The
most
Reverend
Dr.
IOHN
TILLOTSON
late
Arch-Bishop
of
Canterbury
.
Several
Discourses
,
Viz.
-
Of
the
great
Duties
of
Natural
Religion
.
-
Instituted
Religion
not
intended
to
undermine
Natural
.
-
Christianity
not
destructive
;
but
perfective
of
the
Law
of
Moses
.
-
The
Nature
and
Necessity
of
Regeneration
.
-
The
Danger
of
all
known
Sin
.
-
Knowledge
and
Practice
necessary
in
Religion
.
-
The
Sins
of
Men
not
Chargeable
on
God
.
By
the
Most
Reverend
Dr.
JOHN
TILLOTSON
,
Late
Lord
Arch-Bishop
of
Canterbury
.
Being
The
FOURTH
VOLUME
;
Published
from
the
Originals
,
By
Ralph
Barker
,
D.
D.
Chaplain
to
his
Grace
.
LONDON
,
Printed
for
Ri.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-yard
,
1697.
THE
CONTENTS
.
-
SERM.
I.
Of
the
great
Duties
of
Natural
Religion
,
with
the
Ways
and
Means
of
knowing
them
.
MICAH
VI.
6
,
7
,
8.
WHerewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
shall
I
come
before
him
with
burnt-offerings
,
with
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Rivers
of
Oyl
?
shall
I
give
my
first-born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soul
?
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
Page
1.
-
SERM.
II.
Instituted
Religion
not
intended
to
undermine
Natural
.
MATTH.
IX
.
13.
But
go
ye
and
learn
what
that
meaneth
;
I
will
have
Mercy
,
and
not
Sacrifice
.
p.
43.
-
SERM.
III
,
IV.
Christianity
doth
not
destroy
,
but
perfect
the
Law
of
Moses
.
MATTH.
V.
17.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
.
I
am
not
come
to
destroy
;
but
to
fulfill
.
p.
85
,
113.
-
SERM.
V
,
VI
,
VII
,
VIII
,
IX
.
Of
the
Nature
of
Regeneration
,
and
its
Necessity
,
in
order
to
Justification
,
and
Salvation
.
GALAT.
VI.
15.
For
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
.
p.
139
,
165
,
191
,
217
,
241.
-
SERM.
X
,
XI
.
The
Danger
of
all
known
Sin
,
both
from
the
Light
of
Nature
,
and
Revelation
.
ROM.
I.
18
,
19.
For
the
wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men
,
who
hold
the
truth
in
unrighteousness
;
because
that
which
may
be
known
of
God
is
manifest
in
them
,
for
God
hath
shewed
it
unto
them
.
p.
267
,
305.
-
SERM.
XII
.
Knowledge
and
Practice
Necessary
in
Religion
.
JOHN
XIII
.
17.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
p.
343.
-
SERM.
XIII
.
Practice
in
Religion
necessary
,
in
proportion
to
our
Knowledge
.
LUKE
XII
.
47
,
48.
And
that
Servant
which
knew
his
Lord's
will
,
and
prepar●d
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
:
But
he
that
knew
not
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
For
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
;
and
to
whom
Men
have
committed
much
,
of
him
they
will
ask
the
more
.
p.
373.
-
SERM.
XIV
,
XV.
The
Sins
of
Men
not
chargeabl●
upon
God
;
but
upon
themselves
.
JAMES
I.
13
,
14.
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
:
But
every
Man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
p.
403
,
447.
SERMON
I.
Of
the
great
Duties
of
Natural
Religion
,
with
the
Ways
and
Means
of
knowing
them
.
MICAH
.
6.
6
,
7
,
8.
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
shall
I
come
before
him
with
burnt
offerings
,
with
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Rivers
of
Oyl
?
shall
I
give
my
first
born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soul
?
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
IN
the
beginning
of
this
Chapter
,
the
Prophet
tells
the
People
of
Israel
,
that
the
Lord
had
a
Controversie
with
them
;
and
that
he
might
direct
them
how
to
take
up
this
quarrel
,
he
brings
in
one
making
this
enquiry
in
the
name
of
the
People
;
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
That
is
,
by
what
kind
of
Worship
or
Devotion
may
I
address
my self
to
him
in
the
most
acceptable
manner
?
by
what
means
may
I
hope
to
appease
his
displeasure
?
To
satisfie
this
enquiry
,
he
first
instanceth
in
the
chief
kinds
of
Sacrifices
and
Expiations
that
were
in
use
among
the
Jews
and
Heathens
;
Shall
I
come
before
him
with
burnt-offerings
?
the
constant
Sacrifice
that
was
off●red
to
God
by
way
of
acknowledgment
of
his
Dominion
over
the
Creatures
;
with
Calves
of
a
year
old
?
which
was
the
Sin-offering
which
the
High-Priest
offered
for
himself
.
Or
will
he
rather
accept
of
those
great
and
costly
Sacrifices
which
were
offered
upon
Solemn
and
Publick
Occasions
,
such
as
that
was
which
Solomon
offered
at
the
Dedication
of
the
Temple
?
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
Rivers
of
Oyl
?
Or
if
none
of
these
will
do
,
shall
I
try
to
attone
him
after
the
manner
of
the
Heathen
,
by
the
dearest
thing
in
the
World
,
the
first-born
of
my
Children
?
Shall
I
give
my
first-born
for
my
tran●gression
,
the
fruit
of
my
Body
for
the
sin
of
my
Soul
?
If
God
was
to
be
appeased
at
all
,
surely
they
thought
it
must
be
by
some
of
these
ways
,
for
beyond
these
they
could
imagine
nothing
of
greater
value
and
efficacy
.
But
the
Prophet
tells
them
that
they
were
quite
out
of
the
way
,
in
thinking
to
pacifie
God
upon
these
terms
,
that
there
are
other
things
which
are
much
better
and
more
pleasing
to
him
than
any
of
these
Sacrifices
.
For
some
of
them
were
expresly
forbidden
by
God
,
as
the
offering
up
of
our
Children
;
and
for
the
rest
,
they
were
not
good
in
themselves
,
but
meerly
by
vertue
of
their
Institution
,
and
because
they
were
commanded
.
But
the
things
which
he
would
recommend
to
them
,
are
such
as
are
good
in
their
own
nature
,
and
required
of
us
by
God
upon
that
account
.
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mer●y
,
and
to
walk
humbly
with
thy
God
?
So
that
in
these
words
you
have
,
First
,
An
Enquiry
which
is
the
best
way
to
appease
God
when
he
is
offended
;
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
Secondly
,
The
way
that
Men
are
apt
to
take
in
this
Case
;
and
that
is
by
some
external
piece
of
Religion
and
Devotion
;
such
as
Sacrifice
was
both
among
Jews
and
Heathen
.
Shall
I
come
before
him
with
Burnt-offerings
,
&c.
By
which
questions
the
Prophet
intimates
that
Men
are
very
apt
to
pitch
upon
this
course
.
