looks
uncharitably
to
speak
the
truth
in
these
matters
,
and
barely
to
relate
what
these
men
have
not
blush'd
to
do
.
I
need
not
,
nay
I
cannot
,
aggravate
these
things
;
they
are
too
horrible
in
themselves
,
even
when
they
are
express'd
in
the
softest
and
gentlest
words
.
I
would
not
be
understood
to
charge
every
particular
person
who
is
,
or
hath
been
in
the
Roman
Communion
,
with
the
guilt
of
these
or
the
like
practises
:
But
I
must
charge
their
Doctrines
and
Principles
with
them
;
I
must
charge
the
Heads
of
their
Church
,
and
the
prevalent
teaching
and
governing
part
of
it
,
who
are
,
usually
the
contrivers
and
abetters
,
the
executioners
and
applauders
of
these
cursed
Designs
.
I
do
willingly
acknowledg
the
great
Piety
and
Charity
of
several
persons
who
have
lived
and
died
in
that
Communion
,
as
Erasmus
,
Father
Paul
,
Thuanus
,
and
many
others
;
who
had
in
truth
more
,
goodness
than
the
Principles
of
that
Religion
do
either
incline
men
to
,
or
allow
of
.
And
yet
he
that
considers
how
universally
almost
the
Papists
in
Ireland
were
engaged
in
that
Massacre
,
which
is
still
fresh
in
our
memories
,
will
find
it
very
hard
to
determine
how
many
degrees
of
innocency
and
good
nature
,
or
of
coldness
and
indifferency
in
Religion
,
are
necessary
to
overballance
the
fury
of
a
blind
zeal
and
a
misguided
Conscience
.
I
doubt
not
but
Papists
are
made
like
other
men
.
Nature
hath
not
geneally
given
them
such
savage
and
cruel
dispositions
,
but
their
Religion
hath
made
them
so
.
Whereas
true
Christianity
is
not
only
the
best
,
but
the
best-natur'd
Institution
in
the
world
;
and
so
far
as
any
Church
is
departed
from
good
nature
,
and
become
cruel
and
barbarous
,
so
far
is
it
degenerated
from
Christianity
.
I
am
loth
to
say
it
,
and
yet
I
am
confident
't
is
very
true
,
That
many
Papists
would
have
been
excellent
Persons
and
very
good
Men
,
if
their
Religion
had
not
hindered
them
;
if
the
Doctrines
and
Principles
of
their
Church
had
not
perverted
and
spoiled
their
natural
Dispositions
.
I
speak
not
this
to
exasperate
You
,
worthy
Patriots
and
the
great
Bulwark
of
our
Religion
,
to
any
unreasonable
or
unnecessary
,
much
less
unchristian
Severities
against
them
:
No
,
let
us
not
do
like
them
;
let
us
never
do
any
thing
for
Religion
that
is
contrary
to
it
:
But
I
speak
it
to
awaken
your
care
thus
far
,
That
if
their
Priests
will
always
be
putting
these
,
pernicious
Principles
into
the
minds
of
the
People
,
effectual
Provision
may
be
made
,
that
it
may
never
be
in
their
Power
again
to
put
them
in
Practice
.
We
have
found
by
Experience
,
that
ever
since
the
Reformation
they
have
been
continually
pecking
at
the
Foundations
of
our
Peace
and
Religion
:
When
God
knows
we
have
been
so
far
from
thirsting
after
their
Blood
,
that
we
did
not
so
much
as
desire
their
disquiet
but
in
order
to
our
own
necessary
safety
,
and
indeed
to
theirs
.
And
God
be
praised
for
those
matchless
Instances
which
we
are
able
to
give
of
the
generous
humanity
and
Christian
temper
of
the
English
Protestants
.
After
Q.
Marys
Death
,
when
the
Protestant
Religion
was
restored
,
Bishop
Bonner
notwithstanding
all
his
Cruelties
and
Butcheries
was
permitted
quietly
to
live
and
dye
amongst
us
.
And
after
the
Treason
of
this
Day
,
nay
at
this
very
time
since
the
discovery
of
so
barbarous
a
Design
,
and
the
highest
Provocation
in
the
World
,
by
the
treacherous
Murder
of
one
of
His
Majesty's
Justices
of
the
Peace
,
a
very
good
Man
and
a
most
excellent
Magistrate
,
who
had
been
active
in
the
discovery
of
this
Plot
;
I
say
,
after
all
this
,
and
notwithstanding
the
continued
and
insupportable
insolence
of
their
Carriage
and
Behaviour
,
even
upon
this
occasion
,
no
Violence
,
nay
not
so
much
as
any
incivility
,
that
I
ever
heard
of
,
hath
been
offer'd
to
any
of
them
.
I
would
to
God
they
would
but
seriously
consider
this
one
difference
between
our
Religion
and
theirs
,
and
which
of
them
comes
nearest
to
the
Wisdom
which
is
from
above
,
which
is
peaceable
,
and
gentle
,
and
full
of
mercy
.
And
I
do
heartily
pray
,
and
have
good
hopes
,
that
upon
this
occasion
God
will
open
their
eyes
so
far
,
as
to
convince
a
great
many
among
them
,
that
that
cannot
be
the
true
Religion
which
inspires
men
with
such
barbarous
minds
.
I
have
now
done
,
and
if
I
have
been
transported
upon
this
Argument
somewhat
beyond
my
usual
temper
,
the
Occasion
of
this
Day
and
our
present
circumstances
will
,
I
hope
,
bear
me
out
.
I
have
expressed
my self
all
along
with
a
just
sense
,
and
with
no
unjust
severity
,
concerning
these
horrid
Principles
and
Practises
;
but
yet
with
great
pity
and
tenderness
towards
those
miserably
seduced
Souls
,
who
have
been
deluded
by
them
,
and
ensnared
in
them
.
And
I
can
truly
say
,
as
the
Roman
Orator
did
of
himself
upon
another
occasion
,
Me
natura
misericordem
,
patria
severum
,
crudelem
nec
patria
nec
natura
esse
voluit
.
My
nature
inclines
me
to
be
tender
and
compassionate
;
a
hearty
zeal
for
our
Religion
,
and
concernment
for
the
publick
welfare
of
my
Country
,
may
perhaps
have
made
me
a
little
severe
;
but
neither
my
natural
disposition
,
nor
the
temper
of
the
English
Nation
,
nor
the
Genius
of
the
Protestant
,
that
is
the
true
Christian
Religion
,
will
allow
me
to
be
cruel
.
For
the
future
,
Let
us
encourage
our
selves
in
the
Lord
our
God
;
and
commit
our
Cause
,
and
the
keeping
of
our
Souls
to
Him
in
well
doing
:
And
,
under
God
,
let
us
leave
it
to
the
wisdom
and
care
of
His
Majesty
,
and
His
two
Houses
of
Parliament
,
to
make
a
lasting
Provision
for
the
security
of
our
Peace
and
Religion
,
against
all
the
secret
contrivances
and
open
attempts
of
these
sons
of
violence
.
And
let
us
remember
those
words
of
David
,
Psal.
37.12
,
13
,
14
,
15.
The
wicked
plotteth
against
the
just
,
and
gnasheth
upon
him
,
with
his
teeth
:
The
Lord
shall
laugh
at
him
,
for
he
seeth
that
his
day
is
coming
.
The
wicked
have
drawn
out
the
sword
,
and
bent
their
how
,
to
cast
down
the
poor
and
needy
,
and
to
slay
such
as
be
of
upright
conversation
:
Their
sword
shall
enter
into
their
own
hearty
,
and
their
bows
shall
be
broken
.
And
I
hope
,
considering
what
God
hath
heretofore
done
,
and
hath
now
begun
to
do
for
us
,
we
may
take
encouragement
to
our selves
against
all
the
Enemies
of
our
Religion
,
which
are
confederated
against
us
,
in
the
words
of
the
Prophet
,
Isa.
8.
9
,
10.
Associate
your selves
,
O
ye
People
,
and
ye
shall
be
broken
in
pieces
,
and
give
ear
,
all
ye
of
far
Countries
:
Gird
your selves
,
and
ye
shall
be
broken
in
pieces
:
Gird
your selves
,
and
ye
shall
be
broken
in
pieces
:
Take
counsel
together
,
and
it
shall
come
to
nought
:
Speak
the
word
and
it
shall
not
stand
.
FOR
GOD
IS
WITH
VS
.
And
now
what
remains
,
but
to
make
our
most
devout
and
thankful
acknowledgments
to
Almighty
God
,
for
the
invaluable
blessing
of
our
Reformed
Religion
,
and
for
the
miraculous
Deliverance
of
this
Day
,
and
for
the
wonderful
Discovery
of
the
late
horrid
and
barbarous
Conspiracy
against
our
Prince
,
our
Peace
,
and
our
Religion
.
To
Him
therefore
,
our
most
gracious
and
merciful
God
,
our
Shield
,
and
our
Rock
,
and
our
mighty
Deliverer
:
Who
hath
brought
us
out
of
the
land
of
Egypt
,
and
out
of
the
House
of
bondage
;
and
hath
set
us
free
from
Popish
Tyranny
and
Superstition
,
a
yoke
which
neither
we
nor
our
Fathers
were
able
to
bear
.
Who
hath
,
from
time
to
time
,
delivered
us
from
the
bloody
and
merciless
designs
of
wicked
and
unreasonable
men
;
and
hath
render'd
all
the
plots
and
contrivances
,
the
mischievous
counsels
and
devices
of
these
worse-than-Heathens
,
of
none
effect
.
Who
did
as
upon
this
Day
,
rescue
our
King
and
our
Princes
,
our
Nobles
and
the
Heads
of
our
Tribes
,
the
Governours
of
our
Church
and
the
Judges
of
the
Land
,
from
that
fearful
Destruction
which
was
ready
to
have
swallowed
them
up
.
Who
still
brings
to
light
the
hidden
things
of
darkness
,
and
hath
hitherto
preserved
our
Religion
and
Civil
interests
to
us
,
in
despight
of
all
the
malicious
and
restless
attempts
of
our
Adversaries
.
Vnto
that
great
God
,
who
hath
done
so
great
things
for
us
,
and
hath
saved
us
by
a
mighty
Salvation
:
Who
hath
delivered
us
,
and
doth
deliver
us
,
and
,
we
trust
,
will
still
deliver
us
:
be
glory
and
honour
,
thanksgiving
and
praise
,
from
generation
to
generation
.
And
let
all
the
people
say
Amen
.
A
SERMON
PREACHED
At
the
First
General
Meeting
of
the
Gentlemen
and
others
born
within
the
County
of
YORK
.
To
my
Honoured
FRIENDS
and
COUNTRYMEN
,
-
Mr.
Hugh
Frankland
,
-
Mr.
Leonard
Robinson
,
-
Mr.
Abrah.
Fothergill
.
-
Mr.
William
Fairfax
,
-
Mr.
Thomas
Johnson
,
-
Mr.
John
Hardesty
,
-
Mr.
Gervas
Wilcockes
,
-
Mr.
George
Pickering
,
-
Mr.
Edward
Duffeild
,
-
Mr.
John
Topham
,
-
Mr.
James
Longbotham
,
-
Mr.
Nathan
.
Holroyd
.
Stewards
of
the
Yorkshire
Feast
.
GENTLEMEN
,
THIS
Sermon
,
which
was
first
Preached
,
and
is
now
Published
at
your
desires
,
I
dedicate
to
your
Names
,
to
whose
prudence
and
care
the
direction
and
management
of
this
First
general
Meeting
of
our
Country-men
was
committed
;
Heartily
wishing
that
it
may
be
some
way
serviceable
to
the
healing
of
our
unhappy
Differences
,
and
the
restoring
of
Vnity
and
Charity
among
Christians
,
especially
those
of
the
Protestant
Reform'd
Religion
.
I
am
Gentlemen
,
Your
affectionate
Country-man
and
humble
Servant
,
Jo.
Tillotson
.
A
SERMON
PREACHED
At
the
first
general
Meeting
of
the
Gentlemen
,
and
others
,
in
and
near
London
,
who
were
born
within
the
County
of
York
.
JOHN
XIII
.
34
,
35.
A
new
Commandment
I
give
unto
you
,
that
ye
love
one
another
;
as
I
have
loved
you
,
that
ye
also
love
one
another
:
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
AS
the
Christian
Religion
in
general
,
is
the
best
Philosophy
and
most
perfect
Institution
of
Life
;
containing
in
it
the
most
entire
and
compleat
System
of
moral
Rules
and
Precepts
that
was
ever
yet
extant
in
the
World
:
so
it
peculiarly
excells
in
the
Doctrine
of
Love
and
Charity
;
earnestly
recommending
,
strictly
enjoyning
,
and
vehemently
and
almost
perpetually
pressing
and
inculcating
the
excellency
and
necessity
of
this
best
of
Graces
and
Vertues
;
and
propounding
to
us
for
our
imitation
and
encouragement
the
most
lively
and
heroical
Example
of
kindness
and
charity
that
ever
was
,
in
the
Life
and
Death
of
the
great
Founder
of
our
Religion
,
the
author
and
finisher
of
our
Faith
,
Jesus
the
Son
of
God
.
So
that
the
Gospel
,
as
it
hath
in
all
other
parts
of
our
Duty
cleared
the
dimness
and
obscurity
of
natural
light
and
supplied
the
imperfections
of
former
Revelations
,
so
doth
it
most
eminently
reign
and
triumph
in
this
great
and
blessed
virtue
of
Charity
;
in
which
all
the
Philosophy
and
Religions
that
had
been
before
in
the
World
,
whether
Jewish
or
Pagan
,
were
so
remarkably
defective
.
With
great
reason
then
doth
our
blessed
Saviour
call
this
a
new
Commandment
,
and
assert
it
to
himself
as
a
thing
peculiar
to
his
Doctrine
and
Religion
;
considering
how
imperfectly
it
had
been
taught
,
and
how
little
it
had
been
practised
in
the
World
before
:
A
new
Commandment
I
give
unto
you
,
that
ye
love
one
another
;
as
I
have
loved
you
,
that
ye
also
love
one
another
:
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
I
shall
reduce
my
Discourse
upon
these
Words
under
these
six
Heads
.
First
,
To
inquire
in
what
sense
our
Saviour
calls
this
Commandment
of
loving
one
another
a
new
Commandment
.
Secondly
,
To
declare
to
you
the
nature
of
this
Commandment
,
by
instancing
in
the
chief
Acts
and
Properties
of
Love
.
Thirdly
,
To
consider
the
degrees
and
measures
of
our
Charity
with
regard
to
the
several
Objects
about
which
it
is
exercised
.
Fourthly
,
Our
Obligation
to
this
Duty
not
only
from
our
Saviours
Authority
,
but
likewise
from
our
own
Nature
,
and
from
the
Reasonableness
and
Excellency
of
the
thing
commanded
.
Fifthly
,
The
great
Example
which
is
here
propounded
to
our
imitation
;
as
I
have
loved
you
,
that
ye
also
love
one
another
.
Sixthly
and
Lastly
,
The
Place
and
Rank
which
this
Precept
holds
in
the
Christian
Religion
.
Our
Saviour
makes
it
the
proper
badge
of
a
Disciple
,
the
distinctive
mark
and
character
of
our
Profession
;
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
I.
In
what
sense
our
Saviour
calls
this
Commandment
of
loving
one
another
a
new
Commaudment
;
Not
that
it
is
absolutely
and
altogether
New
,
but
upon
some
special
accounts
.
For
it
is
a
branch
of
the
ancient
and
primitive
Law
of
Nature
.
Aristotle
truly
observes
that
upon
grounds
of
natural
kindted
and
likeness
all
men
are
friends
,
and
kindly
disposed
towards
one
another
.
And
it
is
a
known
Precept
of
the
Jewish
Religion
,
to
love
our
Neighbour
as
our selves
.
In
some
sense
then
,
it
is
no
new
Commandment
;
and
so
St.
John
,
who
was
most
likely
to
understand
our
Saviour's
meaning
in
this
particular
,
(
all
his
preaching
and
writing
being
almost
nothing
else
but
an
inculcating
of
this
one
Precept
)
explains
this
matter
,
telling
us
that
in
several
respects
it
was
,
and
it
was
not
a
new
Commandment
,
1
Joh.
2.7
,
8.
Brethren
,
I
write
no
new
Commandment
unto
you
,
but
that
which
ye
had
from
the
beginning
,
that
is
,
from
ancient
Times
:
But
then
he
corrects
himself
;
Again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
yet
,
a
new
Commandment
I
write
unto
you
.
So
that
though
it
was
not
absolutely
new
,
yet
upon
divers
considerable
accounts
it
was
so
,
and
in
a
peculiar
manner
proper
to
the
Evangelical
Institution
;
and
is
in
so
express
and
particular
a
manner
ascribed
to
the
teaching
of
the
Holy
Ghost
,
which
was
conferr'd
upon
Christians
by
the
Faith
of
the
Gospel
,
as
if
there
hardly
needed
any
outward
instruction
and
exhortation
to
that
purpose
,
1
Thess.
4.9
But
as
touching
brotherly
love
,
ye
need
not
that
I
write
unto
you
,
for
ye
your selves
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
divinely
taught
and
inspired
to
love
one
another
.
This
Commandment
then
of
loving
one
another
is
by
our
Lord
and
Saviour
so
much
enlarged
as
to
the
Object
of
it
,
beyond
what
either
the
Jews
or
Heathens
did
understand
it
to
be
,
extending
to
all
mankind
,
and
even
to
our
greatest
enemies
;
so
greatly
advanced
and
heightned
as
to
the
Degree
of
it
,
even
to
the
laying
down
of
our
lives
for
one
another
;
so
effectually
taught
,
so
mightily
encouraged
,
so
very
much
urged
and
insisted
upon
,
that
it
may
very
well
be
called
a
new
Commandment
:
for
though
it
was
not
altogether
unknown
to
Mankind
before
,
yet
it
was
never
so
taught
,
so
encouraged
;
never
was
such
an
illustrious
Example
given
of
it
,
never
so
much
weight
and
stress
laid
upon
it
by
any
Philosophy
or
Religion
that
was
before
in
the
world
.
II.
I
shall
endeavour
to
declare
to
you
the
Nature
of
this
Commandment
,
or
the
Duty
required
by
it
.
And
that
will
best
be
done
,
by
instancing
in
the
chief
Acts
and
Properties
of
Love
and
Charity
.
As
,
humanity
and
kindness
in
all
our
carriage
and
behaviour
towards
one
another
;
for
Love
smooths
the
dispositions
of
men
so
that
they
are
not
apt
to
grate
upon
one
another
:
Next
,
to
rejoyce
in
the
good
and
happiness
of
one
another
,
and
to
grieve
at
their
evils
and
sufferings
;
for
Love
unites
the
interests
of
men
so
as
to
make
them
affected
with
what
happens
to
another
as
if
it
were
in
some
sort
their
own
case
:
Then
,
to
contribute
as
much
as
in
us
lies
to
the
happiness
of
one
another
,
by
relieving
one
anothers
wants
and
redressing
their
misfortunes
:
Again
,
tenderness
of
their
good
name
and
reputation
;
a
proneness
to
interpret
all
the
words
and
actions
of
men
to
the
best
sense
;
patience
and
forbearance
towards
one
another
;
and
when
differences
happen
,
to
manage
them
with
all
possible
calmness
and
kindness
,
and
to
be
ready
to
forgive
and
to
be
reconciled
to
one
another
;
to
pray
one
for
another
;
and
if
occasion
be
,
at
least
if
the
publick
good
of
Christianity
require
it
,
to
be
ready
to
lay
down
our
lives
for
our
brethren
,
and
to
sacrifice
our selves
for
the
furtherance
of
their
Salvation
.
III.
We
will
consider
the
Degrees
and
measures
of
our
Charity
,
with
regard
to
the
various
Objects
about
which
it
is
exercised
.
And
as
to
the
negative
part
of
this
Duty
,
it
is
to
be
extended
equally
towards
all
.
We
are
not
to
hate
or
bear
ill-will
to
any
man
,
or
to
do
him
any
harm
or
mischief
;
Love
worketh
no
evil
to
his
neighbour
.
Thus
much
charity
we
are
to
exercise
towards
all
without
any
exception
,
without
any
difference
.
And
as
to
the
positive
part
of
this
Duty
,
we
should
bear
an
universal
good-will
to
all
men
,
wishing
every
man's
happiness
,
and
praying
for
it
as
heartily
as
for
our
own
:
And
if
we
be
sincere
herein
,
we
shall
be
ready
upon
all
occasions
to
procure
and
promote
the
welfare
of
all
men
.
But
the
outward
acts
and
testimonies
of
our
Charity
neither
can
be
actually
extended
to
all
,
nor
ought
to
be
to
all
alike
.
We
do
not
know
the
wants
of
all
,
and
therefore
our
knowledg
of
persons
,
and
of
their
conditions
doth
necessarily
limit
the
effects
of
our
Charity
within
a
certain
compass
;
and
of
those
we
do
know
,
we
can
but
relieve
a
small
part
for
want
of
ability
.
Whence
it
becomes
necessary
,
that
we
set
some
rules
to
our selves
for
the
more
discreet
ordering
of
our
Charity
;
such
as
these
:
Cases
of
extremity
ought
to
take
place
of
all
other
.
Obligations
of
Nature
,
and
nearness
of
Relation
,
seem
to
challenge
the
next
place
.
Obligations
of
kindness
,
and
upon
the
account
of
benefits
received
,
may
well
lay
the
next
claim
.
And
then
the
Houshold
of
Faith
is
to
be
peculiarly
considered
.
And
after
these
,
the
merit
of
the
persons
,
and
all
circumstances
belonging
to
them
,
are
to
be
weighed
and
valued
:
Those
who
labour
in
an
honest
calling
,
but
are
oppress'd
with
their
charge
;
those
who
are
fallen
from
a
plentiful
condition
,
especially
by
misfortune
,
and
the
providence
of
God
,
without
their
own
fault
;
those
who
have
relieved
others
,
and
have
been
eminently
charitable
and
beneficial
to
mankind
;
and
lastly
,
those
whose
visible
necessities
and
infirmities
of
body
or
mind
,
whether
by
age
or
by
accident
,
do
plead
for
them
:
All
these
do
challenge
our
more
especial
regard
and
consideration
.
IV.
We
will
consider
our
Obligations
to
this
Duty
,
not
only
from
our
Saviour's
Authority
,
but
likewise
from
our
own
Nature
,
and
from
the
reasonableness
and
Excellency
of
the
thing
commanded
.
This
is
the
Commandment
of
the
Son
of
God
,
who
came
down
from
Heaven
with
full
Authority
to
declare
the
Will
of
God
to
us
.
And
this
is
peculiarly
His
Commandment
,
which
he
urgeth
upon
his
Disciples
so
earnestly
,
and
so
as
if
he
almost
required
nothing
else
in
comparison
of
this
.
Joh.
15.12
.
This
is
my
Commandment
,
that
ye
love
one
another
:
And
vers.
17.
These
things
I
command
you
,
that
ye
love
one
another
.
As
if
this
were
the
end
of
all
his
Precepts
,
and
of
his
whole
Doctrine
,
to
bring
us
to
the
practice
of
this
Duty
.
And
so
St.
John
,
the
loving
and
beloved
Disciple
,
speaks
of
it
as
the
great
Message
which
the
Son
of
God
was
to
deliver
to
mankind
,
1
Joh.
3.11
.
This
is
the
Message
which
ye
have
heard
from
the
beginning
,
that
ye
should
love
one
another
.
And
ver.
23.
This
is
his
Commandment
,
that
we
should
believe
on
the
Name
of
his
Son
Jesus
Christ
,
and
love
one
another
,
as
he
gave
us
Commandment
.
And
chap.
4.
v.
21.
This
Commandment
have
we
from
him
,
that
he
who
loveth
God
,
love
his
Brother
also
.
But
besides
the
Authority
of
our
Saviour
,
we
have
precedent
obligation
to
it
from
our
own
Nature
,
and
from
the
Reasonableness
and
Excellency
of
the
thing
it self
.
The
frame
of
our
Nature
disposeth
us
to
it
,
and
our
inclination
to
Society
,
in
which
there
can
be
no
pleasure
,
no
advantage
,
without
mutual
love
and
kindness
.
And
Equity
also
calls
for
it
,
for
that
we
our selves
wish
and
expect
kindness
from
others
is
conviction
enough
to
us
that
we
owe
it
to
others
.
The
fulfilling
of
this
Law
is
the
great
perfection
of
our
Natures
,
the
advancement
and
enlargement
of
our
Souls
,
the
chief
ornament
and
beauty
of
a
great
mind
.
It
makes
us
like
to
God
,
the
best
and
most
perfect
and
happiest
Being
,
in
that
which
is
the
prime
excellency
and
happiness
and
glory
of
the
Divine
Nature
.
And
the
advantages
of
this
temper
are
unspeakable
and
innumerable
.
It
freeth
our
souls
from
those
unruly
and
Troublesom
and
disquieting
Passions
which
are
the
great
torment
of
our
Spirits
;
from
Anger
and
Envy
,
from
Malice
and
Revenge
,
from
Jealousie
and
Discontent
.
It
makes
our
minds
calm
and
cheerful
,
and
puts
our
souls
into
an
easie
posture
,
and
into
good
humour
,
and
maintains
us
in
the
possession
and
enjoyment
of
our selves
:
It
preserves
men
from
many
mischiefs
and
inconveniences
,
to
which
enmity
and
ill-will
do
perpetually
expose
them
:
It
is
apt
to
make
Friends
,
and
to
gain
Enemies
,
and
to
render
every
condition
either
pleasant
,
or
easie
,
or
tolerable
to
us
.
So
that
to
love
others
,
is
the
truest
love
to
our selves
,
and
doth
redound
to
our
own
unspeakable
benefit
and
advantage
in
all
respects
.
It
is
a
very
considerable
part
of
our
Duty
,
and
almost
equall'd
by
our
Saviour
with
the
first
and
great
Commandment
of
the
Law
.
It
is
highly
acceptable
to
God
,
most
beneficial
to
others
,
and
very
comfortable
to
our selves
.
It
is
the
easiest
of
all
Duties
,
and
it
makes
all
others
easie
;
the
pleasure
of
it
makes
the
pains
to
signifie
nothing
,
and
the
delightful
reflection
upon
it
afterwards
is
a
most
ample
reward
of
it
.
It
is
a
Duty
in
every
man's
power
to
perform
,
how
strait
and
indigent
soeever
his
fortune
and
condition
be
.
The
poorest
man
may
be
as
charitable
as
a
Prince
;
he
may
have
as
much
kindness
in
his
heart
,
though
his
hand
cannot
be
so
bountiful
and
munificent
.
Our
Saviour
instanceth
in
the
giving
of
a
cup
of
cold
water
,
as
a
Charity
that
will
be
highly
accepted
and
rewarded
by
God
.
And
one
of
the
most
celebrated
Charities
that
ever
was
,
how
small
was
it
for
the
matter
of
it
,
and
yet
how
great
in
regard
of
the
mind
that
gave
it
?
I
mean
the
Widow
's
two
mites
,
which
she
cast
into
the
Treasury
:
One
could
hardly
give
less
,
and
yet
none
can
give
more
,
for
she
gave
all
that
she
had
.
All
these
excellencies
and
advantages
of
Love
and
Charity
,
which
I
have
briefly
recounted
,
are
so
many
Arguments
,
so
many
obligations
to
the
practice
of
this
Duty
.
V.
We
will
consider
the
great
Instance
and
Example
which
is
here
propounded
to
our
imitation
;
As
I
have
loved
you
,
that
ye
also
love
one
another
.
The
Son
of
God's
becoming
man
,
his
whole
Life
,
his
bitter
Death
and
Passion
,
all
that
he
did
and
all
that
he
suffered
,
was
one
great
and
continued
proof
and
evidence
of
his
mighty
love
to
mankind
.
The
greatest
Instance
of
love
among
men
,
and
that
too
but
very
rare
,
is
for
a
Man
to
lay
down
his
life
for
another
,
for
his
Friend
;
but
the
Son
of
God
died
for
all
mankind
,
and
we
were
all
his
enemies
.
And
should
we
not
cheerfully
imitate
the
Example
of
that
great
Love
and
Charity
,
the
effects
whereof
are
so
comfortable
,
so
beneficial
,
so
happy
to
every
one
of
us
.
Had
he
not
loved
us
,
and
died
for
us
,
we
had
certainly
perish'd
,
we
had
been
miserable
and
undone
to
all
eternity
.
And
to
perpetuate
this
great
Example
of
Charity
,
and
that
it
might
be
always
fresh
in
our
memories
,
the
great
Sacrament
of
our
Religion
was
on
purpose
instituted
for
the
Commemoration
of
this
great
love
of
the
Son
of
God
,
in
laying
down
his
life
and
shedding
his
precious
blood
for
the
wicked
and
rebellious
Race
of
mankind
.
But
I
have
not
time
to
enlarge
upon
this
noble
Argument
as
it
deserves
.
VI.
The
last
thing
to
be
considered
is
the
place
and
rank
which
this
Precept
and
Duty
holds
in
the
Christian
Religion
.
Our
blessed
Saviour
here
makes
it
the
proper
badg
and
cognisance
of
our
Profession
;
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
love
one
another
.
The
different
Sects
among
the
Jews
had
some
peculiar
Character
to
distinguish
them
from
one
another
:
The
Scholars
of
the
several
great
Rabbi's
among
them
had
some
peculiar
Sayings
and
Opinions
,
some
Customs
and
Traditions
whereby
they
were
severally
known
;
And
so
likewise
the
Disciples
of
John
the
Baptist
were
particularly
remarkable
for
their
great
Austerities
.
In
allusion
to
these
distinctions
of
Sects
and
Schools
among
the
Jews
,
our
Saviour
fixeth
upon
this
mark
and
character
whereby
his
Disciples
should
be
known
from
the
Disciples
of
any
other
Institution
,
A
mighty
love
and
affection
to
one
another
.
Other
Sects
were
distinguish'd
by
little
Opinions
,
or
by
some
external
Rites
and
Observances
in
Religion
;
but
our
Saviour
pitcheth
upon
that
which
is
the
most
real
and
substantial
,
the
most
large
and
extensive
,
the
most
useful
and
beneficial
,
the
most
humane
and
the
most
divine
quality
of
which
we
are
capable
.
This
was
his
great
Commandment
to
his
Disciples
,
before
he
left
the
World
:
This
was
the
Legacy
he
left
them
,
and
the
effect
of
his
last
Prayers
for
them
:
And
for
this
end
,
among
others
,
he
instituted
the
Sacrament
of
his
blessed
Body
and
Blood
,
to
be
a
lively
remembrance
of
his
great
Charity
to
mankind
,
and
a
perpetual
bond
of
Love
and
Union
amongst
his
Followers
.
And
the
Apostles
of
our
Lord
and
Saviour
do
upon
all
occasions
recommend
this
to
us
,
as
a
principal
Duty
and
Part
of
our
Religion
;
telling
us
,
That
in
Christ
Jesus
,
that
is
,
in
the
Christian
Religion
,
nothing
will
avail
,
no
not
Faith
it self
,
unless
it
be
enlivened
and
inspired
by
Charity
;
That
Love
is
the
end
of
the
Commandment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
end
of
the
Evangelical
declaration
,
the
first
Fruit
of
the
Spirit
,
the
spring
and
root
of
all
those
Graces
and
Virtues
which
concern
our
duty
towards
one
another
:
That
it
is
the
sum
and
abridgement
,
the
accomplishment
and
fulfilling
of
the
whole
Law
:
That
without
this
,
whatever
we
pretend
to
in
Christianity
,
we
are
nothing
,
and
our
Religion
is
vain
:
That
this
is
the
greatest
of
all
Graces
and
Virtues
,
greater
than
Faith
and
Hope
;
and
of
perpetual
use
and
duration
,
Charity
never
fails
.
And
therefore
they
exhort
us
above
all
things
to
endeavour
after
it
,
as
the
Crown
of
all
other
Virtues
;
Above
all
things
have
fervent
charity
among
your selves
,
saith
St.
Peter
:
And
St.
Paul
,
having
enumerated
most
other
Christian
Virtues
,
exhorts
us
above
all
to
strive
after
this
,
And
above
all
these
things
put
on
charity
,
which
is
the
bond
of
perfection
.
This
St.
John
makes
one
of
the
most
certain
signs
of
our
love
to
God
,
and
the
want
of
it
an
undeniable
argument
of
the
contrary
:
If
a
man
say
I
love
God
,
and
hateth
his
brother
,
he
is
a
lyar
;
for
he
who
loveth
not
his
brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
This
he
declares
to
be
one
of
the
best
evidences
that
we
are
in
a
state
of
Grace
and
Salvation
,
Hereby
we
know
that
we
are
passed
from
death
to
life
,
because
we
love
the
brethren
.
So
that
well
might
our
blessed
Saviour
chuse
this
for
the
badge
of
his
Disciples
,
and
make
it
the
great
Precept
of
the
best
and
most
perfect
Institution
?
Other
things
might
have
served
better
for
pomp
and
ostentation
,
and
have
more
gratified
the
Curiosity
,
or
Enthusiasm
,
or
Superstition
of
mankind
,
but
there
is
no
quality
in
the
World
which
upon
a
sober
and
impartial
consideration
is
of
a
more
solid
and
intrinsick
value
.
And
in
the
first
Ages
of
Christianity
,
the
Christians
were
very
eminent
for
this
Vertue
,
and
particularly
noted
for
it
;
Nobis
notam
inurit
apud
quosdam
,
it
is
a
mark
and
brand
set
upan
us
by
some
,
saith
Tertullian
;
and
he
tells
us
that
it
was
proverbially
said
among
the
Heathen
,
Behold
how
these
Christians
love
one
another
.
Lucian
,
that
great
scoffer
at
all
Religion
,
acknowledgeth
in
behalf
of
Christians
,
that
this
was
the
great
Principle
which
their
Master
had
instill'd
into
them
:
And
Julian
,
the
bitterest
Enemy
that
Christianity
ever
had
,
could
not
forbear
to
propound
to
the
Heathen
for
an
example
the
charity
of
the
Galileans
,
for
so
by
way
of
reproach
he
calls
the
Christians
,
who
(
says
he
)
gave
up
themselves
to
humanity
and
kindness
;
which
he
acknowledgeth
to
have
been
very
much
to
the
advantage
and
reputation
of
our
Religion
:
And
in
the
same
Letter
to
Arsacius
,
the
Heathen
High
Priest
of
Galatia
,
he
gives
this
memorable
Testimony
of
the
Christians
,
that
their
Charity
was
not
limited
and
confin'd
onely
to
themselves
,
but
extended
even
to
their
Enemies
;
which
could
not
be
said
either
of
the
Jews
or
Heathens
:
His
words
are
these
,
It
is
a
shame
,
that
when
the
Jews
suffer
none
of
theirs
to
beg
,
and
the
impious
Galileans
relieve
not
onely
their
own
,
but
those
also
of
our
Religion
,
that
we
onely
should
be
defective
in
so
necessary
a
Duty
.
By
all
which
it
is
evident
that
Love
and
Charity
is
not
onely
the
great
Precept
of
our
Saviour
,
but
was
in
those
first
and
best
Times
the
general
practice
of
his
Disciples
,
and
acknowledged
by
the
Heathens
as
a
very
peculiar
and
remarkable
quality
in
them
.
The
application
I
shall
make
of
this
Discourse
shall
be
threefold
.
-
1.
With
relation
to
the
Church
of
Rome
.
-
2.
With
regard
to
our selves
who
profess
the
Protestant
Reform'd
Religion
.
-
3.
With
a
more
particular
respect
to
the
occasion
of
this
Meeting
.
First
,
With
relation
to
the
Church
of
Rome
:
Which
we
cannot
chuse
but
think
of
,
whenever
we
speak
of
Charity
and
loving
one
another
;
especially
having
had
so
late
a
discovery
of
their
affection
to
us
,
and
so
considerable
a
testimony
of
the
kindness
and
charity
which
they
design'd
towards
us
:
such
as
may
justly
make
the
ears
of
all
that
hear
it
to
tingle
,
and
render
Popery
execrable
and
infamous
,
a
frightful
and
a
hateful
thing
to
the
end
of
the
World
.
It
is
now
but
too
visible
how
grosly
this
great
Commandment
of
our
Saviour
is
contradicted
,
not
onely
by
the
Practices
of
those
in
that
Communion
,
from
the
Pope
down
to
the
meanest
Fryar
;
but
by
the
very
Doctrines
and
Principles
,
by
the
Genius
and
Spirit
of
that
Religion
,
which
is
wholly
calculated
for
cruelty
and
persecution
.
Where
now
is
that
mark
of
a
Disciple
,
so
much
insisted
upon
by
our
Lord
and
Master
,
to
be
found
in
that
Church
?
And
yet
what
is
the
Christian
Church
but
the
Society
and
Community
of
Christs
Disciples
?
Surely
in
all
reason
,
that
which
our
Lord
made
the
distinctive
Mark
and
Character
of
his
Disciples
,
should
be
the
principal
mark
of
a
true
Church
.
Bellarmine
reckons
up
no
less
than
fifteen
marks
of
the
rrue
Church
,
all
which
the
Church
of
Rome
arrogates
to
her self
alone
:
But
he
wisely
forgot
that
which
is
worth
all
the
rest
,
and
which
our
Saviour
insists
upon
as
the
chief
of
all
other
,
A
sincere
Love
and
Charity
to
all
Christians
:
This
he
knew
would
by
no
means
agree
to
his
own
Church
.
But
for
all
that
,
it
is
very
reasonable
that
Churches
as
well
as
particular
Christians
should
be
judged
by
their
Charity
.
The
Church
of
Rome
would
engross
all
Faith
to
her self
;
Faith
in
its
utmost
perfection
,
to
the
degree
and
pitch
of
Infallibility
:
And
they
allow
no
body
in
the
world
,
besides
themselves
,
no
though
they
believe
all
the
Articles
of
the
Apostles
Creed
,
to
have
one
grain
of
true
Faith
;
because
they
do
not
believe
upon
the
Authority
of
their
Church
,
which
they
pretend
to
be
the
onely
foundation
of
true
Faith
.
This
is
a
most
arrogant
and
vain
pretence
;
but
admit
it
were
true
,
yet
in
the
Judgement
of
St.
Paul
,
Though
they
had
all
Faith
,
if
they
have
not
Charity
,
they
are
nothing
.
The
greatest
wonder
of
all
is
this
,
that
they
who
hate
and
persecute
Christians
most
,
do
all
this
while
the
most
confidently
of
all
others
pretend
to
be
the
Disciples
of
Christ
,
and
will
allow
none
to
be
so
but
themselves
,
That
Church
which
excommunicates
all
other
Christian
Churches
in
the
world
,
and
if
she
could
,
would
extirpate
them
out
of
the
world
,
will
yet
needs
assume
to
her self
to
be
the
only
Christian
Church
:
As
if
our
Saviour
had
said
,
Hereby
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
hate
,
and
excommunicate
,
and
kill
one
another
.
What
shall
he
done
unto
thee
,
thou
false
tongue
?
thou
empty
and
impudent
pretence
of
Christianity
!
Secondly
,
With
relation
to
our
seves
,
who
profess
the
Protestant
Reformed
Religion
.
How
is
this
great
Precept
of
our
Saviour
not
onely
shamefully
neglected
,
but
plainly
violated
by
us
?
And
that
not
only
by
private
hatred
and
ill-will
,
quarrels
and
contentions
in
our
civil
conversation
and
entercourse
with
one
another
;
but
by
most
unchristian
divisions
and
animosities
in
that
common
relation
wherein
we
stand
to
one
another
,
as
Brethren
,
as
Christians
,
as
Protestants
.
Have
we
not
all
one
Father
?
hath
not
one
God
created
us
?
And
are
we
not
in
a
more
peculiar
and
eminent
manner
Brethren
,
being
all
the
children
of
God
by
faith
in
Jesus
Christ
?
Are
we
not
all
members
of
the
same
Body
,
and
partakers
of
the
same
Spirit
,
and
Heirs
of
the
same
blessed
Hopes
of
eternal
life
?
So
that
being
Brethren
upon
so
many
accounts
,
and
by
so
many
bonds
and
endearments
all
united
to
one
another
,
and
all
travelling
towards
the
same
heavenly
Country
,
why
do
we
fall
out
by
the
way
,
since
we
are
Brethren
?
Why
do
we
not
as
becomes
Brethren
,
dwell
together
in
unity
?
but
are
so
apt
to
quarrel
and
break
out
into
heats
,
to
crumble
into
Sects
and
Parties
,
to
divide
and
separate
from
one
another
upon
every
slight
and
trifling
occasion
.
Give
me
leave
a
little
more
fully
to
expostulate
this
matter
,
but
very
calmly
and
in
the
spirit
of
meekness
,
and
in
the
name
of
our
dear
Lord
who
loved
us
all
at
such
a
rate
as
to
die
for
us
,
to
recommend
to
you
this
new
Commandment
of
his
,
that
ye
love
one
another
:
Which
is
almost
a
new
Commandment
still
,
and
hardly
the
worse
for
wearing
;
so
seldom
it
is
put
on
,
and
so
little
hath
it
been
practised
among
Christians
for
several
Ages
.
Consider
seriously
with
your selves
;
ought
not
the
great
matters
wherein
we
are
agreed
,
our
union
in
the
Doctrines
of
the
Christian
Religion
and
in
all
the
necessary
Articles
of
that
Faith
which
was
once
delivered
to
the
Saints
,
in
the
same
Sacraments
,
and
in
all
the
substantial
parts
of
God's
worship
,
and
in
the
great
Duties
and
Vertues
of
the
Christian
life
,
to
be
of
greater
force
to
unite
us
,
than
difference
in
doubtful
Opinions
,
and
in
little
Rites
and
Circumstances
of
worship
to
divide
and
break
us
?
Are
not
the
things
about
which
we
differ
in
their
nature
indifferent
,
that
is
,
things
about
which
there
ought
to
be
no
difference
among
wise
men
?
Are
they
not
at
a
great
distance
from
the
life
and
essence
of
Religion
,
and
rather
good
or
bad
as
they
tend
to
the
Peace
and
Unity
of
the
Church
,
or
are
made
use
of
to
Schism
and
Faction
,
than
either
necessary
or
evil
in
themselves
?
And
shall
little
scruples
weigh
so
far
with
us
,
as
by
breaking
the
Peace
of
the
Church
about
them
to
endanger
our
whole
Religion
?
Shall
we
take
one
another
by
the
throat
for
an
hundred
pence
,
when
our
common
Adversary
stands
ready
to
clap
upon
us
an
Action
of
ten
thousand
talents
?
Can
we
in
good
earnest
be
contented
that
rather
than
the
Surplice
should
not
be
thrown
out
,
Popery
should
come
in
;
and
rather
than
receive
the
Sacrament
in
the
humble
but
indifferent
posture
of
kneeling
,
to
swallow
the
Camel
of
Transubstantiation
,
and
adore
the
Elements
of
Bread
and
Wine
for
our
God
and
Saviour
?
and
rather
than
to
submit
to
a
Set
Form
of
Prayer
,
to
have
the
Service
of
God
perform'd
in
an
unknown
Tongue
?
Are
we
not
yet
made
sensible
,
at
least
in
this
our
Day
,
by
so
clear
a
Demonstration
as
the
Providence
of
God
hath
lately
given
us
:
and
had
not
He
been
infinitely
merciful
to
us
,
might
have
proved
the
dearest
and
most
dangerous
Experiment
that
ever
was
:
I
say
,
are
we
not
yet
convinced
,
what
mighty
advantages
our
Enemies
have
made
of
our
Divisions
,
and
what
a
plentiful
harvest
they
have
had
among
us
,
during
our
Differences
,
and
upon
occasion
of
them
;
and
how
near
their
Religion
was
to
have
entred
in
upon
us
at
once
,
at
those
wide
breaches
which
we
had
made
for
it
?
And
will
we
still
take
counsel
of
our
Enemies
,
and
chuse
to
follow
that
course
to
which
,
of
all
other
,
they
who
hate
us
and
seek
our
ruine
would
most
certainly
advise
and
direct
us
?
Will
we
freely
offer
them
that
advantage
which
they
would
be
contented
to
purchase
at
any
rate
?
Let
us
after
all
our
sad
experience
,
at
last
take
Warning
to
keep
a
stedfast
eye
upon
our
chief
Enemy
,
and
not
suffer
our selves
to
be
diverted
from
the
consideration
and
regard
of
our
greatest
danger
by
the
petty
provocations
of
our
Friends
;
so
I
chuse
to
call
those
who
dissent
from
us
in
lesser
matters
,
because
I
would
fain
have
them
so
,
and
they
ought
in
all
reason
to
be
so
:
But
however
they
behave
themselves
,
we
ought
not
much
to
mind
those
who
only
fling
dirt
at
us
,
whilst
we
are
sure
there
are
others
who
fly
at
our
throats
,
and
strike
at
our
very
hearts
.
Let
us
learn
this
wisdom
of
our
Enemies
,
who
though
they
have
many
great
differences
among
themselves
,
yet
they
have
made
a
shift
at
this
time
to
unite
together
to
destroy
us
:
And
shall
not
we
do
as
much
to
save
our selves
?
—
fas
est
&
ab
hoste
doceri
.
It
was
a
Principle
among
the
ancient
Romans
,
a
brave
and
a
wise
People
,
donare
inimicitias
Reip.
to
give
up
and
sacrifice
their
private
enmities
and
quarrels
to
the
publick
good
and
the
safety
of
the
Common-wealth
.
And
is
it
not
to
every
considerate
man
as
clear
as
the
Sun
at
Noonday
,
that
nothing
can
maintain
and
support
the
Protestant
Religion
amongst
us
,
and
found
our
Church
upon
a
Rock
,
so
that
when
the
rain
falls
,
and
the
winds
blow
,
and
the
floods
beat
upon
it
,
it
shall
stand
firm
and
unshaken
:
That
nothing
can
be
a
Bulwark
of
sufficient
force
to
resist
all
the
arts
and
attempts
of
Popery
,
but
an
establisht
National
Religion
,
firmly
united
and
compacted
in
all
the
parts
of
it
?
Is
it
not
plain
to
every
eye
,
that
little
Sects
and
separate
Congregations
can
never
do
it
?
but
will
be
like
a
Foundation
of
sand
to
a
weighty
Building
,
which
whatever
shew
it
may
make
cannot
stand
long
,
because
it
wants
▪
Union
at
the
Foundation
,
and
for
that
reason
must
necessarily
want
strength
and
firmness
.
It
is
not
for
private
persons
to
undertake
in
matters
of
publick
concernment
;
but
I
think
we
have
no
cause
to
doubt
,
but
the
Governors
of
our
Church
(
notwithstanding
all
the
advantages
of
Authority
,
and
we
think
of
reason
too
on
our
side
)
are
Persons
of
that
Piety
and
Prudence
,
that
for
Peace
sake
,
and
in
order
to
a
firm
Union
among
Protestants
,
they
would
be
content
,
if
that
would
do
it
,
not
to
insist
upon
little
things
;
but
to
yield
them
up
,
whether
to
the
infirmity
,
or
importunity
,
or
,
perhaps
in
some
very
few
things
,
to
the
plausible
exceptions
of
those
who
differ
from
us
.
But
then
surely
on
the
other
side
,
men
ought
to
bring
along
with
them
a
peaceable
disposition
,
and
a
mind
ready
to
comply
with
the
Church
in
which
they
were
born
and
baptized
,
in
all
reasonable
and
lawful
things
,
and
desirous
upon
any
terms
that
are
tolerable
to
return
to
the
Communion
of
it
:
a
mind
free
from
passion
and
prejudice
,
from
peevish
exceptions
,
and
groundless
and
endless
scruples
;
not
apt
to
insist
upon
little
cavils
and
objections
,
to
which
the
very
best
things
,
and
the
greatest
and
clearest
Truths
in
the
world
are
and
always
will
be
liable
▪
And
whatever
they
have
been
heretofore
,
to
be
henceforth
no
more
children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
,
by
the
sleight
of
men
and
cunning
craftiness
of
those
who
lie
in
wait
to
deceive
.
And
if
we
were
thus
affected
on
all
hands
,
we
might
yet
be
a
happy
Church
and
Nation
;
if
we
would
govern
our selves
by
these
Rules
and
walk
according
to
them
,
peace
would
be
upon
us
,
and
mercy
,
and
on
the
Israel
of
God
.
Thirdly
,
I
shall
conclude
all
with
a
few
words
in
relation
to
the
occasion
of
this
present
meeting
.
I
have
all
this
while
been
recommending
to
you
,
from
the
Authority
and
Example
of
our
Blessed
Saviour
,
and
from
the
nature
and
reason
of
the
thing
it self
,
this
most
exellent
Grace
and
Virtue
of
Charity
,
in
the
most
proper
Acts
and
Instances
of
it
:
But
besides
particular
Acts
of
Charity
to
be
exercised
upon
emergent
occasions
,
there
are
likewise
charitable
Customs
which
are
highly
commendable
,
because
they
are
more
certain
and
constant
,
of
a
larger
extent
,
and
of
a
longer
continuance
:
As
the
Meeting
of
the
Sons
of
the
Clergy
,
which
is
now
form'd
and
establish'd
into
a
charitable
Corporation
:
And
the
Anniversary
Meetings
of
those
of
the
several
Counties
of
England
,
who
reside
,
or
happen
to
be
in
London
;
for
two
of
the
best
and
noblest
ends
that
can
be
,
the
maintaining
of
Friendship
,
and
the
promoting
of
Charity
.
These
,
and
others
of
the
like
kind
,
I
call
charitable
customs
,
which
of
late
years
have
very
much
obtained
in
this
great
and
famous
City
.
And
it
cannot
but
be
a
great
pleasure
and
satisfaction
to
all
good
men
,
to
see
so
generous
,
so
humane
,
so
Christian
a
disposition
to
prevail
and
reign
so
much
amongst
us
.
The
strange
overflowing
of
vice
and
wickedness
in
our
Land
,
and
the
prodigious
increase
and
impudence
of
infidelity
and
impiety
,
hath
of
late
years
boaded
very
ill
to
us
,
and
brought
terrible
Judgments
upon
this
City
and
Nation
,
and
seems
still
to
threaten
us
with
more
and
greater
:
And
the
greatest
comfort
I
have
had
under
these
sad
apprehensions
of
Gods
displeasure
hath
been
this
,
that
though
bad
men
were
perhaps
never
worse
in
any
Age
,
yet
the
good
,
who
I
hope
are
not
a
few
,
were
never
more
truly
and
substantially
good
:
I
do
verily
believe
there
never
were
,
in
any
Time
,
greater
and
more
real
effects
of
Charity
;
not
from
a
blind
superstition
,
and
an
ignorant
zeal
,
and
a
mercenary
and
arrogant
and
presumptuous
principle
of
Merit
,
but
from
a
sound
knowledg
,
and
a
sincere
love
and
obedience
to
God
,
or
,
as
the
Apostle
expresses
it
,
out
of
a
pure
heart
,
and
of
a
good
conscience
,
and
of
faith
unfeigned
.
And
who
,
that
loves
God
and
Religion
,
can
chuse
but
take
great
contentment
to
see
so
general
and
forward
an
inclination
in
People
this
way
?
Which
hath
been
very
much
cherished
of
late
years
by
this
sort
of
Meetings
:
and
that
to
very
good
purpose
and
effect
,
in
many
charitable
contributions
disposed
in
the
best
and
wisest
ways
:
and
which
likewise
hath
tended
very
much
to
the
reconciling
of
the
minds
of
men
,
and
the
allaying
of
those
fierce
heats
and
animosities
which
have
ben
caused
by
our
Civil
confusions
,
and
Religious
distractions
.
For
there
is
nothing
many
times
wanting
to
take
away
prejudice
,
and
to
extinguish
hatred
and
ill-will
,
but
an
opportunity
for
men
to
see
and
understand
one
another
;
by
which
they
will
quickly
perceive
,
that
they
are
not
such
Monsters
as
they
have
been
represented
one
to
another
at
a
distance
.
We
are
,
I
think
,
one
of
the
last
Counties
of
England
that
have
entred
into
this
friendly
and
charitable
kind
of
Society
;
Let
us
make
amends
for
our
late
setting
out
by
quickning
our
pace
,
that
so
we
may
overtake
and
outstrip
those
who
are
gone
before
us
:
Let
not
our
Charity
partake
of
the
coldness
of
our
Climate
,
but
let
us
endeavour
that
it
may
be
equal
to
the
extent
of
our
Country
;
and
as
we
are
incomparably
the
greatest
County
of
England
,
let
it
appear
that
we
are
so
by
the
largeness
and
extent
of
our
Charity
.
O
Lord
,
who
hast
taught
us
that
all
our
doings
without
Charity
are
nothing
,
send
thy
Holy
Ghost
,
and
pour
into
our
hearts
that
most
excellent
gift
of
Charity
,
the
very
bond
of
Peace
,
and
of
all
Vertues
:
Without
which
whosover
liveth
,
is
counted
dead
before
thee
.
Grant
this
for
thy
only
Son
Jesus
Christ's
sake
.
Now
the
God
of
Peace
,
who
brought
again
from
the
dead
our
Lord
Jesus
Christ
,
the
great
Shepherd
of
the
Sheep
,
through
the
blood
of
the
everlasting
Covenant
,
make
you
perfect
in
every
good
work
to
do
his
will
,
working
in
you
that
which
is
well
pleasing
in
his
sight
,
through
Jesus
Christ
,
to
whom
be
glory
for
ever
and
ever
.
Amen
.
A
SERMON
Preached
at
WHITE-HALL
,
April
4th
,
1679.
1
JOHN
IV.
1.
Beloved
,
believe
not
every
spirit
,
but
try
the
spirits
whether
they
are
of
God
;
because
many
false
Prophets
are
gone
out
into
the
World
.
THIS
caution
and
counsel
was
given
upon
occasion
of
the
false
Prophets
and
Teachers
that
were
risen
up
in
the
beginning
of
the
Christian
Church
,
who
endeavoured
to
seduce
men
from
the
true
Doctrine
of
the
Gospel
delivered
by
the
Apostles
of
our
Lord
and
Saviour
.
And
these
teaching
contrary
things
,
could
not
both
be
from
God
:
and
therefore
St.
John
calls
upon
Christians
to
examine
the
Doctrines
and
Pretences
of
those
new
Teachers
,
whether
they
were
from
God
or
not
.
Believe
not
every
Spirit
;
●hat
is
,
not
every
one
that
takes
upon
him
to
be
inspired
and
to
be
a
Teacher
come
from
God
:
But
try
the
Spirits
;
that
is
,
examine
those
that
make
this
pretence
,
whether
it
be
real
or
not
;
and
examine
the
Doctrines
which
they
bring
,
because
there
are
many
Impostors
abroad
in
the
World
.
This
is
the
plain
sense
of
the
Words
:
In
which
there
are
contained
these
four
Propositions
.
First
,
That
men
may
,
and
often
do
,
falsly
pretend
to
Inspiration
.
And
this
is
the
reason
upon
which
the
Apostle
grounds
this
Exhortation
:
Because
many
false
Prophets
are
gone
out
into
the
world
,
therefore
we
should
try
who
are
true
,
and
who
are
false
.
Secondly
,
We
are
not
to
believe
every
one
that
pretends
to
be
inspired
,
and
to
teach
a
Divine
Doctrine
:
This
follows
upon
the
former
;
because
men
may
falsly
pretend
to
Inspiration
,
therefore
we
are
not
to
believe
every
one
that
makes
this
pretence
.
For
any
man
that
hath
but
confidence
enough
,
and
conscience
little
enough
,
may
pretend
to
come
from
God
.
And
if
we
admit
all
pretences
of
this
kind
,
we
lie
at
the
mercy
of
every
crafty
and
confident
man
to
be
led
by
him
into
what
delusions
he
pleaseth
.
Thirdly
,
Neither
are
we
to
reject
all
that
pretend
to
come
from
God
.
This
is
sufficiently
implied
in
the
Text
;
for
when
the
Apostle
says
believe
not
every
Spirit
,
he
supposeth
we
are
to
believe
some
;
and
when
he
saith
try
the
Spirits
whether
they
be
of
God
,
he
supposeth
some
to
be
of
God
,
and
that
those
which
are
so
are
to
be
believed
.
These
three
Observations
are
so
plain
that
I
need
only
to
name
them
,
to
make
way
for
the
Fourth
,
Which
I
principally
designed
to
insist
upon
from
these
Words
.
And
that
is
this
,
That
there
is
some
way
to
discern
mere
pretenders
to
Inspiration
,
from
those
who
are
truly
and
Divinely
inspired
:
And
this
is
necessarily
implied
in
the
Apostles
bidding
us
to
try
the
Spirits
whether
they
are
of
God
.
For
it
were
in
vain
to
make
any
trial
,
if
there
be
no
way
to
discern
between
pretended
and
real
Inspirations
.
Now
the
handling
of
this
will
give
occasion
to
two
very
material
Enquiries
,
and
useful
to
be
resolved
.
-
I.
How
we
may
discern
between
true
and
counterfeit
Doctrines
:
those
which
really
are
from
God
,
and
those
which
only
pretend
to
be
so
?
-
II.
To
whom
this
judgement
of
discerning
doth
appertain
?
I.
How
we
may
discern
between
true
and
counterfeit
Doctrines
and
Revelations
?
for
the
clearing
of
this
I
shall
lay
down
these
following
Propositions
.
I.
That
Reason
is
the
faculty
whereby
Revelations
are
to
be
discerned
;
or
to
use
the
phrase
in
the
text
,
it
is
that
whereby
we
are
to
judge
what
Spirits
are
of
God
,
and
what
not
.
For
all
Revelation
from
God
supposeth
us
to
be
men
,
and
to
be
indued
with
Reason
;
and
therefore
it
does
not
create
new
Faculties
in
us
,
but
propounds
new
Objects
to
that
Faculty
which
was
in
us
before
.
Whatever
Doctrines
God
reveals
to
men
are
propounded
to
their
Understandings
,
and
by
this
Faculty
we
are
to
examine
all
Doctrines
which
pretend
to
be
from
God
,
and
upon
on
examination
to
judge
whether
there
be
reason
to
receive
them
as
Divine
,
or
to
reject
them
as
Impostures
.
2.
All
supernatural
Revelation
supposeth
the
truth
of
the
Principles
of
Natural
Religion
.
We
must
first
be
assured
that
there
is
a
God
,
before
we
can
know
that
he
hath
made
any
Revelation
of
himself
:
and
we
must
know
that
his
Words
are
true
,
otherwise
there
were
no
sufficient
reason
to
believe
the
Revelations
which
he
makes
to
us
:
and
we
must
believe
his
Authority
over
us
,
and
that
he
will
reward
our
obedience
to
his
Laws
,
and
punish
our
breach
of
them
;
otherwise
there
would
neither
be
sufficient
obligation
nor
encouragement
to
Obedience
.
These
and
many
other
things
are
supposed
to
be
true
,
and
naturally
known
to
us
,
antecedently
to
all
supernatural
Revelation
;
otherwise
the
Revelations
of
God
would
signifie
nothing
to
us
,
nor
be
of
any
force
with
us
.
3.
All
Reasonings
about
Divine
Revelations
must
necessarily
be
governed
by
the
Principles
of
Natural
Religion
:
that
is
,
by
those
apprehensions
which
men
naturally
have
of
the
Divine
perfections
,
and
by
the
clear
Notions
of
good
and
evil
which
are
imprinted
upon
our
Natures
.
Because
we
have
no
other
way
to
judge
what
is
worthy
of
God
and
credible
to
be
revealed
by
him
,
and
what
not
,
but
by
the
natural
notions
which
we
have
of
God
and
of
his
essential
perfections
:
which
,
because
we
know
him
to
be
immutable
,
we
have
reason
to
believe
he
will
never
contradict
.
And
by
these
Principles
likewise
,
we
are
to
interpret
what
God
hath
revealed
;
and
when
any
doubt
ariseth
concerning
the
meaning
of
any
divine
Revelation
(
as
that
of
the
Holy
Scriptures
)
we
are
to
govern
our selves
in
the
interpretation
of
it
by
what
is
most
agreeable
to
those
natural
Notions
which
we
have
of
God
,
and
we
have
all
the
reason
in
the
World
to
reject
that
sense
which
is
contrary
thereto
.
For
instance
,
when
God
is
represented
in
Scripture
as
having
a
humane
shape
,
eyes
,
ears
and
hands
,
the
Notions
which
men
naturally
have
of
the
Divine
Nature
and
Perfections
do
sufficiently
direct
us
to
interptet
these
expressions
in
a
sense
worthy
of
God
,
and
agreeable
to
his
Perfection
:
And
therefore
it
is
reasonable
to
understand
them
as
rather
spoken
to
our
capacity
,
and
in
a
Figure
,
than
to
be
literally
intended
.
And
this
will
proportionably
hold
in
many
other
cases
.
4.
Nothing
ought
to
be
received
as
a
Revelation
from
God
which
plainly
contradicts
the
Principles
of
Natural
Religion
,
or
overthrows
the
certainty
of
them
.
For
instance
,
it
were
in
vain
to
pretend
a
Revelation
from
God
,
That
there
is
no
God
,
because
this
is
a
contradiction
in
terms
.
So
likewise
to
pretend
a
command
from
God
,
That
we
are
to
hate
and
despise
him
;
because
it
is
not
credible
that
God
should
require
any
thing
of
Reasonable
Creatures
so
unsuitable
to
their
Natures
,
and
to
their
Obligations
to
him
;
Besides
that
such
a
Law
as
this
does
tacitly
involve
a
contradiction
;
because
upon
such
a
supposition
,
to
despise
God
would
be
to
obey
him
;
and
yet
to
obey
him
is
certainly
to
honour
him
.
So
that
in
this
case
to
honour
God
,
and
to
despise
him
,
would
be
the
same
thing
,
and
equal
contempts
of
him
.
In
like
manner
,
it
would
be
vain
to
pretend
any
Revelation
from
God
,
That
there
is
no
life
after
this
,
nor
rewards
and
punishments
in
another
World
:
because
this
is
contrary
to
those
natural
apprehensions
which
have
generally
possest
mankind
,
and
would
take
away
the
main
force
and
sanction
of
the
divine
Laws
.
The
like
may
be
said
concerning
any
pretended
Revelation
from
God
,
which
evidently
contradicts
those
natural
Notions
which
men
have
of
good
and
evil
;
as
,
That
God
should
command
,
or
allow
Sedition
and
Rebellion
,
Perfidiousness
and
Perjury
;
because
the
practise
of
these
would
be
apparently
destructive
of
the
peace
and
happiness
of
Mankind
,
and
would
naturally
bring
confusion
into
the
World
:
But
God
is
not
the
God
of
Confusion
,
but
of
Order
,
which
St.
Paul
appeals
to
as
a
Principle
naturally
knowu
.
Upon
the
same
account
nothing
ought
to
be
entertained
as
a
Divine
Revelation
which
overthrows
the
certainty
of
the
Principles
of
natural
Religion
;
because
that
would
take
away
the
certainty
of
Divine
Revelation
it self
,
which
supposeth
the
truth
of
those
Principles
.
For
instance
,
whoever
pretends
any
Revelation
that
brings
the
Providence
of
God
into
question
,
does
by
that
very
thing
make
such
a
Revelation
questionable
.
For
if
God
take
no
care
of
the
World
,
have
no
concernment
for
humane
affairs
,
why
should
we
believe
that
he
makes
any
Revelation
of
his
Will
to
men
?
And
by
this
Principle
Moses
will
have
false
Prophets
to
be
tried
:
Deut.
13.1
.
If
there
arise
among
you
a
Prophet
,
and
giveth
thee
a
sign
or
wonder
,
and
the
signor
the
wonder
come
to
pass
whereof
he
spake
unto
thee
,
saying
,
Let
us
go
after
other
Gods
,
and
let
us
serve
them
;
thou
shalt
not
hearken
unto
the
words
of
that
Prophet
:
And
he
gives
the
reason
of
this
,
ver.
5.
Because
he
hath
spoken
unto
you
to
turn
you
away
from
the
Lord
your
God
,
which
brought
you
out
of
the
Land
of
Egypt
.
Here
is
a
case
wherein
a
false
Prophet
is
supposed
to
work
a
true
Miracle
to
give
credit
to
his
Doctrine
,
(
which
in
other
cases
the
Scripture
makes
the
sign
of
a
true
Prophet
)
but
yet
in
this
case
he
is
to
be
rejected
as
an
Impostor
:
Because
the
Doctrine
he
teacheth
would
draw
men
off
from
the
worship
of
the
true
God
who
is
naturally
known
,
and
had
manifested
himself
to
the
people
of
Israel
in
so
miraculous
a
manner
,
by
bringing
them
out
of
the
Land
of
Egypt
.
So
that
a
Miracle
is
not
enough
to
give
credit
to
a
Prophet
who
teacheth
any
thing
contrary
to
that
natural
Notion
which
men
have
,
That
there
is
but
one
God
,
who
only
ought
to
be
worshipped
.
5.
Nothing
ought
to
he
received
as
a
Divine
Doctrine
and
Revelation
,
without
good
evidence
that
it
is
so
:
that
is
,
without
some
Argument
sufficient
to
satisfie
a
prudent
and
considerate
man
.
Now
(
supposing
there
be
nothing
in
the
matter
of
the
Revelation
that
is
evidently
contrary
to
the
Principles
of
Natural
Religion
,
nor
to
any
former
Revelation
which
hath
already
received
a
greater
and
more
solemn
attestation
from
God
)
Miracles
are
owned
by
all
Mankind
to
be
a
sufficient
Testimony
to
any
Person
,
or
Doctrine
,
that
are
from
God
.
This
was
the
Testimony
which
God
gave
to
Moses
to
satisfie
the
people
of
Israel
that
he
had
sent
him
;
Exed
.
4.1
,
2.
Moses
said
,
They
will
not
believe
me
,
nor
hearken
unto
my
voice
;
for
they
will
say
,
The
Lord
hath
not
appeared
unto
thee
.
Upon
this
God
endues
him
with
a
power
of
Miracles
,
to
be
an
evidence
to
them
,
That
they
may
believe
that
the
God
of
their
Fathers
,
Abraham
,
Isaac
and
Jacob
,
hath
appeared
unto
thee
.
And
all
along
in
the
Old
Testament
,
when
God
sent
his
Prophets
to
make
a
new
Revelation
,
or
upon
any
strange
and
extraordinary
message
,
he
always
gave
credit
to
them
by
some
Sign
or
Wonder
which
they
foretold
or
wrought
.
And
when
he
sent
his
Son
into
the
World
,
he
gave
Testimony
to
him
by
innumerable
great
and
unquestionable
Miracles
,
more
and
grearer
than
Moses
and
all
the
Prophets
had
wrought
.
And
there
was
great
reason
for
this
:
because
our
Saviour
came
not
only
to
publish
a
new
Religion
to
the
World
,
but
to
put
an
end
to
that
Religion
which
God
had
instituted
before
.
And
now
that
the
Gospel
hath
had
the
confirmation
of
such
Miracles
as
never
were
wrought
upon
any
other
occasion
,
no
Evidence
inferiour
to
this
can
in
reason
controul
this
Revelation
,
or
give
credit
to
any
thing
contrary
to
it
And
therefore
though
the
false
Prophets
and
Antichrists
,
foretold
by
our
Saviour
,
did
really
work
Miracles
,
yet
they
were
so
inconsiderable
in
comparison
of
our
Saviour's
,
that
they
deserve
no
credit
in
opposition
to
that
Revelation
which
had
so
clear
a
Testimony
given
to
it
from
Heaven
by
Miracles
,
besides
all
other
concurring
Arguments
to
confirm
it
.
6.
And
Lastly
,
No
Argument
is
sufficient
to
prove
a
Doctrine
or
Revelation
to
be
from
God
,
which
is
not
clearer
and
stronger
than
the
Difficulties
and
Objections
against
it
:
Because
all
assent
is
grounded
upon
Evidence
,
and
the
strongest
and
clearest
evidence
always
carries
it
:
But
where
the
evidence
is
equal
on
both
sides
,
that
can
produce
nothing
but
a
suspense
and
doubt
in
the
mind
whether
the
thing
be
true
or
not
.
If
Moses
had
not
confuted
Pharaoh's
Magicians
by
working
Miracles
which
they
could
not
work
,
they
might
reasonably
have
disputed
it
with
him
who
had
been
the
true
Prophet
:
But
when
he
did
works
plainly
above
the
power
of
their
Magick
and
the
Devil
to
do
,
then
they
submitted
,
and
acknowledged
that
there
was
the
Finger
of
God
.
So
likewise
,
though
a
person
work
a
Miracle
(
which
ordinarily
is
a
good
evidence
that
he
is
sent
by
God
)
yet
if
the
Doctrine
he
brings
be
plainly
contrary
to
those
natural
Notions
which
we
have
of
God
,
this
is
a
better
objection
against
the
truth
of
this
Doctrine
than
the
other
is
a
proof
of
it
;
as
is
plain
in
the
case
which
Moses
puts
,
Deut.
13.
which
I
mentioned
before
.
Upon
the
same
account
no
man
can
reasonably
believe
the
Doctrine
of
Transubstantiation
to
be
revealed
by
God
:
because
every
man
hath
as
great
evidence
that
Transubstantiation
is
false
,
as
any
man
can
pretend
to
have
that
God
hath
revealed
any
such
thing
.
Suppose
Transubstantiation
to
be
part
of
the
Christian
Doctrine
,
it
must
have
the
same
confirmation
with
the
whole
,
and
that
is
Miracles
:
But
of
all
Doctrines
in
the
world
it
is
peculiarly
incapable
of
being
proved
by
a
Miracle
.
For
if
a
Miracle
were
wrought
for
the
proof
of
it
,
the
very
same
assurance
which
a
man
hath
of
the
truth
of
the
Miracle
,
he
hath
of
the
falshood
of
the
Doctrine
,
that
is
,
the
clear
evidence
of
his
senses
for
both
.
For
that
there
is
a
Miracle
wrought
to
prove
,
that
what
he
sees
in
the
Sacrament
is
not
bread
but
the
body
of
Christ
,
he
hath
onely
the
evidence
of
his
senses
;
and
he
hath
the
very
same
evidence
to
prove
,
that
what
he
sees
in
the
Sacrament
is
not
the
body
of
Christ
,
but
bread
.
So
that
here
ariseth
a
new
controversie
,
whether
a
man
should
believe
his
senses
giving
testimony
against
the
Doctrine
of
Transubstantiation
,
or
bearing
testimony
to
the
Miracle
which
is
wrought
to
confirm
that
Doctrine
:
For
there
is
just
the
same
evidence
against
the
truth
of
the
Doctrine
,
which
there
is
for
the
truth
of
the
Miracle
.
So
that
the
Argument
for
Transubstantiation
,
and
the
Objection
against
it
,
do
just
ballance
one
another
;
and
where
the
weights
in
Both
Scales
are
equal
,
it
is
impossible
that
the
one
should
weigh
down
the
other
:
and
consequently
Transubstantiation
is
not
to
be
proved
by
a
Miracle
;
for
that
would
be
,
to
prove
to
a
man
by
something
that
he
sees
,
that
he
does
not
see
what
he
sees
.
And
thus
I
have
endeavoured
,
as
briefly
and
clearly
as
I
could
,
to
give
satisfaction
to
the
first
Enquiry
I
propounded
,
viz.
How
we
may
discern
between
true
and
counterfeit
Revelations
and
Doctrines
:
I
proceed
now
to
the
II
To
whom
this
judgement
of
Discerning
does
appertain
.
Whether
to
Christians
in
general
,
or
to
some
particular
Person
,
or
Persons
,
authorised
by
God
to
judge
for
the
rest
of
mankind
,
by
whose
judgment
all
men
are
concluded
and
bound
up
.
And
this
is
an
enquiry
of
no
small
Importance
;
because
it
is
one
of
the
most
fundamental
Points
in
difference
between
Us
and
the
Church
of
Rome
.
And
however
in
many
particular
Controversies
,
as
concerning
Transubstantiation
,
the
Communion
in
one
kind
,
the
Service
of
God
in
an
unknown
Tongue
;
the
business
of
Indulgences
,
the
Invocation
of
Saints
,
the
Worship
of
Images
,
they
are
not
able
to
offer
any
thing
that
is
fit
to
move
a
reasonable
and
considerate
man
;
yet
in
this
Controversie
,
concerning
the
Judge
of
Controversies
,
they
are
not
destitute
of
some
specious
appearance
of
Reason
which
deserves
to
be
weighed
and
considered
.
Therefore
that
we
may
examine
this
matter
to
the
bottom
,
I
shall
do
these
three
things
.
-
1.
Lay
down
some
Cautions
and
Limitations
whereby
we
may
understand
how
far
the
generality
of
Christians
are
allowed
to
judge
in
matters
of
Religion
.
-
2.
I
shall
represent
the
grounds
of
this
Principle
.
-
3.
Endeavour
to
satisfie
the
main
Objection
of
our
Adversaries
against
it
:
And
likewise
to
shew
,
that
there
is
no
such
reason
and
necessity
for
an
universal
infallible
Judge
as
they
pretend
.
I.
I
shall
lay
down
some
Cautions
and
Limitations
,
by
which
we
may
understand
how
far
the
generality
of
Christians
are
allowed
to
judge
in
matters
of
Religion
.
First
Private
Persons
are
onely
to
judge
for
themselves
,
and
not
to
impose
their
Judgement
upon
others
,
as
if
they
had
any
Authority
over
them
.
And
this
is
reasonable
,
because
if
it
were
otherwise
,
a
Man
would
deprive
others
of
that
Liberty
which
he
assumes
to
himself
,
and
which
he
can
claim
upon
no
other
account
,
but
because
it
belongs
to
others
equally
with
himself
.
Secondly
,
This
liberty
of
judging
is
not
so
to
be
understood
as
to
take
away
the
necessity
and
use
of
Guides
and
Teachers
in
Religion
.
Nor
can
this
be
denied
to
be
a
reasonable
limitation
;
because
the
knowledge
of
Revealed
Religion
is
not
a
thing
born
with
us
,
nor
ordinarily
supernaturally
infused
into
men
;
but
is
to
be
learned
as
other
things
are
.
And
if
it
be
to
be
learned
,
there
must
be
some
to
teach
and
instruct
others
:
And
they
that
will
learn
,
must
be
modest
and
humble
;
and
in
those
things
,
of
which
they
are
no
competent
Judges
,
they
must
give
credit
to
their
Teachers
,
and
trust
their
skill
:
For
instance
,
every
unlearned
man
is
to
take
it
upon
the
credit
of
those
who
are
skilfull
,
that
the
Scriptures
are
truly
and
faithfully
translated
;
and
for
the
understanding
of
obscure
Texts
of
Scripture
,
and
more
difficult
points
in
Religion
,
he
is
to
rely
upon
those
,
whose
proper
business
and
employment
it
is
to
apply
themselves
to
the
understanding
of
these
things
.
For
in
these
cases
every
man
is
not
capable
of
judging
himself
,
and
therefore
he
must
necessarily
trust
others
:
And
in
all
other
things
he
ought
to
be
modest
;
and
unless
it
be
in
plain
matters
,
which
every
man
can
judg
of
,
he
ought
rather
to
distrust
himself
than
his
Teacher
.
And
this
respect
may
be
given
to
a
Teacher
without
either
supposing
him
to
be
infallibe
,
or
making
an
absolute
resignation
of
my
judgment
to
him
.
A
man
may
be
a
very
able
Teacher
(
suppose
of
the
Mathematicks
)
and
fit
to
have
the
respect
which
is
due
to
a
Teacher
,
tho
he
be
not
infallible
in
those
Sciences
:
and
because
Infallibility
is
not
necessary
to
such
a
Teacher
,
it
is
neither
necessary
nor
convenient
that
I
should
absolutely
resign
up
my
Judgment
to
him
.
For
though
I
have
reason
to
credit
him
,
within
the
compass
of
his
Art
,
in
things
which
I
do
not
know
,
I
am
not
therefore
bound
to
believe
him
in
things
plainly
contrary
to
what
I
and
all
mankind
do
certainly
know
.
For
example
,
if
upon
pretence
of
his
skill
in
Arithmetick
,
which
I
am
learning
of
him
,
he
should
tell
me
,
That
twice
two
do
not
make
four
,
but
five
;
though
I
believed
him
to
be
the
best
Mathematician
in
the
World
,
yet
I
cannot
believe
him
in
this
thing
:
Nor
is
there
reason
I
should
;
because
I
did
not
come
to
learn
this
of
him
,
but
knew
as
much
of
that
before
as
he
or
any
man
else
could
tell
me
.
The
case
is
the
same
in
matters
of
Religion
;
in
which
there
are
some
things
so
plain
,
and
lie
so
level
to
all
capacities
,
that
every
man
is
almost
equally
judg
of
them
:
As
I
shall
have
occasion
farther
to
shew
by
and
by
.
Thirdly
,
Neither
does
this
liberty
of
judging
,
exempt
men
from
a
due
submission
and
obedience
to
their
Teachers
and
Governors
.
Every
man
is
bound
to
obey
the
lawful
Commands
of
his
Governors
:
and
,
what
by
publick
consent
and
Authority
is
determined
and
established
,
ought
not
to
be
gainsaid
by
private
Persons
,
but
upon
very
clear
evidence
of
the
falshood
or
unlawfulness
of
it
.
And
this
is
every
mans
duty
,
for
the
maintaining
of
Order
,
and
out
of
regard
to
the
Peace
and
Unity
of
the
Church
;
which
is
not
to
be
violated
upon
every
scruple
and
frivolous
pretence
:
And
when
men
are
perverse
and
disobedient
,
Authority
is
Judg
,
and
may
restrain
and
punish
them
.
Fourthly
,
Nor
do
I
so
far
extend
this
Liberty
of
judging
in
Religion
,
as
to
think
every
man
fit
to
dispute
the
Controversies
of
Religion
.
A
great
part
of
people
are
ignorant
,
and
of
so
mean
capacity
as
not
to
be
able
to
judge
of
the
force
of
a
very
good
Argument
,
much
less
of
the
issue
of
a
long
Dispute
;
and
such
persons
ought
not
to
engage
in
disputes
of
Religion
;
but
to
beg
God's
direction
,
and
to
rely
upon
their
Teachers
;
and
above
all
to
live
up
to
the
plain
dictates
of
natural
Light
,
and
the
clear
Commands
of
God's
Word
,
and
this
will
be
their
best
security
.
And
if
the
providence
of
God
have
placed
them
under
such
Guides
as
do
seduce
them
into
Error
,
their
Ignorance
is
invincible
,
and
God
will
not
condemn
them
for
it
,
so
long
as
they
sincerely
endeavour
to
do
the
will
of
God
so
far
as
they
know
it
.
And
this
being
the
case
of
many
,
especially
in
the
Church
of
Rome
,
where
Ignorance
is
so
industriously
cherished
,
I
have
so
much
charity
as
to
hope
well
concerning
many
of
them
:
And
seeing
that
Church
teacheth
and
enjoins
the
people
to
worship
Images
,
it
is
in
some
sense
charitably
done
of
them
not
to
let
them
know
the
second
Commandment
,
that
they
may
not
be
guilty
of
sinning
against
so
plain
a
Law
.
Having
premised
these
Cautions
,
I
proceed
in
the
II.
Place
,
To
represent
to
you
the
grounds
of
this
Principle
of
our
Religion
,
viz.
That
we
all●w
private
persons
to
judge
for
themselves
in
matters
of
Religion
.
First
,
Because
many
things
in
Religion
,
especially
those
which
are
most
necessary
to
be
believed
and
practised
,
are
so
plain
that
every
man
of
ordinary
capacity
,
after
competent
instruction
in
matters
of
Religion
(
which
is
always
to
be
supposed
)
can
as
well
judge
of
them
for
himself
,
as
any
man
or
company
of
men
in
the
world
can
judge
for
him
.
Because
in
these
he
hath
a
plain
Rule
to
go
by
,
Natural
Light
and
clear
Revelation
of
Scripture
.
And
this
is
no
new
Principle
of
the
Protestants
,
but
most
expresly
owned
by
the
ancient
Fathers
:
Whatever
things
are
necessary
,
are
plain
,
saith
St.
Chrysostom
.
All
things
are
plainly
contained
in
Scripture
which
concern
faith
and
a
good
life
,
saith
St
Austin
.
And
nothing
can
be
more
reasonable
than
that
those
things
which
are
plain
to
every
man
should
be
left
to
every
man's
judgment
.
For
every
man
can
judg
of
what
is
plain
;
of
evident
Truth
and
Falshood
,
Virtue
and
Vice
,
of
Doctrines
and
Laws
plainly
delivered
in
Scripture
,
if
we
believe
any
thing
to
be
so
,
which
is
next
to
madness
to
deny
.
I
will
refer
it
to
no
mans
Judgment
upon
earth
to
determine
for
me
,
Whether
there
be
a
God
or
not
?
Whether
Murder
and
Perjury
be
Sins
?
Whether
it
be
not
plain
in
Scripture
,
That
Jesus
Christ
is
the
Son
of
God
,
That
he
became
man
,
and
died
for
us
,
and
rose
again
?
So
that
there
is
no
need
of
a
Judg
in
these
cases
.
Nor
can
I
possibly
believe
any
man
to
be
so
absolutely
infallible
,
as
not
to
call
his
infallibility
into
question
,
if
he
determines
any
thing
contrary
to
what
is
plain
and
evident
to
all
mankind
.
For
if
he
should
determine
that
there
is
no
God
,
or
that
he
is
not
to
be
woshipped
,
or
that
he
will
not
punish
and
reward
men
,
or
,
which
is
the
case
that
Bellarmin
puts
,
that
Virtue
is
Vice
,
and
Vice
Virtue
;
he
would
hereby
take
away
the
very
foundation
of
Religion
;
and
how
can
I
look
upon
him
any
longer
as
a
Judg
in
matters
of
Religion
,
when
there
can
be
no
such
thing
as
Religion
if
he
have
judged
and
determined
right
?
Secondly
,
The
Scripture
plainly
allows
this
liberty
to
particular
and
private
Persons
to
judg
for
themselves
.
And
for
this
I
need
go
no
farther
than
my
Text
,
which
bids
men
try
the
Spirits
whether
they
be
of
God
.