Thirdly
,
The
course
which
God
himself
directs
to
,
and
which
will
effectually
pacifie
him
.
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
doth
the
Lord
thy
God
require
of
thee
,
&c.
The
First
being
a
meer
question
,
there
needs
no
more
to
be
said
of
it
;
only
that
it
is
a
question
of
great
importance
;
What
is
the
most
effectual
way
to
appease
God
when
we
have
offended
him
?
For
who
can
bear
his
indignation
,
and
who
who
can
stand
before
him
,
when
once
he
is
angry
?
Let
us
consider
then
,
in
the
Second
place
,
the
way
that
Men
are
apt
to
take
to
pacifie
God
;
and
that
is
by
some
external
piece
of
Religion
and
Devotion
,
such
as
were
Sacrifices
among
the
Jews
and
Heathen
.
Shall
I
come
before
him
with
Burnt-offerings
?
This
is
the
way
which
Men
are
most
apt
to
chuse
.
The
Jews
,
you
se●
,
pitched
upon
the
external
parts
of
their
Religion
,
those
which
were
most
pompous
and
solemn
,
the
richest
and
most
costly
Sacrifices
;
so
they
might
but
keep
their
Sins
,
they
were
well
enough
content
to
offer
up
any
thing
else
to
God
;
they
thought
nothing
too
good
for
him
,
provided
he
would
not
oblige
them
to
become
better
.
And
thus
it
is
among
our selves
,
when
we
apprehend
God
is
displeased
with
us
,
and
his
Judgments
abroad
in
the
Earth
,
we
are
content
to
do
any
thing
,
but
to
learn
Righteousness
;
we
are
willing
to
submit
to
any
kind
of
external
Devotion
and
Humiliation
,
to
Fast
,
and
Pray
,
to
afflict
our selves
,
and
to
cry
mightily
unto
God
;
things
some
of
them
good
in
themselves
,
but
the
least
part
of
that
which
God
requires
of
us
.
And
as
for
the
Church
of
Rome
,
in
case
of
publick
Judgments
and
Calamities
,
they
are
the
inquisitive
and
(
as
they
pretend
)
the
most
skilful
People
in
the
world
to
pacifie
God
;
and
they
have
a
thousand
solemn
devices
to
this
purpose
.
I
do
not
wrong
them
,
by
representing
them
enquiring
after
this
manner
.
Shall
I
go
before
a
Crucifix
,
and
bow
my self
to
it
,
as
to
the
high
God
?
And
,
because
the
Lord
is
a
great
King
,
and
it
is
perhaps
too
much
boldness
and
arrogance
to
make
immediate
Addresses
always
to
him
;
to
which
of
the
Saints
or
Angels
shall
I
go
to
mediate
for
me
,
and
intercede
on
my
behalf
?
Will
the
Lord
be
pleased
with
thousands
of
Pater-Nosters
,
or
with
ten
thousands
of
Ave-Marys
?
Shall
the
Host
travel
in
procession
,
or
my self
und●rtake
a
tedious
Pilgrimage
?
Or
shall
I
list
my self
a
Souldier
for
the
Holy
War
,
or
for
the
Extirpation
of
Hereticks
?
Shall
I
give
half
my
Estate
to
a
Convent
for
my
Transgression
,
or
chastise
and
punish
my
Body
for
the
Sin
of
my
Soul
?
Thus
Men
deceive
themselves
,
and
will
submit
to
all
the
extravagant
Severities
,
that
the
Petulancy
and
Folly
of
Men
can
devise
and
impose
upon
them
.
And
indeed
it
is
not
to
be
imagined
,
when
Men
are
once
under
the
Power
of
Superstition
,
how
ridiculous
they
may
be
,
and
yet
think
themselves
religious
;
how
prodigiously
they
may
play
the
Fool
,
and
yet
believe
they
please
God
;
what
cruel
and
barbarous
things
they
may
do
to
themselves
and
others
,
and
yet
be
verily
perswaded
they
do
God
good
Service
.
And
what
is
the
Mystery
of
all
this
,
but
that
Men
are
loath
to
do
that
,
without
which
,
nothing
else
that
we
do
is
acceptable
to
God
?
They
hate
to
be
reformed
;
and
for
this
Reason
,
they
will
be
content
to
do
any
Thing
,
rather
than
be
put
to
the
Trouble
of
Mending
themselves
;
every
thing
is
easie
in
comparison
of
this
Task
,
and
God
may
have
any
Terms
of
them
,
so
he
will
let
them
be
quiet
in
their
Sins
,
and
excuse
them
from
the
real
Virtues
of
a
Good
Life
.
And
this
brings
me
to
the
Third
Thing
,
which
I
principally
intended
to
speak
to
.
The
Course
which
God
himself
directs
to
,
and
which
will
effectually
pacifie
him
.
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
Mercy
,
and
to
walk
humbly
with
thy
God
?
In
the
handling
of
which
,
I
shall
,
First
,
Consider
those
several
Duties
which
God
here
requires
of
us
,
and
upon
the
Performance
of
which
he
will
be
pacified
towards
us
.
Secondly
,
By
what
Ways
and
Means
God
hath
discovered
these
Duties
to
us
,
and
the
Goodness
of
them
;
He
hath
shewed
thee
,
O
Man
,
what
is
good
,
&c.
I.
We
will
briefly
consider
the
several
Duties
which
God
here
requires
of
us
,
and
upon
the
Performance
of
which
he
will
be
pacified
towards
us
;
What
doth
the
Lord
require
of
thee
,
but
to
do
Justly
,
and
to
love
Mercy
,
and
to
walk
humbly
with
thy
God
?
It
was
usual
among
the
Jews
to
reduce
all
the
Duties
of
Religion
to
these
three
Heads
,
Justice
,
Mercy
,
and
Piety
;
under
the
first
two
,
comprehending
the
Duties
which
we
owe
to
one
another
,
and
under
the
third
the
Duties
which
we
owe
to
God
.
1.
Justice
.
And
I
was
going
to
tell
you
what
it
is
,
but
I
considered
that
every
Man
knows
it
,
as
well
as
any
Definition
can
explain
it
to
him
.
I
shall
only
put
you
in
mind
of
some
of
the
principal
Instances
of
it
,
and
the
several
Virtues
comprehended
under
it
.
And
,
First
,
Justice
is
concerned
in
the
making
of
Laws
;
that
they
be
such
as
are
equal
and
reasonable
,
useful
and
beneficial
,
for
the
Honour
of
God
and
Religion
,
and
for
the
publick
good
of
Humane
Society
.
This
is
a
great
Trust
,
in
the
discharge
of
which
,
if
Men
be
byassed
by
Favour
or
Interest
,
and
drawn
aside
from
the
Consideration
and
Regard
of
the
publick
Good
,
it
is
a
far
greater
Crime
,
and
of
worse
Consequence
,
than
any
private
Act
of
Injustice
between
Man
and
Man
.
And
then
,
Justice
is
also
concerned
in
the
due
Execution
of
Laws
;
which
are
the
Guard
of
private
Property
,
the
Security
of
Publick
Peace
,
and
of
Religion
and
Good
Manners
.
And
,
Lastly
,
In
the
Observance
of
Laws
,
and
Obedience
to
them
;
which
is
a
Debt
that
every
Man
owes
to
Humane
Society
.
But
more
especially
Justice
is
concerned
in
the
Observance
of
those
Laws
,
whether
of
God
or
Man
,
which
respect
the
Rights
of
Men
,
and
their
mutual
Commerce
and
Intercourse
with
one
another
.
That
we
use
Honesty
and
Integrity
in
all
our
Dealings
,
in
Opposition
to
Fraud
and
Deceit
;
Truth
and
Fidelity
,
in
Opposition
to
Falshood
and
Breach
of
Trust
;
Equity
and
good
Conscience
,
in
Opposition
to
all
kind
of
Oppression
and
Exaction
.
These
are
the
principal
Branches
,
and
Instances
of
this
great
and
comprehensive
Duty
of
Justice
;
the
Violation
whereof
is
so
much
the
greater
Sin
,
because
this
Virtue
is
the
firmest
Bond
of
Humane
Society
,
upon
the
Observation
whereof
,
the
Peace
and
Happiness
of
Mankind
does
so
much
depend
.
2.
Mercy
,
which
does
not
only
signifie
the
inward
Affection
of
Pity
and
Compassion
towards
those
that
are
in
Misery
and
Necessity
,
but
the
Effects
of
it
,
in
the
actual
Relief
of
those
whose
Condition
calls
for
our
Charitable
Help
and
Assistance
;
By
feeding
the
Hungry
,
and
cloathing
the
Naked
,
and
visiting
the
Sick
,
and
vindicating
the
Oppressed
,
and
comforting
the
afflicted
,
and
ministring
Ease
and
Relief
to
them
if
it
be
in
our
Power
.
And
this
is
a
very
lovely
Virtue
,
and
argues
more
Goodness
in
Men
than
mere
Justice
doth
.
For
Justice
is
a
strict
Debt
;
but
Mercy
is
Favour
and
Kindness
.
And
this
perhaps
may
be
the
Reason
of
the
different
Expressions
in
the
Text
,
that
when
God
barely
commands
us
to
do
justly
,
he
requires
we
should
love
Mercy
,
that
is
,
take
a
particular
Pleasure
and
Delight
in
the
Exercise
of
this
Virtue
,
which
is
so
proper
and
agreeable
to
Mankind
,
that
we
commonly
call
it
Humanity
,
giving
it
its
Name
from
our
very
Nature
.
In
short
,
it
is
so
excellent
a
Virtue
,
that
I
should
be
very
sorry
that
any
Religion
should
be
able
to
pretend
to
the
Practice
of
it
more
than
our
own
.
3.
Piety
;
To
walk
humbly
with
thy
God
.
To
walk
humbly
in
the
fear
of
the
Lord
;
so
the
Chaldee
Paraphrase
renders
these
Words
.
And
this
Phrase
may
comprehend
all
those
Acts
of
Religion
which
refer
immediately
to
God
;
A
firm
Belief
of
his
Being
and
Perfections
;
an
awful
Sense
of
him
,
as
the
dread
Soveraign
and
righteous
Judge
of
the
World
;
a
due
Regard
to
his
Service
,
and
a
reverent
Behaviour
of
our selves
towards
him
in
all
Acts
of
Worship
and
Religion
,
in
Opposition
to
Atheism
and
a
Prophane
Neglect
and
Contempt
of
God
and
Religion
;
a
new
and
monstrous
kind
of
Impiety
!
which
of
late
Years
hath
broke
in
upon
us
,
and
got
head
among
us
,
not
only
contrary
to
the
Example
of
former
Ages
,
but
in
Despight
of
the
very
Genius
and
Temper
of
the
Nation
,
which
is
naturally
devout
and
zealous
in
Religion
.
Or
else
this
Phrase
of
walking
humbly
with
God
,
may
refer
more
particularly
to
the
Posture
and
Condition
of
the
People
of
Israel
at
that
time
,
who
were
fallen
under
the
heavy
Displeasure
of
God
for
their
Sins
.
And
then
the
Duty
required
is
,
that
being
sensible
how
highly
God
hath
been
offended
by
us
,
by
the
general
Corruption
and
Viciousness
of
the
Age
,
which
like
a
Leprosie
hath
spread
it self
almost
over
the
whole
Body
of
the
Nation
,
and
by
that
open
Lewdness
and
those
insolent
Impieties
which
are
daily
committed
amongst
us
;
I
say
,
that
being
deeply
sensible
of
this
,
we
do
with
all
Humility
acknowledge
our
Sins
to
God
,
and
repent
of
them
,
and
implore
his
Mercy
and
Forgiveness
,
and
resolve
by
his
grace
to
turn
every
one
from
the
evil
of
our
ways
,
and
from
the
wickedness
that
is
in
our
hands
;
which
God
grant
we
may
every
one
do
[
](A62632-e1860-b)*
*
This
Sermon
was
Preach'd
upon
occasion
of
a
publick
F●●●●
this
Day
,
according
to
the
pious
design
and
intention
of
it
.
And
if
we
be
sincere
in
this
Resolution
,
who
can
tell
but
God
may
turn
and
repent
,
and
turn
away
his
anger
from
us
,
that
we
perish
not
.
Nay
,
we
have
great
reason
to
believe
,
that
he
will
be
pacified
towards
us
.
So
he
hath
declared
,
Isa.
1.
16.
Wash
ye
,
make
you
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
,
cease
to
do
evil
,
learn
to
do
well
,
seek
judgment
,
relieve
the
oppressed
,
judge
the
fatherless
,
plead
for
the
widdow
;
come
now
and
let
us
reason
together
,
saith
the
Lord
;
though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
,
though
they
be
red
like
crimson
,
they
shall
be
as
wooll
.
But
if
we
continue
unreformed
,
God
will
say
to
us
,
as
he
does
there
to
the
people
of
Israel
,
To
what
purpose
is
the
multitude
of
your
Sacrifices
unto
me
?
your
calling
of
Assemblies
I
cannot
away
with
,
it
is
iniquity
,
even
the
solemn
meeting
;
and
when
ye
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
when
ye
make
many
prayers
,
I
will
not
hear
.
To
which
,
let
me
add
that
excellent
Saying
of
the
Son
of
Syrach
to
this
purpose
,
Ecclesiastic.
34.
25
,
26.
He
that
washeth
himself
after
the
touching
of
a
dead
body
,
if
he
touch
it
again
,
what
availeth
his
washing
?
So
is
it
with
a
Man
that
fasteth
for
his
Sins
,
and
goeth
again
and
doth
the
same
things
.
Who
will
hear
his
Prayer
,
or
what
doth
his
humbling
profit
him
?
II.
Let
us
consider
by
what
ways
and
means
God
hath
made
known
these
Duties
to
us
,
and
the
goodness
and
the
obligation
of
them
.
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
?