I
do
not
think
this
is
spoken
only
to
the
Pope
or
a
General
Council
,
but
to
Christians
in
general
;
for
to
these
the
Apostle
writes
.
Now
if
St.
John
had
believed
that
God
had
constituted
an
infallible
Judge
in
his
Church
,
to
whose
Sentence
and
Determination
all
Christians
are
bound
to
submit
,
he
ought
in
all
reason
to
have
referred
Christians
to
him
for
the
trial
of
Spirits
,
and
not
have
left
it
to
every
man's
private
judgment
to
examine
and
to
determine
these
things
.
But
it
seems
St.
Paul
was
likewise
of
the
same
mind
;
and
though
he
was
guided
by
an
infallible
Spirit
,
yet
he
did
not
expect
that
men
should
blindly
submit
to
his
Doctrine
:
Nay
,
so
far
is
he
from
that
,
that
he
commends
the
Bereans
for
that
very
thing
for
which
I
dare
say
the
Church
of
Rome
would
have
check'd
them
most
severely
,
namely
,
for
searching
the
Scriptures
to
see
whether
those
things
which
the
Apostles
delivered
were
so
or
not
:
This
liberty
St.
Paul
allowed
;
and
though
he
was
inspired
by
God
,
yet
he
treated
those
whom
he
taught
like
men
.
And
indeed
,
it
were
a
hard
case
that
a
necessity
of
believing
Divine
Revelations
,
and
rejecting
Impostures
,
should
be
imposed
upon
Christians
;
and
yet
the
liberty
of
judging
,
whether
a
Doctrine
be
from
God
or
not
,
should
be
taken
away
from
them
.
Thirdly
,
Our
Adversaries
themselves
are
forced
to
grant
that
which
in
effect
is
as
much
as
we
contend
for
.
For
though
they
deny
a
liberty
of
judging
in
particular
points
of
Religion
,
yet
they
are
forced
to
grant
men
a
liberty
of
judging
upon
the
whole
.
When
they
of
the
Church
of
Rome
would
perswade
a
Jew
,
or
a
Heathen
,
to
become
a
Christian
;
or
a
Heretick
(
as
they
are
pleased
to
call
us
)
to
come
over
to
the
Communion
of
their
Church
,
and
offer
Arguments
to
induce
them
thereto
;
they
do
by
this
very
thing
,
whether
they
will
or
no
,
make
that
man
Judge
which
is
the
true
Church
,
and
the
true
Religion
.
Because
it
would
be
ridiculous
to
perswade
a
man
to
turn
to
their
Religion
,
and
to
urge
him
with
Reasons
to
do
so
,
and
yet
to
deny
him
the
use
of
his
own
judgement
whether
their
Reasons
be
sufficient
to
move
him
to
make
such
a
change
.
Now
,
as
the
Apostle
reasons
in
another
case
,
If
men
be
fit
to
judge
for
themselves
in
so
great
and
important
a
matter
as
the
choice
of
their
Religion
,
why
should
they
be
thought
unworthy
to
judge
in
lesser
matters
?
They
tell
us
indeed
that
a
man
may
use
his
judgement
in
the
choice
of
his
Religion
;
but
when
he
hath
once
chosen
,
he
is
then
for
ever
to
resign
up
his
judgment
to
their
Church
:
But
what
tolerable
reason
can
any
man
give
,
why
a
man
should
be
fit
to
judge
upon
the
whole
,
and
yet
unfit
to
judge
upon
particular
Points
?
especially
if
it
be
considered
,
that
no
man
can
make
a
discreet
judgment
of
any
Religion
,
before
he
hath
examined
the
particular
Doctrines
of
it
,
and
made
a
judgment
concerning
them
.
Is
it
credible
,
that
God
should
give
a
man
judgment
in
the
most
fundamental
and
important
matter
of
all
,
viz.
To
discern
the
true
Religion
,
and
the
true
Church
,
from
the
false
;
for
no
other
end
,
but
to
enable
him
to
chuse
once
for
all
to
whom
he
should
resign
and
inslave
his
judgment
for
ever
?
which
is
just
as
reasonable
as
if
one
should
say
,
That
God
hath
given
a
man
eyes
for
no
other
end
,
but
to
look
out
once
for
all
,
and
to
pitch
upon
a
discreet
person
to
lead
him
about
blindfold
all
the
days
of
his
life
.
I
come
now
to
the
III.
Thing
I
propounded
,
which
is
,
To
Answer
the
main
Objection
of
our
Adversaries
against
this
Principle
;
and
likewise
to
shew
that
there
is
no
such
Reason
and
necessity
for
an
universal
Insallible
Judge
,
as
they
pretend
.
Now
their
great
Objection
is
this
,
If
every
man
may
judge
for
himself
,
there
will
be
nothing
but
confusion
in
Religion
,
there
will
be
no
end
of
Controversies
:
so
that
an
universal
infallible
Judge
is
necessary
,
and
without
this
God
had
not
made
sufficient
provision
for
the
assurance
of
men's
Faith
,
and
for
the
Peace
and
unity
of
his
Church
:
Or
,
as
it
is
expressed
in
the
Canon
Law
,
aliter
Dominus
non
videretur
fuisse
discretus
,
otherwise
our
Lord
had
not
seem'd
to
be
discreet
.
How
plausible
soever
this
Objection
may
appear
,
I
do
not
despair
but
if
men
will
lay
aside
prejudice
,
and
impartially
consider
things
,
to
make
it
abundantly
evident
,
that
this
ground
is
not
sufficient
to
found
an
Infallible
Judge
upon
.
And
therefore
in
answer
to
it
,
I
desire
these
following
particulars
may
be
considered
.
Firft
,
That
this
which
they
say
,
rather
proves
what
God
should
have
done
according
to
their
fancy
,
than
what
he
hath
really
and
actually
done
.
My
Text
expresly
bids
Christians
to
try
the
Spirits
,
which
to
any
man's
sense
does
imply
that
they
may
judge
of
these
matters
:
But
the
Church
of
Rome
says
they
may
not
;
because
if
this
liberty
were
permitted
,
God
had
not
ordered
things
wisely
,
and
for
the
best
,
for
the
peace
and
unity
of
his
Church
.
But
,
as
the
Apostle
says
in
another
case
,
What
art
thou
,
O
man
,
that
objectest
against
God
?
Secondly
,
If
this
reasoning
be
good
,
we
may
as
well
conclude
that
there
is
an
universal
infallible
Judge
set
over
the
whole
world
in
all
Temporal
matters
,
to
whose
Authority
all
mankind
is
bound
to
submit
.
Because
this
is
as
necessary
to
the
peace
of
the
World
,
as
the
other
is
to
the
peace
of
the
Church
.
And
men
surely
are
every
whit
as
apt
to
be
obstinate
and
perverse
about
matters
of
Temporal
Right
,
as
about
matters
of
Faith
.
But
it
is
evident
in
fact
and
experience
that
there
is
no
such
universal
Judge
,
appointed
by
God
over
the
whole
World
,
to
decide
all
Cases
of
temporal
Right
;
and
for
want
of
him
the
World
is
fain
to
shift
as
well
as
it
can
.
But
now
a
very
acute
and
scholastical
man
that
would
argue
that
God
must
needs
have
done
whatever
he
fancies
convenient
for
the
World
should
be
done
,
might
by
the
very
same
way
of
Reasoning
conclude
the
necessity
of
an
universal
infallible
Judge
in
Civil
matters
,
as
well
as
in
matters
of
Religion
:
And
their
aliter
Dominus
non
videretur
fuisse
discretus
,
otherwise
God
had
not
seem'd
to
be
discreet
,
is
every
whit
as
cogent
and
as
civil
,
in
the
one
Case
as
the
other
.
Thirdly
,
There
is
no
need
of
such
a
Judge
,
to
assure
men
in
matters
of
Religion
;
Because
men
be
sufficiently
certain
without
him
.
I
hope
it
may
be
certain
and
clear
enough
That
there
is
a
God
;
and
That
his
Providence
governs
the
World
;
and
That
there
is
another
Life
after
this
,
though
neither
Pope
nor
Council
had
ever
declared
any
thing
about
these
matters
.
And
for
Revealed
Doctrines
,
we
may
be
certain
enough
of
all
that
is
necessary
,
if
it
be
true
which
the
Fathers
tell
us
,
That
all
things
necessary
are
plainly
revealed
in
the
Holy
Scriptures
.
Fourthly
,
An
infallible
Judge
,
if
there
were
one
,
is
no
certain
way
to
end
Controversies
,
and
to
preserve
the
unity
of
the
Church
;
unless
it
were
likewise
infallibly
certain
,
That
there
is
such
a
Judge
,
and
,
Who
he
is
.
For
till
men
were
sure
of
both
these
,
there
would
still
be
a
Controversy
,
whether
there
be
an
infallible
Judge
,
and
who
he
is
.
And
if
it
be
true
which
they
tell
us
,
That
without
an
infallible
Judge
Controversies
cannot
be
ended
,
then
a
Controversie
concerning
an
infallible
Judge
can
never
be
ended
.
And
there
are
two
Controversies
actually
on
foot
about
an
infallible
Judge
;
One
,
Whether
there
be
an
infallible
Judge
or
not
?
which
is
a
Controversie
between
Us
and
the
Church
of
Rome
:
and
the
other
,
Who
this
infallible
Judge
is
?
which
is
a
Controversie
among
themselves
,
which
could
never
yet
be
decided
:
And
yet
till
it
be
decided
,
Infallibility
,
if
they
had
it
,
would
be
of
no
use
to
them
for
the
ending
of
Controversies
.
Fifthly
,
There
is
no
such
absolute
need
,
as
is
pretended
,
of
determining
all
Controversies
in
Religion
.
If
men
would
devest
themselves
of
prejudice
and
interest
,
as
they
ought
,
in
matters
of
Religion
,
the
necessary
things
of
Religion
are
plain
enough
,
and
men
would
generally
agree
well
enough
about
them
:
But
if
men
will
suffer
themselves
to
be
byassed
by
these
,
they
would
not
hearken
to
an
infallible
Judge
,
if
there
were
one
;
or
they
would
find
out
some
way
or
other
to
call
his
Infallibility
into
question
.
And
as
for
doubtful
and
lesser
matters
in
Religion
,
charity
and
mutual
forbearance
among
Christians
would
make
the
Church
as
peaceable
and
happy
,
as
perhaps
it
was
ever
design'd
to
be
in
this
World
,
without
absolute
unity
in
Opinion
.
Sixthly
and
Lastly
,
Whatever
may
be
the
inconveniences
of
mens
judging
for
themselves
in
Religion
,
yet
taking
this
Principle
with
the
Cautions
I
have
given
,
I
doubt
not
to
make
it
appear
,
that
the
inconveniences
are
far
the
least
on
that
side
.
The
present
condition
of
humane
Nature
doth
not
admit
of
any
constitution
of
things
,
whether
in
Religion
or
Civil
matters
,
which
is
free
from
all
kind
of
exception
and
inconvenience
:
That
is
the
best
state
of
things
which
is
liable
to
the
least
and
fewest
.
If
men
be
modest
,
and
humble
,
and
willing
to
learn
,
God
hath
done
that
which
is
sufficient
for
the
assurance
of
our
Faith
,
and
for
the
peace
of
his
Church
,
without
an
infallible
Judge
:
And
if
men
will
not
be
so
,
I
cannot
tell
what
would
be
sufficient
.
I
am
sure
there
were
Heresies
and
Schisms
in
the
Apostles
Times
,
when
Those
who
governed
the
Church
were
certainly
guided
by
an
infallible
Spirit
.
God
hath
appointed
Guides
and
Teachers
for
us
in
matters
of
Religion
,
and
if
we
will
be
contented
to
be
instructed
by
them
in
those
necessary
Articles
and
Duties
of
Religion
,
which
are
plainly
contained
in
Scripture
;
and
to
be
counselled
and
directed
by
them
in
things
that
are
more
doubtful
and
difficult
,
I
do
not
see
why
we
might
hot
do
well
enough
without
any
infallible
Judge
or
Guide
.
But
still
it
will
be
said
,
Who
shall
judge
what
things
are
plain
and
what
doubtful
?
The
answer
to
this
,
in
my
opinion
,
is
not
difficult
.
For
if
there
be
any
thing
plain
in
Religion
,
every
man
that
hath
been
duly
instructed
in
the
Principles
of
Religtion
can
judge
of
it
,
or
else
it
is
not
plain
.
But
there
are
some
things
in
Religion
so
very
plain
,
that
no
Guide
or
Judge
can
in
reason
claim
that
Authority
over
men
,
as
to
oblige
them
to
believe
or
do
the
contrary
;
no
,
though
he
pretend
to
Infallibility
;
no
,
though
he
were
an
Apostle
,
though
he
were
an
Angel
from
heaven
.
S.
Paul
puts
the
case
so
high
,
Gal.
1.8
.
Though
we
,
or
an
Angel
from
heaven
,
preach
any
other
Gospel
unto
you
than
what
you
have
received
,
let
him
be
accursed
:
which
plainly
supposeth
that
Christians
may
and
can
judge
when
Doctrines
are
contrary
to
the
Gospel
.
What
?
not
believe
an
Apostle
,
nor
an
Angel
from
heaven
,
if
he
should
teach
any
thing
evidently
contrary
to
the
plain
Doctrine
of
the
Gospel
?
If
he
should
determine
Vertue
to
be
Vice
,
and
Vice
to
be
Vertue
?
No
;
not
an
Apostle
,
nor
an
Angel
;
because
such
a
Doctrine
as
this
would
confound
and
overturn
all
things
in
Religion
.
And
yet
Bellarmin
puts
this
very
Case
,
and
says
,
If
the
Pope
should
so
determine
,
we
were
bound
to
believe
him
,
unless
we
would
sin
against
Conscience
.
I
will
conclude
this
Discourse
by
putting
a
very
plain
and
familiar
Case
;
by
which
it
will
appear
what
credit
and
authority
is
fit
to
be
given
to
a
Guide
,
and
what
not
.
Suppose
I
came
a
Stranger
into
England
,
and
landing
at
Dover
took
a
Guide
there
to
conduct
me
in
my
way
to
York
,
which
I
knew
before
by
the
Mapp
to
lie
North
of
Dover
:
having
committed
my self
to
him
,
if
he
lead
me
for
two
or
three
days
together
out
of
any
plain
Road
,
and
many
times
over
hedge
and
ditch
,
I
cannot
but
think
it
strange
,
that
in
a
civil
and
well
inhabited
Country
there
should
be
no
High-ways
from
one
part
of
it
to
another
:
Yet
thus
far
I
submit
to
him
,
though
not
without
some
regret
and
impatience
.
But
then
if
after
this
,
for
two
or
three
days
more
he
lead
me
directly
South
,
and
with
my
face
full
upon
the
Sun
at
noon
day
,
and
at
last
bring
me
back
again
to
Dover
Pere
;
and
still
bids
me
follow
him
:
Then
certainly
no
modesty
do's
oblige
a
man
not
to
dispute
with
his
Guide
,
and
to
tell
him
surely
that
can
be
no
way
because
it
is
Sea
.
Now
though
he
set
never
so
bold
a
face
upon
the
matter
,
and
tell
me
with
all
the
gravity
and
authority
in
the
world
,
That
it
is
not
the
Sea
but
dry
Land
under
the
species
and
appearance
of
Water
;
and
that
whatever
my
eyes
tell
me
,
having
once
committed
my self
to
his
guidance
,
I
must
not
trust
my
own
senses
in
the
case
;
it
being
one
of
the
most
dangerous
sorts
of
Infidelity
for
a
man
to
believe
his
own
eyes
rather
than
his
faithful
and
infallible
Guide
:
All
this
moves
me
not
;
but
I
begin
to
expostulate
roundly
with
him
,
and
to
let
him
understand
that
if
I
must
not
believe
what
I
see
,
he
is
like
to
be
of
no
farther
use
to
me
;
because
I
shall
not
be
able
,
at
this
rate
,
to
know
whether
I
have
a
Guide
,
and
whether
I
follow
him
or
not
.
In
short
,
I
tell
him
plainly
,
that
when
I
took
him
for
my
Guide
,
I
did
not
take
him
to
tell
me
the
difference
between
North
and
South
,
between
a
Hedge
and
a
High-way
,
between
Sea
and
dry
Land
;
all
this
I
knew
before
,
as
well
as
he
or
any
man
else
could
tell
me
;
but
I
took
him
to
conduct
and
direct
me
the
nearest
way
to
York
:
And
therefore
after
all
his
impertinent
talk
;
after
all
his
Motives
of
Credibility
to
perswade
me
to
believe
him
,
and
all
his
confident
sayings
,
which
he
gravely
calls
Demonstrations
,
I
stand
stifly
upon
the
shore
,
and
leave
my
learned
and
reverend
Guide
to
take
his
own
course
,
and
to
dispose
of
himself
as
he
pleaseth
;
but
firmly
resolved
not
to
follow
him
.
And
is
any
man
to
be
blamed
that
breaks
with
his
Guide
upon
these
Terms
?
And
this
is
truly
the
Case
,
when
a
man
commits
himself
to
the
Guidance
of
any
Person
or
Church
:
If
by
virtue
of
this
Authority
,
they
will
needs
perswade
me
out
of
my
senses
,
and
not
to
believe
what
I
see
,
but
what
they
say
;
that
Vertue
is
Vice
,
and
Vice
Vertue
,
it
they
declare
them
to
be
so
:
And
that
because
they
say
they
are
Infallible
,
I
am
to
receive
all
their
Dictates
for
Oracles
,
tho
never
so
evidently
false
and
absurd
in
the
Judgment
of
all
Mankind
:
In
this
case
there
is
no
way
to
be
rid
of
these
unreasonable
People
,
but
to
desire
of
them
,
since
one
kindness
deserves
another
,
and
all
Contradictions
are
alike
easie
to
be
believed
,
that
they
would
be
pleased
to
believe
that
Infidelity
is
Faith
,
and
that
when
I
absolutely
renounce
their
Authority
,
I
do
yield
a
most
perfect
submission
and
obedience
to
it
.
Upon
the
whole
matter
,
all
the
Revelations
of
God
,
as
well
as
the
Laws
of
men
,
go
upon
this
presumption
,
that
men
are
not
stark
fools
;
but
that
they
will
consider
their
Interest
and
have
some
regard
to
the
great
concernment
of
their
eternal
salvation
.
And
this
is
as
much
to
secure
men
from
mistake
in
matters
of
Belief
,
as
God
hath
afforded
to
keep
men
from
sin
in
matters
of
Practice
.
He
hath
made
no
effectual
and
infallible
provision
that
men
shall
not
sin
;
and
yet
it
would
puzzle
any
man
to
give
a
good
Reason
,
why
God
should
take
more
care
to
secure
men
against
Errors
in
belief
,
than
against
sin
and
wickedness
in
their
Lives
.
I
shall
now
only
draw
three
or
four
Inferences
from
this
Discourse
which
I
have
made
,
and
so
conclude
.
1.
That
it
is
every
mans
Duty
who
hath
ability
and
capacity
for
it
,
to
endeavour
to
understand
the
grounds
of
his
Religion
.
For
to
try
Doctrines
is
to
inquire
into
the
grounds
and
reasons
of
them
;
which
the
better
any
man
understands
,
the
more
firmly
he
will
be
established
in
the
Truth
,
and
be
the
more
resolute
in
the
day
of
Trial
,
and
the
better
able
to
withstand
the
Arts
and
assaults
of
cunning
Adversaries
,
and
the
fierce
storms
of
Persecution
.
And
on
the
contrary
,
that
man
will
soon
be
moved
from
his
stedfastness
who
never
examined
the
Grounds
and
Reasons
of
his
belief
.
When
it
comes
to
the
Trial
,
he
that
hath
but
little
to
say
for
his
Religion
will
probably
neither
do
nor
suffer
much
for
it
.
2.
That
all
Doctrines
are
vehemently
to
be
suspected
which
decline
Trial
,
and
are
so
loath
to
be
brought
into
the
light
;
which
will
hot
endure
a
fair
Examination
,
but
magisterially
require
an
implicite
Faith
:
Whereas
Truth
is
bold
and
full
of
courage
,
and
loves
to
appear
openly
;
and
is
so
secure
and
confident
of
her
own
strength
as
to
offer
her self
to
the
severest
Trial
and
Examination
.
But
to
deny
all
liberty
of
Enquiry
and
Judgment
in
matters
of
Religion
is
the
greatest
injury
and
disparagement
to
Truth
that
can
be
,
and
a
tacite
acknowledgment
that
she
lies
under
some
disadvantage
,
and
that
there
is
less
to
be
said
for
her
than
for
Error
.
I
have
often
wonder'd
why
the
People
in
the
Church
of
Rome
do
not
suspect
their
Teachers
and
Guides
to
have
some
ill
design
upon
them
,
when
they
do
so
industriously
debar
them
of
the
means
of
Knowledge
,
and
are
so
very
loath
to
let
them
understand
what
it
is
that
we
have
to
say
against
their
Religion
.
For
can
any
thing
in
the
world
be
more
suspicious
than
to
perswade
men
,
to
put
out
their
eyes
,
upon
promise
that
they
will
help
them
to
a
much
better
and
more
faithful
Guide
?
If
any
Church
,
any
Profession
of
men
,
be
unwilling
their
Doctrines
should
be
exposed
to
Trial
,
it
is
a
certain
sign
they
know
something
by
them
that
is
faulty
,
and
which
will
not
endure
the
light
.
This
is
the
account
which
our
Saviour
gives
us
in
a
like
case
,
It
was
because
mens
deeds
were
evil
that
they
loved
darkness
rather
than
light
.
For
every
one
that
doth
evil
hateth
the
light
;
neither
cometh
he
to
the
light
lest
his
deeds
should
be
reproved
:
But
he
that
doth
the
truth
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
that
they
are
wrought
in
God
.
3.
Since
Reason
and
Christianity
allow
this
liberty
to
private
persons
to
judg
for
themselves
in
matters
of
Religion
,
we
should
use
this
priviledg
with
much
modesty
and
humility
,
with
great
submission
and
deference
to
our
Spiritual
Rulers
and
Guides
,
whom
God
hath
appointed
in
his
Church
.
And
there
is
very
great
need
of
this
Caution
,
since
by
experience
we
find
this
liberty
so
much
abused
by
many
to
the
nourishing
of
Pride
and
Self-conceit
,
of
Division
and
Faction
;
and
those
who
are
least
able
to
judge
,
to
be
frequently
the
most
forward
and
confident
,
the
most
peremptory
and
perverse
:
and
instead
of
demeaning
themselves
with
the
submission
of
Learners
,
to
assume
to
themselves
the
authority
of
Judges
,
even
in
the
most
doubtful
and
disputable
matters
.
The
Tyranny
of
the
Roman
Church
over
the
Minds
and
Consciences
of
men
is
not
to
be
justified
upon
any
account
;
but
nothing
puts
so
plausible
a
colour
upon
it
,
as
the
ill
use
that
is
too
frequently
made
of
this
natural
Privilege
of
mens
judging
for
themselves
in
a
matter
of
so
infinite
concernment
,
as
that
of
their
eternal
happiness
.
But
then
it
is
to
be
consider'd
,
that
the
proper
remedy
in
this
Case
,
is
not
to
deprive
men
of
this
Privelege
,
but
to
use
the
best
means
to
prevent
the
abuse
of
it
.
For
though
the
inconveniences
arising
from
the
ill
use
of
it
may
be
very
great
,
yet
the
mischief
on
the
other
hand
is
intolerable
.
Religion
it self
is
liable
to
be
abused
to
very
bad
purposes
,
and
frequently
is
so
;
but
it
▪
is
not
therefore
best
that
there
should
be
no
Religion
:
And
yet
this
Objection
,
if
it
be
of
any
force
and
be
pursued
home
,
is
every
whit
as
strong
against
Religion
it self
,
as
against
mens
liberty
of
judging
in
matters
of
Religion
.
Nay
I
add
farther
,
that
no
man
can
judiciously
embrace
the
true
Religion
,
unless
he
be
permitted
to
judge
,
whether
that
which
he
embraces
be
the
true
Religion
or
not
.
4.
When
upon
due
Trial
and
:
Examination
we
are
well
setled
and
established
in
our
Religion
,
let
us
hold
fast
the
prosession
of
our
Faith
without
wavering
;
and
not
be
like
Children
,
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
,
through
,
the
sleight
of
men
,
and
the
cunning
craftiness
of
those
who
lye
in
wait
to
deceive
.
And
above
all
,
let
us
resolve
to
live
according
to
the
excellent
Rules
and
Precepts
of
our
holy
Religion
;
let
us
heartily
obey
that
Doctrine
which
we
profess
to
believe
.
We
,
who
enjoy
the
Protestant
Religion
,
have
all
the
means
and
advantages
of
understanding
the
Will
of
God
,
free
liberty
and
full
scope
of
enquiring
into
it
,
and
informing
our selves
concerning
it
:
We
have
all
the
opportunities
we
can
wish
of
coming
to
the
knowledge
of
our
Duty
:
The
Oracles
of
God
lie
open
to
us
,
and
his
Law
is
continually
before
our
eyes
;
his
word
is
nigh
unto
us
,
in
our
mouths
,
and
in
our
hearts
;
(
that
is
,
we
may
read
it
and
meditate
upon
it
)
that
we
may
do
it
:
The
Key
of
Knowledge
is
put
into
our
hands
,
so
that
if
we
do
not
enter
into
the
Kingdom
of
Heaven
,
it
is
we
our selves
that
shut
our selves
out
.
And
where
there
is
nothing
to
hinder
us
from
the
knowledge
of
our
Duty
,
there
certainly
nothing
can
excuse
us
from
the
practice
of
it
.
For
the
End
of
all
knowledge
is
to
direct
men
in
their
duty
,
and
effectually
to
engage
them
to
the
performance
of
it
:
The
great
business
of
Religion
is
,
to
make
men
truly
good
,
and
to
teach
them
to
live
well
.
And
if
Religion
have
not
this
effect
,
it
matters
not
of
what
Church
any
man
lists
and
enters
himself
;
for
most
certainly
,
A
bad
man
can
be
saved
in
none
.
Though
a
man
know
the
right
way
to
Heaven
never
so
well
,
and
be
entred
into
it
,
yet
if
he
will
not
walk
therein
,
he
shall
never
come
thither
:
Nay
,
it
will
be
an
aggravation
of
this
man's
unhappiness
,
that
he
was
lost
in
the
way
to
Heaven
,
and
perished
in
the
very
road
to
Salvation
.
But
if
we
will
in
good
earnest
apply
our selves
to
the
practice
of
Religion
,
and
the
obedience
of
God's
holy
Laws
,
his
Grace
will
never
be
wanting
to
us
to
so
good
a
purpose
.
I
have
not
time
to
recommend
Religion
to
you
at
large
,
with
all
its
advantages
.
I
will
comprise
what
I
have
to
say
in
a
few
words
,
and
mind
them
at
your
peril
.
Let
that
which
is
our
great
concernment
be
our
great
care
,
To
know
the
Truth
and
to
do
it
,
To
fear
God
and
keep
his
Commandments
.
Considering
the
Reasonableness
and
the
Reward
of
Piety
arid
Vertue
,
nothing
can
be
wiser
;
and
considering
the
mighty
assistance
of
God's
Grace
,
which
he
is
ready
to
afford
to
us
,
and
the
unspeakable
satisfaction
and
delight
which
is
to
be
had
in
the
doing
of
our
duty
,
nothing
can
be
easier
▪
Nothing
will
give
us
that
pleasure
,
while
we
live
;
nothing
can
minister
that
true
and
solid
comfort
to
us
,
when
we
come
to
die
:
There
is
probably
no
such
way
for
a
man
to
be
happy
in
this
World
;
to
be
sure
,
there
is
no
way
but
this
to
escape
the
intolerable
and
endless
miseries
of
another
World
.
Now
God
grant
that
we
may
all
know
,
and
do
in
this
our
day
,
the
things
that
belong
to
our
peace
,
for
his
Mercies
sake
in
Jesus
Christ
;
To
whom
with
the
Father
and
the
Holy
Ghost
be
all
Honour
and
Glory
now
and
for
ever
.
Amen
.
A
SERMON
PREACHED
At
the
Assises
held
at
KINGSTON
upon
THAMES
,
July
21.
1681.
TO
THE
Right
Worshipful
and
my
honoured
Friend
JOSEPH
REEVE
,
Esq
High
Sherif
of
the
County
of
SURREY
.
SIR
,
WHen
I
had
perform'd
the
Service
which
you
were
pleased
to
call
me
to
in
the
preaching
of
this
Sermon
,
I
had
no
thoughts
of
making
it
more
publique
;
And
yet
in
this
also
I
was
the
more
easily
induced
to
comply
with
your
desire
,
because
of
the
suitableness
of
the
Argument
to
the
Age
in
which
we
live
;
wherein
as
men
have
run
into
the
wildest
extremities
in
other
things
,
so
particularly
in
the
matter
of
Oaths
;
some
making
conscience
of
taking
any
Oaths
at
all
,
and
too
many
none
at
all
of
breaking
them
.
To
convince
the
great
mistake
of
the
one
extreme
,
and
to
check
the
growing
evil
and
mischief
of
the
other
,
is
the
chief
design
of
this
Discourse
.
To
which
I
shall
be
very
glad
if
by
God's
blessing
it
may
prove
any-wise
serviceable
.
I
am
Sir
,
Your
very
faithful
and
humble
Servant
,
Jo.
Tillotson
.
The
Lawfulness
,
AND
Obligation
of
OATHS
.
A
SERMON
Preach'd
at
the
Assises
held
at
Kingston
upon
Thames
,
July
21.
1681.
HEB.
VI.
16.
And
an
Oath
for
confirmation
is
to
them
an
end
of
all
strife
▪
THE
Necessity
of
Religion
to
the
support
of
humane
Society
in
nothing
appears
more
evidently
than
in
this
,
That
the
obligation
of
an
Oath
,
which
is
so
necessary
for
the
maintenance
of
peace
and
justice
among
men
,
depends
wholly
upon
the
sence
and
belief
of
a
Deity
.
For
no
reason
can
be
imagined
why
any
man
that
doth
not
believe
a
God
,
should
make
the
least
conscience
of
an
Oath
;
which
is
nothing
else
but
a
solemn
appeal
to
God
as
a
witness
of
the
truth
of
what
we
say
.
So
that
whoever
promotes
Atheism
and
Infidelity
doth
the
most
destructive
thing
imaginable
to
human
Society
,
because
he
takes
away
the
reverence
and
obligation
of
Oaths
:
And
whenever
that
is
generally
cast
off
,
human
Society
must
disband
,
and
all
things
run
into
disorder
.
The
just
sense
whereof
made
David
cry
out
to
God
with
so
much
earnestness
,
as
if
the
World
had
been
cracking
,
and
the
frame
of
it
ready
to
break
in
pieces
,
Psal.
12.
Help
,
Lord
,
for
the
righteous
man
ceaseth
,
and
the
faithful
fail
from
among
the
children
of
men
:
Intimating
,
That
when
Faith
fails
from
among
men
,
nothing
but
a
particular
and
immediate
interposition
of
the
Divine
Providence
can
preserve
the
World
from
falling
into
confusion
.
And
our
Blessed
Saviour
gives
this
as
a
sign
of
the
end
of
the
Wor●d
,
and
the
approaching
dissolution
of
all
things
,
when
faith
and
truth
shall
hardly
be
found
among
men
,
Luke
18.8
.
When
the
Son
of
man
comes
,
shall
he
find
Faith
on
the
earth
?
This
state
of
things
doth
loudly
call
for
his
coming
to
destroy
the
World
,
which
is
even
ready
to
dissolve
and
fall
in
pieces
of
it self
when
these
bands
and
pillars
of
humane
Society
do
break
and
fail
.
And
surely
never
in
any
age
was
this
sign
of
the
coming
of
the
Son
of
man
more
glaring
and
terrible
than
in
this
degenerate
Age
wherein
we
live
,
when
almost
all
sorts
of
men
seem
to
have
broke
loose
from
all
obligations
to
faith
and
truth
.
And
therefore
I
do
not
know
any
Argument
more
proper
and
useful
to
be
treated
of
upon
this
Occasion
than
of
the
Nature
and
Obligation
of
an
Oath
,
which
is
the
utmost
security
that
one
man
can
give
to
another
of
the
truth
of
what
he
says
;
the
strongest
tye
of
fideility
,
the
surest
ground
of
Judicial
proceedings
,
and
the
most
firm
and
sacred
bond
that
can
be
laid
upon
all
that
are
concerned
in
the
administration
of
publick
Justice
;
upon
Judge
,
and
Jury
,
and
Witnesses
.
And
for
this
reason
I
have
pitched
upon
these
Words
;
In
which
the
Apostle
declares
to
us
the
great
use
and
necessity
of
Oaths
among
men
;
an
Oath
for
confirmation
is
to
them
an
end
of
all
strife
.
He
had
said
before
,
that
for
our
greater
assurance
and
comfort
God
hath
confirmed
his
promises
to
us
by
an
Oath
;
condescending
herein
to
deal
with
us
after
the
manner
of
men
,
who
when
they
would
give
credit
to
a
doubtful
matter
confirm
what
they
say
by
an
Oath
.
And
generally
when
any
doubt
or
controversie
ariseth
between
Parties
concerning
a
matter
of
fact
,
one
side
affirming
and
the
other
denying
,
an
end
is
put
to
this
contest
by
an
Oath
,
An
Oath
for
confirmation
being
to
them
an
end
of
all
strife
:
An
Oath
for
confirmation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
greater
assurance
and
establishment
of
a
thing
:
Not
that
an
Oath
is
always
a
certain
and
infallible
decision
of
things
according
to
truth
and
right
,
but
that
this
is
the
utmost
credit
that
we
can
give
to
any
thing
,
and
the
last
resort
of
truth
and
confidence
among
men
:
After
this
we
can
go
no
farther
,
for
if
the
Religion
of
an
Oath
will
not
oblige
men
to
speak
truth
nothing
will
.
This
is
the
utmost
secutity
that
men
can
give
,
and
must
therefore
be
the
final
decision
of
all
contests
;
An
Oath
for
confirmation
is
to
them
an
end
of
all
strife
.
Now
from
this
assertion
of
the
Apostle
concerning
the
great
use
and
end
of
Oaths
among
men
,
I
shall
take
occasion
,
-
1.
To
consider
the
nature
of
an
Oath
,
and
the
kinds
of
it
.
-
2.
To
shew
the
great
use
and
even
necessity
of
Oaths
,
in
many
cases
.
-
3.
To
vindicate
the
lawfulness
of
them
,
where
they
are
necessary
.
-
4.
To
shew
the
sacred
obligation
of
an
Oath
.
I
shall
be
as
brief
in
these
as
the
just
handling
of
them
will
bear
.
I.
For
the
nature
of
an
Oath
,
and
the
kinds
of
it
.
An
Oath
is
an
invocation
of
God
,
or
an
appeal
to
him
as
a
witness
of
the
truth
of
what
we
say
.
So
that
an
Oath
is
a
sacred
thing
,
as
being
an
act
of
Religion
and
an
invocation
of
the
Name
of
God
:
And
this
,
whether
the
Name
of
God
be
expresly
mentioned
in
it
or
not
.
If
a
man
only
say
,
I
swear
,
or
I
take
my
Oath
,
that
a
thing
is
,
or
is
not
,
so
,
or
so
;
or
that
I
will
,
or
will
not
,
do
such
a
thing
:
Or
if
a
man
answer
upon
his
Oath
,
being
adjured
and
required
so
to
do
:
Or
if
a
man
swear
by
Heaven
,
or
by
Earth
,
or
by
any
other
thing
that
hath
relation
to
God
;
in
all
these
cases
a
man
doth
virtually
call
God
to
witness
;
and
in
so
doing
he
doth
by
consequence
invoke
him
as
a
Judge
and
an
Avenger
,
in
case
what
he
swears
be
not
true
:
And
if
this
be
exprest
,
the
Oath
is
a
formal
Imprecation
;
but
whether
it
be
,
or
not
,
a
curse
upon
our selves
is
always
implied
in
case
of
perjury
.
There
are
two
sorts
of
Oaths
,
Assertory
,
and
Promissory
.
An
assertory
Oath
is
when
a
man
affirms
or
denies
upon
oath
a
matter
of
fact
,
past
,
or
present
:
When
he
swears
that
a
thing
was
,
or
is
so
,
or
not
so
.
A
promissory
Oath
is
a
promise
confirmed
by
an
Oath
,
which
always
respects
something
that
is
future
:
And
if
the
promise
be
made
directly
and
immediately
to
God
,
then
it
is
called
a
Vow
;
if
to
men
,
an
Oath
.
I
proceed
to
the
II.
Thing
,
which
is
to
shew
the
great
use
and
even
necessity
of
Oaths
,
in
many
cases
:
Which
is
so
great
,
that
humane
Society
can
very
hardly
,
if
at
all
,
subsist
long
without
them
.
Government
would
many
times
be
very
insecure
,
and
for
the
faithful
discharge
of
Offices
of
great
trust
,
in
which
the
welfare
of
the
Publick
is
nearly
concerned
,
it
is
not
possible
to
find
any
security
equal
to
that
of
an
Oath
;
because
the
obligation
of
that
reacheth
to
the
most
secret
and
hidden
practices
of
men
,
and
takes
hold
of
them
in
many
cases
where
the
penalty
of
no
humane
Law
can
have
any
awe
or
force
upon
them
:
And
especially
,
it
is
(
as
the
Civil
Law
expresseth
it
)
maximum
expediendarum
litium
remedium
,
the
best
means
of
ending
controversies
:
And
where
mens
estates
or
lives
are
concerned
,
no
evidence
but
what
is
assured
by
an
Oath
will
be
thought
sufficient
to
decide
the
matter
,
so
as
to
give
full
and
general
satisfaction
to
mankind
.
For
in
matters
of
so
great
concernment
,
when
men
have
all
the
assurance
that
can
be
had
,
and
not
till
then
,
they
are
contented
to
sit
down
and
rest
satisfied
with
it
.
And
among
all
Nations
an
Oath
hath
always
been
thought
the
only
peremptory
and
satisfactory
way
of
deciding
such
controversies
.
III.
The
third
thing
I
proposed
was
to
vindicate
the
lawfulness
of
Oaths
,
where
they
are
necessary
.
And
it
is
a
very
strong
inducement
to
believe
the
lawfulness
of
them
,
that
the
unavoidable
condition
of
humane
affairs
hath
made
them
so
necessary
.
The
Apostle
takes
it
for
granted
that
an
Oath
is
not
only
of
great
use
in
humane
affairs
,
but
in
many
cases
of
great
necessity
,
to
confirm
a
doubtful
thing
,
and
to
put
an
end
to
controversies
which
cannot
otherwise
be
decided
to
the
satisfaction
of
the
Parties
contending
;
An
oath
for
confirmation
is
to
them
an
end
of
all
strife
And
indeed
it
is
hardly
imaginable
that
God
should
not
have
left
that
lawful
,
which
is
so
evidently
necessary
to
the
peace
and
security
of
Mankind
.
But
because
there
is
a
Sect
,
sprung
up
in
our
memory
,
which
hath
called
in
question
the
lawfulness
of
all
Oaths
,
to
the
great
mischief
and
disturbance
of
humane
Society
,
I
shall
endeavour
to
search
this
matter
to
the
bottom
,
and
to
manifest
how
unreasonable
and
groundless
this
Opinion
is
.
And
to
this
end
,
I
shall
First
,
Prove
the
lawfulness
of
Oaths
from
the
authority
of
this
Text
,
and
from
the
reasons
plainly
contained
,
or
strongly
implied
in
it
.
Secondly
,
I
shall
shew
the
weakness
and
insufficiency
of
the
grounds
of
the
contrary
Opinion
;
whether
from
Reason
,
or
from
Scripture
,
which
last
they
principally
rely
upon
;
and
if
it
could
be
made
out
from
thence
would
determine
the
case
.
1.
I
shall
prove
the
lawfulness
of
Oaths
from
the
authority
of
this
Text
,
and
the
reasons
plainly
contained
,
or
strongly
implied
in
it
.
Because
the
Apostle
doth
not
only
speak
of
the
use
of
Oaths
among
men
without
any
manner
of
censure
and
reproof
,
but
as
a
commendable
custom
and
practice
,
and
in
many
cases
necessary
for
the
confirmation
of
doubtful
matters
,
and
in
order
to
the
final
decision
of
Controversies
and
Differences
among
men
.
For
First
,
He
speaks
of
it
as
the
general
practice
of
Mankind
,
to
confirm
things
by
an
oath
in
order
to
the
ending
of
differences
.
And
indeed
there
is
nothing
that
hath
more
universally
obtained
in
all
Ages
and
Nations
of
the
World
:
than
which
there
is
not
a
more
certain
indication
that
a
thing
is
agreeable
to
the
Law
of
Nature
and
the
best
Reason
of
Mankind
.
And
that
this
was
no
degenerate
practice
of
Mankind
,
like
that
of
Idolatry
,
is
from
hence
evident
;
that
when
God
separated
a
People
to
himself
,
it
was
practised
among
them
,
by
the
holy
Patriarchs
,
Abraham
,
Isaac
,
and
Jacob
;
and
was
afterwards
not
only
allowed
;
but
in
many
Cases
commanded
by
the
Law
of
Moses
;
which
had
it
been
a
thing
evil
in
it self
and
forbidden
by
the
Law
of
Nature
,
would
not
have
been
done
.
Secondly
.
Another
undeniable
Argument
from
the
Text
of
the
lawfulness
of
Oaths
is
,
that
God
himself
,
in
condescension
to
the
Custome
of
men
who
use
to
confirm
and
give
credit
to
what
they
say
by
an
Oath
,
is
represented
by
the
Apostle
as
confirming
his
promise
to
us
by
an
Oath
,
verse
13.
When
God
made
the
promise
to
Abraham
,
because
he
could
swear
by
none
greater
,
he
swears
by
himself
.
For
men
verily
swear
by
the
greater
;
and
an
oath
for
confirmation
is
to
them
an
end
of
all
strife
.
Wherein
God
,
willing
more
abundantly
to
shew
unto
the
heirs
of
promise
the
immutability
of
his
counsel
,
confirmed
it
by
an
oath
:
which
he
certainly
would
not
have
done
,
had
an
oath
been
unlawful
in
it self
.
For
that
had
been
to
comply
with
men
in
an
evil
practice
,
and
by
his
own
example
to
give
countenance
to
it
in
the
highest
manner
:
But
though
God
condescend
to
represent
himself
to
us
after
the
manner
of
men
,
he
never
does
it
in
any
thing
that
is
in
its
own
nature
evil
and
sinful
.
Thirdly
,
From
the
great
Usefulness
of
Oaths
in
humane
affairs
,
to
give
credit
and
confirmation
to
our
word
,
and
to
put
an
end
to
Contestations
.
Now
that
which
serves
to
such
excellent
purposes
,
and
is
so
convenient
for
humane
society
,
and
for
mutual
security
and
confidence
among
men
,
ought
not
easily
to
be
presumed
unlawful
,
till
it
be
plainly
proved
to
be
so
.
And
if
we
consider
the
nature
of
an
oath
,
and
every
thing
belonging
to
it
,
there
is
nothing
that
hath
the
least
appearance
of
evil
in
it
.
There
is
surely
no
evil
in
it
,
as
it
is
an
act
of
Religion
;
nor
as
it
is
an
Appeal
to
God
as
a
witness
and
avenger
in
case
we
swear
falsly
;
nor
as
it
is
a
confirmation
of
a
doubtful
matter
;
nor
as
it
puts
an
end
to
strife
and
controversie
.
And
these
are
all
the
essential
ingredients
of
an
Oath
,
and
the
ends
of
it
;
and
they
are
all
so
good
,
that
they
rather
commend
it
,
than
give
the
least
colour
of
ground
to
condemn
it
.
I
proceed
in
the
Second
place
,
to
shew
the
weakness
and
insufficiency
of
the
grounds
of
the
contrary
opinion
;
whether
from
Reason
or
from
Scripture
.
First
,
from
Reason
.
They
say
the
necessity
of
an
Oath
is
occasioned
by
the
want
of
truth
and
fidelity
among
men
.
And
that
every
man
ought
to
demean
himself
with
that
faithfulness
and
integrity
as
may
give
credit
and
confirmation
to
his
word
;
and
then
Oaths
will
be
needless
.
This
pretence
will
be
fully
answered
,
if
we
consider
these
two
things
.
1.
That
in
matters
of
great
importance
no
other
obligation
,
besides
that
of
an
oath
,
hath
been
thought
sufficient
amongst
the
best
and
wisest
of
men
to
assert
their
fidelity
to
one
another
.
Even
the
best
men
(
to
use
the
words
of
a
great
Author
)
have
not
trusted
the
best
men
without
it
.
As
we
see
in
very
remarkable
instances
,
where
Oaths
have
pass'd
between
those
who
might
be
thought
to
have
the
greatest
confidence
in
one
another
:
As
between
Abraham
and
his
old
faithful
servant
Eliezer
,
concerning
the
choice
of
a
Wife
for
his
Son
:
Between
Father
and
Son
,
Jacob
and
Joseph
,
concerning
the
burial
of
his
Father
in
the
Land
of
Canaan
:
Between
two
of
the
dearest
and
most
intimate
Friends
,
David
and
Jonathan
,
to
assure
their
friendship
to
one
another
;
and
it
had
its
effect
long
after
Jonathans
death
in
the
saving
of
Mephibosheth
,
when
reason
of
State
and
the
security
of
his
Throne
seem'd
to
move
David
strongly
to
the
contrary
;
for
it
is
expresly
said
,
2
Sam.
21.7
.
that
David
spared
Mephibosheth
,
Jonathan's
Son
,
because
of
the
oath
of
the
Lord
that
was
between
them
;
implying
,
that
had
it
not
been
for
his
Oath
,
other
considerations
might
probably
have
prevail'd
with
him
to
have
permitted
him
to
have
been
cut
off
with
the
rest
of
Saul's
Children
.
2.
This
Reason
,
which
is
alledged
against
Oaths
among
men
,
is
much
stronger
against
God's
confirming
his
promises
to
us
by
an
Oath
.
For
he
who
is
truth
it self
is
surely
of
all
other
most
to
be
credited
upon
his
bare
word
,
and
his
oath
needless
to
give
confirmation
to
it
;
and
yet
he
condescends
to
add
his
oath
to
his
word
;
and
therefore
that
reason
is
evidently
of
no
force
.
Secondly
,
From
Scripture
.
Our
Saviour
seems
altogether
to
forbid
swearing
in
any
case
,
Matth.
5.33
,
34.
Ye
have
heard
that
it
hath
been
said
to
them
of
old
time
,
thou
shalt
not
forswear
thy self
:
but
I
say
unto
you
swear
not
at
all
;
neither
by
heaven
,
&c.
But
let
your
communication
be
yea
,
yea
,
and
nay
,
nay
;
for
whatsoever
is
more
than
these
cometh
of
evil
.
And
this
Law
St.
James
recites
,
chap.
5.
vers.
12.
as
that
which
Christians
ought
to
have
a
very
particular
and
principal
regard
to
;
above
all
things
my
brethren
swear
not
:
And
he
makes
the
breach
of
this
Law
a
damning
sin
,
lest
ye
fall
into
condemnation
.
But
the
authority
of
our
Saviour
alone
is
sufficient
,
and
therefore
I
shall
only
consider
that
Text.
And
,
because
here
lies
the
main
strength
of
this
opinion
of
the
unlawfulness
of
Oaths
,
it
is
very
fit
that
this
Text
be
fully
consider'd
;
and
that
it
be
made
very
evident
,
that
it
was
not
our
Saviour's
meaning
by
this
prohibition
wholly
to
forbid
the
use
of
Oaths
.
But
before
I
enter
upon
this
matter
,
I
will
readily
grant
,
that
there
is
scarce
any
Errour
whatsoever
that
hath
a
more
plausible
colour
from
Scripture
,
than
this
;
which
makes
the
case
of
those
who
are
seduced
into
it
the
more
pityable
:
But
then
it
ought
to
be
consider'd
,
how
much
this
Doctrine
of
the
unlawfulness
of
oaths
reflects
upon
the
Christian
Religion
:
since
it
is
so
evidently
prejudicial
both
to
humane
Society
in
general
,
and
particularly
to
those
persons
that
entertain
it
:
neither
of
which
ought
rashly
to
be
supposed
and
taken
for
granted
,
concerning
any
Law
delivered
by
our
Saviour
:
Because
upon
these
terms
it
will
be
very
hard
for
us
to
vindicate
the
divine
wisdom
of
our
Saviour's
Doctrine
,
and
the
Reasonableness
of
the
Christian
Religion
.
Of
the
inconvenience
of
this
Doctrine
to
humane
Society
,
I
have
spoken
already
.
But
besides
this
,
it
is
very
prejudicial
to
them
that
hold
it
.
It
renders
them
suspected
to
Government
,
and
in
many
cases
incapable
of
the
common
benefits
of
Justice
and
other
privileges
of
humane
Society
,
and
exposeth
,
them
to
great
penalties
as
the
constitution
of
all
Laws
and
Governments
at
present
is
,
and
it
is
not
easie
to
imagine
how
they
should
be
otherwise
.
And
which
is
very
considerable
in
this
matter
,
it
sets
those
who
refuse
Oaths
upon
very
unequal
terms
with
the
rest
of
Mankind
,
if
where
the
estates
and
lives
of
men
are
equally
concern'd
,
their
bare
testimonies
shall
▪
be
admitted
without
an
Oath
,
and
others
shall
be
obliged
to
speak
upon
Oath
:
Nothing
being
more
certain
in
experience
,
than
that
many
men
will
lie
for
their
interest
when
they
will
not
be
perjured
,
God
having
planted
in
the
natural
Consciences
of
men
a
secret
dread
of
perjury
above
most
other
sins
.
And
this
inconvenience
is
so
great
,
as
to
render
those
who
refuse
oaths
in
all
cases
almost
intolerable
to
humane
Society
.
I
speak
not
this
either
to
bring
them
into
trouble
,
or
to
perswade
them
to
measure
truth
by
their
interest
:
but
on
the
other
hand
I
must
needs
say
,
that
it
is
no
Argument
either
of
a
wise
or
good
man
to
take
up
any
opinion
,
especially
such
a
one
as
is
greatly
to
his
prejudice
,
upon
slight
grounds
.
And
this
very
consideration
,
that
it
is
so
much
to
their
inconvenience
,
may
justly
move
them
to
be
very
carefull
in
the
examination
of
it
.
This
being
premis'd
,
I
come
now
to
explain
this
Prohibition
of
our
Saviour
;
and
to
this
purpose
,
I
desire
these
three
things
may
be
well
consider'd
.
First
,
That
several
circumstances
of
these
words
of
our
Saviour
do
manifestly
shew
that
they
ought
to
be
interpreted
in
a
limited
sense
,
as
only
forbidding
swearing
in
common
conversation
;
needless
and
heedless
oaths
(
as
one
expresseth
it
)
and
in
general
all
voluntary
swearing
unless
upon
some
great
and
weighty
cause
,
in
which
the
glory
of
God
and
the
good
of
the
souls
of
Men
is
concerned
.
For
that
in
such
cases
a
voluntary
oath
may
be
lawful
,
I
am
induced
to
believe
from
the
example
of
St.
Paul
,
who
useth
it
more
than
once
upon
such
occasions
;
of
which
I
shall
hereafter
give
particular
Instances
.
And
this
was
the
sense
of
Wise
men
among
the
Heathen
,
that
men
should
not
swear
but
upon
necessity
and
great
occasion
.
Thus
Eusebius
,
the
Philosopher
in
Stobaeus
,
counsels
men
.
Some
(
says
he
)
advise
men
to
be
carefull
to
swear
the
truth
;
but
I
advise
principally
▪
that
men
do
not
easily
swear
at
all
,
that
is
,
not
upon
any
slight
but
only
upon
weighty
occasions
;
To
the
same
purpose
Epictetus
,
Shun
oaths
wholly
,
if
it
be
possible
;
if
not
,
however
as
much
as
thou
canst
:
And
so
likewise
Simplicius
in
his
Comment
upon
him
,
We
ought
wholly
to
shun
swearing
,
except
upon
occasions
of
great
necessity
:
And
Quintilian
among
the
Romans
,
In
totum
jurare
,
nisi
ubi
necesse
est
,
gravi
viro
parum
convenit
;
To
swear
at
all
,
except
where
it
is
necessary
,
do's
not
well
suit
with
a
wise
man
.
And
,
that
this
prohibition
of
our
Saviour's
ought
to
be
understood
of
oaths
in
ordinary
conversation
,
appears
from
the
opposition
which
our
Saviour
makes
,
Swear
not
at
all
;
but
let
your
communication
be
yea
,
yea
;
That
is
,
in
your
ordinary
commerce
and
affairs
do
not
interpose
oaths
,
but
say
and
do
.
And
this
is
very
much
confirmed
,
in
that
our
Saviour
do's
not
under
this
general
Prohibition
,
instance
in
such
oaths
as
are
expresly
by
the
name
of
God
:
The
reason
whereof
is
this
;
The
Jews
thought
it
unlawfull
in
ordinary
communication
to
swear
expresly
by
the
name
of
God
,
but
lawfull
to
swear
by
the
Creatures
,
as
by
Heaven
and
Earth
,
&c.
So
that
our
Saviour's
meaning
is
as
if
he
had
said
,
You
think
you
may
swear
in
common
conversation
provided
you
do
not
swear
by
the
name
of
God
;
but
I
say
unto
you
,
let
your
communication
be
without
oaths
of
any
kind
:
you
shall
not
so
much
as
swear
by
heaven
or
by
earth
,
because
God
is
virtually
invoked
in
every
oath
.
And
unless
we
suppose
this
to
be
our
Saviour's
meaning
,
I
do
not
see
what
good
Reason
can
be
given
why
our
Saviour
should
only
forbid
them
to
swear
by
the
Creatures
,
and
not
much
rather
by
the
Name
of
God
;
such
oaths
being
surely
of
all
others
most
to
be
avoided
,
as
being
the
most
direct
abuse
and
profanation
of
the
Name
of
God
.
Secondly
,
It
is
very
considerable
to
the
explaining
of
this
Prohibition
,
that
there
are
the
like
general
expressions
in
other
Jewish
Authors
concerning
this
very
matter
,
which
yet
must
of
necessity
be
thus
limited
.
Maimonides
,
from
the
ancient
Rabbies
,
gives
this
Rule
,
that
it
is
best
not
to
swear
at
all
.
And
Philo
useth
almost
the
same
words
.
And
Rabbi
Jonathan
comes
very
near
our
Saviour's
expression
,
when
he
says
The
just
man
will
not
swear
at
all
;
not
so
much
as
by
the
common
Names
of
God
,
nor
by
his
Attributes
,
nor
by
his
Works
,
as
by
Heaven
,
or
the
Angels
,
or
the
Law
.
Now
it
is
not
imaginable
,
that
these
learned
Jews
should
condemn
Oaths
in
all
cases
,
when
the
Law
of
Moses
did
in
many
cases
expresly
require
them
.
And
therefore
they
are
to
be
understood
of
voluntary
oaths
in
ordinary
conversation
.
And
that
the
Jews
meant
this
by
not
swearing
at
all
,
seems
to
be
very
plain
from
a
passage
in
Josephus
,
who
says
that
the
Sect
of
the
Essenes
forbad
their
Disciples
to
swear
at
all
;
and
yet
he
tells
us
at
the
same
time
,
that
they
who
were
admitted
into
that
Sect
took
an
oath
to
observe
the
Laws
and
Rules
of
it
.
So
that
they
who
forbad
to
swear
at
all
,
allowed
of
Oaths
imposed
by
the
Authority
of
Superiours
.
Thirdly
,
Which
will
peremptorily
decide
this
matter
,
this
Prohibition
of
our
Saviour's
cannot
be
understood
to
forbid
all
Oaths
,
without
a
plain
contradiction
to
the
undoubted
practice
of
the
primitive
Christians
,
and
of
the
Apostles
,
and
even
of
our
Lord
himself
.
Origen
and
Tertullian
tells
us
,
that
the
Christians
refused
to
swear
by
the
Emperor's
Genius
;
not
because
it
was
an
Oath
,
but
because
they
thought
it
to
be
Idolatrous
:
But
the
same
Tertullian
says
,
that
the
Christians
were
willing
to
swear
per
salutem
Imperatoris
,
by
the
health
and
safety
of
the
Emperour
.
Athanasius
,
being
accused
to
Constantius
,
purged
himself
by
oath
,
and
desired
that
his
Accuser
might
be
put
to
his
Oath
sub
attestatione
veritatis
,
by
calling
the
truth
to
witness
;
by
which
form
(
says
he
)
we
Christians
are
wont
to
swear
.
But
which
is
more
than
this
,
St.
Paul
,
upon
weighty
occasions
,
do's
several
times
in
his
Epistles
call
God
to
witness
for
the
truth
of
what
he
says
;
which
is
the
very
formality
of
an
Oath
.
God
is
my
witness
,
Rom.
1.9
.
As
God
is
true
,
our
word
was
not
yea
and
nay
,
2
Cor.
1.18
.
and
v.
23.
I
call
God
for
a
record
upon
my
Soul
.
Before
God
I
lye
▪
not
,
Gal
,
1.20
.
God
is
my
record
,
Philip
1.8
.
God
is
my
witness
,
1
Thess.
2.5
.
These
are
all
unquestionable
oaths
;
which
we
cannot
imagine
St.
Paul
would
have
used
,
had
they
been
directly
contrary
to
our
Saviour's
Law
.
And
whereas
some
defend
this
upon
account
of
his
extraordinary
Inspiration
,
I
cannot
possibly
see
how
this
mends
the
matter
.
For
certainly
it
is
very
inconvenient
to
say
that
they
who
were
to
teach
the
Precepts
of
Christ
to
others
,
did
themselves
break
them
by
Inspiration
.
But
I
go
yet
farther
,
and
shall
urge
an
example
beyond
all
exception
.
Our
Saviour
himself
(
who
surely
would
not
be
the
first
example
of
breaking
his
own
Laws
)
did
not
refuse
to
answer
upon
Oath
,
being
called
thereto
at
his
Trial.
So
we
find
Matth.
26.63
.
Yhe
high
Priest
said
unto
him
,
I
abjure
thee
by
the
living
God
,
that
thou
tell
us
whether
thou
be
the
Christ
the
Son
of
God
;
that
is
,
he
required
him
to
answer
this
question
upon
Oath
.
For
among
the
Jews
,
the
form
of
giving
an
oath
to
witnesses
and
others
was
not
by
tendering
a
formal
oath
to
them
,
as
the
custome
is
among
us
,
but
by
adjuring
them
,
that
is
,
requiring
them
to
answer
upon
oath
:
As
is
plain
from
Levit.
5.1
.
If
a
man
hear
the
voice
of
swearing
,
and
is
a
witness
whether
he
hath
seen
or
known
of
such
a
thing
,
if
he
do
not
utter
it
,
then
he
shall
bear
his
Iniquity
.
If
he
have
heard
the
voice
if
swearing
,
that
is
,
if
being
adjured
or
demanded
to
answer
upon
oath
concerning
what
he
hath
seen
or
heard
,
he
do
not
utter
the
truth
,
he
is
perjured
.
Now
to
this
adjuration
of
the
high
Priest
our
Saviour
answered
,
thou
hast
said
:
which
words
are
not
an
avoiding
to
answer
(
as
some
have
thought
)
but
a
direct
answer
,
as
if
he
had
said
it
is
as
thou
sayest
,
it
is
even
so
,
I
am
the
Son
of
God
.
For
upon
this
answer
the
high
Priest
said
,
he
hath
spoken
blasphemy
.
But
to
put
the
matter
beyond
all
doubt
St.
Mark
tells
us
,
Mark
14.61
.
that
he
being
asked
by
the
high
Priest
,
Art
thou
the
Christ
the
Son
of
the
Blessed
?
He
answered
,
I
am
.
So
that
unless
we
will
interpret
our
Saviour's
Doctrine
contrary
to
his
own
practice
we
cannot
understand
him
to
forbid
all
Oaths
,
and
consequently
they
are
not
unlawfull
.
I
have
been
the
longer
upon
this
,
that
I
might
give
clear
satisfaction
in
this
matter
to
those
that
are
willing
to
receive
it
.
As
for
the
Ceremonies
in
use
among
us
in
the
taking
of
Oaths
,
it
is
no
just
Exception
against
them
,
that
they
are
not
found
in
Scripture
.
For
this
was
always
matter
of
liberty
;
and
several
Nations
have
used
several
Rites
and
Ceremonies
in
their
Oaths
.
It
was
the
custome
of
the
Grecians
,
to
swear
laying
their
hands
upon
the
Altar
,
quod
sanctissimum
jusjurandum
est
habitum
,
(
saith
A.
Gellius
)
which
was
looked
upon
as
the
most
sacred
form
of
Swearing
.
The
Romans
were
wont
Jovem
Lapidem
jurare
;
that
is
,
he
that
swore
by
Jupiter
held
a
flint
stone
in
his
hand
,
and
flung
it
violently
from
him
with
these
words
,
Si
sciens
fallo
ita
me
Jupiter
bonis
omnibus
ejiciat
ut
ego
hunc
Lapidem
;
If
I
knowingly
falsify
,
God
so
throw
me
out
of
all
my
possessions
as
I
do
this
stone
.
In
Scripture
there
are
two
Ceremonies
mentioned
of
Swearing
.
One
,
of
putting
the
hand
under
the
Thigh
of
him
to
whom
the
Oath
was
made
.
Thus
Eliezer
swore
to
Abraham
,
Gen.
24.
and
Joseph
to
Jacob
,
Gen.
47.
The
other
was
by
lifting
up
the
hand
to
heaven
:
Thus
Abraham
expresseth
the
manner
of
an
Oath
,
Gen.
14.22
.
I
have
lift
up
my
hand
to
the
most
high
God
.
And
thus
God
condescending
to
the
manner
of
men
,
expresseth
himself
,
Deut.
32
,
40.
If
I
lift
up
my
hand
to
heaven
,
and
swear
.
In
allusion
to
this
custome
the
Psalmist
describes
the
perjured
person
,
Psal.
144.8
.
Whose
mouth
speaketh
vanity
;
and
whose
right
hand
is
a
right
hand
of
falshood
.
And
there
is
not
the
least
intimation
in
Scripture
that
either
of
these
Ceremonies
were
prescribed
and
appointed
by
God
,
but
voluntarily
instituted
and
taken
up
by
men
.
And
thus
among
us
the
Ceremony
of
Swearing
is
by
laying
the
hand
on
the
holy
Gospel
,
and
kissing
the
Book
;
which
is
both
very
solemn
and
significant
.
And
this
is
the
reason
why
this
solemn
kind
of
Oath
is
called
a
corporal
Oath
,
and
was
anciently
so
called
;
because
the
sign
or
ceremony
of
it
is
performed
by
some
part
of
the
Body
.
And
this
Solemnity
is
an
aggravation
of
the
Perjury
,
because
it
makes
it
both
more
deliberate
,
and
more
scandalous
.
I
shall
speak
but
briefly
to
the
IV.
And
last
particular
,
viz.
the
sacred
obligation
of
an
Oath
:
because
it
is
a
solemn
appeal
to
God
as
a
witness
of
the
truth
or
what
we
say
:
To
God
,
I
say
,
from
whose
piercing
and
all-seeing
eye
,
from
whose
perfect
and
infinite
knowledge
nothing
is
or
can
be
hid
:
So
that
there
is
not
a
thought
in
our
heart
but
he
sees
it
,
nor
a
word
in
our
tongue
but
he
discerns
the
truth
or
falshood
of
it
.
Whenever
we
swear
we
appeal
to
his
knowledge
,
and
refer
our selves
to
his
just
judgment
who
is
the
powerfull
Patron
and
Protectour
of
Right
,
and
the
Almighty
Judge
and
avenger
of
all
falshood
and
unrighteousness
.
So
that
it
is
not
possible
for
men
to
lay
a
more
sacred
and
solemn
obligation
upon
their
Consciences
,
than
by
the
Religion
of
an
Oath
.
Moses
very
well
expresseth
it
,
by
binding
our
souls
with
a
bond
.
Numb.
30.2
.
If
a
man
swear
an
oath
,
to
bind
his
soul
with
a
bond
;
intimating
that
he
that
swears
lays
the
strongest
obligation
upon
himself
,
and
puts
his
Soul
in
pawn
for
the
truth
of
what
he
says
.
And
this
obligation
no
man
can
violate
,
but
at
the
utmost
peril
of
the
judgment
and
vengeance
of
God
.
For
every
Oath
implies
a
Curse
upon
our selves
in
case
of
Perjury
,
as
Plutarch
observes
.
And
this
was
always
the
sense
of
Mankind
concerning
the
obligation
of
Oaths
.
Nullum
vinculum
ad
astringendam
fidem
majores
nostri
jurejurando
arctius
esse
voluerunt
,
saith
Tully
;
Our
fore-fathers
had
no
stricter
bond
whereby
to
oblige
the
faith
of
men
to
one
another
,
than
that
of
an
Oath
.
To
the
same
purpose
is
that
in
the
Comedian
,
Aliud
si
scirem
,
qui
firmare
meam
apud
vos
possem
fidem
,
sanctius
quam
jusjurandum
,
id
pollicerer
tibi
.
If
I
knew
any
thing
more
sacred
than
an
Oath
,
whereby
to
confirm
to
you
the
truth
of
what
I
say
,
I
would
make
use
of
it
.
I
will
crave
your
patience
a
little
longer
,
whilst
by
way
of
inference
from
this
Discourse
,
I
represent
to
you
the
great
Sin
of
Swearing
in
common
conversation
,
upon
trivial
and
needless
occasions
;
and
the
hainousness
of
the
sin
of
Perjury
.
1.
First
,
The
great
sin
of
Swearing
,
upon
trivial
and
needless
occasions
,
in
common
conversation
.
Because
an
Oath
is
a
solemn
thing
and
reserved
for
great
occasions
,
to
give
confirmation
to
our
word
in
some
weighty
matter
,
and
to
put
an
end
to
controversies
which
cannot
otherwise
be
peremptorily
and
satisfactorily
decided
.
And
therefore
to
use
Oaths
upon
light
occasions
argues
great
profaneness
and
irreverence
of
Almighty
God
.
So
Vlpian
the
great
Roman
Lawyer
observes
,
Nonnullus
esse
faciles
ad
jurandum
contemptu
Religionis
,
that
mens
proneness
to
swearing
comes
from
acontempt
of
Religion
;
than
which
nothing
disposeth
men
more
to
Atheism
and
Infidelity
.
Besides
that
it
doth
many
times
surprize
men
unawares
into
Perjury
:
And
how
can
it
be
otherwise
,
when
men
use
to
interlard
all
their
careless
talk
with
Oaths
,
but
that
they
must
often
be
Perjur'd
?
And
which
is
worse
,
it
prepares
men
for
deliberate
perjury
:
For
with
those
who
are
accustomed
to
swear
upon
light
occasions
,
an
Oath
will
go
off
with
them
more
roundly
about
weightier
matters
.
From
a
common
custome
of
swearing
(
saith
Hierocles
)
men
easily
slide
into
perjury
:
Therefore
(
says
he
)
if
thou
wouldst
not
he
perjured
,
do
not
use
to
swear
.
And
this
perhaps
haps
is
the
meaning
of
St.
James
,
when
he
cautions
Christians
so
vehemently
against
common
swearing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
for
so
some
of
the
best
ancient
Copies
read
it
)
lest
ye
fall
into
hypocrisie
,
that
is
,
lest
ye
lye
and
be
perjured
,
by
using
your selves
to
rash
and
inconsiderate
swearing
.
And
men
expose
themselves
to
this
danger
to
no
purpose
;
Oaths
in
common
discourse
being
so
far
from
confirming
a
man's
word
,
that
with
wise
men
they
much
weaken
it
:
For
common
swearing
(
if
it
have
any
serious
meaning
at
all
)
argues
in
a
man
a
perpetual
distrust
of
his
own
reputation
,
and
is
an
acknowledgement
that
he
thinks
his
bare
word
not
to
be
worthy
of
credit
.
And
it
is
so
far
from
adorning
and
filling
a
man's
discourse
that
it
makes
it
look
swoln
and
bloated
,
and
more
bold
and
blustring
than
becomes
persons
of
gentle
and
good
breeding
.
Besides
that
it
is
a
great
incivility
,
because
it
highly
offends
and
grates
Upon
all
sober
and
considerate
persons
;
who
cannot
be
presumed
with
any
manner
of
ease
and
patience
to
hear
God
affronted
,
and
his
great
and
glorious
Name
so
irreverently
to
stup
one
very
slight
occasion
.
And
it
is
no
excuse
to
men
that
many
times
they
do
it
ignorantly
,
and
not
observing
and
knowing
what
they
do
.
For
certainly
it
is
no
extenuation
of
a
fault
,
that
a
man
hath
got
the
habit
of
it
so
perfect
that
he
commits
it
when
he
does
not
think
of
it
:
Which
consideration
should
make
men
oppose
the
beginnings
of
this
Vice
,
lest
it
grow
into
a
habit
very
hard
to
be
left
.
Nemo
novit
,
nisi
qui
expertus
est
,
quam
sit
difficile
consuetudinem
jurandi
extinguere
,
saith
St.
Austin
;
No
man
knows
,
but
he
that
hath
tryed
,
how
hard
it
is
to
get
rid
of
this
custome
of
Swearing
:
But
yet
it
is
certain
men
may
do
it
,
by
resolution
and
great
care
of
themselves
:
For
he
that
can
chuse
whether
he
will
speak
or
not
,
can
chuse
whether
he
will
swear
or
not
when
he
speaks
.
Major
consuetudo
majorem
intentionem
flagitat
;
The
more
inveterate
a
custom
is
,
the
greater
care
should
be
used
to
break
our selves
of
it
.
In
short
,
This
practice
is
so
contrary
to
so
plain
a
Precept
of
our
Saviour
,
and
by
the
breach
whereof
we
incur
so
great
a
danger
(
as
St.
James
assures
us
)
that
it
must
be
a
great
charity
that
can
find
out
a
way
to
reconcile
a
common
custome
of
swearing
with
a
serious
belief
of
the
Christian
Religion
:
Which
I
would
to
God
those
who
are
concerned
would
seriously
lay
to
heart
.
Especially
,
since
this
Sin
of
all
others
hath
the
least
of
Temptation
to
it
.
Profit
or
Pleasure
there
is
none
in
it
,
nor
any
thing
in
mens
natural
tempers
to
incite
them
to
it
.
For
tho
some
men
pour
out
Oaths
so
freely
as
if
they
came
naturally
from
them
,
yet
surely
no
man
is
born
of
a
swearing
constitution
.
All
that
can
be
pretended
for
it
,
is
Custom
and
Fashion
:
But
to
shew
that
this
is
no
excuse
,
it
is
very
observable
that
it
is
particularly
in
the
matter
of
Oaths
and
Perjury
that
the
Holy
Ghost
gives
that
caution
,
Thou
shalt
not
follow
a
multitude
to
do
evil
.
And
lastly
,
it
deserves
to
be
considered
,
that
this
sin
is
so
much
the
greater
because
of
the
frequent
returns
of
it
in
those
that
are
accustomed
to
it
.
So
that
altho
it
were
but
small
in
it self
(
as
it
is
not
)
yet
the
frequent
practice
of
this
sin
would
quickly
mount
it
up
to
a
great
score
.
2.
Secondly
,
To
represent
the
heinousness
of
the
sin
of
Perjury
.
But
before
I
aggravate
this
Crime
,
it
is
fit
to
let
men
know
how
many
ways
they
may
be
guilty
of
it
.
1st
.
When
a
man
asserts
upon
oath
what
he
knows
to
be
otherwise
:
Or
promiseth
what
he
does
not
intend
to
perform
.
In
both
these
cases
the
very
act
of
swearing
is
Perjury
.
And
so
likewise
when
a
man
promiseth
upon
oath
to
do
that
which
it
is
unlawfull
for
him
to
do
because
this
oath
is
contrary
to
a
former
obligation
.
2dly
.
When
a
man
is
uncertain
whether
what
he
swear
to
,
be
true
.
This
likewise
is
Perjury
,
in
the
act
;
though
not
of
the
same
degree
of
guilt
with
the
former
,
because
it
is
not
so
fully
and
directly
against
his
knowledge
and
conscience
.
For
men
ought
to
be
certain
of
the
truth
of
what
they
assert
upon
oath
,
and
not
to
swear
at
a
venture
.
And
therefore
no
man
ought
positively
to
swear
to
the
truth
of
any
thing
but
what
he
himself
hath
seen
or
heard
:
This
being
the
highest
assurance
men
are
capable
of
in
this
World
.
In
like
manner
,
he
is
guilty
of
perjury
in
the
same
degree
,
who
promiseth
upon
oath
what
he
is
not
morally
and
reasonably
certain
he
shall
be
able
to
perform
.
3dly
.
They
are
likewise
guilty
of
Perjury
,
who
do
not
use
great
plainness
and
simplicity
in
oaths
;
but
answer
aequivocally
and
doubtfully
,
or
with
reservation
of
something
in
their
minds
,
thinking
thereby
to
salve
the
truth
of
what
they
say
.
And
we
all
know
who
they
are
that
make
use
of
these
arts
,
and
maintain
them
to
be
lawfull
;
to
the
infinite
scandal
of
the
Christian
Religion
and
prejudice
of
humane
Society
,
by
doing
what
in
them
lies
to
destroy
all
Faith
and
mutual
Confidence
among
men
.
For
what
can
be
a
greater
affront
to
God
,
than
to
use
his
Name
to
deceive
men
?
And
what
can
more
directly
overthrow
the
great
end
and
use
of
oaths
,
which
are
for
confirmation
,
and
to
put
an
end
to
Strife
?
Whereas
by
these
arts
the
thing
is
left
in
the
same
uncertainty
it
was
before
,
and
there
is
no
decision
of
it
.
For
there
is
hardly
any
form
of
words
can
be
devised
so
plain
,
as
not
to
be
lyable
to
Equivocation
:
To
be
sure
,
a
man
when
he
swears
may
always
reserve
something
in
his
mind
which
will
quite
alter
the
sense
of
whatever
he
can
say
or
promise
upon
oath
.
And
this
may
be
laid
down
for
a
certain
Rule
,
That
all
departure
from
the
simplicity
of
an
oath
is
a
degree
of
Perjury
,
and
a
man
is
never
a
whit
the
less
forsworn
because
his
perjury
is
a
little
finer
and
more
artificial
than
ordinary
.
And
though
men
think
by
this
device
to
save
themselves
harmless
from
the
guilt
of
so
great
a
Sin
,
they
do
really
increase
it
,
by
adding
to
their
iniquity
the
impudent
folly
of
mocking
God
and
deceiving
themselves
.
And
whereas
it
is
pleaded
in
the
favour
of
mental
reservation
,
that
the
whole
Proposition
,
as
made
up
of
what
is
exprest
in
words
and
of
that
which
is
reserved
in
the
mind
,
is
true
;
For
instance
,
if
a
man
being
ask'd
upon
Oath
whether
he
be
a
Priest
,
shall
answer
he
is
not
,
reserving
in
his
mind
that
he
is
not
a
Priest
of
Bacchus
,
or
some
such
thing
,
the
whole
Proposition
is
true
,
and
then
they
say
a
man
may
swear
to
that
which
is
true
,
without
danger
of
perjury
:
This
is
of
no
force
,
because
,
though
the
whole
proposition
be
true
,
it
is
deceitfull
,
and
contrary
to
that
sincerity
which
ought
to
be
in
an
oath
:
And
the
end
of
an
oath
is
hereby
likewise
defeated
,
which
is
to
ascertain
the
truth
of
what
we
say
:
But
if
a
man
reserve
something
in
his
mind
which
alters
the
truth
of
what
he
says
,
the
thing
is
still
as
doubtfull
and
uncertain
as
it
was
before
.
Besides
,
if
this
be
a
good
reason
,
a
man
may
swear
with
reservation
in
all
cases
;
because
the
reason
equally
extends
to
all
cases
;
for
if
the
truth
of
the
proposition
,
as
made
up
of
what
is
express'd
in
words
and
reserv'd
in
the
mind
,
will
excuse
a
man
from
Perjury
,
then
no
man
can
be
perjur'd
that
swears
with
reservation
:
But
this
the
Casuists
of
the
Roman
Church
do
not
allow
,
but
only
in
some
particular
cases
,
as
before
an
incompetent
Judge
,
or
the
like
;
for
they
see
well
enough
that
if
this
were
allow'd
in
all
cases
,
it
would
destroy
all
Faith
among
men
.
And
therefore
since
the
reason
extends
alike
to
all
cases
,
it
is
plain
that
it
is
to
be
allow'd
in
none
.
4thly
.
He
is
guilty
of
Perjury
after
the
act
,
who
having
a
real
intention
when
he
swears
,
to
perform
what
he
promiseth
,
yet
afterwards
neglects
to
do
it
:
Not
for
want
of
Power
(
for
so
long
as
that
continues
the
obligation
ceaseth
)
but
for
want
of
Will
,
and
due
regard
to
his
oath
.
Now
that
Perjury
is
a
most
heinous
Sin
,
is
evident
,
because
it
is
contrary
to
so
plain
and
great
a
Law
of
God
;
one
of
the
ten
Words
or
Precepts
of
the
Moral
Law
,
thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
;
thou
shalt
not
bring
or
apply
the
name
of
God
to
a
falshood
:
Or
,
as
Josephus
renders
it
,
Thou
shalt
not
adjure
God
to
a
false
thing
:
Which
our
Saviour
renders
yet
more
plainly
,
Matth.
5.33
.
Thou
shalt
not
forswear
thy self
.
For
he
seems
to
refer
to
the
third
Commandment
when
he
says
,
Ye
have
heard
that
it
was
said
to
them
of
old
time
,
thou
shalt
not
forswear
thy self
,
as
he
had
done
before
to
the
6th
.
and
7th
.
when
he
says
,
It
was
said
to
them
of
old
time
,
thou
shalt
not
kill
,
thou
shalt
not
commit
adultery
.
So
that
the
primary
,
if
not
the
sole
intention
of
this
Law
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
,
is
to
forbid
the
great
sin
of
Perjury
.
And
I
do
not
remember
that
in
Scripture
the
phrase
of
taking
God's
name
in
vain
is
used
in
any
other
sense
.
And
thus
it
is
certainly
used
,
Prov.
30.9
.
Lest
I
be
poor
and
steal
,
and
take
the
name
of
the
Lord
my
God
in
vain
:
i.
e.
lest
Poverty
should
tempt
me
to
steal
,
and
stealth
should
engage
me
in
Perjury
.
For
among
the
Jews
an
oath
was
tendered
to
him
that
was
suspected
of
theft
,
as
appears
from
Levit.
6.2
.
where
it
is
said
,
If
any
one
be
guilty
of
theft
,
and
lyeth
concerning
it
,
or
sweareth
falsly
;
he
shall
restore
all
that
about
which
he
hath
sworn
falsly
.
Lest
I
steal
,
and
take
the
name
of
the
Lord
my
God
in
vain
;
that
is
,
be
perjured
,
being
examined
upon
oath
concerning
,
a
thing
stoln
.
And
for
this
reason
the
thief
and
the
perjured
person
are
put
together
,
Zech.
5.4
.
where
it
is
said
,
that
a
curse
shall
enter
into
the
house
of
the
thief
,
and
of
him
that
sweareth
falsly
by
the
name
of
God
.
From
all
which
it
is
very
probable
,
that
the
whole
intention
of
the
3d.
Commandment
is
to
forbid
this
great
sin
of
Perjury
.
To
deter
men
from
which
,
a
severe
threatning
is
there
added
;
for
the
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
;
that
is
,
he
will
most
severely
punish
such
a
one
.
And
't
is
very
observable
,
that
there
is
no
threatning
added
to
any
other
Commandment
,
but
to
this
and
the
second
;
Intimating
to
us
that
,
next
to
Idolatry
and
the
worship
of
a
false
God
,
Perjury
is
one
of
the
greatest
affronts
that
can
be
offered
to
the
divine
Majesty
.
This
is
one
of
those
sins
that
cries
so
loud
to
Heaven
,
and
quickens
the
pace
of
God's
judgments
,
Mal.
3.9
.
I
will
come
near
to
you
in
judgement
,
and
be
a
swift
witness
against
the
swearer
.
For
this
God
threatens
utter
destruction
to
the
man
and
his
house
,
Zech.
5.4
.
speaking
of
the
curse
that
goeth
over
the
face
of
the
whole
earth
;
God
(
says
he
)
will
bring
it
forth
,
and
it
shall
enter
into
the
house
of
him
that
sweareth
falsly
by
the
name
of
God
,
and
shall
remain
in
the
midst
of
his
house
,
and
shall
consume
it
,
with
the
timber
thereof
and
the
stones
thereof
.
It
shall
remain
in
the
midst
of
his
house
,
and
shall
consume
it
.
This
sin
by
the
secret
judgment
of
God
undermines
Estates
and
Families
to
the
utter
mine
of
them
.
And
among
the
Heathen
it
was
always
reckoned
one
of
the
greatest
of
Crimes
,
and
which
they
did
believe
God
did
not
only
punish
upon
the
guilty
person
himself
,
but
upon
his
family
and
posterity
;
and
many
times
upon
whole
Nations
,
as
the
Prophet
also
tells
us
,
that
because
of
Oaths
the
Land
mourns
.
I
need
not
use
many
words
to
aggravate
this
sin
;
it
is
certainly
a
Crime
of
the
highest
nature
.
Deliberate
Perjury
being
directly
against
a
man's
knowledge
,
so
that
no
man
can
commit
it
without
staring
his
Conscience
in
the
face
;
which
is
one
of
the
greatest
aggravations
of
any
Crime
.
And
it
is
equally
a
sin
against
both
Tables
;
being
the
highest
affront
to
God
,
and
of
most
injurious
consequence
to
men
.