I
shall
mention
Five
ways
whereby
God
hath
discovered
this
to
us
.
1.
By
a
kind
of
natural
Instinct
.
2.
By
natural
Reason
.
3.
By
the
general
vote
and
consent
of
Mankind
.
4.
By
external
Revelation
.
5.
By
the
inward
Dictates
and
Motions
of
God's
Spirit
upon
the
Minds
of
Men.
First
,
By
a
kind
of
natural
Instinct
,
by
which
I
mean
a
secret
impression
upon
the
Minds
of
Men
,
whereby
they
are
naturally
carried
to
approve
some
things
as
good
and
fit
,
and
to
dislike
other
things
,
as
having
a
native
evil
and
deformity
in
them
.
And
this
I
call
a
natural
Instinct
,
because
it
does
not
seem
to
proceed
so
much
from
the
exercise
of
our
Reason
,
as
from
a
natural
propension
and
inclination
,
like
those
Instincts
which
are
in
Brute
Creatures
,
of
natural
affection
and
care
towards
their
young
ones
.
And
that
these
Inclinations
are
precedent
to
all
reason
and
discourse
about
them
,
evidently
appears
by
this
,
that
they
do
put
forth
themselves
every
whit
as
vigorously
in
young
persons
,
as
in
those
of
riper
Reason
;
in
the
rude
and
ignorant
sort
of
People
,
as
in
those
who
are
more
polish'd
and
refin'd
.
For
we
see
plainly
that
the
young
and
ignorant
have
as
strong
impressions
of
Piety
and
Devotion
,
as
true
a
sense
of
gratitude
and
justice
and
pity
,
as
the
wiser
and
more
knowing
part
of
Mankind
.
A
plain
indication
,
that
the
Reason
of
Mankind
is
prevented
by
a
kind
of
natural
instinct
and
anticipation
concerning
the
good
or
evil
,
the
comeliness
or
deformity
of
these
things
.
And
though
this
do
not
equally
extend
to
all
the
instances
of
our
Duty
,
yet
as
to
the
great
lines
and
essential
parts
of
it
,
Mankind
hardly
need
to
consult
any
other
Oracle
,
than
the
meer
propensions
and
inclinations
of
their
Nature
;
as
,
whether
we
ought
to
reverence
the
Divine
Nature
,
to
be
grateful
to
those
who
have
conferred
benefits
upon
us
,
to
speak
the
truth
,
to
be
faithful
to
our
promise
,
to
restore
that
which
is
committed
to
us
in
trust
,
to
pity
and
relieve
those
that
are
in
misery
,
and
in
all
things
to
do
to
others
as
we
would
have
them
do
to
us
.
And
this
will
further
appear
,
if
we
consider
these
two
things
.
1.
That
Men
are
naturally
innocent
or
guilty
to
themselves
,
according
to
what
they
do
in
these
things
.
So
the
Apostle
tells
us
,
Rom.
2.
14
,
15.
When
the
Gentiles
which
have
not
the
Law
,
do
by
nature
the
things
contained
in
the
Law
,
these
having
not
the
Law
,
are
a
Law
unto
themselves
,
and
do
shew
the
effect
of
the
Law
written
in
their
hearts
,
their
Consciences
also
bearing
witness
,
and
their
thoughts
by
turns
(
that
is
,
according
as
they
do
well
or
ill
)
accusing
or
excusing
them
.
There
is
a
secret
comfort
in
innocence
,
and
a
strange
pleasure
and
satisfaction
in
being
acquitted
by
our
own
Minds
for
what
we
do
.
But
on
the
contrary
,
when
we
contradict
these
natural
Dictates
,
what
uneasiness
do
we
find
in
our
own
breasts
?
Nay
even
before
the
Fact
is
committed
,
our
Conscience
is
strangely
disquieted
at
the
thoughts
of
it
.
When
a
Man
does
but
design
to
do
a
bad
thing
,
he
is
guilty
to
himself
,
as
if
he
had
committed
it
.
Of
this
we
have
a
considerable
instance
,
in
the
first
violence
that
was
offered
to
Nature
,
Gen.
4.
6.
The
Lord
said
unto
Cain
,
why
art
thou
wroth
,
and
why
is
thy
countenance
fallen
?
The
very
thought
of
that
Wickedness
which
he
did
but
then
design
,
did
disorder
his
Mind
,
and
make
a
change
in
his
very
Countenance
.
Guilt
is
the
natural
Concomitant
of
heinous
Crimes
,
which
so
soon
as
ever
a
Man
commits
,
his
Spirit
receives
a
secret
wound
,
which
causeth
a
great
deal
of
smart
and
anguish
.
For
guilt
is
restless
,
an●
puts
the
Mind
of
Man
into
an
unnatural
working
and
fermentation
,
never
to
be
settled
again
but
by
Repentance
.
The
Wicked
are
like
the
troubled
Sea
when
it
cannot
rest
;
which
plainly
shews
that
the
Mind
of
Man
hath
a
kind
of
Natural
sense
of
Good
and
Evil
;
because
when
ever
we
offend
against
Nature
,
our
Consciences
are
touched
to
the
quick
,
and
we
receive
a
sting
into
our
Soul
,
which
shoots
and
pains
us
,
when
ever
we
reflect
upon
what
we
have
done
.
I
appeal
to
that
witness
which
every
Man
carries
in
his
breast
,
whether
this
be
not
true
.
2.
Men
are
naturally
full
of
hopes
and
fears
,
according
as
they
follow
or
go
against
these
natural
Dictates
.
A
good
Conscience
is
apt
to
fill
Men
with
confidence
and
good
hopes
.
It
does
not
only
give
ease
;
but
security
to
the
Mind
of
Man
,
against
the
dread
of
Invisible
Powers
,
and
the
fearful
apprehensions
of
a
future
Judgment
.
Whereas
guilt
fills
Men
with
dismal
apprehensions
of
danger
,
and
continual
misgivings
concerning
their
own
safety
.
Thus
it
was
with
Cain
after
he
had
slain
his
Brother
;
It
shall
come
to
pass
that
every
one
that
findeth
me
shall
s●ay
me
.
Nay
,
when
a
Man
hath
done
a
secret
fault
,
which
none
can
accuse
him
of
,
yet
then
is
he
haunted
with
the
terrors
of
his
own
Mind
,
and
cannot
be
secure
in
his
own
apprehensions
;
which
plainly
shews
that
Men
are
conscious
to
themselves
,
when
they
do
well
,
and
when
they
do
amiss
;
and
that
the
same
Natural
Instinct
which
prompts
Men
to
their
Duty
,
fills
them
with
good
hopes
when
they
have
done
it
,
and
with
secret
fears
and
apprehensions
of
danger
when
they
have
done
contrary
to
it
.
Secondly
,
God
shews
Men
what
is
good
,
by
Natural
Reason
;
and
that
two
ways
.
By
the
convenience
of
things
to
our
Nature
;
and
by
their
tendency
to
our
Happiness
and
Interest
.
First
,
Reason
shews
us
the
convenience
of
things
to
our
Nature
;
and
whatever
is
agreeable
to
the
Primitive
design
and
intention
of
Nature
,
that
we
call
good
;
whatever
is
contrary
thereto
,
we
call
evil
.
For
Example
,
to
honour
and
love
God
.
It
is
natural
to
honour
great
power
and
perfection
,
and
to
love
goodness
wherever
it
is
.
So
likewise
,
gratitude
is
natural
,
to
acknowledge
benefits
received
,
and
to
be
ready
to
requite
them
,
and
the
contrary
is
monstrous
,
and
universally
abhorred
;
and
there
is
no
greater
sign
that
any
thing
is
contrary
to
Nature
,
than
if
it
be
detested
by
the
whole
kind
.
It
is
agreeable
also
to
Nature
to
be
just
,
and
to
do
to
others
,
as
we
would
have
them
do
to
us
;
for
this
is
to
make
our
own
natural
inclinations
and
desires
,
the
rule
of
our
dealing
with
others
;
and
to
be
merciful
;
for
no
Man
that
hath
not
devested
himself
of
humanity
,
can
be
cruel
and
hard-hearted
to
others
,
without
feeling
a
pain
in
himself
.
Secondly
,
Reason
shews
us
the
Tendency
of
these
Things
to
our
Happiness
and
Interest
.
And
indeed
the
notion
of
good
and
evil
does
commonly
refer
to
the
Consequences
of
things
,
and
we
call
that
good
,
which
will
bring
some
Benefit
and
Advantage
to
us
,
and
that
evil
which
is
likely
to
produce
some
Mischief
and
Inconvenience
;
and
by
this
rule
Reason
discovers
to
us
that
these
Duties
are
good
.
To
begin
with
Piety
towards
God
.
Nothing
can
more
evidently
tend
to
our
Interest
,
than
to
make
him
our
Friend
,
upon
whose
Favour
our
Happiness
depends
.
So
likewise
for
Gratitude
;
it
is
a
Virtue
,
to
which
if
Nature
did
not
prompt
us
,
our
Interest
would
direct
us
;
for
every
Man
is
ready
to
place
Benefits
there
where
he
may
hope
for
a
thankful
Return
.
Temperance
does
apparently
conduce
to
our
Health
,
which
,
next
to
a
good
Conscience
,
is
the
most
pleasant
and
valuable
thing
in
the
World
;
whereas
the
intemperate
Man
is
an
open
Enemy
to
himself
,
and
continually
making
Assaults
upon
his
own
Life
.
Mercy
and
Pity
are
not
more
welcome
to
others
,
than
they
are
delightful
and
beneficial
to
our selves
;
for
we
do
not
only
gratifie
our
own
Nature
and
Bowels
,
by
relieving
those
who
are
in
misery
,
but
we
provoke
Mankind
by
our
Example
to
the
like
Tenderness
,
and
do
prudently
bespeak
the
Commiseration
of
others
towards
us
,
when
it
shall
be
our
Turn
to
stand
in
need
of
it
.
And
if
we
be
wise
enough
,
our
Reason
will
likewise
direct
us
to
be
just
,
as
the
surest
Art
of
thriving
in
this
World
;
It
gives
a
Man
a
Reputation
,
which
is
a
powerful
Advantage
in
all
the
Affairs
of
this
World
;
It
is
the
shortest
and
easiest
way
of
dispatching
Business
,
the
plainest
,
and
least
entangled
;
and
though
it
be
not
so
sudden
a
way
of
growing
rich
,
as
Fraud
and
Oppression
;
yet
it
is
much
surer
and
more
lasting
,
and
not
liable
to
those
terrible
Back-blows
and
after-reckonings
,
to
which
Estates
got
by
Injustice
are
.
And
natural
Reason
does
not
only
shew
us
that
these
things
are
good
,
but
that
the
Lord
requires
them
of
us
,
that
is
,
that
they
have
the
Force
and
Obligation
of
Laws
.
For
there
needs
nothing
more
to
make
any
thing
a
Law
,
than
a
sufficient
declaration
,
that
it
is
the
Will
of
God
;
and
this
God
hath
sufficiently
signified
to
Mankind
by
the
very
Frame
of
our
Natures
,
and
of
those
principles
and
faculties
which
he
hath
endued
us
withall
;
so
that
whenever
we
act
contrary
to
these
,
we
plainly
disobey
the
Will
of
him
that
made
us
,
and
violate
those
Laws
which
he
hath
Enacted
in
our
Natures
,
and
written
upon
our
Hearts
.
And
this
is
all
the
Law
that
the
greatest
part
of
Mankind
were
under
,
before
the
Revelation
of
the
Gospel
.
From
Adam
to
Moses
,
the
World
was
almost
solely
governed
by
the
Natural
Law
;
which
seems
to
be
the
meaning
of
that
hard
Text
,
Rom.
5.
13.
For
until
the
Law
Sin
was
in
the
World
,
that
is
,
before
the
Law
of
Moses
was
given
,
Men
were
capable
of
offending
against
some
other
Law
,
for
otherwise
Sin
could
not
have
been
imputed
to
them
,
for
Sin
is
not
imputed
wh●re
there
is
no
Law
.
And
then
it
follows
;
Nevertheless
Death
reigned
from
Adam
to
Moses
,
even
over
them
that
had
not
sinned
after
the
similitude
of
Adam's
Transgression
;
that
is
,
during
that
space
from
Adam
to
Moses
Men
sinned
against
the
natural
Law
,
and
were
liable
to
Death
upon
that
account
,
though
they
had
not
offended
against
an
express
Revelation
from
God
,
as
Adam
had
done
;
for
that
the
Apostle
seems
to
mean
,
by
sinning
after
the
Similitude
of
Adam
's
Transgression
.
Thirdly
,
God
hath
shewn
us
what
is
good
,
by
the
general
Vote
and
Consent
of
Mankind
.
Not
that
all
Mankind
do
agree
concerning
Virtue
and
Vice
;
but
that
as
to
the
greater
Duties
of
Piety
,
Justice
,
Mercy
,
and
the
like
,
the
Exceptions
are
but
few
in
comparison
,
and
not
enough
to
infringe
a
general
Consent
.
And
of
this
I
shall
offer
to
you
this
threefold
Evidence
.
1.
That
these
Virtues
are
generally
praised
and
held
in
esteem
by
Mankind
,
and
the
contrary
Vices
generally
reproved
and
evil
spoken
of
.
Now
to
praise
any
thing
,
is
to
give
Testimony
to
the
Goodness
of
it
,
and
to
censure
any
thing
,
is
to
declare
that
we
believe
it
to
be
evil
.
And
if
we
consult
the
History
of
all
Ages
,
we
shall
find
that
the
things
which
are
generally
praised
in
the
Lives
of
Men
,
and
recommended
to
the
Imitation
of
Posterity
are
Piety
and
Devotion
,
Gratitude
and
Justice
,
Humanity
and
Charity
;
and
that
the
contrary
to
these
are
marked
with
Ignominy
and
Reproach
;
the
former
are
commended
even
in
Enemies
,
and
the
latter
are
branded
even
by
those
who
had
a
kindness
for
the
Persons
that
were
guilty
of
them
.