It
is
an
horrible
abuse
of
the
name
of
God
,
an
open
contempt
of
his
Judgment
,
and
an
insolent
defiance
of
his
Vengeance
:
And
in
respect
of
men
,
it
is
not
only
a
wrong
to
this
or
that
particular
person
who
suffers
by
it
,
but
Treason
against
humane
Society
;
subverting
at
once
the
foundations
of
publick
Peace
and
Justice
,
and
the
private
security
of
every
man's
life
and
fortune
.
It
is
a
defeating
of
the
best
and
last
way
that
the
wisdom
of
men
could
devise
for
the
decision
of
doubtfull
matters
.
Solomon
very
fully
and
elegantly
expresseth
the
destructive
nature
of
this
sin
,
Prov.
25.18
.
A
false
witness
against
his
neighbour
is
a
maul
,
and
a
sword
,
and
a
sharp
arrow
:
Intimating
,
that
amongst
all
the
instruments
of
ruine
and
mischief
that
have
been
devised
by
mankind
,
none
is
of
more
pernicious
consequence
to
humane
Society
than
Perjury
,
and
breach
of
Faith
.
It
is
a
pestilence
that
usually
walketh
in
darkness
,
and
a
secret
stab
and
blow
against
which
many
times
there
is
no
possibility
of
defence
.
And
therefore
it
highly
concerns
those
who
upon
these
and
the
like
occasions
are
called
upon
their
Oath
,
whether
as
Jurors
or
Witnesses
,
to
set
God
before
their
eyes
,
and
to
have
his
fear
in
their
hearts
whenever
they
come
to
take
an
oath
.
And
to
govern
and
discharge
their
consciences
in
this
matter
by
known
and
approved
Rules
,
and
by
the
Resolutions
of
pious
and
wise
men
;
and
not
by
tht
loose
Reasonings
and
Resolutions
of
Pamphlets
,
sent
abroad
to
serve
the
turns
of
unpeaceable
and
ill-minded
men
(
whether
Atheists
,
or
Papists
,
or
others
)
on
purpose
to
debauch
the
Consciences
of
men
by
teaching
them
to
play
fast
and
loose
with
oaths
.
And
it
is
a
very
sad
sign
of
the
decay
of
Christian
Religion
amongst
us
,
to
see
so
many
who
call
themselves
Christians
,
to
make
so
little
conscience
of
so
great
a
sin
,
as
even
the
Light
of
Nature
would
blush
and
tremble
at
.
I
will
conclude
all
with
those
excellent
Sayings
of
the
Son
of
Sirach
concerning
these
two
sins
(
I
have
been
speaking
of
)
of
Prophane
Swearing
and
Perjury
,
Eccl.
23.9
,
10
,
&c.
Accustom
not
thy
mouth
to
swearing
;
neither
use
thy self
to
the
naming
of
the
holy
One.
A
man
that
useth
much
swearing
shall
be
filled
with
iniquity
,
and
the
plague
shall
never
depart
from
his
house
.
If
he
shall
offend
,
his
sin
shall
he
upon
him
;
and
if
he
acknowledg
not
his
sin
,
he
maketh
a
double
offence
.
And
if
he
swear
salsly
,
he
shall
not
be
innocent
,
but
his
house
shall
be
full
of
calamities
.
And
to
represent
to
us
the
dreadfull
nature
of
this
sin
of
Perjury
,
There
is
(
saith
he
)
a
word
that
is
cloathed
about
with
death
,
meaning
a
rash
and
false
Oath
;
There
is
a
word
that
is
cloathed
about
with
death
,
God
grant
it
be
not
found
in
the
heritage
of
Jacob
:
for
all
such
things
shall
be
far
from
the
godly
;
and
they
will
not
wallow
in
these
sins
.
From
which
God
preserve
all
good
men
,
and
make
them
carefull
to
preserve
themselves
;
as
they
value
the
present
peace
of
their
own
consciences
,
and
the
favour
of
Almighty
God
in
this
world
and
the
other
,
for
his
mercies
sake
in
Jesus
Christ
.
To
whom
,
&c.
A
SERMON
Preached
at
the
FUNERAL
Of
the
Reverend
Mr.
THOMAS
GOVGE
,
the
4th
of
Novemb.
1681.
At
St.
Anne's
Blackfryars
;
With
a
brief
account
of
his
Life
.
TO
The
Right
Worshipfull
THE
PRESIDENT
,
THE
TREASURER
,
And
the
rest
of
the
worthy
Governors
of
the
Hospital
of
Christ-Church
in
LONDON
.
WHEN
upon
the
request
of
some
of
the
Relations
and
Friends
of
the
Reverend
Mr.
Gouge
deceasedy
,
and
,
to
speak
the
truth
,
in
compliance
with
mine
own
inclination
to
do
right
to
the
memory
of
so
good
a
man
,
and
to
set
so
great
an
Example
in
the
view
of
all
men
,
I
had
determined
to
make
this
Discourse
publick
;
I
knew
not
where
more
sitly
to
address
it
than
to
your selves
who
are
the
living
pattern
of
the
same
Vertue
,
and
the
faithful
dispensers
and
managers
of
one
of
the
best
and
greatest
Charities
in
the
world
;
especially
since
he
had
a
particular
relation
to
you
,
and
was
pleased
for
some
years
last
past
,
without
any
other
consideration
but
that
of
Charity
,
to
employ
his
constant
pains
in
Catechising
the
poor
Children
of
your
Hospital
;
wisely
considering
of
how
great
consequence
it
was
to
this
City
,
to
have
the
foundations
of
Religion
well
laid
in
the
tender
years
of
so
many
persons
as
were
afterwards
to
be
planted
there
in
several
Professions
;
and
from
a
true
humility
of
mind
,
being
ready
to
stoop
to
the
meanest
office
and
service
,
to
do
good
.
I
have
heard
from
an
intimate
friend
of
his
that
he
would
sometimes
with
great
pleasure
say
,
that
he
had
two
Livings
which
he
would
not
exchange
for
two
of
the
greatest
in
England
,
meaning
Wales
and
Christ's
Hospital
;
Contrary
to
common
account
,
he
esteemed
every
advantage
of
being
useful
and
serviceable
to
God
and
men
a
rich
Benefice
,
and
those
his
best
Patrons
and
Benefactors
,
not
who
did
him
good
,
but
who
gave
him
the
opportunity
and
means
of
doing
it
.
To
you
therefore
as
his
Patrons
this
Sermon
doth
of
right
belong
,
and
to
you
I
humbly
dedicate
it
;
heartily
beseeching
Almighty
God
,
to
raise
up
many
by
his
example
that
may
serve
their
generation
according
to
the
will
of
God
,
as
he
did
.
I
am
Your
Faithfull
and
humble
Servant
Jo
Tillotson
.
A
SERMON
Preached
at
the
Funeral
of
Mr.
THOMAS
GOVGE
,
With
a
short
account
of
his
Life
.
LUKE
20.37
,
38.
Now
that
the
dead
are
raised
,
even
Moses
shewed
at
the
bush
,
when
he
calleth
the
Lord
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob.
For
he
is
not
a
God
of
the
dead
,
but
of
the
living
;
For
all
live
to
him
.
THE
occasion
of
these
words
of
our
blessed
Saviour
was
an
objection
which
the
Sadduces
made
against
the
Resurrection
,
grounded
upon
a
case
which
had
sometimes
happened
among
them
,
of
a
Woman
that
had
had
seven
Brethren
successively
to
her
Husbands
.
Upon
which
case
they
put
this
Question
to
our
Saviour
;
whose
wife
of
the
seven
shall
this
woman
be
at
the
Resurrection
?
That
is
,
if
men
live
in
another
world
,
how
shall
the
controversie
between
these
seven
Brethren
be
decided
?
for
they
all
seem
to
have
an
equal
claim
to
this
Woman
,
each
of
them
having
had
her
to
his
wife
.
This
captious
Question
was
not
easie
to
be
answered
by
the
Pharisees
,
who
fancied
the
enjoyments
of
the
next
life
to
be
of
the
same
kind
with
the
sensual
pleasures
of
this
world
,
only
greater
and
more
durable
.
From
which
Tradition
of
the
Jews
concerning
a
sensual
Paradise
,
Mahomet
seems
to
have
taken
the
pattern
of
his
;
as
he
did
likewise
many
other
things
from
the
Jewish
Traditions
.
Now
upon
this
supposition
,
that
in
the
next
life
there
will
be
marrying
and
giving
in
marriage
,
it
was
a
Question
not
easily
satisfied
,
Whose
wife
of
the
seven
this
woman
should
then
be
?
But
our
Saviour
clearly
avoids
the
whole
force
of
it
,
by
shewing
the
different
state
of
men
in
this
world
,
and
in
the
other
.
The
children
of
this
world
(
says
he
)
marry
,
and
are
given
in
marriage
;
but
they
who
shall
he
accounted
worthy
to
obtain
that
world
,
and
the
resurrection
from
the
dead
,
neither
marry
,
nor
are
given
in
marriage
.
And
he
does
not
barely
and
magisterially
assert
this
Doctrine
,
but
gives
a
plain
and
substantial
Reason
for
it
;
because
they
cannot
die
any
more
.
After
men
have
lived
a
while
in
this
world
they
are
taken
away
by
death
,
and
therefore
marriage
is
necessary
to
maintain
a
succession
of
mankind
;
but
in
the
other
world
men
shall
become
immortal
and
live
for
ever
,
and
then
the
reason
of
marriage
will
wholly
cease
:
For
when
men
can
die
no
more
there
will
then
be
no
need
of
any
new
supplies
of
mankind
.
Our
Saviour
having
thus
cleared
himself
of
this
Objection
by
taking
away
the
ground
and
foundation
of
it
,
he
produceth
an
Argument
for
the
proof
of
the
Resurrection
,
in
the
words
of
my
Text
;
Now
that
the
dead
are
raised
,
Moses
even
shewed
at
the
bush
,
when
he
calleth
the
Lord
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob
,
That
is
,
when
in
one
of
his
Books
God
is
brought
in
speaking
to
him
out
of
the
Bush
,
and
calling
himself
by
the
title
of
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Jacob.
From
whence
our
Saviour
infers
the
Resurrection
,
because
God
is
not
the
God
of
the
dead
but
of
the
living
:
For
all
live
to
him
.
My
design
from
these
words
is
,
to
shew
the
force
and
strength
of
this
Argument
which
our
Saviour
urgeth
for
the
proof
of
the
Resurrection
.
In
order
whereunto
I
shall
,
First
,
Consider
it
as
an
Argument
ad
hominem
,
and
shew
the
fitness
and
force
of
it
to
convince
those
with
whom
our
Saviour
disputed
.
Secondly
.
I
shall
enquire
,
Whether
it
be
more
than
an
Argument
ad
hominem
?
And
if
it
be
,
wherein
the
real
and
absolute
force
of
it
doth
consist
?
And
then
,
I
shall
apply
this
Doctrine
of
the
Resurrection
to
the
present
Occasion
.
I.
First
.
We
will
consider
it
as
an
Argument
ad
hominem
,
and
shew
the
fitness
and
force
of
it
to
convince
those
with
whom
our
Saviour
disputed
.
And
this
will
appear
if
we
carefully
consider
these
four
things
.
-
1.
What
our
Saviour
intended
directly
and
immediately
to
prove
by
this
Argument
.
-
2.
The
extraordinary
veneration
which
the
Jews
in
general
had
for
the
Writings
of
Moses
,
above
any
other
Books
of
the
Old
Testament
.
-
3.
The
peculiar
notion
which
the
Jews
had
concerning
the
use
of
this
Phrase
or
expression
of
God's
being
any
ones
God
.
-
4.
The
great
respect
which
the
Jews
had
for
these
three
Fathers
of
their
Nation
,
Abraham
,
Isaac
and
Jacoh
.
For
each
of
these
make
our
Saviour's
Argument
more
forcible
against
those
with
whom
he
disputed
.
First
.
We
will
consider
what
our
Saviour
intended
directly
and
immediately
to
prove
by
this
Argument
.
And
that
was
this
,
That
there
is
another
state
after
this
life
,
wherein
men
shall
be
happy
or
miserable
according
as
they
have
lived
in
this
world
.
And
this
doth
not
only
suppose
the
immortality
of
the
Soul
,
but
forasmuch
as
the
Body
is
an
essential
part
of
man
doth
by
consequence
infer
the
resurrection
of
the
Body
;
because
otherwise
the
man
would
not
be
happy
or
misererable
in
the
other
world
.
But
I
cannot
see
any
sufficient
ground
to
believe
that
our
Saviour
intended
by
this
Argument
directly
and
immediately
to
prove
the
resurrection
of
the
Body
,
but
only
by
consequence
,
and
as
it
follows
from
the
admission
of
a
future
state
wherein
men
shall
be
rewarded
or
punished
.
For
that
Reason
of
our
Saviour
,
that
God
is
not
a
God
of
the
dead
but
of
the
living
,
if
it
did
directly
prove
the
resurrection
of
the
Body
,
it
would
prove
that
the
Bodies
of
Abraham
,
Isaac
and
Jacob
were
raised
to
life
again
,
at
or
before
that
time
when
God
spake
to
Moses
and
called
himself
the
God
of
Abraham
,
Isaac
and
Jacob
:
But
we
do
not
believe
this
;
and
therefore
ought
not
to
suppose
that
it
was
the
intention
of
our
Saviour
directly
and
immediately
to
prove
the
resurrection
of
the
Body
,
but
only
(
as
I
said
before
)
a
future
state
.
And
that
this
was
all
our
Saviour
intended
will
more
plainly
appear
,
if
we
consider
what
that
Errour
of
the
Sadduces
was
which
our
Saviour
here
confutes
.
And
Josephus
,
who
very
well
understood
the
difference
of
the
Sects
among
the
Jews
,
and
gives
a
particular
account
of
them
,
makes
not
the
least
mention
of
any
Controversie
between
the
Pharisees
and
the
Sadduces
about
the
resurrection
of
the
Body
.
All
that
he
says
,
is
this
:
That
the
Pharisees
hold
the
Immortality
of
the
Soul
,
and
that
there
are
Rewards
and
Punishments
in
another
world
:
But
the
Sadduces
denied
all
this
,
and
that
there
was
any
other
state
after
this
life
.
And
this
is
the
very
same
account
with
that
which
is
given
of
them
in
the
New
Testament
,
vers.
27.
of
this
Chapt.
The
Sadduces
who
deny
that
there
is
any
resurrection
.
The
meaning
of
which
is
more
fully
declared
,
Act.
23.8
.
The
Sadduces
say
that
there
is
no
resurrection
,
neither
angel
nor
spirit
;
but
the
Pharisees
confess
both
.
That
is
,
the
Sadduces
denied
that
there
was
any
other
state
of
men
after
this
life
,
and
that
there
was
any
such
thing
as
an
immortal
Spirit
,
either
Angels
,
or
the
Souls
of
men
surviving
their
Bodies
.
And
,
as
Dr.
Hammond
hath
judiciously
observed
,
this
is
the
true
importance
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viz.
a
future
or
another
state
;
unless
in
such
Texts
where
the
Context
does
restrain
it
to
the
raising
again
of
the
Body
,
or
where
some
word
that
denotes
the
body
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
added
to
it
.
Secondly
.
The
force
of
this
Argument
against
those
with
whom
our
Saviour
disputed
will
further
appear
,
if
we
consider
the
great
veneration
which
the
Jews
in
general
had
for
the
Writings
of
Moses
above
any
other
Books
of
the
Old
Testament
;
which
they
(
especially
the
Sadduces
)
looked
upon
only
as
Explications
and
Comments
upon
the
Law
of
Moses
:
But
they
esteemed
nothing
as
a
necessary
Article
of
Faith
which
had
not
some
foundation
in
the
Writings
of
Moses
.
And
this
seems
to
me
to
be
the
true
Reason
why
our
Saviour
chose
to
confute
them
out
of
Moses
,
rather
than
any
other
part
of
the
Old
Testament
:
And
not
as
many
learned
men
have
imagined
,
because
the
Sadduces
did
not
receive
any
part
of
the
Old
Testament
but
only
the
five
Books
of
M
ses
;
so
that
it
was
in
vain
to
argue
against
them
out
of
any
other
.
This
I
know
hath
been
a
general
opinion
,
grounded
I
think
upon
the
mistake
of
a
passage
in
Josephus
,
who
says
the
Sadduces
only
received
the
written
Law
.
But
if
We
carefully
consider
that
passage
,
we
shall
find
that
Josephus
doth
not
there
oppose
the
Law
to
the
other
B●●ks
of
the
Old
Testament
,
which
were
also
written
;
but
to
Oral
Tradition
.
For
he
says
expresly
,
that
the
Sadduces
only
received
the
written
Law
,
but
the
Pharisees
,
over
and
besides
what
was
written
,
received
the
Oral
which
they
call
Tradition
.
I
deny
not
but
that
in
the
later
Prophets
there
are
more
express
Texts
for
the
proof
of
a
future
state
,
than
any
are
to
be
found
in
the
Books
of
Moses
.
As
Daniel
12.2
.
And
many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
,
s
me
to
everlasting
life
,
and
some
to
shame
and
everlasting
contempt
.
And
indeed
it
seems
very
plain
that
holy
men
among
the
Jews
,
towards
the
expiration
of
the
Legal
dispensation
,
had
still
clearer
and
more
express
apprehensions
concerning
a
future
state
than
are
to
be
met
with
in
the
Writings
of
Moses
,
or
of
any
of
the
Prophets
.
The
Law
given
by
Moses
did
suppose
the
Immortality
of
the
Souls
of
men
,
and
the
expectation
of
another
life
after
this
,
as
Principles
of
Religion
in
some
degree
naturally
known
;
but
made
no
new
and
express
Revelation
of
these
things
.
Nor
was
there
any
occasion
for
it
,
the
Law
of
Moses
being
a
Political
Law
,
not
intended
for
the
Government
of
mankind
,
but
of
one
particular
Nation
;
and
therefore
was
establish'd
,
as
Political
Laws
are
,
upon
temporal
promises
and
threatnings
;
promising
temporal
prosperity
to
the
observation
of
its
precepts
,
and
threatning
the
breach
of
them
with
temporal
judgments
and
calamities
.
And
this
I
take
to
be
the
true
reason
why
arguments
fetch'd
from
another
world
are
so
obscurely
insisted
upon
under
that
Dispensation
;
not
but
that
another
life
after
this
was
always
suppos'd
,
and
was
undoubtedly
the
hope
and
expectation
of
good
men
under
the
Law
,
but
the
clear
discovery
of
it
was
reserv'd
for
the
Times
of
the
Messias
.
And
therefore
as
those
Times
drew
on
,
and
the
Son
of
righteousness
was
nearer
his
rising
,
the
shadows
of
the
night
began
to
be
chased
away
,
and
mens
apprehensions
of
a
future
state
to
clear
up
;
so
that
in
the
time
of
the
Maccabees
good
men
spake
with
more
confidence
and
assurance
of
these
things
.
It
is
likewise
to
be
consider'd
,
that
the
temporal
calamities
and
sufferings
with
which
the
Jews
were
almost
continually
harass'd
from
the
time
of
their
Captivity
had
very
much
wean'd
good
men
from
the
consideration
of
temporal
promises
,
and
awaken'd
their
minds
to
the
more
serious
thoughts
of
another
world
.
It
being
natural
to
men
when
they
are
destitute
of
present
comfort
,
to
support
themselves
with
the
expectation
of
better
things
for
the
future
,
and
as
the
Apostle
to
the
Hebrews
expresseth
it
,
ch.
6.
v.
18.
To
fly
for
refuge
to
lay
hold
upon
the
hope
that
is
before
them
,
and
to
employ
their
reason
to
fortifie
themselves
as
well
as
they
can
in
that
persuasion
.
And
this
I
doubt
not
was
the
true
occasion
of
those
clearer
and
riper
apprehensions
of
good
men
concerning
a
future
state
,
in
those
times
of
distress
and
persecution
;
it
being
very
agreeable
to
the
wisdom
and
goodness
of
the
Divine
Providence
not
to
leave
his
People
destitute
of
sufficient
support
under
great
trials
and
sufferings
:
And
nothing
but
the
hopes
of
a
better
life
could
have
born
up
the
spirits
of
men
under
such
cruel
tortures
.
And
of
this
we
have
a
most
remarkable
Instance
in
the
History
of
the
seven
Brethren
in
the
Maccabees
,
who
being
cruelly
tortured
and
put
to
death
by
Antiochus
,
do
most
expresly
declare
their
confident
expectation
of
a
resurrection
to
a
better
life
.
To
which
History
the
Apostle
certainly
refers
,
Heb.
11.35
.
when
he
says
,
others
were
tortured
,
not
accepting
deliverance
,
that
they
might
obtain
a
better
resurrection
:
where
the
word
,
which
we
render
were
tortur'd
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
very
word
used
in
the
Maccabees
to
express
the
particular
kind
of
torture
us'd
upon
them
;
besides
that
being
offer'd
deliverance
they
most
resolutely
refus'd
to
accept
of
it
,
with
this
express
declaration
that
they
hop'd
for
a
resurrection
to
a
better
life
.
But
to
return
to
my
purpose
,
not
withstanding
there
might
be
more
clear
and
express
Texts
to
this
purpose
in
the
ancient
Prophets
,
yet
our
Saviour
knowing
how
great
a
regard
not
only
the
Sadduces
,
but
all
the
Jews
had
to
the
Authority
of
Moses
,
he
thought
fit
to
bring
his
proof
of
the
resurrection
out
of
his
Writings
,
as
that
which
was
the
most
likely
to
convince
them
.
Thirdly
.
If
we
consider
further
the
peculiar
Notion
which
the
Jews
had
concerning
the
use
of
this
phrase
or
expression
of
God's
being
any
ones
God
.
And
that
was
this
.
That
God
is
no where
in
Scripture
said
to
be
any
ones
God
while
he
was
alive
.
And
therefore
they
tell
us
that
while
Isaac
lived
,
God
is
not
called
the
God
of
Isaac
,
but
the
sear
of
Isaac
.
As
Gen.
31.42
.
Except
the
God
of
Abraham
,
and
the
fear
of
Isaac
had
been
with
me
;
and
ver.
53.
when
Laban
made
a
Covenant
with
Jacob
,
't
is
said
that
Laban
did
swear
by
the
God
of
Abraham
,
and
the
God
of
Nahor
,
and
the
God
of
their
Fathers
,
but
Jacob
swore
by
the
fear
of
his
Father
Isaac
.
I
will
not
warrant
this
Observation
to
be
good
,
because
I
certainly
know
it
is
not
true
.
For
God
doth
expresly
call
himself
the
God
of
Isaac
,
while
Isaac
was
yet
alive
,
Gen.
28.13
.
I
am
the
Lord
God
of
Abraham
thy
father
,
and
the
God
of
Isaac
.
It
is
sufficient
to
my
purpose
,
that
this
was
a
Notion
anciently
currant
among
the
Jews
.
And
therefore
our
Saviour's
Argument
from
this
Expression
must
be
so
much
the
stronger
against
them
:
For
if
the
Souls
of
men
be
extinguished
by
death
(
as
the
Sadduces
believed
)
what
did
it
signifie
to
Abraham
,
Isaac
and
Jacob
to
have
God
called
their
God
after
they
were
dead
?
But
surely
for
God
to
be
any
ones
God
doth
signifie
some
great
benefit
and
advantage
;
which
yet
(
according
to
the
notion
which
the
Jews
had
of
this
Phrase
)
could
not
respect
this
life
,
because
,
according
to
them
,
God
is
not
said
to
be
any
ones
God
till
after
he
is
dead
:
But
it
is
thus
said
of
Abraham
,
Isaac
and
Jacob
after
their
death
,
and
therefore
our
Saviour
infers
very
strongly
against
them
,
that
Abraham
,
Isaac
and
Jacob
were
not
extinguished
by
death
,
but
do
still
live
somewhere
:
for
God
is
not
the
God
of
the
dead
,
but
of
the
living
.
And
then
he
adds
by
way
of
further
explication
,
for
all
live
to
him
.
That
is
,
though
those
good
men
who
are
departed
this
life
,
do
not
still
live
to
us
,
here
in
this
world
,
yet
they
live
to
God
,
and
are
with
him
.
Fourthly
.
If
we
consider
the
great
respect
which
the
Jews
had
for
those
three
Fathers
of
their
Nation
,
Abraham
,
Isaac
,
and
Jacob.
They
had
an
extraordinary
opinion
of
them
,
and
esteemed
nothing
too
great
to
be
thought
or
said
of
them
.
And
therefore
we
find
that
they
looked
upon
it
as
a
great
arrogance
for
any
man
to
assume
any
thing
to
himself
that
might
seem
to
set
him
above
Abraham
,
Isaac
or
Jacob.
With
what
indignation
did
they
fly
upon
our
Saviour
on
this
account
?
Joh.
4.12
.
Art
thou
greater
than
our
father
Jacob
?
and
chap.
8.
ver.
53.
Art
thou
greater
than
our
father
Abraham
:
whom
makest
thou
thy self
?
Now
they
who
had
so
superstitious
a
veneration
for
them
,
would
easily
believe
any
thing
of
privilege
to
belong
to
them
:
so
that
our
Saviour
doth
with
great
advantage
instance
in
them
,
in
favour
of
whom
they
would
be
inclined
to
extend
the
meaning
of
any
promise
to
the
utmost
,
and
allow
it
to
signifie
as
much
as
the
words
could
possibly
bear
.
So
that
it
is
no
wonder
that
the
Text
tells
us
that
this
Argument
put
the
Sadduces
to
silence
.
They
durst
not
attempt
a
thing
so
odious
,
as
to
go
about
to
take
away
any
thing
of
privilege
from
Abraham
,
Isaac
and
Jacob.
And
thus
I
have
,
as
briefly
as
the
matter
would
bear
,
endeavoured
to
shew
the
fitness
and
force
of
this
Argument
to
convince
those
with
whom
our
Saviour
disputed
.
I
come
now
,
in
the
II.
Second
place
,
to
enquire
Whether
this
be
any
more
than
an
Argument
ad
hominem
?
And
if
it
be
,
wherein
the
real
and
absolute
force
of
it
doth
consist
?
I
do
not
think
it
necessary
to
believe
that
every
Argument
used
by
our
Saviour
or
his
Apostles
,
is
absolutely
and
in
it self
conclusive
of
the
matter
in
debate
.
For
an
Argument
which
doth
not
really
prove
the
thing
in
Question
,
may
yet
be
a
very
good
Argument
ad
hominem
;
and
in
some
cases
more
convincing
to
him
with
whom
we
dispute
than
that
which
is
a
better
Argument
in
it self
.
Now
it
is
possible
,
that
our
Saviour's
intention
might
not
be
to
bring
a
conclusive
proof
of
the
Resurrection
,
but
only
to
confute
those
who
would
needs
be
disputing
with
him
.
And
to
that
purpose
an
Argument
ad
hominem
,
which
proceeded
upon
grounds
which
they
themselves
could
not
deny
,
might
be
very
proper
and
effectual
.
But
although
it
be
not
necessary
to
believe
,
that
this
was
more
than
an
Argument
ad
hominem
;
yet
it
is
the
better
to
us
,
if
it
be
absolutely
and
in
it self
conclusive
of
the
thing
in
Question
.
And
this
I
hope
will
sufficiently
appear
,
if
we
consider
these
four
things
.
-
1.
That
for
God
to
be
any
ones
God
doth
signifie
some
very
extraordinary
blessing
and
happiness
,
to
those
persons
of
whom
this
is
said
.
-
2.
If
we
consider
the
eminent
faith
and
obedience
of
the
persons
to
whom
this
promise
is
made
.
-
3.
Their
condition
in
this
world
.
-
4.
The
general
importance
of
this
promise
,
abstracting
from
the
persons
particularly
specified
and
named
in
it
,
Abraham
,
Isaac
and
Jacob.
First
,
If
we
consider
,
that
for
God
to
be
any
ones
God
doth
signifie
some
very
extraordinary
blessing
and
happiness
to
those
persons
of
whom
this
is
said
.
It
is
a
big
word
for
God
to
declare
himself
to
be
any
ones
God
:
and
the
least
we
can
imagine
to
be
meant
by
it
,
is
that
God
will
in
an
extraordinary
manner
employ
his
power
and
wisdom
to
do
him
good
:
that
he
will
concern
himself
more
for
the
happiness
of
those
whose
God
he
declares
himself
to
be
,
than
for
others
.
Secondly
,
If
we
consider
the
eminent
faith
and
obedience
of
Abraham
,
Isaac
and
Jacob.
Abraham
left
his
Country
in
obedience
to
God
,
not
knowing
whither
he
was
to
go
.
And
,
which
was
one
of
the
most
unparallel'd
and
strange
instances
of
faith
and
obedience
that
can
almost
be
imagined
,
he
was
willing
to
have
sacrificed
his
only
Son
at
the
command
of
God
.
Isaac
and
Jacob
were
also
very
good
men
,
and
devout
worshippers
of
the
true
God
,
when
almost
the
whole
world
was
sunk
into
Idolatry
and
all
manner
of
impiety
.
Now
what
can
we
imagin
,
but
that
the
good
God
did
design
some
extraordinary
reward
to
such
faithful
servants
of
his
?
especially
if
we
consider
,
that
he
intended
this
gracious
declaration
of
his
concerning
them
,
for
a
standing
encouragement
to
all
those
who
in
after
Ages
should
follow
the
faith
and
tread
in
the
steps
of
Abraham
,
Isaac
and
Jacob.
Thirdly
.
If
we
consider
the
condition
of
Abraham
,
Isaac
and
Jacob
in
this
world
.
The
Scripture
tells
us
,
that
they
were
pilgrims
and
strangers
upon
the
earth
;
had
no
fixed
and
settled
habitation
,
but
were
forced
to
wander
from
one
Kingdom
and
Countrey
to
another
:
that
they
were
exposed
to
many
hazards
and
difficulties
,
to
great
troubles
and
afflictions
in
this
world
;
so
that
there
was
no
such
peculiar
happiness
befell
them
in
this
life
above
the
common
rate
of
men
,
as
may
seem
to
fill
up
the
big
words
of
this
promise
,
that
God
would
be
their
God
.
For
so
far
as
the
Scripture
History
informs
us
,
and
further
we
cannot
know
of
this
matter
,
Esau
was
as
prosperous
as
Jacob
;
and
Jacob
had
a
great
many
more
troubles
and
afflictions
in
this
life
than
Esau
had
.
But
suerly
when
God
calls
himself
the
God
of
Abraham
,
Isaac
and
Jacob
,
this
signifies
that
God
intended
some
very
peculiar
blessing
and
advantage
to
them
above
others
:
which
seeing
they
did
not
enjoy
in
this
world
,
it
is
very
reasonable
to
believe
that
one
time
or
other
this
gracious
declaration
and
promise
or
God
was
made
good
to
them
.
And
therefore
the
Apostle
to
the
Hebrews
,
chap.
11.
from
this
very
expression
of
God's
being
said
to
be
the
God
of
Abraham
and
others
,
argues
that
some
extraordinary
happiness
was
reserved
for
them
in
another
world
:
and
that
upon
this
very
ground
I
am
now
speaking
of
,
namely
,
because
the
condition
of
Abraham
and
some
others
,
was
not
such
in
this
world
as
might
seem
to
answer
the
fulness
of
this
promise
.
All
these
,
says
he
,
died
in
the
faith
,
not
having
received
the
promises
,
but
having
seen
them
a●ar
off
,
and
were
perswaded
of
them
,
and
embraced
them
,
and
confessed
that
they
were
strangers
and
pilgrims
upon
the
earth
.
From
whence
he
reasons
very
strongly
that
these
good
men
might
reasonably
expect
something
better
than
any
thing
that
had
befallen
them
in
this
World
.
For
they
,
says
he
,
that
say
such
things
,
declare
plainly
that
they
seek
a
Country
;
which
at
the
16.
verse
he
calls
a
better
Country
,
that
is
a
heavenly
.
They
that
say
such
things
:
that
is
,
they
who
acknowledge
themselves
to
be
strangers
and
pilgrims
in
the
earth
,
and
yet
pretend
that
God
hath
promised
to
be
their
God
,
declare
plainly
that
they
expect
some
reward
beyond
this
life
.
From
all
which
he
concludes
,
Wherefore
God
is
not
ashamed
to
be
called
their
God
,
because
he
hath
prepared
for
them
a
City
:
Intimating
that
if
no
happiness
had
remained
for
these
good
men
in
another
world
,
this
promise
of
God's
being
their
God
,
would
shamefully
have
fallen
short
of
what
it
seemed
to
import
,
viz.
some
extraordinary
reward
and
blessing
worthy
of
God
to
bestow
;
something
more
certain
and
lasting
than
any
of
the
enjoyments
of
this
world
:
which
since
God
hath
abundantly
performed
to
them
in
the
happiness
of
another
life
,
his
promise
to
them
was
made
good
to
the
full
,
and
he
needed
not
be
ashamed
to
be
called
their
God
.
But
if
nothing
beyond
this
life
had
been
reserved
for
them
,
that
Saying
of
old
Jacob
towards
the
conclusion
of
his
life
,
few
and
evil
have
the
days
of
the
years
of
my
life
been
,
would
have
been
an
eternal
reflection
upon
the
truth
and
faithfulness
of
him
who
had
so
often
called
himself
the
God
of
Jacob.
But
now
,
because
to
all
this
it
may
be
said
,
that
this
Promise
seems
to
have
been
made
good
to
Abraham
,
Isaac
and
Jacob
,
in
this
world
:
For
was
not
God
the
God
of
Abraham
,
Isaac
and
Jacob
,
when
he
took
such
a
particular
and
extraoadinary
care
of
them
,
and
protected
them
from
the
manifold
dangers
they
were
exposed
to
,
by
such
a
special
and
immediate
providence
,
suffering
no
one
to
do
them
harm
,
but
rebuking
even
Kings
for
their
sakes
?
Was
not
he
Abraham's
God
,
when
he
blest
him
so
miraculously
with
a
Son
in
his
old
age
,
and
with
so
considerable
an
estate
to
leave
to
him
?
Was
not
that
Saying
of
Jacob
a
great
acknowledgement
of
the
gracious
providence
of
God
towards
him
,
with
my
staff
passed
I
over
this
Jordan
,
and
now
I
am
become
two
bands
?
And
though
it
must
needs
be
a
very
cutting
affliction
to
him
to
lose
his
Son
Joseph
,
as
he
thought
he
had
done
,
yet
that
was
more
than
recompensed
to
him
in
Joseph's
strange
advancement
in
Egypt
,
whereby
God
put
into
his
hands
the
opportunity
of
saving
his
Father
and
his
whole
Family
alive
.
And
was
not
God
the
God
of
Abraham
Isaac
,
and
Jacob
,
in
making
them
Fathers
of
so
numerons
an
off-spring
,
as
afterwards
became
came
a
great
nation
:
and
in
giving
them
a
fruitful
Land
;
and
bringing
them
to
the
quiet
possession
of
it
by
such
a
series
of
wonderful
Miracles
?
what
need
then
is
there
of
extending
this
promise
to
another
world
?
doth
it
not
seem
abundantly
made
good
in
those
great
blessings
which
God
bestowed
upon
them
whilst
they
liv'd
,
and
afterwards
upon
their
posterity
,
in
this
world
?
And
does
not
this
agree
well
enough
with
the
first
and
most
obvious
sense
of
these
words
,
I
am
the
God
of
Abraham
,
Isaac
and
Jacob
,
that
is
,
I
am
he
that
was
their
God
while
they
were
alive
,
and
am
still
the
God
of
their
posterity
for
their
sakes
?
I
say
,
because
the
three
former
Considerations
are
liable
to
this
Objection
,
which
seems
wholly
to
take
off
the
force
of
this
Argument
;
therefore
for
the
full
clearing
of
this
matter
,
I
will
add
one
consideration
more
.
Fourthly
then
,
we
will
consider
the
general
importance
of
this
Promise
,
abstracting
from
the
particular
persons
specified
and
named
in
it
,
viz.
Abraham
,
Isaac
and
Jacob
;
and
that
is
,
that
God
will
make
a
wide
and
plain
difference
between
good
and
bad
men
;
he
will
be
so
the
God
of
good
men
as
he
is
not
of
the
wicked
:
and
some
time
or
other
put
every
good
man
into
a
better
and
happier
condition
than
any
wicked
man
:
so
that
the
general
importance
of
this
promise
is
finally
resolved
into
the
equity
and
justice
of
the
Divine
Providence
.
And
unless
we
suppose
another
life
after
this
,
it
will
certainly
be
very
hard
,
and
I
think
impossible
,
to
reconcile
the
History
of
the
Old
Testament
,
and
the
common
appearances
of
things
in
this
World
,
with
the
Justice
and
Goodness
of
God's
Providence
.
It
cannot
be
denied
,
but
that
Abraham
,
Isaac
and
Jacob
,
and
several
good
men
in
the
old
Testament
,
had
many
signal
Testimonies
of
the
Divine
favour
vouchsafed
to
them
in
this
world
:
But
we
read
likewise
of
several
wicked
men
that
had
as
large
a
share
of
temporal
blessings
.
It
is
very
true
that
Abraham
,
Isaac
,
and
Jacob
had
great
estates
,
and
were
petty
Princes
:
But
Pharoah
was
a
mighty
Prince
in
comparison
of
them
;
and
the
Kingdom
of
Egypt
,
which
probably
was
the
first
and
chief
seat
of
Idolatry
,
was
at
the
same
time
one
of
the
most
potent
and
flourishing
Kingdoms
in
the
world
:
and
was
blest
with
a
prodigious
plenty
,
whereby
they
were
furnished
with
store
of
corn
,
when
good
Jacob
and
his
Family
had
like
to
have
perished
by
famine
.
'T
is
true
,
Joseph
,
was
ad
anc'd
to
great
power
in
Egypt
,
and
thereby
had
the
opportunity
of
saving
his
Fathers
house
,
by
setling
them
,
and
feeding
them
in
Egypt
:
But
then
it
is
to
be
considered
again
,
that
this
cost
them
very
dear
,
and
their
coming
thither
was
the
occasion
of
a
long
and
cruel
bondage
to
Jacob's
posterity
,
so
that
we
see
that
these
good
men
had
no
such
blessings
,
but
what
were
common
with
them
to
many
others
that
were
wicked
:
and
the
blessings
which
God
bestowed
upon
,
them
had
great
abatements
by
the
intermixture
of
many
and
sore
afflictions
.
It
seems
then
upon
the
whole
matter
,
to
be
very
plain
,
that
the
Providences
of
God
in
this
world
towards
good
men
are
so
contrived
,
that
it
may
sufficiently
appear
,
to
those
who
wisely
consider
the
works
of
God
,
that
they
are
not
neglected
by
him
;
and
yet
that
these
outward
blessings
are
so
promiscuously
dispensed
,
that
no
man
can
certainly
be
concluded
to
be
a
good
man
from
any
happiness
he
enjoys
in
this
life
:
And
the
prosperity
of
good
men
is
usually
on
purpose
so
shadowed
and
mixed
with
afflictions
,
as
may
justly
raise
their
hopes
to
the
expectation
of
a
more
perfect
happiness
and
better
reward
than
any
they
meet
with
in
this
world
.
And
if
so
,
then
the
general
importance
of
this
Promise
,
that
God
will
be
the
God
of
good
men
,
must
necessarily
signifie
something
beyond
this
world
:
Because
in
this
world
there
is
not
that
clear
difference
universally
made
betwen
good
and
bad
men
which
the
Justice
of
the
Divine
Providence
doth
require
,
and
which
seems
to
be
intended
in
the
general
sence
of
this
Promise
.
For
if
this
Promise
(
though
personally
made
to
Abraham
,
Isaac
and
Jacob
)
be
intended
,
as
the
Scripture
tells
us
it
was
for
a
standing
encouragement
to
good
men
in
all
Ages
,
then
it
must
contain
in
it
this
general
Truth
,
that
God
will
some
time
or
other
plentifully
reward
every
good
man
;
that
is
,
he
will
do
something
far
better
for
him
than
for
any
wicked
man
:
But
if
there
be
no
life
after
this
,
it
is
impossible
to
reconcile
this
sense
of
it
with
the
course
of
God's
Providence
,
and
with
the
History
of
the
Bible
.
And
to
make
this
out
fully
and
at
once
,
I
will
only
produce
that
single
Instance
of
Abel
and
Cain
.
Abel
offered
to
God
a
more
excellent
sacrifice
than
Cain
,
and
he
had
this
testimony
,
that
he
pleased
God
;
which
was
in
effect
to
declare
,
that
God
was
the
God
of
Abel
and
not
of
Cain
;
so
that
by
virtue
of
the
general
importance
of
this
Promise
,
it
might
justly
be
expected
that
Abel's
condition
should
have
been
much
better
than
Cain's
:
But
if
there
be
no
happiness
after
this
life
,
Abel's
was
evidently
much
worse
.
For
upon
this
very
account
,
that
he
pleased
God
better
,
he
was
killed
by
Cain
,
who
had
offered
to
God
a
slight
and
contemptuous
offering
.
And
Cain
lived
a
long
time
after
,
and
grew
great
,
and
built
Cities
.
Now
supposing
there
were
no
other
life
after
this
,
this
must
have
been
a
most
horrible
Example
to
all
Ages
,
from
the
beginning
of
the
world
to
the
end
of
it
,
and
have
made
men
for
ever
afraid
to
please
God
upon
such
hard
terms
;
when
they
were
sure
of
no
other
reward
for
so
doing
,
but
to
be
oppress'd
and
slain
by
the
hands
of
the
wicked
.
So
that
if
this
were
really
the
Case
,
it
would
puzzle
all
the
Wit
and
Reason
of
mankind
to
vindicate
the
equity
and
justice
of
the
Divine
Providence
,
and
to
rescue
it
out
of
the
hands
of
this
terrible
Objection
.
And
thus
have
I
as
briefly
as
I
could
,
endeavoured
to
clear
to
you
the
force
of
this
Argument
used
by
our
Saviour
for
the
Proof
of
the
Resurrection
.
And
have
the
longer
insisted
upon
it
,
because
at
first
appearance
it
seems
to
be
but
a
very
obscure
and
remote
Argument
:
And
yet
so
much
the
more
necessary
to
be
clear'd
,
because
this
in
all
probability
was
that
very
Text
upon
which
the
Jews
in
our
Saviours
time
grounded
their
belief
of
a
future
state
,
in
opposition
to
the
error
of
the
Sadduces
;
and
which
they
call'd
by
way
of
eminency
the
promise
made
of
God
unto
the
Fathers
.
As
will
plainly
appear
,
if
we
consider
what
St.
Paul
says
to
this
purpose
;
when
he
appeals
so
often
to
the
Pharisees
for
his
agreement
with
them
in
this
Article
of
the
Resurrection
,
and
likewise
in
the
ground
of
it
from
the
promise
made
of
God
unto
the
fathers
.
Act.
24.14
,
15
But
this
I
confess
unto
thee
,
that
after
the
way
which
they
call
heresie
,
so
worship
I
the
God
of
my
Fathers
,
believing
all
things
which
are
written
in
the
Law
and
the
Prophets
;
and
have
hope
towards
God
,
which
they
themselves
also
allow
,
that
there
shall
be
a
resurrection
of
the
dead
.
From
whence
it
is
clear
,
that
they
both
grounded
their
hope
of
the
resurrection
upon
something
written
in
the
Law
and
the
Prophets
;
and
what
that
was
he
expresseth
more
particularly
c.
26.
v.
6
,
7
And
now
I
stand
,
and
am
judged
for
the
hope
of
the
promise
made
of
God
unto
our
Fathers
;
unto
which
promise
our
twelve
Tribes
,
instantly
serving
God
day
and
night
,
hope
to
come
.
By
the
promise
made
of
God
unto
the
Fathers
he
means
some
promise
made
by
God
to
Abraham
,
Isaac
and
Jacob
;
for
so
S.
Luke
more
than
once
,
in
his
History
of
the
Acts
,
explains
this
phrase
of
the
God
of
their
Fathers
,
Acts
3.13
.
The
God
of
Abraham
,
and
of
Isaac
,
and
of
Jacob
,
the
God
of
our
Fathers
;
and
c.
7.
v.
32.
I
am
the
God
thy
Fathers
,
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Jacob.
Now
what
was
the
great
and
famous
Promise
which
God
made
to
Abraham
,
Isaac
and
Jacob
?
was
it
not
this
of
being
their
God
?
So
that
it
was
this
very
Promise
upon
which
S.
Paul
tells
us
the
Jews
grounded
their
hope
of
a
future
state
,
because
they
understood
it
necessarily
to
signifie
some
blessing
and
happiness
beyond
this
life
.
And
now
having
,
I
hope
,
sufficiently
clear'd
this
matter
,
I
shall
make
some
improvement
of
this
Doctrine
of
a
future
state
,
and
that
to
these
three
purposes
.
1.
To
raise
our
minds
above
this
world
and
the
enjoyments
of
this
present
life
.
Were
but
men
thorougly
convinced
of
this
plain
and
certain
Truth
,
that
there
is
a
vast
difference
between
Time
and
Eternity
,
between
a
few
years
and
everlasting
Ages
:
would
we
but
represent
to
our selves
what
thoughts
and
apprehensions
dying
persons
have
of
this
world
;
how
vain
and
empty
a
thing
it
appears
to
them
,
how
like
a
pageant
and
a
shadow
it
looks
as
it
passeth
away
from
them
:
methinks
none
of
those
things
could
be
a
sufficient
temptation
to
any
man
to
forget
God
and
his
Soul
;
but
,
notwithstanding
all
the
delights
and
pleasures
of
sense
,
we
should
be
strangely
intent
upon
the
concernments
of
another
world
,
and
almost
wholly
taken
up
with
the
thoughts
of
that
vast
Eternity
which
we
are
ready
to
launch
into
.
For
what
is
there
in
this
world
,
this
waste
and
howling
wilderness
,
this
rude
and
barbarous
Country
which
we
are
but
to
pass
through
,
which
should
detain
our
affections
here
,
and
take
off
our
thoughts
from
our
everlasting
habitation
;
from
that
better
and
that
heavenly
Country
,
where
we
hope
to
live
and
be
happy
for
ever
?
If
we
settle
our
affections
upon
the
enjoyments
of
this
present
Life
,
so
as
to
be
extremely
pleas'd
and
transported
with
them
,
and
to
say
in
our
hearts
,
It
is
good
for
us
to
be
here
;
if
we
be
excessively
griev'd
or
discontented
for
the
want
or
loss
of
them
,
and
if
we
look
upon
our
present
state
in
this
world
any
otherwise
than
as
a
preparation
and
passage
to
a
better
life
,
it
is
a
sign
that
our
faith
and
hope
of
the
happiness
of
another
life
is
but
very
weak
and
faint
,
and
that
we
do
not
heartily
and
in
good
earnest
believe
what
we
pretend
to
do
concerning
these
things
.
For
did
we
stedfastly
believe
and
were
thoroughly
perswaded
of
what
our
Religion
so
plainly
declares
to
us
concerning
the
unspeakable
and
endless
happiness
of
good
men
in
another
world
,
our
affections
would
sit
more
loose
to
this
world
,
and
our
hopes
would
raise
our
hearts
as
much
above
these
present
and
sensible
things
as
the
heavens
are
high
above
the
earth
;
we
should
value
nothing
here
below
,
but
as
it
serves
for
our
present
support
and
passage
,
or
may
be
made
a
means
to
secure
and
increase
our
future
felicity
.
2.
The
consideration
of
another
Life
should
quicken
our
preparation
for
that
blessed
state
which
remains
for
us
in
the
other
world
.
This
Life
is
a
state
of
probation
and
trial
.
This
world
is
God's
school
,
where
immortal
spirits
clothed
with
flesh
are
trained
and
bred
up
for
eternity
.
And
then
certainly
it
is
not
an
indifferent
thing
and
a
matter
of
slight
concernment
to
us
,
how
we
live
and
demean
our selves
in
this
world
:
whether
we
indulge
our selves
in
ungodliness
and
worldly
lusts
,
or
live
soberly
,
and
righteously
,
and
godly
in
this
present
world
:
No
;
it
is
a
matter
of
infinite
moment
,
as
much
as
our
souls
and
all
eternity
are
worth
.
Let
us
not
deceive
our selves
;
for
as
we
sow
so
shall
we
reap
:
If
we
sow
to
the
flesh
,
we
shall
of
the
flesh
reap
corruption
;
but
if
we
sow
to
the
spirit
,
we
shall
of
the
spirit
reap
everlasting
life
.
Light
is
sown
for
the
righteous
,
and
gladness
for
the
upright
in
heart
.
The
righteous
hath
hopes
in
his
death
.
Mark
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
.
But
the
ungodly
are
not
so
:
whoever
hath
lived
a
wicked
and
vicious
life
,
feels
strange
throws
and
pangs
in
his
conscience
when
he
comes
to
be
cast
:
upon
a
sick
bed
.
The
wicked
is
like
the
troubled
sea
(
saith
the
Prophet
)
when
it
cannot
rest
;
full
of
trouble
and
confusion
,
especially
in
a
dying
hour
.
It
is
death
to
such
a
man
to
look
back
upon
his
life
,
and
a
hell
to
him
to
think
of
eternity
.
When
his
guilty
and
trembling
Soul
is
ready
to
leave
his
Body
,
and
just
stepping
into
the
other
world
,
what
horrour
and
amazement
do
then
seise
upon
him
?
what
a
rage
does
such
a
man
feel
in
his
breast
,
when
he
seriously
considers
,
that
he
hath
been
so
great
a
fool
as
for
the
false
and
imperfect
pleasure
of
a
few
days
to
make
himself
miserable
for
ever
?
3.
Let
the
consideration
of
that
unspeakable
Reward
which
God
hath
promised
to
good
men
at
the
Resurrection
,
encourage
us
to
obedience
and
a
holy
life
.
We
serve
a
great
Prince
who
is
able
to
promote
us
to
honour
;
a
most
gracious
Master
who
will
not
let
the
least
service
we
do
for
him
pass
unrewarded
.
This
is
the
Inference
which
the
Apostle
makes
from
this
large
discourse
of
the
Doctrine
of
the
Resurrrection
,
1
Cor.
15.58
.
Wherefore
,
my
beloved
brethren
,
be
ye
stedfast
and
unmovable
,
always
abounding
in
the
work
of
the
Lord
,
forasmuch
as
ye
know
that
your
labour
shall
not
be
in
vain
in
the
Lord
.
Nothing
will
make
death
more
welcome
to
us
than
a
constant
course
of
service
and
obedience
to
God
.
Sleep
,
saith
Solomon
,
is
sweet
to
the
labouring
man
:
so
after
a
great
diligence
and
industry
in
working
out
our
own
salvation
,
and
(
as
it
is
said
of
David
)
serving
our
generation
according
to
the
will
of
God
,
how
pleasant
will
it
be
to
fall
asleep
?
And
as
an
useful
and
well-spent
life
will
make
our
death
to
be
sweet
,
so
our
resurrection
to
be
glorious
.
Whatever
acts
of
Piety
we
do
to
God
,
or
of
charity
to
men
;
whatever
we
lay
out
upon
the
poor
and
afflicted
and
necessitous
,
will
all
be
considered
by
God
in
the
day
of
recompences
,
and
most
plentifully
rewarded
to
us
.
And
surely
no
consideration
ought
to
be
more
prevalent
to
perswade
us
to
alms-deeds
and
charity
to
the
poor
,
than
that
of
a
resurrection
to
another
life
.
Besides
the
promises
of
this
life
which
are
made
to
works
of
charity
,
and
there
is
not
any
grace
or
vertue
whasoever
,
which
hath
so
many
and
so
great
promises
of
temporal
blessings
made
to
it
in
Scripture
as
this
grace
of
charity
;
I
say
,
besides
the
promises
of
this
Life
,
the
great
promise
of
eternal
Life
is
in
Scripture
in
a
more
especial
manner
entail'd
upon
it
.
Luke
12.33
.
Give
alms
,
saith
our
Saviour
,
provide
your selves
baggs
which
wax
not
old
,
a
treasure
in
the
heavens
that
faileth
not
;
and
c.
9.
v.
19.
make
to
your selves
friends
of
the
mammon
of
unrighteousness
,
that
when
ye
shall
fail
they
may
receive
you
into
everlasting
habitations
.
And
1
Tim.
6.17
,
18
,
19.
Charge
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
&c.
that
they
do
good
,
that
they
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
,
laying
up
in
store
for
themselves
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
eternal
life
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
our
Translation
renders
foundation
according
to
the
common
use
of
it
,
seems
in
this
place
to
have
a
more
peculiar
notion
,
and
to
signifie
the
security
that
is
given
by
a
pledge
,
or
by
an
instrument
or
obligation
of
contract
for
the
performance
of
Covenants
.
For
besides
that
the
phrase
of
laying
up
in
store
,
or
treasurng
up
a
foundation
,
seems
to
be
a
very
odd
jumbling
of
metaphors
;
this
very
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
almost
necessarily
requires
this
notion
as
it
is
used
by
the
same
Apostle
,
in
his
second
Epistle
to
Timothy
,
chap.
2.
ver.
19.
where
it
is
said
,
the
foundation
of
God
stands
sure
,
having
this
seal
,
&c.
a
seal
being
very
improper
to
strengthen
a
foundation
,
but
very
fit
to
confirm
a
Covenant
.
And
then
surely
it
ought
to
be
render'd
,
the
Covenant
of
God
remains
firm
,
having
this
seal
.
And
so
likewise
in
the
foremention'd
Text
,
the
sense
will
be
much
more
easie
and
current
if
we
render
it
thus
,
treasuring
up
,
or
providing
for
themselves
a
good
security
or
pledge
against
the
time
to
come
;
I
add
pledge
,
because
that
anciently
was
the
common
way
of
security
for
things
lent
:
besides
that
the
Apostle
seems
plainly
to
allude
to
that
passage
,
Tobit
,
4
8
,
9.
If
thou
hast
abundance
,
give
alms
accordingly
,
&c.
for
thou
layest
up
a
good
treasure
for
thy self
against
the
day
of
necessity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
thou
treasurest
up
for
thy self
a
good
pledge
;
to
which
this
of
the
Apostle
exactly
answers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
treasuring
up
,
or
providing
for
themselves
a
good
pledge
or
security
,
&c.
the
sense
however
is
plain
,
that
the
charity
of
Alms
is
one
of
the
best
ways
of
securing
our
future
happiness
.
And
yet
further
to
encourage
us
to
abound
in
works
of
charity
,
the
Scripture
tells
us
that
proportionably
to
the
degrees
of
our
charity
shall
be
the
degrees
of
our
reward
;
upon
this
consideration
the
Apostle
exhorts
the
Corinthians
to
be
liberal
in
their
charity
,
2
Cor.
9
6.
he
that
soweth
sparingly
shall
reap
sparingly
,
but
he
that
soweth
bountifully
shall
reap
bountifully
.
So
that
whatever
we
lay
out
in
this
kind
is
to
the
greatest
advantage
,
and
upon
the
best
security
;
two
considerations
which
use
to
be
very
prevalent
with
rich
men
to
lay
out
their
money
.
We
certainiy
do
it
to
the
greatest
advantage
;
because
God
will
consider
the
very
smallest
thing
that
any
of
us
do
in
this
kind
.
He
that
shall
give
so
much
as
a
cup
of
cold
water
to
a
disciple
,
in
the
name
of
a
disciple
,
shall
not
lose
his
reward
;
these
last
words
,
shall
not
lose
his
reward
,
are
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
signifie
much
more
than
they
seem
to
speak
,
viz.
that
he
shall
have
a
very
great
reward
,
infinitely
beyond
the
value
of
what
he
hath
done
.
And
we
do
it
likewise
upon
the
best
security
;
so
Solomon
assures
us
,
Prov.
19.17
.
He
that
hath
pity
upon
the
poor
lendeth
to
the
Lord
,
and
that
which
he
hath
given
will
he
pay
him
again
:
and
we
may
be
confident
of
our
security
where
God
is
surety
;
nay
,
he
tells
us
that
in
this
case
he
looks
upon
himself
as
principal
,
and
that
whatever
we
do
in
ways
of
mercy
and
charity
to
the
poor
he
takes
as
done
to
himself
.
So
our
Lord
hath
told
us
,
Matt.
25.40
.
and
we
shall
hear
the
same
from
him
again
out
of
his
own
mouth
when
he
shall
appear
in
his
Majesty
to
judge
the
World
,
Then
the
King
shall
answer
,
and
say
unto
them
,
Verily
I
say
unto
you
,
inasmuch
as
ye
havn
done
it
unto
one
of
the
least
of
these
my
brethren
,
ye
have
done
it
unto
me
.
And
on
the
other
side
,
the
Scripture
no
where
passeth
a
more
severe
doom
upon
any
sort
of
persons
,
than
upon
those
who
have
no
bowels
of
compassion
towards
their
brethren
in
distress
.
That
is
a
fearful
sentence
indeed
,
which
the
Apostle
pronounceth
upon
such
persons
,
Jam.
2.13
.
He
shall
have
judgment
without
mercy
that
hath
shewed
no
mercy
.
And
this
our
Saviour
represents
to
us
in
a
most
solemn
manner
,
in
that
lively
description
which
he
makes
of
the
Judgment
of
the
great
day
,
Matt.
25.31
,
&c.
When
the
Son
of
man
shall
come
in
his
glory
,
and
all
the
holy
Angels
with
him
,
then
shall
he
sit
upon
the
throne
of
his
glory
:
and
before
him
shall
be
gathered
all
nations
,
and
he
shall
separate
them
one
from
another
,
as
a
shepherd
divideth
the
sheep
from
the
goats
.
And
he
shall
set
the
sheep
on
his
right
hand
,
but
the
goats
on
the
left
.
Then
shall
the
King
say
unto
them
on
the
right
hand
,
Come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
,
before
the
foundation
of
the
world
.
For
I
was
an
hungred
,
and
ye
gave
me
meat
;
I
was
thirsty
,
and
ye
gave
me
drink
;
I
was
a
stranger
,
and
ye
took
me
in
;
naked
,
and
ye
clothed
me
;
I
was
sick
,
and
ye
visited
me
;
I
was
in
prison
,
and
ye
came
unto
me
.
Then
shall
He
say
,
also
unto
them
on
the
left
hand
,
Depart
from
me
ye
cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
:
For
I
was
an
hungred
,
and
ye
gave
me
no
meat
,
&c.
And
these
shall
go
away
into
everlasting
punishment
;
but
the
righteous
into
life
eternal
.
And
if
this
be
,
as
most
certainly
it
is
,
a
true
and
proper
representation
of
the
process
of
that
Day
,
then
the
great
matter
of
enquiry
will
be
,
What
works
of
charity
and
mercy
have
been
done
or
neglected
by
us
,
and
accordingly
a
Sentence
of
eternal
happiness
,
or
misery
,
will
be
pass'd
upon
us
:
I
was
hungry
,
did
ye
feed
me
or
did
ye
not
?
I
was
naked
,
did
ye
clothe
me
or
did
ye
not
?
I
was
sick
and
in
prison
,
did
ye
visit
me
or
did
ye
not
?
Not
but
that
all
the
good
or
evil
of
our
lives
,
in
what
kind
soever
,
shall
then
be
brought
to
account
;
But
that
our
Saviour
did
chuse
to
instance
particularly
,
and
only
in
things
of
this
nature
,
should
methinks
make
a
mighty
impression
upon
us
,
and
be
a
powerful
consideration
to
oblige
us
to
have
a
very
peculiar
regard
to
works
of
mercy
and
charity
,
and
to
make
sure
to
abound
in
this
Grace
;
that
when
we
shall
appear
before
the
great
Judge
of
the
world
we
may
find
that
mercy
from
Him
which
we
have
shew'd
to
others
,
and
which
we
shall
all
undoubtedly
stand
in
need
of
in
that
Day
.
And
among
all
our
acts
of
charity
,
those
which
are
done
upon
least
probability
and
foresight
of
their
meeting
with
any
recompence
in
this
world
,
either
by
way
of
real
requital
or
of
fame
and
reputation
,
as
they
are
of
all
other
most
acceptable
to
God
,
so
they
will
certainly
have
the
most
ample
reward
in
another
world
.
So
our
Lord
hath
assur'd
us
,
and
accordingly
adviseth
us
,
Luke
14.12
,
13
,
14.
When
thou
makest
a
feast
,
invite
not
the
rich
,
because
they
will
recompense
thee
again
:
but
call
the
poor
,
the
maimed
,
the
lame
and
the
blind
,
for
they
cannot
recompense
thee
,
but
thou
shalt
he
recompensed
at
the
resurrection
of
the
just
.
If
we
be
Religious
for
worldly
ends
,
and
serve
God
,
and
do
good
to
men
,
onely
in
contemplation
of
some
temporal
advantage
,
we
take
up
with
present
payment
,
and
cut
our selves
short
of
our
future
reward
:
of
such
,
saith
our
Lord
,
Verily
I
say
unto
you
,
they
have
their
reward
;
they
are
their
own
security
,
and
have
taken
care
to
satisfy
themselves
,
and
therefore
are
to
expect
,
nothing
from
God
.
But
let
us
who
call
our selves
Christians
do
something
for
God
,
for
which
we
have
no
hopes
to
be
recompensed
in
this
world
;
that
we
may
shew
that
we
trust
God
and
take
his
word
,
and
dare
venture
upon
the
security
of
the
next
world
,
and
that
recompense
which
shall
be
made
at
the
resurrection
of
the
just
.
And
how
great
and
glorious
that
shall
be
,
our
Saviour
tells
us
immediately
before
my
Text.
They
that
shall
be
accounted
worthy
to
obtain
that
world
,
and
the
resurrection
from
the
dead
,
they
can
die
no
more
,
but
they
are
equal
to
the
Angels
,
and
are
the
children
of
God
,
being
the
children
of
the
resurrection
.
If
then
we
be
heirs
of
such
glorious
hopes
,
and
believe
that
he
who
is
the
God
of
Abraham
,
Isaac
and
Jacob
,
will
also
be
our
God
;
let
us
live
as
it
becomes
the
Candidates
of
heaven
,
and
the
children
of
the
resurrection
,
and
such
as
verily
believe
another
life
after
this
,
and
hope
one
day
to
sit
down
with
Abraham
,
Isaac
and
Jacob
,
in
the
Kingdom
of
God
.
And
now
that
I
have
represented
to
you
what
encouragement
there
is
to
well-doing
,
and
particularly
to
works
of
Charity
,
from
the
consideration
of
the
blessed
reward
we
shall
certainly
meet
with
at
the
Resurrection
of
the
juft
;
I
shall
crave
your
patience
a
little
longer
,
whilst
I
propose
to
you
one
of
the
fairest
Examples
of
this
kind
which
either
this
or
perhaps
any
other
Age
could
easily
present
us
withall
:
I
mean
our
deceased
Brother
to
whom
we
are
now
paying
our
last
solemn
respects
,
the
Reverend
Mr.
THOMAS
GOVGE
;
the
worthy
Son
of
a
reverend
and
learned
Divine
of
this
City
,
Dr.
Williaw
Gouge
,
who
was
Minister
of
this
Parish
of
Black
Friars
six
and
forty
years
;
he
died
in
1653.
and
still
lives
in
the
memory
of
many
here
present
.
I
must
confess
,
that
I
am
no
friend
to
Funeral
Panegyricks
,
where
there
is
nothing
of
extraordinary
worth
and
merit
in
the
party
commended
to
give
occasion
and
foundation
for
them
:
In
such
cases
,
as
praises
are
not
due
to
the
dead
,
so
they
may
be
of
ill
consequence
to
the
living
:
not
only
by
bringing
those
of
our
Profession
that
make
a
practice
of
it
,
under
the
suspicion
of
officious
and
mercenary
flattery
,
but
likewise
by
encouraging
men
to
hope
that
they
also
may
be
well
spoken
of
,
and
even
Sainted
when
they
are
dead
,
though
they
should
have
done
little
or
no
good
in
their
life
:
But
yet
on
the
other
hand
,
to
commend
those
excellent
Persons
the
vertues
of
whose
lives
have
been
bright
and
exemplary
,
is
not
only
a
piece
of
justice
due
to
the
dead
,
but
an
act
of
great
charity
to
the
living
,
setting
a
pattern
of
well-doing
before
our
eyes
,
very
apt
and
powerful
to
incite
and
encourage
us
to
go
and
do
likewise
.
Upon
both
these
Considerations
,
first
to
do
right
to
the
memory
of
so
good
a
man
,
and
then
in
hopes
that
the
example
may
prove
fruitful
and
have
a
considerable
effect
upon
others
to
beget
the
like
goodness
and
charity
in
them
,
I
shall
endeavour
,
in
as
narrow
a
compass
as
may
be
,
to
give
you
the
just
character
of
this
truly
pious
and
charitable
Man
,
and
by
setting
his
life
in
a
true
light
to
recommend
with
all
the
advantage
I
can
so
excellent
a
pattern
to
your
imitation
.
He
was
born
at
Bow
near
Stratford
in
the
County
of
Middlesex
the
19th
.
day
of
September
1605.
He
was
bred
at
Eaton
School
,
and
from
thence
chosen
to
King's
College
in
Cambridge
being
about
20
years
of
Age
,
in
the
year
1626.
After
he
had
finish'd
the
course
of
his
studies
,
and
taken
his
Degrees
,
he
lest
the
Vniversity
and
his
Fellowship
,
being
presented
to
the
Living
of
Colsden
near
Croyden
in
Surrey
,
where
he
continued
about
2
or
3
years
;
and
from
thence
was
remov'd
to
S.
Sepulchres
in
London
,
in
the
year
1638.
and
the
year
after
thinking
fit
to
change
his
condition
match'd
into
a
very
worthy
and
ancient
Family
,
marrying
one
of
the
Daughters
of
Sir
Robert
Darcy
.
Being
thus
settled
in
this
large
and
populous
Parish
,
he
did
with
great
solicitude
and
pains
discharge
all
the
parts
of
a
vigilant
and
faithful
Minister
,
for
about
the
space
of
24
years
.
For
besides
his
constant
and
weekly
labour
of
preaching
,
lie
was
very
diligent
and
charitable
in
visiting
the
sick
,
and
ministring
not
only
spiritual
counsel
and
comfort
to
them
,
but
likewise
liberal
relief
to
the
wants
and
necessities
of
those
that
were
poor
and
destitute
of
means
to
help
themselves
in
that
condition
.
He
did
also
every
morning
throughout
the
year
Catechise
in
the
Church
,
especially
the
poorer
sort
who
were
generally
most
ignorant
;
and
to
encourage
them
to
come
thither
to
be
instructed
by
him
he
did
once
a
week
distribute
money
among
them
,
not
upon
a
certain
day
,
but
changing
it
on
purpose
as
he
thought
good
,
that
he
might
thereby
oblige
them
to
be
constantly
present
;
These
were
chiefly
the
more
aged
poor
,
who
being
past
labour
had
leasure
enough
to
attend
upon
this
exercise
.
As
for
the
other
sort
of
poor
who
were
able
to
work
for
their
living
,
he
set
them
at
work
upon
his
own
charge
,
buying
Flax
and
Hemp
for
them
to
spin
,
and
what
they
spun
he
took
off
their
hands
paying
them
for
their
work
,
and
then
got
it
wrought
into
Cloth
,
and
sold
it
as
he
could
,
chiefly
among
his
friends
,
himself
bearing
the
whole
loss
.
And
this
was
a
very
wise
and
well
chosen
way
of
charity
,
and
in
the
good
effect
of
it
a
much
greater
charity
than
if
he
had
given
these
very
persons
freely
and
for
nothing
so
much
as
they
earned
by
their
work
;
because
by
this
means
he
took
many
off
from
begging
,
and
thereby
rescued
them
at
once
from
two
of
the
most
dangerous
temptations
of
this
world
,
Idleness
and
Poverty
;
and
by
degrees
reclaim'd
them
to
a
vertuous
and
industrious
course
of
life
,
which
enabled
them
afterwards
to
live
without
being
beholden
to
the
charity
of
others
.
And
this
course
so
happily
devis'd
and
begun
by
Mr.
Gouge
in
his
own
Parish
,
was
I
think
that
which
gave
the
first
hint
to
that
worthy
and
usefull
Citizen
Mr.
Thomas
Firmin
of
a
much
larger
design
,
which
hath
been
prosecuted
by
him
for
some
years
with
that
vigour
and
good
success
in
this
City
,
that
many
hundeds
of
poor
Children
,
and
others
who
liv'd
idle
before
,
unprofitable
both
to
themselves
and
the
publick
,
are
continually
maintain'd
at
work
and
taught
to
earn
their
own
livelihood
much
in
the
same
way
:
He
being
,
by
the
generous
assistance
and
charity
of
many
worthy
and
well-dispos'd
Persons
of
all
ranks
,
enabled
to
bear
the
unavoidable
loss
and
charge
of
so
vast
an
undertaking
;
and
by
his
own
forward
inclination
to
charity
,
and
his
unwearied
diligence
and
activity
,
extraordinarily
fitted
to
sustain
and
go
through
the
incredible
pains
of
it
.
But
to
return
to
our
deceased
Friend
;
concerning
whom
I
must
content
my self
to
pass
over
many
things
worthy
to
be
remembred
of
him
,
and
to
speak
only
of
those
Vertues
of
his
which
were
more
eminent
and
remarkable
.
Of
his
Piety
towards
God
,
which
is
the
necessary
foundation
of
all
other
Graces
and
Vertues
,
I
shall
only
say
this
,
That
it
was
great
and
exemplary
,
but
yet
very
still
and
quiet
,
without
stir
and
noise
,
and
much
more
in
substance
and
reality
,
Than
in
shew
and
ostentation
;
and
did
not
consist
in
censuring
and
finding
fault
with
others
,
but
in
the
due
care
and
government
of
his
own
life
and
actions
,
and
in
exercising
himself
continually
to
have
a
conscience
void
of
offence
toward
God
and
toward
men
;
in
which
he
was
such
a
proficient
,
that
even
after
a
long
acquaintance
and
familiar
conversation
with
him
,
it
was
not
easie
to
observe
any
thing
that
might
deserve
blame
.
He
particularly
excell'd
in
the
more
peculiar
vertues
of
conversation
,
in
modesty
,
humility
,
meekness
,
cheerfulness
,
and
in
kindness
and
charity
towards
all
men
.
So
great
was
his
modesty
,
that
it
never
appear'd
either
by
word
or
action
,
that
he
put
any
value
upon
himself
.
This
I
have
often
observ'd
in
him
,
that
the
Charities
which
were
procur'd
chiefly
by
his
application
and
industry
,
when
he
had
occasion
to
give
an
account
of
them
,
he
would
rather
impute
to
any
one
who
had
but
the
least
hand
and
part
in
the
obtaining
of
them
,
than
assume
any
thing
of
it
to
himself
.
Another
instance
of
his
modesty
was
,
that
when
he
had
quitted
his
Living
of
S.
Sepulchres
upon
some
dissatisfaction
about
the
terms
of
conformity
,
he
willingly
forbore
preaching
,
saying
there
was
no
need
of
him
here
in
London
where
there
were
so
many
worthy
Ministers
,
and
that
he
thought
he
might
do
as
much
or
more
good
in
another
way
which
could
give
no
offence
.
Only
in
the
later
years
of
his
life
,
being
better
satisfi'd
in
some
things
he
had
doubted
of
before
,
He
had
License
from
some
of
the
Bishops
to
preach
in
Wales
in
his
progress
;
which
he
was
the
more
willing
to
do
,
because
in
some
places
he
saw
great
need
of
it
,
and
he
thought
he
might
do
it
with
greater
advantage
among
the
poor
People
,
who
were
the
more
likely
to
regard
his
instructions
,
being
recommended
by
his
great
charity
so
well
known
to
them
,
and
of
which
they
had
so
long
had
the
experience
and
benefit
.
But
where
there
was
no
such
need
,
he
was
very
well
contented
to
hear
others
perswade
men
to
goodness
and
to
practice
it
himself
.
He
was
clothed
with
humility
,
and
had
in
a
most
eminent
degree
that
ornament
of
a
meek
and
quiet
spirit
,
which
S.
Peter
says
,
is
in
the
sight
of
God
of
so
great
price
:
So
that
there
was
not
the
least
appearance
either
of
Pride
or
Passion
in
any
of
his
words
or
actions
.
He
was
not
only
free
from
anger
and
bitterness
,
but
from
all
affected
gravity
and
moroseness
.
His
conversation
was
affable
and
pleasant
;
he
had
a
wonderful
serenity
of
mind
and
evenness
of
temper
,
visible
in
his
very
countenance
;
he
was
hardly
ever
merry
,
but
never
melancholly
and
sad
;
and
for
any
thing
I
could
descern
,
after
a
long
and
intimate
acquaintance
with
him
,
he
was
upon
all
occasions
and
accidents
perpetually
the
same
;
always
cheerfull
,
and
always
kind
;
of
a
disposition
ready
to
embrace
and
oblige
all
men
;
allowing
others
to
differ
from
him
,
even
in
opinions
that
were
very
dear
to
him
;
and
provided
men
did
but
fear
God
and
work
righteousness
,
he
lov'd
them
heartily
,
how
distant
soever
from
him
in
judgment
about
things
less
necessary
;
In
all
which
he
is
very
worthy
to
be
a
pattern
to
men
of
all
Perswasions
whatsoever
.
But
that
Vertue
which
of
all
other
shone
brightest
in
him
,
and
was
his
most
proper
and
peculiar
character
,
was
his
cheerful
and
unwearied
diligence
in
acts
of
pious
Charity
.
In
this
he
left
far
behind
him
all
that
ever
I
knew
,
and
,
as
I
said
before
,
had
a
singular
sagacity
and
prudence
in
devising
the
most
effectual
ways
of
doing
good
,
and
in
managing
and
disposing
his
charity
to
the
best
purposes
,
and
to
the
greatest
extent
;
always
,
if
it
were
possible
,
making
it
to
serve
some
end
of
Piety
and
Religion
;
as
the
instruction
of
poor
children
in
the
principles
of
Religion
,
and
furnishing
grown
persons
that
were
ignora
n
with
the
Bible
and
other
good
Books
;
strictly
obliging
those
to
whom
he
gave
them
to
a
diligent
reading
of
them
,
and
when
he
had
opportunity
exacting
of
them
an
account
how
they
had
profited
by
them
.
In
his
occasional
alms
to
the
poor
,
in
which
he
was
very
free
and
bountiful
,
the
relief
he
gave
them
was
always
mingled
with
good
counsel
,
and
as
great
a
tenderness
and
compassion
for
their
souls
as
bodies
;
which
very
often
attain'd
the
good
effect
it
was
likely
to
have
,
the
one
making
way
for
the
other
with
so
much
advantage
,
and
men
being
very
apt
to
follow
the
good
advice
of
those
,
who
give
them
in
hand
so
sensible
a
pledge
and
testimony
of
their
good
will
to
them
.
This
kind
of
charity
must
needs
be
very
expensive
to
him
,
but
he
had
a
plentiful
estate
settled
upon
him
and
left
him
by
his
Father
,
and
he
laid
it
out
as
liberally
in
the
most
prudent
and
effectual
ways
of
charity
he
could
think
of
,
and
upon
such
persons
as
,
all
circumstances
considered
,
he
judg'd
to
be
the
fittest
and
most
proper
objects
of
it
.
For
about
nine
or
ten
years
last
past
he
did
,
as
is
well
known
to
many
here
present
,
almost
wholly
apply
his
charity
to
Wales
,
because
there
he
judg'd
was
most
occasion
for
it
:
And
because
this
was
a
very
great
work
,
he
did
not
only
lay
out
upon
it
whatever
he
could
spare
out
of
his
own
estate
,
but
employ'd
his
whole
time
and
pains
to
excite
and
engage
the
charity
of
others
for
his
assistance
in
it
.
And
in
this
he
had
two
excellent
designs
.
One
,
to
have
poor
children
brought
up
to
reade
and
write
,
and
to
be
carefully
instructed
in
the
principles
of
Religion
:
The
other
,
to
furnish
persons
of
grown
age
,
the
poor
especially
,
with
the
necessary
helps
and
means
of
knowledge
,
as
the
Bible
,
and
other
Books
of
piety
and
devotion
,
in
their
own
Language
;
to
which
end
he
procur'd
the
Church-Catechism
,
the
Practice
of
Piety
,
and
that
best
of
Books
the
Whole
Duty
of
Man
,
besides
several
other
pious
and
useful
Treatises
,
some
of
them
to
be
translated
into
the
Welch
Tongue
,
and
great
numbers
of
all
them
to
be
printed
,
and
sent
down
to
the
chief
Towns
in
Wales
,
to
be
sold
at
easie
rates
to
those
that
were
able
to
buy
them
,
and
to
be
freely
given
to
those
that
were
not
.
And
in
both
these
designs
,
through
the
blessing
of
God
upon
his
unwearied
endeavours
,
he
found
very
great
success
.
For
by
the
large
and
bountiful
contributions
which
chiefly
by
his
industry
and
prudent
application
were
obtain'd
from
charitable
Persons
of
all
Ranks
and
conditions
,
from
the
Nobility
and
Gentry
of
Wales
and
the
neighbouring
Counties
,
and
several
of
that
Quality
in
and
about
London
;
from
divers
of
the
Right
Reverend
Bishops
,
and
of
the
Clergy
;
and
from
that
perpetual
fountain
of
charity
the
City
of
London
,
led
on
and
encourag'd
by
the
most
bountifull
example
of
the
Right
Honourable
the
Lord
Mayor
and
the
Court
of
Aldermen
;
to
all
which
he
constantly
added
two
Thirds
of
his
own
estate
,
which
as
I
have
been
credibly
inform'd
was
two
hundred
pounds
a
year
:
I
say
,
by
all
these
together
there
were
every
year
eight
hundred
,
sometimes
a
thousand
poor
children
educated
as
I
said
before
;
and
by
this
example
several
of
the
most
considerable
Towns
of
Wales
were
excited
to
bring
up
at
their
own
charge
the
like
number
of
poor
children
,
in
the
like
manner
,
and
under
his
inspection
and
care
.
He
likewise
gave
very
great
numbers
of
the
Books
above
mention'd
,
both
in
the
Welch
and
English
Tongues
,
to
the
poorer
sort
,
so
many
as
were
unable
to
buy
them
and
willing
to
reade
them
.
But
which
was
the
greatest
work
of
all
,
and
amounted
indeed
to
a
mighty
charge
,
he
procured
a
new
and
very
fair
impression
of
the
Bible
and
Liturgy
of
the
Church
of
England
in
the
Welch
Tongue
(
the
former
Impression
being
spent
,
and
hardly
twenty
of
them
to
be
had
in
all
London
)
to
the
number
of
eight
thousand
;
one
thousand
whereof
were
freely
given
to
the
poor
,
and
the
rest
sent
to
the
principal
Cities
and
Towns
in
Wales
to
be
sold
to
the
rich
at
very
reasonable
and
low
rates
,
viz.
at
four
shillings
a
piece
well
bound
and
clasped
;
which
was
much
cheaper
than
any
English
Bible
was
ever
sold
that
was
of
so
fair
a
print
and
paper
:
A
work
of
that
charge
,
that
it
was
not
likely
to
have
been
done
any
other
way
;
And
for
which
this
Age
,
and
perhaps
the
next
,
will
have
great
cause
to
thank
God
oh
his
behalf
.
In
these
Good
works
he
employed
all
his
time
and
care
and
pains
,
and
his
whole
heart
was
in
them
;
so
that
he
was
very
little
affected
with
any
thing
else
;
and
seldom
either
minded
or
knew
any
thing
of
the
strange
occurrences
of
this
troublesome
and
busie
Age
,
such
as
I
think
are
hardly
to
be
parallel'd
in
any
other
:
Or
if
he
did
mind
them
,
he
scarce
ever
spoke
any
thing
about
them
.
For
this
was
the
business
he
laid
to
heart
,
and
knowing
it
to
be
so
much
and
so
certainly
the
Will
of
his
heavenly
Father
,
it
was
his
meat
and
drink
to
be
doing
of
it
:
and
the
good
success
he
had
in
it
was
a
continual
feast
to
him
,
and
gave
him
a
perpetual
serenity
both
of
mind
and
countenance
.
His
great
love
and
zeal
for
this
work
made
all
the
pains
and
difficulties
of
it
seem
nothing
to
him
:
He
would
rise
early
and
sit
up
late
,
and
continued
the
same
diligence
and
industry
to
the
last
,
though
he
was
in
the
threescore
and
seventeenth
year
of
his
Age.
And
that
he
might
manage
the
distribution
of
this
great
charity
with
his
own
hands
,
and
see
the
good
effect
of
it
with
his
own
eyes
,
he
always
once
,
but
usually
twice
a
year
,
at
his
own
charge
travelled
over
a
great
part
of
Wales
,
none
of
the
best
Countries
to
travel
in
:
But
for
the
love
of
God
and
men
he
endured
all
that
,
together
with
the
extremity
of
heat
and
cold
(
which
in
their
several
seasons
are
both
very
great
there
)
not
onely
with
patience
but
with
pleasure
.
So
that
all
things
considered
there
have
not
,
since
the
primitive
times
of
Christianity
,
been
many
among
the
sons
of
men
to
whom
that
glorious
character
of
the
Son
of
God
might
be
better
applied
,
that
he
went
about
doing
good
.
And
Wales
may
as
worthily
boast
of
this
truly
Apostolical
man
as
of
their
famous
St.
David
;
who
was
also
very
probably
a
good
man
,
as
those
times
of
ignorance
and
superstition
went
.
But
his
goodness
is
so
disguised
by
their
fabulous
Legends
and
stories
which
give
us
the
account
of
him
,
that
it
is
not
easie
to
discover
it
.
Indeed
ridiculous
miracles
in
abundance
are
reported
of
him
:
as
,
that
upon
occasion
of
a
great
number
of
people
reforming
from
all
parts
to
hear
him
preach
,
for
the
greater
advantage
of
his
being
heard
,
a
mountain
all
on
a
sudden
rose
up
miraculously
under
his
feet
,
and
his
voice
was
extended
to
that
degree
that
he
might
be
distinctly
heard
for
two
or
three
miles
round
about
.
Such
phantastical
miracles
as
these
make
up
a
great
part
of
his
History
.
And
admitting
all
these
to
be
true
(
which
a
wise
man
would
be
loth
to
do
)
our
departed
Friend
had
that
which
is
much
greater
and
more
excellent
than
all
these
,
a
fervent
charity
to
God
and
men
;
which
is
more
than
to
speak
(
as
they
would
make
us
believe
S.