So
constant
hath
Mankind
always
been
in
the
Commendation
of
Virtue
,
and
in
the
Censure
of
Vice
.
Nay
we
find
not
only
those
who
are
virtuous
themselves
,
giving
their
Testimony
and
Applause
to
Virtue
,
but
even
those
who
are
vicious
;
not
out
of
love
to
Goodness
,
but
from
the
Conviction
of
their
own
Minds
,
and
from
a
secret
Reverence
they
bear
to
the
common
Consent
and
Opinion
of
Mankind
.
And
this
is
a
great
Testimony
,
because
it
is
the
Testimony
of
an
Enemy
extorted
by
the
meer
light
and
force
of
Truth
.
And
on
the
contrary
;
Nothing
is
more
ordinary
than
for
Vice
to
reprove
Sin
,
and
to
hear
Men
condemn
the
like
,
or
the
same
things
in
others
,
which
they
allow
in
themselves
.
And
this
is
a
clear
Evidence
,
that
Vice
is
generally
condemned
by
Mankind
,
that
many
Men
condemn
it
in
themselves
;
and
those
who
are
so
kind
as
to
spare
themselves
,
are
very
quick-sighted
to
spie
a
Fault
in
any
body
else
,
and
will
censure
a
bad
Action
done
by
another
,
with
as
much
Freedom
and
Impartiality
,
as
the
most
virtuous
Man
in
the
World
.
And
to
this
consent
of
Mankind
about
Virtue
and
Vice
,
the
Scripture
frequently
appeals
.
As
when
it
commands
us
to
provide
things
honest
in
the
sight
of
all
Men
;
and
by
well-doing
to
put
to
silence
the
Ignorance
of
foolish
Men
;
intimating
that
there
are
some
things
so
confessedly
good
,
and
owned
to
be
such
by
so
general
a
Vote
of
Mankind
,
that
the
worst
of
Men
have
not
the
Face
to
open
their
Mouths
against
them
.
And
it
is
made
the
Character
of
a
virtuous
Action
,
if
it
be
lovely
,
and
commendable
,
and
of
good
report
.
Philip.
4
8.
Whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
Virtue
,
if
there
be
any
praise
,
make
account
of
these
things
;
intimating
to
us
,
that
Mankind
do
generally
concur
in
the
Praise
and
Commendation
of
what
is
virtuous
.
2.
Men
do
generally
glory
and
stand
upon
their
Innocency
,
when
they
do
virtuously
;
but
are
ashamed
,
and
out
of
Countenance
,
when
they
do
the
contrary
.
Now
Glory
and
Shame
are
nothing
else
but
an
Appeal
to
the
Judgment
of
others
concerning
the
good
or
evil
of
our
Actions
.
There
are
indeed
some
such
Monsters
as
are
impudent
in
their
Impieties
,
but
these
are
but
few
in
comparison
.
Generally
Mankind
is
modest
,
the
greatest
part
of
those
who
do
evil
are
apt
to
blush
at
their
own
Faults
,
and
to
confess
them
in
their
Countenance
,
which
is
an
Acknowledgment
that
they
are
not
only
guilty
to
themselves
that
they
have
done
amiss
,
but
that
they
are
apprehensive
that
others
think
so
.
For
Guilt
is
a
Passion
respecting
our selves
,
but
Shame
regards
others
.
Now
it
is
sign
of
Shame
,
that
Men
love
to
conceal
their
Faults
from
others
,
and
commit
them
secretly
,
in
the
dark
and
without
Witnesses
,
and
are
afraid
even
of
a
Child
or
a
Fool
:
Or
if
they
be
discovered
in
them
,
they
are
solicitous
to
excuse
and
extenuate
them
,
and
ready
to
lay
the
fault
upon
any
bodyelse
,
and
to
transfer
their
Guilt
,
or
as
much
of
it
as
they
can
,
upon
others
.
All
which
are
certain
Tokens
,
that
Men
are
not
only
naturally
guilty
to
themselves
,
when
they
commit
a
Fault
;
but
that
they
are
sensible
also
what
Opinions
others
have
of
these
things
.
And
on
the
contrary
,
Men
are
apt
to
stand
upon
their
Justification
,
and
to
glory
when
they
have
done
well
.
The
Conscience
of
a
Man
's
own
Virtue
and
Integrity
,
lifts
up
his
Head
and
gives
him
Confidence
before
others
,
because
he
is
satisfied
they
have
a
good
Opinion
of
his
Actions
.
What
a
good
Face
does
a
Man
naturally
set
upon
a
good
Deed
?
And
how
does
he
sneak
,
when
he
hath
done
wickedly
,
being
sensible
that
he
is
condemned
by
others
,
as
well
as
by
himself
?
No
Man
is
afraid
of
being
upbraided
for
having
dealt
honestly
or
kindly
with
others
,
nor
does
account
it
any
Calumny
or
Reproach
,
to
have
it
reported
of
him
,
that
he
is
a
sober
and
chast
Man
.
No
Man
blusheth
,
when
he
meets
a
Man
with
whom
he
hath
kept
his
Word
,
and
discharged
his
Trust
:
but
every
Man
is
apt
to
do
so
,
when
he
meets
one
with
whom
he
has
dealt
dishonestly
,
or
who
knows
some
notorious
Crime
by
him
.
3.
Vice
is
generally
forbidden
and
punished
by
Humane
Laws
:
but
against
the
contrary
Virtues
there
never
was
any
Law
.
Some
Vices
are
so
manifestly
evil
in
themselves
,
or
so
mischievous
to
Humane
Society
,
that
the
Laws
of
most
Nations
have
taken
care
to
discountenance
them
by
severe
Penalties
.
Scarce
any
Nation
was
ever
so
barbarous
,
as
not
to
maintain
and
vindicate
the
Honour
of
their
Gods
and
Religion
by
publick
Laws
.
Murder
and
Adultery
,
Rebellion
and
Sedition
,
Perjury
and
breach
of
Trust
,
Fraud
and
Oppression
,
are
Vices
severely
prohibited
by
the
Laws
of
most
Nations
.
A
clear
Indication
,
what
Opinion
the
generality
of
Mankind
,
and
the
Wisdom
of
Nations
have
always
had
of
these
things
.
But
now
against
the
contrary
Virtues
there
never
was
any
Law
.
No
Man
was
ever
impeached
for
living
soberly
,
righteously
,
and
godly
in
this
present
World
.
A
plain
Acknowledgment
,
that
Mankind
always
thought
them
good
,
and
never
were
sensible
of
the
Inconvenience
of
them
;
for
had
they
been
so
,
they
would
have
provided
against
them
by
Laws
.
This
St.
Paul
takes
notice
of
as
a
great
Commendation
of
the
Christian
Virtues
;
The
fruit
of
the
Spirit
is
Love
,
Joy
,
Peace
,
Long-suffering
,
Gentleness
,
Kindness
,
Fidelity
,
Meekness
,
Temperance
;
against
such
there
is
no
Law
;
the
greatest
Evidence
that
could
be
given
,
that
these
things
are
unquestionably
good
in
the
Esteem
of
Mankind
,
against
such
there
is
no
Law
.
As
if
he
had
said
,
turn
over
the
Law
of
Moses
,
search
those
of
Athens
,
and
Sparta
,
and
the
twelve
Tables
of
the
Romans
,
and
those
innumerable
Laws
that
have
been
added
since
;
and
you
shall
not
in
any
of
them
find
any
of
those
Virtues
that
I
have
mentioned
,
condemned
and
forbidden
.
A
clear
Evidence
that
Mankind
never
took
any
exception
against
them
,
but
are
generally
agreed
about
the
Goodness
of
them
.
Fourthly
,
God
hath
shewn
us
what
is
good
by
External
Revelation
.
In
former
Ages
of
the
World
,
God
revealed
his
will
to
particular
Persons
in
an
extraordinary
manner
,
and
more
especially
to
the
Nation
of
the
Jews
,
the
rest
of
the
World
being
in
a
great
measure
left
to
the
conduct
of
natural
Light
.
But
in
these
later
Ages
he
hath
made
a
publick
Revelation
of
his
Will
by
his
Son
.
And
this
as
to
the
matter
of
our
Duty
,
is
the
same
in
Substance
with
the
Law
of
Nature
;
For
our
Saviour
comprehends
all
under
these
two
general
Heads
,
the
love
of
God
,
and
of
our
Neighbour
.
The
Apostle
reduceth
all
to
three
,
Sobriety
,
Justice
,
and
Piety
;
The
grace
of
God
that
brings
Salvation
hath
appeared
to
all
men
,
teaching
us
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
World
.
So
that
if
we
believe
the
Apostle
,
the
Gospel
teacheth
us
the
very
same
things
which
Nature
dictated
to
Men
before
;
only
it
hath
made
a
more
perfect
discovery
of
them
.
So
that
whatever
was
doubtful
and
obscure
before
,
is
now
certain
and
plain
;
the
Duties
are
still
the
same
,
only
it
offers
us
more
powerful
Arguments
,
and
a
greater
Assistance
to
the
performance
of
those
Duties
;
so
that
we
may
now
much
better
say
,
than
the
Prophet
could
in
his
days
,
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
it
is
that
the
Lord
requires
of
thee
.
Fifthly
,
and
lastly
,
God
shews
us
what
is
good
by
the
motions
of
his
Spirit
upon
the
Minds
of
Men.
This
the
Scripture
assures
us
of
,
and
good
Men
have
experience
more
especially
of
it
;
though
it
be
hard
to
give
an
account
of
it
,
and
to
say
what
motions
are
from
the
Spirit
of
God
,
and
what
from
our
own
Minds
;
for
,
as
the
wind
blows
where
it
listeth
,
and
we
hear
the
sound
of
it
,
but
know
not
whence
it
comes
,
nor
whither
it
goes
;
so
are
the
Operations
of
the
Spirit
of
God
upon
the
Minds
of
Men
,
secret
and
imperceptible
.
And
thus
I
have
done
with
the
three
things
I
propounded
to
speak
to
.
All
that
now
remains
,
is
to
make
some
Inferences
from
what
hath
been
said
,
by
way
of
Application
.
First
,
Seeing
God
hath
so
abundantly
provided
that
we
should
know
our
Duty
,
we
are
altogether
inexcusable
,
if
we
do
not
do
it
.
Because
he
hath
shewed
thee
,
O
Man
,
what
is
good
,
and
what
the
Lord
requires
of
thee
;
therefore
thou
art
inexcusable
,
O
Man
,
whosoever
thou
art
,
who
livest
in
a
contradiction
to
this
light
.
God
hath
acquainted
us
with
our
Duty
,
by
such
ways
as
may
most
effectually
both
direct
and
engage
us
to
the
practice
of
it
;
we
are
prompted
to
it
by
a
kind
of
natural
Instinct
,
and
strong
impressions
upon
our
Minds
of
the
difference
of
good
and
evil
;
we
are
led
to
the
knowledge
,
and
urged
to
the
practice
of
it
,
by
our
Nature
,
and
by
our
Reason
,
and
by
our
Interest
,
and
by
that
which
is
commonly
very
prevalent
among
Men
,
the
general
voice
and
consent
of
Mankind
;
and
by
the
most
powerful
and
governing
passions
in
Humane
Nature
,
by
hope
,
and
by
fear
,
and
by
shame
;
by
the
prospect
of
advantage
,
by
the
apprehension
of
danger
,
and
by
the
sense
of
honour
;
and
to
take
away
all
possible
excuse
of
ignorance
from
us
,
by
an
express
Revelation
from
God
,
the
clearest
and
most
perfect
that
ever
was
made
to
the
World
.
So
that
when
ever
we
do
contrary
to
our
Duty
,
in
any
of
these
great
Instances
,
we
offend
against
all
these
,
and
do
in
the
highest
degree
fall
under
the
heavy
Sentence
of
our
Saviour
,
This
is
the
Condemnation
,
that
light
is
come
into
the
world
,
and
men
loved
darkness
rather
than
light
.
Secondly
,
You
see
hence
what
are
the
great
Duties
of
Religion
,
which
God
mainly
requires
of
us
,
and
how
reasonable
they
are
;
Piety
towards
God
,
and
Justice
and
Charity
towards
Men
;
the
knowledge
whereof
is
planted
in
our
Nature
,
and
grows
up
with
our
Reason
.
And
these
are
things
which
are
unquestionably
good
,
and
against
which
we
can
have
no
exception
;
things
that
were
never
reproved
,
nor
found
fault
with
by
Mankind
,
neither
our
Nature
nor
our
Reason
riseth
up
against
them
,
or
dictates
any
thing
to
the
contrary
.
We
have
all
the
Obligation
,
and
we
have
all
the
Encouragement
to
them
,
and
are
secure
on
all
hands
in
the
practice
of
them
.
In
the
doing
of
these
things
,
there
is
no
danger
to
us
from
the
Laws
of
Men
,
no
fear
of
displeasure
from
God
,
no
offence
or
sting
from
our
own
Minds
.
And
these
things
which
are
so
agreeable
to
our
Nature
,
and
our
Reason
,
and
our
Interest
,
are
the
great
things
which
our
Religion
requires
of
us
,
more
valuable
in
themselves
,
and
more
acceptable
to
God
,
than
whole
Burnt-offerings
and
Sacri●ices
,
more
than
thousands
of
Rams
,
and
ten
thousands
of
Rivers
of
Oyl
;
more
than
if
we
offered
to
him
all
the
Beasts
of
the
Forest
,
and
the
Cattle
upon
a
thousand
Hills
.