David
did
)
with
the
Tongue
of
men
and
Angels
,
more
than
to
raise
or
remove
mountains
.
And
now
methinks
it
is
pity
so
good
a
design
so
happily
prosecuted
should
fall
and
die
with
this
good
man
.
And
it
is
now
under
deliberation
,
if
possible
,
still
to
continue
and
carry
it
on
,
and
a
very
worthy
and
charitable
person
pitched
upon
for
that
purpose
,
who
is
willing
to
undertake
that
part
which
he
that
is
gone
performed
so
well
:
But
this
will
depend
upon
the
continuance
of
the
former
Charities
and
the
concurrence
of
those
worthy
and
well-disposed
persons
in
Wales
to
contribute
their
part
as
formerly
;
which
I
perswade
my self
they
will
cheerfully
do
.
I
will
add
but
one
thing
more
concerning
our
deceased
Brother
,
that
though
he
meddled
not
at
all
in
our
present
heats
and
differences
as
a
Party
,
having
much
better
things
to
mind
;
yet
as
a
looker
on
he
did
very
sadly
lament
them
,
and
for
several
of
the
last
years
of
his
life
he
continued
in
the
Communion
of
our
Church
,
and
,
as
he
himself
told
me
,
thought
himself
obliged
in
conscience
so
to
do
.
He
died
in
the
77th
year
of
his
age
,
Octob.
29th
,
1681.
It
so
pleased
God
that
his
death
was
very
sudden
;
and
so
sudden
,
that
in
all
probability
he
himself
hardly
perceived
it
when
it
happened
,
for
he
died
in
his
sleep
;
so
that
we
may
say
of
him
as
it
is
said
of
David
,
after
be
had
served
his
generation
according
to
the
will
of
God
he
fell
asleep
.
I
confess
that
a
sudden
death
is
generally
undesirable
,
and
therefore
with
reason
we
pray
against
it
;
because
so
very
few
are
sufficiently
prepared
for
it
:
But
to
him
the
constant
employment
of
whose
life
was
the
best
preparation
for
death
that
was
possible
,
no
death
could
be
sudden
;
nay
,
it
was
rather
a
favour
and
blessing
to
him
,
because
by
how
much
the
more
sudden
so
much
the
more
easie
:
As
if
God
had
designed
to
begin
the
reward
of
the
great
pains
of
his
life
in
an
easie
death
.
And
indeed
it
was
rather
a
translation
than
a
death
;
and
,
saving
that
his
body
was
left
behind
,
what
was
said
of
Enoch
may
not
unfitly
be
applied
to
this
pious
and
good
man
with
respect
to
the
suddenness
of
his
change
;
he
walked
with
God
,
and
was
not
,
for
God
took
him
.
And
God
grant
that
we
who
survive
,
may
all
of
us
sincerely
endeavour
to
tread
in
the
steps
of
his
exemplary
piety
and
charity
;
of
his
labour
of
love
,
his
unwearied
diligence
and
patient
continuance
in
doing
good
,
that
we
may
meet
with
that
encouraging
commendation
which
he
hath
already
received
from
the
mouth
of
our
Lord.
Well
done
good
and
faithfull
servant
,
enter
thou
into
the
joy
of
thy
Lord
.
Now
the
God
of
peace
that
brought
again
from
the
dead
our
Lord
Jesus
Christ
,
that
great
shepherd
of
the
sheep
,
through
the
blood
of
the
everlasting
covenant
,
make
you
perfect
in
every
good
work
to
do
his
will
,
working
in
you
always
that
which
is
pleasing
in
his
sight
,
through
Jesus
Christ
;
To
whom
be
glory
for
ever
.
Amen
.
A
SERMON
Preached
at
the
FUNERAL
Of
the
Reverend
BENJAMIN
WHICHCOT
,
D.
D.
May
24th
,
1683.
2
COR.
V.
6.
Wherefore
we
are
always
confident
,
knowing
that
whilst
we
are
at
home
in
the
body
we
are
absent
from
the
Lord
.
THese
Words
contain
one
of
the
chief
grounds
of
encouragement
which
the
Christian
Religion
gives
us
against
the
fear
of
death
.
For
our
clearer
understanding
of
them
it
will
be
requisite
to
consider
the
Context
,
looking
back
as
far
as
the
beginning
of
the
Chapter
;
where
the
Apostle
pursues
the
argument
of
the
foregoing
Chapter
;
which
was
to
comfort
and
encourage
Christians
under
their
afflictions
and
sufferings
from
this
consideration
,
that
these
did
but
prepare
the
way
for
a
greater
and
more
glorious
reward
;
Our
light
affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
glory
.
And
suppose
the
worst
,
that
these
sufferings
should
extend
to
death
,
there
is
comfort
for
us
likewise
in
this
case
,
ver.
1.
of
this
Chapter
,
For
we
know
that
if
our
earthly
house
of
this
tabernacle
were
dissolved
,
we
have
a
building
of
God
,
&c.
If
our
earthly
house
of
this
tabernacle
;
he
calls
our
body
an
earthly
earthly
house
,
and
that
we
may
not
look
upon
it
as
a
certain
abode
and
fixed
habitation
,
he
doth
by
way
of
correction
of
himself
add
,
that
it
is
but
a
tabernacle
or
tent
which
must
shortly
be
taken
down
:
And
when
it
is
,
we
shall
have
a
building
of
God
,
a
house
not
made
with
hands
,
eternal
in
the
heavens
.
This
is
a
description
of
our
heavenly
habitation
,
in
opposition
to
our
earthly
house
or
tabern
〈◊〉
.
It
is
a
building
of
God
,
not
like
those
houses
or
tabernacles
which
men
build
,
and
which
are
liable
to
decay
and
dissolution
,
to
be
taken
down
or
to
fall
down
of
themselves
,
for
such
are
those
houses
of
clay
which
we
dwell
in
whose
foundations
are
in
the
dust
,
but
an
habitation
prepared
by
God
himself
,
a
house
not
made
with
hands
;
that
which
is
the
immediate
work
of
God
being
in
Scripture
opposed
to
that
which
is
made
with
hands
and
effected
by
humane
concurrence
and
by
natural
means
:
And
being
the
immediate
work
of
God
,
as
it
is
excellent
,
so
it
is
lasting
and
durable
,
which
no
earthly
thing
is
;
eternal
in
the
heavens
,
that
is
eternal
and
heavenly
.
For
in
this
we
groan
earnestly
;
that
is
,
while
we
are
in
this
body
we
groan
by
reason
of
the
pressures
and
afflictions
of
it
.
Desiring
to
be
clothed
upon
with
our
house
which
is
from
heaven
:
If
so
be
that
being
clothed
we
shall
not
be
found
naked
.
Desiring
to
be
clothed
upon
;
that
is
,
we
could
wish
not
to
put
off
these
bodies
,
not
to
be
stripp'd
of
them
by
death
,
but
to
be
of
the
number
of
those
who
at
the
coming
of
our
Lord
without
the
putting
off
these
bodies
shall
be
changed
and
clothed
upon
with
their
house
which
is
from
heaven
,
and
without
dying
be
invested
with
those
spiritual
and
glorious
and
heavenly
bodies
which
men
shall
have
at
the
Resurrection
.
This
I
doubt
not
is
the
Apostle's
meaning
in
these
Words
;
in
which
he
speaks
according
to
a
common
opinion
among
the
Disciples
grounded
(
as
St.
John
tells
us
)
upon
a
mistake
of
our
Saviour's
words
concerning
him
,
If
I
will
that
he
tarry
till
I
come
:
upon
which
St.
John
tells
us
that
there
went
a
Saying
among
the
brethren
that
that
disciple
should
not
die
;
that
is
,
that
he
should
live
till
Christ's
coming
to
Judgment
,
and
then
be
changed
;
and
consequently
that
Christ
would
come
to
Judgment
before
the
end
of
that
Age.
Suitable
to
this
common
opinion
among
Christians
the
Apostle
here
says
,
in
this
we
groan
earnestly
,
desiring
to
be
clothed
upon
with
our
house
which
is
from
heaven
,
if
so
be
that
being
clothed
we
shall
no
be
found
naked
.
It
hath
puzzled
Interpreters
what
to
make
of
this
passage
,
and
well
it
might
;
for
whatever
be
meant
by
being
clothed
,
how
can
they
that
are
clothed
be
found
naked
?
But
I
think
it
is
very
clear
that
our
Translatours
have
not
attained
the
true
sense
of
this
passage
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
most
naturally
rendred
thus
,
if
so
be
we
shall
be
found
clothed
,
and
not
naked
:
That
is
,
if
the
coming
of
Christ
shall
find
us
in
the
body
and
not
devested
of
it
;
if
at
Christ's
coming
to
Judgement
we
shall
be
found
alive
,
and
not
dead
.
And
then
the
sense
of
the
whole
is
very
clear
and
current
:
we
are
desirous
to
be
clothed
upon
with
our
house
from
heaven
(
that
is
,
with
our
spiritual
and
immortal
bodies
)
if
so
be
it
shall
so
happen
that
at
the
coming
of
Christ
we
shall
be
found
alive
in
these
bodies
,
and
not
stripp'd
of
them
before
by
death
.
And
then
it
follows
,
For
we
burthened
(
that
is
,
with
the
afflictions
and
pressures
of
this
life
)
not
that
we
would
be
unclothed
(
that
is
,
not
that
we
desire
by
death
to
be
devested
of
these
bodies
)
but
clothed
upon
(
that
is
,
if
God
see
it
good
we
had
rather
be
found
alive
,
and
changed
,
and
without
putting
off
these
bodies
have
immortality
as
it
were
superinduced
)
that
so
mortality
might
be
swallowed
up
of
life
.
The
plain
sense
is
,
that
he
rather
desires
(
if
it
may
be
)
to
be
of
the
number
of
those
who
shall
be
found
alive
at
the
coming
of
Christ
,
and
have
this
mortal
and
corruptible
body
while
they
are
clothed
with
it
changed
into
a
spiritual
and
incorruptible
body
,
without
the
pain
and
terrour
of
dying
:
of
which
immediate
translation
into
heaven
without
the
painfull
divorce
of
soul
and
body
by
death
,
Enoch
and
Elias
were
examples
in
the
old
Testament
.
It
follows
,
ver.
5.
Now
he
that
hath
wrought
for
us
the
self
same
thing
is
God
:
That
is
,
it
is
he
who
hath
fitted
and
prepared
us
for
this
Glorious
change
:
who
also
hath
given
us
the
earnest
of
the
Spirit
.
The
Spirit
is
frequently
in
Scripture
called
the
witness
and
seal
and
earnest
of
our
future
happiness
and
blessed
resurrection
or
change
of
these
vile
and
earthly
bodies
into
spiritual
and
heavenly
bodies
.
For
as
the
resurrection
of
Christ
from
the
dead
by
the
power
of
the
holy
Ghost
is
the
great
proof
and
evidence
of
immortality
;
so
the
spirit
of
him
that
raised
up
Jesus
from
the
dead
dwelling
in
us
is
the
pledge
and
earnest
of
our
Resurrection
to
an
immortal
life
.
From
all
which
the
Apostle
concludes
in
the
words
of
the
Text
,
Therefore
we
are
always
confident
,
that
is
,
we
are
always
of
good
courage
against
the
fear
of
death
,
knowing
that
whilst
we
are
at
home
in
the
body
we
are
absent
from
the
Lord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
may
better
be
rendred
whilst
we
converse
or
sojourn
in
the
body
,
than
whilst
we
are
at
home
;
Because
the
design
of
the
Apostle
is
to
shew
that
the
body
is
not
our
house
but
our
tabernacle
;
and
that
whilst
we
are
in
the
body
we
are
not
at
home
,
but
pilgrims
and
strangers
.
And
this
notion
the
Heathens
had
of
our
present
life
and
condition
in
this
world
.
Ex
vita
discedo
(
faith
Tully
)
tanquam
ex
hospitio
non
tanquam
ex
domo
;
commorandi
enim
natura
diversorium
nobis
,
non
habitandi
locum
dedit
.
We
go
out
of
this
life
as
it
were
from
an
Inn
,
and
not
from
our
home
;
nature
having
designed
it
to
us
as
a
place
to
sojourn
but
not
to
dwell
in
.
We
are
absent
from
the
Lord
;
that
is
,
we
are
detained
from
the
blessed
sight
and
enjoyment
of
God
,
and
kept
out
of
the
possession
of
that
happiness
which
makes
Heaven
.
So
that
the
Apostle
makes
an
immediate
opposition
between
our
continuance
in
the
body
,
and
our
blissfull
enjoyment
of
God
;
and
lays
it
down
for
a
certain
truth
,
that
whilst
we
remain
in
the
body
we
are
detained
from
our
happiness
,
and
that
so
soon
as
ever
we
leave
the
body
we
shall
be
admitted
into
it
,
knowing
that
whilst
we
converse
in
the
body
we
are
absent
from
the
Lord
.
And
ver
8.
we
are
willing
rather
to
be
absent
from
the
body
and
present
with
the
Lord
;
intimating
that
so
soon
as
we
quit
these
bodies
we
shall
be
admitted
to
the
blessed
sight
and
enjoyment
of
God
.
My
design
from
this
Text
is
to
draw
some
useful
Corollaries
or
Conclusions
from
this
Assertion
of
the
Apostle
,
That
whilst
we
are
in
these
bodies
we
are
detained
from
our
happiness
;
and
that
so
soon
as
ever
we
depart
out
of
them
we
shall
be
admitted
to
the
possession
and
enjoyment
of
it
.
And
they
are
these
,
1.
This
Assertion
shews
us
the
vanity
and
falshood
of
that
Opinion
,
or
rather
dream
,
concerning
the
sleep
of
the
Soul
from
the
time
of
death
till
the
general
Resurrection
.
This
is
chiefly
grounded
upon
that
frequent
Metaphor
in
Scripture
by
which
death
is
resembled
to
sleep
,
and
those
that
are
dead
are
said
to
be
fallen
asleep
.
But
this
Metaphor
is
no where
in
Scripture
,
that
I
know
of
,
applied
to
the
soul
but
to
the
body
resting
in
the
grave
in
order
to
its
being
awakened
and
raised
up
at
the
Resurrection
.
And
thus
it
is
frequently
used
with
express
reference
to
the
body
,
Dan.
12.2
.
Many
of
them
that
sleep
in
the
dust
of
the
earth
shall
awake
.
Matth.
27.52
.
And
the
graves
were
opened
,
and
many
bodies
of
saints
which
slept
arose
.
Acts
13.36
.
David
after
he
had
served
his
own
generation
by
the
will
of
God
fell
on
sleep
,
and
was
laid
to
his
fathers
and
saw
corruption
;
which
surely
can
no
otherwise
be
understood
than
of
his
body
.
1
Cor.
15.21
.
Now
is
Christ
risen
from
the
dead
and
become
the
first-fruits
of
them
that
slept
:
that
is
,
the
resurrection
of
his
body
is
the
earnest
and
assurance
that
ours
also
shall
be
raised
.
And
ver.
51.
We
shall
not
all
sleep
,
but
shall
all
be
changed
;
where
the
Apostle
certainly
speaks
both
of
the
death
and
change
of
these
corruptible
bodies
.
1
Thessal.
4.14
.
If
we
believe
that
Jesus
died
and
rose
again
,
even
so
them
also
that
sleep
in
Jesus
shall
God
bring
with
him
;
That
is
,
the
bodies
of
those
that
died
in
the
Lord
shall
be
raised
,
and
accompany
him
at
his
coming
.
So
that
it
is
the
body
which
is
said
in
Scripture
to
sleep
,
and
not
the
soul
.
For
that
is
utterly
inconsistent
with
the
Apostles
Assertion
here
in
the
Text
,
that
while
we
are
in
the
body
we
are
absent
from
the
Lord
,
and
that
so
soon
as
we
depart
out
of
the
body
we
shall
be
present
with
the
Lord
.
For
surely
to
be
with
the
Lord
must
signifie
a
state
of
happiness
,
which
sleep
is
not
,
but
only
of
inactivity
:
Besides
,
that
the
Apostle's
Argument
would
be
very
flat
,
and
it
would
be
but
a
cold
encouragement
against
the
fear
of
death
,
that
so
soon
as
we
are
dead
we
shall
fall
asleep
and
become
insensible
.
But
the
Apostle
useth
it
as
an
Argument
why
we
should
be
willing
to
dye
as
soon
as
God
pleaseth
,
and
the
sooner
the
better
,
because
so
soon
as
we
quit
these
bodies
we
shall
be
present
with
the
Lord
,
that
is
,
admitted
to
the
blissful
sight
and
enjoyment
of
him
;
and
while
we
abide
in
the
body
we
are
detained
from
our
happiness
:
But
if
our
souls
shall
sleep
as
well
as
our
bodies
till
the
general
Resurrection
,
it
is
all
one
whether
we
continue
in
the
body
or
not
,
as
to
any
happiness
we
shall
enjoy
in
the
mean
time
;
which
is
directly
contrary
to
the
main
scope
of
the
Apostle's
Argument
.
2.
This
Assertion
of
the
Apostle's
doth
perfectly
conclude
against
the
feigned
Purgatory
of
the
Church
of
Rome
;
which
supposeth
the
far
greater
number
of
true
and
faithful
Christians
,
of
those
who
dye
in
the
Lord
and
have
obtained
eternal
redemption
by
him
from
hell
not
to
pass
immediately
into
a
state
of
happiness
,
but
to
be
detained
in
the
suburbs
of
Hell
in
extremity
of
torment
(
equal
to
that
of
hell
for
degree
,
though
not
for
duration
)
till
their
fouls
be
purged
,
and
the
guilt
of
temporal
punifhments
,
which
they
are
liable
to
,
be
some
way
or
other
paid
off
and
discharged
.
They
suppose
indeed
some
very
few
holy
persons
(
especially
those
who
suffer
Martyrdom
)
to
be
so
perfect
at
their
departure
out
of
the
body
as
to
pass
immediately
into
Heaven
,
because
they
need
no
purgation
:
But
most
Christians
they
suppose
to
dye
so
imperfect
that
they
stand
in
need
of
being
purged
;
and
according
to
the
degree
of
their
imperfection
are
to
be
detain'd
a
shorter
or
a
longer
time
in
Purgatory
.
But
now
,
besides
that
there
is
no
Text
in
Scripture
from
whence
any
such
state
can
probably
be
concluded
(
as
is
acknowledged
by
many
learned
men
of
the
Church
of
Rome
)
and
even
that
Text
which
they
have
most
insisted
upon
(
they
shall
be
saved
,
yet
so
as
by
fire
)
is
given
up
by
them
as
insufficient
to
conclue
the
thing
.
Estius
is
very
glad
to
get
off
it
,
by
saying
there
is
nothing
in
it
against
Purgatory
:
Why
?
no
body
pretends
that
,
but
we
might
reasonably
expect
that
there
should
be
something
for
it
in
a
Text
which
hath
been
so
often
produced
and
urged
by
them
for
the
proof
of
it
.
I
say
,
besides
that
there
is
nothing
in
Scripture
for
Purgatory
,
there
are
a
great
many
things
against
it
,
and
utterly
inconsistent
with
it
.
In
the
parable
of
the
Rich
man
and
Lazarus
,
which
was
designed
to
represent
to
us
the
different
stares
of
good
and
bad
men
in
another
world
,
there
is
not
the
least
intimation
of
Purgatory
,
but
that
good
men
pass
immediately
into
a
state
of
happiness
,
and
bad
men
into
a
place
of
torment
.
And
St.
John
,
Rev.
14.13
.
pronounceth
all
that
dye
in
the
Lord
happy
,
because
they
rest
from
their
labours
;
which
they
cannot
be
said
to
do
who
are
in
a
state
of
great
anguish
and
torment
,
as
those
are
supposed
to
be
who
are
in
Purgatory
.
But
above
all
,
this
Reasoning
of
Saint
Paul
is
utterly
inconsistent
with
any
imagination
of
such
a
state
.
For
he
encourageth
all
Christians
in
general
against
the
fear
of
death
from
the
consideration
of
that
happy
state
they
should
immediately
pass
into
,
by
being
admitted
into
the
presence
of
God
;
which
surely
is
not
Purgatory
.
We
are
of
good
courage
(
says
he
)
and
willing
rather
to
be
absent
from
the
body
:
And
great
reason
we
should
be
so
,
if
so
soon
as
we
leave
the
body
we
are
present
with
the
Lord
.
But
no
man
sure
would
be
glad
to
leave
the
body
to
go
into
a
place
of
exquisite
and
extreme
torment
,
which
they
tell
us
is
the
case
of
most
Christians
when
they
dye
.
And
what
can
be
more
unreasonable
,
than
to
make
the
Apostle
to
use
an
argument
to
comfort
all
Christians
against
the
sear
of
death
which
concerns
but
very
few
in
comparison
?
So
that
if
the
Apostle's
reasoning
be
good
,
that
while
we
are
in
this
life
we
are
detained
from
our
happiness
,
and
so
soon
as
we
depart
this
life
we
pass
immediately
into
it
,
and
therefore
death
is
desirable
to
all
good
men
:
I
say
,
if
this
reasoning
be
good
,
it
is
very
clear
that
Saint
Paul
knew
nothing
of
the
Doctrine
now
taught
in
the
Church
of
Rome
concerning
Purgatory
;
because
that
is
utterly
inconsistent
with
what
he
expresly
asserts
in
this
Chapter
;
and
quite
takes
away
the
force
of
his
whole
Argument
.
3.
To
encourage
us
against
the
fear
of
death
.
And
this
is
the
Conclusion
which
the
Apostle
makes
from
this
consideration
.
Therefore
(
says
he
)
we
are
of
good
courage
,
knowing
that
whilst
we
converse
in
the
body
we
are
absent
from
the
Lord
.
There
is
in
us
a
natural
love
of
life
,
and
a
natural
horrour
and
dread
of
death
;
so
that
our
spirits
are
apt
to
shrink
at
the
thoughts
of
the
approach
of
it
.
But
this
fear
may
very
much
be
mitigated
and
even
over-ruled
by
Reason
and
the
considerations
of
Religion
.
For
death
is
not
so
dreadful
in
it self
,
as
with
regard
to
the
consequences
of
it
:
And
those
will
be
as
we
are
,
comfortable
and
happy
to
the
good
,
but
dismal
and
miserable
to
the
wicked
.
So
that
the
only
true
antidote
against
the
fear
of
death
is
the
hopes
of
a
better
life
;
and
the
only
firm
ground
of
these
hopes
is
the
mercy
of
God
in
Jefus
Christ
,
upon
our
due
preparation
for
another
world
by
repentance
and
a
holy
life
.
For
the
sting
of
death
is
sin
;
and
when
that
is
taken
away
the
terrour
and
bitterness
of
death
is
past
:
And
then
death
is
so
far
from
being
dreadful
,
that
in
reason
it
is
extremely
desirable
;
because
it
lets
us
into
a
better
state
,
such
as
only
deserves
the
name
of
life
.
Hi
vivunt
qui
ex
corporum
vinculis
tanquam
è
carcere
evolaverunt
:
vestra
vero
quae
dicitur
vita
,
mors
est
.
They
truly
live
(
could
a
Heathen
say
)
who
have
made
their
escape
out
of
this
prison
of
the
body
;
but
that
which
men
commonly
call
life
is
rather
death
than
life
.
To
live
indeed
,
is
to
be
well
,
and
to
be
happy
;
and
that
we
shall
never
be
till
we
are
got
beyond
the
grave
.
4.
This
Consideration
should
comfort
us
under
the
loss
and
death
of
Friends
,
which
certainly
is
one
of
the
greatest
grievances
and
troubles
of
humane
life
.
For
if
they
be
fit
for
God
,
and
go
to
him
when
they
dye
,
they
are
infinitely
happier
than
it
was
possible
for
them
to
have
been
in
this
world
:
and
the
trouble
of
their
absence
from
us
is
fully
balanced
by
their
being
present
with
the
Lord
.
For
why
should
we
lament
the
end
of
that
life
which
we
are
assured
is
the
beginning
of
immortality
?
One
reason
of
our
trouble
for
the
loss
of
friends
is
because
we
loved
them
:
But
it
is
no
sign
of
our
love
to
them
to
grudge
and
repine
at
their
happiness
.
But
we
hoped
to
have
enjoyed
them
longer
:
Be
it
so
;
yet
why
should
we
be
troubled
that
they
are
happy
sooner
than
we
expected
?
but
they
are
parted
from
us
,
and
the
thought
of
this
is
grievous
:
But
yet
the
consideration
of
their
being
parted
for
a
while
is
not
near
so
sad
,
as
the
hopes
of
a
happy
meeting
again
,
never
to
be
parted
any
more
,
is
comfortable
and
joyful
.
So
that
the
greater
our
love
to
them
was
,
the
less
should
be
our
grief
for
them
,
when
we
consider
that
they
are
happy
,
and
that
they
are
safe
;
past
all
storms
,
all
the
troubles
and
temptations
of
this
life
,
and
out
of
the
reach
of
all
harm
and
danger
for
ever
.
But
though
the
Reason
of
our
duty
in
this
case
be
very
plain
,
yet
the
practice
of
it
is
very
difficult
;
and
when
all
is
said
,
natural
affection
will
have
its
course
:
And
even
after
our
Judgment
is
satisfied
,
it
will
require
some
time
to
still
and
quiet
our
Passions
.
5.
This
Consideration
should
wean
us
from
the
love
of
life
;
and
make
us
not
only
contented
but
willing
and
glad
to
leave
this
world
,
whenever
it
shall
please
God
to
call
us
out
of
it
.
This
Inference
the
Apostle
makes
,
ver.
8.
We
are
confident
,
I
say
,
and
willing
rather
to
he
absent
from
the
body
,
and
present
with
the
Lord
.
Though
there
were
no
state
of
immortality
after
this
life
,
yet
methinks
we
should
not
desire
to
live
always
in
this
world
.
Habet
natura
(
says
Tully
)
ut
aliarum
rerum
,
sic
vivendi
modum
:
As
nature
hath
set
bounds
and
measures
to
other
things
,
so
likewise
to
life
;
of
which
men
should
know
when
they
have
enough
,
and
not
covet
so
much
of
it
till
they
be
tyred
and
cloyed
with
it
.
If
there
were
no
other
inconvenience
in
long
life
,
this
is
a
great
one
,
that
in
a
long
course
of
time
we
unavoidably
see
a
great
many
things
which
we
would
not
;
our
own
misfortunes
and
the
calamities
of
others
;
publick
confusions
and
distractions
;
the
loss
of
Friends
and
Relations
;
or
which
is
worse
,
their
misery
;
or
which
is
worst
of
all
,
their
miscarriage
:
Especially
,
a
very
infirm
and
tedious
old
age
is
very
undesirable
:
For
who
would
desire
to
live
long
uneasie
to
himself
,
and
troublesome
to
others
?
It
is
time
for
us
to
be
willing
to
dye
,
when
we
cannot
live
with
the
good
will
even
of
our
friends
:
when
those
who
ought
to
love
us
best
think
much
that
we
live
so
long
,
and
can
hardly
forbear
to
give
us
broad
signs
that
they
are
weary
of
our
company
.
In
such
a
case
a
man
would
almost
be
contented
to
dye
out
of
civility
;
and
not
chuse
to
make
any
long
stay
where
he
sees
that
his
company
is
not
acceptable
.
If
we
think
we
can
be
welcome
to
a
better
place
,
and
to
a
more
delightful
society
,
why
should
we
desire
to
thrust
our selves
any
longer
upon
an
ill-natured
world
,
upon
those
who
have
much
adoe
to
refrain
from
telling
us
that
our
room
is
better
than
our
company
?
Some
indeed
have
a
very
happy
and
vigorous
old
age
,
and
the
taper
of
life
burns
clear
in
them
to
the
last
:
Their
understandings
are
good
,
their
memories
and
senses
tolerable
,
their
humour
pleasant
and
their
conversation
acceptable
,
and
their
Relations
kind
and
respectful
to
them
.
But
this
is
a
rare
felicity
,
and
which
seldome
happens
but
to
those
who
have
lived
wisely
and
vertuously
,
and
by
a
religious
and
regular
course
of
life
have
preserved
some
of
their
best
spirits
to
the
last
,
and
have
not
by
vice
and
extravagance
drawn
off
life
to
the
dregs
,
and
left
nothing
to
be
enjoyed
but
infirmities
and
ill
humours
,
guilt
and
repentance
:
But
on
the
contrary
have
prudently
laid
up
some
considerable
comforts
and
supports
for
themselves
against
this
gloomy
day
;
having
stored
their
minds
with
wisdom
and
knowledg
,
and
taken
care
to
secure
to
themselves
the
comfortable
reflexions
of
an
useful
and
well-spent
life
,
and
the
favour
and
loving-kindness
of
God
which
is
better
than
life
it self
.
But
generally
the
extremities
of
old
age
are
very
peevish
and
querulous
,
and
a
declining
and
falling
back
to
the
weak
and
helpless
condition
of
Infancy
and
Childhood
.
And
yet
less
care
is
commonly
taken
to
please
aged
persons
,
and
less
kindness
shewed
to
them
(
unless
it
be
in
expectation
of
receiving
greater
from
them
)
than
to
Children
:
because
these
are
cherished
in
hopes
,
the
others
in
despair
of
their
growing
better
.
So
that
if
God
see
it
good
it
is
not
desirable
to
live
to
try
nature
,
and
the
kindness
and
good
will
of
our
Relations
to
the
utmost
.
Nay
there
is
reason
enough
why
we
should
be
well
contented
to
dye
in
any
Age
of
our
life
.
If
we
are
young
,
we
have
tasted
the
best
of
it
:
If
in
our
middle
Age
,
we
have
not
only
enjoyed
all
that
is
desirable
of
life
,
but
almost
all
that
is
tolerable
:
If
we
are
old
,
we
are
come
to
the
dregs
of
it
,
and
do
but
see
the
same
things
over
and
over
again
,
and
continually
with
less
pleasure
.
Especially
if
we
consider
the
happiness
from
which
we
are
all
this
while
detained
.
This
life
is
but
our
Infancy
and
childhood
in
comparison
of
the
manly
pleasures
and
employments
of
the
other
state
.
And
why
should
we
desire
to
be
always
children
;
and
to
linger
here
below
to
play
the
fools
yet
a
little
longer
?
In
this
sense
that
high
expression
of
the
Poet
is
true
.
—
Dii
celant
homines
,
ut
vivere
durent
,
Quàm
sit
dulce
mori
—
The
Gods
conceal
from
men
the
sweetness
of
dying
,
to
make
them
patient
and
contented
to
live
.
This
life
is
wholly
in
order
to
the
other
.
Do
but
make
sure
to
live
well
,
and
there
is
no
need
of
living
long
.
To
the
purpose
of
preparation
for
another
world
,
the
best
life
is
the
longest
.
Some
live
a
great
pace
,
and
by
continual
diligence
and
industry
in
serving
God
and
doing
good
,
do
really
dispatch
more
of
the
business
of
life
in
a
few
years
,
than
others
do
in
a
whole
Age
;
who
go
such
a
santring
pace
towards
Heaven
,
as
if
they
were
in
no
haste
to
get
thither
.
But
if
we
were
always
prepared
we
should
rejoyce
at
the
prospect
of
our
end
;
as
those
who
have
been
long
tost
at
Sea
are
overjoyed
at
the
sight
of
Land
.
I
have
now
done
with
my
Text
,
but
have
another
Subject
to
speak
of
;
that
excellent
Man
in
whose
Place
I
now
stand
;
whom
we
all
knew
,
and
whom
all
that
knew
him
well
did
highly
esteem
and
reverence
.
He
was
born
in
Shropshire
of
a
worthy
and
ancient
Family
,
the
11th
of
March
,
1609.
was
the
sixth
Son
of
his
Father
:
and
being
bred
up
to
learning
and
very
capable
of
it
,
was
sent
to
the
University
of
Cambridge
,
and
planted
there
in
Emanuel
College
,
where
he
was
chosen
Fellow
,
and
was
an
excellent
Tutour
and
Instructour
of
Youth
,
and
bred
up
many
persons
of
great
Quality
,
and
others
,
who
afterwards
proved
useful
and
eminent
;
as
many
perhaps
as
any
Tutour
of
that
Time
.
About
the
age
of
four
or
five
and
thirty
he
was
made
Provost
of
King's
College
;
where
he
was
a
most
vigilant
and
prudent
Governour
,
a
great
encourager
of
Learning
and
good
Order
,
and
by
his
careful
and
wise
management
of
the
Estate
of
the
College
brought
it
into
a
very
flourishing
Condition
,
and
left
it
so
.
It
cannot
be
denied
(
nor
am
I
much
concerned
to
dissemble
it
)
that
here
he
possess'd
another
Man's
place
,
who
by
the
iniquity
of
the
Times
was
wrongfully
ejected
;
I
mean
Dr.
Collins
the
famous
and
learned
Divinity-Professor
of
that
University
.
During
whose
life
(
and
he
lived
many
years
after
)
by
the
free
consent
of
the
College
there
were
two
shares
out
of
the
common
Dividend
allotted
to
the
Prevost
,
one
whereof
was
constantly
paid
to
Dr.
Collins
,
as
if
he
had
been
still
Prevost
.
To
this
Dr.
Whichcot
did
not
only
give
his
consent
(
without
which
the
thing
could
not
have
been
done
)
but
was
very
forward
for
the
doing
of
it
,
though
hereby
he
did
not
only
considerably
lessen
his
own
profit
,
but
likewise
incurr
no
small
censure
and
hazard
,
as
the
Times
then
were
.
And
lest
this
had
not
been
kindness
enough
to
that
worthy
Person
whose
Place
he
possessed
,
in
his
last
Will
he
left
to
his
Son
,
Sir
John
Collins
,
a
Legacy
of
one
hundred
pounds
.
And
as
he
was
not
wanting
either
in
respect
or
real
kindness
to
the
rightful
Owner
,
so
neither
did
he
stoop
to
do
any
thing
unworthy
to
obtain
that
Place
;
for
he
never
took
the
Covenant
:
And
not
only
so
,
but
by
the
particular
friendship
and
interest
which
he
had
in
some
of
the
chief
of
the
Visitours
he
prevailed
to
have
the
greatest
part
of
the
Fellows
of
that
College
exempted
from
that
Imposition
;
and
preserved
them
in
their
Places
by
that
means
.
And
to
the
Fellows
that
were
ejected
by
the
Visitours
,
he
likewise
freely
consented
that
their
full
Dividend
for
that
year
should
be
paid
them
,
even
after
they
were
ejected
.
Among
these
was
the
Reverend
and
ingenious
Dr.
Charles
Mason
;
upon
whom
after
he
was
ejected
,
the
College
did
confer
a
good
Living
which
then
fell
in
their
gift
,
with
the
consent
of
the
Prevost
,
who
,
knowing
him
to
be
a
worthy
man
,
was
contented
to
run
the
hazard
of
the
displeasure
of
those
Times
.
So
that
I
hope
none
will
be
hard
upon
him
,
that
he
was
contented
upon
such
terms
to
be
in
a
capacity
to
do
good
in
bad
Times
.
For
,
besides
his
care
of
the
College
,
he
had
a
very
great
and
good
influence
upon
the
University
in
general
.
Every
Lord's
day
in
the
Afternoon
,
for
almost
twenty
years
together
,
he
preached
in
Trinity
Church
,
where
he
had
a
great
number
not
only
of
the
young
Scholars
,
but
of
those
of
greater
standing
and
best
repute
for
Learning
in
the
University
his
constant
and
attentive
Auditors
:
And
in
those
wild
and
unsetled
Times
contributed
more
to
the
forming
of
the
Students
of
that
University
to
a
sober
sense
of
Religion
than
any
man
in
that
Age.
After
he
left
Cambridge
he
came
to
London
,
and
was
chosen
Minister
of
Black-Friars
,
where
he
continued
till
the
dreadful
Fire
:
And
then
retired
himself
to
a
Donative
he
had
at
Milton
near
Cambridge
:
where
he
Preached
constantly
;
and
relieved
the
poor
,
and
had
their
children
taught
to
read
at
his
own
charge
;
and
made
up
differences
among
the
neighbours
.
Here
he
stayed
till
,
by
the
promotion
of
the
Reverend
Dr.
Wilkins
,
his
Predecessour
in
this
Place
,
to
the
Bishoprick
of
Chester
,
he
was
by
his
interest
and
recommendation
presented
to
this
Church
.
But
during
the
building
of
it
,
upon
the
invitation
of
the
Court
of
Aldermen
,
in
the
Mayoralty
of
Sir
William
Turner
,
he
preached
before
that
Honourable
Auditory
at
Guild-Hall
Chapel
every
Sunday
in
the
afternoon
with
great
acceptance
and
approbation
,
for
about
the
space
of
seven
years
.
When
his
Church
was
built
,
he
bestowed
his
pains
here
twice
a
week
,
where
he
had
the
general
love
and
respect
of
his
Parish
;
and
a
very
considerable
and
judicious
Auditory
,
though
not
very
numerous
by
reason
of
the
weakness
of
his
voice
in
his
declining
age
.
It
pleased
God
to
bless
him
,
as
with
a
plentifull
Estate
,
so
with
a
charitable
Mind
:
which
yet
was
not
so
well
known
to
many
,
because
in
the
disposal
of
his
charity
he
very
much
affected
secrecy
.
He
frequently
bestowed
his
alms
(
as
I
am
informed
by
those
who
best
knew
)
on
poor
house-keepers
disabled
by
age
or
sickness
to
support
themselves
,
thinking
those
to
be
the
most
proper
objects
of
it
.
He
was
rather
frugal
in
expence
upon
himself
,
that
so
he
might
have
wherewithall
to
relieve
the
necessities
of
others
.
And
he
was
not
onely
charitable
in
his
life
,
but
in
a
very
bountiful
manner
at
his
death
;
bequeathing
in
pious
and
charitable
Legacies
to
the
value
of
a
thousand
pounds
.
To
the
Library
of
the
University
of
Cambridge
fifty
pounds
:
and
of
King's
College
one
hundred
pounds
:
and
of
Emanuel
College
twenty
pounds
:
To
which
College
he
had
been
a
considerable
benefactour
before
;
having
founded
there
several
Scholarships
to
the
value
of
a
thousand
pounds
,
out
of
a
Charity
with
the
disposal
whereof
he
was
entrusted
,
and
which
not
without
great
difficulty
and
pains
he
at
last
recovered
.
To
the
Poor
of
the
several
Places
where
his
Estate
lay
,
and
where
he
had
been
Minister
he
gave
above
one
hundred
pounds
.
Among
those
who
had
been
his
Servants
,
or
were
so
at
his
death
,
he
disposed
in
Annuities
and
Legacies
in
money
to
the
value
of
above
three
hundred
pounds
.
To
other
charitable
uses
and
among
the
poorer
of
his
Relations
,
above
three
hundred
pounds
.
To
every
one
of
his
Tenants
he
left
a
Legacy
according
to
the
proportion
of
the
Estate
they
held
,
by
way
of
remembrance
of
him
:
And
to
one
of
them
that
was
gone
much
behind
he
remitted
in
his
Will
seventy
pounds
.
And
as
became
his
great
goodness
,
he
was
ever
a
remarkably
kind
Landlord
,
forgiving
his
Tenants
,
and
always
making
abatements
to
them
for
hard
years
or
any
other
accidental
losses
that
happened
to
them
.
I
must
not
omit
the
wise
provision
he
made
in
his
Will
to
prevent
Law-suits
among
the
Legatees
,
by
appointing
two
or
three
persons
of
greatest
prudence
and
Authority
among
his
Relations
final
Arbitrators
of
all
differences
that
should
arise
.
Having
given
this
account
of
his
last
Will
,
I
come
cow
to
the
sad
part
of
all
:
sad
,
I
mean
,
to
us
,
but
happiest
to
him
.
A
little
before
Easter
last
he
went
down
to
Cambridge
:
where
,
upon
taking
a
great
Cold
,
he
fell
into
a
distemper
which
in
a
few
days
put
a
period
to
his
life
.
He
died
in
the
house
of
his
ancient
and
most
learned
Friend
,
Dr
Cudworth
,
Master
of
Christ's
College
.
During
his
sickness
he
had
a
constant
calmness
and
serenity
of
mind
:
and
under
all
his
bodily
weakness
possest
his
soul
in
great
patience
.
After
the
Prayers
for
the
Visitation
of
the
Sick
.
(
which
he
said
were
excellent
Prayers
)
had
been
used
,
he
was
put
in
mind
of
receiving
the
Sacrament
;
to
which
he
answered
,
that
he
most
readily
embraced
the
proposal
:
And
after
he
had
received
it
,
said
to
Dr.
Cudworth
,
I
heartily
thank
you
for
this
most
Christian
office
:
I
thank
you
for
putting
me
in
mind
of
receiving
this
Sacrament
:
adding
this
pious
ejaculation
,
The
Lord
fulfill
all
his
declarations
and
promises
,
and
pardon
all
my
weaknesses
and
imperfections
.
He
disclaimed
all
merit
in
himself
;
and
declared
that
whatever
he
was
,
he
was
through
the
grace
and
goodness
of
God
in
Jesus
Christ
.
He
expressed
likewise
great
dislike
of
the
Principles
of
Separation
;
and
said
he
was
the
more
desirous
to
receive
the
Sacrament
that
he
might
declare
his
full
Communion
with
the
Church
of
Christ
all
the
world
over
.
He
disclaimed
Popery
,
and
,
as
things
of
near
affinity
with
it
,
or
rather
parts
of
it
,
all
superstition
,
and
usurpation
upon
the
consiciences
of
men
.
He
thanked
God
,
that
he
had
no
pain
in
his
body
,
nor
disquiet
in
his
mind
.
Towards
his
last
he
seemed
rather
unwilling
to
be
detained
any
longer
in
this
state
;
not
for
any
pains
he
felt
in
himself
,
but
for
the
trouble
he
gave
his
friends
:
saying
to
one
of
them
who
had
with
great
care
attended
him
all
along
in
his
sickness
,
My
dear
friend
,
thou
hast
taken
a
great
deal
of
pains
to
uphold
a
crazy
body
,
but
it
will
not
do
:
I
pray
thee
give
me
no
more
Cordials
;
for
why
shouldst
thou
keep
me
any
longer
out
of
that
happy
state
to
which
I
am
going
.
I
thank
God
I
hope
in
his
mercy
,
that
it
shall
be
well
with
me
.
And
herein
God
was
pleased
particularly
to
answer
those
devout
and
well-weighed
petitions
of
his
which
he
frequently
used
in
his
Prayer
before
Sermon
,
which
I
shall
set
down
in
his
own
words
,
&
I
doubt
not
those
that
were
his
constant
hearers
do
well
remember
them
;
And
superadd
this
,
O
Lord
,
to
all
the
grace
and
favour
which
thou
hast
shewn
us
all
along
in
life
,
not
to
remove
us
hence
but
with
all
advantage
for
Eternity
,
when
we
shall
be
in
a
due
preparation
of
mind
,
in
a
holy
constitution
of
soul
,
in
a
perfect
renunciation
of
the
guise
of
this
mad
and
sinful
world
,
when
we
shall
be
intirely
resigned
up
to
thee
,
when
we
shall
have
clear
acts
of
faith
in
God
by
Jesus
Christ
,
high
and
reverential
thoughts
of
thee
in
our
minds
,
inlarged
and
inflamed
affections
towards
thee
,
&c.
And
whensoever
we
shall
come
to
leave
this
world
,
which
will
be
when
thou
shalt
appoint
(
for
the
issues
of
life
and
death
are
in
thy
hands
)
afford
us
such
a
mighty
power
and
presence
of
thy
good
Spirit
that
we
may
have
solid
consolation
in
believing
,
and
avoid
all
consternation
of
mind
,
all
doubtfulness
and
uncertainty
concerning
our
everlasting
condition
,
and
at
length
depart
in
the
faith
of
God's
Elect
,
&c.
Mark
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
.
Thus
you
have
the
short
History
of
the
life
and
death
of
this
eminent
Person
;
whose
just
Character
cannot
be
given
in
few
words
,
and
time
will
not
allow
me
to
use
many
.
To
be
able
to
describe
him
aright
it
were
necessary
one
should
be
like
him
;
for
which
reason
I
must
content
my self
with
a
very
imperfect
draught
of
him
.
I
shall
not
insist
upon
his
exemplary
piety
and
devotion
towards
God
,
of
which
his
whole
life
was
one
continued
Testimony
.
Nor
will
I
praise
his
profound
Learning
,
for
which
he
was
justy
had
in
so
great
reputation
.
The
moral
improvements
of
his
mind
,
a
Godlike
temper
and
disposition
(
as
he
was
wont
to
call
it
)
he
chiefly
valued
and
aspired
after
;
that
universal
charity
and
goodness
,
which
he
did
continually
preach
and
practise
.
His
Conversation
was
exceeding
kind
and
assable
,
grave
and
winning
,
prudent
and
profitable
.
He
was
slow
to
declare
his
judgment
,
and
modest
in
delivering
it
.
Never
passionate
,
never
peremptory
:
so
far
from
imposing
upon
others
,
that
he
was
rather
apt
to
yeild
.
And
though
he
had
a
most
profound
and
well-poized
judgment
,
yet
was
he
of
all
men
I
ever
knew
the
most
patient
to
hear
others
differ
from
him
,
and
the
most
easie
to
be
convinced
when
good
Reason
was
offered
;
and
,
which
is
seldom
seen
,
more
apt
to
be
favourable
to
another
man's
Reason
than
his
own
.
Studious
and
inquisitive
men
commonly
at
such
an
age
(
at
forty
or
fifty
at
the
utmost
)
have
fixed
and
setled
their
Judgments
in
most
Points
,
and
as
it
were
made
their
last
understanding
;
supposing
they
have
thought
,
or
read
,
or
heard
what
can
be
said
on
all
sides
of
things
;
and
after
that
,
they
grow
positive
and
impatient
of
contradiction
,
thinking
it
a
disparagement
to
them
to
alter
their
judgment
:
But
our
deceased
Friend
was
so
wise
,
as
to
be
willing
to
learn
to
the
last
;
knowing
that
no
man
can
grow
wiser
without
some
change
of
his
mind
,
without
gaining
some
knowledge
which
he
had
not
,
or
correcting
some
errour
which
he
had
before
.
He
had
attained
so
perfect
a
mastery
of
his
Passions
,
that
for
the
latter
and
greatest
part
of
his
life
he
was
hardly
ever
seen
to
be
transported
with
Anger
:
and
as
he
was
extremely
carefull
not
to
provoke
any
man
,
so
not
to
be
provoked
by
any
;
using
to
say
,
if
I
provoke
a
man
he
is
the
worse
for
my
company
,
and
if
I
suffer
my self
to
be
provoked
by
him
I
shall
be
the
worse
for
his
.
He
very
seldom
reproved
any
person
in
company
otherwise
than
by
silence
,
or
some
sign
of
uneasiness
,
or
some
very
soft
and
gentle
word
;
which
yet
from
the
respect
men
generally
bore
to
him
did
often
prove
effectual
:
For
he
understood
humane
nature
very
well
,
and
how
to
apply
himself
to
it
in
the
most
easie
and
effectual
ways
.
He
was
a
great
encourager
and
kind
directour
of
young
Divines
:
and
one
of
the
most
candid
hearers
of
Sermons
,
I
think
,
that
ever
was
:
So
that
though
all
men
did
mightily
reverence
his
Judgment
,
yet
no
man
had
reason
to
fear
his
Censure
.
He
never
spake
well
of
himself
,
nor
ill
of
others
:
making
good
that
saying
of
Pansa
in
Tully
,
neminem
alterius
,
qui
suae
consideret
virtuti
,
invidere
;
that
no
man
is
apt
to
envy
the
worth
and
vertues
of
another
,
that
hath
any
of
his
own
to
trust
to
.
In
a
word
,
he
had
all
those
vertues
,
and
in
a
high
degree
,
which
an
excellent
temper
,
great
consideration
,
long
care
and
watchfulness
over
himself
,
together
with
the
assistance
of
God's
grace
(
which
he
continually
implored
,
and
mightily
relied
upon
)
are
apt
to
produce
.
Particularly
he
excelled
in
the
vertues
of
Conversation
,
humanity
,
and
gentleness
,
and
humility
,
a
prudent
and
peaceable
and
reconciling
temper
.
And
God
knows
we
could
very
ill
at
this
time
have
spared
such
a
Man
;
and
have
lost
from
among
us
as
it
were
so
much
balm
for
the
healing
of
the
Nation
,
which
is
now
so
miserably
rent
and
torn
by
those
wounds
which
we
madly
give
our selves
.
But
since
God
hath
thought
good
to
deprive
us
of
him
,
let
his
vertues
live
in
our
memory
,
and
his
example
in
our
lives
.
Let
us
endeavour
to
be
what
he
was
,
and
we
shall
one
day
be
what
he
now
is
,
of
blessed
memory
on
Earth
,
and
happy
for
ever
in
Heaven
.
And
now
methinks
the
consideration
of
the
Argument
I
have
been
upon
,
and
of
that
great
Example
that
is
before
us
,
should
raise
our
minds
above
this
world
and
six
them
upon
the
glory
and
happiness
of
the
other
.
Let
us
then
begin
heaven
here
,
in
the
frame
and
temper
of
our
minds
,
in
our
heavenly
affections
and
conversation
;
in
a
due
preparation
for
,
and
in
carnest
desires
and
breathings
after
that
blessed
state
which
we
firmly
believe
and
assuredly
hope
to
be
one
day
possessed
of
:
when
we
shall
be
removed
out
of
this
sink
of
sin
and
sorrows
into
the
Regions
of
bliss
and
immortality
:
where
we
shall
meet
all
those
worthy
and
excellent
persons
who
are
gone
before
us
,
and
whose
conversation
was
so
delightfull
to
us
in
this
world
;
and
will
be
much
more
so
to
us
in
the
other
,
when
the
spirits
of
just
men
shall
be
made
perfect
,
and
shall
be
quit
of
all
those
infirmities
which
did
attend
and
lessen
them
in
this
mortal
state
:
when
we
shall
meet
again
with
our
dear
Brother
,
and
all
those
good
men
whom
we
knew
in
this
world
,
and
with
the
Saints
and
excellent
persons
of
all
Ages
to
enjoy
their
blessed
friendship
and
society
for
ever
,
in
the
presence
of
the
blessed
God
where
is
fullness
of
joy
,
and
at
whose
right
hand
are
pleasures
for
evermore
.
In
a
firm
persuasion
of
this
happy
state
let
us
every
one
of
us
say
with
David
,
and
with
the
same
ardency
of
affection
that
he
did
,
As
the
Hart
panteth
after
the
water
brooks
,
so
panteth
my
soul
after
thee
,
O
God
:
My
soul
thirsteth
for
God
,
for
the
living
God
;
O
when
shall
I
come
and
appear
before
God
?
That
so
the
life
which
we
now
live
in
this
world
may
be
a
patient
continuance
in
well
doing
in
a
joyfull
expectation
of
the
blessed
hope
and
the
glorious
appearance
of
the
great
God
and
our
Saviour
Jesus
Christ
;
To
whom
with
the
Father
and
the
Holy
Ghost
be
all
honour
and
glory
,
now
and
for
ever
.
Now
the
God
of
peace
who
brought
again
from
the
dead
our
Lord
Jesus
Christ
,
the
great
shepherd
of
the
sheep
,
through
the
blood
of
the
everlasting
covenant
,
make
us
perfect
in
every
good
work
to
do
his
will
;
working
in
us
always
that
which
is
well
pleasing
in
his
sight
,
through
Jesus
Christ
;
To
whom
be
glory
for
ever
.
Amen
.
A
PERSUASIVE
TO
Frequent
Communion
.
1
COR.
XI
.
26
,
27
,
28.
For
as
oft
as
ye
eat
this
bread
,
and
drink
this
cup
,
ye
do
shew
the
Lord's
death
till
he
come
.
Wherefore
whosoever
shall
eat
this
bread
,
and
drink
this
cup
of
the
Lord
unworthily
,
is
guilty
of
the
body
and
blood
of
the
Lord
.
But
let
a
man
examine
himself
,
and
so
let
him
eat
of
that
bread
,
and
drink
of
that
cup.
MY
design
in
this
Argument
is
,
from
consideration
of
the
Nature
of
this
Sacrament
of
the
Lord's
Supper
,
and
of
the
perpetual
Use
of
it
to
the
end
of
the
world
,
to
awaken
men
to
a
sense
of
their
duty
,
and
the
great
obligation
which
lies
upon
them
to
the
more
frequent
receiving
of
it
.
And
there
is
the
greater
need
to
make
men
sensible
of
their
duty
in
this
particular
,
because
in
this
last
Age
by
the
unwary
discourses
of
some
concerning
the
nature
of
this
Sacrament
and
the
danger
of
receiving
it
unworthily
,
such
doubts
and
fears
have
been
raised
in
the
minds
of
men
as
utterly
do
deter
many
,
and
in
a
great
measure
to
discourage
almost
the
generality
of
Christians
from
the
use
of
it
;
to
the
great
prejudice
and
danger
of
mens
souls
,
and
the
visible
abatement
of
Piety
by
the
gross
neglect
of
so
excellent
a
means
of
our
growth
and
improvement
in
it
;
and
to
the
mighty
Scandal
of
our
Religion
,
by
the
general
disuse
and
contempt
of
so
plain
and
solemn
an
Institution
of
our
blessed
Lord
and
Saviour
.
Therefore
I
shall
take
occasion
as
briefly
and
clearly
as
I
can
to
treat
of
these
four
Points
.
First
,
Of
the
Perpetuity
of
this
Institution
;
this
the
Apostle
signifies
when
he
saith
,
that
by
eating
this
Bread
,
1
Cor.
11
26.
and
drinking
this
Cup
,
we
do
shew
the
Lord's
Death
till
he
come
.
Secondly
,
Of
the
Obligation
that
lies
upon
all
Christians
to
a
frequent
observance
of
this
Institution
;
this
is
signified
in
that
expression
of
the
Apostle
,
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
:
which
expression
considered
and
compared
together
with
the
practice
of
the
Primitive
Church
,
does
imply
an
Obligation
upon
Christians
to
the
frequent
receiving
of
this
Sacrament
.
Thirdly
,
I
shall
endeavour
to
satisfie
the
Objections
and
Scruples
which
have
been
raised
in
the
minds
of
men
,
and
particularly
of
many
devout
and
sincere
Christians
,
to
their
great
discouragement
from
their
receiving
this
Sacrament
,
at
least
so
frequently
as
they
ought
:
which
Objections
are
chiefly
grounded
upon
what
the
Apostle
says
,
1
Cor.
11.27
.
Wherefore
whosoever
shall
eat
this
Bread
,
and
drink
this
Cup
of
the
Lord
unworthily
,
is
guilty
of
the
Body
and
Bloud
of
the
Lord
:
and
doth
eat
and
drink
damnation
to
himself
.
Ver.
29.
Fourthly
,
What
Preparation
of
our selves
is
necessary
in
order
to
our
worthy
receiving
of
this
Sacrament
:
which
will
give
me
occasion
to
explain
the
Apostle's
meaning
in
those
Words
,
Ver.
28.
But
let
a
man
examine
himself
,
and
so
let
him
eat
of
that
Bread
,
and
drink
of
that
Cup.
I.
For
the
Perpetuity
of
this
Institution
,
implyed
in
those
Words
.
For
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
do
shew
forth
the
Lord
s
Death
till
he
come
;
or
the
Words
may
be
read
imperatively
and
by
way
of
Precept
,
shew
ye
forth
the
Lord's
Death
till
he
come
.
In
the
three
verses
immediately
before
,
the
Apostle
particularly
declares
the
Institution
of
this
Sacrament
,
with
the
manner
and
circumstances
of
it
,
as
he
had
received
it
not
only
by
the
hands
of
the
Apostles
,
but
,
as
the
Words
seem
rather
to
intimate
,
by
immediate
Revelation
from
our
Lord
himself
,
ver.
23.
For
I
have
received
of
the
Lord
that
which
I
also
delivered
unto
you
:
that
the
Lord
Jesus
in
the
same
night
that
he
was
betrayed
took
Bread
,
and
when
he
had
given
Thanks
he
brake
it
,
and
said
,
take
,
eat
,
this
is
my
Body
which
is
broken
for
you
;
this
do
in
remembrance
of
me
.
After
the
same
manner
also
he
took
the
Cup
when
he
had
supped
,
saying
,
this
Cup
is
the
New
Testament
in
my
Bloud
:
this
doe
as
often
as
ye
shall
drink
it
in
remembrance
of
me
.
So
that
the
Institution
is
in
these
Words
,
this
doe
in
remembrance
of
me
.
In
which
words
our
Lord
commands
his
Disciples
after
his
Death
to
repeat
these
occasions
of
taking
and
breaking
and
eating
the
Bread
,
and
of
drinking
of
the
Cup
,
by
way
of
solemn
Commemoration
of
him
.
Now
whether
this
was
to
be
done
by
them
once
only
,
or
oftner
;
and
whether
by
the
Disciples
only
,
during
their
lives
,
or
by
all
Christians
afterwards
in
all
successive
Ages
of
the
Church
,
is
not
so
certain
merely
from
the
force
of
these
Words
,
doe
this
in
remembrance
of
me
:
but
what
the
Apostle
adds
puts
the
matter
out
of
all
doubt
,
that
the
Institution
of
this
Sacrament
was
intended
not
only
for
the
Apostles
,
and
for
that
Age
,
but
for
all
Christians
,
and
for
all
Ages
of
the
Christian
Church
;
For
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
do
shew
the
Lord's
Death
till
he
come
:
that
is
,
untill
the
time
of
his
second
coming
,
which
will
be
at
the
end
of
the
World
.
So
that
this
Sacrament
was
designed
to
be
a
standing
Commemoration
of
the
Death
and
Passion
of
our
Lord
till
he
should
come
to
Judgment
;
and
consequently
the
Obligation
that
lies
upon
Christians
to
the
observation
of
it
is
perpetual
,
and
shall
never
cease
to
the
end
of
the
World
.
So
that
it
is
a
vain
conceit
and
mere
dream
of
the
Enthusiasts
concerning
the
seculum
Spiritûs
Sancti
,
the
Age
and
dispenstion
of
the
Holy
Ghost
,
when
,
as
they
suppose
,
all
humane
Teaching
shall
cease
,
and
all
external
Ordinances
and
Institutions
in
Religion
shall
vanish
,
and
there
shall
be
no
farther
use
of
them
.
Whereas
it
is
very
plain
from
the
New
Testament
that
Prayer
,
and
outward
Teaching
,
and
the
Use
of
the
two
Sacraments
,
were
intended
to
continue
among
Christians
in
all
Ages
.
As
for
Prayer
,
(
besides
our
natural
Obligation
to
this
duty
,
if
there
were
no
revealed
Religion
)
we
are
by
our
Saviour
particularly
exhorted
to
watch
and
pray
,
with
regard
to
the
day
of
Judgment
,
and
in
consideration
of
the
uncertainty
of
the
time
when
it
shall
be
:
And
therefore
this
will
always
be
a
Duty
incumbent
upon
Christians
till
the
day
of
Judgment
,
because
it
is
prescribed
as
one
of
the
best
ways
of
Preparation
for
it
.
That
outward
Teaching
likewise
and
Baptism
were
intended
to
be
perpetual
is
no
less
plain
,
because
Christ
hath
expresly
promised
to
be
with
the
Teachers
of
his
Church
in
the
use
of
these
Ordinances
to
the
end
of
the
World
,
Matth.
28.19
,
20.
Go
and
disciple
all
Nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
:
and
lo
I
am
with
you
always
to
the
end
of
the
World
.
Not
only
to
the
end
of
that
particular
Age
,
but
to
the
end
of
the
Gospel
Age
,
and
the
consummation
of
all
Ages
,
as
the
phrase
clearly
imports
.
And
it
is
as
plain
,
from
this
Text
,
that
the
Sacrament
of
the
Lord's
Supper
was
intended
for
a
perpetual
Institution
in
the
Christian
Church
,
till
the
second
coming
of
Christ
,
viz.
his
coming
to
judgment
:
Because
St.
Paul
tells
us
,
that
by
these
Sacramental
Signs
the
Death
of
Christ
is
to
be
represented
and
commemorated
till
he
comes
.
Doe
this
in
remembrance
of
me
:
For
as
oft
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
do
shew
the
Lord's
Death
till
he
come
.
And
if
this
be
the
End
and
Use
of
this
Sacrament
,
to
be
a
solemn
remembrance
,
of
the
Death
and
Sufferings
of
our
Lord
during
his
absence
from
us
,
that
is
,
till
his
coming
to
Judgment
,
then
this
Sacrament
will
never
be
out
of
date
till
the
second
coming
of
our
Lord
.
The
consideration
whereof
should
mightily
strengthen
and
encourage
our
Faith
in
the
hope
of
Eternal
Life
so
often
as
we
partake
of
this
Sacrament
:
since
our
Lord
hath
left
it
to
us
as
a
memorial
of
himself
till
he
come
to
translate
his
Church
into
Heaven
,
and
as
a
sure
pledge
that
he
will
come
again
at
the
end
of
the
World
and
invest
us
in
that
Glory
which
he
is
now
gone
before
to
prepare
for
us
.
So
that
as
often
as
we
approach
the
Table
of
the
Lord
,
we
should
comfort
our selves
with
the
thoughts
of
that
blessed
time
when
we
shall
eat
and
drink
with
him
in
his
Kingdom
,
and
shall
be
admitted
to
the
great
Feast
of
the
Lamb
,
and
to
eternal
Communion
with
God
the
Judge
of
all
,
and
with
our
blessed
and
glorified
Redeemer
,
and
the
holy
Angels
,
and
the
Spirits
of
just
men
made
perfect
.
And
the
same
consideration
should
likewise
make
us
afraid
to
receive
this
Sacrament
unworthily
,
without
due
Preparation
for
it
,
and
without
worthy
effects
of
it
upon
our
Hearts
and
Lives
.
Because
of
that
dreadfull
Sentence
of
condemnation
which
at
the
second
coming
of
our
Lord
shall
be
past
upon
those
,
who
by
the
profanation
of
this
solemn
Institution
trample
under
foot
the
son
of
God
,
and
contemn
the
bloud
of
the
Covenant
;
that
Covenant
of
Grace
and
Mercy
which
God
hath
ratified
with
Mankind
by
the
Bloud
of
his
Son
.
The
Apostle
tells
us
that
he
that
eateth
and
drinketh
unworthily
is
guilty
of
the
Body
and
Bloud
of
the
Lord
,
and
eateth
and
drinketh
damnation
to
himself
.
This
indeed
is
spoken
of
temporal
Judgment
(
as
I
shall
shew
in
the
latter
part
of
this
Discourse
,
)
but
the
Apostle
likewise
supposeth
,
that
if
these
temporal
Judgments
had
not
their
effect
to
bring
men
to
Repentence
,
but
they
still
persisted
in
the
Profanation
of
this
holy
Sacrament
,
they
should
at
last
be
condemned
with
the
World
.
For
as
he
that
partaketh
worthily
of
this
Sacrament
confirms
his
interest
in
the
promises
of
the
Gospel
,
and
his
Title
to
eternal
Life
;
so
he
that
receives
this
Sacrament
unworthily
,
that
is
without
due
Reverence
,
and
without
fruits
meet
for
it
;
nay
,
on
the
contrary
,
continues
to
live
in
sin
whilst
he
commemorates
the
Death
of
Christ
,
who
gave
himself
for
us
that
he
might
redeem
us
from
all
iniquity
,
this
man
aggravates
and
seals
his
own
Damnation
,
because
he
is
guilty
of
the
Body
and
Bloud
of
Christ
,
not
only
by
the
contempt
of
it
,
but
by
renewing
in
some
sort
the
cause
of
his
sufferings
,
and
as
it
were
crucifying
to
himself
afresh
the
Lord
of
life
and
glory
,
and
putting
him
to
an
open
shame
.
And
when
the
great
Judge
of
the
world
shall
appear
and
pass
final
Sentence
upon
men
,
such
obstinate
and
impenitent
wretches
as
could
not
be
wrought
upon
by
the
remembrance
of
the
dearest
love
of
their
dying
Lord
,
nor
be
engaged
to
leave
their
sins
by
all
the
tyes
and
obligations
of
this
holy
Sacrament
,
shall
have
their
portion
with
Pilate
and
Judas
,
with
the
chief
Priests
and
Souldiers
,
who
were
the
betrayers
and
murtherers
of
the
Lord
of
life
and
glory
;
and
shall
be
dealt
withall
as
those
who
are
in
some
sort
guilty
of
the
body
and
bloud
of
the
Lord
.
Which
severe
threatning
ought
not
to
discourage
men
from
the
Sacrament
,
but
to
deter
all
those
from
their
sins
who
think
of
engaging
themselves
to
God
by
so
solemn
and
holy
a
Covenant
.
It
is
by
no
means
a
sufficient
Reason
to
make
men
to
fly
from
the
Sacrament
,
but
certainly
one
of
the
most
powerfull
Arguments
in
the
world
to
make
men
forsake
their
sins
;
as
I
shall
shew
more
fully
under
the
third
head
of
this
Discourse
.
II.
The
Obligation
that
lyes
upon
all
Christians
to
the
frequent
observance
and
practice
of
this
Institution
.
For
though
it
be
not
necessarily
implyed
in
these
Words
,
as
oft
as
ye
eat
this
bread
and
drink
this
cup
;
yet
if
we
compare
these
Words
of
the
Apostle
with
the
usage
and
practice
of
Christians
at
that
Time
,
which
was
to
communicate
in
this
holy
Sacrament
so
often
as
they
solemnly
met
together
to
worship
God
,
they
plainly
suppose
and
recommend
to
us
the
frequent
use
of
this
Sacrament
,
or
rather
imply
an
obligation
upon
Christians
to
embrace
all
opportunities
of
receiving
it
.
For
the
sense
and
meaning
of
any
Law
or
Institution
is
best
understood
by
the
general
practice
which
follows
immediately
upon
it
.
And
to
convince
men
of
their
obligation
hereunto
,
and
to
engage
them
to
a
sutable
practice
,
I
shall
now
endeavour
with
all
the
plainness
and
force
of
persuasion
I
can
:
And
so
much
the
more
,
because
the
neglect
of
it
among
Christians
is
grown
so
general
,
and
a
great
many
persons
from
a
superstitious
awe
and
reverence
of
this
Sacrament
are
by
degrees
fallen
into
a
profane
neglect
and
contempt
of
it
.
I
shall
briefly
mention
a
threefold
Obligation
lying
upon
all
Christians
to
frequent
Communion
in
this
holy
Sacrament
;
each
of
them
sufficient
of
it self
,
but
all
of
them
together
of
the
greatest
force
imaginable
to
engage
us
hereunto
.
1.
We
are
obliged
in
point
of
indispensable
duty
,
and
in
obedience
to
a
plain
precept
and
most
solemn
institution
of
our
blessed
Saviour
that
great
Lawgiver
,
who
is
able
to
save
and
to
destroy
,
as
St.
James
calls
him
:
He
hath
bid
us
doe
this
:
And
S.
Paul
who
declares
nothing
in
this
matter
but
what
he
tells
us
he
received
from
the
Lord
,
admonisheth
us
to
doe
it
often
.
Now
for
any
man
that
professeth
himself
a
Christian
to
live
in
the
open
and
continued
contempt
or
neglect
of
a
plain
Law
and
Institution
of
Christ
is
utterly
inconsistent
with
such
a
profession
.
To
such
our
Lord
may
say
as
he
did
to
the
Jews
,
Why
call
ye
me
Lord
,
Lord
,
and
doe
not
the
things
which
I
say
?
How
far
the
Ignorance
of
this
Institution
,
or
the
mistakes
which
men
have
been
led
into
about
it
,
may
extenuate
this
neglect
is
another
consideration
.
But
after
we
know
our
Lord's
will
in
this
particular
and
have
the
Law
plainly
laid
before
us
,
there
is
no
cloak
for
our
sin
.
For
nothing
can
excuse
the
wilfull
neglect
of
a
plain
Institution
from
a
downright
contempt
of
our
Saviour's
Authority
.
2.
We
are
likewise
obliged
hereunto
in
point
of
Interest
.
The
benefits
which
we
expect
to
be
derived
and
assured
to
us
by
this
Sacrament
are
all
the
blessings
of
the
new
Covenant
,
the
forgiveness
of
our
sins
,
the
grace
and
assistance
of
God's
holy
Spirit
to
enable
us
to
perform
the
conditions
of
this
Covenant
required
on
our
part
;
and
the
comforts
of
God's
holy
Spirit
to
encourage
us
in
well-doing
,
and
to
support
us
under
sufferings
;
and
the
glorious
reward
of
eternal
life
.
So
that
in
neglecting
this
Sacrament
we
neglect
our
own
interest
and
happiness
,
we
forsake
our
own
mercies
,
and
judge
our selves
unworthy
of
all
the
blessings
of
the
Gospel
,
and
deprive
our selves
of
one
of
the
best
means
and
advantages
of
confirming
and
conveying
these
blessings
to
us
.
So
that
if
we
had
not
a
due
sense
of
our
duty
,
the
consideration
of
our
own
interest
should
oblige
us
not
to
neglect
so
excellent
and
so
effectual
a
means
of
promoting
our
own
comfort
and
happiness
.
3.
We
are
likewise
particularly
obliged
in
point
of
gratitude
to
the
carefull
observance
of
this
Institution
.
This
was
the
particular
thing
our
Lord
gave
in
charge
when
he
was
going
to
lay
down
his
life
for
us
,
doe
this
in
remembrance
of
me
.
Men
use
religiously
to
observe
the
charge
of
a
dying
friend
,
and
,
unless
it
be
very
difficult
and
unreasonable
,
to
doe
what
he
desires
:
But
this
is
the
charge
of
our
best
friend
(
nay
of
the
greatest
friend
and
benefactour
of
all
mankind
)
when
he
was
preparing
himself
to
dye
in
our
stead
and
to
offer
up
himself
a
sacrifice
for
us
;
to
undergo
the
most
grievous
pains
and
sufferings
for
our
sakes
,
and
to
yield
up
himself
to
the
worst
of
temporal
deaths
that
he
might
deliver
us
from
the
bitter
pains
of
eternal
death
.
And
can
we
deny
him
any
thing
he
asks
of
us
who
was
going
to
doe
all
this
for
us
?
Can
we
deny
him
this
?
so
little
grievous
and
burthensome
in
it self
,
so
infinitely
beneficial
to
us
?
Had
such
a
friend
,
and
in
such
circumstances
,
bid
us
doe
some
great
thing
would
we
not
have
done
it
?
how
much
more
when
he
hath
onely
,
said
,
doe
this
in
remembrance
of
me
;
when
he
hath
only
commended
to
us
one
of
the
most
natural
and
delightfull
Actions
,
as
a
fit
representation
and
memorial
of
his
wonderfull
love
to
us
,
and
of
his
cruel
sufferings
for
our
sakes
;
when
he
hath
only
enjoyned
us
,
in
a
thankfull
commemoration
of
his
goodness
,
to
meet
at
his
Table
and
to
remember
what
he
hath
done
for
us
;
to
look
upon
him
whom
we
have
pierced
,
and
to
resolve
to
grieve
and
wound
him
no
more
?
Can
we
without
the
most
horrible
ingratitude
neglect
this
dying
charge
of
our
Sovereign
and
our
Saviour
,
the
great
friend
and
lover
of
souls
?
A
command
so
reasonable
,
so
easie
,
so
full
of
blessings
and
benefits
to
the
faithfull
observers
of
it
!
One
would
think
it
were
no
difficult
matter
to
convince
men
of
their
duty
in
this
particular
,
and
of
the
necessity
of
observing
so
plain
an
Institution
of
our
Lord
;
that
it
were
no
hard
thing
to
persuade
men
to
their
interest
,
and
to
be
willing
to
partake
of
those
great
and
manifold
blessings
which
all
Christians
believe
to
be
promised
and
made
good
to
the
frequent
and
worthy
Receivers
of
this
Sacrament
.
Where
then
lyes
the
difficulty
?
what
should
be
the
cause
of
all
this
backwardness
which
we
see
in
men
to
so
plain
,
so
necessary
,
and
so
beneficial
a
duty
?
The
truth
is
,
men
have
been
greatly
discouraged
from
this
Sacrament
by
the
unwary
pressing
and
inculcating
of
two
great
truths
;
the
danger
of
the
unworthy
receiving
of
this
holy
Sacrament
,
and
the
necessity
of
a
due
preparation
for
it
.
Which
brings
me
to
the
III.
Third
Particular
I
proposed
,
which
was
to
endeavour
to
satisfie
the
Objections
and
Scruples
which
have
been
raised
in
the
minds
of
men
,
and
particularly
of
many
devout
and
sincere
Christians
,
to
their
great
discouragement
from
the
receiving
of
this
Sacrament
,
at
least
so
frequently
as
they
ought
.
And
these
Objections
,
I
told
you
,
are
chiefly
grounded
upon
what
the
Apostle
says
at
the
27th
.
verse
.
Wherefore
whosoever
shall
eat
this
bread
and
drink
this
cup
of
the
Lord
unworthily
,
is
guilty
of
the
body
and
bloud
of
the
Lord
.
And
again
ver.
29.
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
damnation
to
himself
.
Upon
the
mistake
and
misapplication
of
these
Texts
have
been
grounded
two
Objections
,
of
great
force
to
discourage
men
from
this
Sacrament
,
which
I
shall
endeavour
with
all
the
tenderness
and
clearness
I
can
to
remove
.
First
,
That
the
danger
of
unworthy
receiving
being
so
very
great
,
it
seems
the
safest
way
not
to
receive
at
all
.
Secondly
,
That
so
much
preparation
and
worthiness
being
required
in
order
to
our
worthy
Receiving
,
the
more
timorous
sort
of
devout
Christians
can
never
think
themselves
duly
enough
qualified
for
so
sacred
an
Action
.
Obj.
1.
1.
That
the
danger
of
unworthy
receiving
being
so
very
great
it
seems
the
safest
way
wholly
to
refrain
from
this
Sacrament
and
not
to
receive
it
at
all
.
But
this
Objection
is
evidently
of
no
force
if
there
be
(
as
most
certainly
there
is
)
as
great
or
a
greater
danger
on
the
other
hand
,
viz.
in
the
neglect
of
this
Duty
:
And
so
though
the
danger
of
unworthy
receiving
be
avoided
by
not
receiving
,
yet
the
danger
of
neglecting
and
contemning
a
plain
Institution
of
Christ
is
not
thereby
avoided
.
Surely
they
in
the
Parable
that
refused
to
come
to
the
marriage-feast
of
the
King's
Son
and
made
light
of
that
gracious
invitation
were
at
least
as
faulty
as
he
who
came
without
a
wedding
garment
.
And
we
find
in
the
conclusion
of
the
Parable
,
that
as
he
was
severely
punished
for
his
disrespect
,
so
they
were
destroyed
for
their
disobedience
.
Nay
of
the
two
it
is
the
greater
sign
of
contempt
wholly
to
neglect
the
Sacrament
,
than
to
partake
of
it
without
some
due
qualification
.
The
greatest
indisposition
that
can
be
for
this
holy
Sacrament
is
ones
being
a
bad
man
,
and
he
may
be
as
bad
,
and
is
more
likely
to
continue
so
,
who
wilfully
neglects
this
Sacrament
,
than
he
that
comes
to
it
with
any
degree
of
reverence
and
preparation
,
though
much
less
than
he
ought
:
And
surely
it
is
very
hard
sor
men
to
come
to
so
solemn
an
Ordinance
without
some
kind
of
religious
awe
upon
their
spirits
,
and
without
some
good
thoughts
and
resolutions
,
at
least
for
the
present
.
If
a
man
that
lives
in
any
known
wickedness
of
life
do
before
he
receive
the
Sacrament
set
himself
seriously
to
be
humbled
for
his
sins
,
and
to
repent
of
them
,
and
to
beg
God's
grace
and
assistance
against
them
;
and
after
the
receiving
of
it
,
does
continue
for
some
time
in
these
good
resolutions
,
though
after
a
while
he
may
possibly
relapse
into
the
same
sins
again
;
this
is
some
kind
of
restraint
to
a
wicked
life
;
and
these
good
moods
and
sits
of
repentance
and
reformation
are
much
better
than
a
constant
and
uninterrupted
course
of
sin
:
even
this
righteousness
,
which
is
but
as
the
morning
cloud
and
the
early
dew
which
so
soon
passeth
away
,
is
better
than
none
.
And
indeed
scarce
any
man
can
think
of
coming
to
the
Sacrament
,
but
he
will
by
this
consideration
be
excited
to
some
good
purposes
,
and
put
upon
some
sort
of
endeavour
to
amend
and
reform
his
life
:
and
though
he
be
very
much
under
the
bondage
and
power
of
evil
habits
,
if
he
do
with
any
competent
degree
of
sincerity
(
and
it
is
his
own
fault
if
he
do
not
)
make
use
of
this
excellent
means
and
instrument
for
the
mortifying
and
subduing
of
his
lusts
and
for
the
obtaining
of
God's
grace
and
assistence
,
it
may
please
God
by
the
use
of
these
means
so
to
abate
the
force
and
power
of
his
lusts
,
and
to
imprint
such
considerations
upon
his
mind
in
the
receiving
of
this
holy
Sacrament
and
preparing
himself
for
it
,
that
he
may
at
last
break
off
his
wicked
course
and
become
a
good
man
.
But
,
on
the
other
hand
,
as
to
those
who
neglect
this
Sacrament
,
there
is
hardly
any
thing
left
to
restrain
them
from
the
greatest
enormities
of
life
;
and
to
give
a
check
to
them
in
their
evil
course
:
nothing
but
the
penalty
of
humane
Laws
,
which
men
may
avoid
and
yet
be
wicked
enough
.
Heretofore
men
used
to
be
restrained
from
great
and
scandalous
vices
by
shame
and
fear
of
disgrace
,
and
would
astain
from
many
sins
out
of
regard
to
their
honour
and
reputation
among
men
:
But
men
have
hardned
their
faces
in
this
degenerate
Age
,
and
those
gentle
restraints
of
modesty
which
governed
and
kept
men
in
order
heretofore
signifie
nothing
now
adays
.
Blushing
is
out
of
fashion
,
and
shame
is
ceased
from
among
the
Children
of
men
.
But
the
Sacrament
did
always
use
to
lay
some
kind
of
restraint
upon
the
worst
of
mer
:
and
if
it
did
not
wholly
reform
them
,
it
would
at
least
have
some
good
effect
upon
them
for
a
time
:
If
it
did
not
make
men
good
,
yet
it
would
make
them
resolve
to
be
so
,
and
leave
some
good
thoughts
and
impressions
upon
their
minds
.
So
that
I
doubt
not
but
it
hath
been
a
thing
of
very
bad
consequence
,
to
discourage
men
so
much
from
the
Sacrament
,
as
the
way
hath
been
of
late
years
:
And
that
many
men
who
were
under
some
kind
of
check
before
,
since
they
have
been
driven
away
from
the
Sacrament
have
quite
let
loose
the
reins
,
and
prostituted
themselves
to
all
manner
of
impiety
and
vice
.
And
among
the
many
ill
effects
of
our
past
confusions
;
this
is
none
of
the
least
,
That
in
many
Congregations
of
this
Kingdom
Christians
were
generally
difused
and
deterred
from
the
Sacrament
,
upon
a
pretence
that
they
were
unfit
for
it
;
and
being
so
,
they
must
necessarily
incur
the
danger
of
unworthy
receiving
;
and
therefore
they
had
better
wholly
to
abstain
from
it
.
By
which
it
came
to
pass
that
in
very
many
Places
this
great
and
solemn
Institution
of
the
Christian
Religion
was
almost
quite
forgotten
,
as
if
it
had
been
no
part
of
it
;
and
the
remembrance
of
Christ's
death
even
lost
among
Christians
:
So
that
many
Congregations
in
England
might
justly
have
taken
up
the
complaint
of
the
Woman
at
our
Saviour's
Sepulchre
,
they
have
taken
away
our
Lord
,
and
we
know
not
where
they
have
laid
him
.
But
surely
men
did
not
well
consider
what
they
did
,
nor
what
the
consequences
of
it
would
be
,
when
they
did
so
earnestly
dissuade
men
from
the
Sacrament
.
'T
is
true
indeed
the
danger
of
unworthy
receiving
is
great
;
but
the
proper
inference
and
conclusion
from
hence
is
not
that
men
should
upon
this
consideration
be
deterred
from
the
Sacrament
,
but
that
they
should
be
affrighted
from
their
sins
,
and
from
that
wicked
course
of
life
which
is
an
habitual
indisposition
and
unworthiness
.
St.
Paul
indeed
(
as
I
observed
before
)
truly
represents
,
and
very
much
aggravates
the
danger
of
the
unworthy
receiving
of
this
Sacrament
;
but
he
did
not
deter
the
Corinthians
from
it
,
because
they
had
sometimes
come
to
it
without
due
reverence
,
but
exhorts
them
to
amend
what
had
been
amiss
and
to
come
better
prepared
and
disposed
for
the
future
.
And
therefore
after
that
terrible
declaration
in
the
Text
,
Whosoever
shall
eat
this
bread
and
drink
this
cup
of
the
Lord
unworthily
,
is
guilty
of
the
body
and
bloud
of
the
Lord
,
he
does
not
add
,
therefore
let
Christians
take
heed
of
coming
to
the
Sacrament
,
but
,
let
them
come
prepared
and
with
due
reverence
,
not
as
to
a
common
meal
,
but
to
a
solemn
participation
of
the
body
and
bloud
of
Christ
;
but
let
a
man
examine
himself
,
and
so
let
him
eat
of
that
bread
and
drink
of
that
cup.
For
,
if
this
be
a
good
reason
to
abstain
from
the
Sacrament
,
for
fear
of
performing
so
sacred
an
action
in
an
undue
manner
,
it
were
best
for
a
bad
man
to
lay
aside
all
Religion
and
to
give
over
the
exercise
of
all
the
duties
of
piety
,
of
prayer
,
of
reading
and
hearing
the
Word
of
God
;
because
there
is
a
proportionable
danger
in
the
unworthy
and
unprofitable
use
of
any
of
these
.
The
prayer
of
the
wicked
(
that
is
,
of
one
that
resolves
to
continue
so
)
is
an
abomination
to
the
Lord
.
And
our
Saviour
gives
us
the
same
caution
concerning
hearing
the
Word
of
God
;
take
heed
how
you
hear
.
And
St.
Paul
tells
us
,
that
those
who
are
not
reformed
by
the
Doctrine
of
the
Gospel
,
it
is
the
savour
of
death
,
that
is
deadly
and
damnable
;
to
such
persons
.
But
now
will
any
man
from
hence
argue
,
that
it
is
best
for
a
wicked
man
not
to
pray
,
nor
to
hear
or
read
the
Word
of
God
,
lest
by
so
doing
he
should
endanger
and
aggravate
his
condemmation
?
And
yet
there
is
as
much
reason
from
this
consideration
to
persuade
men
to
give
over
praying
and
attending
to
God's
Word
,
as
to
lay
aside
the
use
of
the
Sacrament
.
And
it
is
every
whit
as
true
that
he
that
prays
unworthily
and
hears
the
Word
of
God
unworthily
,
that
is
,
without
fruit
and
benefit
,
is
guilty
of
a
great
contempt
of
God
and
of
our
blessed
Saviour
;
and
by
his
indevout
prayers
and
unfruitfull
hearing
of
God's
Word
does
further
and
aggravate
his
own
damnation
:
I
say
,
this
is
every
whit
as
true
,
as
that
he
that
eats
and
drinks
the
Sacrament
unworthily
is
guilty
of
a
high
contempt
of
Christ
,
and
eats
and
drinks
his
own
Judgment
;
so
that
the
danger
of
the
unworthy
performing
this
so
sacred
an
action
is
no
otherwise
a
reason
to
any
man
to
abstain
from
the
Sacrament
,
than
it
is
an
Argument
to
him
to
cast
off
all
Religion
.
He
that
unworthily
useth
or
performs
any
part
of
Religion
is
in
an
evil
and
dangerous
condition
;
but
he
that
casts
off
all
Religion
plungeth
himself
into
a
most
desperate
state
,
and
does
certainly
damn
himself
to
avoid
the
danger
of
damnation
:
Because
he
that
casts
off
all
Religion
throws
off
all
the
means
whereby
he
should
be
reclaimed
and
brought
into
a
better
state
.
I
cannot
more
fitly
illustrate
this
matter
than
by
this
plain
Similitude
:
He
that
eats
and
drinks
intemperately
endangers
his
health
and
his
life
,
but
he
that
to
avoid
this
danger
will
not
eat
at
all
,
I
need
not
tell
you
what
will
certainly
become
of
him
in
a
very
short
space
.
There
are
some
conscientious
persons
who
abstain
from
the
Sacrament
upon
an
apprehension
that
the
sins
which
they
shall
commit
afterwards
are
unpardonable
.
But
this
is
a
great
mistake
;
our
Saviour
having
so
plainly
declared
that
all
manner
of
sin
mall
be
forgiven
men
except
the
blasphemy
against
the
Holy
Ghost
;
such
as
was
that
of
the
Pharisees
,
who
as
our
Saviour
tells
us
blasphemed
the
Holy
Ghost
in
ascribing
those
great
miracles
which
they
saw
him
work
,
and
which
he
really
wrought
by
the
Spirit
of
God
,
to
the
power
of
the
Devil
.
Indeed
to
sin
deliberately
after
so
solemn
an
engagement
to
the
contrary
is
a
great
aggravation
of
sin
,
but
not
such
as
to
make
it
unpardonable
.
But
the
neglect
of
the
Sacrament
is
not
the
way
to
prevent
these
sins
;
but
,
on
the
contrary
,
the
constant
receiving
of
it
with
the
best
preparation
we
can
is
one
of
the
most
effectual
means
to
prevent
sin
for
the
future
,
and
to
obtain
the
assistence
of
God's
grace
to
that
end
:
And
if
we
fall
into
sin
afterwards
,
we
may
be
renewed
by
repentance
;
for
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
who
is
the
propitiation
for
our
sins
;
and
as
such
,
is
in
a
very
lively
and
affecting
manner
exhibited
to
us
in
this
blessed
Sacrament
of
his
body
broken
,
and
his
bloud
shed
for
the
remission
of
our
sins
.
Can
we
think
that
the
primitive
Christians
,
who
so
frequently
received
this
holy
Sacrament
,
did
never
after
the
receiving
of
it
fall
into
any
deliberate
sin
?
undoubtedly
many
of
them
did
;
but
far
be
it
from
us
to
think
that
such
sins
were
unpardonable
,
and
that
so
many
good
men
should
because
of
their
carefull
and
conscientious
observance
of
our
Lord's
Institution
unavoidably
fall
into
condemnation
.
To
draw
to
a
conclusion
of
this
matter
:
such
groundless
fears
and
jealousies
as
these
may
be
a
sign
of
a
good
meaning
,
but
they
are
certainly
a
sign
of
an
injudicious
mind
.
For
if
we
stand
upon
these
Scruples
,
no
man
perhaps
was
ever
so
worthily
prepared
to
draw
near
to
God
in
any
duty
of
Religion
,
but
there
was
still
some
defect
or
other
in
the
disposition
of
his
mind
,
and
the
degree
of
his
preparation
.
But
if
we
prepare
our selves
as
well
as
we
can
,
this
is
all
God
expects
.
And
for
our
fears
of
falling
into
sin
afterwards
,
there
is
this
plain
answer
to
be
given
to
it
;
that
the
danger
of
falling
into
sin
is
not
prevented
by
neglecting
the
Sacrament
,
but
encrcased
:
because
a
powerfull
and
probable
means
of
preserving
men
from
sin
is
neglected
.
And
why
should
not
every
sincere
Christian
,
by
the
receiving
of
this
Sacrament
and
renewing
his
Covenant
with
God
,
rather
hope
to
be
confirmed
in
goodness
,
and
to
receive
farther
assistences
of
God's
grace
and
holy
Spirit
to
strengthen
him
against
sin
,
and
to
enable
him
to
subdue
it
;
than
trouble
himself
with
fears
which
are
either
without
ground
,
or
if
they
are
not
,
are
no
sufficient
reason
to
keep
any
man
from
the
Sacrament
?
We
cannot
surely
entertain
so
unworthy
a
thought
of
God
and
our
blessed
Saviour
,
as
to
imagine
that
he
did
institute
the
Sacrament
not
for
the
furtherance
of
our
Salvation
,
but
as
a
snare
,
and
an
occasion
of
our
ruine
and
damnation
.
This
were
to
pervert
the
gracious
design
of
God
,
and
to
turn
the
cup
of
Salvation
into
a
cup
of
deadly
poison
to
the
souls
of
men
.
All
then
that
can
reasonably
be
inferred
from
the
danger
of
unworthy
receiving
is
,
that
upon
this
consideration
men
should
be
quickned
to
come
to
the
Sacrament
with
a
due
preparation
of
mind
,
and
so
much
the
more
to
fortifie
their
resolutions
of
living
sutably
to
that
holy
Covenant
which
they
solemnly
renew
every
time
they
receive
this
holy
Sacrament
.
This
consideration
ought
to
convince
us
of
the
absolute
necessity
of
a
good
life
,
but
not
to
deter
us
from
the
use
of
any
means
which
may
contribute
to
make
us
good
.
Therefore
(
as
a
learned
Divine
says
very
well
)
this
Sacrament
can
be
neglected
by
none
but
those
that
do
not
understand
it
,
but
those
who
are
unwilling
to
be
tyed
to
their
duty
and
are
afraid
of
being
engaged
to
use
their
best
diligence
to
keep
the
commandments
of
Christ
:
And
such
persons
have
no
reason
to
fear
being
in
a
worse
condition
,
since
they
are
already
in
so
bad
a
state
.
And
thus
much
may
suffice
for
answer
to
the
first
Objection
concerning
the
great
danger
of
unworthy
receiving
this
holy
Sacrament
.
I
proceed
to
the
2.
Second
Objection
,
Obj.
2.
which
was
this
;
That
so
much
preparation
and
worthiness
being
required
to
our
worthy
receiving
,
the
more
timorus
sort
of
Christians
can
never
think
themselves
duly
enough
qualified
for
so
sacred
an
Action
.
For
a
full
Answer
to
this
Objection
,
I
shall
endeavour
briefly
to
clear
these
three
things
.
First
,
That
every
degree
of
Imperfection
in
our
preparation
for
this
Sacrament
is
not
a
sufficient
reason
for
men
to
refrain
from
it
.
Secondly
,
That
a
total
want
of
a
due
preparation
,
not
only
in
the
degree
but
in
the
main
and
substance
of
it
,
though
it
render
us
unfit
at
present
to
receive
this
Sacrament
,
yet
it
does
by
no
means
excuse
our
neglect
of
it
.
Thirdly
,
That
the
proper
Inference
and
conclusion
from
the
total
want
of
a
due
preparation
is
not
to
cast
off
all
thoughts
of
receiving
the
Sacrament
,
but
immediately
to
set
upon
the
work
of
preparation
that
so
we
may
be
fit
to
receive
it
.
And
if
I
can
clearly
make
out
these
three
things
,
I
hope
this
Objection
is
fully
answered
.
1.
That
every
degree
of
imperfection
in
our
preparation
for
this
Sacrament
is
not
a
sufficient
reason
for
men
to
abstain
from
it
:
For
then
no
man
should
ever
receive
it
.
For
who
is
every
way
worthy
,
and
in
all
degrees
and
respects
duly
qualified
to
approach
the
presence
of
God
in
any
of
the
duties
of
his
Worship
and
Service
?
Who
can
wash
his
hands
in
innocency
,
that
so
he
may
be
perfectly
fit
to
approach
God's
Altar
?
There
is
not
man
on
earth
that
lives
and
sins
not
.
The
Graces
of
the
best
men
are
imperfect
;
and
every
imperfection
in
grace
and
goodness
is
an
imperfection
in
the
disposition
and
preparation
of
out
minds
for
this
holy
Sacrament
:
But
if
we
do
heartily
repent
of
our
sins
,
and
sincerely
resolve
to
obey
and
perform
the
terms
of
the
Gospel
,
and
of
that
Covenant
which
we
entred
into
by
Baptism
,
and
are
going
solemnly
to
renew
and
confirm
by
our
receiving
of
this
Sacrament
,
we
are
at
least
in
some
degree
and
in
the
main
qualified
to
partake
of
this
holy
Sacrament
;
and
the
way
for
us
to
be
more
fit
is
to
receive
this
Sacrament
frequently
,
that
by
this
spiritual
food
of
God's
appointing
,
by
this
living
bread
which
comes
down
from
heaven
our
souls
may
be
nourished
in
goodness
,
and
new
strength
and
vertue
may
be
continually
derived
to
us
for
the
purifying
of
our
hearts
and
enabling
us
to
run
the
ways
of
God's
commandments
with
more
constancy
and
delight
.
For
the
way
to
grow
in
grace
and
to
be
strengthned
with
all
might
in
the
inner
man
,
and
to
abound
in
all
the
fruits
of
righteousness
which
by
Christ
Jesus
are
to
the
praise
and
glory
of
God
,
is
with
care
and
conscience
to
use
those
means
which
God
hath
appointed
for
this
end
:
And
if
we
will
neglect
the
use
of
these
means
it
is
to
no
purpose
for
us
to
pray
to
God
for
his
grace
and
assistence
.
We
may
tire
our selves
with
our
devotions
and
fill
heaven
with
vain
complaints
,
and
yet
by
all
this
importunity
obtain
nothing
at
God's
hand
:
Like
lazy
beggars
that
are
always
complaining
and
always
asking
,
but
will
not
work
,
will
do
nothing
to
help
themselves
and
better
their
condition
,
and
therefore
are
never
like
to
move
the
pity
and
compassion
of
others
.
If
we
expect
God's
grace
and
assistence
,
we
must
work
out
our
own
Salvation
in
the
carefull
use
of
all
those
means
which
God
hath
appointed
to
that
end
.
That
excellent
degree
of
goodness
which
men
would
have
to
fit
them
for
the
Sacrament
,
is
not
to
be
had
but
by
the
use
of
it
.
And
therefore
it
is
a
preposterous
thing
for
men
to
insist
upon
having
the
end
before
they
will
use
the
means
that
may
further
them
in
the
obtaining
of
it
.
2.
The
total
want
of
a
due
preparation
,
not
only
in
the
degree
but
in
the
main
and
substance
of
if
,
though
it
render
us
unfit
at
present
to
receive
this
Sacrament
,
yet
does
it
by
no
means
excuse
our
neglect
of
it
.
One
fault
may
draw
on
another
,
but
can
never
excuse
it
.
It
is
our
great
fault
that
we
are
wholly
unprepared
,
and
no
man
can
claim
any
benefit
by
his
fault
,
or
plead
it
in
excuse
or
extenuation
of
this
neglect
.
A
total
want
of
preparation
and
an
absolute
unworthiness
is
Impenitency
in
an
evil
course
,
a
resolution
to
continue
a
bad
man
,
not
to
quit
his
lusts
and
to
break
off
that
wicked
course
he
hath
lived
in
:
But
is
this
any
excuse
for
the
neglect
of
our
duty
that
we
will
not
fit
our selves
for
the
doing
of
it
with
benefit
and
advantage
to
our selves
?
A
father
commands
his
son
to
ask
him
blessing
every
day
,
and
is
ready
to
give
it
him
;
but
so
long
as
he
is
undutifull
to
him
in
his
other
actions
,
and
lives
in
open
disobedience
,
forbids
him
to
come
in
his
sight
.
He
excuseth
himself
from
asking
his
father
blessing
,
because
he
is
undutifull
in
other
things
,
and
resolves
to
continue
so
.
This
is
just
the
case
of
neglecting
the
duty
God
requires
,
and
the
blessings
he
offers
to
us
in
the
Sacrament
,
because
we
have
made
our selves
incapable
of
so
performing
the
one
as
to
receive
the
other
;
and
are
resolved
to
continue
so
.
We
will
not
do
our
duty
in
other
things
,
and
then
plead
that
we
are
unfit
and
unworthy
to
do
it
in
this
particular
of
the
Sacrament
.
3.
The
proper
Inference
and
conclusion
from
a
total
want
of
due
preparation
for
the
Sacrament
is
not
to
cast
off
all
thoughts
of
receiving
it
,
but
immediately
to
set
about
the
work
of
preparation
,
that
so
we
may
be
fit
to
receive
it
.
For
if
this
be
true
,
that
they
who
are
absolutely
unprepared
ought
not
to
receive
the
Sacrament
,
nor
can
do
it
with
any
benefit
;
nay
by
doing
it
in
such
a
manner
render
their
condition
much
worse
,
this
is
a
most
forcible
argument
to
repentance
and
amendment
of
life
:
There
is
nothing
reasonable
in
this
case
but
immediately
to
resolve
upon
a
better
course
,
that
so
we
may
be
meet
partakers
of
those
holy
Mysteries
,
and
may
no
longer
provoke
God's
wrath
against
us
by
the
wilfull
neglect
of
so
great
and
necessary
a
duty
of
the
Christian
Religion
.
And
we
do
wilfully
neglect
it
,
so
long
as
we
do
wilfully
refuse
to
fit
and
qualifie
our selves
for
the
due
and
worthy
performance
of
it
.
Let
us
view
the
thing
in
a
like
case
;
A
Pardon
is
graciously
offered
to
a
Rebel
,
he
declines
to
accept
it
,
and
modestly
excuseth
himself
because
he
is
not
worthy
of
it
.
And
why
is
he
not
worthy
?
because
he
resolves
to
be
a
Rebel
,
and
then
his
pardon
will
do
him
no
good
,
but
be
an
aggravation
of
his
crime
.
Very
true
:
and
it
will
be
no
less
an
aggravation
that
he
refuseth
it
for
such
a
reason
,
and
under
a
pretence
of
modesty
does
the
most
imprudent
thing
in
the
world
.
This
is
just
the
case
;
and
in
this
case
there
is
but
one
thing
reasonable
to
be
done
,
and
that
is
,
for
a
man
to
make
himself
capable
of
the
benefit
as
soon
as
he
can
,
and
thankfully
to
accept
of
it
:
but
to
excuse
himself
from
accepting
of
the
benefit
offered
,
because
he
is
not
worthy
of
it
,
nor
fit
for
it
,
nor
ever
intends
to
be
so
,
is
as
if
a
man
should
desire
to
be
excused
from
being
happy
because
he
is
resolved
to
play
the
fool
and
to
be
miserable
.
So
that
whether
our
want
of
preparation
be
total
,
or
only
to
some
degree
,
it
is
every
way
unreasonable
:
If
it
be
in
the
degree
only
,
it
ought
not
to
hinder
us
from
receiving
the
Sacrament
;
If
it
be
total
,
it
ought
to
put
us
immediately
upon
removing
the
impediment
,
by
making
such
preparation
as
is
necessary
to
the
due
and
worthy
receiving
of
it
.
And
this
brings
me
to
the
IV.
Fourth
and
last
thing
I
proposed
,
viz.
What
preparation
of
our selves
is
necessary
in
order
to
the
worthy
receiving
of
this
Sacrament
.
Which
I
told
you
would
give
me
occasion
to
explain
the
Apostle's
meaning
in
the
last
part
of
the
Text
,
But
let
a
man
examine
himself
,
and
so
let
him
eat
of
that
bread
and
drink
of
that
cup.
I
think
it
very
clear
from
the
occasion
and
circumstances
of
the
Apostle's
discourse
concerning
the
Sacrament
that
he
does
not
intend
the
examination
of
our
state
,
whether
we
be
Christians
or
not
,
and
sincerely
resolved
to
continue
so
;
and
consequently
that
he
does
not
here
speak
of
our
habitual
preparation
by
the
resolution
of
a
good
life
.
This
he
takes
for
granted
,
that
they
were
Christians
and
resolved
to
continue
and
persevere
in
their
Christian
profession
:
But
he
speaks
of
their
actual
fitness
and
worthiness
at
that
time
when
they
came
to
receive
the
Lord's
Supper
.
And
for
the
clearing
of
this
matter
,
we
must
consider
what
it
was
that
gave
occasion
to
this
discourse
.
At
the
20th
verse
of
this
Chapter
he
sharply
reproves
their
irreverent
and
unsutable
carriage
at
the
Lord's
Supper
.
They
came
to
it
very
disorderly
,
one
before
another
.
It
was
the
custom
of
Christians
to
meet
at
their
Feast
of
Charity
,
in
which
they
did
communicate
with
great
sobriety
and
temperance
;
and
when
that
was
ended
they
celebrated
the
Sacrament
of
the
Lord's
Supper
.
Now
among
the
Corinthians
this
order
was
broken
:
The
rich
met
and
excluded
the
poor
from
this
common
Feast
.
And
after
an
irregular
feast
(
one
before
another
eating
his
own
supper
as
he
came
)
they
went
to
the
Sacrament
in
great
disorder
;
one
was
hungry
having
eaten
nothing
at
all
,
others
were
drunk
,
having
eaten
intemperately
;
and
the
poor
were
despised
and
neglected
.
This
the
Apostle
condemns
as
a
great
profanation
of
that
solemn
Institution
of
the
Sacrament
;
at
the
participation
whereof
they
behaved
themselves
with
as
little
reverence
as
if
they
had
been
met
at
a
common
supper
or
feast
.
And
this
he
calls
not
discerning
the
Lord's
body
,
making
no
difference
in
their
behaviour
between
the
Sacrament
,
and
a
common
meal
:
which
irreverent
and
contemptuous
carriage
of
theirs
he
calls
eating
and
drinking
unworthily
:
for
which
he
pronounceth
them
guilty
of
the
body
and
bloud
of
the
Lord
,
which
were
represented
and
commemorated
in
their
eating
of
that
bread
and
drinking
of
that
cup.
By
which
irreverent
and
contemptuous
usage
of
the
body
and
bloud
of
our
Lord
,
he
tells
them
that
they
did
incur
the
Judgment
of
God
;
which
he
calls
eating
and
drinking
their
own
judgment
.
For
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
our
Translatours
render
damnation
,
does
not
here
signifie
eternal
condemnation
,
but
a
temporal
judgment
and
chastisement
in
order
to
the
prevention
of
eternal
condemnation
,
is
evident
from
what
follows
;
He
that
eateth
and
drinketh
unworthily
,
eateth
and
drinketh
judgment
to
himself
:
And
then
he
says
,
For
this
cause
many
are
weak
and
sickly
among
you
,
and
many
sleep
:
That
is
,
for
this
irreverence
of
theirs
God
had
sent
among
them
several
diseases
,
of
which
many
had
dyed
.
And
then
he
adds
,
For
if
we
would
judge
our selves
,
we
should
not
be
judged
.
If
we
would
judge
our selves
;
whether
this
be
meant
of
the
publick
Censures
of
the
Church
,
or
our
private
censuring
of
our selves
in
order
to
our
future
amendment
and
reformation
,
is
not
certain
.
If
of
the
latter
,
which
I
think
most
probable
,
then
judging
here
is
much
the
same
with
examining
our selves
,
ver
.
28.
And
then
the
Apostle's
meaning
is
,
that
if
we
would
censure
and
examine
our selves
,
so
as
to
be
more
carefull
for
the
future
,
we
should
escape
the
judgment
of
God
in
these
temporal
punishments
.
But
when
we
are
judged
,
we
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
.
But
when
we
are
judged
;
that
is
,
when
by
neglecting
thus
to
judge
our selves
we
provoke
God
to
judge
us
;
we
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
;
that
is
,
he
inflicts
these
temporal
judgments
upon
us
to
prevent
our
eternal
condemnation
.
Which
plainly
shews
,
that
the
judgment
here
spoken
of
is
not
eternal
condemnation
.
And
then
he
concludes
,
Wherefore
,
my
Brethren
,
when
ye
come
together
to
eat
tarry
for
one
another
.
And
if
any
man
hunger
,
let
him
eat
at
home
,
that
ye
come
not
together
unto
judgment
:
where
the
Apostle
plainly
shews
both
what
was
the
crime
of
unworthy
receiving
,
and
the
punishment
of
it
.
Their
crime
was
,
their
irreverent
and
disorderly
participation
of
the
Sacrament
;
and
their
punishment
was
,
those
temporal
judgments
which
God
inflicted
upon
them
for
this
their
contempt
of
the
Sacrament
.
Now
this
being
,
I
think
,
very
plain
;
we
are
proportionably
to
understand
the
precept
of
examination
of
our selves
before
we
eat
of
that
bread
and
drink
of
that
cup.
But
let
a
man
examine
himself
;
that
is
,
consider
well
with
himself
what
a
sacred
Action
he
is
going
about
,
and
what
behaviour
becomes
him
when
he
is
celebrating
this
Sacrament
instituted
by
our
Lord
in
memorial
of
his
body
and
bloud
,
that
is
,
of
his
death
and
passion
:
And
if
heretofore
he
have
been
guilty
of
any
disorder
and
irreverence
(
such
as
the
Apostle
here
taxeth
them
withall
)
let
him
censure
and
judge
himself
for
it
,
be
sensible
of
and
sorry
for
his
fault
,
and
be
carefull
to
avoid
it
for
the
future
;
and
having
thus
examined
himself
,
let
him
eat
of
that
bread
and
drink
of
that
cup.
This
,
I
think
,
is
the
plain
sense
of
the
Apostle's
Discourse
;
and
that
if
we
attend
to
the
scope
and
circumstances
of
it
,
it
cannot
well
have
any
other
meaning
.
But
some
will
say
,
Is
this
all
the
preparation
that
is
required
to
our
worthy
receiving
of
the
Sacrament
,
that
we
take
care
not
to
come
drunk
to
it
,
nor
to
be
guilty
of
any
irreverence
and
disorder
in
the
celebration
of
it
?
I
answer
in
short
,
this
was
the
particular
unworthiness
with
which
the
Apostle
taxeth
the
Corinthians
;
and
which
he
warns
them
to
amend
,
as
they
desire
to
escape
the
judgments
of
God
,
such
as
they
had
already
felt
for
this
irreverent
carriage
of
theirs
,
so
unsutable
to
the
holy
Sacrament
:
He
finds
no
other
fault
with
them
at
present
in
this
matter
,
though
any
other
fort
of
irreverence
will
proportionably
expose
men
to
the
like
punishment
.
He
says
nothing
here
of
their
habitual
preparation
,
by
the
sincere
purpofe
and
resolution
of
a
good
life
answerable
to
the
rules
of
the
Christian
Religion
:
This
we
may
suppose
he
took
for
granted
.
However
,
it
concerns
the
Sacrament
no
more
than
it
does
Prayer
or
any
other
religious
duty
.
Not
but
that
it
is
very
true
that
none
but
those
who
do
heartily
embrace
the
Christian
Religion
and
are
sincerely
resolved
to
frame
their
lives
according
to
the
holy
rules
and
precepts
of
it
,
are
fit
to
communicate
in
this
solemn
acknowledgment
and
profession
of
it
.
So
that
it
is
a
practice
very
much
to
be
countenanced
and
encouraged
,
because
it
is
of
great
use
,
for
Christians
by
way
of
preparation
for
the
Sacrament
to
examine
themselves
in
a
larger
sense
than
in
all
probability
the
Apostle
here
intended
:
I
mean
,
to
examine
our
past
lives
and
the
actions
of
them
in
order
to
a
sincere
repentance
of
all
our
errours
and
miscarriages
,
and
to
fix
us
in
the
steady
purpose
and
resolution
of
a
better
life
:
particularly
,
when
we
expect
to
have
the
forgiveness
of
our
sins
sealed
to
us
,
we
should
lay
aside
all
enmity
and
thoughts
of
revenge
,
and
heartily
forgive
those
that
have
offended
us
,
and
put
in
practice
that
universal
love
and
charity
which
is
represented
to
us
by
this
holy
Communion
.
And
to
this
purpose
we
are
earnestly
exhorted
in
the
publick
Office
of
the
Communion
by
way
of
due
preparation
and
disposition
for
it
,
to
repent
us
truly
of
our
sins
past
,
to
amend
our
lives
,
and
to
be
in
perfect
charity
with
all
men
,
that
so
we
may
be
meet
partakers
of
those
holy
mysteries
.
And
because
this
work
of
examining
our selves
concerning
our
state
and
condition
,
and
of
exercising
repentance
towards
God
and
charity
towards
men
is
incumbent
upon
us
as
we
are
Christians
,
and
can
never
be
put
in
practice
more
seasonably
and
with
greater
advantage
than
when
we
are
meditating
of
this
Sacrament
,
therefore
besides
our
habitual
preparation
by
repentance
and
the
constant
endeavours
of
a
holy
life
,
it
is
a
very
pious
and
commendable
custome
in
Christians
before
their
coming
to
the
Sacrament
to
set
apart
some
particular
time
for
this
work
of
examination
.
But
how
much
time
every
person
should
allot
to
this
purpose
,
is
matter
of
prudence
;
and
as
it
need
not
,
so
neither
indeed
can
it
be
precisely
determined
.
Some
have
greater
reason
to
spend
more
time
upon
this
work
,
than
others
;
I
mean
those
whose
accounts
are
heavier
,
because
they
have
long
run
upon
the
score
and
neglected
themselves
:
And
some
also
have
more
leisure
and
freedom
for
it
,
by
reason
of
their
casie
condition
and
circumstances
in
the
world
;
and
therefore
are
obliged
to
allow
a
greater
portion
of
Time
for
the
exercises
of
piety
and
devotion
.
In
general
,
no
man
ought
to
doe
a
work
of
so
great
moment
and
concernment
slightly
and
perfunctorily
.
And
in
this
,
as
in
all
other
actions
,
the
end
is
principally
to
be
regarded
.
Now
the
end
of
examining
our selves
is
to
understand
our
slate
and
condition
,
and
to
reform
whatever
we
find
amiss
in
our selves
.
And
provided
this
end
be
obtained
,
the
circumstances
of
the
means
are
less
considerable
:
whether
more
or
less
time
be
allowed
to
this
work
it
matters
not
so
much
,
as
to
make
sure
that
the
work
be
throughly
done
.
And
I
do
on
purpose
speak
thus
cautiously
in
this
matter
,
because
some
pious
persons
do
perhaps
err
on
the
stricter
hand
,
and
are
a
little
superstitious
on
that
side
;
insomuch
that
unless
they
can
gain
so
much
time
to
set
apart
for
a
solemn
preparation
,
they
will
refrain
from
the
Sacrament
at
that
time
;
though
otherwise
they
be
habitually
prepared
.
This
I
doubt
not
proceeds
from
a
pious
mind
;
but
as
the
Apostle
says
in
another
case
about
the
Sacrament
,
shall
I
praise
them
in
this
?
I
praise
them
not
.
For
,
provided
there
be
no
wilfull
neglect
of
due
preparation
,
it
is
much
better
to
come
so
prepared
as
we
can
,
nay
I
think
it
is
our
duty
so
to
doe
,
rather
than
to
abstain
upon
this
punctilio
.
For
when
all
is
done
,
the
best
preparation
for
the
Sacrament
is
the
general
care
and
endeavour
of
a
good
life
:
And
he
that
is
thus
prepared
may
receive
at
any
time
when
opportunity
is
offered
,
though
he
had
no
particular
foresight
of
that
opportunity
.
And
I
think
in
that
case
such
a
one
shall
do
much
better
to
receive
than
to
refrain
;
because
he
is
habitually
prepared
for
the
Sacrament
,
though
he
had
no
time
to
make
such
actual
preparation
as
he
desired
.
And
if
this
were
not
allowable
how
could
Ministers
communicate
with
sick
persons
at
all
times
,
or
persuade
others
to
doe
it
many
times
upon
very
short
and
sudden
warning
?
And
indeed
we
cannot
imagine
that
the
primitive
Christians
,
who
received
the
Sacrament
so
frequently
that
for
ought
appears
to
the
contrary
they
judged
it
as
essential
and
necessary
a
part
of
their
publick
worship
as
any
other
part
of
it
whatsoever
,
even
as
their
Hymns
and
Prayers
,
and
reading
and
interpreting
the
Word
of
God
:
I
say
,
we
cannot
well
conceive
how
they
who
celebrated
it
so
constantly
,
could
allot
any
more
time
for
a
solemn
preparation
for
it
,
than
they
did
for
any
other
part
of
divine
worship
:
And
consequently
,
that
the
Apostle
when
he
bids
the
Corinthians
examine
themselves
could
mean
no
more
than
that
considering
the
nature
and
ends
of
this
Institution
they
should
come
to
it
with
great
reverence
;
and
reflecting
upon
their
former
miscarriages
in
this
matter
,
should
be
carefull
upon
this
admonition
to
avoid
them
for
the
future
and
to
amend
what
had
been
amiss
:
which
to
doe
,
requires
rather
resolution
and
care
than
any
long
time
of
preparation
.
I
speak
this
,
that
devout
persons
may
not
be
entangled
in
an
apprehension
of
a
greater
necessity
than
really
there
is
of
a
long
and
solemn
preparation
every
time
they
receive
the
Sacrament
.
The
great
necessity
that
lies
upon
men
is
to
live
as
becomes
Christians
,
and
then
they
can
never
be
absolutely
unprepared
.
Nay
,
I
think
this
to
be
a
very
good
preparation
;
and
I
see
not
why
men
should
not
be
very
well
satisfied
with
it
,
unless
they
intend
to
make
the
same
use
of
the
Sacrament
that
many
of
the
Papists
do
of
Confession
and
Absolution
,
which
is
to
quit
with
God
once
or
twice
a
year
,
that
so
they
may
begin
to
sin
again
upon
a
new
score
.
But
because
the
Examination
of
our selves
is
a
thing
so
very
usefull
,
and
the
time
which
men
are
wont
to
set
apart
for
their
preparation
for
the
Sacrament
is
so
advantageous
an
opportunity
for
the
practice
of
it
;
therefore
I
cannot
but
very
much
commend
those
who
take
this
occasion
to
search
and
try
their
ways
,
and
to
call
themselves
to
a
more
solemn
account
of
their
actions
.
Because
this
ought
to
be
done
sometime
,
and
I
know
no
fitter
time
for
it
than
this
.
And
perhaps
some
would
never
find
time
to
recollect
themselves
and
to
take
the
condition
of
their
souls
into
serious
consideration
,
were
it
not
upon
this
solemn
occasion
.
The
summ
of
what
I
have
said
is
this
,
that
supposing
a
person
to
be
habitually
prepared
by
a
religious
disposition
of
mind
and
the
general
course
of
a
good
life
,
this
more
solemn
actual
preparation
is
not
always
necessary
:
And
it
is
better
when
there
is
an
opportunity
to
receive
without
it
,
than
not
to
receive
at
all
.
But
the
greater
our
actual
preparation
is
,
the
better
.
For
no
man
can
examine
himself
too
often
,
and
understand
the
state
of
his
soul
too
well
,
and
exercise
repentance
,
and
renew
the
resolutions
of
a
good
life
too
frequently
.
And
there
is
perhaps
no
fitter
opportunity
for
the
doing
of
all
this
,
than
when
we
approach
the
Lord's
table
,
there
to
commemorate
his
death
,
and
to
renew
our
Covenant
with
him
to
live
as
becomes
the
Gospel
.
All
the
Reflexion
I
shall
now
make
upon
this
Discourse
,
shall
be
from
the
consideration
of
what
hath
been
said
earnestly
to
excite
all
that
profess
and
call
themselves
Christians
to
a
due
preparation
of
themselves
for
this
holy
Sacrament
,
and
a
frequent
participation
of
it
according
to
the
intention
of
our
Lord
and
Saviour
in
the
institution
of
it
,
and
the
undoubted
practice
of
Christians
in
the
primitive
and
best
times
,
when
men
had
more
devotion
and
fewer
scruples
about
their
duty
.
If
we
do
in
good
earnest
believe
that
this
Sacrament
was
instituted
by
our
Lord
in
remembrance
of
his
dying
love
,
we
cannot
but
have
a
very
high
value
and
esteem
for
it
upon
that
account
.
Methinks
so
often
as
we
reade
in
the
institution
of
it
those
words
of
our
dear
Lord
,
doe
this
in
remembrance
of
me
,
and
consider
what
he
who
said
them
did
for
us
,
this
dying
charge
of
our
best
friend
should
stick
with
us
and
make
a
strong
impression
upon
our
minds
:
Especially
if
we
add
to
these
,
those
other
words
of
his
,
not
long
before
his
death
,
Greater
love
than
this
hath
no
man
,
that
a
man
lay
down
his
life
for
his
friend
;
ye
are
my
friends
if
ye
do
whatsoever
I
command
you
.
It
is
a
wonderfull
love
which
he
hath
expressed
to
us
,
and
worthy
to
be
had
in
perpetual
remembrance
.
And
all
that
he
expects
from
us
,
by
way
of
thankfull
acknowledgment
,
is
to
celebrate
the
remembrance
of
it
by
the
frequent
participation
of
this
blessed
Sacrament
.
And
shall
this
charge
,
laid
upon
us
by
him
who
laid
down
his
life
for
us
,
lay
no
obligation
upon
us
to
the
solemn
remembrance
of
that
unparallel'd
kindness
which
is
the
fountain
of
so
many
blessings
and
benefits
to
us
?
It
is
a
sign
we
have
no
great
sense
of
the
benefit
when
we
are
so
unmindfull
of
our
benefactour
as
to
forget
him
days
without
number
.
The
Obligation
he
hath
laid
upon
us
is
so
vastly
great
,
not
only
beyond
all
requital
but
beyond
all
expression
,
that
if
he
had
commanded
us
some
very
grievous
thing
we
ought
with
all
the
readiness
and
chearfulness
in
the
world
to
have
done
it
;
how
much
more
when
he
hath
imposed
upon
us
so
easie
a
commandment
,
a
thing
of
no
burthen
but
of
immence
benefit
?
when
he
hath
onely
said
to
us
,
Eat
O
friends
,
and
drink
O
beloved
?
when
he
onely
invites
us
to
his
table
,
to
the
best
and
most
delicious
Feast
that
we
can
partake
of
on
this
side
heaven
?
If
we
seriously
believe
the
great
blessings
which
are
there
exhibited
to
us
and
ready
to
be
conferred
upon
us
,
we
should
be
so
far
from
neglecting
them
,
that
we
should
heartily
thank
God
for
every
opportunity
he
offers
to
us
of
being
made
partakers
of
such
benefits
.
When
such
a
price
is
put
into
our
hands
,
shall
we
want
hearts
to
make
use
of
it
?
Methinks
we
should
long
with
David
(
who
saw
but
the
shadow
of
these
blessings
)
to
be
satisfied
with
the
good
things
of
God's
house
,
and
to
draw
near
his
altar
;
and
should
cry
out
with
him
,
O
when
shall
I
come
and
appear
before
thee
!
My
soul
longeth
,
yea
even
fainteth
for
the
courts
of
the
Lord
,
and
my
flesh
cryeth
out
for
the
living
God
.
And
if
we
had
a
just
esteem
of
things
,
we
should
account
it
the
greatest
infelicity
and
judgment
in
the
world
to
be
debarred
of
this
privilege
,
which
yet
we
do
deliberately
and
frequently
deprive
our selves
of
.
We
exclaim
against
the
Church
of
Rome
with
great
impatience
,
and
with
a
very
just
indignation
,
for
robbing
the
People
of
half
of
this
blessed
Sacrament
,
and
taking
from
them
the
cup
of
blessing
,
the
cup
of
salvation
;
and
yet
we
can
patiently
endure
for
some
months
,
nay
years
,
to
exclude
our selves
wholly
from
it
.
If
no
such
great
benefits
and
blessings
belong
to
it
,
why
do
we
complain
of
them
for
hindring
us
of
any
part
of
it
?
But
if
there
do
,
why
do
we
by
our
own
neglect
deprive
our selves
of
the
whole
?
In
vain
do
we
bemoan
the
decay
of
our
graces
and
our
slow
progress
and
improvement
in
Christianity
,
whilst
we
wilfully
despise
the
best
means
of
our
growth
in
goodness
.
Well
do
we
deserve
that
God
should
send
leanness
into
our
souls
,
and
make
them
to
consume
and
pine
away
in
perpetual
doubting
and
trouble
,
if
,
when
God
himself
doth
spread
so
bountifull
a
Table
for
us
and
set
before
us
the
bread
of
life
,
we
will
not
come
and
feed
upon
it
with
joy
and
thankfulness
.
A
DISCOURSE
AGAINST
TRANSVBSTANTIATION
.
Concerning
the
Sacrament
of
the
Lord's
Supper
,
one
of
the
two
great
positive
Institutions
of
the
Christian
Religion
,
there
are
two
main
Points
of
difference
between
Vs
and
the
Church
of
Rome
.
One
,
about
the
Doctrine
of
Transubstantiation
;
in
which
they
think
,
but
are
not
certain
,
that
they
have
the
Scripture
and
the
words
of
our
Saviour
on
their
side
:
The
other
,
about
the
administration
of
this
Sacrament
to
the
People
in
both
kinds
?
in
which
we
are
sure
that
we
have
the
Scripture
and
our
Saviour's
Institution
on
our
side
;
and
that
so
plainly
that
our
Adversaries
themselves
do
not
deny
it
.
Of
the
first
of
these
I
shall
now
treat
,
and
endeavour
to
shew
against
the
Church
of
Rome
,
That
in
this
Sacrament
,
there
is
no
substantial
change
made
of
the
Elements
of
Bread
and
Wine
into
the
natural
Body
and
Bloud
of
Christ
;
that
Body
which
was
born
of
the
Virgin
Mary
,
and
suffered
upon
the
Cross
;
for
so
they
explain
that
hard
word
Transubstantiation
.
Before
I
engage
in
this
Argument
,
I
cannot
but
observe
what
an
unreasonable
task
we
are
put
upon
,
by
the
bold
confidence
of
our
Adversaries
,
to
dispute
a
matter
of
Sense
;
which
is
one
of
those
things
about
which
Aristotle
hath
long
since
pronounc'd
there
ought
to
be
no
dispute
.
It
might
well
seem
strange
if
any
man
should
write
a
Book
,
to
prove
that
an
Egg
is
not
an
Elephant
,
and
that
a
Musket-bullet
is
not
a
Pike
:
It
is
every
whit
as
hard
a
case
,
to
put
to
maintain
by
a
long
Discourse
,
that
what
we
see
and
handle
and
taste
to
be
Bread
is
Bread
,
and
not
the
Body
of
a
man
;
and
what
we
see
and
taste
to
be
Wine
is
Wine
,
and
not
Bloud
:
And
if
this
evidence
may
not
pass
for
sufficient
without
any
farther
proof
,
I
do
not
see
why
any
man
,
that
hath
confidence
enough
to
do
so
,
may
not
deny
any
thing
to
be
what
all
the
World
sees
it
is
;
or
affirm
any
thing
to
be
what
all
the
World
sees
it
is
not
;
and
this
without
all
possibility
of
being
farther
confuted
.
So
that
the
business
of
Transubstantiation
is
not
a
controversie
of
Scripture
against
Scripture
,
or
of
Reason
against
Reason
,
but
of
downright
Impudence
against
the
plain
meaning
of
Scripture
,
and
all
the
Sense
and
Reason
of
Mankind
.
It
is
a
most
Self-evident
Falshood
;
and
there
is
no
Doctrine
or
Proposition
in
the
World
that
is
of
it self
more
evidently
true
,
than
Transubstantiation
is
evidently
false
:
And
yet
if
it
were
possible
to
be
true
,
it
would
be
the
most
ill-natur'd
and
pernicious
truth
in
the
World
,
because
it
would
suffer
nothing
else
to
be
true
;
it
is
like
the
Roman-Catholick
Church
,
which
will
needs
be
the
whole
Christian
Church
,
and
will
allow
no
other
Society
of
Christians
to
be
any
part
of
it
:
So
Transubstantiation
,
if
it
be
true
at
all
,
it
is
all
truth
,
and
nothing
else
is
true
;
for
it
cannot
be
true
unless
our
Senses
,
and
the
Senses
of
all
mankind
be
deceived
about
their
proper
objects
;
and
if
this
he
true
and
certain
,
then
nothing
else
can
be
so
;
for
if
we
be
not
certain
of
what
we
see
,
we
can
be
certain
of
nothing
.
And
yet
notwithstanding
all
this
,
there
are
a
Company
of
men
in
the
World
so
abandon'd
and
given
up
by
God
to
the
efficacy
of
delusion
as
in
good
earnest
to
believe
this
gross
and
palpable
Errour
,
and
to
impose
the
belief
of
it
upon
the
Christian
World
under
no
less
penalties
than
of
temporal
death
and
eternal
damnation
.
And
therefore
to
undeceive
,
if
possible
,
these
deluded
Souls
,
it
will
be
necessary
to
examine
the
pretended
grounds
of
so
false
a
Doctrine
,
and
to
lay
open
the
monstrous
absurdity
of
it
.
And
in
the
handling
of
this
Argument
,
I
shall
proceed
in
this
plain
method
.
I.
I
shall
consider
the
pretended
grounds
and
reasons
of
the
Church
of
Rome
for
this
Doctrine
.
II.
I
shall
produce
our
Objections
against
it
.
And
if
I
can
shew
that
there
is
no
tolerable
ground
for
it
,
and
that
there
are
invincible
Objections
against
it
,
then
every
man
is
not
onely
in
reason
excused
from
believing
this
Doctrine
,
but
hath
great
cause
to
believe
the
contrary
.
FIRST
,
I
will
consider
the
pretended
grounds
and
reasons
of
the
Church
of
Rome
for
this
Doctrine
.
Which
must
be
one
or
more
of
these
five
.
Either
1st
.
The
Authority
of
Scripture
.
Or
2
ly
.
The
perpetual
belief
of
this
Doctrine
in
the
Christian
Church
,
as
an
evidence
that
they
always
understood
and
interpreted
our
Saviour's
words
,
This
is
my
body
,
in
this
sense
.
Or
3
ly
.
The
Authority
of
the
present
Church
to
make
and
declare
new
Articles
of
Faith
.
Or
4
ly
.
The
absolute
necessity
of
such
a
change
as
this
in
the
Sacrament
to
the
comfort
and
benefit
of
those
who
receive
this
Sacrament
.
Or
5
ly
.
To
magnifie
the
power
of
the
Priest
in
being
able
to
work
so
great
a
Miracle
.
1st
.
They
pretend
for
this
Doctrine
the
Authority
of
Scripture
in
those
words
of
our
Saviour
,
This
is
my
body
.
Now
to
shew
the
insufficiency
of
this
pretence
,
I
shall
endeavour
to
make
good
these
two
things
.
-
1.
That
there
is
no
necessity
of
understanding
those
words
of
our
Saviour
in
the
sense
of
Transubstantiation
.
-
2.
That
,
there
is
a
great
deal
of
reason
,
nay
that
it
is
very
absurd
and
unreasonable
,
to
understand
them
otherwise
.
First
,
That
there
is
no
necessity
to
understand
those
words
of
our
Saviour
in
the
sense
of
Transubstantiation
.
If
there
be
any
,
it
must
be
from
one
of
these
two
reasons
.
Either
because
there
are
no
figurative
expressions
in
Scripture
,
which
I
think
no
man
ever
yet
said
:
or
else
,
because
a
Sacrament
admits
of
no
figures
;
which
would
be
very
absurd
for
any
man
to
say
,
since
it
is
of
the
very
nature
of
a
Sacrament
to
represent
and
exhibit
some
invisible
grace
and
benefit
by
an
outward
sign
and
figure
:
And
especially
since
it
cannot
be
denied
,
but
that
in
the
institution
of
this
very
Sacrament
our
Saviour
useth
figurative
expressions
,
and
several
words
which
cannot
be
taken
strictly
and
literally
.
When
he
gave
the
Cup
he
said
,
This
Cup
is
the
new
Testament
in
my
bloud
,
which
is
shed
for
you
and
for
many
for
the
remission
of
Sins
.
Where
first
,
the
Cup
is
put
for
the
Wine
contained
in
the
Cup
;
or
else
if
the
words
be
literally
taken
,
so
as
to
signifie
a
substantial
change
,
it
is
not
of
the
Wine
,
but
of
the
Cup
;
and
that
,
not
into
the
bloud
of
Christ
but
into
the
new
Testament
or
new
Covenant
in
his
bloud
.
Besides
,
that
his
bloud
is
said
then
to
be
shied
,
and
his
body
to
be
broken
,
which
was
not
till
his
Passion
,
which
followed
the
institution
and
first
celebration
of
this
Sacrament
.
But
that
there
is
no
necessity
to
understand
our
Saviour's
words
in
the
sense
of
Transubstantiation
,
I
will
take
the
plain
concession
of
a
great
number
of
the
most
learned
Writers
of
the
Church
of
Rome
in
this
Controversie
.
[
](A62616-e36170-b)(a)
(a)
de
Euch.
l.
3.
c.
23.
Bellarmine
,
[
](A62616-e36210-b)(b)
(b)
in
3.
dis.
49.
Qu.
75.
Sect.
2.
Suarez
and
[
](A62616-e36270-b)(c)
(c)
in
3.
part
disp.
180.
Qu.
75.
art.
2.
c.
15.
Vasquez
do
acknowledge
Scotus
the
great
Schoolman
to
have
said
that
this
Doctrine
cannot
be
evidently
proved
from
Scripture
:
And
Bellarmine
grants
this
not
to
be
improbable
;
and
Suarez
and
Vasquez
acknowledge
[
](A62616-e36390-b)(d)
(d)
in
Sent.
l.
4.
dist.
11.
Qu.
1.
n.
15.
Durandus
to
have
said
as
much
.
[
](A62616-e36450-b)(e)
(e)
in
4.
Sent.
Q
5.
&
Quodl.
4.
Q.
3.
Ocham
,
another
famous
Schoolman
,
says
expresly
,
that
the
Doctrine
which
holds
the
substance
of
the
Bread
and
Wine
to
remain
after
consecration
is
neither
repugnant
to
Reason
nor
to
Scripture
.
[
](A62616-e36520-b)(f)
(f)
in
4.
Sent.
Q.
6.
art.
2.
Petrus
ab
Alliaco
Cardinal
of
Cambray
says
plainly
,
that
the
Doctrine
of
the
Substance
of
Bread
and
Wine
remaining
after
Consecration
is
more
easie
and
free
from
absurdity
,
more
rational
,
and
no
ways
repugnant
to
the
authority
of
Scripture
;
nay
more
,
that
for
the
other
Doctrine
,
viz.
of
Transubstantiation
,
there
is
no
evidence
in
Scripture
.
[
](A62616-e36610-b)(g)
(g)
in
canon
.
Miss.
Lect.
40.
Gabriel
Biel
,
another
great
Schoolman
and
Divine
of
their
Church
,
freely
declares
,
that
as
to
any
thing
express'd
in
the
Canon
of
the
Scriptures
,
a
wan
may
believe
that
the
substance
of
Bread
and
Wine
doth
remain
after
Consecration
:
and
therefore
he
resolves
the
belief
of
Transubstantiation
into
some
other
Revelation
,
besides
Scripture
,
which
he
supposeth
the
Church
had
about
it
.
Cardinal
[
](A62616-e36660-b)(h)
(h)
in
Aquin.
3.
part
.
Qu.
75.
art.
1.
Cajetan
confesseth
that
the
Gospel
doth
no where
express
that
the
Bread
is
changed
into
the
Body
of
Christ
;
that
we
have
this
from
the
authority
of
the
Church
:
nay
,
he
goes
farther
,
that
there
is
nothing
in
the
Gospel
which
enforceth
any
man
to
understand
these
words
of
Christ
,
this
is
my
body
,
in
a
proper
and
not
in
a
metaphorical
sense
;
but
the
Church
having
understood
them
in
a
proper
sense
they
are
to
be
so
explained
;
Which
words
in
the
Roman
Edition
of
Cajetan
are
expunged
by
order
of
Pope
[
](A62616-e36760-b)(i)
(i)
Aegid
.
Conink
de
Sacram
Q.
75.
art.
1.
n.
13.
Pius
V.
Cardinal
[
](A62616-e36810-b)(k)
(k)
de
Sacram
.
l.
2.
c.
3.
Contarenus
,
and
[
](A62616-e36850-b)(l)
(l)
Loc.
Theolog.
l.
3.
c.
3.
Melchior
Canus
one
of
the
best
and
most
judicious
Writers
that
Church
ever
had
,
reckon
this
Doctrine
among
those
which
are
not
so
expresly
found
in
Scripture
.
I
will
add
but
one
more
,
of
great
authority
in
the
Church
,
and
a
reputed
Martyr
,
[
](A62616-e36900-b)(m)
(m)
contra
captiv
.
Babylon
.
c.
10.
n.
2.
Fisher
Bishop
of
Rochester
who
ingenuously
confesseth
that
in
the
words
of
the
Institution
there
is
not
one
word
from
whence
the
true
presence
of
the
flesh
and
bloud
of
Christ
in
our
Mass
can
be
proved
:
So
that
we
need
not
much
contend
that
this
Doctrine
hath
no
certain
foundation
in
Scripture
,
when
this
is
so
fully
and
frankly
acknowledged
by
our
Adversaries
themselves
.
Secondly
,
If
there
be
no
necessity
of
understanding
our
Saviour's
words
in
the
sense
of
Transubstantiation
,
I
am
sure
there
is
a
great
deal
of
reason
to
understand
them
otherwise
.
Whether
we
consider
the
like
expressions
in
Scripture
;
as
where
our
Saviour
says
he
is
the
door
,
and
the
true
Vine
(
which
the
Church
of
Rome
would
mightily
have
triumph'd
in
,
had
it
been
said
,
this
is
my
true
body
.
)
And
so
likewise
where
the
Church
is
said
to
be
Christ's
body
;
and
the
Rock
which
followed
the
Israelites
to
be
Christ
,
1
Cor.
10.4
.
They
drank
of
that
Rock
which
followed
them
,
and
that
rock
was
Christ
:
All
which
and
innumerable
more
like
expressions
in
Scripture
every
man
understands
in
a
figurative
,
and
not
in
a
strictly
literal
and
absurd
sense
.
And
it
is
very
well
known
,
that
in
the
Hebrew
Language
things
are
commonly
said
to
be
that
which
they
do
signifie
and
represent
;
and
there
is
not
in
that
Language
a
more
proper
and
usual
way
of
expressing
a
thing
to
signifie
so
and
so
,
than
to
say
that
it
is
so
and
so
.
Thus
Joseph
expounding
Pharaoh's
dream
to
him
,
Gen.
41.26
.
Says
,
the
seven
good
kine
are
seven
years
,
and
the
seven
good
ears
of
corn
are
seven
years
,
that
is
,
they
signified
or
represented
seven
years
of
plenty
;
and
so
Pharaoh
understood
him
,
and
so
would
any
man
of
sense
understand
the
like
expressions
;
nor
do
I
believe
that
any
sensible
man
,
who
had
never
heard
of
Transubstantiation
being
grounded
upon
these
words
of
our
Saviour
,
this
is
my
body
,
would
upon
reading
the
institution
of
the
Sacrament
in
the
Gospel
ever
have
imagin'd
any
such
thing
to
be
meant
by
our
Saviour
in
those
words
;
but
would
have
understood
his
meaning
to
have
been
this
Bread
signifies
my
Body
,
this
Cup
signifies
my
Bloud
;
and
this
which
you
see
me
now
do
,
do
ye
hereafter
for
a
Memorial
of
me
:
But
surely
it
would
never
have
enter'd
into
any
man's
mind
to
have
thought
that
our
Saviour
did
literally
hold
himself
in
his
hand
,
and
give
away
himself
from
himself
with
his
own
hands
.
Or
whether
we
compare
these
words
of
our
Saviour
with
the
ancient
Form
of
the
Passover
used
by
the
Jews
from
Ezra's
time
,
as
[
](A62616-e37270-b)(n)
(n)
Dialog.
cum
Tryp
.
p.
297.
Edit.
Paris
.
1639.
Justin
Martyr
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Passover
is
our
Saviour
and
our
refuge
:
not
that
they
believed
the
Paschal
Lamb
to
be
substantially
changed
either
into
God
their
Saviour
who
delivered
them
out
of
the
Land
of
Egypt
,
or
into
the
Messias
the
Saviour
whom
they
expected
and
who
was
signified
by
it
:
But
this
Lamb
which
they
did
eat
did
represent
to
them
and
put
them
in
mind
of
that
Salvation
which
God
wrought
for
their
Fathers
in
Egypt
,
when
by
the
slaying
of
a
Lamb
and
sprinkling
the
bloud
of
it
upon
their
doors
their
first-born
were
passed
over
and
spared
;
and
did
likewise
foreshew
the
Salvation
of
the
Messias
,
the
Lamb
of
God
that
was
to
take
away
the
Sins
of
the
world
.
And
nothing
is
more
common
in
all
Languages
than
to
give
the
name
of
the
thing
signified
to
the
Sign
.
As
the
delivery
of
a
Deed
or
Writing
under
hand
and
Seal
is
call'd
a
conveyance
or
making
over
of
such
an
Estate
,
and
it
is
really
so
;
not
the
delivery
of
mere
wax
and
parchment
,
but
the
conveyance
of
a
real
Estate
;
as
truly
and
really
to
all
effects
and
purposes
of
Law
,
as
if
the
very
material
houses
and
lands
themselves
could
be
and
were
actually
delivered
into
my
hands
:
In
like
manner
the
names
of
the
things
themselves
made
over
to
us
in
the
new
Covenant
of
the
Gospel
between
God
and
man
,
are
given
to
the
Signs
or
Seals
of
that
Covenant
.
By
Baptism
Christians
are
said
to
be
made
partakers
of
the
Holy
Ghost
,
Heb.
6.4
.
And
by
the
Sacrament
of
the
Lord's
Supper
we
are
said
to
communicate
or
to
be
made
partakers
of
the
Body
of
Christ
which
was
broken
,
and
of
his
Bloud
which
was
shed
for
us
,
that
is
,
of
the
real
benefits
of
his
death
and
passion
.
And
thus
St.
Paul
speaks
of
this
Sacrament
,
1
Cor.
10.16
.
The
cup
of
blessing
which
we
bless
,
is
it
not
the
communion
of
the
bloud
of
Christ
?
the
bread
which
we
break
,
is
it
not
the
communion
of
the
body
of
Christ
?
But
still
it
is
bread
,
and
he
still
calls
it
so
,
v.
17.
For
we
being
many
are
one
bread
and
one
body
;
for
we
are
partakers
of
that
one
bread
.
The
Church
of
Rome
might
,
if
they
pleased
,
as
well
argue
from
hence
that
all
Christians
are
substantially
changed
first
into
Bread
,
and
then
into
the
natural
Body
of
Christ
by
their
participation
of
the
Sacrament
,
because
they
are
said
thereby
to
be
one
bread
and
one
body
.
And
the
same
Apostle
in
the
next
Chapter
,
after
he
had
spoken
of
the
consecration
of
the
Elements
still
calls
them
the
Bread
and
the
Cup
,
in
three
verses
together
,
As
often
as
ye
eat
this
bread
and
drink
this
cup
,
v.
26.
Whosoever
shall
eat
this
bread
and
drink
this
cup
of
the
Lord
unworthily
,
v.
27.
But
let
a
man
examine
himself
,
and
so
let
him
eat
of
this
bread
and
drink
of
that
cup
,
v.
28.
And
our
Saviour
himself
when
he
had
said
,
this
is
my
bloud
of
the
new
Testament
,
immediately
adds
,
[
](A62616-e37570-b)*
*
Matth.
26.29
.
but
I
say
unto
you
,
I
will
not
henceforth
drink
of
this
fruit
of
the
Vine
,
untill
I
drink
it
new
with
you
in
my
Father's
Kingdom
,
that
is
,
not
till
after
his
resurrection
,
which
was
the
first
step
of
his
exaltation
into
the
Kingdom
given
him
by
his
Father
,
when
the
Scripture
tells
us
he
did
eat
and
drink
with
his
Disciples
.
But
that
which
I
observe
from
our
Saviour's
words
,
is
,
that
after
the
consecration
of
the
Cup
and
the
delivering
of
it
to
his
Disciples
to
drink
of
it
,
he
tells
them
that
he
would
thenceforth
drink
no
more
of
that
fruit
of
the
Vine
,
which
he
had
now
drank
with
them
,
till
after
his
Resurrection
.
From
whence
it
is
plain
that
it
was
the
fruit
of
the
Vine
,
real
wine
,
which
our
Saviour
drank
of
and
communicated
to
his
Disciples
in
the
Sacrament
.
Besides
,
if
we
consider
that
he
celebrated
this
Sacrament
before
his
Passion
,
it
is
impossible
these
words
should
be
understood
literally
of
the
natural
body
and
bloud
of
Christ
;
because
it
was
his
body
broken
and
his
bloud
shed
which
he
gave
to
his
Disciples
,
which
if
we
understand
literally
of
his
natural
body
broken
and
his
bloud
shed
,
then
these
words
,
this
is
my
body
which
is
broken
,
and
this
is
my
bloud
which
is
shed
,
could
not
be
true
,
because
his
Body
was
then
whole
and
unbroken
,
and
his
bloud
not
then
shed
;
nor
could
it
be
a
propitiatory
Sacrifice
(
as
they
affirm
this
Sacrament
to
be
)
unless
they
will
say
that
propitiation
was
made
before
Christ
suffer'd
:
And
it
is
likewise
impossible
that
the
Disciples
should
understand
these
words
literally
,
because
they
not
onely
plainly
saw
that
what
he
gave
them
was
Bread
and
Wine
,
but
they
saw
likewise
as
plainly
that
it
was
not
his
Body
which
was
given
,
but
his
Body
which
gave
that
which
was
given
;
not
his
body
broken
and
his
bloud
shed
,
because
they
saw
him
alive
at
that
very
time
and
beheld
his
body
whole
and
unpierc'd
;
and
therefore
they
could
not
understand
these
words
literally
:
If
they
did
,
can
we
imagine
that
the
Disciples
,
who
upon
all
other
occasions
were
so
full
of
questions
and
objections
,
should
make
no
difficulty
of
this
matter
?
nor
so
much
as
ask
our
Saviour
,
how
can
these
things
be
?
that
they
should
not
tell
him
,
we
see
this
to
be
Bread
and
that
to
be
Wine
,
and
we
see
thy
Body
to
be
distinct
from
both
;
we
see
thy
Body
not
broken
,
and
thy
Bloud
not
shed
.
From
all
which
it
must
needs
be
very
evident
,
to
any
man
that
will
impartially
consider
things
,
how
little
reason
there
is
to
understand
those
words
of
our
Saviour
,
this
is
my
body
,
and
this
is
my
bloud
,
in
the
sense
of
Transubstantiation
;
nay
on
the
contrary
,
that
there
is
very
great
reason
and
an
evident
necessity
to
understand
them
otherwise
.
I
proceed
to
shew
,
2ly
.
That
this
Doctrine
is
not
grounded
upon
the
perpetual
belief
of
the
Christian
Church
,
which
the
Church
of
Rome
vainly
pretends
as
an
evidence
that
the
Church
did
always
understand
and
interpret
our
Saviour's
words
in
this
sense
.
To
manifest
the
groundlesness
of
this
pretence
,
I
shall
,
1.
shew
by
plain
testimony
of
the
Fathers
in
several
Ages
,
that
this
Doctrine
was
not
the
belief
of
the
ancient
Christian
Church
.
2.
I
shall
shew
the
time
and
occasion
of
its
coming
in
,
and
by
what
degrees
it
grew
up
and
was
establish'd
in
the
Roman
Church
.
3.
I
shall
answer
their
great
pretended
Demonstration
that
this
always
was
and
must
have
been
the
constant
belief
of
the
Christian
Church
.
1.
I
shall
shew
by
plain
Testimonies
of
the
Fathers
in
several
Ages
,
for
above
five
hundred
years
after
Christ
,
that
this
Doctrine
was
not
the
belief
of
the
ancient
Christian
Church
.
I
deny
not
but
that
the
Fathers
do
,
and
that
with
great
reason
,
very
much
magnifie
the
wonderfull
mystery
and
efficacy
of
this
Sacrament
,
and
frequently
speak
of
a
great
Supernatural
change
made
by
the
divine
benediction
;
which
we
also
readily
acknowledge
.
They
say
indeed
,
that
the
Elements
of
Bread
and
Wine
do
by
the
divine
blessing
become
to
us
the
Body
and
Bloud
of
Christ
:
But
they
likewise
say
that
the
names
of
the
things
signified
are
given
to
the
Signs
;
that
the
Bread
and
Wine
do
still
remain
in
their
proper
nature
and
substance
,
and
that
they
are
turn'd
into
the
substance
of
our
Bodies
;
that
the
Body
of
Christ
in
the
Sacrament
is
not
his
natural
Body
,
but
the
sign
and
figure
of
it
;
not
that
Body
which
was
crucified
,
nor
that
Bloud
which
was
shed
upon
the
Cross
;
and
that
it
is
impious
to
understand
the
eating
of
the
flesh
of
the
Son
of
man
and
drinking
his
bloud
literally
:
all
which
are
directly
opposite
to
the
Doctrine
of
Transubstantiation
and
utterly
inconsistent
with
it
.
I
will
select
but
some
sew
Testimonies
of
many
which
I
might
bring
to
this
purpose
.
I
begin
with
Justin
Martyr
,
who
says
expresly
,
that
[
](A62616-e37900-b)*
*
Apol.
2
p.
98
Edit.
Paris
.
1636.
our
Bloud
and
Flesh
are
nourished
by
the
conversion
of
that
food
which
we
receive
in
the
Eucharist
:
But
that
cannot
be
the
natural
body
and
bloud
of
Christ
,
for
no
man
will
say
that
that
is
converted
into
the
nourishment
of
our
bodies
.
The
Second
is
[
](A62616-e38020-b)*
*
Lib.
4.
c.
34.
Irenaeus
,
who
speaking
of
this
Sacrament
says
,
that
the
bread
which
is
from
the
earth
receiving
the
divine
invocation
is
now
no
longer
common
bread
,
but
the
Eucharist
(
or
Sacrament
)
consisting
of
two
things
,
the
one
earthly
,
the
other
heavenly
.
He
says
it
is
no
longer
common
bread
,
but
after
invocation
or
consecration
it
becomes
the
Sacrament
,
that
is
,
bread
sanctified
,
consisting
of
two
things
an
earthly
and
a
heavenly
;
the
earthly
thing
is
bread
,
and
the
heavenly
is
the
divine
blessing
which
by
the
invocation
or
consecration
is
added
to
it
.
And
[
](A62616-e38080-b)*
*
Lib.
5.
c.
2.
elsewhere
he
hath
this
passage
,
when
therefore
the
cup
that
is
mix'd
(
that
is
,
of
Wine
and
Water
)
and
the
bread
that
is
broken
receives
the
word
of
God
,
it
becomes
the
Eucharist
of
the
bloud
and
body
of
Christ
,
of
which
the
substance
of
our
flesh
is
encreased
and
consists
:
but
if
that
which
we
receive
in
the
Sacrament
do
nourish
our
bodies
,
it
must
be
bread
and
wine
,
and
not
the
natural
body
and
bloud
of
Christ
.
There
is
another
remarkable
Testimony
of
Irenaeus
,
which
though
it
be
not
now
extant
in
those
works
of
his
which
remain
,
yet
hath
been
preserv'd
by
[
](A62616-e38150-b)*
*
Comment.
in
1
Pet.
c.
3.
Oecumenius
,
and
it
is
this
;
when
(
says
he
)
the
Greeks
had
taken
some
Servants
,
of
the
Christian
Catechumeni
(
that
is
,
such
as
had
not
been
admitted
to
the
Sacrament
)
and
afterwards
urged
them
by
violence
to
tell
them
some
of
the
secrets
of
the
Christians
,
these
Servants
having
nothing
to
say
that
might
gratisy
those
who
offered
violence
to
them
,
except
onely
that
they
had
heard
from
their
Masters
that
the
divine
Communion
was
the
bloud
and
body
of
Christ
,
they
thinking
that
it
was
really
bloud
and
flesh
,
declar'd
as
much
to
those
that
questioned
them
.
The
Greeks
taking
this
as
if
it
were
really
done
by
the
Christians
,
discovered
it
to
others
of
the
Greeks
;
who
hereupon
put
Sanctus
and
Blandina
to
the
torture
to
make
them
confess
it
.
To
whom
Blandina
boldly
answered
,
How
would
they
endure
to
do
this
,
who
by
way
of
exercise
(
or
abstinence
)
do
not
eat
that
flesh
which
may
lawfully
he
eaten
?
By
which
it
appears
that
this
which
they
would
have
charg'd
upon
Christians
,
as
if
they
had
literally
eaten
the
flesh
and
bloud
of
Christ
in
the
Sacrament
,
was
a
false
accusation
which
these
Martyrs
denied
,
saying
they
were
so
far
from
that
that
they
for
their
part
did
not
eat
any
flesh
at
all
.
The
next
is
Tertullian
,
who
proves
against
Marcion
the
Heretique
that
the
Body
of
our
Saviour
was
not
a
mere
phantasm
and
appearance
,
but
a
real
Body
,
because
the
Sacrament
is
a
figure
and
image
of
his
Body
;
and
if
there
be
an
image
of
his
body
he
must
have
a
real
body
,
otherwise
the
Sacrament
would
be
an
image
of
an
image
.
His
words
are
these
,
[
](A62616-e38290-b)*
*
Adverss
Marcionem
.
l.
4.
p.
571.
Edit.
Rigal●
.
Paris
.
1634.
the
bread
which
our
Saviour
took
and
distributed
to
his
Disciples
he
made
his
own
body
,
saying
this
is
my
body
,
that
is
,
the
image
or
figure
of
my
body
.
But
it
could
not
have
been
the
figure
of
his
body
,
if
there
had
not
been
a
true
and
real
body
.
And
arguing
against
the
Scepticks
who
denied
the
certainty
of
sense
he
useth
this
Argument
:
That
if
we
question
our
senses
we
may
doubt
whether
our
Blessed
Saviour
were
not
deceived
in
what
he
heard
,
and
saw
,
and
touched
.
[
](A62616-e38360-b)*
*
Lib.
de
Anima
,
p.
319.
He
might
(
says
he
)
be
deceived
in
the
voice
from
heaven
in
the
smell
of
the
ointment
with
which
he
was
anointed
against
his
burial
,
and
in
the
taste
of
the
wine
which
he
consecrated
in
remembrance
of
his
bloud
.
So
that
it
seems
we
are
to
trust
our
senses
,
even
in
the
matter
of
the
Sacrament
:
and
if
that
be
true
,
the
Doctrine
of
Transubstantiation
is
certainly
false
.
Origen
in
his
[
](A62616-e38430-b)*
*
Edit.
Huetii
.
Comment
on
Matth.
15.
speaking
of
the
Sacrament
hath
this
passage
,
That
food
which
is
sanctified
by
the
word
of
God
and
prayer
,
as
to
that
of
it
which
is
material
,
goeth
into
the
belly
and
is
cast
out
into
the
draught
,
which
none
surely
will
say
of
the
Body
of
Christ
.
And
afterwards
he
adds
by
way
of
explication
,
it
is
not
the
matter
of
the
bread
,
but
the
word
which
is
spoken
over
it
,
which
profiteth
him
that
worthily
eateth
the
Lord
;
and
this
(
he
says
)
he
had
spoken
concerning
the
typical
and
Symbolical
body
.
So
that
the
matter
of
bread
remaineth
in
the
Sacrament
,
and
this
Origen
calls
the
typical
and
Symbolical
body
of
Christ
;
and
it
is
not
the
natural
body
of
Christ
which
is
there
eaten
,
for
the
food
eaten
in
the
Sacrament
,
as
to
that
of
it
which
is
material
,
goeth
into
the
belly
and
is
cast
out
into
the
draught
.
This
Testimony
is
so
very
plain
in
the
Cause
that
Sextus
Senensis
suspects
this
place
of
Origen
was
depraved
by
the
Heretiques
.
Cardinal
Perron
is
contented
to
allow
it
to
be
Origen's
,
but
rejects
his
testimony
because
he
was
accused
of
Heresie
by
some
of
the
Fathers
,
and
says
he
talks
like
a
Heretique
in
this
place
.
So
that
with
much
ado
this
testimony
is
yielded
to
us
.
The
same
Father
in
his
[
](A62616-e38560-b)*
*
Cap.
10.
Homilies
upon
Leviticus
speaks
thus
,
There
is
also
in
the
New
Testament
a
letter
which
kills
him
who
doth
not
Spiritually
understand
those
things
which
are
said
;
for
if
we
take
according
to
the
Letter
that
which
is
said
,
EXCEPT
YE
EAT
MY
FLESH
AND
DRINK
MY
BLOVD
,
this
Letter
kills
.
And
this
also
is
a
killing
Testimony
,
and
not
to
be
answered
but
in
Cardinal
Perron's
way
,
by
saying
he
talks
like
a
Heretique
.
St.
Cyprian
hath
a
whole
Epistle
[
](A62616-e38650-b)*
*
Ep.
63.
to
Cecilius
,
against
those
who
gave
the
Communion
in
Water
only
without
Wine
mingled
with
it
;
and
his
main
argument
against
them
is
this
,
that
the
bloud
of
Christ
with
which
we
are
redeemed
and
quickned
cannot
seem
to
be
in
the
Cup
when
there
is
no
Wine
in
the
Cup
by
which
the
Bloud
of
Christ
is
represented
:
and
afterwards
he
says
,
that
contrary
to
the
Evangelical
and
Apostolical
Doctrine
water
was
in
some
places
offer'd
(
or
given
)
in
the
Lord's
Cup
,
which
(
says
he
)
alone
cannot
express
(
or
represent
)
the
bloud
of
Christ
.
And
lastly
he
tells
us
,
that
by
water
the
people
is
understood
,
by
Wine
the
bloud
of
Christ
is
shewn
(
or
represented
)
but
when
in
the
Cup
water
is
mingled
with
Wine
the
people
is
united
to
Christ
.
So
that
according
to
this
Argument
Wine
in
the
Sacramental
Cup
is
no
otherwise
chang'd
into
the
Bloud
of
Christ
than
the
Water
mixed
with
it
is
changed
into
the
People
,
which
are
said
to
be
united
to
Christ
.
I
omit
many
others
,
and
pass
to
St.
Austin
in
the
fourth
Age
af●er
Christ
.
And
I
the
rather
insist
upon
his
Testimony
,
because
of
his
eminent
esteem
and
authority
in
the
Latin
Church
;
and
he
also
calls
the
Elements
of
the
Sacrament
the
figure
and
sign
of
Christ's
body
and
bloud
.
In
his
Book
against
Adimantus
the
Manichee
we
have
this
expression
,
[
](A62616-e38890-b)*
*
Aug.
Tom.
6.
p.
187.
Edit.
Basil.
1569.
our
Lord
did
not
doubt
to
say
,
this
is
my
Body
,
when
he
gave
the
Sign
of
his
Body
.
And
in
his
explication
of
the
third
Psalm
,
speaking
of
Judas
whom
our
Lord
admitted
to
his
last
Supper
,
in
which
(
says
he
)
[
](A62616-e38980-b)†
†
Enarrat
.
in
Psal.
Tom.
8.
p.
16.
he
commended
and
delivered
to
his
Disciples
the
figure
of
his
Body
;
Language
which
would
now
be
censur'd
for
Heresie
in
the
Church
of
Rome
.
Indeed
he
was
never
accus'd
of
Heresie
,
as
Cardinal
Perron
says
Origen
was
,
but
he
talks
as
like
one
as
Origen
himself
.
And
in
his
Comment
on
the
98
Psalm
speaking
of
the
offence
which
the
Disciples
took
at
that
saying
of
our
Saviour
,
except
ye
eat
the
flesh
of
the
Son
of
man
and
drink
his
bloud
,
&c.
he
brings
in
our
Saviour
speaking
thus
to
them
,
[
](A62616-e39120-b)‖
‖
Id.
Tom.
9.
p.
1105.
ye
must
understand
Spiritually
,
what
I
have
said
unto
you
;
ye
are
not
to
eat
this
body
which
ye
see
,
and
to
drink
that
bloud
which
shall
be
shed
by
those
that
shall
crucifie
me
.
I
have
commended
a
certain
Sacrament
to
you
,
which
being
Spiritually
understood
will
give
you
life
.
What
more
opposite
to
the
Doctrine
of
Transubstantiation
,
than
that
the
Disciples
were
not
to
eat
that
Body
of
Christ
which
they
saw
,
nor
to
drink
that
bloud
which
was
shed
upon
the
Cross
,
but
that
all
this
was
to
be
understood
spiritually
and
according
to
the
nature
of
a
Sacrament
?
For
that
body
he
tells
us
is
not
here
but
in
heaven
,
in
his
Comment
upon
these
words
,
me
ye
have
not
always
.
[
](A62616-e39190-b)*
*
Id
Tract.
50.
in
Johan
.
He
speaks
(
says
he
)
of
the
presence
of
his
body
:
ye
shall
have
me
according
to
my
providence
,
according
to
Majesty
and
invisible
grace
:
but
according
to
the
flesh
which
the
word
assumed
,
according
to
that
which
was
born
of
the
Virgin
Mary
,
ye
shall
not
have
me
:
therefore
because
he
conversed
with
his
Disciples
forty
days
,
he
is
ascended
up
into
heaven
,
and
is
not
here
.
In
his
23
d.
Epistle
;
[
](A62616-e39260-b)†
†
Id
Tom.
2.
p.
93.
if
the
Sacrament
(
says
he
)
had
not
some
resemblance
of
those
things
whereof
they
are
Sacraments
,
they
would
not
be
Sacraments
at
all
:
but
from
this
resemblance
they
take
for
the
most
part
the
names
of
the
things
which
they
represent
.
Therefore
as
the
Sacrament
of
the
body
of
Christ
is
in
some
manner
or
sense
Christ's
body
,
and
the
Sacrament
of
his
bloud
is
the
bloud
of
Christ
;
So
the
Sacrament
of
faith
(
meaning
Baptism
)
is
faith
.
Upon
which
words
of
St.
Austin
there
is
this
remarkable
Gloss
in
their
own
Canon
Law
;
[
](A62616-e39350-b)‖
‖
De
Consecr.
dist.
2.
Hoc
.
est
.
the
heavenly
Sacrament
which
truly
represents
the
flesh
of
Christ
is
called
the
body
of
Christ
;
but
improperly
:
whence
it
is
said
,
that
after
a
manner
,
but
not
according
to
the
truth
of
the
thing
but
the
Mystery
of
the
thing
signified
;
So
that
the
meaning
is
,
it
is
called
the
body
of
Christ
,
that
is
,
it
signifies
the
body
of
Christ
:
And
if
this
be
St.
Austin's
meaning
,
I
am
sure
no
Protestant
can
speak
more
plainly
against
Transubstantiation
.
And
in
the
ancient
Canon
of
the
Mass
,
before
it
was
chang'd
in
complyance
with
this
new
Doctrine
,
it
is
expresly
call'd
a
Sacrament
,
a
Sign
,
an
Image
and
a
Figure
of
Christ's
body
.
To
which
I
will
add
that
remarkable
passage
of
St.
Austin
cited
by
[
](A62616-e39450-b)*
*
De
consecrat.
dist.
2.
Sect.
Vtrum
.
Gratian
,
that
as
we
receive
the
similitude
of
his
death
in
Baptism
,
so
we
may
also
receive
the
likeness
of
his
flesh
and
bloud
;
that
so
neither
may
truth
be
wanting
in
the
Sacrament
,
nor
Pagans
have
occasion
to
make
us
ridiculous
for
drinking
the
bloud
of
one
that
was
slain
.
I
will
mention
but
one
Testimony
more
of
this
Father
,
but
so
clear
a
one
as
it
is
impossible
any
man
in
his
wits
that
had
believed
Transubstantiation
could
have
utter'd
.
It
is
in
his
Treatise
[
](A62616-e39520-b)*
*
Lib.
3.
Tom.
3.
p.
53.
de
Doctrina
Christiana
;
where
laying
down
several
Rules
for
the
right
understanding
of
Scripture
,
he
gives
this
for
one
.
If
(
says
he
)
the
speech
be
a
precept
forbidding
some
heinous
wickedness
or
crime
,
or
commanding
us
to
do
good
,
it
is
not
figurative
;
but
if
it
seem
to
command
any
heinous
wickedness
or
crime
,
or
to
forbid
that
which
is
profitable
and
beneficial
to
others
,
it
is
figurative
.
For
example
,
Except
ye
eat
the
flesh
of
the
Son
of
man
and
drink
his
bloud
,
ye
have
no
life
in
you
:
This
seems
to
command
a
heinous
wickedness
and
crime
,
therefore
it
is
a
figure
;
commanding
us
to
communicate
of
the
passion
of
our
Lord
,
and
with
delight
and
advantage
to
lay
up
in
our
memory
that
his
flesh
was
crucified
and
wounded
for
us
.
So
that
,
according
to
St.
Austin's
best
skill
in
interpreting
Scripture
,
the
literal
eating
of
the
flesh
of
Christ
and
drinking
his
bloud
would
have
been
a
great
impiety
;
and
therefore
the
expression
is
to
be
understood
figuratively
:
not
as
Cardinal
Perron
would
have
it
,
onely
in
opposition
to
the
eating
of
his
flesh
and
bloud
in
the
gross
appearance
of
flesh
and
bloud
,
but
to
the
real
eating
of
his
natural
body
and
bloud
under
any
appearance
whatsoever
:
For
St.
Austin
doth
not
say
,
this
is
a
Figurative
speech
wherein
we
are
commanded
really
to
feed
upon
the
natural
body
and
bloud
of
Christ
under
the
species
of
bread
and
wine
,
as
the
Cardinal
would
understand
him
;
for
then
the
speech
would
be
literal
and
not
figurative
:
But
he
says
,
this
is
a
figurative
speech
wherein
we
are
commanded
Spiritually
to
feed
upon
the
remembrance
of
his
Passion
.
To
these
I
will
add
but
three
or
four
Testimonies
more
in
the
two
following
Ages
.
The
first
shall
be
of
Theodoret
,
who
speaking
of
that
.
[
](A62616-e39710-b)*
*
Gen.
49.11
.
Prophecy
of
Jacob
concerning
our
Saviour
,
he
washed
his
garments
in
Wine
and
his
clothes
in
the
bloud
of
grapes
,
hath
these
words
,
[
](A62616-e39740-b)†
†
Dialog.
1.
as
we
call
the
mystical
fruit
of
the
Vine
(
that
is
,
the
Wine
in
the
Sacrament
)
after
consecration
the
bloud
of
the
Lord
,
so
he
(
viz.
Jacob
)
calls
the
bloud
of
the
true
Vine
(
viz.
of
Christ
)
the
bloud
of
the
grape
:
but
the
bloud
of
Christ
is
not
liberally
and
properly
but
onely
figuratively
the
bloud
of
the
grape
,
in
the
same
sense
as
he
is
said
to
be
the
true
Vine
;
and
therefore
the
Wine
in
the
Sacrament
after
consecration
is
in
like
manner
not
literally
and
properly
but
figuratively
the
bloud
of
Christ
.
And
he
explains
this
afterwards
,
saying
,
that
our
Saviour
changed
the
names
,
and
gave
to
his
Body
the
name
of
the
Symbol
or
Sign
,
and
to
the
Symbol
or
Sign
the
name
of
his
Body
;
thus
when
he
had
call'd
himself
the
Vine
,
he
call'd
the
Symbol
or
Sign
his
bloud
;
so
that
in
the
same
sense
that
he
call'd
himself
the
Vine
,
he
call'd
the
Wine
,
which
is
the
Symbol
of
his
his
bloud
,
his
bloud
:
For
,
says
he
,
he
would
have
those
who
partake
of
the
divine
mysteries
not
to
attend
to
the
nature
of
the
things
which
are
seen
,
but
by
the
change
of
names
to
believe
the
change
which
is
made
by
grace
;
for
he
who
call'd
that
which
by
nature
is
body
wheat
and
bread
,
and
again
likewise
call'd
himself
the
Vine
,
he
honour'd
the
Symbols
with
the
name
of
his
body
and
bloud
:
not
changing
nature
but
adding
grace
to
nature
.
Where
you
see
he
syas
expresly
,
that
when
he
call'd
the
Symbols
or
Elements
of
the
Sacrament
,
viz.
Bread
and
Wine
his
Body
and
Bloud
,
he
made
no
change
in
the
nature
of
the
things
,
onely
added
grace
to
nature
,
that
is
,
by
the
Divine
grace
and
blessing
he
raised
them
to
a
Spiritual
and
Supernatural
virtue
and
efficacy
.
The
Second
is
of
the
same
Theodoret
in
his
second
Dialogue
between
a
Catholique
,
under
the
name
of
Orthodoxus
,
and
an
Heretique
under
the
name
of
Eranistes
;
who
maintaining
that
the
Humanity
of
Christ
was
chang'd
into
the
substance
of
the
Divinity
(
which
was
the
Heresie
of
Eutychees
)
he
illustrates
the
matter
by
this
Similitude
,
As
,
says
he
,
the
Symbols
of
the
Lord's
body
and
bloud
are
one
thing
before
the
invocation
of
the
Priest
,
but
after
the
invocation
are
changed
and
become
another
thing
;
So
the
body
of
our
Lord
after
his
ascension
is
changed
into
the
divine
substance
.
But
what
says
the
Catholique
Orthodoxus
to
this
?
why
,
he
talks
just
like
one
of
Cardinal
Perron's
Heretiques
,
Thou
art
,
says
he
,
caught
in
thy
own
net
:
because
the
mystical
Symbols
after
consecration
do
not
pass
out
of
their
own
nature
;
for
they
remain
in
their
former
substance
,
figure
and
appearance
and
may
be
seen
and
handled
even
as
before
.
He
does
not
onely
deny
the
outward
figure
and
appearance
of
the
Symbols
to
be
chang'd
,
but
the
nature
and
substance
of
them
,
even
in
the
proper
and
strictest
sense
of
the
word
substance
;
and
it
was
necessary
so
to
do
,
otherwise
he
had
not
given
a
pertinent
answer
to
the
similitude
urg'd
against
him
.
The
next
is
one
of
their
own
Popes
,
Gelasius
,
who
brings
the
same
Instance
against
the
Eutychians
;
[
](A62616-e40020-b)*
*
Biblioth.
Patr.
Tom.
surely
,
says
he
,
the
Sacraments
which
we
receive
of
the
body
and
bloud
of
our
Lord
are
a
divine
thing
,
so
that
by
them
we
are
made
partakers
of
a
divine
nature
,
and
yet
it
ceaseth
not
to
be
the
substance
or
nature
of
Bread
and
Wine
;
and
certainly
the
image
and
resemblance
of
Christ's
body
and
bloud
are
celebrated
in
the
action
of
the
mysteries
,
that
is
,
in
the
Sacrament
.
To
make
this
Instance
of
any
force
against
the
Eutychians
,
who
held
that
the
body
of
Christ
upon
his
ascension
ceas'd
and
was
chang'd
into
the
substance
of
his
Divinity
,
it
was
necessary
to
deny
that
there
was
any
substantial
change
in
the
Sacrament
of
the
bread
and
wine
into
the
body
and
bloud
of
Christ
.
So
that
here
is
an
infallible
authority
,
one
of
their
own
Popes
expresly
against
Transubsantiation
.
The
last
Testimony
I
shall
produce
is
of
Facundus
an
African
Bishop
,
who
lived
in
the
6th
Century
.
Upon
occasion
of
justifying
an
expression
of
one
who
had
said
that
Christ
also
received
the
adoption
of
Sons
,
he
reasons
thus
.
[
](A62616-e40100-b)*
*
Facund
.
p.
144.
edit.
Paris
.
1676.
Christ
vouchsafed
to
receive
the
Sacrament
of
adoption
both
when
he
was
circumcised
and
baptized
:
And
the
Sacrament
of
Adoption
may
be
called
adoption
,
as
the
Sacrament
of
bis
body
and
bloud
,
which
is
in
the
consecrated
bread
and
cup
,
is
by
us
called
his
body
and
bloud
:
not
that
the
bread
,
says
he
,
is
properly
his
body
and
the
cup
his
bloud
,
but
because
they
contain
in
them
the
mysteries
of
his
body
and
bloud
;
hence
also
our
Lord
himself
called
the
blessed
bread
and
cup
which
he
gave
to
his
Disciples
his
body
and
bloud
.
Can
any
man
after
this
believe
;
that
it
was
then
,
and
had
ever
been
,
the
universal
and
received
Doctrine
of
the
Christian
Church
,
that
the
bread
and
wine
in
the
Sacrament
are
substantially
changed
into
the
proper
and
natural
body
and
bloud
of
Christ
?
By
these
plain
Testimonies
which
I
have
produced
,
and
I
might
have
brought
a
great
many
more
to
the
same
purpose
,
it
is
I
think
evident
beyond
all
denial
that
Transubstantiation
hath
not
been
the
perpetual
belief
of
the
Christian
Church
.
And
this
likewise
is
acknowledged
by
many
great
and
learned
men
of
the
Roman
Church
.
[
](A62616-e40190-b)(a)
(a)
In
Sent.
l.
4.
Dist.
11.
Q
3.
Scotus
acknowledgeth
,
that
this
Doctrine
was
not
always
thought
necessary
to
be
believed
,
but
that
the
necessity
of
believing
it
was
consequent
to
that
Declaration
of
the
Church
made
in
the
Council
of
Lateran
under
Pope
Innocent
the
III.
And
[
](A62616-e40260-b)(b)
(b)
In
Sent.
l.
4.
dist.
11.
q.
1.
n.
15.
Durandus
freely
discovers
his
inclination
to
have
believed
the
contrary
,
if
the
Church
had
not
by
that
determination
obliged
men
to
believe
it
.
[
](A62616-e40330-b)(c)
(c)
de
Euchar
.
l.
1.
p.
146.
Tonstal
Bishop
of
Durham
also
yields
that
before
the
Lateran
Council
men
were
at
liberty
as
to
the
manner
of
Christ's
presence
in
the
Sacrament
.
And
[
](A62616-e40390-b)(d)
(d)
In
1
Epist.
ad
Corinth
.
c.
7.
citante
etiam
Salmerone
,
Tom.
9.
Tract.
16.
p.
108.
Erasmus
,
who
lived
and
died
in
the
communion
of
the
Roman
Church
,
and
than
whom
no
man
was
better
read
in
the
ancient
Fathers
,
doth
confess
that
it
was
late
before
the
Church
defined
Transubstantiation
unknown
to
the
Ancients
both
name
and
thing
.
And
[
](A62616-e40510-b)(e)
(e)
De
Haeres
.
l.
8.
Alphonsus
a
Castro
says
plainly
,
that
concerning
the
Transubstantiation
of
the
bread
into
the
body
of
Christ
,
there
is
seldom
any
mention
in
the
ancient
Writers
.
And
who
can
imagine
that
these
learned
men
would
have
granted
the
ancient
Church
and
Fathers
to
have
been
so
much
Strangers
to
this
Doctrine
,
had
they
thought
it
to
have
been
the
perpetual
belief
of
the
Church
?
I
shall
now
in
the
Second
place
,
give
an
account
of
the
particular
time
and
occasion
of
the
coming
in
of
this
Doctrine
,
and
by
what
steps
and
degrees
it
grew
up
and
was
advanced
into
an
Article
of
Faith
in
the
Romish
Church
.
The
Doctrine
of
the
corporal
presence
of
Christ
was
first
started
upon
occasion
of
the
Dispute
about
the
Worship
of
Images
,
in
opposition
whereto
the
Synod
of
Constantinople
about
the
year
DCCL
did
argue
thus
,
That
our
Lord
having
left
us
no
other
image
of
himself
but
the
Sacrament
,
in
which
the
substance
of
bread
is
the
image
of
his
body
,
we
ought
to
make
no
other
image
of
our
Lord
.
In
answer
to
this
Argument
the
second
Council
of
Nice
,
in
the
year
DCCLXXXVII
did
declare
,
that
the
Sacrament
after
Consecration
is
not
the
image
and
antitype
of
Christ's
body
and
bloud
,
but
is
properly
his
body
and
bloud
.
So
that
the
corporal
presence
of
the
body
of
Christ
in
the
Sacrament
was
first
brought
in
to
support
the
stupid
Worship
of
Images
:
And
indeed
it
could
never
have
come
in
upon
a
more
proper
occasion
,
not
have
been
applied
to
a
fitter
purpose
.
And
here
I
cannot
but
take
notice
how
well
this
agrees
with
[
](A62616-e40700-b)*
*
De
Eucharist
.
l.
1.
c.
1.
Bellarmine's
Observation
,
that
none
of
the
Ancients
who
wrote
of
Heresies
,
hath
put
this
errour
(
viz
of
denying
Transubstantiation
)
in
his
Caralogue
;
nor
did
any
of
the
Ancients
dispute
against
this
errour
for
the
first
600
years
.
Which
is
very
true
,
because
there
could
be
no
occasion
then
to
dispute
against
those
who
demed
Transubstantiation
;
since
,
as
I
have
shewn
,
this
Doctrine
was
not
in
being
unless
among
the
Eutychian
Heretiques
,
for
the
first
600
years
and
more
.
But
[
](A62616-e40800-b)†
†
Ibid.
Bellarmine
goes
on
and
tells
us
,
that
the
first
who
call'd
in
question
the
truth
of
the
body
of
the
Lord
in
the
Eucharist
were
the
ICONOMACHI
(
the
opposers
of
Images
)
after
the
year
DCC
in
the
Council
of
Constantinople
;
for
these
said
there
was
one
image
of
Christ
instituted
by
Christ
himself
,
viz.
the
bread
and
wine
in
the
Eucharist
,
which
represents
the
body
and
bloud
of
Christ
:
Wherefore
from
that
time
the
Greek
Writers
often
admonish
us
that
the
Eucharist
is
not
the
figure
or
image
of
the
body
of
the
Lord
,
but
his
true
body
,
as
appears
from
the
VII
.
Synod
;
which
agrees
most
exactly
with
the
account
which
I
have
given
of
the
first
rise
of
this
Doctrine
,
which
began
with
the
corporal
presence
of
Christ
in
the
Sacrament
and
afterwards
proceeded
to
Transubstantiation
.
And
as
this
was
the
first
occasion
of
introducing
this
Doctrine
among
the
Greeks
,
so
in
the
Latin
or
Roman
Church
Paschasius
Radbertus
,
first
a
Monk
,
and
afterwards
Abbot
of
Corbey
,
was
the
first
broacher
of
it
in
the
year
DCCCXVIII
.
And
for
this
,
besides
the
Evidence
of
History
,
we
have
the
acknowledgment
of
two
very
Eminent
Persons
in
the
Church
of
Rome
,
Bellarmine
and
Sirmondus
,
who
do
in
effect
confess
that
this
Paschasius
was
the
first
who
wrote
to
purpose
upon
this
Argument
.
[
](A62616-e41030-b)*
*
De
Scriptor
.
Eccles.
Bellarmine
in
these
words
,
This
Authour
was
the
first
who
hath
seriously
and
copiously
written
concerning
the
truth
of
Christ's
body
and
bloud
in
the
Eucharist
:
And
[
](A62616-e41060-b)†
†
In
vita
Paschasii
.
Sirmondus
in
these
,
he
so
first
explained
the
genuine
sense
of
the
Catholique
Church
,
that
he
opened
the
way
to
the
rest
who
afterwards
in
great
numbers
wrote
upon
the
same
Argument
:
But
though
Sirmondus
is
pleased
to
say
that
he
onely
first
explain'd
the
sense
of
the
Catholique
Church
in
this
Point
,
yet
it
is
very
plain
from
the
Records
of
that
Age
which
are
left
to
us
,
that
this
was
the
first
time
that
this
Doctrine
was
broached
in
the
Latin
Church
;
and
it
met
with
great
opposition
in
that
Age
,
as
I
shall
have
occasion
hereafter
to
shew
.
For
Rabanus
Maurus
Arch-Bishop
of
Mentz
about
the
year
DCCCXLVII
reciting
the
very
words
of
Paschasius
wherein
he
had
deliver'd
this
Doctrine
,
hath
this
remarkable
passage
concerning
the
novelty
of
it
;
[
](A62616-e41140-b)‖
‖
Epist.
ad
Heribaldum
.
c.
33.
Some
,
says
he
,
of
late
,
not
having
a
right
opinion
concerning
the
Sacrament
of
the
body
and
bloud
of
our
Lord
,
have
said
that
this
is
the
body
and
bloud
of
our
Lord
which
was
born
of
the
Virgin
Mary
,
and
in
which
our
Lord
suffered
upon
the
Cross
and
rose
from
the
dead
:
which
errour
,
says
he
,
we
have
oppos'd
with
all
our
might
.
From
whence
it
is
plain
,
by
the
Testimony
of
one
of
the
greatest
and
most
learned
Bishops
of
that
Age
,
and
of
eminent
reputation
for
Piety
,
that
what
is
now
the
very
Doctrine
of
the
Church
of
Rome
concerning
the
Sacrament
,
was
then
esteem'd
an
Errour
broach'd
by
some
particular
Persons
,
but
was
far
from
being
the
generally
receiv'd
Doctrine
of
that
Age.
Can
any
one
think
it
possible
,
that
so
eminent
a
Person
in
the
Church
both
for
piety
and
learning
,
could
have
condemn'd
this
Doctrine
as
an
Errour
and
a
Novelty
,
had
it
been
the
general
Doctrine
of
the
Christian
Church
,
not
onely
in
that
but
in
all
former
Ages
;
and
no
censure
pass'd
upon
him
for
that
which
is
now
the
great
burning
Article
,
in
the
Church
of
Rome
and
esteemed
by
them
one
of
the
greatest
and
most
pernicious
Heresies
?
Afterwards
in
the
year
MLIX
,
when
Berengarius
in
France
and
Germany
had
rais'd
a
fresh
opposition
against
this
Doctrine
,
he
was
compell'd
to
recant
it
by
Pope
Nicholas
and
the
Council
at
Rome
,
in
these
words
,
[
](A62616-e41290-b)*
*
Gratian.
de
consecrat.
distinct
.
2.
Lanfranc
.
de
corp.
&
sing
.
Domini
.
c.
5.
Guitmund
.
de
Sacram.
l.
1.
Alger
.
de
Sacram.
l.
1.
c.
19.
that
the
bread
and
wine
which
are
set
upon
the
Altar
,
after
the
consecration
are
not
onely
the
Sacrament
,
but
the
true
body
and
bloud
of
our
Lord
Jesus
Christ
;
and
are
sensibly
,
not
onely
in
the
Sacrament
but
in
truth
,
handled
and
broken
by
the
hands
of
the
Priest
,
and
ground
or
bruised
by
the
teeth
of
the
faithfull
.
But
it
seems
the
Pope
and
his
Council
were
not
then
skilfull
enough
to
express
themselves
rightly
in
this
matter
;
for
the
Gloss
upon
the
Canon
Law
says
expresly
,
[
](A62616-e41410-b)†
†
Gloss.
Decret.
de
consecrat.
dist.
2.
in
cap.
Ego
Berengarius
.
that
unless
we
understand
these
words
of
BERENGARIVS
(
that
is
in
truth
of
the
Pope
and
his
Council
)
in
a
sound
sense
,
we
shall
fall
into
a
greater
Heresie
than
that
of
BERENGARIVS
;
for
we
do
not
make
parts
of
the
body
of
Christ
.
The
meaning
of
which
Gloss
I
cannot
imagine
,
unless
it
be
this
,
that
the
Body
of
Christ
,
though
it
be
in
truth
broken
,
yet
it
is
not
broken
into
parts
(
for
we
do
not
make
parts
of
the
bods
of
Christ
,
)
but
into
wholes
:
Now
this
new
way
of
breaking
a
Body
,
not
into
parts
but
into
wholes
(
which
in
good
earnest
)
is
the
Doctrine
of
the
Church
of
Rome
)
though
to
them
that
are
able
to
believe
Transubstantiation
it
may
for
any
thing
I
know
appear
to
be
sound
sense
,
yet
to
us
that
cannot
believe
so
it
appears
to
be
solid
non-sense
.
About
XX
years
after
,
in
the
year
MLXXIX
Pope
Gregory
the
VII
th
.
began
to
be
sensible
of
this
absurdity
;
and
therefore
in
another
Council
at
Rome
made
Berengarius
to
recant
in
another
Form
,
viz.
[
](A62616-e41650-b)*
*
Waldens.
Tom.
2.
c.
13.
that
the
bread
and
wine
which
are
placed
upon
the
Altar
,
are
substantially
changed
into
the
true
and
proper
and
quickning
flesh
and
bloud
of
our
Lord
Jesus
Christ
,
and
after
consecration
are
the
true
body
of
Christ
,
which
was
born
of
the
Virgin
,
and
which
being
offered
for
the
Salvation
of
the
World
did
hang
upon
the
Cross
,
and
sits
on
the
right
hand
of
the
Father
.
So
that
from
the
first
starting
of
this
Doctrine
in
the
second
Council
of
Nice
in
the
year
DCCLXXXVII
,
till
the
Council
under
Pope
Gregory
the
VII
th
.
in
the
year
MLXXIX
,
it
was
almost
three
hundred
years
that
this
Doctrine
was
contested
,
and
before
this
mishapen
Monster
of
Transubstantiation
could
be
lick'd
into
that
Form
in
which
it
is
now
setled
and
establish'd
in
the
Church
of
Rome
.
Here
then
is
a
plain
account
of
the
first
rise
of
this
Doctrine
,
and
of
the
several
steps
whereby
it
was
advanced
by
the
Church
of
Rome
into
an
Article
of
Faith
.
I
come
now
in
the
Third
place
,
to
answer
the
great
pretended
Demonstration
of
the
impossibility
that
this
Doctrine
,
if
it
had
been
new
,
should
ever
have
come
in
,
in
any
Age
,
and
been
received
in
the
Church
;
and
consequently
it
must
of
necessity
have
been
the
perpetual
belief
of
the
Church
in
all
Ages
:
For
if
it
had
not
always
been
the
Doctrine
of
the
Church
,
whenever
it
had
attempted
first
to
come
in
there
would
have
been
a
great
stir
and
bustle
about
it
,
and
the
whole
Christian
World
would
have
rose
up
in
opposition
to
it
.
But
we
can
shew
no
such
time
when
first
it
came
in
,
and
when
any
such
opposition
was
made
to
it
,
and
therefore
it
was
always
the
Doctrine
of
the
Church
.
This
Demonstration
Monsieur
Arnauld
,
a
very
learned
Man
in
France
,
pretends
to
be
unanswerable
;
whether
it
be
so
or
not
,
I
shall
briefly
examine
.
And
First
,
we
do
assign
a
punctual
and
very
likely
time
of
the
first
rise
of
this
Doctrine
,
about
the
beginning
of
the
ninth
Age
;
though
it
did
not
take
firm
root
nor
was
fully
setled
and
establish'd
till
towards
the
end
of
the
eleventh
.
And
this
was
the
most
likely
time
of
all
other
,
from
the
beginning
of
Christianity
,
for
so
gross
an
Error
to
appear
;
it
being
,
by
the
confession
and
consent
of
their
own
Historians
,
the
most
dark
and
dismal
time
that
ever
happened
to
the
Christian
Church
,
both
for
Ignorance
,
and
Superstition
,
and
Vice
.
It
came
in
together
with
Idolatry
,
and
was
made
use
of
to
support
it
:
A
fit
prop
and
companion
for
it
.
And
indeed
what
tares
might
not
the
Enemy
have
sown
in
so
dark
and
long
a
Night
;
when
so
considerable
a
part
of
the
Christian
World
was
lull'd
asleep
in
profound
Ignorance
and
Superstition
?
And
this
agrees
very
well
with
the
account
which
our
Saviour
himself
gives
in
the
Parable
of
the
Tares
,
of
the
springing
up
of
Errours
and
Corruptions
in
the
Field
of
the
Church
.
[
](A62616-e42010-b)*
*
Matth.
13.24
.
While
the
men
slept
the
Enemy
did
his
work
in
the
Night
;
so
that
when
they
were
awake
they
wondered
how
and
whence
the
tares
came
;
but
being
sure
they
were
there
,
and
that
they
were
not
sown
at
first
,
they
concluded
the
Enemy
had
done
it
.
Secondly
,
I
have
shewn
likewise
that
there
was
considerable
opposition
made
to
this
Errour
at
its
first
coming
in
.
The
general
Ignorance
and
gross
Superstition
of
that
Age
rendered
the
generality
of
people
more
quiet
and
secure
,
and
disposed
them
to
receive
any
thing
that
came
under
a
pretence
of
mystery
in
Religion
and
of
greater
reverence
and
devotion
to
the
Sacrament
,
and
that
seemed
any
way
to
countenance
the
worship
of
Images
,
for
which
at
that
time
they
were
zealously
concern'd
.
But
notwithstanding
the
security
and
passive
temper
of
the
People
,
the
men
most
eminent
for
piety
and
learning
in
that
Time
made
great
resistance
against
it
.
I
have
already
named
Rabanus
Arch
Bishop
of
Mentz
,
who
oppos'd
it
as
an
Errour
lately
sprung
up
and
which
had
then
gained
but
upon
some
few
persons
.
To
whom
I
may
add
Heribaldus
Bishop
of
Auxerres
in
France
,
Io.
Scotus
,
Erigena
,
and
Ratramnus
commonly
known
by
the
name
of
Bertram
,
who
at
the
same
time
were
employed
by
the
Emperour
Charles
the
Bald
to
oppose
this
growing
Errour
,
and
wrote
,
learnedly
against
it
.
And
these
were
the
eminent
men
for
learning
in
that
time
.
And
because
Monsieur
Arnauld
will
not
be
satisfied
unless
there
were
some
stir
and
bustle
about
it
,
Bertram
in
his
Preface
to
his
Book
tells
us
,
that
they
who
according
to
their
several
opinions
talked
differently
about
the
mystery
of
Christ's
body
and
bloud
were
divided
by
no
small
Schism
.
Thirdly
,
Though
for
a
more
clear
and
satisfactory
answer
to
this
pretended
Demonstration
I
have
been
contented
to
untie
this
knot
,
yet
I
could
without
all
these
pains
have
cut
it
.
For
suppose
this
Doctrine
had
silently
come
in
and
without
opposition
,
so
that
we
could
not
assign
the
particular
time
and
occasion
of
its
first
Rise
;
yet
if
it
be
evident
from
the
Records
of
former
Ages
,
for
above
D.
years
together
,
that
this
was
not
the
ancient
belief
of
the
Church
;
and
plain
also
,
that
this
Doctrine
was
afterwards
received
in
the
Roman
Church
,
though
we
could
not
tell
how
and
when
it
came
in
,
yet
it
would
be
the
wildest
and
most
extravagant
thing
in
the
world
to
set
up
a
pretended
Demonstration
of
Reason
against
plain
Experience
and
matter
of
Fact
.
This
is
just
Zenoe's
Demonstration
of
the
impossibility
of
motion
against
Diogenes
walking
before
his
Eyes
.
For
this
is
to
undertake
to
prove
that
impossible
to
have
been
,
which
most
certainly
was
.
Just
thus
the
Servants
in
the
Parable
might
have
demonstrated
that
the
tares
were
wheat
,
because
they
were
sure
none
but
good
seed
was
sown
at
first
,
and
no
man
could
give
any
account
of
the
punctual
time
when
any
tares
were
sown
,
or
by
whom
;
and
if
an
Enemy
had
come
to
do
it
,
he
must
needs
have
met
with
great
resistance
and
opposition
;
but
no
such
resistance
was
made
,
and
therefore
there
could
be
no
tares
in
the
field
,
but
that
which
they
call'd
tares
was
certainly
good
wheat
.
At
the
same
rate
a
man
might
demonstrate
that
our
King
,
his
Majesty
of
great
Britain
,
is
not
return'd
into
England
,
nor
restor'd
to
his
Crown
;
because
there
being
so
great
and
powerfull
an
Army
possess'd
of
his
Lands
,
and
therefore
obliged
by
interest
to
keep
him
out
,
it
was
impossible
he
should
ever
come
in
without
a
great
deal
of
fighting
and
bloudshed
:
but
there
was
no
such
thing
,
therefore
he
is
not
return'd
and
restor'd
to
his
Crown
.
And
by
the
like
kind
of
Demonstration
one
might
prove
that
the
Turk
did
not
invade
Christendom
last
year
,
and
besiege
Vienna
;
because
if
he
had
,
the
most
Christian
King
,
who
had
the
greatest
Army
in
Christendom
in
a
readiness
,
would
certainly
have
employed
it
against
him
;
but
Monsieur
Arnauld
certainly
knows
no
such
thing
was
done
:
And
therefore
according
to
his
way
of
Demonstration
,
the
matter
of
fact
,
so
commonly
reported
and
believed
,
concerning
the
Turks
Invasion
of
Christendom
and
besieging
Vienna
last
year
,
was
a
perfect
mistake
.
But
a
man
may
demonstrate
till
his
head
and
heart
ake
,
before
he
shall
ever
be
able
to
prove
that
which
certainly
is
,
or
was
,
never
to
have
been
.
For
of
all
sorts
of
impossibles
nothing
is
more
evidently
so
,
than
to
make
that
which
hath
been
not
to
have
been
.
All
the
reason
in
the
world
is
too
weak
to
cope
with
so
tough
and
obstinate
a
difficulty
.
And
I
have
often
wonder'd
how
a
man
of
Monsieur
Arnauld's
great
wit
and
sharp
Judgment
could
prevail
with
himself
to
engage
in
so
bad
and
baffled
a
Cause
;
or
could
think
to
defend
it
with
so
wooden
a
Dagger
as
his
Demonstration
of
Reason
against
certain
Experience
and
matter
of
Fact
:
A
thing
if
it
be
possible
,
of
equal
absurdity
with
what
he
pretends
to
demonstrate
,
Transubstantiation
it self
.
I
proceed
to
the
Third
pretended
Ground
of
this
Doctrine
of
Transubstantiation
;
and
that
is
,
The
Infallible
Authority
of
the
present
Church
to
make
and
declare
new
Articles
of
Faith
.
And
this
in
truth
is
the
ground
into
which
the
most
of
the
learned
men
of
their
Church
did
heretofore
,
and
many
do
still
resolve
their
belief
of
this
Doctrine
:
And
,
as
I
have
already
shewn
,
do
plainly
say
that
they
see
no
sufficient
reason
,
either
from
Scripture
or
Tradition
,
for
the
belief
of
it
:
And
that
they
should
have
believed
the
contrary
had
not
the
determination
of
the
Church
obliged
them
otherwise
.
But
if
this
Doctrine
be
obtruded
upon
the
world
merely
by
virtue
of
the
Authority
of
the
Roman
Church
,
and
the
Declaration
of
the
Council
under
Pope
Gregory
the
VII
th
.
or
of
the
Lateran
Council
under
Innocent
the
III.
then
it
is
a
plain
Innovation
in
the
Christian
Doctrine
,
and
a
new
Article
of
Faith
impos'd
upon
the
Christian
world
.
And
if
any
Church
hath
this
power
,
the
Christian
Faith
may
be
enlarged
and
changed
as
often
as
men
please
;
and
that
which
is
no
part
of
our
Saviour's
Doctrine
,
nay
,
any
thing
though
never
so
absurd
and
unreasonable
,
may
become
an
Article
of
Faith
obliging
all
Christians
to
the
belief
of
it
,
whenever
the
Church
of
Rome
shall
think
fit
to
stamp
her
Authority
upon
it
:
which
would
make
Christianity
a
most
uncertain
and
endless
thing
.
The
Fourth
pretended
ground
of
this
Doctrine
is
,
the
necessity
of
such
a
change
as
this
in
the
Sacrament
to
the
comfort
and
benefit
of
those
who
receive
it
.
But
there
is
no
colour
for
this
,
if
the
thing
be
rightly
consider'd
:
Because
the
comfort
and
benefit
of
the
Sacrament
depends
upon
the
blessing
annexed
to
the
Institution
.
And
as
Water
in
Baptism
,
without
any
substantial
change
made
in
that
Element
,
may
by
the
Divine
blessing
accompanying
the
Institution
be
effectual
to
the
washing
away
of
Sin
,
and
Spiritual
Regeneration
;
So
there
can
no
reason
in
the
world
be
given
why
the
Elements
of
Bread
and
Wine
in
the
Lord's
Supper
may
not
,
by
the
same
Divide
blessing
accompanying
this
Institution
,
make
the
worthy
receivers
partakers
of
all
the
Spiritual
comfort
and
benefit
designed
to
us
thereby
without
any
substantial
change
made
in
those
Elements
,
since
our
Lord
hath
told
us
,
that
verily
the
flesh
profiteth
nothing
.
So
that
if
we
could
do
so
odd
and
strange
a
thing
as
to
eat
the
very
natural
flesh
and
drink
the
bloud
of
our
Lord
,
I
do
not
see
of
what
greater
advantage
it
would
be
to
us
than
what
we
may
have
by
partaking
of
the
Symbols
of
his
body
and
bloud
as
he
hath
appointed
in
remembrance
of
him
.
For
the
Spiritual
efficacy
of
the
Sacrament
doth
not
depend
upon
the
nature
of
the
thing
received
,
supposing
we
receive
what
our
Lord
appointed
,
and
receive
it
with
a
right
preparation
and
disposition
of
mind
,
but
upon
the
supernatural
blessing
that
goes
along
with
it
,
and
makes
it
effectual
to
those
spiritual
ends
for
which
it
was
appointed
.
The
Fifth
and
last
pretended
ground
of
this
Doctrine
is
,
to
magnifie
the
power
of
the
Priest
in
being
able
to
work
so
great
a
Miracle
.
And
this
with
great
pride
and
pomp
is
often
urg'd
by
them
as
a
transcendent
instance
of
the
Divine
wisedom
,
to
find
out
so
admirable
a
way
to
raise
the
power
and
reverence
of
the
Priest
;
that
he
should
be
able
every
day
,
and
as
often
as
he
pleases
,
by
repeating
a
few
words
to
work
so
miraculous
a
change
,
and
(
as
they
love
most
absurdly
and
blasphemously
to
speak
)
to
make
God
himself
.
But
this
is
to
pretend
to
a
power
above
that
of
God
himself
,
for
he
did
not
,
nor
cannot
make
himself
,
nor
do
any
thing
that
implies
a
contradiction
,
as
Transubstantiation
evidently
does
in
their
pretending
to
make
God
.
For
to
make
that
which
already
is
,
and
to
make
that
now
which
always
was
,
is
not
onely
vain
and
trifling
if
it
could
be
done
,
but
impossible
because
it
implies
a
contradiction
.
And
what
if
after
all
Transubstantiation
,
if
it
were
possible
and
actually
wrought
by
the
Priest
,
would
yet
be
no
Miracle
?
For
there
are
two
things
necessary
to
a
Miracle
that
there
be
a
supernatural
effect
wrought
,
and
that
this
effect
be
evident
to
sense
.
So
that
though
a
supernatural
effect
be
wrought
,
yet
if
it
be
not
evident
to
sense
it
is
to
all
the
ends
and
purposes
of
a
Miracle
as
if
it
were
not
;
and
can
be
no
testimony
or
proof
of
any
thing
,
because
it self
stands
in
need
of
another
Miracle
to
give
testimony
to
it
and
to
prove
that
it
was
wrought
.
And
neither
in
Scripture
,
nor
in
profane
Authours
,
nor
in
common
use
of
speech
,
is
any
thing
call'd
a
Miracle
but
what
falls
under
the
notice
of
our
senses
:
A
Miracle
being
nothing
else
but
a
supernatural
effect
evident
to
sense
,
the
great
end
and
design
whereof
is
to
be
a
sensible
proof
and
conviction
to
us
of
something
that
we
do
not
see
.
And
for
want
of
this
Condition
,
Transubstantiation
,
if
it
were
true
,
would
be
no
Miracle
.
It
would
indeed
be
very
supernatural
,
but
for
all
that
it
would
not
be
a
Sign
or
Miracle
:
For
a
Sign
or
Miracle
is
always
a
thing
sensible
,
otherwise
it
could
be
no
Sign
.
Now
that
such
a
change
as
is
pretended
in
Transubstantiation
should
really
be
wrought
,
and
yet
there
should
be
no
sign
and
appearance
of
it
,
is
a
thing
very
wonderfull
,
but
,
not
to
sense
;
for
our
senses
perceive
no
change
,
the
Bread
and
Wine
in
the
Sacrament
to
all
our
senses
remaining
just
as
they
were
before
:
And
that
a
thing
should
remain
to
all
appearance
just
as
it
was
,
hath
nothing
at
all
of
wonder
in
it
:
we
wonder
indeed
when
we
see
a
strange
thing
done
,
but
no
man
wonders
when
he
sees
nothing
done
.
So
that
Transubstantiation
,
if
they
will
needs
have
it
a
Miracle
,
is
such
a
Miracle
as
any
man
may
work
that
hath
but
the
confidence
to
face
men
down
that
he
works
it
,
and
the
fortune
to
be
believed
:
And
though
the
Church
of
Rome
may
magnify
their
Priests
upon
account
of
this
Miracle
,
which
they
say
they
can
work
every
day
and
every
hour
,
yet
I
cannot
understand
the
reason
of
it
;
for
when
this
great
work
(
as
they
call
it
)
is
done
,
there
is
nothing
more
appears
to
be
done
than
if
there
were
no
Miracle
:
Now
such
a
Miracle
as
to
all
appearance
is
no
Miracle
I
see
no
reason
why
a
Protestant
Minister
,
as
well
as
a
Popish
Priest
,
may
not
work
as
often
as
he
pleases
;
or
if
he
can
but
have
the
patience
to
let
it
alone
,
it
will
work
it self
.
For
surely
nothing
in
the
world
is
easier
than
to
let
a
thing
be
as
it
is
,
and
by
speaking
a
few
words
over
it
to
make
it
just
what
it
was
before
.
Every
man
,
every
day
,
may
work
ten
thousand
such
Miracles
.
And
thus
I
have
dispathc'd
the
First
part
of
my
Discourse
,
which
was
to
consider
the
pretended
grounds
and
Reasons
of
the
Church
of
Rome
for
this
Doctrine
,
and
to
shew
the
weakness
and
insufficiency
of
them
.
I
come
in
the
SECOND
place
,
to
produce
our
Objections
against
it
.
Which
will
be
of
so
much
the
greater
force
,
because
I
have
already
shewn
this
Doctrine
to
be
destitute
of
all
Divine
warrant
and
authority
,
and
of
any
other
sort
of
Ground
sufficient
in
reason
to
justify
it
.
So
that
I
do
not
now
object
against
a
Doctrine
which
hath
a
fair
probability
of
Divine
Revelation
on
its
side
,
for
that
would
weigh
down
all
objections
,
which
did
not
plainly
overthrow
the
probability
and
credit
of
its
Divine
Revelation
:
But
I
object
against
a
Doctrine
by
the
mere
will
and
Tyranny
of
men
impos'd
upon
the
belief
of
Christians
,
without
any
evidence
of
Scripture
,
and
against
all
the
evidence
of
Reason
and
Sense
.
The
Objection
I
shall
reduce
to
these
two
Heads
.
First
,
The
infinite
scandal
of
this
Doctrine
to
the
Christian
Religion
.
And
Secondly
,
The
monstrous
and
insupportable
absurdity
of
it
.
First
,
The
infinite
scandal
of
this
Doctrine
to
the
Christian
Religion
.
And
that
upon
these
four
accounts
.
1.
Of
the
stupidity
of
this
Doctrine
.
2.
The
real
barbarousness
of
this
Sacrament
and
Rite
of
our
Religion
upon
supposition
of
the
truth
of
this
Doctrine
.
3.
Of
the
cruel
and
bloudy
consequences
of
it
.
4.
Of
the
danger
of
Idolatry
;
which
they
are
certainly
guilty
of
,
if
this
Doctrine
be
not
true
.
1.
Upon
account
of
the
stupidity
of
this
Doctrine
.
I
remember
that
Tully
,
who
was
a
man
of
very
good
sense
,
instanceth
in
the
conceit
of
eating
God
as
the
extremity
of
madness
,
and
so
stupid
an
apprehension
as
he
thought
no
man
was
ever
guilty
of
.
[
](A62616-e43230-b)*
*
De
Nat.
Deorum
.
l.
3.
When
we
call
,
says
he
,
the
fruits
of
the
earth
Ceres
,
and
wine
Bacchus
,
we
use
but
the
common
language
;
but
do
you
think
any
man
so
mad
as
to
believe
that
which
he
eats
to
be
God
?
It
seems
he
could
not
believe
that
so
extravagant
a
folly
had
ever
entred
into
the
mind
of
man
.
It
is
a
very
severe
saying
of
Averroes
the
Arabian
Philosopher
(
who
lived
after
this
Doctrine
was
entertained
among
Christians
)
and
ought
to
make
the
Church
or
Rome
blush
,
[
](A62616-e43310-b)*
*
Dionys.
Carthus
.
in
4.
dist.
10.
art.
1.
if
she
can
;
I
have
travell'd
,
says
he
,
over
the
world
,
and
have
found
divers
Sects
;
but
so
sottish
a
Sect
or
Law
I
never
found
,
as
is
the
Sect
of
the
Christians
;
because
with
their
own
teeth
they
devour
their
God
whom
they
worship
.
It
was
great
stupidity
in
the
People
of
Israel
to
say
,
Come
let
us
make
us
Gods
;
but
it
was
civilly
said
of
them
,
Let
us
make
us
Gods
that
may
go
before
us
,
in
comparison
of
the
Church
of
Rome
,
who
say
,
Let
us
make
a
God
that
we
may
eat
him
.
So
that
upon
the
whole
matter
I
cannot
but
wonder
that
they
should
chuse
thus
to
expose
Faith
to
the
contempt
of
all
that
are
endued
with
Reason
.
And
to
speak
the
plain
truth
,
the
Christian
Religion
was
never
so
horribly
exposed
to
the
scorn
of
Atheists
and
Infidels
,
as
it
hath
been
by
this
most
absurd
and
senseless
Doctrine
.
But
thus
it
was
foretold
that
[
](A62616-e43460-b)†
†
2
Thess.
2.10
.
the
Man
of
Sin
should
come
with
Power
and
Signs
and
Lying
Miracles
,
and
with
all
deceiveableness
of
unrighteousness
,
with
all
the
Legerdemain
and
jugling
tricks
of
falshood
and
imposture
;
amongst
which
this
of
Transubstantiation
,
which
they
call
a
Miracle
,
and
we
a
Cheat
,
is
one
of
the
chief
:
And
in
all
probability
those
common
jugling
words
of
hocus
pocus
,
are
nothing
else
but
a
corruption
of
hoc
est
corpus
,
by
way
of
ridiculous
imitation
of
the
Priests
of
the
Church
of
Rome
in
their
trick
of
Transubstantiation
.
Into
such
contempt
by
this
foolish
Doctrine
and
pretended
Miracle
of
theirs
have
they
brought
the
most
sacred
and
venerable
Mystery
of
our
Religion
.
2.
It
is
very
scandalous
likewise
upon
account
of
the
real
barbarousness
of
this
Sacrament
and
Rite
of
our
Religion
,
upon
supposition
of
the
truth
of
this
Doctrine
.
Literally
to
eat
the
flesh
of
the
Son
of
man
and
to
drink
his
bloud
,
St.
Austin
,
as
I
have
shewed
before
,
declares
to
be
a
great
Impiety
.
And
the
impiety
and
barbarousness
of
the
thing
is
not
in
truth
extenuated
,
but
onely
the
appearance
of
it
,
by
its
being
done
under
the
Species
of
Bread
and
Wine
:
For
the
thing
they
acknowledge
is
really
done
,
and
they
believe
that
they
verily
eat
and
drink
the
natural
flesh
and
bloud
of
Christ
.
And
what
can
any
man
do
more
unworthily
towards
his
Friend
?
How
can
he
possibly
use
him
more
barbarously
,
than
to
feast
upon
his
living
flesh
and
bloud
?
It
is
one
of
the
greatest
wonders
in
the
world
,
that
it
should
ever
enter
into
the
minds
of
men
to
put
upon
our
Saviour's
words
,
so
easily
capable
of
a
more
convenient
sense
,
and
so
necessarily
requiring
it
,
a
meaning
so
plainly
contrary
to
Reason
,
and
Sense
,
and
even
to
Humanity
it self
.
Had
the
ancient
Christians
owned
any
such
Doctrine
,
we
should
have
heard
of
it
from
the
Adversaries
of
our
Religion
in
every
page
of
their
Writings
;
and
they
would
have
desired
no
greater
advantage
against
the
Christians
than
to
have
been
able
to
hit
them
in
the
teeth
with
their
feasting
upon
the
natural
flesh
and
Bloud
of
their
Lord
,
and
their
God
,
and
their
best
Friend
.
What
endless
triumphs
would
they
have
made
upon
this
Subject
?
And
with
what
confidence
would
they
have
set
the
cruelty
used
by
Christians
in
their
Sacrament
,
against
their
God
Saturn's
eating
his
own
Children
,
and
all
the
cruel
and
bloudy
Rites
of
their
Idolatry
?
But
that
no
such
thing
was
then
objected
by
the
Heathens
to
the
Christians
,
is
to
a
wise
man
instead
of
a
thousand
Demonstrations
that
no
such
Doctrine
was
then
believed
.
3.
It
is
scandalous
also
upon
account
of
the
cruel
and
bloudy
consequences
of
this
Doctrine
;
so
contrary
to
the
plain
Laws
of
Christianity
,
and
to
one
great
end
and
design
of
this
Sacrament
,
which
is
to
unite
Christians
in
the
most
perfect
love
and
charity
to
one
another
:
Whereas
this
Doctrine
hath
been
the
occasion
of
the
most
barbarous
and
bloudy
Tragedies
that
ever
were
acted
in
the
World
.
For
this
hath
been
in
the
Church
of
Rome
the
great
burning
Article
:
and
as
absurd
and
unreasonable
as
it
is
,
more
Christians
have
been
murthered
for
the
denyal
of
it
than
perhaps
for
all
the
other
Articles
of
their
Religion
.
And
I
think
it
may
generally
pass
for
a
true
observation
that
all
Sects
are
commonly
most
hot
and
furious
for
those
things
for
which
there
is
least
Reason
;
for
what
men
want
of
Reason
for
their
opinions
,
they
usually
supply
and
make
up
in
Rage
.
And
it
was
no
more
than
needed
to
use
this
severity
upon
this
occasion
;
for
nothing
but
the
cruel
fear
of
death
could
in
probability
have
driven
so
great
a
part
of
mankind
into
the
acknowledgment
of
so
unreasonable
and
senseless
a
Doctrine
.
O
blessed
Saviour
!
I
thou
best
Friend
and
greatest
lover
of
mankind
,
who
can
imagine
thou
didst
ever
intend
that
men
should
kill
one
another
for
not
being
able
to
believe
contrary
to
their
senses
;
for
being
unwilling
to
think
,
that
thou
shouldst
make
one
of
the
most
horrid
and
barbarous
things
that
can
be
imagin'd
a
main
Duty
and
principal
Mystery
of
thy
Religion
;
for
not
flattering
the
pride
and
presumption
of
the
Priest
who
says
he
can
make
God
,
and
for
not
complying
with
the
folly
and
stupidity
of
the
People
who
are
made
to
believe
that
they
can
eat
him
?
4.
Upon
account
of
the
danger
of
Idolatry
;
which
they
are
certainly
guilty
of
if
this
Doctrine
be
not
true
,
and
such
a
change
as
they
pretend
be
not
made
in
the
Sacrament
;
for
if
it
be
not
,
then
they
worship
a
Creature
instead
of
the
Creatour
God
blessed
for
ever
.
But
such
a
change
I
have
shewn
to
be
impossible
;
or
if
it
could
be
,
yet
they
can
never
be
certain
that
it
is
,
and
consequently
are
always
in
danger
of
Idolatry
:
and
that
they
can
never
be
certain
that
such
a
change
is
made
,
is
evident
;
because
,
according
to
the
express
determination
of
the
Council
of
Trent
,
that
depends
upon
the
mind
and
intention
of
the
Priest
,
which
cannot
certainly
be
known
but
by
Revelation
,
which
is
not
pretended
in
this
case
.
And
if
they
be
mistaken
about
this
change
,
through
the
knavery
or
crossness
of
the
Priest
who
will
not
make
God
but
when
he
thinks
fit
,
they
must
not
think
to
excuse
themselves
from
Idolatry
because
they
intended
to
worship
God
and
not
a
Creature
;
for
so
the
Persians
might
be
excus'd
from
Idolatry
in
worshipping
the
Sun
,
because
they
intend
to
worship
God
and
not
a
Creature
;
and
so
indeed
we
may
excuse
all
the
Idolatry
that
ever
was
in
the
world
,
which
is
nothing
else
but
a
mistake
of
the
Deity
,
and
upon
that
mistake
a
worshipping
of
something
as
God
which
is
not
God
.
II.
Besides
the
infinite
scandal
of
this
Doctrine
upon
the
accounts
I
have
mentioned
,
the
monstrous
absurdities
of
it
make
it
insupportable
to
any
Religion
.
I
am
very
well
assur'd
of
the
grounds
of
Religion
in
general
,
and
of
the
Christian
Religion
in
particular
;
and
yet
I
cannot
see
that
the
foundations
of
any
revealed
Religion
,
are
strong
enough
to
bear
the
weight
of
so
many
and
so
great
absurdities
as
this
Doctrine
of
Transubstantiation
would
load
it
withall
.
And
to
make
this
evident
,
I
shall
not
insist
upon
those
gross
contradictions
,
of
the
same
Body
being
in
so
many
several
places
at
once
;
of
our
Saviour's
giving
away
himself
with
his
own
hands
to
every
one
of
his
Disciples
,
and
yet
still
keeping
himself
to
himself
;
and
a
thousand
more
of
the
like
nature
:
but
to
shew
the
absurdity
of
this
Doctrine
I
shall
only
ask
these
few
Questions
.
1.
Whether
any
man
have
,
or
ever
had
greater
evidence
of
the
truth
of
any
Divine
Revelation
than
any
man
hath
of
the
falshood
of
Transubstantiation
?
Infidelity
were
hardly
possible
to
men
,
if
all
men
had
the
same
evidence
for
the
Christian
Religion
which
they
have
against
Transubstantiation
,
that
is
,
the
clear
and
irresistible
evidence
of
sense
.
He
that
can
once
be
brought
to
contradict
or
deny
his
senses
,
is
at
an
end
of
certainty
;
for
what
can
a
man
be
certain
of
if
he
be
not
certain
of
what
he
sees
?
In
some
circumstances
our
senses
may
deceive
us
,
but
no
Faculty
deceives
us
so
little
and
so
seldom
:
And
when
our
senses
do
deceive
us
,
even
that
errour
is
not
to
be
corrected
without
the
help
of
our
senses
.
2.
Supposing
this
Doctrine
had
been
delivered
in
Scripture
in
the
very
same
words
that
it
is
decreed
in
the
Council
of
Trent
,
by
what
clearer
evidence
or
stronger
Argument
could
any
man
prove
to
me
that
such
words
were
in
the
Bible
than
I
can
prove
to
him
that
bread
and
wine
after
consecration
are
bread
and
wine
still
?
He
could
but
appeal
to
my
eyes
to
prove
such
words
to
be
in
the
Bible
,
and
with
the
same
reason
and
justice
might
I
appeal
to
several
of
his
senses
to
prove
to
him
that
the
bread
and
wine
after
consecration
are
bread
and
wine
still
.
3.
Whether
it
be
reasonable
to
imagine
that
God
should
make
that
a
part
of
the
Christian
Religion
which
shakes
the
main
external
evidence
and
confirmation
of
the
whole
?
I
mean
the
Miracles
which
were
wrought
by
our
Saviour
and
his
Apostles
,
the
assurance
whereof
did
at
first
depend
upon
the
certainty
of
sense
.
For
if
the
senses
of
those
who
say
they
saw
them
were
deceived
,
then
there
might
be
no
Miracles
wrought
;
and
consequently
it
may
justly
be
doubted
whether
that
kind
of
confirmation
which
God
hath
given
to
the
Christian
Religion
would
be
strong
enough
to
prove
it
,
supposing
Transubstantiation
to
be
a
part
of
it
:
Because
every
man
hath
as
great
evidence
that
Transubstantiation
is
false
,
as
he
hath
that
the
Christian
Religion
is
true
.
Suppose
then
Transubstantiation
to
be
part
of
the
Christian
Doctrine
,
it
must
have
the
same
confirmation
with
the
whole
,
and
that
is
Miracles
:
But
of
all
Doctrines
in
the
world
it
is
peculiarly
incapable
of
being
proved
by
a
Miracle
.
For
if
a
Miracle
were
wrought
for
the
proof
of
it
,
the
very
same
assurance
which
any
man
hath
of
the
truth
of
the
Miracle
he
hath
of
the
falshood
of
the
Doctrine
,
that
is
,
the
clear
evidence
of
his
Senses
.
For
that
there
is
a
Miracle
wrought
to
prove
that
what
he
sees
in
the
Sacrament
is
not
bread
but
the
body
of
Christ
,
there
is
onely
the
evidence
of
sense
;
and
there
is
the
very
same
evidence
to
prove
that
what
he
sees
in
the
Sacrament
is
not
the
body
of
Christ
but
bread
.
So
that
here
would
arise
a
new
Controversie
,
whether
a
man
should
rather
believe
his
Senses
giving
testimony
against
the
Doctrine
of
Transubstantiation
,
or
bearing
witness
to
a
Miracle
wrought
to
confirm
that
Doctrine
;
there
being
the
very
same
evidence
against
the
truth
of
the
Doctrine
,
which
there
is
for
the
truth
of
the
Miracle
:
And
then
the
Argument
for
Transubstantiation
and
the
Objection
against
it
would
just
ballance
one
another
;
and
consequently
Transubstantiation
is
not
to
be
proved
by
a
Miracle
,
because
that
would
be
,
to
prove
to
a
man
by
some
thing
that
he
sees
,
that
he
doth
not
see
what
he
sees
.
And
if
there
were
no
other
evidence
that
Transubstantiation
is
no
part
of
the
Christian
Doctrine
,
this
would
be
sufficient
,
that
what
proves
the
one
doth
as
much
overthrow
the
other
;
and
that
Miracles
which
are
certainly
the
best
and
highest
external
proof
of
Christianity
are
the
worst
proof
in
the
world
of
Transubstantiation
,
unless
a
man
can
renounce
his
senses
at
the
same
time
that
he
relies
upon
them
.
For
a
man
cannot
believe
a
Miracle
without
relying
upon
sense
,
nor
Transubstantiation
without
renouncing
it
.
So
that
never
were
any
two
things
so
ill
coupled
together
as
the
Doctrine
of
Christianity
and
that
of
Transubstantiation
,
because
they
draw
several
ways
,
and
are
ready
to
strangle
one
another
:
For
the
main
evidence
of
the
Christian
Doctrine
,
which
is
Miracles
,
is
resolved
into
the
certainty
of
sense
,
but
this
evidence
is
clear
and
point-blank
against
Transubstantiation
.
4.
And
Lastly
,
I
would
ask
what
we
are
to
think
of
the
Argument
which
our
Saviour
used
to
convince
his
Disciples
after
his
Resurrection
that
his
Body
was
really
risen
,
and
that
they
were
not
deluded
by
a
Ghost
or
Apparition
?
Is
it
a
necessary
and
conclusive
Argument
or
not
?
[
](A62616-e44080-b)*
*
Luk.
24.38
,
39.
And
he
said
unto
them
,
why
are
ye
troubled
?
and
why
do
thoughts
arise
in
your
hearts
?
Behold
my
hands
and
my
feet
,
that
it
is
I
my self
;
for
a
Spirit
hath
not
flesh
and
bones
,
as
ye
see
me
have
.
But
now
if
we
suppose
with
the
Church
of
Rome
the
Doctrine
of
Transubstantiation
to
be
true
,
and
that
he
had
instructed
his
Disciples
in
it
just
before
his
death
,
strange
thoughts
might
justly
have
risen
in
their
hearts
,
and
they
might
have
said
to
him
;
Lord
,
it
is
but
a
few
days
ago
since
thou
didst
teach
us
not
to
believe
our
senses
,
but
directly
contrary
to
what
we
saw
,
viz.
that
the
bread
which
thou
gavest
us
in
the
Sacrament
,
though
we
saw
it
and
handled
it
and
tasted
it
to
be
bread
,
yet
was
not
bread
,
but
thine
own
natural
body
;
and
now
thou
appealed
to
our
senses
to
prove
that
this
is
thy
body
which
we
now
see
.
If
seeing
and
handling
be
an
unquestionable
evidence
that
things
are
what
they
appear
to
our
senses
,
then
we
were
deceived
before
in
the
Sacrament
;
and
if
they
be
not
,
then
we
are
not
sure
now
that
this
is
thy
body
which
we
now
see
and
handle
,
but
it
may
be
perhaps
bread
under
the
appearance
of
flesh
and
bones
;
just
as
in
the
Sacrament
,
that
which
we
saw
and
handled
and
tasted
to
be
bread
was
thy
flesh
and
bones
under
the
form
and
appearance
of
bread
.
Now
upon
this
supposition
it
would
have
been
a
hard
matter
to
have
quieted
the
thoughts
of
the
Disciples
:
For
if
the
Argument
which
our
Saviour
used
did
certainly
prove
to
them
that
what
they
saw
and
handled
was
his
body
,
his
very
natural
flesh
and
bones
,
because
they
saw
and
handled
them
,
(
which
it
were
impious
to
deny
)
it
would
as
strongly
prove
that
what
they
saw
and
received
before
in
the
Sacrament
was
not
the
natural
body
and
bloud
of
Christ
,
but
real
bread
and
wine
:
And
consequently
,
that
according
to
our
Saviour's
arguing
after
his
Resurrection
they
had
no
reason
to
believe
Transubstantiation
before
.
For
that
very
Argument
by
which
our
Saviour
proves
the
reality
of
his
body
after
his
Resurrection
doth
as
strongly
prove
the
reality
of
bread
and
wine
after
Consecration
.
But
our
Saviour's
Argument
was
most
:
infallibly
good
and
true
,
and
therefore
the
Doctrine
of
Transubstantiation
is
undoubtedly
false
.
Upon
the
whole
matter
I
shall
onely
say
this
,
that
some
other
Points
between
us
and
the
Church
of
Rome
are
managed
with
some
kind
of
wit
and
subtilty
,
but
this
of
Transubstantiation
is
carried
out
by
mere
dint
of
impudence
and
facing
down
of
Mankind
.
And
of
this
the
more
discerning
persons
of
that
Church
are
of
late
grown
so
sensible
that
they
would
now
be
glad
to
be
rid
of
this
odious
and
ridiculous
Doctrine
.
But
the
Council
of
Trent
hath
rivetted
it
so
fast
into
their
Religion
,
and
made
it
so
necessary
and
essential
a
Point
of
their
belief
,
that
they
cannot
now
part
with
it
if
they
would
;
it
is
like
a
Mill-stone
hung
about
the
neck
of
Popery
which
will
sink
it
at
the
last
.
And
though
some
of
their
greatest
Wits
,
as
Cardinal
Perron
,
and
of
late
Monsieur
Arnauld
,
have
undertaken
the
defence
of
it
in
great
Volumes
;
yet
it
is
an
absurdity
of
that
monstrous
and
massy
weight
,
that
no
humane
authority
or
wit
are
able
to
support
it
:
It
will
make
the
very
Pillars
of
St.
Peter's
crack
,
and
requires
more
Volumes
to
make
it
good
than
would
fill
the
Vatican
.
And
now
I
would
apply
my self
to
the
poor
deluded
People
of
that
Church
,
if
they
were
either
permitted
by
their
Priests
,
or
durst
venture
without
their
leave
,
to
look
into
their
Religion
and
to
examine
the
Doctrines
of
it
.
Consider
,
and
shew
your selves
men
.
Do
not
suffer
your selves
any
longer
to
be
led
blindfold
,
and
by
an
implicit
Faith
in
your
Priests
,
into
the
belief
of
nonsense
and
contradiction
.
Think
it
enough
and
too
much
to
let
them
rook
you
of
your
money
for
pretended
Pardons
and
counterfeit
Reliques
,
but
let
not
the
Authority
of
any
Priest
or
Church
persuade
you
out
of
your
Senses
.
Credulity
is
certainly
a
fault
as
well
as
Infidelity
:
and
he
who
said
,
blessed
are
they
that
have
not
seen
and
yet
have
believed
,
hath
no
where
said
,
blessed
are
they
that
have
seen
and
yet
have
not
believed
,
much
less
,
blessed
are
they
that
believe
directly
contrary
to
what
they
see
.
To
conclude
this
Discourse
.
By
what
hath
been
said
upon
this
Argument
it
will
appear
,
with
how
little
truth
,
and
reason
,
and
regard
to
the
interest
of
our
common
Christianity
,
it
is
so
often
said
by
our
Adversaries
,
that
there
are
as
good
arguments
for
the
belief
of
Transubstantiation
as
of
the
Doctrine
of
the
Trinity
:
When
they
themselves
do
acknowledge
with
us
that
the
Doctrine
of
the
Trinity
is
grounded
upon
the
Scriptures
,
and
that
according
to
the
interpretation
of
them
by
the
consent
of
the
ancient
Fathers
:
But
their
Doctrine
of
Transubstantiation
I
have
plainly
shewn
to
have
no
such
ground
,
and
that
this
is
acknowledged
by
very
many
learned
men
of
their
own
Church
.
And
this
Doctrine
of
theirs
being
first
plainly
proved
by
us
to
be
destitute
of
all
Divine
Warrant
and
Authority
,
our
Objections
against
it
from
the
manifold
contradictions
of
it
to
Reason
and
Sense
are
so
many
Demonstrations
of
the
falshood
of
it
.
Against
all
which
they
have
nothing
to
put
in
the
opposite
Scale
but
the
Infallibility
of
their
Church
,
for
which
there
is
even
less
colour
of
proof
from
Scripture
than
for
Transubstantiation
it self
.
But
so
fond
are
they
of
their
own
Innovations
and
Errours
,
that
rather
than
the
Dictates
of
their
Church
,
how
groundless
and
absurd
soever
,
should
be
call'd
in
question
;
rather
than
not
have
their
will
of
us
in
imposing
upon
us
what
they
please
,
they
will
overthrow
any
Article
of
the
Christian
Faith
,
and
shake
the
very
foundations
of
our
common
Religion
:
A
clear
evidence
that
the
Church
of
Rome
is
not
the
true
Mother
,
since
she
can
be
so
well
contented
that
Christianity
should
be
destroyed
rather
than
the
Point
in
question
should
be
decided
against
her
.
THE
Protestant
Religion
Vindicated
,
from
the
Charge
of
Singularity
and
Novelty
:
IN
A
SERMON
Preached
before
the
KING
At
WHITE-HALL
,
April
the
2d
.
1680.
JOSHUA
XXIV
.
15.
If
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
.
THese
are
the
words
of
Joshua
;
who
,
after
he
had
brought
the
People
of
Israel
thorough
many
difficulties
and
hazards
into
the
quiet
possession
of
the
promised
land
,
like
a
good
Prince
and
Father
of
his
Country
was
very
sollicitous
,
before
his
death
,
to
lay
the
firmest
foundation
he
could
devise
of
the
future
happiness
and
prosperity
of
that
People
in
whose
present
settlement
he
had
,
by
the
blessing
of
God
,
been
so
succesfull
an
instrument
.
And
because
he
knew
no
means
so
effectual
to
this
end
,
as
to
confirm
them
in
the
Religion
and
Worship
of
the
true
God
,
who
had
by
so
remarkable
and
miraculous
a
Providence
planted
them
in
that
good
Land
;
he
summons
the
people
together
,
and
represents
to
them
all
those
considerations
that
might
engage
them
and
their
posterity
for
ever
,
to
continue
in
the
true
Religion
.
He
tells
them
what
God
had
already
done
for
them
,
and
what
he
had
promised
to
do
more
,
if
they
would
be
faithfull
to
him
:
And
on
the
other
hand
,
what
fearfull
calamities
he
had
threatned
,
and
would
certainly
bring
upon
them
,
in
case
they
should
transgress
his
Covenant
,
and
go
and
serve
other
Gods
.
And
after
many
Arguments
to
this
purpose
,
he
concludes
with
this
earnest
Exhortation
at
the
14th
.
verse
,
Now
therefore
fear
the
Lord
,
and
serve
him
in
sincerity
and
in
truth
,
and
put
away
the
Gods
which
your
father
served
on
the
other
side
of
the
flood
,
and
in
Egypt
;
and
serve
ye
the
Lord
.
And
to
give
the
greater
weight
and
force
to
this
Exhortation
,
he
do's
by
a
very
eloquent
kind
of
insinuation
as
it
were
once
more
set
them
at
liberty
,
and
leave
them
to
their
own
election
:
It
being
the
nature
of
man
to
stick
more
stedfastly
to
that
which
is
not
violently
imposed
,
but
is
our
own
free
and
deliberate
choice
:
And
if
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
.
Which
words
offer
to
our
consideration
these
following
Observations
.
1.
It
is
here
supposed
that
a
Nation
must
be
of
some
Religion
or
other
.
Joshua
do's
not
put
this
to
their
choice
,
but
takes
it
for
granted
.
2.
That
though
Religion
be
a
matter
of
choice
,
yet
it
is
neither
a
thing
indifferent
in
it self
,
nor
to
a
good
Governour
,
what
Religion
his
people
are
of
.
Joshua
do's
not
put
it
to
them
as
if
it
were
an
indifferent
matter
whether
they
served
God
or
Idols
;
he
had
sufficiently
declared
before
which
of
these
was
to
be
preferred
.
3.
The
true
Religion
may
have
several
prejudices
and
objections
against
it
:
If
it
seem
evil
unto
you
to
serve
the
Lord
,
intimating
that
upon
some
accounts
,
and
to
some
persons
,
it
may
appear
so
.
4.
That
the
true
Religion
hath
those
real
advantages
on
its
side
,
that
it
may
safely
be
referr'd
to
any
considerate
mans
choice
.
And
this
seems
to
be
the
true
Reason
why
Joshua
refers
it
to
them
:
Not
that
he
thought
the
thing
indifferent
,
but
because
he
was
fully
satisfied
that
the
truth
and
goodness
of
the
one
above
the
other
was
so
evident
,
that
there
was
no
danger
that
any
prudent
man
should
make
a
wrong
choice
,
If
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
;
intimating
,
that
the
plain
difference
of
the
things
in
competition
would
direct
them
what
to
chuse
.
5.
The
Example
of
Princes
and
Governours
hath
a
very
great
influence
upon
the
people
in
matters
of
Religion
.
This
I
collect
from
the
Context
:
And
Joshua
was
sensible
of
it
;
and
therefore
though
he
firmly
believed
the
true
Religion
to
have
those
advantages
that
would
certainly
recommend
it
to
every
impartial
mans
judgment
,
yet
knowing
that
the
multitude
are
easily
imposed
upon
and
led
into
error
,
he
thought
fit
to
encline
and
determine
them
by
his
own
example
,
and
by
declaring
his
own
peremptory
resolution
in
the
case
,
Chuse
you
this
day
whom
you
will
serve
;
as
for
me
,
I
and
my
house
will
serve
the
Lord
.
Laws
are
a
good
security
to
Religion
;
but
the
Example
of
Governours
is
a
living
Law
,
which
secretly
overrules
the
minds
of
men
,
and
bends
them
to
a
compliance
with
it
.
—
Non
sic
inflectere
sensus
Humanos
edicta
valent
,
ut
vita
Regentis
.
The
Lives
and
Actions
of
Princes
have
usually
a
greater
sway
upon
the
minds
of
the
People
than
their
Laws
.
All
these
Observations
are
I
think
very
natural
,
and
very
considerable
.
I
shall
not
be
able
to
speak
to
them
all
;
but
shall
proceed
so
far
as
the
time
and
your
patience
will
give
me
leave
.
First
,
It
is
here
supposed
that
a
Nation
must
be
of
some
Religion
or
other
.
Joshua
do's
not
put
it
to
their
choice
,
whether
they
would
worship
any
Deity
at
all
.
That
had
been
too
wild
and
extravagant
a
supposition
,
and
which
it
is
likely
in
those
days
had
never
entered
into
any
mans
mind
.
But
he
takes
it
for
granted
that
all
people
will
be
of
some
Religion
;
and
then
offers
it
to
their
consideration
which
they
would
pitch
upon
,
Chuse
you
this
day
whom
you
will
serve
,
whether
the
Gods
which
your
fathers
served
,
&c.
Religion
is
a
thing
to
which
men
are
not
only
formed
by
education
and
custom
,
but
,
as
Tully
says
,
Quo
omnes
duce
naturâ
vehimur
,
It
is
that
to
which
we
are
all
carried
by
a
natural
inclination
:
which
is
the
true
Reason
why
some
Religion
or
other
hath
so
universally
prevailed
in
all
Ages
and
places
of
the
world
.
The
temporal
felicity
of
men
,
and
the
ends
of
Government
can
very
hardly
,
if
at
all
,
be
attained
without
Religion
.
Take
away
this
,
and
all
Obligations
of
Conscience
cease
:
and
where
there
is
no
obligation
of
Conscience
,
all
security
of
Truth
and
Justice
and
mutual
confidence
among
men
is
at
an
end
.
For
why
should
I
repose
confidence
in
that
man
,
why
should
I
take
his
word
,
or
believe
his
promise
,
or
put
any
of
my
Interests
and
concernments
into
his
power
,
who
hath
no
other
restraint
upon
him
but
that
of
humane
Laws
,
and
is
at
liberty
in
his
own
mind
and
principles
to
do
whatever
he
judgeth
to
be
expedient
for
his
interest
,
provided
he
can
but
do
it
without
danger
to
himself
?
So
that
declared
Atheism
and
Infidelity
doth
justly
bring
men
under
a
jealousie
and
suspition
with
all
mankind
:
And
every
wise
man
hath
reason
to
be
upon
his
guard
against
those
,
from
whom
he
hath
no
cause
to
expect
more
justice
and
truth
and
equity
in
their
dealings
than
he
can
compel
them
to
by
the
mere
dint
and
force
of
Laws
.
For
by
declaring
themselves
free
from
all
other
obligations
they
give
us
fair
warning
what
we
are
to
expect
at
their
hands
,
and
how
far
we
may
trust
them
.
Religion
is
the
strongest
band
of
humane
Society
;
and
God
so
necessary
to
the
welfare
and
happiness
of
mankind
,
as
it
could
not
have
been
more
,
if
we
could
suppose
the
Being
of
God
himself
to
have
been
purposely
designed
and
contrived
for
the
benefit
and
advantage
of
men
:
So
that
very
well
may
it
be
taken
for
granted
,
that
a
Nation
must
be
of
some
Religion
or
other
.
Secondly
,
Though
Religion
be
a
matter
of
our
choice
,
yet
it
is
neither
a
thing
indifferent
in
it self
,
nor
to
a
good
Governour
,
what
Religion
his
people
are
of
.
Notwithstanding
the
supposition
of
the
Text
,
Joshua
doth
not
leave
them
at
liberty
whether
they
will
serve
God
or
Idols
;
but
by
a
very
Rhetorical
Scheme
of
Speech
endeavours
to
engage
them
more
firmly
to
the
worship
of
the
true
God
.
To
countenance
and
support
the
true
Religion
,
and
to
take
care
that
the
people
be
instructed
in
it
,
and
that
none
be
permitted
to
debauch
and
seduce
men
from
it
,
properly
belongs
to
the
Civil
Magistrate
.
This
power
the
Kings
of
Israel
always
exercised
,
not
only
with
allowance
,
but
with
great
approbation
and
commendation
from
God
himself
.
And
the
case
is
not
altered
since
Christianity
:
The
better
the
Religion
is
,
the
better
it
deserves
the
countenance
and
support
of
the
Civil
Authority
.
And
this
Power
of
the
Civil
Magistrate
in
matters
of
Religion
was
never
called
in
question
,
but
by
the
Enthusiasts
of
these
later
times
:
And
yet
among
these
,
every
Father
and
Master
of
a
Family
claims
this
Power
over
his
Children
and
Servants
,
at
the
same
time
that
they
deny
it
to
the
Magistrate
over
his
Subjects
.
But
I
would
fain
know
where
the
difference
lyes
.
Hath
a
Master
of
a
Family
more
power
over
those
under
his
Government
than
the
Magistrate
hath
?
No
man
ever
pretended
it
:
Nay
,
so
far
is
it
from
that
,
that
the
natural
Authority
of
a
Father
may
be
,
and
often
is
,
limited
and
restrained
by
the
Laws
of
the
Civil
Magistrate
.
And
why
then
may
not
a
Magistrate
exercise
the
same
power
over
his
Subjects
in
matters
of
Religion
,
which
every
Master
challengeth
to
himself
in
his
own
Family
,
that
is
,
to
establish
the
true
worship
of
God
in
such
manner
and
with
such
circumstances
as
he
thinks
best
,
and
to
permit
none
to
affront
it
,
or
to
seduce
from
it
those
that
are
under
his
care
.
And
to
prevent
all
misunderstandings
in
this
matter
,
I
do
not
hereby
ascribe
any
thing
to
the
Magistrate
that
can
possibly
give
him
any
pretence
of
right
to
reject
God's
true
Religion
,
or
to
declare
what
he
pleases
to
be
so
,
and
what
Books
he
pleases
to
be
Canonical
and
the
Word
of
God
;
and
consequently
to
make
a
false
Religion
so
currant
by
the
stamp
of
his
Authority
,
as
to
oblige
his
Subjects
to
the
profession
of
it
:
Because
he
who
acknowledgeth
himself
to
derive
all
his
Authority
from
God
,
can
pretend
to
none
against
Him
.
But
if
a
false
Religion
be
established
by
Law
,
the
case
here
is
the
same
as
in
all
other
Laws
that
are
sinfull
in
the
matter
of
them
,
but
yet
made
by
a
lawfull
Authority
;
in
this
case
the
Subject
is
not
bound
to
profess
a
false
Religion
,
but
patiently
to
suffer
for
the
constant
profession
of
the
true
.
And
to
speak
freely
in
this
matter
,
I
cannot
think
(
till
I
be
better
inform'd
,
which
I
am
always
ready
to
be
)
that
any
pretence
of
Conscience
warrants
any
man
,
that
is
not
extraordinarily
commission'd
as
the
Apostles
and
first
Publishers
of
the
Gospel
were
,
and
cannot
justifie
that
Commission
by
Miracles
as
they
did
,
to
affront
the
establish'd
Religion
of
a
Nation
(
though
it
be
false
)
and
openly
to
draw
men
off
from
the
profession
of
it
in
contempt
of
the
Magistrate
and
the
Law
:
All
that
persons
of
a
different
Religion
can
in
such
a
case
reasonably
pretend
to
,
is
to
enjoy
the
private
liberty
and
exercise
of
their
own
Conscience
and
Religion
;
for
which
they
ought
to
be
very
thankfull
,
and
to
forbear
the
open
making
of
Proselytes
to
their
own
Religion
,
(
though
they
be
never
so
sure
that
they
are
in
the
right
)
till
they
have
either
an
extraordinary
Commission
from
God
to
that
purpose
,
or
the
Providence
of
God
make
way
for
it
by
the
permission
or
connivance
of
the
Magistrate
.
Not
but
that
every
man
hath
a
Right
to
publish
and
propagate
the
true
Religion
,
and
to
declare
it
against
a
false
one
;
but
there
is
no
Obligation
upon
any
man
to
attempt
this
to
no
purpose
,
and
when
without
a
miracle
it
can
have
no
other
effect
but
the
loss
of
his
own
life
:
unless
he
have
an
immediate
command
and
Commission
from
God
to
this
purpose
,
and
be
endued
with
a
power
of
miracles
,
as
a
publick
Seal
and
Testimony
of
that
Commission
,
which
was
the
case
of
the
Apostles
,
who
after
they
had
received
an
immediate
Commission
were
not
to
enter
upon
the
execution
of
it
,
but
to
stay
at
Jerusalem
,
till
they
were
endued
with
power
from
on
high
.
In
this
case
a
man
is
to
abide
all
hazards
,
and
may
reasonably
expect
both
extraordinary
assistance
and
success
,
as
the
Apostles
had
;
and
even
a
miraculous
protection
till
his
work
be
done
;
and
after
that
,
if
he
be
call
▪
d
to
suffer
Martyrdome
,
a
supernatural
support
under
those
sufferings
.
And
that
they
are
guilty
however
of
gross
Hypocrisie
who
pretend
a
further
obligation
of
Conscience
in
this
matter
,
I
shall
give
this
plain
Demonstration
,
which
relies
upon
Concessions
generally
made
on
all
hands
,
and
by
all
Parties
.
No
Protestant
(
that
I
know
of
)
holds
himself
obliged
to
go
and
Preach
up
his
Religion
and
make
Converts
in
Spain
or
Italy
:
Nor
do
either
the
Protestant
Ministers
or
Popish
Priests
think
themselves
bound
in
conscience
to
Preach
the
Gospel
in
Turky
,
and
to
confute
the
Alcheran
,
to
convert
the
Mahometans
.
And
what
is
the
Reason
?
because
of
the
severity
of
the
Inquisition
in
Popish
Countreys
,
and
of
the
Laws
in
Turky
.
But
doth
the
danger
then
alter
the
obligation
of
Conscience
?
No
certainly
;
but
it
makes
men
throw
off
the
false
pretence
and
disguise
of
it
:
But
where
there
is
a
real
obligation
of
Conscience
,
danger
should
not
deter
men
from
their
Duty
,
as
it
did
not
the
Apostles
:
which
shews
their
case
to
be
different
from
ours
,
and
that
probably
this
matter
was
stated
right
at
first
.
So
that
whatever
is
pretended
this
is
certain
,
that
the
Priests
and
Jesuites
of
the
Church
of
Rome
have
in
truth
no
more
obligation
of
conscience
to
make
Converts
here
in
England
than
in
Sueden
or
Turky
;
where
it
seems
the
evident
danger
of
the
attempt
hath
for
these
many
years
given
them
a
perfect
discharge
from
their
duty
in
this
particular
.
I
shall
joyn
the
Third
and
Fourth
Observations
together
.
That
though
the
true
Religion
may
have
several
prejudices
and
objections
against
it
,
yet
upon
examination
there
will
be
found
those
real
advantages
on
its
side
,
that
it
may
safely
be
referred
to
any
considerate
mans
choice
:
If
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
.
If
it
seem
evil
unto
you
,
Intimating
that
to
some
persons
and
upon
some
accounts
it
may
appear
so
.
But
when
the
matter
is
truly
represented
,
the
choice
is
not
difficult
,
nor
requires
any
long
deliberation
,
Chuse
you
this
day
whom
you
will
serve
.
Let
but
the
Cause
be
fully
and
impartially
heard
,
and
a
wise
man
may
determine
himself
upon
the
spot
,
and
give
his
Verdict
without
ever
going
from
the
Bar.
The
true
Religion
hath
always
layen
under
some
prejudices
with
partial
and
inconsiderate
men
;
which
commonly
spring
from
one
of
these
two
Causes
,
either
the
Prepossessions
of
a
contrary
Religion
,
or
the
contrariety
of
the
true
Religion
to
the
vicious
inclinations
and
practices
of
men
,
which
usually
lyes
at
the
bottom
of
all
prejudice
against
Religion
.
Religion
is
an
enemy
to
mens
beloved
lusts
,
and
therefore
they
are
enemies
to
Religion
.
I
begin
with
the
first
,
which
is
as
much
as
I
shall
be
able
to
compass
at
this
time
.
I.
The
Prepossessions
of
a
false
Religion
;
which
commonly
pretends
two
advantages
on
its
side
,
Antiquity
and
Vniversality
;
and
is
wont
to
object
to
the
true
Religion
Novelty
and
Singularity
.
And
both
these
are
intimated
both
before
and
after
the
Text
:
Put
away
the
gods
which
your
Father
served
on
the
other
side
of
the
flood
,
and
in
Egypt
:
And
chuse
you
this
day
whom
you
will
serve
,
whether
the
gods
which
your
Fathers
served
on
the
other
side
of
the
flood
,
or
the
gods
of
the
Amorites
in
whose
land
ye
dwell
.
Idolatry
was
the
Religion
of
their
Fathers
,
and
had
spread
it self
over
the
greatest
and
most
ancient
Nations
of
the
world
and
the
most
famous
for
Learning
and
Arts
,
the
Chaldeans
and
Egyptians
;
and
was
the
Religion
of
the
Amorites
and
the
Nations
round
about
them
.
So
that
Joshua
represents
the
Heathen
Religion
with
all
its
strength
and
advantage
,
and
do's
not
dissemble
its
confident
pretence
to
Antiquity
and
Vniversality
,
whereby
they
would
also
insinuate
the
Novelty
and
Singularity
of
the
worship
of
the
God
of
Israel
.
And
it
is
very
well
worthy
our
observation
,
that
one
or
both
of
these
have
always
been
the
Exceptions
of
false
Religions
(
especially
of
Idolatry
and
Superstition
)
against
the
true
Religion
.
The
ancient
Idolaters
of
the
World
pretended
their
Religion
to
be
ancient
and
universal
,
that
their
Fathers
served
these
Gods
,
and
that
the
worship
of
the
God
of
Israel
was
a
plain
Innovation
upon
the
Ancient
and
Catholick
Religion
of
the
world
,
and
that
the
very
first
rise
and
original
of
it
was
within
the
memory
of
their
Fathers
;
and
no
doubt
they
were
almost
perpetually
upon
the
Jews
with
that
pert
question
,
Where
was
your
Religion
before
Abraham
?
and
telling
them
,
that
it
was
the
Religion
of
a
very
small
part
and
corner
of
the
world
,
confined
within
a
little
Territory
:
But
the
great
Nations
of
the
world
,
the
Egyptians
and
Chaldeans
,
famous
for
all
kind
of
knowledge
and
wisedom
,
and
indeed
all
the
Nations
round
about
them
,
worshipped
other
Gods
:
And
therefore
it
was
an
intolerable
arrogance
and
singularity
in
them
,
to
condemn
their
Fathers
and
all
the
world
,
to
be
of
a
Religion
different
from
all
other
Nations
,
and
hereby
to
separate
themselves
and
make
a
Schism
from
the
rest
of
mankind
.
And
when
the
Gospel
appeared
in
the
world
,
which
the
Apostle
to
the
Hebrews
(
to
prevent
the
scandal
of
that
word
)
calls
the
time
of
Reformation
,
the
Jews
and
Heathen
still
renewed
the
same
Objections
against
Christianity
.
The
Jews
urged
against
it
,
not
the
ancient
Scriptures
and
the
true
word
of
God
,
but
that
which
they
pretended
to
be
of
much
greater
Authority
,
the
unwritten
Word
,
the
ancient
and
constant
Traditions
of
their
Church
;
and
branded
this
new
Religion
with
the
name
of
Heresie
,
After
the
way
(
saith
St.
Paul
)
that
you
call
Heresie
,
so
worship
I
the
God
of
my
Fathers
;
believing
all
things
that
are
written
in
the
Law
,
and
in
the
Prophets
:
By
which
we
see
,
that
they
of
the
Church
of
Rome
were
not
the
first
who
called
it
Heresie
to
reject
humane
Traditions
,
and
to
make
the
Scriptures
the
Rule
of
Faith
:
This
was
done
long
before
by
their
reverend
Predecessors
,
the
Scribes
and
and
Pharisees
.
And
the
Gentiles
,
they
pretended
against
it
both
Antiquity
and
Vniversality
,
the
constant
belief
and
practice
of
all
Ages
,
and
almost
all
Places
of
the
World
;
Sequimur
majores
nostros
qui
feliciter
secuti
sunt
suos
,
says
Symmachus
,
We
follow
our
Fore-fathers
,
who
happily
followed
theirs
;
But
you
bring
in
a
new
Religion
,
never
known
nor
heard
of
in
the
World
before
.
And
when
the
Christian
Religion
was
most
miserably
depraved
and
corrupted
,
in
that
dismal
night
of
Ignorance
which
overspread
these
Western
parts
of
the
World
about
the
Ninth
and
Tenth
Centùries
;
and
many
pernicious
Doctrines
and
Superstitious
Practices
were
introduced
,
to
the
wofull
defacing
of
the
Christian
Religion
,
and
making
it
quite
another
thing
from
what
our
Saviour
had
left
it
;
and
these
Corruptions
and
Abuses
had
continued
for
several
Ages
:
No
sooner
was
a
Reformation
attempted
but
the
Church
of
Rome
make
the
same
outcry
of
Novelty
and
Singularity
:
And
though
we
have
substantially
answered
it
a
thousand
times
,
yet
we
cannot
obtain
of
them
to
forbear
that
threadbare
Question
,
Where
was
your
Religion
before
Luther
?
I
shall
therefore
apply
my self
to
answer
these
two
Exceptions
with
all
the
brevity
and
clearness
I
can
:
And
I
doubt
not
to
make
it
appear
,
that
as
to
the
point
of
Vniversality
(
though
that
be
no-wise
necessary
to
justifie
the
truth
of
any
Religion
)
ours
is
not
inferior
to
theirs
;
if
we
take
in
the
Christians
of
all
Ages
,
and
of
all
parts
of
the
World
:
And
as
to
the
point
of
Antiquity
,
that
our
Faith
and
the
Doctrines
of
our
Religion
have
clearly
the
advantage
of
theirs
;
all
our
Faith
being
unquestionably
ancient
,
theirs
not
so
.
1.
As
to
the
Point
of
Vniversality
.
Which
they
of
the
Church
of
Rome
,
I
know
not
for
what
reason
,
will
needs
make
an
inseparable
property
and
mark
of
the
true
Church
.
And
they
never
slout
at
the
Protestant
Religion
with
so
good
a
grace
among
the
ignorant
People
,
as
when
they
are
bragging
of
their
Numbers
,
and
despising
poor
Protestancy
because
embraced
by
so
few
.
This
pestilent
Northern
Heresie
(
as
of
late
they
scornfully
call
it
)
entertained
it
seems
only
in
this
cold
and
cloudy
Corner
of
the
World
,
by
a
company
of
dull
stupid
People
,
that
can
neither
penetrate
into
the
proofs
nor
the
possibility
of
Transubstantiation
;
whereas
to
the
more
refined
Southern
Wits
all
these
difficult
and
obscure
Points
are
as
clear
as
their
Sun
at
Noon-day
.
But
to
speak
to
the
thing
it self
.
If
Number
be
necessary
to
prove
the
truth
and
goodness
of
any
Religion
,
ours
upon
enquiry
will
be
found
not
so
inconsiderable
as
our
Adversaries
would
make
it
.
Those
of
the
Reformed
Religion
,
according
to
the
most
exact
calculations
that
have
been
made
by
learned
men
,
being
esteemed
not
much
unequal
in
number
to
those
of
the
Romish
persuasion
.
But
then
if
we
take
in
the
ancient
Christian
Church
,
whose
Faith
was
the
same
with
ours
;
and
other
Christian
Churches
at
this
day
,
which
all
together
are
vastly
greater
and
more
numerous
than
the
Roman
Church
,
and
which
agree
with
us
,
several
of
them
in
very
considerable
Doctrines
and
Practices
in
dispute
between
us
and
the
Church
of
Rome
,
and
all
of
them
in
disclaiming
that
fundamental
point
of
the
Roman
Religion
,
and
Summ
of
Christianity
(
as
Bellarmine
calls
it
)
I
mean
the
Supremacy
of
the
Bishop
of
Rome
over
all
Christians
and
Churches
in
the
World
,
then
the
Number
on
our
side
will
be
much
greater
than
on
theirs
.
But
we
will
not
stand
upon
this
advantage
with
them
.
Suppose
we
were
by
much
the
sewer
.
So
hath
the
true
Church
of
God
often
been
,
without
any
the
least
prejudice
to
the
truth
of
their
Religion
.
What
think
we
of
the
Church
in
Abraham's
time
,
which
for
ought
we
know
was
confined
to
one
Family
;
and
one
small
Kingdom
,
that
of
Melchisedec
King
of
Salem
?
What
think
we
of
it
in
Moses
his
time
,
when
it
was
confined
to
one
People
wandering
in
a
Wilderness
?
What
of
it
in
Elijah's
time
,
when
besides
the
two
Tribes
that
worshipped
at
Jerusalem
,
there
were
in
the
other
ten
but
seven
thousand
that
had
not
bowed
their
knee
to
Baal
?
What
in
our
Saviour's
time
,
when
the
whole
Christian
Church
consisted
of
twelve
Apostles
,
and
seventy
Disciples
,
and
some
few
Followers
beside
?
How
would
Bellarmine
have
despised
this
little
Flock
,
because
it
wanted
one
or
two
of
his
goodliest
marks
of
the
true
Church
,
Vniversality
and
Splendor
?
And
what
think
we
of
the
Christian
Church
in
the
height
of
Arianism
and
Pelagianism
,
when
a
great
part
of
Christendom
was
over-run
with
these
Errors
,
and
the
number
of
the
Orthodox
was
inconsiderable
in
comparison
of
the
Hereticks
?
But
what
need
I
to
urge
these
Instances
?
As
if
the
Truth
of
a
Religion
were
to
be
estimated
and
carried
by
the
major
Vote
;
which
as
it
can
be
an
Argument
to
none
but
Fools
,
so
I
dare
say
no
honest
and
wise
man
ever
made
use
of
it
for
a
solid
proof
of
the
truth
and
goodness
of
any
Church
or
Religion
.
If
multitude
be
an
Argument
that
men
are
in
the
right
,
in
vain
then
hath
the
Scripture
said
,
Thou
shalt
not
follow
a
multitude
to
do
evil
:
For
if
this
Argument
be
of
any
force
,
the
greater
Number
never
go
wrong
.
2.
As
to
the
Point
of
Antiquity
.
This
is
not
always
a
certain
Mark
of
the
true
Religion
.
For
surely
there
was
a
time
when
Christianity
began
and
was
a
new
Profession
,
and
then
both
Judaism
and
Paganism
had
certainly
the
advantage
of
it
in
Point
of
Antiquity
.
But
the
proper
Question
in
this
Case
is
,
Which
is
the
true
Ancient
Christian
Faith
,
that
of
the
Church
of
Rome
,
or
Ours
?
And
to
make
this
matter
plain
,
it
is
to
be
considered
,
that
a
great
part
of
the
Roman
Faith
is
the
same
with
Ours
;
as
,
namely
,
the
Articles
of
the
Apostles
Creed
,
as
explained
by
the
first
four
General
Councils
.
And
these
make
up
our
whole
Faith
,
so
far
as
concerns
matters
of
meer
and
simple
Belief
,
that
are
of
absolute
necessity
to
Salvation
.
And
in
this
Faith
of
Ours
,
there
is
nothing
wanting
that
can
be
shewn
in
any
ancient
Creed
of
the
Christian
Church
.
And
thus
far
Our
Faith
,
and
theirs
of
the
Roman
Church
,
are
undoubtedly
of
equal
Antiquity
,
that
is
,
as
ancient
as
Christianity
it self
.
All
the
Question
is
,
as
to
the
matters
in
difference
between
us
.
The
principal
whereof
are
the
twelve
new
Articles
of
the
Creed
of
Pope
Pius
the
IV
,
concerning
the
Sacrifice
of
the
Mass
,
Transubstantiation
,
the
Communion
in
one
kind
only
,
Purgatory
,
&c.
not
one
of
which
is
to
be
found
in
any
ancient
Creed
or
Confession
of
Faith
generally
allowed
in
the
Christian
Church
.
The
Antiquity
of
these
we
deny
,
and
affirm
them
to
be
Innovations
;
and
have
particularly
proved
them
to
be
so
,
not
only
to
the
answering
,
but
almost
to
the
silencing
of
our
Adversaries
.
And
as
for
the
negative
Articles
of
the
Protestant
Religion
,
in
opposition
to
the
Errors
and
Corruptions
of
the
Romish
Faith
,
these
are
by
accident
become
a
part
of
our
Faith
and
Religion
,
occasioned
by
their
Errors
;
as
the
renouncing
of
the
Doctrines
of
Arianism
became
part
of
the
Catholick
Religion
,
after
the
rise
of
that
Heresie
.
So
that
the
Case
is
plainly
this
;
We
believe
and
teach
all
that
is
contained
in
the
Creeds
of
the
ancient
Christian
Church
,
and
was
by
them
esteemed
necessary
to
Salvation
:
and
this
is
Our
Religion
.
But
now
the
Church
of
Rome
hath
innovated
in
the
Christian
Religion
,
and
made
several
Additions
to
it
;
and
greatly
corrupted
it
both
in
the
Doctrines
and
Practices
of
it
:
And
these
Additions
and
Corruptions
are
their
Religion
,
as
it
is
distinct
from
ours
;
and
both
because
they
are
Corruptions
and
Novelties
we
have
rejected
them
:
And
our
rejection
of
these
is
our
Reformation
:
And
our
Reformation
we
grant
(
if
this
will
do
them
any
good
)
not
to
be
so
ancient
as
their
Corruptions
:
All
Reformation
necessarily
supposing
Corruptions
and
Errors
to
have
been
before
it
.
And
now
we
are
at
a
little
better
leisure
to
answer
that
captious
Question
of
theirs
,
Where
was
your
Religion
before
Luther
?
Where-ever
Christianity
was
;
in
some
places
more
pure
,
in
others
more
corrupted
:
but
especially
in
these
Western
parts
of
Christendom
overgrown
for
several
Ages
with
manifold
Errors
and
Corruptions
,
which
the
Reformation
hath
happily
cut
off
,
and
cast
away
.
So
that
though
our
Reformation
was
as
late
as
Luther
,
our
Religion
is
as
ancient
as
Christianity
it self
.
For
when
the
Additions
which
the
Church
of
Rome
hath
made
to
the
ancient
Christian
Faith
,
and
their
Innovations
in
practice
are
pared
off
,
that
which
remains
of
their
Religion
is
ours
;
and
this
they
canot
deny
to
be
every
tittle
of
it
the
ancient
Christianity
.
And
what
other
Answer
than
this
could
the
Jews
have
given
to
the
like
Question
,
if
it
had
been
put
to
them
by
the
ancient
Idolaters
of
the
World
,
Where
was
your
Religion
before
Abraham
?
but
the
very
same
in
substance
which
we
now
give
to
the
Church
of
Rome
?
That
for
many
Ages
the
Worship
of
the
one
true
God
had
been
corrupted
,
and
the
Worship
of
Idols
had
prevailed
in
a
great
part
of
the
World
:
that
Abraham
was
raised
up
by
God
to
reform
Religion
,
and
to
reduce
the
Worship
of
God
to
its
first
Institution
;
in
the
doing
whereof
he
necessarily
separated
Himself
and
his
Family
from
the
Communion
of
those
Idolaters
.
So
that
though
the
Reformation
which
Abraham
began
was
new
,
yet
his
Religion
was
truly
ancient
;
as
old
as
that
of
Noah
,
and
Enoch
,
and
Adam
.
Which
is
the
same
in
substance
that
we
say
,
and
with
the
same
and
equal
reason
.
And
if
they
will
still
complain
of
the
Newness
of
our
Reformation
,
so
do
we
too
,
and
are
heartily
sorry
it
began
no
sooner
;
but
however
better
late
than
never
.
Besides
,
it
ought
to
be
considered
,
that
this
Objection
of
Novelty
lies
against
all
Reformation
whatsoever
,
though
never
so
necessary
,
and
though
things
be
never
so
much
amiss
:
And
it
is
in
effect
to
say
,
that
if
things
be
once
bad
,
they
must
never
be
better
,
but
must
always
remain
as
they
are
;
for
they
cannot
be
better
,
without
being
reformed
,
and
a
Reformation
must
begin
sometime
,
and
whenever
it
begins
it
is
certainly
new
.
So
that
if
a
real
Reformation
be
made
,
the
thing
justifies
it self
;
and
no
Objection
of
Novelty
ought
to
take
place
against
that
which
upon
all
accounts
was
so
fit
and
necessary
to
be
done
.
And
if
they
of
the
Church
of
Rome
would
but
speak
their
mind
out
in
this
matter
,
they
are
not
so
much
displeased
at
the
Reformation
which
we
have
made
because
it
is
new
,
as
because
it
is
a
Reformation
.
It
was
the
humour
of
Babylon
of
old
(
as
the
Prophet
tells
us
)
that
she
woud
not
be
healed
;
Jer.
51.9
.
and
this
is
still
the
temper
of
the
Church
of
Rome
,
they
hate
to
he
reformed
;
and
rather
than
acknowledge
themselves
to
have
been
once
in
an
Error
,
they
will
continue
in
it
for
ever
.
And
this
is
that
which
at
first
made
,
and
still
continues
the
breach
and
Separation
between
us
;
of
which
we
are
no-wise
guilty
who
have
onely
reformed
what
was
amiss
,
but
they
who
obstinately
persist
in
their
errors
,
and
will
needs
impose
them
upon
us
and
will
not
let
us
be
of
their
Communion
unless
we
will
say
they
are
no
Errors
.
II.
The
other
Prejudice
against
the
true
Religion
is
,
the
contrariety
of
it
to
the
vicious
inclinations
and
practices
of
Men.
It
is
too
heavy
a
yoke
,
and
lays
too
great
a
restraint
upon
humane
Nature
.
And
this
is
that
which
in
truth
lies
at
the
bottom
of
all
Objections
against
Religion
,
Men
love
darkness
rather
than
light
,
because
their
deeds
are
evil
.
But
this
Argument
will
require
a
Discourse
by
it self
,
and
therefore
I
shall
not
now
enter
upon
it
;
onely
crave
your
patience
a
little
longer
,
whilst
I
make
some
Reflections
upon
what
hath
been
already
delivered
.
You
see
what
are
the
Exceptions
which
Idolatry
and
Superstition
have
always
made
,
and
do
at
this
day
still
make
,
against
the
true
Religion
;
and
how
slight
and
insignificant
they
are
.
But
do
we
then
charge
the
Church
of
Rome
with
Idolatry
?
Our
Church
most
certainly
does
so
,
and
hath
always
done
it
from
the
beginning
of
the
Reformation
;
in
her
Homilies
,
and
Liturgy
,
and
Canons
,
and
in
the
Writings
of
her
best
and
ablest
Champions
.
And
though
I
have
,
as
impartially
as
I
could
,
consider'd
what
hath
been
said
on
both
sides
in
this
Controversy
;
yet
I
must
confess
I
could
never
yet
see
any
tolerable
defence
made
by
them
against
this
heavy
charge
.
And
they
themselves
acknowledge
themselves
to
be
greatly
under
the
suspicion
of
it
,
by
saying
(
as
Cardinal
Perron
and
others
do
)
that
the
Primitive
Christians
for
some
Ages
did
neither
worship
Images
,
nor
pray
to
Saints
,
for
fear
of
being
thought
to
approach
too
near
the
Heathen
Idolatry
:
And
which
is
yet
more
;
divers
of
their
most
learned
men
do
confess
,
that
if
Transubstantiation
be
not
true
,
they
are
as
gross
Idolaters
as
any
in
the
World
.
And
I
hope
they
do
not
expect
it
from
us
,
that
in
complement
to
them
,
and
to
acquit
them
from
the
charge
of
Idolatry
,
we
should
presently
deny
our
senses
,
and
believe
Transubstantiation
;
and
if
we
do
not
believe
this
,
they
grant
we
have
Reason
to
charge
them
with
Idolatry
.
But
we
own
them
to
be
a
true
Church
;
which
they
cannot
be
,
if
they
be
guilty
of
Idolatry
:
This
they
often
urge
us
withall
,
and
there
seems
at
first
sight
to
be
something
in
it
:
And
for
that
reason
I
shall
endeavour
to
give
so
clear
and
satisfactory
an
answer
to
it
,
as
that
we
may
never
more
be
troubled
with
it
.
The
truth
is
,
we
would
fain
hope
,
because
they
still
retain
the
Essentials
of
Christianity
,
and
profess
to
believe
all
the
Articles
of
the
Christian
Faith
,
that
notwithstanding
their
Corruptions
they
may
still
retain
the
true
Essence
of
a
Church
:
as
a
man
may
be
truly
and
really
a
man
,
though
he
have
the
plague
upon
him
;
and
for
that
reason
be
fit
to
be
avoided
by
all
that
wish
well
to
themselves
But
if
this
will
not
do
,
we
cannot
help
it
.
Therefore
to
push
the
matter
home
;
Are
they
sure
that
this
is
a
firm
and
good
consequence
,
That
if
they
be
Idolaters
,
they
cannot
be
a
true
Church
?
Then
let
them
look
to
it
.
It
is
they
,
I
take
it
,
that
are
concerned
to
prove
themselves
a
true
Church
,
and
not
we
to
prove
it
for
them
.
And
if
they
will
not
understand
it
of
themselves
,
it
is
fit
they
should
be
told
that
there
is
a
great
difference
between
Concessions
of
Charity
and
of
Necessity
,
and
that
a
very
different
use
ought
to
be
made
of
them
.
We
are
willing
to
think
the
best
of
them
;
but
if
they
dislike
our
Charity
in
this
point
,
nothing
against
the
hair
〈◊〉
they
will
forgive
us
this
Injury
,
we
will
not
offend
them
any
more
:
But
rather
than
have
any
farther
difference
with
them
about
this
matter
,
we
will
for
quietness
sake
compound
it
thus
;
That
till
they
can
clearly
acquit
themselves
from
being
Idolaters
,
they
shall
never
more
against
their
wills
be
esteemed
a
true
Church
.
And
now
to
draw
to
a
Conclusion
.
If
it
seem
evil
unto
you
to
serve
the
Lord
,
and
to
worship
him
only
;
to
pray
to
him
alone
,
and
that
only
in
the
name
and
mediation
of
Jesus
Christ
,
as
he
hath
given
us
Commandment
;
because
there
is
but
one
God
,
and
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
.
If
it
seem
evil
unto
you
,
to
have
the
liberty
to
serve
God
in
a
Language
you
can
understand
;
and
to
have
the
free
use
of
the
Holy
Scriptures
,
which
are
able
to
make
men
wise
unto
Salvation
;
and
to
have
the
Sacraments
of
our
Religion
entirely
administred
to
us
,
as
our
Lord
did
institute
and
appoint
.
And
on
the
other
hand
,
if
it
seem
good
to
us
,
to
put
our
necks
once
more
under
that
yoke
,
which
our
Fathers
were
not
able
to
bear
:
If
it
be
really
a
Preferment
to
a
Prince
to
hold
the
Pope's
Stirrup
,
and
a
Privilege
to
be
deposed
by
him
at
his
pleasure
,
and
a
courtesie
to
be
kill'd
at
his
command
:
If
to
pray
without
Understanding
,
and
to
obey
without
Reason
,
and
to
believe
against
Sense
;
if
Ignorance
,
and
implicit
Faith
,
and
an
Inquisition
,
be
in
good
earnest
such
charming
and
desirable
things
:
Then
welcome
Popery
;
which
,
wherever
thou
comest
,
dost
infallibly
bring
all
these
wonderfull
Privileges
and
Blessings
along
with
thee
.
But
the
Question
is
not
now
about
the
choice
,
but
the
change
of
our
Religion
,
after
we
have
been
so
long
settled
in
the
quiet
possession
and
enjoyment
of
it
.
Men
are
very
loth
to
change
even
a
false
Religion
.
Hath
a
Nation
changed
their
Gods
,
which
yet
are
no
Gods
?
And
surely
there
is
much
more
reason
why
we
should
be
tenacious
of
the
Truth
,
and
hold
fast
that
which
is
good
.
We
have
the
best
Religion
in
the
World
,
the
very
same
which
the
Son
of
God
revealed
,
which
the
Apostles
planted
,
and
confirmed
by
Miracles
,
and
which
the
noble
Army
of
Martyrs
sealed
with
their
Blood
:
And
we
have
retrench'd
from
it
all
false
Doctrines
and
superstitious
Practices
which
have
been
added
since
.
And
I
think
we
may
without
immodesty
say
,
That
upon
the
plain
square
of
Scripture
and
Reason
,
of
the
Tradition
and
Practice
of
the
first
and
best
Ages
of
the
Christian
Church
,
we
have
fully
justified
Our
Religion
;
and
made
it
evident
to
the
World
,
that
our
Adversaries
are
put
to
very
hard
shifts
,
and
upon
a
perpetual
disadvantage
in
the
defence
of
Theirs
.
I
wish
it
were
as
easie
for
us
to
justifie
our
Lives
as
our
Religion
.
I
do
not
mean
in
comparison
of
our
Adversaries
(
for
that
,
as
bad
as
we
are
,
I
hope
we
are
yet
able
to
do
)
but
in
comparison
of
the
Rules
of
our
holy
Religion
,
from
which
we
are
infinitely
swerv'd
;
which
I
would
to
God
we
all
did
seriously
consider
and
lay
to
heart
:
I
say
,
in
comparison
of
the
Rules
of
our
Holy
Religion
,
which
teach
us
to
deny
ungodliness
and
worldly
lusts
,
and
to
live
soberly
,
and
righteously
,
and
godly
in
this
present
World
,
in
expectation
of
the
blessed
hope
,
and
the
glorious
appearance
of
the
great
God
,
and
our
Saviour
Jesus
Christ
;
To
whom
with
the
Father
,
and
the
Holy
Ghost
,
&c.
JOSHUA
XXIV
.
15.
And
if
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
.
THese
words
,
as
I
have
already
declared
in
the
former
Discourse
,
are
the
last
counsel
and
advice
which
Joshua
gave
to
the
People
of
Israel
,
after
he
had
safely
conducted
them
into
the
Land
of
Canaan
.
And
that
he
might
more
effectually
perswade
them
to
continue
stedfast
in
the
worship
of
the
true
God
,
by
an
eloquent
kind
of
insinuation
he
doth
as
it
were
once
more
set
them
at
liberty
and
leave
them
to
their
own
choice
;
If
it
seem
evil
unto
you
to
serve
the
Lord
,
chuse
you
this
day
whom
you
will
serve
.
The
plain
sense
of
which
Words
may
be
resolved
into
this
Proposition
,
That
notwithstanding
all
the
prejudices
and
objections
against
the
true
Religion
,
yet
it
hath
those
real
advantages
on
its
side
that
it
may
safely
be
referred
to
any
impartial
and
considerate
man's
choice
;
If
it
seem
evil
unto
you
to
serve
the
Lord
;
intimating
that
to
some
persons
,
and
upon
some
accounts
,
it
may
seem
so
;
but
when
the
matter
is
throughly
examined
,
the
resolution
and
choice
cannot
be
difficult
,
nor
require
any
long
deliberation
,
Chuse
you
this
day
whom
you
will
serve
.
The
true
Religion
hath
always
layn
under
some
prejudices
with
partial
arid
inconsiderate
men
,
arising
chiefly
from
these
two
Causes
;
the
prepossessions
of
a
false
Religion
;
and
the
contrariety
of
the
true
Religion
to
the
inclinations
of
men
,
and
the
uneasiness
of
it
in
point
of
practice
.
First
,
From
the
prepossessions
of
a
false
Religion
;
which
hath
always
been
wont
to
lay
claim
to
Antiquity
and
Vniversality
,
and
to
charge
the
true
Religion
with
Novelty
and
Singularity
.
And
both
these
are
intimated
before
the
Text
;
Put
away
the
Gods
whom
your
Fathers
served
,
on
the
other
side
of
the
Flood
and
in
Egypt
,
and
chuse
you
this
day
whom
you
will
serve
.
It
was
pretended
that
the
worship
of
Idols
was
the
ancient
Religion
of
the
world
,
of
those
great
Nations
,
the
Egyptians
and
Chaldeans
,
and
of
all
the
Nations
round
about
them
.
But
this
hath
already
been
considered
at
large
.
Secondly
,
There
are
another
sort
of
prejudices
against
Religion
,
more
apt
to
stick
with
men
of
better
sense
and
reason
;
and
these
arise
principally
from
the
contrariety
of
the
true
Religion
to
the
inclinations
of
men
,
and
the
uneasiness
of
it
in
point
of
practice
.
It
is
pretended
that
Religion
is
a
heavy
yoke
,
and
lays
too
great
a
restraint
upon
humane
Nature
,
and
that
the
Laws
of
it
bear
too
hard
upon
the
general
inclinations
of
mankind
.
I
shall
not
at
present
meddle
with
the
speculative
Objections
against
Religion
,
upon
account
of
the
pretended
unreasonableness
of
many
things
in
point
of
Belief
:
because
the
contrariety
of
the
true
Religion
to
the
inclinations
of
men
,
and
the
uneasiness
of
it
in
point
of
practice
,
is
that
which
in
truth
lies
at
the
bottom
of
Atheism
and
Insidelity
,
and
raises
all
that
animosity
which
is
in
the
minds
of
bad
men
against
Religion
,
and
exasperates
them
to
oppose
it
with
all
their
wit
and
malice
:
Men
love
darkness
rather
than
light
,
because
their
deeds
are
evil
.
And
if
this
prejudice
were
but
once
removed
,
and
men
were
in
some
measure
reconciled
to
the
practice
of
Religion
,
the
speculative
Objections
against
it
would
almost
vanish
of
themselves
:
for
there
wants
little
else
to
enable
a
man
to
answer
them
,
but
a
willingness
of
mind
to
have
them
answered
,
and
that
we
have
no
interest
and
inclination
to
the
contrary
.
And
therefore
I
shall
at
present
wholly
apply
my self
to
remove
this
prejudice
against
Religion
,
from
the
contrariety
of
it
to
the
inclinations
of
men
,
and
the
uneasiness
of
it
in
point
of
practice
.
And
there
are
two
parts
of
this
Objection
.
-
1st
.
That
a
great
part
of
the
Laws
of
Religion
do
thwart
the
natural
inclinations
of
men
,
which
may
reasonably
be
supposed
to
be
from
God
.
And
,
-
2ly
.
That
all
of
them
together
are
a
heavy
yoke
,
and
do
lay
too
great
a
restraint
upon
humane
Nature
,
intrenching
too
much
upon
the
pleasures
and
liberty
of
it
.
I.
That
a
great
part
of
the
Laws
of
Religion
do
thwart
the
natural
inclinations
of
men
,
which
may
reasonably
be
supposed
to
be
from
God
.
So
that
God
seems
to
have
set
our
nature
and
our
duty
at
variance
,
to
have
given
us
appetites
and
inclinations
one
way
,
and
Laws
another
:
which
if
it
were
true
must
needs
render
the
practice
of
Religion
very
grievous
and
uneasie
.
The
force
of
this
Objection
is
very
smartly
expressed
in
those
celebrated
Verses
of
a
Noble
Poet
of
our
own
,
which
are
so
frequently
in
the
mouths
of
many
who
are
thought
to
bear
no
good
will
to
Religion
.
O
wearisome
condition
of
Humanity
,
Born
under
one
Law
,
to
another
bound
;
Vainly
begot
,
and
yet
forbidden
Vanity
;
Created
sick
,
commanded
to
be
sound
.
If
Nature
did
not
take
delight
in
blood
,
She
would
have
made
more
easie
ways
to
good
.
So
that
this
Objection
would
sain
charge
the
sins
of
men
upon
God
;
first
upon
account
of
the
evil
inclinations
of
our
Nature
;
and
then
of
the
contrariety
of
our
duty
to
those
inclinations
.
And
from
the
beginning
man
hath
always
been
apt
to
lay
the
blame
of
his
faults
where
it
can
least
lye
,
upon
goodness
and
perfection
it self
.
The
very
first
sin
that
ever
man
was
guilty
of
he
endeavoured
to
throw
upon
God
:
The
woman
whom
thou
gavest
me
(
saith
Adam
)
she
gave
me
of
the
tree
,
and
I
did
eat
:
And
his
posterity
are
still
apt
to
excuse
themselves
the
same
way
.
But
to
return
a
particular
answer
to
this
Objection
.
1.
We
will
acknowledge
so
much
of
it
as
is
true
;
That
there
is
a
great
degeneracy
and
corruption
of
humane
Nature
,
from
what
it
was
originally
framed
when
it
came
out
of
God's
hands
:
of
which
the
Scripture
gives
us
this
account
,
that
it
was
occasioned
by
the
voluntary
transgression
of
a
plain
and
easy
Command
given
by
God
to
our
first
Parents
.
And
this
weakness
contracted
by
the
fall
of
our
first
.
Parents
naturally
descends
upon
us
their
Posterity
,
and
visibly
discovers
it self
in
our
inclinations
to
evil
,
and
impotence
to
that
which
is
good
.
And
of
this
the
heathen
Philosophers
,
from
the
light
of
nature
,
and
their
own
experience
and
observation
of
themselves
and
others
,
were
very
sensible
;
that
humane
Nature
was
very
much
declined
from
its
primitive
rectitude
,
and
sunk
into
a
weak
and
drooping
and
sickly
State
which
they
called
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
moulting
of
the
wings
of
the
soul
:
But
yet
they
were
so
just
and
reasonable
as
not
to
charge
this
upon
God
,
but
upon
some
corruption
and
impurity
contracted
by
the
Soul
in
a
former
State
,
before
its
union
with
the
Body
.
For
the
descent
of
the
Soul
into
these
gross
earthly
Bodies
they
looked
upon
as
partly
the
punishment
of
faults
committed
in
a
former
State
,
and
partly
as
the
opportunity
of
a
new
tryal
in
order
to
its
purgation
and
recovery
.
And
this
was
the
best
account
they
were
able
to
give
of
this
matter
,
without
the
Light
of
Divine
Revelation
.
So
that
the
degeneracy
of
humane
Nature
is
universally
acknowledged
,
and
God
acquitted
from
being
the
cause
of
it
:
But
however
,
the
posterity
of
Adam
do
all
partake
of
the
weakness
contracted
by
his
fall
,
and
do
still
labour
under
the
miseries
and
inconveniences
of
it
.
But
then
this
degeneracy
is
not
total
.
For
though
our
faculties
be
much
weakned
and
disordered
,
yet
they
are
not
destroyed
nor
wholly
perverted
.
Our
natural
Judgment
and
Conscience
doth
still
direct
to
us
what
is
good
,
and
what
we
ought
to
do
;
and
the
impressions
of
the
natural
Law
,
as
to
the
great
lines
of
our
duty
,
are
still
legible
upon
our
hearts
.
So
that
the
Law
written
in
God's
Word
is
not
contrary
to
the
Law
written
upon
our
hearts
.
And
therefore
it
is
not
truly
said
,
that
we
are
born
under
one
Law
and
bound
to
another
.
But
the
great
disorder
is
,
that
our
infeririour
faculties
,
our
sensitive
appetite
and
passions
,
are
broke
loose
and
have
got
head
of
our
Reason
,
and
are
upon
all
occasions
apt
to
rebel
I
against
it
:
but
our
Judgment
still
dictates
the
very
same
things
which
the
Law
of
God
doth
enjoyn
.
It
is
likewise
very
visible
,
that
the
sad
effects
of
this
degeneracy
do
not
appear
equally
and
alike
in
all
:
whether
from
the
better
or
worse
temper
of
our
Bodies
or
from
some
other
more
secret
cause
,
I
shall
not
determine
,
because
I
know
not
:
But
that
there
is
a
difference
is
evident
.
for
though
a
proneness
to
evil
,
and
some
seeds
of
it
be
in
all
,
yet
we
may
plainly
discover
in
many
very
early
and
forward
inclinations
to
some
kinds
of
vertue
and
goodness
;
which
being
cultivated
by
Education
,
may
under
the
ordinary
influence
of
God's
grace
be
carried
on
with
great
case
to
great
perfection
.
And
there
are
others
who
are
not
so
strongly
bent
to
that
which
is
evil
,
but
that
by
good
instruction
and
example
in
their
tender
years
they
may
be
swayed
the
other
way
,
and
without
great
difficulty
formed
to
goodness
.
There
are
some
indeed
(
which
is
the
hardest
case
)
in
whom
there
do
very
early
appear
strong
propensions
and
inclinations
to
evil
,
especially
to
some
particular
kinds
of
vice
:
But
the
case
of
these
is
not
desperate
;
though
greater
attention
and
care
,
and
a
much
more
prudent
management
is
required
in
the
education
of
such
persons
to
correct
their
evil
tempers
,
and
by
degrees
to
bend
their
inclinations
the
right
way
?
and
if
the
seeds
of
piety
and
vertue
be
but
carefully
sown
at
first
,
very
much
may
be
done
by
this
means
,
even
in
the
most
depraved
Natures
,
towards
the
altering
and
changing
of
them
;
however
,
to
the
checking
and
controuling
of
their
vicious
inclinations
.
And
if
these
persons
,
when
they
come
to
riper
years
,
would
pursue
these
advantages
of
education
,
and
take
some
pains
with
themselves
,
and
earnestly
seek
the
assistance
of
God's
grace
,
I
doubt
not
but
even
these
persons
by
degrees
might
at
last
get
the
mastery
of
their
unhappy
tempers
.
For
next
to
the
Being
and
perfections
of
God
,
and
the
immortality
of
our
own
Souls
,
there
is
no
Principle
of
Religion
that
I
do
more
firmly
believe
than
this
,
that
God
hath
that
love
for
men
that
if
we
do
heartily
beg
his
assistance
,
and
be
not
wanting
to
our selves
,
he
will
afford
it
to
every
one
of
us
in
proportion
to
our
need
of
it
;
that
he
is
always
before
hand
with
us
,
and
prevents
every
man
with
the
gracious
offers
of
his
help
.
And
I
doubt
not
but
many
very
perverse
Natures
have
thus
been
reclaimed
.
For
God
,
who
is
the
Lover
of
Souls
(
as
the
Son
of
Sirach
calls
him
)
though
he
may
put
some
men
under
more
difficult
circumstances
of
becoming
good
than
others
,
yet
he
leaves
no
man
under
a
fatal
necessity
of
being
wicked
and
perishing
everlastingly
.
He
tenderly
considers
every
man's
case
and
circumstances
,
and
it
is
we
that
pull
destruction
upon
our selves
,
with
the
works
of
our
own
hands
:
But
as
sure
as
God
is
good
and
just
,
no
man
in
the
world
is
ruined
for
want
of
having
sufficient
help
and
aid
afforded
to
him
by
God
for
his
recovery
.
2.
It
is
likewise
to
be
considered
that
God
did
not
design
to
create
man
in
the
full
possession
of
happiness
at
first
,
but
to
train
him
up
to
it
by
the
tryal
of
his
obedience
.
But
there
could
be
no
tryal
of
our
obedience
without
some
difficulty
in
our
duty
:
Either
by
reason
of
powerfull
temptations
from
without
,
or
of
cross
and
perverse
inclinations
from
within
.
Our
first
Parents
,
in
their
state
of
innocency
,
had
only
the
tryal
of
temptation
without
;
to
which
they
yielded
,
and
were
overcome
;
having
only
a
natural
power
to
have
resisted
the
temptation
,
without
any
aid
of
supernatural
grace
:
And
that
weakness
to
good
,
and
proneness
to
evil
,
which
they
by
wilfull
transgression
contracted
,
is
naturally
derived
to
us
;
and
we
necessarily
partake
of
the
bitterness
and
impurity
of
the
Fountain
from
whence
we
spring
.
So
that
we
now
labour
under
a
double
difficulty
;
being
assaulted
by
temptations
from
without
,
and
incited
by
evil
inclinations
from
within
:
But
then
,
to
balance
these
,
we
have
a
double
advantage
;
that
a
greater
reward
is
proposed
to
us
,
than
for
ought
we
know
would
have
been
conferred
on
our
first
parents
had
they
continued
innocent
;
and
that
we
are
endued
with
a
supernatural
power
to
conflict
with
these
difficulties
.
So
that
,
according
to
the
mercifull
dispensation
of
God
,
all
this
conflict
between
our
inclination
and
our
duty
does
only
serve
to
give
a
fairer
opportunity
for
the
fitting
tryal
of
our
obedience
,
and
for
the
more
glorious
reward
of
it
.
3.
God
hath
provided
an
universal
remedy
for
this
degeneracy
and
weakness
of
humane
Nature
:
So
that
what
we
lost
by
the
first
Adam
is
abundantly
repaired
to
us
by
the
second
.
This
St.
Paul
tells
us
at
large
,
Rom.
5.
that
as
by
one
man
sin
entered
into
the
world
,
and
death
by
sin
;
so
the
Grace
of
God
hath
abounded
to
all
men
by
Jesus
Christ
:
And
that
to
such
a
degree
,
as
effectually
to
countervall
the
ill
effects
of
original
sin
,
and
really
to
enable
men
,
if
they
be
not
wanting
to
themselves
,
to
master
and
subdue
all
the
bad
inclinations
of
nature
,
even
in
those
who
seem
to
be
naturally
most
corrupt
and
depraved
.
And
if
this
be
true
,
we
may
without
any
reflexion
upon
God
acknowledge
,
that
though
he
did
not
at
first
create
man
sick
and
weak
,
yet
he
having
made
himself
so
,
his
posterity
are
born
so
:
But
then
God
hath
not
left
us
helpless
in
this
weak
and
miserable
State
,
into
which
by
wilfull
transgression
mankind
is
fallen
:
But
as
he
commands
us
to
be
sound
,
so
he
affords
us
sufficient
aids
of
his
grace
by
Jesus
Christ
for
our
recovery
.
And
though
there
is
a
Law
in
our
Members
warring
against
the
Law
of
our
Minds
,
and
captivating
us
to
the
Law
of
Sin
and
Death
;
i.
e.
though
our
sensitive
appetite
and
passions
are
apt
to
rebell
against
the
reason
of
our
minds
and
the
dictates
of
our
natural
Concience
,
yet
every
Christian
may
say
with
St.
Paul
,
thanks
be
to
God
,
who
hath
given
its
the
victory
through
our
Lord
Jesus
Christ
,
i.
e.
hath
not
left
us
destitute
of
a
sufficient
aid
and
strength
to
enable
us
to
conquer
the
rebellious
motions
of
sin
,
by
the
powerfull
assistance
of
that
grace
which
is
so
plentifully
offered
to
us
in
the
Gospel
.
And
this
is
the
case
of
all
those
who
live
under
the
Gospel
:
As
for
others
,
as
their
case
is
best
known
to
God
,
so
we
have
no
reason
to
doubt
but
that
his
infinite
goodness
and
mercy
takes
that
care
of
them
which
becomes
a
mercifull
Creatour
:
Though
both
the
measures
,
and
the
methods
of
his
mercy
towards
them
are
Secret
and
unknown
to
us
.
4.
The
hardest
contest
between
man's
inclination
and
duty
,
is
in
those
who
have
wilfully
contracted
vicious
habits
,
and
by
that
means
,
rendred
their
duty
much
more
difficult
to
themselves
;
having
greatly
improved
the
evil
inclinations
of
nature
by
wicked
practice
and
custom
.
For
the
Scripture
plainly
supposeth
,
that
men
may
debauch
even
corrupt
nature
,
and
make
themselves
ten
fold
more
the
Children
of
wrath
and
of
the
Devil
than
they
were
by
Nature
.
This
is
a
case
sadly
to
be
deplored
,
but
yet
not
utterly
to
be
despaired
of
.
And
therefore
those
who
by
a
long
progress
in
an
evil
course
,
are
plunged
into
this
sad
condition
,
ought
to
consider
that
they
are
not
to
be
rescued
out
of
it
by
an
ordinary
resolution
,
and
a
common
grace
of
God
.
Their
case
plainly
requires
an
extraordinary
remedy
.
For
he
that
is
deeply
engaged
in
vice
is
like
a
man
laid
fast
in
a
bogg
,
who
by
a
faint
and
lazy
struggling
to
get
out
,
does
but
spend
his
strength
to
no
purpose
,
and
sinks
himself
the
deeper
into
it
:
The
only
way
is
,
by
a
resolute
and
vigorous
effort
to
spring
out
,
if
possible
,
at
once
.
And
therefore
in
this
case
,
to
a
vigorous
resolution
there
must
be
joyned
an
earnest
application
to
God
for
his
powerfull
grace
and
assistance
,
to
help
us
out
of
this
miserable
State
.
And
if
we
be
truly
sensible
of
the
desperate
danger
of
our
condition
,
the
pressing
necessity
of
our
case
will
be
apt
to
inspire
us
with
a
mighty
resolution
.
For
power
and
necessity
are
neighbours
,
and
never
dwell
far
asunder
.
When
men
are
sorely
urged
and
pressed
,
they
find
a
power
in
themselves
which
they
thought
they
had
not
.
Like
a
coward
driven
up
to
a
wall
,
who
in
the
extremity
of
distress
and
despair
will
fight
terribly
and
perform
wonders
:
or
like
a
man
lame
of
the
Gout
,
who
being
assaulted
by
a
present
and
terrible
danger
forgets
his
Disease
,
and
will
find
his
legs
rather
than
lose
his
life
.
And
in
this
,
I
do
not
speak
above
the
rate
of
humane
Nature
,
and
what
men
throughly
roused
and
awakened
to
a
sense
of
their
danger
,
by
a
mighty
resolution
may
morally
do
,
through
that
Divine
grace
and
assistance
which
is
ever
ready
to
be
afforded
to
well
resolved
minds
,
and
such
as
are
sincerely
bent
to
return
to
God
and
their
Duty
.
More
than
this
I
cannot
say
for
the
encouragement
of
those
who
have
proceeded
far
in
an
evil
course
:
And
they
who
have
made
their
case
so
very
desperate
,
ought
to
be
very
thankfull
to
God
that
there
is
any
remedy
left
for
them
.
5.
From
all
that
hath
been
said
,
it
evidently
appears
,
how
malicious
a
suggestion
it
is
,
that
God
seeks
the
destruction
of
men
,
and
hath
made
his
Laws
on
purpose
so
difficult
and
cross
to
our
inclinations
that
he
might
have
an
advantage
to
ruine
us
for
our
disobedience
to
them
.
Alas
,
we
are
so
absolutely
under
the
Power
of
God
,
and
so
unable
to
withstand
it
,
that
he
may
destroy
us
when
he
pleaseth
,
without
seeking
pretences
for
it
:
For
who
hath
resisted
his
will
?
If
goodness
were
not
his
nature
,
he
hath
power
enough
to
bear
out
whatever
he
hath
a
mind
to
do
to
us
.
But
our
destruction
is
plainly
of
our selves
,
and
God
is
free
from
the
bloud
of
all
men
.
And
he
hath
not
made
the
way
to
Eternal
Life
so
difficult
to
any
of
us
,
with
a
design
to
make
us
miserable
,
but
that
we
by
a
vigorous
resolution
,
and
an
unwearied
diligence
,
and
a
patient
continuance
in
well
doing
,
might
win
and
wear
a
more
glorious
Crown
,
and
be
fit
to
receive
a
more
ample
reward
from
his
bounty
and
goodness
:
yea
,
in
some
sense
,
I
may
say
,
from
his
justice
;
For
God
is
not
unrighteous
,
to
forget
our
work
and
labour
and
love
.
He
will
fully
consider
all
the
pains
that
any
of
us
take
in
his
service
,
and
all
the
difficulties
that
we
struggle
with
out
of
love
to
God
and
clashing
of
our
duty
with
our
inclination
,
is
I
hope
fully
answered
:
Since
God
hath
provided
so
powerfull
and
effectual
a
remedy
against
our
natural
impotency
and
infirmity
,
by
the
Grace
of
the
Gospel
.
And
though
to
those
who
have
wilfully
contracted
vicious
habits
a
religious
and
vertuous
course
of
life
be
very
difficult
,
yet
the
main
difficulty
lyes
in
our
first
entrance
upon
it
;
And
when
that
is
over
,
the
ways
of
goodness
are
as
easy
as
it
is
sit
any
thing
should
be
that
is
so
excellent
,
and
that
hath
the
encouragement
of
so
glorious
a
reward
.
Custome
will
reconcile
men
almost
to
any
thing
:
but
there
are
those
charms
in
the
ways
of
wisedom
and
vertue
,
that
a
little
acquaintance
and
conversation
with
them
will
soon
make
them
more
delightfull
than
any
other
course
.
And
who
would
grudge
any
pains
and
trouble
to
bring
himself
into
so
safe
and
happy
a
condition
:
After
we
have
tryed
both
courses
,
of
Religion
and
Profaneness
,
of
Vertue
and
Vice
,
we
shall
certainly
find
,
that
nothing
is
so
wise
,
so
easie
,
and
so
comfortable
as
to
be
vertuous
we
are
inwardly
convinced
we
ought
to
do
.
Nor
would
I
desire
more
of
any
man
in
this
matter
,
than
to
follow
the
soberest
convictions
of
his
own
mind
,
and
to
do
that
which
upon
the
most
serious
consideration
at
all
times
,
in
prosperity
and
affliction
,
in
sickness
and
health
,
in
the
time
of
life
and
at
the
hour
of
death
,
he
judgeth
wisest
and
safest
for
him
to
do
.
I
proceed
to
the
Branch
of
the
Objection
;
that
the
Laws
of
Religion
(
and
particularly
of
the
Christian
Religion
)
are
a
heavy
yoke
,
laying
too
great
a
restraint
upon
humane
nature
,
and
entrenching
too
much
upon
the
pleasures
and
liberty
of
it
.
There
was
,
I
confess
,
some
pretence
for
this
Objection
against
the
Jewish
Religion
;
which
by
the
multitude
of
its
positive
Institutions
and
external
observances
must
needs
have
been
very
burthensome
.
And
the
same
Objection
lyes
against
the
Church
of
Rome
,
who
(
as
they
have
handled
Christianity
)
by
the
unreasonable
number
of
their
needless
and
senseless
Ceremonies
,
have
made
the
yoke
of
Christ
heavier
than
that
of
Moses
,
and
the
Gospel
a
more
carnal
Commandment
than
the
Law
.
So
that
Christianity
is
lost
among
them
in
the
trappings
and
accoutrements
of
it
:
with
which
instead
of
adorning
Religion
they
have
strangely
disguised
it
,
and
quite
stifled
it
in
the
crowd
of
external
Rites
and
Ceremonies
.
But
the
pure
Christian
Religion
,
as
it
was
delivered
by
our
Saviour
,
hath
hardly
any
thing
in
it
that
is
positive
;
except
the
two
Sacraments
,
which
are
not
very
troublesome
neither
,
but
very
much
for
our
comfort
and
advantage
,
because
they
convey
and
confirm
to
us
the
great
blessings
and
privileges
of
our
Religion
.
In
other
things
,
Christianity
hath
hardly
imposed
any
other
Laws
upon
us
but
what
are
enacted
in
our
Natures
,
or
are
agreeable
to
the
prime
and
fundamental
Laws
of
it
:
nothing
but
what
every
man's
reason
either
dictates
to
him
to
be
necessary
,
or
approves
as
highly
fit
and
reasonable
.
But
we
do
most
grosly
mistake
the
nature
of
pleasure
and
liberty
,
if
we
promise
them
to
our selves
in
any
evil
and
wicked
course
.
For
,
upon
due
search
and
tryal
it
will
be
found
,
that
true
pleasure
,
and
perfect
freedom
,
are
no
where
to
be
found
but
in
the
practice
of
vertue
,
and
in
the
service
of
God
.
The
Laws
of
Religion
do
not
abridge
us
of
any
pleasure
that
a
wise
man
can
desire
,
and
safely
enjoy
,
I
mean
without
a
greater
evil
and
trouble
consequent
upon
it
.
The
pleasure
of
commanding
our
appetites
,
and
governing
our
passions
,
by
the
rules
of
Reason
(
which
are
the
Laws
of
God
)
is
infinitely
to
be
preferred
before
any
sensual
pleasure
whatsoever
:
Because
it
is
the
pleasure
of
wifedom
and
discretion
;
and
gives
us
the
satisfaction
of
having
done
that
which
is
best
and
fittest
for
reasonable
Creatures
to
do
.
Who
would
not
rather
chuse
to
govern
himself
as
Scipio
did
,
amidst
all
the
temptations
and
opportunities
of
sensual
pleasure
which
his
power
and
victories
presented
to
him
,
than
to
wallow
in
all
the
delights
of
sense
?
Nothing
is
more
certain
in
reason
and
experience
,
than
that
every
inordinate
appetite
and
affection
is
a
punishment
to
it self
;
and
is
perpetually
crossing
its
own
pleasure
,
and
defeating
its
own
satisfaction
,
by
over-shooting
the
mark
it
aims
at
.
For
instance
,
Intemperance
in
eating
and
drinking
,
instead
of
delighting
and
satisfying
nature
,
doth
but
load
and
cloy
it
;
and
instead
of
quenching
a
natural
thirst
,
which
it
is
extremely
pleasant
to
do
,
creates
an
unnatural
one
,
which
is
troublesome
and
endless
.
The
pleasure
of
Revenge
,
as
soon
as
it
is
executed
,
turns
into
grief
and
pity
,
guilt
and
remorse
,
and
a
thousand
melancholy
wishes
that
we
had
retrained
our selves
from
so
unreasonable
an
Act.
And
the
same
is
as
evident
in
other
sensual
excesses
,
not
so
fit
to
be
dedescribed
.
We
may
trust
Epicurus
for
this
,
that
there
can
be
no
true
pleasure
without
temperance
in
the
use
of
pleasure
.
And
God
and
Reason
have
set
us
no
other
bounds
concerning
the
use
of
sensual
pleasures
,
but
that
we
take
care
not
to
be
injurious
to
our selves
,
or
others
,
in
the
kind
,
or
degree
of
them
.
And
it
is
very
visible
,
that
all
sensual
excess
is
naturally
attended
with
a
double
inconvenience
:
As
it
goes
beyond
the
limits
of
nature
,
it
begets
bodily
pains
and
diseases
:
As
it
transgresseth
the
rules
of
Reason
and
Religion
,
it
breeds
guilt
and
remorse
in
the
mind
.
And
these
are
,
beyond
comparison
,
the
two
greatest
evils
in
this
world
:
a
diseased
body
,
and
a
discontented
mind
,
And
in
this
I
am
sure
I
speak
to
the
inward
feeling
and
experience
of
men
;
and
say
nothing
but
what
every
vicious
man
finds
,
and
hath
a
more
lively
sense
of
,
than
is
to
be
expressed
by
words
.
When
all
is
done
,
there
is
no
pleasure
comparable
to
that
of
Innocency
,
and
freedom
from
the
stings
of
a
guilty
conscience
:
This
is
a
pure
and
spiritual
pleasure
,
much
above
any
sensual
delight
.
And
yet
among
all
the
delights
of
sense
,
that
of
health
(
which
is
the
natural
consequent
of
a
sober
,
and
cha●te
,
and
regular
life
)
is
a
sensual
pleasure
far
beyond
that
of
any
Vice
:
For
it
is
the
life
of
life
;
and
that
which
gives
a
gratefull
relish
to
all
our
other
enjoyments
.
It
is
not
indeed
so
violent
and
transporting
a
pleasure
,
but
it
is
pure
,
and
even
,
and
lasting
,
and
hath
no
guilt
and
regret
,
no
sorrow
and
trouble
in
it
,
or
after
it
:
which
is
a
worm
that
infallibly
breeds
in
all
vicious
and
unlawfull
pleasures
,
and
makes
them
to
be
bitterness
in
the
end
.
All
the
ways
of
sin
are
so
beset
with
thorns
and
difficulties
on
every
side
,
there
are
so
many
unanswerable
objections
against
Vice
,
from
the
unreasonableness
and
ugliness
of
it
,
from
the
remorse
that
attends
it
,
from
the
endless
misery
that
follows
it
,
that
none
but
the
rash
and
inconsiderate
can
obtain
leave
of
themselves
to
commit
it
.
It
is
the
Daughter
of
inadvertency
,
and
blindness
,
and
folly
;
and
the
Mother
of
guilt
,
and
repentance
,
and
woe
.
There
is
no
pleasure
that
will
hold
out
and
abide
with
us
to
the
last
,
but
that
of
Innocency
and
well-doing
.
All
sin
is
folly
;
and
as
Seneca
truly
says
,
omnis
stultitia
laborat
fastidio
sui
;
all
folly
soon
grows
sick
and
weary
of
it self
.
The
pleasure
of
it
is
slight
and
superficial
,
but
the
trouble
and
remorse
of
it
pierceth
our
very
hearts
.
And
then
as
to
the
other
part
of
the
Objection
,
That
Religion
restrains
us
of
our
liberty
:
The
contrary
is
most
evidently
true
,
that
sin
and
vice
are
the
greatest
slavery
.
For
he
is
truly
a
slave
,
who
is
not
at
liberty
to
follow
his
own
judgment
,
and
to
do
those
things
which
he
is
inwardly
convinced
it
is
best
for
him
to
do
:
but
is
subject
to
the
unreasonable
commands
,
and
the
tyrannical
power
and
violence
of
his
lusts
and
passions
:
So
that
he
is
not
master
of
himself
,
but
other
Lords
have
got
dominion
over
him
,
and
he
is
perfectly
at
their
beck
and
command
.
One
vice
or
passion
bids
him
go
,
and
he
goes
;
another
come
,
and
he
comes
;
and
a
third
,
do
this
,
and
he
doth
it
.
The
man
is
at
perpetual
variance
with
his
own
mind
,
and
continually
committing
the
things
which
he
condemns
in
himself
.
And
it
is
all
one
,
whether
a
man
be
subject
to
the
will
and
humour
of
another
person
,
or
to
his
own
lusts
and
passions
.
Only
this
of
the
two
is
the
worse
;
because
the
Tyrant
is
at
home
,
and
always
ready
at
hand
to
domineer
over
him
:
he
is
got
within
him
,
and
so
much
the
harder
to
be
vanquished
and
overcome
.
But
the
service
of
God
,
and
obedience
to
his
Laws
is
perfect
liberty
.
Because
the
Law
of
God
requires
nothing
of
us
,
but
what
is
recommended
to
us
by
our
own
reason
and
from
the
benefit
and
advantage
of
doing
it
:
nothing
but
what
is
much
more
for
our
own
interest
to
do
it
,
than
it
can
be
for
God's
to
command
it
.
And
if
in
some
things
God
exact
obedience
of
us
more
indispensibly
,
and
under
severer
penalties
,
it
is
because
those
things
are
in
their
Nature
more
necessary
to
our
felicity
.
And
how
could
God
possibly
have
dealt
more
graciously
and
kindly
with
us
,
than
to
oblige
us
most
strictly
to
that
which
is
most
evidently
for
our
good
:
and
to
make
such
Laws
for
us
,
as
if
we
live
in
obedience
to
them
will
infallibly
make
us
happy
.
So
that
taking
all
things
into
consideration
,
the
interest
of
our
bodies
and
our
souls
,
of
the
present
and
the
future
,
of
this
world
and
the
other
,
Religion
is
the
most
reasonable
and
wise
,
the
most
comfortable
and
compendious
course
that
any
man
can
take
in
order
to
his
own
happiness
.
The
consideration
whereof
ought
to
be
a
mighty
endearment
of
our
duty
to
us
,
and
a
most
prevalent
argument
with
us
to
yield
a
ready
and
chearfull
obedience
to
the
Laws
of
God
;
which
are
in
truth
so
many
acts
of
grace
and
favour
to
mankind
,
the
real
privileges
of
our
nature
,
and
the
proper
means
and
causes
of
our
happiness
:
And
do
restrain
us
from
nothing
,
but
from
doing
mischief
to
our selves
,
from
playing
the
fools
and
making
our selves
miserable
.
And
therefore
instead
of
opposing
Religion
,
upon
pretence
of
the
unreasonable
restraints
of
it
,
we
ought
to
thank
God
heartily
,
that
he
hath
laid
so
strict
an
obligation
upon
us
to
regard
and
pursue
our
true
interest
;
and
hath
been
pleased
to
take
that
care
of
us
,
as
to
set
bounds
to
our
loose
and
wild
appetites
by
our
duty
;
and
in
giving
us
rules
to
live
by
,
hath
no
ways
complyed
with
our
inconsiderate
and
foolish
inclinations
,
to
our
real
harm
and
prejudice
:
But
hath
made
those
things
necessary
for
us
to
do
,
which
in
all
respects
are
best
for
us
;
and
which
,
if
we
were
perfectly
left
to
our
own
liberty
,
ought
in
all
reason
to
be
our
free
and
first
choice
:
And
hath
made
the
folly
and
inconvenience
of
sin
so
grosly
palpable
,
that
every
man
may
see
it
before-hand
that
will
but
consider
,
and
at
the
beginning
of
a
bad
course
look
to
the
end
of
it
:
and
they
that
will
not
consider
,
shall
be
forced
from
wofull
experience
at
last
to
acknowledge
it
,
when
they
find
the
dismal
effects
and
mischievous
consequences
of
their
vices
still
meeting
them
at
one
turn
or
other
.
And
now
,
by
all
that
hath
been
said
upon
this
Argument
,
I
hope
we
are
satisfied
that
Religion
is
no
such
intolerable
yoke
;
and
that
upon
a
due
and
full
consideration
of
things
it
cannot
seem
evil
unto
any
of
us
to
serve
the
Lord
:
nay
,
on
the
contrary
,
that
it
is
absolutely
necessary
,
both
to
our
present
peace
and
our
future
felicity
:
And
that
a
religious
and
vertuous
life
is
not
only
upon
all
accounts
the
most
prudent
,
but
after
we
are
entred
upon
it
,
and
accustomed
to
it
,
the
most
pleasant
course
that
any
man
can
take
:
and
however
inconsiderate
men
may
complain
of
the
restraints
of
Religion
that
it
is
not
one
jot
more
our
duty
,
than
it
is
our
privilege
and
our
happiness
.
And
I
cannot
think
that
upon
sober
consideration
any
man
could
see
reason
to
thank
God
to
be
released
from
any
of
his
Laws
,
or
to
have
had
the
contrary
to
them
enjoyned
.
Let
us
suppose
,
that
the
Laws
of
God
had
been
just
the
Reverse
of
what
they
now
are
;
that
he
had
commanded
us
,
under
severe
penalties
,
to
deal
falsly
and
fraudulently
with
our
neighbour
;
to
demean
our selves
ungratefully
to
our
best
friends
and
benefactors
;
to
be
drunk
every
day
,
and
to
pursue
sensual
pleasures
to
the
endangering
of
our
health
and
life
:
How
should
we
have
complained
of
the
unreasonableness
of
these
Laws
,
and
have
murmured
at
the
slavery
of
such
intolerable
impositions
?
And
yet
now
that
God
hath
commanded
us
the
contrary
,
things
every
way
agreeable
to
our
reason
and
interest
,
we
are
not
pleased
neither
.
What
will
content
us
?
As
our
Saviour
expostulates
in
a
like
case
,
whereunto
shall
I
liken
this
generation
?
It
is
like
unto
Children
playing
in
the
Market-place
,
and
calling
unto
their
Companions
,
we
have
piped
unto
you
,
and
ye
have
not
danced
;
we
have
mourned
,
and
ye
have
not
lamented
.
This
is
perfectly
childish
,
to
be
pleased
with
nothing
;
neither
to
like
this
,
nor
the
contrary
.
We
are
not
contented
with
the
Laws
of
God
as
they
are
,
and
yet
the
contrary
to
them
we
should
have
esteemed
the
greatest
grievance
in
the
World
.
And
if
this
be
true
that
the
Laws
of
God
,
how
contrary
soever
to
our
vicious
inclinations
,
are
really
calculated
for
our
benefit
and
advantage
,
it
would
almost
be
an
affront
to
wise
and
considerate
men
to
importune
them
to
their
interest
;
and
with
great
earnestness
to
persuade
them
to
that
which
in
all
respects
is
so
visibly
for
their
advantage
.
Chuse
you
therefore
this
day
whom
you
will
serve
;
God
,
or
your
lusts
.
And
take
up
a
speedy
resolution
in
a
matter
of
so
great
and
pressing
a
concernment
;
chuse
you
this
day
.
Where
there
is
great
hazard
in
the
doing
of
a
thing
,
it
is
good
to
deliberate
long
before
we
undertake
it
:
but
where
the
thing
is
not
only
safe
but
beneficial
,
and
not
only
hugely
beneficial
but
highly
necessary
;
when
our
life
and
our
happiness
depends
upon
it
,
and
all
the
danger
lies
in
the
delay
of
it
;
there
we
cannot
be
too
sudden
in
our
resolution
,
nor
too
speedy
in
the
execution
of
it
.
That
which
is
evidently
safe
,
needs
no
deliberation
;
and
that
which
is
absolutely
necessary
,
will
admit
of
none
.
Therefore
resolve
upon
it
out
of
hand
;
to
day
,
whilest
it
is
called
to
day
,
lest
dny
of
you
be
hardened
through
the
deceitfulness
of
sin
.
In
the
days
of
your
youth
and
health
;
for
that
is
the
acceptable
time
,
that
is
the
day
of
salvation
:
Before
the
evil
day
comes
,
and
you
be
driven
to
it
by
the
terrible
apprehension
and
approach
of
death
,
when
men
fly
to
God
only
for
fear
of
his
wrath
.
For
the
greatest
Atheists
and
Infidels
,
when
they
come
to
dye
(
if
they
have
any
of
that
reason
left
,
which
they
have
used
so
ill
)
have
commonly
right
opinions
about
God
and
Religion
.
For
then
the
considence
as
well
as
the
comfort
of
Atheism
leaves
them
,
as
the
Devil
uses
to
do
Witches
when
they
are
in
distress
.
Then
with
Nebuchadnezzar
,
when
they
are
recovered
from
being
beasts
,
they
look
up
to
heaven
and
their
understanding
returns
to
them
:
Then
they
believe
a
God
,
and
cannot
help
it
:
they
believe
,
and
tremble
at
the
thoughts
of
him
.
Thus
Lucretius
,
one
of
their
great
Authors
,
observes
,
that
when
men
are
in
distress
,
Acrius
advertunt
animos
ad
Religionem
,
The
thoughts
of
Religion
are
then
more
quick
and
pungent
upon
their
minds
,
Nam
verae
voces
tum
demum
pectore
ab
imo
Eliciuntur
,
&
eripitur
persona
,
manet
res
.
Mens
words
then
come
from
the
bottom
of
their
hearts
;
the
mask
is
taken
off
,
and
things
then
appear
as
in
truth
they
are
.
But
then
perhaps
it
may
be
too
late
to
make
this
choice
:
Nay
then
it
can
hardly
be
choice
,
but
necessity
.
Men
do
not
then
chuse
to
serve
the
Lord
,
but
they
are
urged
and
forced
to
it
by
their
fears
.
They
have
served
their
lusts
all
their
life
long
,
and
now
they
would
fain
serve
themselves
of
God
at
the
hour
of
death
.
They
have
done
what
they
can
,
by
their
insolent
contempt
and
defiance
of
the
Almighty
,
to
make
themselves
miserable
;
and
now
that
they
can
stand
out
no
longer
against
him
,
they
are
contented
at
last
to
be
beholding
to
him
to
make
them
happy
.
The
mercies
of
God
are
vast
and
boundless
,
but
yet
methinks
it
is
too
great
a
presumption
in
all
reason
,
for
men
to
design
before-hand
to
make
the
mercy
of
God
the
sanctuary
and
retreat
of
a
sinfull
life
.
To
draw
then
to
a
Conclusion
of
this
Discourse
.
If
safety
,
or
pleasure
,
or
liberty
,
or
wisdom
,
or
vertue
,
or
even
happiness
it self
have
any
temptation
in
them
,
Religion
hath
all
these
baits
and
allurements
.
What
Tully
says
Philosophy
is
much
more
true
of
the
Christian
Religion
,
the
Wisdom
and
Philosophy
which
is
from
above
;
nunquam
satis
laudari
poterit
,
cui
qui
pareat
,
omne
tempus
aetatis
sine
molestia
degere
possit
.
We
can
never
praise
it
enough
,
since
whoever
lives
according
to
the
rules
of
it
,
may
pass
the
whole
age
of
his
life
(
I
may
add
,
his
whole
duration
,
this
life
and
the
other
)
without
trouble
.
Philosophy
hath
given
us
several
plausible
rules
for
the
attaining
of
peace
and
tranquility
of
mind
,
but
they
fall
very
much
short
of
bringing
men
to
it
.
The
very
best
of
them
fail
us
upon
the
greatest
occasions
.
But
the
Christian
Religion
hath
effectually
done
all
that
which
Philosophy
pretended
to
,
and
aimed
at
.
The
Precepts
and
Promises
of
the
Holy
Scriptures
are
every
way
sufficient
for
our
comfort
,
and
for
our
instruction
in
righteousness
:
to
correct
all
the
errours
,
and
to
bear
us
up
under
all
the
evils
and
adversities
of
humane
life
:
especially
that
holy
and
heavenly
Doctrine
which
is
contained
in
the
admirable
Sermons
of
our
Saviour
,
quem
cum
legimus
,
quem
Philosophum
non
contemnimus
?
whose
excellent
discourses
when
we
reade
,
what
Philosopher
do
we
not
despise
?
None
of
the
Philosophers
could
,
upon
sure
grounds
,
give
that
encouragement
to
their
Scholars
which
our
Saviour
does
to
his
Disciples
;
take
my
yoke
upon
you
,
and
learn
of
me
,
and
ye
shall
find
rest
to
your
souls
.
For
my
yoke
is
easie
,
and
my
burthen
is
light
.
This
is
the
advantage
of
the
Christian
Religion
sincerely
believed
and
practised
,
that
it
gives
perfect
rest
and
tranquillity
to
the
mind
of
man
:
It
frees
us
from
the
guilt
of
an
evil
conscience
,
and
from
the
power
of
our
lusts
,
and
from
the
slavish
fear
of
death
and
of
the
vengeance
of
another
World
.
It
builds
our
comfort
upon
a
rock
,
which
will
abide
all
storms
,
and
remain
unshaken
in
every
condition
,
and
will
last
and
hold
out
for
ever
:
He
that
heareth
these
sayings
of
mine
,
and
doth
them
(
saith
our
Lord
)
I
will
liken
him
to
a
wise
wan
,
who
built
his
house
upon
a
rock
.
In
short
,
Religion
makes
the
life
of
man
a
wise
design
,
regular
and
constant
to
its
self
;
because
it
unites
all
our
resolutions
and
actions
in
one
great
end
:
Whereas
without
Religion
the
life
of
man
is
a
wild
,
and
fluttering
,
and
inconsistent
thing
,
without
any
certain
scope
and
design
.
The
vicious
man
lives
at
randome
,
and
acts
by
chance
:
For
he
that
walks
by
no
rule
can
carry
on
no
settled
and
steady
design
.
It
would
pity
a
man's
heart
to
see
,
how
hard
such
men
are
put
to
it
for
diversion
,
and
what
a
burden
time
is
to
them
;
and
how
solicitous
they
are
to
devise
ways
,
not
to
spend
it
but
to
squander
it
away
.
For
their
great
grievance
is
consideration
,
and
to
be
obliged
to
be
intent
upon
any
thing
that
is
serious
.
They
hurry
from
one
vanity
and
folly
to
another
;
and
plunge
themselves
into
drink
,
not
to
quench
their
thirst
,
but
their
guilt
:
and
are
beholding
to
every
vain
man
,
and
to
every
trifling
occasion
,
that
can
but
help
to
take
time
off
their
hands
.
Wretched
and
inconsiderate
men
!
who
have
so
vast
a
work
before
them
,
the
happiness
of
all
eternity
to
take
care
of
and
provide
for
,
and
yet
are
at
a
loss
how
to
employ
their
time
!
So
that
Irreligion
and
Vice
makes
life
an
extravagant
and
unnatural
thing
,
because
it
perverts
and
overthrows
the
natural
course
and
order
of
things
.
For
instance
;
according
to
nature
men
labour
to
get
an
Estate
,
to
free
themselves
from
temptations
to
rapine
and
injury
;
and
that
they
may
have
wherewithall
to
supply
their
own
wants
,
and
to
relieve
the
needs
of
others
.
But
now
the
covetous
man
heaps
up
Riches
,
not
to
enjoy
them
,
but
to
have
them
;
and
starves
himself
in
the
midst
of
plenty
,
and
most
unnaturally
cheats
and
robbs
himself
of
that
which
is
his
own
;
and
makes
a
hard
shift
to
be
as
poor
and
miserable
with
a
great
Estate
,
as
any
man
can
be
without
it
.
According
to
the
design
of
nature
,
men
should
eat
and
drink
that
they
may
live
;
but
the
voluptuous
man
onely
lives
that
he
may
eat
and
drink
.
Nature
in
all
sensual
enjoyments
designs
pleasure
,
which
may
certainly
be
had
within
the
limits
of
vertue
:
But
vice
rashly
pursues
pleasure
into
the
enemies
quarters
;
and
never
stops
,
till
the
sinner
be
surrounded
and
seized
upon
by
pain
and
torment
.
So
that
take
away
God
and
Religion
,
and
men
live
to
no
purpose
;
without
proposing
any
worthy
and
considerable
end
of
life
to
themselves
.
Whereas
the
fear
of
God
,
and
the
care
of
our
immortal
Souls
,
fixeth
us
upon
one
great
design
,
to
which
our
whole
life
,
and
all
the
actions
of
it
are
ultimately
referr'd
,
ubi
unus
Deus
colitur
(
saith
Lactantius
)
ibi
vita
,
&
omnis
actus
,
ad
unum
caput
,
&
ad
unam
summam
refertur
;
when
we
acknowledge
God
as
the
Author
of
our
Being
,
as
our
Sovereign
,
and
our
Judge
,
our
end
and
our
happiness
is
then
fixed
;
and
we
can
have
but
one
reasonable
design
,
and
that
is
,
by
endeavouring
to
please
God
to
gain
his
favour
and
protection
in
this
World
,
and
to
arrive
at
the
blissfull
enjoyment
of
him
in
the
other
:
In
whose
presence
is
fullness
of
Joy
;
and
at
whose
right
hand
are
pleasures
for
evermore
.
To
Him
,
Father
,
Son
,
and
Holy
Ghost
,
be
all
honour
and
glory
,
dominion
and
power
,
now
and
for
ever
.
Amen
.
JEREMIAH
XIII
.
23.
Can
the
Ethiopian
change
his
Skin
or
the
Leopard
his
spots
?
then
may
ye
also
do
good
that
are
accustomed
to
do
evil
.
COnsidering
the
great
difficulty
of
reclaiming
those
who
are
far
gone
in
an
evil
course
,
it
is
no
more
than
needs
to
use
all
sorts
of
Arguments
to
this
purpose
:
From
the
consideration
of
the
evil
of
sin
,
and
of
the
goodness
of
God
and
his
wonderfull
patience
and
long-suffering
towards
us
in
the
midst
of
our
infinite
Provocations
:
From
his
great
mercy
and
pity
declared
to
us
in
all
those
gratious
means
and
methods
which
he
useth
for
our
recovery
:
And
from
his
readiness
and
forwardness
after
all
our
Rebellions
to
receive
us
upon
our
repentance
,
and
to
be
perfectly
reconciled
to
us
as
if
we
had
never
offended
him
:
And
from
the
final
issue
and
event
of
a
wicked
life
,
the
dismal
and
endless
miseries
of
another
World
,
into
which
we
shall
inevitably
fall
except
we
repent
in
time
and
return
to
a
better
mind
:
And
lastly
,
from
the
danger
of
being
hardened
in
an
evil
course
,
past
all
remedy
and
hopes
of
Repentance
.
And
yet
I
am
very
sensible
that
to
discourse
to
Men
of
the
impossibility
,
or
at
least
the
extreme
difficulty
,
of
rescuing
temselves
out
of
this
miserable
state
seems
to
be
an
odd
and
cross
kind
of
Argument
,
and
more
apt
to
drive
people
to
despair
than
to
gain
them
to
repentance
.
But
since
the
Spirit
of
God
is
pleased
to
make
use
of
it
to
this
purpose
,
we
may
safely
rely
upon
infinite
Wisedom
for
the
fitness
of
it
to
awaken
sinners
to
a
sense
of
their
condition
,
in
order
to
their
recovery
.
For
here
in
the
Text
,
after
terrible
threatnings
of
Captivity
and
desolation
to
the
People
of
the
Jews
,
who
were
extremely
wicked
and
degenerate
,
thorough
an
universal
depravation
of
manners
in
all
ranks
of
men
from
the
highest
to
the
lowest
,
so
that
they
seemed
to
stand
upon
the
brink
of
ruine
,
and
to
be
fatally
devoted
to
it
;
to
add
to
the
terrour
and
force
of
these
threatnings
,
God
by
his
Prophet
represents
to
them
the
infinite
danger
and
extreme
difficulty
of
their
case
,
to
see
if
he
could
startle
them
by
telling
them
into
what
a
desperate
condition
they
had
plunged
themselves
;
being
by
a
long
cu●●om
of
sinning
so
far
engaged
in
an
evil
course
,
that
they
had
almost
cut
off
themselves
from
a
possibility
of
retreat
;
so
that
the
difficulty
of
their
change
seemed
next
to
a
natural
impossibility
.
Can
the
Ethiopian
change
his
Skin
or
the
Leopard
his
Spots
?
then
may
ye
also
do
good
that
are
accustom'd
to
do
evil
.
The
Expression
is
very
high
,
and
it
is
to
be
hoped
somewhat
Hyperbolical
,
and
above
the
just
meaning
of
the
words
.
Which
are
,
I
think
,
only
designed
to
signisie
to
us
the
extreme
difficulty
of
making
this
change
;
which
is
therefore
resembled
to
a
natural
impossibility
,
as
coming
very
near
it
,
though
not
altogether
up
to
it
.
And
that
this
Expression
is
thus
to
be
mitigated
,
will
appear
more
than
probable
,
by
considering
some
other
like
passages
of
Scripture
.
As
,
where
our
Saviour
compares
the
difficulty
of
a
rich
Man's
Salvation
to
that
which
is
naturally
impossible
,
viz.
to
a
Camels
passing
thorough
the
eye
of
a
Needle
:
Nay
,
he
pitcheth
his
expression
higher
,
and
doth
not
onely
make
it
a
thing
of
equal
but
of
greater
difficulty
;
I
say
unto
you
,
it
is
easier
for
a
Camel
to
go
thorough
the
eye
of
a
Needle
,
than
for
a
rich
man
to
enter
into
the
Kingdom
of
God
.
And
yet
when
he
comes
to
explain
this
to
his
Disciples
,
he
tells
them
that
he
onely
meant
that
the
thing
was
very
difficult
,
how
hard
is
it
for
those
that
have
riches
to
be
saved
?
and
that
it
was
not
absolutely
impossible
,
but
speaking
according
to
humane
probability
:
with
Men
this
is
impossible
,
but
not
with
God
.
And
thus
also
it
is
reasonable
to
understand
that
severe
passage
of
the
Apostle
,
Heb.
6.4
.
It
is
impossible
for
them
that
were
once
enlightened
,
if
they
fall
away
,
to
renew
them
again
to
Repentance
.
It
is
impossible
,
that
is
,
it
is
very
difficult
.
In
like
manner
we
are
to
understand
this
high
Expression
in
the
Text
,
Can
the
Ethiopian
change
his
Skin
or
the
Leopard
his
Spots
?
then
may
ye
also
do
good
that
are
accustomed
to
do
evil
;
that
is
,
this
moral
change
of
men
,
settled
and
fixed
in
bad
habits
,
is
almost
as
difficult
as
the
other
.
From
the
words
thus
explained
two
things
will
properly
fall
under
our
Consideration
.
First
,
The
great
difficulty
of
reforming
vitious
habits
or
of
changing
a
bad
course
,
to
those
who
have
been
deeply
engaged
in
it
and
long
accustomed
to
it
.
Secondly
,
Notwithstanding
the
great
difficulty
of
the
thing
,
what
ground
of
hope
and
encouragement
there
is
left
that
it
may
be
done
.
So
that
notwithstanding
the
appearing
harshness
of
the
Text
,
the
result
of
my
discourse
will
be
,
not
to
discourage
any
,
how
bad
soever
,
from
attempting
this
change
,
but
to
put
them
upon
it
,
and
to
perswade
them
to
it
;
and
to
remove
out
of
the
way
that
which
may
seem
to
be
one
of
the
strongest
Objections
against
all
endeavours
of
men
very
bad
,
to
become
better
.
I.
First
,
The
great
difficulty
of
reforming
vitious
habits
,
or
of
changing
a
bad
course
,
to
those
who
have
been
deeply
engaged
in
it
and
long
accustomed
to
it
.
And
this
difficulty
ariseth
,
partly
from
the
general
nature
of
habits
indisserently
considered
whether
they
be
good
,
or
bad
,
or
indifferent
;
partly
,
from
the
particular
nature
of
evil
and
vitious
habits
;
and
partly
,
from
the
natural
and
judicial
consequences
of
a
great
progress
and
long
continuance
in
an
evil
course
.
By
the
consideration
of
these
three
particulars
,
the
extreme
difficulty
of
this
change
,
together
with
the
true
causes
and
reasons
of
it
,
will
fully
appear
.
1.
If
we
consider
the
nature
of
all
Habits
,
whether
good
,
or
bad
,
or
indifferent
.
The
custom
and
frequent
practice
of
any
thing
begets
in
us
a
facility
and
easiness
in
doing
it
.
It
bends
the
powers
of
our
Soul
,
and
turns
the
stream
and
current
of
our
animal
Spirits
such
a
way
,
and
gives
all
our
faculties
a
tendency
and
pliableness
to
such
a
sort
of
actions
.
And
when
we
have
long
stood
bent
one
way
,
we
grow
settled
and
confirmed
in
it
;
and
cannot
without
great
force
and
violence
be
restored
to
our
former
state
and
condition
.
For
the
perfection
of
any
habit
whether
good
,
or
bad
,
induceth
a
kind
of
necessity
of
acting
accordingly
.
A
rooted
habit
becomes
a
governing
Principle
,
and
bears
almost
an
equal
sway
in
us
with
that
which
is
natural
.
It
is
a
kind
of
a
new
nature
superinduced
,
and
even
as
hard
to
be
expelled
as
some
things
which
are
Primitively
and
Originally
natural
.
When
we
bend
a
thing
at
first
it
will
endeavour
to
restore
it self
;
but
it
may
be
held
bent
so
long
till
it
will
continue
so
of
it self
and
grow
crooked
;
and
then
it
may
require
more
force
and
violence
to
reduce
it
to
its
former
streightness
than
we
used
to
make
it
crooked
at
first
.
This
is
the
nature
of
all
habits
,
the
farther
we
proceed
the
more
we
are
confirmed
in
them
:
and
that
which
at
first
we
did
voluntarily
,
by
degrees
becomes
so
natural
and
necessary
that
it
is
almost
impossible
for
us
to
do
otherwise
.
This
is
plainly
seen
in
the
experience
of
every
day
,
in
things
good
and
bad
,
both
in
lesser
and
greater
matters
.
2.
This
difficulty
ariseth
more
especially
from
the
particular
nature
of
evil
and
vitious
habits
.
These
,
because
they
are
suitable
to
our
corrupt
nature
,
and
conspire
with
the
inclinations
of
it
,
are
likely
to
be
of
a
much
quicker
growth
and
improvement
,
and
in
a
shorter
space
,
and
with
less
care
and
endeavour
,
to
arrive
at
maturity
and
strength
,
than
the
habits
of
grace
and
goodness
.
Considering
the
propension
of
our
depraved
nature
,
the
progress
of
vertue
and
goodness
is
up
the
hill
,
in
which
we
not
onely
move
hardly
and
heavily
,
but
are
easily
roll'd
back
:
but
by
wickedness
and
vice
we
move
downwards
;
which
,
as
it
is
much
quicker
and
easier
,
so
is
it
harder
for
us
to
stop
in
that
course
,
and
infinitely
more
difficult
to
return
from
it
.
Not
but
that
at
first
a
sinner
hath
some
considerable
checks
and
restraints
upon
him
,
and
meets
with
several
rubs
,
and
difficulties
in
his
way
;
the
shame
and
unreasonableness
of
his
vices
,
and
the
trouble
and
disquiet
which
they
create
to
him
:
But
he
breaks
loose
from
these
restraints
,
and
gets
over
these
difficulties
by
degrees
:
and
the
faster
and
farther
he
advanceth
in
an
evil
course
the
less
trouble
still
they
give
him
,
till
at
last
they
almost
quite
lose
their
force
,
and
give
him
little
or
no
disturbance
.
Shame
also
is
a
great
restraint
upon
sinners
at
first
,
but
that
soon
falls
off
:
and
when
men
have
once
lost
their
innocence
,
their
modesty
is
not
like
to
be
long
troublesome
to
them
.
For
impudence
comes
on
with
vice
,
and
grows
up
with
it
.
Lesservices
do
not
banish
all
shame
and
modesty
,
but
great
and
abominable
crimes
harden
mens
foreheads
and
make
them
shameless
.
Were
they
ashamed
(
saith
the
Prophet
)
when
they
committed
abomination
?
nay
they
were
not
ashamed
,
neither
could
they
blush
.
When
men
have
the
heart
to
do
a
very
bad
thing
they
seldom
want
the
face
to
bear
it
out
.
And
as
for
the
unreasonableness
of
vice
,
though
nothing
in
the
World
be
more
evident
to
a
free
and
impartial
judgment
,
and
the
sinner
himself
discerns
it
clearly
enough
at
his
first
setting
out
in
a
wicked
course
.
—
Video
meliora
,
probóque
,
Deteriora
sequor
.
He
offends
against
the
light
of
his
own
mind
,
and
does
wickedly
when
he
knows
better
:
yet
after
he
hath
continued
for
some
time
in
this
course
and
is
heartily
engaged
in
it
,
his
foolish
heart
is
darken'd
,
and
the
notions
of
good
and
evil
are
obscured
and
confounded
,
and
things
appear
to
him
in
a
false
and
imperfect
light
:
His
lusts
do
at
once
blind
and
byass
his
understanding
;
and
his
judgment
by
degrees
goes
over
to
his
inclinations
;
and
he
cannot
think
that
there
should
be
so
much
reason
against
those
things
for
which
he
hath
so
strong
an
affection
.
He
is
now
engaged
in
a
Party
,
and
factiously
concerned
to
maintain
it
,
and
to
make
the
best
of
it
:
and
to
that
end
,
he
bends
all
his
wits
to
advance
such
principles
as
are
fittest
to
justifie
his
wicked
practices
;
and
in
all
debates
plainly
savours
that
side
of
the
Question
which
will
give
the
greatest
countenance
and
encouragement
to
them
.
When
men
are
corrupt
and
do
abominable
works
,
they
say
in
their
hearts
there
is
no
God
,
that
is
,
they
would
fain
think
so
.
And
every
thing
serves
for
an
Argument
to
a
willing
mind
;
and
every
little
objection
appears
strong
and
considerable
,
which
makes
against
that
which
men
are
loath
should
be
true
.
Not
that
any
man
ever
satisfied
himself
in
the
Principles
of
Infidelity
,
or
was
able
to
arrive
to
a
steady
and
unshaken
persuasion
of
the
truth
of
them
,
so
as
not
vehemently
to
doubt
and
fear
the
contrary
.
However
,
by
this
means
many
men
though
they
cannot
fully
comfort
,
yet
they
make
a
shift
to
cheat
themselves
;
to
still
their
Consciences
and
lay
them
asleep
for
a
time
,
so
as
not
to
receive
any
great
and
frequent
disturbance
in
their
course
from
the
checks
and
rebukes
of
their
own
minds
.
And
when
these
restraints
are
removed
,
the
work
of
iniquity
goes
on
amain
,
being
favoured
both
by
wind
and
tide
.
3.
The
difficulty
of
this
change
ariseth
likewise
from
the
natural
and
judicial
consequences
of
a
great
progress
and
long
continuance
in
an
evil
course
.
My
meaning
is
,
that
inveterate
evil
habits
do
partly
from
their
own
nature
,
and
partly
from
the
just
judgment
and
permission
of
God
,
put
men
under
several
disadvantages
of
moving
effectually
towards
their
own
recovery
.
By
a
long
custome
of
sinning
mens
Consciences
grow
brawny
,
and
seared
as
it
were
with
a
hot
iron
;
and
by
being
often
trampled
upon
they
become
hard
as
the
beaten
road
.
So
that
unless
it
be
upon
some
extraordinary
occasion
,
they
are
seldom
awakened
to
a
sense
of
their
guilt
.
And
when
mens
hearts
are
thus
hard
,
the
best
counsels
make
but
little
impression
upon
them
.
For
they
are
steel'd
against
reproof
,
and
impenetrable
to
good
advice
;
which
is
therefore
seldom
offered
to
them
,
even
by
those
that
wish
them
well
,
because
they
know
it
to
be
both
unacceptable
,
and
unlikely
to
prevail
.
It
requires
a
great
deal
of
good
nature
in
a
very
bad
man
,
to
be
able
patiently
to
bear
to
be
told
of
his
faults
.
Besides
,
that
habitual
wickedness
is
naturally
apt
to
banish
consideration
,
to
weaken
our
resolution
,
and
to
discourage
our
hopes
both
of
God's
grace
and
assistance
,
and
of
his
mercy
and
forgiveness
;
which
are
the
best
means
and
encouragement
to
repentance
.
Sin
is
a
great
enemy
to
Consideration
:
and
especially
when
men
are
deeply
plunged
into
it
,
their
condition
is
so
very
bad
,
that
they
are
loth
to
think
of
it
and
to
search
into
it
.
A
vitious
man
is
a
very
deformed
sight
,
and
to
none
more
than
to
himself
;
and
therefore
he
loves
to
turn
his
Eyes
another
way
,
and
to
divert
them
as
much
as
he
can
from
looking
upon
himself
.
He
is
afraid
to
be
alone
,
lest
his
own
mind
should
arrest
him
,
and
his
Conscience
should
take
the
opportunity
to
call
him
to
an
account
.
And
if
at
any
time
his
own
thoughts
meet
with
him
,
and
he
cannot
avoid
consideration
,
he
is
ready
to
say
as
Ahab
did
to
Elijah
,
hast
thou
found
me
,
O
my
enemy
!
and
is
as
glad
to
shake
it
off
as
a
man
is
to
get
rid
of
a
Creditor
,
whom
because
be
knows
not
how
to
satisfie
,
he
cares
not
to
speak
with
him
.
Consideration
is
the
great
troubler
and
disturber
of
men
in
an
evil
course
,
because
it
would
represent
to
them
the
plain
truth
of
their
case
;
and
therefore
they
do
all
they
can
to
keep
it
off
,
as
those
who
have
improvidently
managed
their
affairs
,
and
been
ill
husbands
of
their
estates
,
are
loth
to
make
up
their
accounts
,
lest
by
that
means
they
should
be
forced
to
understand
the
worst
of
their
condition
.
Or
if
consideration
happen
to
take
them
at
an
advantage
,
and
they
are
so
hard
prest
by
it
that
they
cannot
escape
the
sight
of
their
own
condition
,
yet
they
find
themselves
so
miserably
entangled
and
hamper'd
in
an
evil
course
,
and
bound
so
fast
in
the
chains
of
their
own
wickedness
,
that
they
know
not
how
to
get
loose
.
Sin
is
the
saddest
slavery
in
the
World
;
it
breaks
and
sinks
mens
Spirits
,
and
makes
them
so
base
and
servile
that
they
have
not
the
courage
to
rescue
themselves
.
No
sort
of
slaves
are
so
poor
spirited
as
they
that
are
in
bondage
to
their
lusts
.
Their
power
is
gone
,
or
if
they
have
any
left
they
have
not
the
heart
to
make
use
of
it
.
And
though
they
see
and
feel
their
misery
,
yet
they
chuse
rather
to
sit
down
in
it
,
and
tamely
to
submit
to
it
,
than
to
make
any
resolute
attempt
for
their
Liberty
.
What
the
Prophet
says
of
whoredom
and
wine
is
proportionably
true
of
other
vices
,
they
take
away
the
heart
.
Every
lust
that
we
entertain
deals
with
us
as
Dalilah
did
with
Sampson
,
not
only
robbs
us
of
our
strength
but
leaves
us
fast
bound
:
so
that
if
at
any
time
we
be
awakened
to
a
sense
of
our
condition
,
and
try
to
rescue
our selves
from
it
,
we
find
that
our
strength
is
departed
from
us
,
and
that
we
are
not
able
to
break
loose
.
And
as
long
custom
and
continuance
in
sin
deprives
us
of
our
strength
,
so
it
discourageth
our
hopes
,
both
of
God's
grace
and
assistance
,
and
of
his
mercy
and
forgiveness
.
For
why
should
men
expect
the
continuance
of
that
grace
which
they
have
so
often
received
in
vain
?
After
so
many
provocations
,
how
can
we
look
the
offended
Majesty
of
God
in
the
Face
?
how
can
we
lift
up
our
eyes
to
heaven
with
any
hopes
of
mercy
and
forgiveness
there
?
Despair
doth
almost
naturally
spring
from
an
evil
Conscience
:
and
when
men
are
thoroughly
awakened
to
a
sense
of
sin
,
and
of
the
infinite
evil
of
it
,
as
they
cannot
easily
forgive
themselves
,
so
they
can
hardly
believe
that
there
is
goodness
enough
any where
to
forgive
them
.
But
besides
these
disadvantages
,
which
are
natural
and
consequent
upon
a
vitious
course
;
by
the
just
judgment
of
God
,
his
Spirit
is
withdrawn
from
them
,
and
they
are
given
up
to
their
own
hearts
lusts
,
to
commit
all
iniquity
with
greediness
.
And
then
there
is
hardly
any
thing
left
,
ether
to
restrain
them
in
their
evil
course
,
or
to
recover
them
out
of
it
.
And
not
only
so
,
but
by
the
just
permission
of
God
,
as
men
grow
worse
and
more
wicked
,
the
Devil
hath
a
nearer
access
to
them
and
a
more
immediate
power
over
them
.
So
the
Scripture
tells
us
,
that
wicked
men
are
led
captive
by
Satan
at
his
pleasure
,
and
that
the
evil
one
works
and
acts
in
the
Children
of
disobedience
:
They
are
as
it
were
possest
and
inspired
by
him
.
And
what
can
be
expected
from
this
cruel
and
malicious
enemy
of
mankind
,
but
that
he
will
continually
be
punishing
them
on
from
one
wickedness
to
another
,
till
he
drive
them
first
into
despair
,
and
then
,
if
God
permit
him
,
into
eternal
perdition
?
And
what
a
forlorn
state
is
this
?
when
men
are
thus
forsaken
of
God
,
and
left
without
check
,
blindly
and
headily
to
follow
the
sway
of
their
own
tempers
,
and
the
bent
of
their
own
corrupt
hearts
?
when
they
are
continually
exposed
to
temptations
strongly
inviting
them
to
evil
;
and
God
lets
the
Devil
loose
upon
them
to
manage
those
temptations
with
his
utmost
skill
,
and
to
practise
all
his
arts
and
wiles
upon
them
?
In
these
circumstances
men
almost
infallibly
run
into
sin
,
as
sure
as
men
wander
in
the
dark
,
and
are
in
danger
of
falling
in
slippery
places
,
and
of
being
entangled
when
they
continually
walk
in
the
midst
of
snares
cunningly
laid
for
them
.
It
is
not
in
men
thus
disabled
and
entangled
,
to
order
their
own
steps
,
and
to
restrain
their
inclinations
and
passions
in
the
presence
of
a
powerfull
temptation
.
At
the
best
,
we
need
God's
direction
to
guide
us
,
his
continual
grace
to
uphold
us
,
and
to
guard
and
preserve
us
from
evil
;
and
much
more
do
we
stand
in
need
of
it
,
when
we
have
brought
our selves
into
these
wretched
circumstances
;
but
then
alas
!
how
little
reason
have
we
to
hope
for
it
?
Blind
and
miserable
men
!
that
in
despite
of
all
the
mercifull
warnings
of
God's
word
and
providence
,
will
run
themselves
into
this
desperate
state
,
and
never
think
of
returning
to
a
better
mind
,
till
their
retreat
is
difficult
almost
to
an
impossibility
.
I
proceed
to
the
II.
Head
of
my
Discourse
,
which
was
to
shew
that
the
case
of
these
persons
,
though
it
be
extremely
difficult
,
is
not
quite
desperate
;
but
after
all
,
there
is
some
ground
of
hope
and
encouragement
left
that
they
may
yet
be
reclaimed
and
brought
to
goodness
.
Indeed
humanely
speaking
,
and
according
to
all
appearance
and
probability
,
the
thing
seems
to
be
very
hopeless
,
and
next
to
an
impossibility
;
but
yet
what
our
Saviour
says
concerning
the
difficulty
of
a
rich
man's
Salvation
will
reach
also
to
this
case
,
though
much
more
difficult
;
those
things
which
are
impossible
with
men
are
possible
with
God
.
And
this
will
appear
,
if
we
consider
that
even
in
the
worst
of
men
there
is
something
left
which
tends
to
reclaim
them
,
to
awaken
them
to
consideration
,
and
to
urge
and
encourage
them
to
a
vigorous
resolution
of
a
better
course
:
And
this
accompanied
with
a
powerfull
assistance
of
God's
grace
,
which
when
sincerely
sought
is
never
to
be
despaired
of
,
may
prove
effectual
to
bring
back
even
the
greatest
of
sinners
.
1.
There
is
left
,
even
in
the
worst
of
men
,
a
natural
sense
of
the
evil
and
unreasonableness
of
sin
;
which
can
hardly
be
ever
totally
extinguished
in
humane
nature
.
For
though
the
habits
of
great
vices
are
very
apt
to
harden
and
stupifie
men
,
so
that
they
have
seldom
a
just
sense
of
their
evil
ways
,
yet
these
persons
are
sometimes
under
strong
convictions
,
and
their
consciences
do
severely
check
and
rebuke
them
for
their
faults
.
They
are
also
,
by
fits
,
under
great
apprehension
of
the
danger
of
their
condition
,
and
that
the
course
which
they
are
in
,
if
they
continue
in
it
,
will
prove
fatal
to
them
,
and
ruine
them
at
last
:
Especially
,
when
their
consciences
are
throughly
awakened
,
by
some
great
affliction
,
or
the
near
approach
of
death
and
a
lively
sense
of
another
World
.
And
the
apprehension
of
a
mighty
danger
will
make
men
to
look
about
them
,
and
to
use
the
best
means
to
avoid
it
.
2.
Very
bad
men
when
they
have
any
thoughts
of
becoming
better
are
apt
to
conceive
some
good
hopes
of
God's
grace
and
mercy
.
For
though
they
find
all
the
causes
and
reasons
of
despair
in
themselves
,
yet
the
consideration
of
the
boundless
goodness
and
compassions
of
God
(
how
undeserved
soever
on
their
part
)
is
apt
to
kindle
some
sparks
of
hope
,
even
in
the
most
desponding
mind
.
His
wonderfull
patience
,
in
the
midst
of
our
manifold
provocations
,
cannot
but
be
a
good
sign
to
us
,
that
he
hath
no
mind
that
we
should
perish
,
but
rather
that
we
should
come
to
repentance
;
and
if
we
do
repent
,
we
are
assured
by
his
promise
,
that
we
shall
be
forgiven
.
He
that
confesseth
and
forsaketh
his
sins
shall
have
mercy
.
If
we
confess
our
sins
,
he
is
faithfull
and
just
to
forgive
us
our
sins
and
to
cleanse
us
from
all
unrighteousness
.
3.
Who
knows
what
men
throughly
rouzed
and
startled
may
resolve
,
and
do
?
And
a
mighty
resolution
will
break
through
difficulties
which
seem
insuperable
.
Though
we
be
weak
and
pitifull
Creatures
;
yet
nature
when
it
is
mightily
irritated
and
stir'd
will
do
strange
things
.
The
resolutions
of
men
upon
the
brink
of
despair
,
have
been
of
an
incredible
force
:
and
the
Soul
of
man
in
nothing
more
discovers
its
divine
power
and
original
,
than
in
that
spring
which
is
in
it
whereby
it
recovers
it self
when
it
is
mightily
urged
and
prest
.
There
is
a
sort
of
resolution
which
is
in
a
manner
invincible
,
and
hardly
any
difficulty
can
resist
it
or
stand
before
it
.
Of
this
there
have
been
great
instances
in
several
kinds
.
Some
by
an
obstinate
resolution
,
and
taking
incredible
pains
with
themselves
,
have
mastered
great
natural
vices
and
defects
.
As
Socrates
and
Demosthenes
,
who
almost
,
exceeded
all
mankind
in
those
two
things
for
which
by
nature
they
seemed
to
be
least
made
,
and
most
unfit
.
One
,
in
governing
of
his
passions
,
and
the
other
in
the
mighty
force
and
power
of
his
eloquence
.
Some
,
that
by
intemperance
have
brought
themselves
to
a
dropsie
,
which
hath
just
set
them
upon
the
brink
of
the
grave
,
by
a
bold
and
steady
purpose
to
abstain
wholly
from
drink
for
a
long
time
together
,
have
rescued
themselves
from
the
jaws
of
death
.
Some
that
had
almost
ruined
themselves
by
a
careless
and
dissolute
life
,
and
having
run
themselves
out
of
their
estates
into
debt
,
and
being
cast
into
prison
,
have
there
taken
up
a
manly
resolution
to
retrieve
and
recover
themselves
;
and
by
the
indefatigable
labour
and
study
of
some
years
,
in
that
uncomfortable
retreat
,
have
mastered
the
knowledge
and
skill
of
one
of
the
most
difficult
Professions
,
in
which
they
have
afterwards
proved
great
and
eminent
.
And
some
,
in
the
full
carriere
of
a
wicked
course
,
have
by
a
sudden
thought
and
resolution
,
raised
in
them
and
assisted
by
a
mighty
grace
of
God
,
taken
up
presently
and
made
an
immediate
change
from
great
wickedness
and
impiety
of
life
to
a
very
exemplary
degree
of
goodness
and
vertue
.
The
two
great
encouragements
to
vertue
which
Pythagoras
gave
to
his
Scholars
were
these
;
and
they
were
worthy
of
so
great
a
Philosopher
;
First
,
Chuse
always
the
best
course
of
life
,
and
custome
will
soon
make
it
the
most
pleasant
.
The
other
was
this
,
that
Power
aad
Necessity
are
Neighbours
and
never
dwell
far
from
one
another
.
When
men
are
prest
by
a
great
necessity
,
when
nature
is
spurr'd
up
and
urged
to
the
utmost
,
men
discover
in
themselves
a
power
which
they
thought
they
had
not
,
and
find
at
last
that
they
can
do
that
which
at
first
they
despaired
of
ever
being
able
to
do
.
4.
The
grace
and
assistance
of
God
when
sincerely
sought
,
is
never
to
be
despaired
of
.
So
that
if
we
do
but
heartily
and
in
good
earnest
resolve
upon
a
better
course
and
implore
the
help
of
God's
grace
to
this
purpose
,
no
degree
of
it
that
is
necessary
shall
be
wanting
to
us
.
And
here
is
our
chief
ground
of
hope
.
For
we
are
weak
and
unstable
as
water
;
and
when
we
have
taken
up
good
resolutions
do
easily
start
from
them
.
So
that
fresh
supplies
,
and
a
continued
assistance
of
God's
grace
is
necessary
to
keep
up
the
first
warmth
and
vigour
of
our
resolutions
,
till
they
prove
effectual
and
victorious
.
And
this
grace
God
hath
promised
he
will
not
deny
to
us
,
when
we
are
thus
disposed
for
it
;
that
he
will
give
his
H.
Spirit
to
them
that
ask
it
;
that
he
will
hot
quench
the
smoaking
flax
,
nor
break
the
bruised
reed
,
untill
he
bring
forth
judgment
unto
victory
.
All
that
now
remains
is
to
apply
this
to
our selves
:
And
we
are
all
concerned
in
it
:
For
we
shall
all
find
our selves
comprehended
under
one
of
these
three
Heads
.
Either
we
are
of
the
number
of
those
few
happy
Persons
,
who
by
the
influence
and
advantage
of
a
good
education
were
never
engaged
in
a
bad
course
:
Or
of
those
who
have
been
drawn
into
vice
,
but
are
not
yet
far
gone
in
it
:
Or
,
of
those
who
have
been
long
accustomed
to
an
evil
course
,
and
are
grown
old
and
stiff
in
it
.
The
first
of
these
having
great
cause
to
thank
God
for
this
singular
felicity
,
that
they
were
never
ensnared
and
intangled
in
vitious
habits
,
that
they
have
not
had
the
trial
of
their
own
weakness
under
this
miserable
slavery
,
that
they
never
knew
what
it
was
to
be
out
of
their
own
power
,
to
have
lost
their
liberty
and
the
Government
of
themselves
.
When
we
hear
of
the
miserable
servitude
of
the
poor
Christians
in
Turkey
we
are
apt
,
as
there
is
great
reason
,
to
pity
them
,
and
to
think
what
a
blessing
of
God
it
is
to
us
that
we
are
not
in
their
condition
:
And
yet
that
slavery
is
hot
comparable
to
this
,
either
for
the
sad
nature
,
or
the
dismal
consequences
of
it
;
or
for
the
difficulty
of
being
released
from
it
.
And
let
such
Persons
,
who
have
been
thus
happy
never
to
have
been
engaged
in
an
evil
course
,
preserve
their
innocency
with
great
tenderness
and
care
,
as
the
greatest
Jewel
in
the
World
.
No
Man
knows
what
he
do's
,
and
what
a
foundation
of
trouble
he
lays
to
himself
,
when
he
forfeits
his
innocency
,
and
breaks
the
peace
of
his
own
mind
;
when
he
yields
to
a
Temptation
,
and
makes
the
first
step
into
a
bad
course
.
He
little
thinks
whither
his
lusts
may
hurry
him
,
and
what
a
monster
they
may
make
of
him
before
they
have
done
with
him
.
2.
Those
who
have
been
seduced
,
but
are
not
yet
deeply
engaged
in
an
evil
course
,
let
them
make
a
speedy
retreat
,
lest
they
put
it
for
ever
out
of
their
power
to
return
.
Perhaps
their
feet
onely
are
yet
ensnared
,
but
their
hands
are
at
liberty
,
and
they
have
some
power
left
,
whereby
with
an
ordinary
grace
of
God
they
may
loose
and
rescue
themselves
.
But
after
a
while
their
hands
may
be
manacled
,
and
all
their
power
may
be
gone
;
and
when
they
are
thus
bound
hand
and
foot
,
they
are
just
prepared
,
and
in
danger
every
moment
,
to
be
cast
into
utter
darkness
.
3.
As
for
those
,
who
are
gone
very
far
and
are
grown
old
in
vice
,
who
can
forbear
to
lament
over
them
?
for
they
are
a
sad
spectacle
indeed
,
and
the
truest
object
of
pity
in
the
World
.
And
yet
,
their
recovery
is
not
utterly
to
be
despaired
of
;
for
with
God
it
is
possible
.
The
spirit
of
God
,
which
hath
withdrawn
himself
,
or
rather
hath
been
driven
away
by
them
,
may
yet
be
persuaded
to
return
and
to
undertake
them
once
more
,
if
they
would
but
seriously
rosolve
upon
a
change
,
and
heartily
beg
God's
assistance
to
that
purpose
.
If
we
would
take
up
a
mighty
resolution
,
we
might
hope
that
God
would
afford
a
miraculous
grace
to
second
it
,
and
make
it
effectual
to
our
recovery
.
Even
in
this
perverse
and
degenerate
Age
in
which
we
live
,
God
hath
not
been
wanting
to
give
some
miraculous
instances
of
his
grace
and
mercy
to
sinners
,
and
those
perhaps
equal
to
any
of
those
we
meet
with
in
Scripture
,
of
Manasses
,
or
Mary
Magdalen
,
or
the
penitent
Thief
;
both
for
the
greatness
of
the
offenders
,
and
the
miracle
of
their
change
:
To
the
end
that
none
might
despair
,
and
for
want
of
the
encouragement
of
an
example
equal
to
their
own
case
,
be
disheartned
from
so
noble
an
enterprize
.
I
am
loth
to
put
you
in
mind
how
bad
some
have
been
,
who
yet
have
been
snatched
as
Firebrands
out
of
the
fire
;
and
that
in
so
strange
a
manner
,
that
it
would
even
amaze
a
Man
to
think
of
the
wonder
of
their
recovery
:
those
who
have
sunk
themselves
into
the
very
depth
of
infidelity
and
wickedness
,
have
by
a
mighty
hand
and
out-stretched
arm
of
God
been
pluckt
out
of
this
horrible
Pit
.
And
will
we
still
stand
it
out
with
God
,
when
such
great
Leaders
have
given
up
the
cause
,
and
have
surrendred
and
yielded
up
themselves
willing
Captives
to
the
grace
of
God
?
that
omnipotent
grace
of
God
,
which
can
easily
subdue
the
stoutest
heart
of
Man
,
by
letting
in
so
strong
a
light
upon
our
minds
,
and
pouring
such
terrible
convictions
into
our
consciences
,
that
we
can
find
no
ease
but
in
turning
to
God
.
I
hope
there
are
none
here
so
bad
,
as
to
need
all
the
encouragement
to
repentance
which
such
examples
might
give
them
:
encouragement
I
say
to
repentance
:
for
surely
these
examples
can
encourage
no
Man
to
venture
any
farther
in
a
wicked
course
:
they
are
so
very
rare
,
and
like
the
instances
of
those
who
have
been
brought
back
to
life
after
the
sentence
of
death
seemed
to
have
been
fully
executed
upon
them
.
But
perhaps
some
will
not
believe
that
there
have
been
such
examples
;
or
if
there
have
,
they
impute
all
this
either
to
a
disturbed
imagination
,
or
to
the
faint
and
low
spirits
of
Men
under
great
bodily
weakness
,
or
to
their
natural
cowardize
and
fear
;
or
to
I
know
not
what
foolish
and
fantastical
design
of
completing
and
finishing
a
wicked
life
with
an
hypocritical
death
.
Nothing
surely
is
easier
than
to
put
some
bad
construction
upon
the
best
things
,
and
so
slurr
even
repentance
it self
,
and
almost
dash
it
out
of
countenance
by
some
bold
,
and
perhaps
witty
saying
about
it
.
But
oh
that
Men
were
wise
;
oh
that
Men
were
wise
!
that
they
understood
,
and
would
consider
their
latter
end
!
Come
,
let
us
neither
trifle
,
nor
dissemble
in
this
matter
;
I
dare
say
every
man's
Conscience
is
convinced
,
that
they
who
have
led
very
ill
lives
have
so
much
reason
for
repentance
,
that
we
may
easily
believe
it
to
be
real
.
However
,
of
all
things
in
the
world
,
let
us
not
make
a
mock
of
repentance
;
that
which
must
be
our
last
sanctuary
and
refuge
,
and
which
we
must
all
come
to
before
we
die
,
or
it
had
been
better
for
us
we
had
never
been
born
.
Therefore
,
let
my
counsel
be
acceptable
unto
you
,
break
off
your
sins
by
repentance
,
and
your
iniquities
by
righteousness
:
And
that
instantly
,
and
without
delay
;
lest
any
of
you
be
hardned
through
the
deceitfulness
of
sin
.
If
we
have
been
enslaved
but
a
little
to
a
vitious
course
,
we
shall
find
it
a
task
difficult
enough
to
assert
our
own
liberty
,
to
break
these
bonds
in
sunder
and
to
cast
these
cords
from
us
:
But
if
we
have
been
long
under
this
bondage
,
we
have
done
so
much
to
undoe
our selves
,
and
to
make
our
case
desperate
,
that
it
is
God's
infinite
mercy
to
us
that
there
is
yet
hope
.
Therefore
,
give
glory
to
the
Lord
your
God
,
before
he
cause
darkness
,
and
your
feet
stumble
upon
the
dark
mountains
,
and
while
you
look
for
light
,
he
turn
it
into
darkness
and
the
shadow
of
death
.
I
will
conclude
with
that
encouraging
invitation
,
even
to
the
greatest
of
sinners
,
to
repentance
,
from
the
mouth
of
God
himself
,
Isa.
55.
Incline
your
ear
,
and
come
unto
me
;
hear
,
and
your
Soul
shall
live
:
seek
the
Lord
while
he
may
be
found
;
and
call
upon
him
while
he
is
near
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
,
and
to
our
God
for
he
will
abundantly
pardon
.
To
him
let
us
apply
,
out
selves
,
and
humbly
beseech
him
,
who
is
mighty
to
save
,
that
he
would
stretch
forth
the
right
hand
of
his
power
for
our
deliverance
,
from
this
miserable
and
cruel
bondage
of
our
lusts
:
and
that
as
the
rain
cometh
down
from
Heaven
,
and
returneth
not
thither
,
but
watereth
the
earth
,
and
maketh
it
to
bring
forth
and
bud
;
so
he
would
grant
that
his
word
may
not
return
void
,
but
accomplish
his
pleasure
,
and
prosper
in
the
thing
to
which
he
sent
it
;
For
his
mercy
sake
in
Jesus
Christ
,
To
whom
with
the
Father
and
the
Holy
Ghost
,
be
all
honour
and
glory
now
and
for
ever
.
Amen
.
MATTTHEW
XXIII
.
13.
Woe
unto
you
Scribes
and
Pharisees
,
Hypocrites
;
for
ye
shut
up
the
Kingdom
of
Heaven
against
Men
;
and
ye
neither
go
in
your selves
,
neither
suffer
ye
them
that
are
entring
to
go
in
.
THE
Scribes
so
often
mentioned
in
the
Gospel
,
were
the
great
Doctors
among
the
Jews
,
the
Teachers
and
Interpreters
of
the
Law
of
God
.
And
because
many
of
them
were
of
the
Sect
of
the
Pharisees
,
which
above
all
others
pretended
to
skill
and
knowledge
in
the
Law
,
therefore
it
is
that
our
blessed
Saviour
do's
so
often
put
the
Scribes
and
Pharisees
together
.
And
these
were
the
men
of
chief
Authority
in
the
Jewish
Church
;
who
equalled
their
own
unwritten
word
and
traditions
with
the
Law
of
God
:
Nay
our
Saviour
tells
us
,
they
made
the
Commandments
of
God
of
none
effect
by
their
traditions
.
They
did
in
effect
assume
to
themselves
infallibility
;
and
all
that
opposed
and
contradicted
them
they
branded
with
the
odious
name
of
Hereticks
.
Against
these
our
Saviour
denounced
this
Woe
here
in
the
Text
,
Woe
unto
you
Scribes
and
Pharisees
,
Hypocrites
;
for
ye
shut
up
the
Kingdom
of
Heaven
against
Men
,
&c.
All
the
difficulty
in
the
words
is
,
what
is
here
meant
by
shutting
up
the
Kingdom
of
Heaven
against
Men
:
St.
Luke
expresseth
it
more
plainly
,
ye
have
taken
away
the
key
of
knowledge
,
ye
entred
not
in
your selves
,
and
them
that
were
entring
in
,
ye
hindered
.
By
putting
these
two
expressions
together
we
shall
the
more
easily
come
at
the
meaning
of
the
Text.
Ye
have
taken
away
the
key
of
knowledge
,
and
have
shut
up
the
Kingdom
of
Heaven
against
Men.
This
Metaphor
of
the
key
of
knowledge
is
undoubtedly
an
allusion
to
that
known
custome
among
the
Jews
in
the
admission
of
their
Doctors
.
For
to
whomsoever
they
gave
Authority
to
interpret
the
Law
and
the
Prophets
,
they
were
solemnly
admitted
into
that
office
by
delivering
to
them
a
Key
and
a
Table-book
.
So
that
by
the
key
of
knowledge
is
here
meant
the
interpretation
and
understanding
of
the
Scriptures
;
and
by
taking
away
the
key
of
knowledge
,
not
onely
that
they
arrogated
to
themselves
alone
the
understanding
of
the
Scriptures
,
but
likewise
that
they
had
conveyed
away
this
key
of
knowledge
,
and
as
it
were
hid
it
out
of
the
way
,
neither
using
it
themselves
as
they
ought
,
nor
suffering
others
to
make
use
of
it
.
And
thus
they
shut
the
Kingdom
of
Heaven
against
men
;
which
is
very
fitly
said
of
those
who
have
locked
the
door
against
them
that
were
going
in
,
and
have
taken
away
the
key
.
By
all
which
it
appears
that
the
plain
meaning
of
our
Saviour
in
these
Metaphorical
expressions
is
,
that
the
Scribes
and
Teachers
of
the
Law
,
under
a
pretence
of
interpreting
the
Scriptures
,
had
perverted
them
and
kept
the
true
knowledge
of
them
from
the
People
:
Especially
those
Prophecies
of
the
Old
Testament
which
concerned
the
Messias
.
And
by
this
means
the
Kingdom
of
Heaven
was
shut
against
men
:
And
they
not
only
rejected
the
truth
themselves
,
but
by
keeping
men
in
ignorance
of
the
true
meaning
of
the
Scriptures
,
they
hindered
many
from
embracing
our
Saviour's
Doctrine
,
and
entering
into
the
Kingdom
of
Heaven
,
who
were
otherwise
well
enough
disposed
for
it
.
Having
thus
explained
the
words
,
I
shall
from
the
main
scope
and
design
of
them
observe
to
you
these
two
things
.
-
1.
The
Necessity
of
the
knowledge
of
the
holy
Scriptures
in
order
to
our
eternal
Salvation
.
It
is
called
by
our
Saviour
the
key
of
knowledge
,
that
which
lets
men
into
the
Kingdom
of
Heaven
.
-
2.
The
great
and
inexcusable
fault
of
those
who
deprive
the
People
of
the
knowledge
of
the
holy
Scriptures
.
They
hut
the
kingdom
of
heaven
against
men
,
and
do
what
in
them
lies
to
hinder
their
eternal
Salvation
;
and
therefore
our
Saviour
denounceth
so
heavy
a
woe
against
them
.
I
shall
speak
briefly
to
these
two
Observations
;
and
then
apply
them
to
those
who
are
principally
concerned
in
them
.
I.
First
,
I
observe
hence
the
Necessity
of
the
knowledge
of
the
holy
Scriptures
in
order
to
our
eternal
Salvation
.
This
is
by
our
Saviour
called
the
key
of
knowledge
,
that
which
lets
men
into
the
Kingdom
of
Heaven
.
Knowledge
is
necessary
to
Religion
:
It
is
necessary
to
the
Being
of
it
;
and
necessary
to
the
life
and
practice
of
it
.
Without
Faith
(
says
the
Apostle
)
it
is
impossible
to
please
God
:
Because
Faith
is
an
act
of
the
understanding
,
and
do's
necessarily
suppose
some
knowledge
and
apprehension
of
what
we
believe
.
To
all
acts
of
Religion
there
is
necessarily
required
some
act
of
the
Understanding
;
so
that
without
knowledge
there
can
be
no
devotion
in
the
service
of
God
,
no
obedience
to
his
Laws
.
Religion
begins
in
the
Understanding
,
and
from
thence
descends
upon
the
heart
and
life
.
If
ye
know
these
things
(
says
our
Saviour
)
happy
are
ye
if
ye
do
them
.
We
must
first
know
God
,
before
we
can
worship
him
;
and
understand
what
is
his
will
,
before
we
can
do
it
.
This
is
so
very
evident
,
that
one
would
think
there
needed
no
discourse
about
it
.
And
yet
there
are
some
in
the
World
that
cry
up
Ignorance
as
the
Mother
of
Devotion
.
And
to
shew
that
we
do
not
wrong
them
in
this
,
matter
,
Mr.
Rushworth
in
his
Dialogues
(
a
Book
in
great
vogue
among
the
Papists
here
in
England
)
does
expresly
reckon
up
Ignorance
among
the
Parents
of
Religion
.
And
can
any
thing
be
said
more
absurdly
and
more
to
the
disparagement
of
Religion
,
than
to
derive
the
pedegree
of
the
most
excellent
thing
in
the
world
from
so
obscure
and
ignoble
an
Original
;
and
to
make
that
which
the
Scripture
calls
the
beginning
of
wisdom
,
and
the
excellency
of
knowledge
,
to
be
the
Off-spring
of
Ignorance
and
a
Child
of
darkness
?
Ignorance
indeed
may
be
the
cause
of
wonder
and
admiration
,
and
the
mother
of
folly
and
superstition
:
But
surely
Religion
is
of
a
nobler
Extraction
,
and
is
the
issue
and
result
of
the
best
wisdom
and
knowledge
;
and
descends
from
above
,
from
the
giver
of
every
good
and
perfect
gift
,
even
the
father
of
lights
.
And
as
knowledge
in
general
is
necessary
to
Religion
,
so
more
particularly
the
knowledge
of
the
holy
Scriptures
is
necessary
to
our
eternal
Salvation
.
Because
these
are
the
great
and
standing
Revelation
of
God
to
mankind
;
wherein
the
Nature
of
God
,
and
his
Will
concerning
our
duty
and
the
terms
and
conditions
of
our
eternal
happiness
in
another
World
are
fully
and
plainly
declared
to
us
.
The
Scriptures
are
the
Word
of
God
;
and
from
whence
can
we
learn
the
will
of
God
so
well
as
from
his
own
mouth
?
They
are
the
great
instrument
of
our
Salvation
;
and
should
not
every
man
be
acquainted
with
that
which
alone
can
perfectly
instruct
him
what
he
must
believe
,
and
what
he
must
do
that
he
may
be
saved
?
This
is
the
testimony
which
the
Scripture
gives
of
it self
,
that
it
is
able
to
make
,
men
wise
unto
salvation
;
And
is
it
not
very
fit
that
every
man
should
have
this
wisdom
,
and
in
order
thereunto
the
free
use
of
that
Book
from
whence
this
wisdom
is
to
be
learned
?
II.
Secondly
,
I
observe
the
great
and
inexcusable
fault
of
those
who
keep
men
in
Ignorance
of
Religion
,
and
take
away
from
them
so
excellent
and
necessary
a
means
of
divine
knowledge
as
the
H.
Scriptures
are
.
This
our
Saviour
calls
taking
away
the
key
of
knowledge
,
and
shutting
the
Kingdom
of
Heaven
against
Men
,
That
is
,
doing
what
in
them
lies
to
render
it
impossible
for
men
to
be
saved
.
For
this
he
denounceth
a
terrible
Woe
against
the
Teachers
of
the
Jewish
Church
:
Though
they
did
not
proceed
so
far
as
to
deprive
men
of
the
use
of
the
H.
Scriptures
,
but
only
of
the
right
knowledge
and
understanding
of
them
.
This
alone
is
a
horrible
impiety
,
to
lead
men
into
a
false
sense
and
interpretation
of
Scripture
,
but
much
greater
to
forbid
them
the
reading
of
it
.
This
is
to
stop
knowledge
at
the
very
Fountain-head
;
and
not
only
to
lead
men
into
Errour
,
but
to
take
away
from
them
all
possibility
of
rectifying
their
mistakes
.
And
can
there
be
a
greater
sacrilege
,
than
to
rob
men
of
the
word
of
God
,
the
best
means
in
the
world
of
acquainting
them
with
the
will
of
God
and
their
duty
,
and
the
way
to
eternal
happiness
?
To
keep
the
people
in
Ignorance
of
that
which
is
necessary
to
save
them
,
is
to
,
judge
them
unworthy
of
eternal
life
,
and
to
declare
it
do's
not
belong
to
them
,
and
maliciously
to
contrive
the
eternal
ruine
and
destruction
of
their
Souls
.
To
lock
up
the
Scriptures
and
the
service
of
God
from
the
people
in
an
unknown
,
tongue
,
what
is
this
but
in
effect
to
forbid
men
to
know
God
and
to
serve
him
;
to
render
them
incapable
of
knowing
what
is
the
good
and
acceptable
will
of
God
;
of
joyning
in
his
worship
,
or
performing
any
part
of
it
,
or
receiving
any
benefit
or
edification
from
it
;
And
what
is
,
if
this
be
not
,
to
shut
the
Kingdom
of
Heaven
against
men
?
This
is
so
outragious
a
cruelty
to
the
souls
of
men
,
that
it
is
not
to
be
excused
upon
any
pretence
whatsoever
:
This
is
to
take
the
surest
and
most
effectual
way
in
the
world
to
destroy
those
for
whom
Christ
dyed
,
and
directly
to
thwart
the
great
design
of
God
our
Saviour
,
who
would
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
.
Men
may
mis●●●ry
with
their
knowledge
,
but
they
are
sure
to
perish
for
want
of
it
.
The
best
things
in
the
world
have
their
inconveniences
a●●●ding
them
,
and
are
liable
to
be
a●used
;
but
surely
men
are
not
to
be
ru●●●d
and
damned
for
fear
of
abusing
their
knowledge
,
or
for
the
prevention
of
any
other
inconvenience
whatsoever
.
Besides
,
this
is
to
cross
the
very
end
of
the
Scriptures
,
and
the
design
of
God
in
inspiring
men
to
write
them
.
Can
any
man
think
that
God
should
send
this
great
light
of
his
Word
into
the
world
,
for
the
Priests
to
hide
it
under
a
bushel
;
and
not
rather
that
it
should
be
set
up
to
the
greatest
advantage
for
the
enlightening
of
the
world
?
St.
Paul
tells
us
,
Rom.
15.
4.
That
whatsoever
things
were
written
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
Scriptures
might
have
hope
.
And
2
Tim.
3.16
.
That
all
Scripture
is
given
by
inspiration
of
God
;
and
is
prositable
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
.
And
if
the
Scriptures
were
written
for
these
ends
,
can
any
man
have
the
face
to
pretend
that
they
do
not
concern
the
people
as
well
as
their
teachers
?
Nay
St.
Paul
expresly
tells
the
Chur●●
of
Rome
,
that
they
were
written
for
their
learning
,
however
it
happens
that
they
are
not
now
permitted
to
make
use
of
them
.
Are
the
Scriptures
so
usefull
and
profitable
for
doctrine
,
for
reproof
,
for
instruction
in
righteousness
?
and
why
may
they
not
be
used
by
the
people
for
those
ends
for
which
they
were
given
?
'T
is
true
indeed
they
are
fit
for
the
most
knowing
and
learned
,
and
sufficient
to
make
the
man
of
God
perfect
,
and
throughly
furnished
to
every
good
work
(
as
the
Apostle
there
tells
us
.
)
But
do's
this
exclude
their
being
profitable
also
to
the
people
;
who
may
reasonably
be
presumed
to
stand
much
more
in
need
of
all
means
and
helps
of
instruction
than
their
Teachers
?
And
though
there
be
many
difficulties
and
obscurities
in
the
Scriptures
,
enough
to
exercise
the
skill
and
wit
of
the
learned
,
yet
are
they
not
therefore
either
useless
or
dangerous
to
the
People
.
The
ancient
Fathers
of
the
Church
were
of
another
mind
.
St.
Chrysostome
tells
us
that
,
Whatever
things
are
necessary
are
manifest
in
the
Scriptures
.
And
St.
Austin
,
that
all
things
are
plain
in
the
Scripture
,
which
concern
faith
and
a
good
life
;
and
that
those
things
which
are
necessary
to
the
Salvation
of
men
,
are
not
so
hard
to
be
come
at
,
but
that
as
to
those
things
which
the
Scripture
plainly
contains
,
it
speaks
without
disguise
like
a
familiar
friend
to
the
heart
of
the
learned
and
unlearned
.
And
upon
these
and
such
like
considerations
,
the
Fathers
did
every
where
in
their
Orations
&
Homilies
charge
and
exhort
the
people
to
be
conversant
in
the
holy
Scriptures
,
to
reade
them
daily
and
diligently
and
attentively
.
And
I
challenge
our
Adversaries
to
shew
me
where
any
of
the
ancient
Fathers
do
discourage
the
people
from
reading
the
Scriptures
,
much
less
forbid
them
so
to
do
.
So
that
they
who
do
it
now
have
no
Cloak
for
their
sin
:
And
they
who
pretend
so
confidently
to
Antiquity
in
other
cases
,
are
by
the
evidence
of
truth
forced
to
acknowledge
that
it
is
against
them
in
this
.
Though
they
have
ten
thousand
Schoolmen
on
their
side
,
yet
have
they
not
one
Father
,
not
the
least
pretence
of
Scripture
,
or
rag
of
antiquity
to
cover
their
nakedness
in
this
point
.
With
great
reason
then
does
our
Saviour
denounce
so
heavy
a
Woe
againd
such
teachers
.
Of
old
in
the
like
case
God
by
his
Prophet
severely
threatens
the
Priests
of
the
Jewish
Church
,
for
not
instructing
the
people
in
the
knowledge
of
God
,
Hosea
4.6
.
My
people
are
destroyed
for
lack
of
knowledge
:
because
thou
hast
rejected
knowledge
,
I
will
also
reject
thee
;
thou
shalt
be
no
more
a
Priest
to
me
:
seeing
thou
hast
forgotten
the
Law
of
thy
God
,
I
will
also
forget
thy
Children
.
God
,
you
see
,
lays
the
ruine
of
so
many
Souls
at
their
doors
,
and
will
require
their
blood
at
their
hands
.
So
many
as
perish
for
want
of
knowledge
,
and
eternally
miscarry
by
being
deprived
of
the
necessary
means
of
Salvation
,
their
destruction
shall
be
charged
upon
those
who
have
taken
away
the
key
of
knowledge
,
and
shut
the
kingdom
of
heaven
against
men
.
And
it
is
just
with
God
to
punish
such
persons
,
not
only
as
the
occasion
,
but
as
the
Authours
of
their
ruine
.
For
who
can
judge
otherwise
,
but
that
they
who
deprive
men
of
the
necessary
means
to
any
end
,
do
purposely
design
to
hinder
them
of
attaining
that
end
?
And
whatever
may
be
pretended
in
this
case
;
to
deprive
men
of
the
holy
Scriptures
,
and
to
keep
them
ignorant
of
the
service
of
God
,
and
yet
while
they
do
so
,
to
make
a
shew
of
an
earnest
desire
of
their
Salvation
,
is
just
such
a
mockery
,
as
if
one
of
you
that
is
a
master
should
tell
his
prentice
how
much
you
desire
he
should
thrive
in
the
world
,
and
be
a
rich
man
,
but
all
the
while
keeps
him
ignorant
of
his
trade
in
order
to
his
being
rich
;
and
with
the
strictest
care
imaginable
conceals
from
him
the
best
means
of
learning
that
whereby
alone
he
is
likely
to
thrive
and
get
anestate
.
Woe
unto
you
Scribes
and
Pharisees
,
Hypocrites
.
By
what
hath
been
discoursed
upon
this
Argument
,
you
will
easily
perceive
where
the
Application
is
like
to
fall
.
For
the
Woe
denounced
by
our
Saviour
here
in
the
Text
against
the
Scribes
and
Pharisees
,
falls
every
whit
as
heavy
upon
the
Pastours
and
Teachers
of
the
Roman
Church
.
They
have
taken
away
the
key
of
knowledge
with
a
witness
;
not
only
depriving
the
people
of
the
right
understanding
of
the
Scriptures
,
but
of
the
very
use
of
them
:
As
if
they
were
so
afraid
they
should
understand
them
,
that
they
dare
not
suffer
them
so
much
as
to
be
acquainted
with
them
.
This
Tyranny
that
Church
hath
exercised
over
those
of
her
Communion
for
several
hundreds
of
years
.
It
grew
upon
them
indeed
by
degrees
:
For
as
by
the
inundation
of
Barbarous
Nations
upon
the
Roman
Empire
the
Romans
lost
their
Language
by
degrees
,
so
the
Governours
of
that
Church
still
kept
up
the
Scriptures
and
the
service
of
God
in
the
Latin
tongue
;
which
at
last
was
wholly
unknown
to
the
common
people
.
And
about
the
ninth
and
tenth
Centuries
,
when
by
the
general
consent
of
all
their
own
Historians
gross
darkness
and
ignorance
covered
this
part
of
the
world
,
the
Pope
and
the
Priests
took
away
the
key
of
knowledge
,
and
did
(
as
I
may
so
say
)
put
it
under
the
door
for
several
Ages
;
till
the
Reformation
fetched
it
out
again
,
and
rubbed
off
the
rust
of
it
.
And
I
profess
seriously
that
hardly
any
thing
in
the
world
,
was
ever
to
me
more
astonishing
,
than
this
uncharitable
and
cruel
usage
of
the
people
in
the
Church
of
Rome
.
And
I
cannot
tell
which
to
wonder
at
most
,
the
insolence
of
their
Governours
in
imposing
upon
men
this
sensless
way
of
serving
of
God
,
or
the
patience
shall
I
call
it
,
or
rather
stupidity
of
the
people
in
enduring
to
be
so
intolerably
abused
.
Why
should
reasonable
creatures
be
treated
at
this
rude
and
barbarous
rate
?
As
if
they
were
unworthy
to
be
acquainted
with
the
will
of
God
;
and
as
if
that
which
every
man
ought
to
do
,
were
not
fit
for
every
man
to
know
:
As
if
the
common
people
had
only
Bodies
to
be
present
at
the
service
of
God
,
but
no
Souls
;
or
as
if
they
were
all
distracted
and
out
of
their
wits
,
and
it
were
a
dangerous
thing
to
let
in
the
light
upon
them
.
But
to
speak
more
distinctly
.
There
are
two
things
we
charge
them
withall
,
and
which
they
are
not
able
to
deny
.
Their
performing
the
publick
service
of
God
in
an
unknown
Tongue
;
and
depriving
the
People
of
the
use
of
the
Scriptures
.
And
I
shall
first
tell
you
what
we
have
to
say
against
these
things
,
and
then
consider
what
they
pretend
for
them
.
1.
As
for
their
performing
the
service
of
God
in
a
tongue
unknown
to
the
People
.
And
I
begin
with
St.
Paul
,
who
in
his
first
Epistle
to
the
Corinthians
hath
a
whole
Chapter
on
purpose
to
shew
the
unreasonableness
of
this
thing
,
and
how
contrary
it
is
to
the
edification
of
Christians
.
His
discourse
is
so
plain
and
so
well
known
,
that
I
shall
not
particularly
insist
:
upon
it
.
Erasmus
,
in
his
Annotations
upon
this
Chapter
,
breaks
out
(
as
well
he
might
)
into
admiration
at
the
practice
of
the
Church
of
Rome
in
his
time
.
Hâc
in
re
mirum
quam
mutata
sit
Ecclesiae
consuetudo
:
It
is
wonderfull
(
says
he
)
how
the
custom
of
the
Church
is
altered
in
this
matter
.
St.
Paul
had
rather
speak
five
words
with
understanding
,
and
so
as
to
teach
others
,
than
ten
thousand
in
an
unknown
tongue
.
Why
does
the
Church
doubt
to
follow
so
great
an
Authority
,
or
rather
how
dares
she
to
dissent
from
it
?
As
for
the
practice
of
the
ancient
Church
let
Origen
bear
witness
.
The
Grecians
(
saith
he
)
in
their
prayers
use
the
Greek
,
and
the
Romans
the
Latin
tongue
;
and
so
every
one
according
to
his
Language
prayeth
unto
God
,
and
praiseth
him
as
he
is
able
.
And
not
only
in
Origen's
time
,
but
for
more
than
the
first
six
hundred
years
,
the
service
of
God
was
always
performed
in
a
known
Tongue
.
And
this
the
learned
men
of
their
own
Church
do
not
deny
.
And
Cardinal
Cajetan
(
as
Cassander
tells
us
)
said
it
was
much
better
this
Custom
were
restored
;
and
being
reproved
for
saying
so
,
he
said
he
learned
it
from
St.
Paul
.
And
Bellarmine
himself
confesseth
that
the
Armenians
,
Egyptians
,
Ethiopians
,
Russians
,
and
others
do
use
their
own
Language
in
their
Liturgies
at
this
day
.
But
it
is
otherwise
now
in
the
Church
of
Rome
,
and
hath
been
for
several
Ages
.
And
it
seems
they
lay
great
stress
upon
it
,
not
only
as
a
thing
or
great
Use
,
but
Necessity
.
For
Pope
Gregory
the
VII
.
forbids
the
Prince
of
Bohemia
to
permit
to
the
People
the
celebration
of
divine
offices
in
the
Sclavonian
Tongue
;
and
commands
him
to
oppose
them
herein
with
all
his
Forces
.
It
seems
he
thought
it
a
cause
worthy
the
fighting
for
:
and
that
it
were
much
better
the
People
should
be
killed
,
than
suffered
to
understand
their
prayers
.
But
let
us
reason
this
matter
a
little
calmly
with
them
.
Is
it
necessary
for
men
to
understand
any
thing
they
do
in
Religion
?
And
is
not
Prayer
one
of
the
most
solemn
parts
of
Religion
?
and
why
then
should
not
men
understand
their
Prayers
as
well
as
any
thing
else
they
do
in
Religion
?
Is
it
good
that
people
should
understand
their
private
Prayers
?
that
(
we
thank
them
)
they
allow
:
and
why
not
the
publick
as
well
?
Is
there
less
of
Religion
in
publick
prayers
?
is
God
less
honoured
by
them
?
or
are
we
not
as
capable
of
being
edified
and
of
having
our
hearts
and
affections
moved
and
excited
by
them
?
Where
then
lies
the
difference
?
The
more
I
consider
it
the
more
I
am
at
a
loss
what
tolerable
reason
any
man
can
give
why
people
should
not
understand
their
publick
devotions
as
well
as
their
private
.
If
men
cannot
heartily
and
devoutly
pray
alone
,
without
understanding
what
they
ask
of
God
,
no
more
(
say
I
)
can
they
heartily
and
devoutly
join
in
the
publick
prayers
which
are
made
by
the
Priest
without
understanding
what
they
are
.
If
it
be
enough
for
the
Priest
to
understand
them
,
why
should
not
the
Priest
only
be
present
at
them
?
unless
the
people
do
not
meet
to
worship
God
,
but
only
to
wait
upon
the
Priest
.
But
by
saying
the
Priest
understands
them
,
it
seems
it
is
better
some
body
should
understand
them
than
not
;
and
why
is
not
that
which
is
good
for
the
Priest
good
for
the
people
?
So
that
the
true
state
of
the
Controversie
is
,
whether
it
be
fit
that
the
people
should
be
edified
in
the
service
of
God
;
and
whether
it
be
fit
the
Church
should
order
things
contrary
to
edification
?
For
it
is
plain
that
the
service
of
God
in
an
unknown
tongue
is
useless
and
unprofitable
to
the
People
:
Nay
,
it
is
evidently
no
publick
service
of
God
,
when
the
Priest
only
understands
it
.
For
how
can
they
be
said
to
be
publick
prayers
if
the
People
do
not
join
in
them
?
and
how
can
they
join
in
that
they
do
not
understand
?
and
to
what
purpose
are
Lessons
of
Scripture
read
,
if
people
are
to
learn
nothing
by
them
?
and
how
should
they
learn
when
they
do
not
understand
?
This
is
as
if
one
should
pretend
to
teach
a
man
Greek
,
by
reading
him
Lectures
every
day
out
of
an
Arabick
and
Persian
Book
,
of
which
he
understands
not
one
syllable
.
II.
As
to
their
depriving
rhe
people
of
the
use
of
the
Holy
Scriptures
.
Our
blessed
Saviour
exhorts
the
Jews
to
search
the
Scriptures
;
And
St.
Paul
chargeth
the
Christians
that
the
word
of
God
should
dwell
richly
in
them
;
And
the
ancient
Fathers
of
the
Church
do
most
frequently
and
earnestly
recommend
to
the
People
the
reading
and
study
of
the
Scriptures
:
How
comes
the
case
now
to
be
so
altered
?
sure
the
word
of
God
is
not
changed
;
that
certainly
abides
and
continues
the
same
for
ever
.
I
shall
by
and
by
examine
what
the
Church
of
Rome
pretends
in
excuse
of
this
Sacrilege
.
In
the
mean
time
I
do
not
see
what
considerable
Objections
can
be
made
against
the
People's
reading
of
the
Scriptures
,
which
would
not
have
held
as
well
against
the
writing
and
publishing
of
them
at
first
in
a
Language
understood
by
the
People
:
As
the
Old
Testament
was
by
the
Jews
,
and
the
Epistles
of
the
Apostles
by
the
Churches
to
whom
they
were
written
,
and
the
Gospels
both
by
Jews
and
Greeks
.
Were
there
no
difficulties
and
obscurities
then
in
the
Scriptures
,
capable
of
being
wrested
by
the
unstable
and
unlearned
;
were
not
people
then
liable
to
errour
,
and
was
there
no
danger
of
Heresie
in
those
Times
?
And
yet
these
are
their
great
Objections
against
putting
the
Scriptures
into
the
hands
of
the
people
.
Which
is
just
like
their
arguing
against
giving
the
Cup
to
the
Laity
from
the
inconveniency
of
their
beards
,
lest
some
of
the
consecrated
wine
should
be
spilt
upon
them
:
As
if
errours
and
beards
were
inconveniencies
lately
sprung
up
in
the
world
,
and
which
mankind
were
not
liable
to
in
the
first
Ages
of
Christianity
.
But
if
there
were
the
same
dangers
and
inconveniencies
in
all
Ages
,
this
Reason
makes
against
the
publishing
of
the
Scriptures
to
the
people
at
first
,
as
much
as
against
permitting
them
the
use
of
them
now
.
And
in
truth
all
these
objections
are
against
the
Scripture
it self
:
And
that
which
the
Church
of
Rome
would
find
fault
with
if
they
durst
,
is
,
that
there
should
be
any
such
Book
in
the
world
,
and
that
it
should
be
in
any
bodies
hands
,
learned
or
unlearned
;
for
if
it
be
dangerous
to
any
,
none
are
so
capable
of
doing
mischief
with
it
as
men
of
wit
and
learning
.
So
that
at
the
bottom
,
if
they
would
speak
out
,
the
quarrel
is
against
the
Scriptures
themselves
.
This
is
too
evident
by
the
counsel
given
to
Pope
Julius
the
III.
by
the
Bishops
met
at
Bononia
to
consult
about
the
establishment
of
the
Roman
See
:
Where
among
other
things
they
give
this
as
their
last
advice
,
and
as
the
greatest
and
weightiest
of
all
,
That
by
all
means
as
little
of
the
Gospel
as
might
be
,
especially
in
the
Vulgar
Tongue
,
should
be
read
to
the
people
;
and
that
little
which
was
in
the
Mass
ought
to
be
sufficient
:
neither
should
it
be
permitted
to
any
mortal
to
read
more
.
For
so
long
(
say
they
)
as
men
were
contented
with
that
little
,
all
things
went
well
with
them
;
but
quite
otherwise
,
since
more
was
commonly
read
.
And
speaking
of
the
Scripture
,
they
give
this
remarkable
testimony
and
commendation
of
it
;
this
in
short
is
that
Book
which
,
above
all
others
,
hath
raised
those
tempests
and
whirlwinds
which
we
were
almost
carried
away
with
.
And
in
truth
,
if
any
one
diligently
considers
it
,
and
compares
it
with
what
is
done
in
our
Church
,
he
will
find
them
very
contrary
to
each
other
,
and
our
Doctrine
not
only
to
be
very
different
from
it
,
but
repugnant
to
it
.
If
this
be
the
case
,
they
do
like
the
rest
of
the
Children
of
this
world
,
prudently
enough
in
their
Generation
:
Can
we
blame
them
for
being
against
the
Scriptures
,
when
the
Scriptures
are
acknowledged
to
be
so
clearly
against
them
?
But
surely
no
body
that
considereth
these
things
would
be
of
that
Church
,
which
is
brought
by
the
undeniable
evidence
of
the
things
themselves
to
this
shamefull
confession
,
that
several
of
their
Doctrines
and
Practices
are
very
contrary
to
the
Word
of
God
.
Much
more
might
have
been
said
against
the
practice
of
the
Church
of
Rome
in
these
two
particulars
,
but
this
is
sufficient
.
I
shall
in
the
second
place
consider
,
what
is
pretended
for
them
.
And
indeed
what
can
be
pretended
in
justification
of
so
contumelious
an
affront
to
mankind
,
so
great
a
Tyranny
and
cruelty
to
the
Souls
of
men
?
hath
God
forbidden
the
People
to
look
into
the
Scriptures
?
No
;
quite
contrary
.
Was
it
the
practice
of
the
ancient
Church
to
lay
this
restraint
upon
men
;
or
to
celebrate
the
service
of
God
in
an
unknown
Tongue
?
our
adversaries
themselves
have
not
the
face
to
pretend
this
.
I
shall
truly
represent
the
substance
of
what
they
say
in
these
two
points
.
I.
As
to
the
service
of
God
in
an
unknown
tongue
they
say
these
four
things
for
themselves
.
1.
That
the
people
do
exercise
a
general
devotion
,
and
come
with
an
intention
to
serve
God
;
and
that
is
accepted
,
though
they
do
not
particularly
understand
the
prayers
rhat
are
made
,
and
the
lessons
that
are
read
.
But
is
this
all
that
is
intended
in
the
service
of
God
?
do's
not
St.
Paul
expresly
require
more
?
that
the
understanding
of
the
people
should
be
edified
by
the
particular
service
that
is
performed
?
And
if
what
is
done
be
not
particularly
understood
,
he
tells
us
the
People
are
not
edified
,
nor
can
say
Amen
to
the
prayers
and
thanksgivings
that
are
put
up
to
God
;
and
that
any
man
that
should
come
in
and
find
people
serving
of
God
in
this
unprofitable
and
unreasonable
manner
would
conclude
that
they
were
mad
.
And
if
there
be
any
general
devotion
in
the
people
,
it
is
because
in
general
they
understand
what
they
are
about
;
and
why
may
they
not
as
well
understand
the
particular
service
that
is
performed
,
that
so
they
might
exercise
a
particular
devotion
.
So
that
they
are
devout
no
farther
than
they
understand
;
and
consequently
as
to
what
they
do
not
understand
,
had
every
whit
as
good
be
absent
.
2.
They
say
,
the
prayers
are
to
God
,
and
he
understands
them
;
and
that
is
enough
.
But
what
harm
were
it
,
if
all
they
that
pray
understood
them
also
:
Or
indeed
how
can
men
pray
to
God
without
understanding
what
they
ask
of
him
?
Is
not
prayer
a
part
of
the
Christian
worship
?
and
is
not
that
a
reasonable
service
?
and
is
any
service
reasonable
that
is
not
directed
by
our
understandings
,
and
accompanied
with
our
hearts
and
affections
?
But
then
what
say
they
to
the
Lessons
and
Exhortations
of
Scripture
,
which
are
likewise
read
to
the
people
in
an
unknown
tongue
?
Are
these
directed
to
God
,
or
to
the
people
only
?
And
are
they
not
designed
by
God
for
their
instruction
;
and
read
either
to
that
purpose
or
to
none
?
And
is
it
possible
to
instruct
men
by
what
they
do
not
understand
?
This
is
a
new
and
wonderfull
way
of
teaching
,
by
concealing
from
the
people
the
things
which
they
should
learn
.
Is
it
not
all
one
,
as
to
all
purposes
of
edification
,
as
if
the
Scriptures
were
not
read
,
or
any
thing
else
in
the
place
of
them
?
as
they
many
times
do
their
Legends
,
which
the
wiser
sort
among
them
do
not
believe
when
they
read
them
.
For
all
things
are
alike
to
them
that
understand
none
;
as
all
things
are
of
a
colour
in
the
dark
.
Ignorance
knows
no
difference
of
things
;
it
is
only
knowledge
that
can
distinguish
.
3.
They
say
that
some
do
,
at
least
in
some
measure
,
understand
the
particular
prayers
.
If
they
do
,
that
is
no
thanks
to
them
.
It
is
by
accident
if
they
are
more
knowing
than
the
rest
;
and
more
than
the
Church
either
desires
or
intends
.
For
if
they
desired
it
,
they
might
order
their
service
so
,
as
every
man
might
understand
it
.
4.
They
say
that
it
is
convenient
that
God
should
be
served
and
worshipped
in
the
same
Language
all
the
world
over
.
Convenient
for
whom
:
For
God
?
or
for
the
People
?
Not
for
God
surely
.
For
he
understands
all
other
Languages
as
well
as
Latin
,
and
for
any
thing
we
know
to
the
contrary
likes
them
as
well
.
And
certainly
it
cannot
be
so
convenient
for
the
People
because
they
generally
understand
no
Language
but
their
own
;
and
it
is
very
inconvenient
they
should
not
understand
what
they
do
in
the
service
of
God
.
But
perhaps
they
mean
that
it
is
convenient
for
the
Roman
Church
to
have
it
so
;
because
this
will
look
like
an
argument
that
they
are
the
Catholick
or
universal
Church
,
when
the
Language
which
was
originally
theirs
shall
be
the
universal
Language
in
which
all
Nations
shall
serve
God
;
and
by
this
means
also
they
may
bring
all
Nations
to
be
of
their
Religion
,
and
yet
make
them
never
the
wiser
;
and
this
is
a
very
great
convenience
,
because
knowledge
is
a
troublesome
thing
,
and
ignorance
very
quiet
and
peaceable
,
rendring
men
fit
to
be
governed
,
and
unfit
to
dispute
.
II.
As
to
their
depriving
the
people
of
the
Scriptures
,
the
summ
of
what
they
say
may
be
reduced
to
these
three
Heads
.
1.
That
the
Church
can
give
leave
to
men
to
read
the
Scriptures
.
But
this
not
without
great
trouble
and
difficulty
:
there
must
be
a
Licence
for
it
under
the
hand
of
the
Bishop
or
Inquisitor
,
by
the
advice
of
the
Priest
or
Confessor
,
concerning
the
fitness
of
the
Person
that
desires
this
privilege
;
And
we
may
be
sure
they
will
think
none
fit
,
but
those
of
whom
they
have
the
greatest
confidence
and
security
:
And
whoever
presumes
to
do
it
otherwise
,
is
to
be
denied
absolution
;
which
is
,
as
much
as
in
them
lies
,
to
damn
men
for
presuming
to
read
the
Word
of
God
without
their
leave
.
And
,
whatever
they
may
allow
here
in
England
,
where
they
hold
their
people
upon
more
slippery
terms
,
yet
this
privilege
is
very
rarely
granted
where
they
are
in
full
possession
of
their
power
,
and
have
the
people
perfectly
under
their
Yoke
.
2.
They
tell
us
they
instruct
the
people
otherwise
.
This
indeed
were
something
if
they
did
it
to
purpose
;
but
generally
they
do
it
very
sparingly
and
slightly
.
Their
Sermons
are
commonly
made
up
of
feigned
stories
and
miracles
of
Saints
,
and
exhortations
to
the
worship
of
them
(
and
especially
of
the
blessed
Virgin
)
and
of
their
Images
and
Relicks
.
And
for
the
truth
of
this
I
appeal
to
the
innumerable
Volumes
of
their
Sermons
and
Postils
in
print
;
which
I
suppose
are
none
of
their
worst
.
I
am
sure
Erasmus
says
that
in
his
time
in
several
Countries
the
people
did
scarce
once
in
half
a
year
hear
a
profitable
Sermon
to
exhort
them
to
true
piety
.
Indeed
they
allow
the
people
some
Catechisms
and
Manuals
of
devotion
;
and
yet
in
many
of
them
they
have
the
conscience
and
the
confidence
to
steal
away
the
second
Commandment
in
the
face
of
the
eighth
.
But
,
to
bring
the
matter
to
a
point
,
if
those
helps
of
instruction
are
agreeable
to
the
Scriptures
,
why
are
they
so
afraid
the
people
should
read
the
Scriptures
?
if
they
are
not
,
why
do
they
deceive
and
delude
them
?
3.
They
say
that
people
are
apt
to
wrest
the
Scriptures
to
their
own
destruction
,
and
that
the
promiscuous
use
of
them
hath
been
the
great
occasion
of
Heresies
.
It
cannot
be
denyed
to
be
the
condition
of
the
very
best
things
in
the
world
,
that
they
are
liable
to
be
abused
:
health
and
light
and
liberty
,
as
well
as
knowledge
.
But
must
all
these
be
therefore
taken
away
?
This
very
inconvenience
of
peoples
wresting
the
Scriptures
to
their
own
ruine
St.
Peter
takes
notice
of
in
his
days
;
but
he
do's
not
therefore
forbid
men
the
reading
of
them
,
as
his
more
prudent
Successours
have
done
since
.
Suppose
the
reading
of
the
Scriptures
hath
been
the
occasion
of
Heresies
;
were
there
ever
more
than
in
the
first
Ages
of
Christianity
;
and
yet
neither
the
Apostles
nor
their
Successours
ever
prescribed
this
remedy
.
But
are
they
in
earnest
?
must
not
men
know
the
truth
for
sear
of
falling
into
Errour
?
Because
men
may
possibly
miss
their
way
at
noon-day
,
must
they
never
travel
but
in
the
night
,
when
they
are
sure
to
lose
it
?
And
when
all
is
done
,
this
is
not
true
,
that
Heresies
have
sprung
from
this
cause
.
They
have
generally
been
broached
by
the
learned
,
from
whom
the
Scriptures
neither
were
,
nor
could
be
concealed
.
And
for
this
I
appeal
to
the
History
and
Experience
of
all
Ages
.
I
am
well
assured
the
ancient
Fathers
were
of
another
mind
.
St.
Chrysostome
says
,
if
men
would
be
conversant
in
the
Scriptures
,
and
attend
to
them
,
they
would
not
only
not
fall
into
errours
themselves
,
but
rescue
those
that
are
deceived
:
And
that
the
Scriptures
would
instruct
men
both
in
right
opinions
and
a
good
life
.
And
St.
Hierome
more
expresly
to
our
purpose
.
That
infinite
evils
arise
from
the
Ignorance
of
the
Scriptures
;
and
that
from
that
cause
the
most
part
of
Heresies
have
come
.
But
if
what
they
say
were
true
,
is
not
this
to
lay
the
blame
of
all
the
ancient
Heresies
upon
the
ill
management
of
things
by
our
Saviour
,
and
his
Apostles
,
and
the
holy
Fathers
of
the
Church
for
so
many
Ages
,
and
their
imprudent
dispensing
of
the
Scriptures
to
the
people
.
This
indeed
is
to
charge
the
matter
home
;
and
yet
this
consequence
is
unavoidable
.
For
the
Church
of
Rome
cannot
justifie
the
piety
and
prudence
of
their
present
practices
,
without
accusing
all
these
.
But
the
thing
which
they
mainly
rely
upon
as
to
both
these
practices
is
this
.
That
though
these
things
were
otherwise
in
the
Apostles
time
,
and
in
the
Antient
Church
,
yet
the
Church
hath
power
to
alter
them
according
to
the
exigence
and
circumstances
of
time
.
I
have
purposely
reserved
this
for
the
last
place
,
because
it
is
their
last
refuge
;
and
if
this
fail
them
they
are
gone
.
To
shew
the
weakness
of
this
pretence
,
we
will
,
if
they
please
,
take
it
for
granted
,
that
the
Governours
of
the
Church
have
in
no
Age
more
power
,
than
the
Apostles
had
in
theirs
.
Now
St.
Paul
tells
us
,
2
Cor.
10.8
.
that
the
Authority
which
the
Apostles
had
given
them
from
the
Lord
was
only
for
edification
but
not
for
destruction
:
And
the
same
St.
Paul
makes
it
the
business
of
a
whole
Chapter
to
shew
that
the
performing
the
publick
service
of
God
,
and
particularly
Praying
in
an
unknown
Tongue
,
are
contrary
to
edification
;
from
which
premisses
the
conclusion
is
plain
,
That
the
Apostles
themselves
had
no
Authority
to
appoint
the
service
of
God
to
be
performed
in
an
unknown
Tongue
;
and
surely
it
is
Arrogance
for
the
Church
in
any
Age
to
pretend
to
greater
Authority
than
the
Apostles
had
.
This
is
the
summ
of
what
our
Adversaries
say
in
justification
of
themselves
in
these
points
.
And
there
is
no
doubt
,
but
that
men
of
wit
and
confidence
will
alwaies
make
a
shift
to
say
something
for
any
thing
;
and
some
way
or
other
blanch
over
the
blackest
and
most
absurd
things
in
the
world
.
But
I
leave
it
to
the
judgment
of
mankind
whether
any
thing
be
more
unreasonable
than
to
tell
men
in
effect
,
that
it
is
fit
they
should
understand
as
little
of
Religion
as
is
possible
;
that
God
hath
published
a
very
dangerous
Book
,
with
which
it
is
not
safe
for
the
people
to
be
familiarly
acquainted
;
that
our
blessed
Saviour
and
his
Apostles
and
the
ancient
Christian
Church
for
more
than
six
hundred
years
were
not
wise
managers
of
Religion
,
nor
prudent
dispensers
of
the
Scriptures
;
but
like
fond
and
foolish
Fathers
put
a
knife
and
a
sword
into
the
hands
of
their
Children
,
with
which
they
might
easily
have
foreseen
what
mischief
they
would
do
to
themselves
and
others
.
And
who
would
not
chuse
to
be
of
such
a
Church
which
is
provided
of
such
excellent
and
effectual
means
of
Ignorance
,
such
wise
and
infallible
methods
for
the
prevention
of
knowledge
in
the
people
,
and
such
variety
of
close
shutters
to
keep
out
the
light
?
I
have
chosen
to
insist
upon
this
Argument
,
because
it
is
so
very
plain
,
that
the
most
ordinary
capacity
may
judge
of
this
usage
and
dealing
with
the
souls
of
men
:
which
is
so
very
gross
that
every
man
must
needs
be
sensible
of
it
;
because
it
toucheth
men
in
the
common
rights
of
humane
nature
,
which
belong
to
them
as
much
as
the
light
of
heaven
,
and
the
air
we
breath
in
.
It
requires
no
subtilty
of
wit
,
no
skill
in
Antiquity
,
to
understand
these
Controversies
between
Us
and
the
Church
of
Rome
.
For
there
are
no
Fathers
to
be
pretended
on
both
sides
in
these
Questions
:
They
yield
we
have
Antiquity
on
ours
:
And
we
refer
it
to
the
common
sense
of
Mankind
,
which
Church
,
that
of
Rome
or
Ours
,
hath
all
the
right
and
reason
in
the
world
on
her
side
in
these
debates
?
And
,
who
they
are
that
tyrannize
over
Christians
,
the
Governours
of
their
Church
or
ours
;
who
use
the
people
like
sons
and
freemen
,
and
who
like
slaves
;
who
feed
the
flock
of
Christ
committed
to
them
,
and
who
take
the
Childrens
bread
from
them
?
Who
they
are
that
when
their
Children
ask
bread
,
for
bread
give
them
a
stone
,
and
for
an
egg
a
serpent
;
I
mean
the
Legends
of
their
Saints
instead
of
the
holy
Scriptures
,
which
are
able
to
make
men
wise
unto
salvation
:
And
who
they
are
that
lie
most
justly
under
the
suspicion
of
Errours
and
Corruptions
,
they
who
bring
their
Doctrine
and
Practices
into
the
open
light
,
and
are
willing
to
have
them
tryed
by
the
true
touchstone
,
the
Word
of
God
;
or
they
who
shun
the
light
,
and
decline
all
manner
of
tryal
and
examination
?
and
who
are
most
likely
to
carry
on
a
worldly
design
,
they
who
drive
a
trade
of
such
mighty
gain
,
and
advantage
under
pretence
of
Religion
,
and
make
such
markets
of
the
ignorance
and
sins
of
the
people
;
or
we
whom
malice
it self
cannot
charge
with
serving
any
worldly
design
by
any
allowed
Doctrine
or
Practice
of
our
Religion
?
For
we
make
no
money
of
the
mistakes
of
the
people
,
nor
do
we
fill
their
heads
with
vain
fears
of
new
places
of
torment
to
make
them
willing
to
empty
their
purses
in
a
vainer
hope
of
being
delivered
out
of
them
.
We
do
not
like
them
pretend
a
mighty
bank
and
treasure
of
Merits
in
the
Church
,
which
they
sell
to
the
people
for
ready
money
,
giving
them
bills
of
Exchange
from
the
Pope
to
Purgatory
;
when
they
who
grant
them
,
have
no
reason
to
believe
they
will
avail
them
,
or
be
accepted
in
the
other
World
.
For
our
parts
we
have
no
fear
that
our
people
should
understand
Religion
too
well
:
We
could
wish
,
with
Moses
,
that
all
the
Lord's
people
were
Prophets
:
We
should
be
heartily
glad
the
people
would
read
the
holy
Scriptures
more
diligently
,
being
sufficiently
assured
that
it
is
their
own
fault
if
they
learn
any
thing
but
what
is
good
from
thence
:
We
have
no
Doctrines
or
Practices
contrary
to
Scripture
,
and
consequently
no
occasion
to
keep
it
close
from
the
sight
of
the
people
,
or
to
hide
any
of
the
Commandments
of
God
from
them
:
We
leave
these
mean
arts
to
those
who
stand
in
need
of
them
.
In
a
word
,
there
is
nothing
which
God
hath
said
to
men
,
which
we
desire
should
be
concealed
from
them
;
Nay
,
we
are
willing
the
people
should
examine
what
we
teach
,
and
bring
all
our
Doctrines
to
the
Law
and
to
the
Testimony
;
that
if
they
be
not
according
to
this
Rule
,
they
may
neither
believe
them
nor
us
.
'T
is
onely
things
,
false
and
adulterate
which
shun
the
light
and
sear
the
touchstone
.
We
have
that
security
of
the
truth
of
our
Religion
,
and
of
the
agreeableness
of
it
to
the
word
of
God
;
that
honest
confidence
of
the
goodness
of
our
Cause
,
that
we
do
not
forbid
the
people
to
read
the
best
Books
our
Adversaries
can
write
against
it
.
And
now
let
any
impartial
man
judge
whether
this
be
not
a
better
argument
of
a
good
Cause
,
to
leave
men
at
liberty
to
try
the
grounds
of
their
Religion
,
than
the
courses
which
are
taken
in
the
Church
of
Rome
,
to
awe
men
with
an
Inquisition
;
and
,
as
much
as
is
possible
,
to
keep
the
common
people
in
Ignorance
,
not
onely
of
what
their
late
Adversaries
,
the
Protestants
,
but
their
chief
and
ancient
Adversary
,
the
Scriptures
have
to
say
against
them
.
A
man
had
need
of
more
than
common
security
of
the
skill
and
integrity
of
those
to
whom
he
perfectly
resigns
his
understanding
;
this
is
too
great
a
Trust
to
be
reposed
in
humane
frailty
,
and
too
strong
a
temptation
to
others
to
impose
upon
us
;
to
abuse
our
blindness
,
and
to
make
their
own
ends
of
our
voluntary
Ignorance
and
easie
credulity
.
This
is
such
a
folly
as
if
a
rich
man
should
make
his
Physician
his
heir
;
which
is
to
tempt
him
either
to
destroy
him
or
to
let
him
die
,
for
his
own
interest
.
So
he
that
trusts
the
care
of
his
soul
with
other
men
,
and
at
the
same
time
by
irrevocable
Deed
settles
his
understanding
upon
them
,
lays
too
great
a
temptation
before
them
to
seduce
and
damn
him
for
their
own
ends
.
And
now
to
reflect
a
little
upon
our selves
.
What
cause
have
we
to
bless
God
who
are
so
happily
rescued
from
that
more
than
Egyptian
darkness
and
bondage
,
wherein
this
Nation
was
detained
for
several
Ages
;
who
are
delivered
out
of
the
hands
of
those
cruel
task-masters
,
who
required
brick
without
straw
;
that
men
should
be
religious
without
competent
understanding
,
and
work
out
their
own
salvation
while
they
denyed
them
the
means
of
all
others
the
most
necessary
to
it
;
who
are
so
uncharitable
as
to
allow
us
no
salvation
out
of
their
Church
,
and
yet
so
unreasonable
as
to
deny
us
the
very
best
means
of
salvation
when
we
are
in
it
?
Our
Fore-fathers
thought
it
a
mighty
privilege
to
have
the
Word
of
God
restored
to
them
,
and
the
publick
prayers
and
service
of
God
celebrated
in
a
known
Tongue
:
Let
us
use
this
inestimable
privilege
with
great
modesty
and
humility
;
not
to
the
nourishing
of
pride
and
self-conceit
,
of
division
and
faction
;
but
as
the
Apostle
exhorts
,
Let
the
word
of
God
dwell
richly
in
you
,
in
all
wisedom
;
and
let
the
peace
of
God
rule
in
your
hearts
,
unto
which
ye
are
called
in
one
body
;
and
be
ye
thankfull
.
It
concerns
us
mightily
(
with
which
admonition
I
shall
conclude
)
both
for
the
honour
,
and
support
of
our
Religion
,
to
be
at
better
union
among
our selves
,
and
not
to
divide
about
lesser
things
:
and
so
to
demean
our selves
,
as
to
take
from
our
Adversaries
all
those
pretences
whereby
they
would
justifie
themselves
,
or
at
least
extenuate
the
guilt
of
that
heavy
charge
,
which
falls
every
whit
as
justly
upon
them
as
ever
it
did
upon
the
Scribes
and
Pharisees
,
of
taking
away
the
key
of
knowledge
,
and
shutting
the
kingdom
of
heaven
against
men
;
neither
going
in
themselves
,
nor
suffering
those
that
are
entring
to
go
in
.
FINIS
.
Books
Printed
for
Brabazon
Aylmer
.
THE
Works
of
the
Learned
Dr.
Isaac
Barrow
,
late
Master
of
Trinity
College
in
Cambridge
:
Published
by
the
Reverend
Dr.
Tillotson
,
Dean
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Canterbury
:
in
Four
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Folio
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The
First
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Thirty
two
Sermons
,
preached
upon
several
Occasions
;
an
Exposition
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Lord's
Prayer
and
the
Decalogue
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a
Learned
Treatise
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Pope's
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;
a
Discourse
concerning
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Vnity
of
the
Church
:
also
some
Account
of
the
Life
of
the
Authour
,
with
Alphabetical
Tables
.
The
Second
Volume
containing
Sermons
and
Expositions
upon
all
the
Apostles
Creed
:
with
an
Alphabetical
Table
;
and
to
which
may
be
also
added
the
Life
of
the
Authour
.
The
Third
Volume
containing
Forty
six
choice
Sermons
upon
several
Subjects
,
with
an
Alphabetical
Table
:
which
are
the
last
that
will
be
printed
in
English
of
this
Learned
Authour
.
The
Fourth
Volume
containing
his
Opuscula
:
viz.
Determinationes
,
Conc.
Ad
Clerum
,
Orationes
,
Poematia
,
&c.
Sermons
and
Discourses
upon
several
Occasions
:
in
Three
Volumes
in
8o.
By
Dr.
Tillo●son
Dean
of
Canterbury
.
The
Rule
of
Faith
:
or
an
Answer
to
the
Treatise
of
M.
J.S.
entituled
Sure-sooting
,
&c.
THE
Doctrines
and
Practices
of
the
Church
of
Rome
truly
Represented
;
in
answer
to
a
Book
intituled
,
A
Papist
Misrepresented
and
Represented
,
&c.
An
Answer
to
a
Discourse
intituled
,
Papists
Protesting
against
Protestant
Popery
:
being
a
Vindication
of
Papists
not
Misrepresented
by
Protestants
:
and
containing
a
particular
Examination
of
Monsieur
de
Meaux
,
late
Bishop
of
Condom
,
his
Exposition
of
the
Doctrine
of
the
Church
of
Rome
,
in
the
Articles
of
Invocation
of
Saints
and
the
Worship
of
Images
,
occasioned
by
that
Discourse
.
An
Answer
to
the
Amicable
Accommodation
of
the
Difference
,
between
the
Representer
and
the
Answerer
.
4o.
A
View
of
the
whole
Controversie
,
between
the
Representer
and
the
Answerer
;
with
an
Answer
to
the
Representers
last
Reply
;
in
which
are
laid
open
some
of
the
Methods
,
by
which
Protestants
are
Misrepresented
by
Papists
.
4o.
The
Doctrine
of
the
Trinity
,
and
Transubstantiation
,
compared
as
to
Scripture
,
Reason
and
Tradition
;
in
a
new
Dialogue
between
a
Protestant
and
a
Papist
:
in
Two
Parts
.
Wherein
an
Answer
is
given
to
the
late
Proofs
of
the
Antiquity
of
Transubstantiation
,
&c.
And
the
Doctrine
of
the
Trinity
shewed
to
be
agreeable
to
Scripture
and
Reason
,
and
Transubstantiation
repugnant
to
both
.
4o.
An
Answer
to
the
8th
.
Chapter
of
the
Representers
Second
Part
,
in
the
first
Dialogue
,
between
him
and
his
Lay-Friend
.
Of
the
Authority
of
Councils
,
and
the
Rule
of
Faith
.
By
a
Person
of
Quality
;
with
an
Answer
to
the
eight
Theses
,
laid
down
for
the
Trial
of
the
English
Reformation
:
in
a
Book
that
came
lately
from
Oxford
.
A
Sermon
Preached
at
the
Funeral
of
the
Reverend
Benj.
Calamy
,
D.
D.
and
late
Minister
of
St.
Lawrence
Jewry
,
London
,
Jan.
7th
.
1686.
By
William
Sherlock
,
D.D.
Master
of
the
Temple
,
and
Chaplain
in
ordinary
to
His
Majesty
.
The
Necessity
,
Dignity
and
Duty
of
Gospel
Ministers
discoursed
of
before
the
University
of
Cambridge
.
A
New
and
easie
method
to
learn
to
Sing
by
Book
(
whereby
one
who
hath
a
good
Voice
and
Ear
)
may
without
other
help
,
learn
to
sing
true
by
Notes
.
Design'd
chiefly
for
,
and
applied
to
,
the
promoting
of
Psalmody
;
and
furnished
with
variety
of
Psalm
Tunes
in
Parts
,
with
Directions
for
that
kind
of
Singing
.
The
Parsons
Counsellor
,
with
the
Law
of
Tithes
or
Tithing
.
In
two
Books
.
The
first
sheweth
the
Order
every
Parson
,
Vicar
,
&c.
ought
to
observe
in
obtaining
a
Spiritual
Preferment
,
and
what
Duties
are
incumbent
upon
him
after
the
taking
the
same
,
and
many
other
things
necessary
for
every
Clergy-Man
to
know
and
observe
.
The
second
shews
in
what
manner
all
sorts
of
Tithes
,
Offerings
,
Mortuaries
,
and
other
Church
Duties
,
are
to
be
paid
,
as
well
in
London
,
as
elsewhere
,
&c.
A
Letter
to
a
Friend
;
reflecting
on
some
Passages
in
a
Letter
to
the
D.
of
P.
in
Answer
to
the
Arguing
Part
of
his
First
Letter
to
Mr.
G.
THE
END
.