We
are
not
to
neglect
any
Institution
of
God
;
but
above
all
,
we
are
to
secure
the
observance
of
those
great
Duties
to
which
we
are
directed
by
our
very
Nature
,
and
tyed
by
the
surest
and
most
sacred
of
all
other
Laws
,
those
which
God
hath
riveted
in
our
Souls
,
and
written
upon
our
Hearts
.
And
that
Mankind
might
have
no
pretence
left
to
excuse
them
from
these
,
the
Christian
Religion
hath
set
us
free
from
those
many
positive
and
outward
observances
,
that
the
Jewish
Religion
was
incumbred
withall
;
that
we
might
be
wholly
intent
upon
these
great
Duties
,
and
mind
nothing
in
comparison
of
the
real
and
substantial
Virtues
of
a
good
Life
.
Thirdly
,
You
see
,
in
the
last
place
,
what
is
the
best
way
to
appease
the
displeasure
of
God
towards
a
sinful
Nation
.
God
seems
to
have
as
great
a
Controversie
with
us
,
as
he
had
with
the
People
of
Israel
,
and
his
wrath
is
of
late
years
most
visibly
gone
out
against
us
;
and
proportionably
to
the
full
measure
of
our
Sins
,
it
hath
been
poured
out
upon
us
in
full
Vials
.
How
have
the
Judgments
of
God
followed
us
?
And
how
close
have
they
followed
one
another
?
What
fearful
Calamities
have
our
eyes
seen
?
enough
to
make
the
ears
of
every
one
that
hears
them
to
tingle
.
What
terrible
and
hazardous
Wars
have
we
been
ingaged
in
?
What
a
raging
Pestilence
did
God
send
among
us
,
that
swept
away
thousands
,
and
ten
thousands
in
our
streets
?
What
a
dreadful
and
fatal
Fire
,
that
was
not
to
be
checked
and
resisted
in
its
course
,
'till
it
had
laid
in
Ashes
one
of
the
Greatest
and
Richest
Cities
in
the
World
?
What
unseasonable
weather
have
we
had
of
late
?
as
if
for
the
Wickedness
of
Men
upon
the
Earth
,
the
very
Ordinances
of
Heaven
were
changed
,
and
Summer
,
and
Winter
,
Seed-time
,
and
Harvest
,
had
forgotten
their
appointed
Seasons
.
And
,
which
is
more
and
sadder
than
all
this
,
what
dangerous
attempts
have
been
made
upon
our
Religion
,
by
the
restless
Adversaries
of
it
?
And
now
surely
,
after
all
this
is
come
upon
us
for
our
Sins
,
it
is
time
for
us
to
look
up
to
him
that
smites
us
,
and
to
think
of
taking
up
this
quarrel
.
'T
is
time
to
enquire
as
they
do
in
the
Text
,
Werewith
shall
we
come
before
the
Lord
,
and
bow
our selves
before
the
high
God
?
And
we
are
apt
to
take
the
same
course
they
did
,
to
endeavour
to
appease
God
by
some
external
Devotion
.
We
have
now
betaken
our selves
to
Prayer
and
Fasting
,
and
't
was
very
fit
,
nay
necessary
we
should
do
so
;
but
let
us
not
think
this
is
all
God
expects
from
us
.
These
are
but
the
Means
to
a
further
End
,
to
oblige
us
for
the
future
to
the
practice
of
a
good
Life
.
The
outward
profession
of
Religion
is
not
lost
amongst
us
,
there
appears
still
in
Men
a
great
and
commendable
zeal
for
the
Reformed
Religion
,
and
there
hath
been
too
much
occasion
for
it
;
but
that
which
God
chiefly
expects
from
us
,
is
Reformed
Lives
.
Piety
and
Virtue
are
in
a
great
measure
gone
from
among
us
,
the
Manners
of
Men
are
strangely
corrupted
,
the
great
and
weighty
things
of
the
Law
are
neglected
,
Justice
and
Mercy
,
Temperance
and
Chastity
,
Truth
and
Fidelity
;
so
that
we
may
take
up
David's
Complaint
,
Help
Lord
!
for
the
Righteous
man
ceaseth
,
for
the
faithful
fa●l
from
among
the
Children
of
Men.
And
'till
the
Nation
be
brought
back
to
a
sober
sense
of
Religion
,
from
an
airy
and
phantastical
Piety
,
to
real
and
unaffected
Devotion
,
and
from
a
factious
contention
about
things
indifferent
,
to
the
serious
practice
of
what
is
necessary
;
from
our
violent
heats
and
animosities
,
to
a
more
peaceable
temper
,
and
by
a
mutual
condescension
on
all
sides
,
to
a
nearer
and
st●onger
union
among
our selves
;
'till
we
recover
in
some
measure
,
our
ancient
Virtue
and
Integrity
of
manners
,
we
have
reason
to
fear
,
that
God
will
still
have
a
Controversie
with
us
,
notwithstanding
all
our
noise
and
zeal
about
Religion
.
This
is
the
true
,
this
is
the
only
course
to
appease
the
indignation
of
God
,
and
to
draw
down
his
Favour
and
Blessing
upon
a
poor
distracted
and
gasping
Nation
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
I
have
but
one
word
more
,
and
that
is
to
put
you
presently
upon
the
practice
of
one
of
these
Duties
that
I
have
been
perswading
you
to
,
and
that
is
Mercy
,
and
Alms
to
the
Poor
.
If
what
I
have
already
said
,
have
had
its
effect
upon
you
,
I
need
not
use
any
other
Arguments
;
if
it
have
not
,
I
have
hardly
the
heart
to
use
any
.
I
shall
only
put
you
in
mind
again
,
that
God
values
this
above
all
our
external
Devotion
,
he
will
have
mercy
rather
than
sacrifice
;
that
this
is
the
way
to
find
mercy
with
God
,
and
to
have
our
Prayers
speed
in
Heaven
;
and
without
this
,
all
our
Fasting
and
Humiliation
signifies
nothing
.
And
to
this
purpose
I
will
only
read
to
you
those
plain
and
perswasive
words
of
the
Prophet
,
which
do
so
fully
declare
unto
us
the
whole
Duty
of
this
Day
,
and
particularly
urge
us
to
this
of
Charity
,
Isa.
58.
5
,
6
,
7
,
8
,
9.
Is
it
such
a
Fast
that
I
have
chosen
?
a
day
for
a
Man
to
afflict
his
Soul
?
Is
it
to
bow
down
his
head
as
a
bulrush
,
and
to
spread
sackcloth
and
ashes
under
him
?
Wilt
thou
call
this
a
Fast
,
and
an
acceptable
Day
unto
the
Lord
?
Is
not
this
the
Fast
that
I
have
●hosen
?
to
loose
the
bands
of
wickedness
,
to
undoe
the
heavy
burthens
,
and
to
let
the
oppressed
go
free
,
and
that
ye
break
every
yoke
?
Is
it
not
to
deal
thy
bread
to
the
hungry
,
and
that
thou
bring
the
Poor
that
are
cast
out
to
thy
house
?
when
thou
seest
the
Naked
,
that
thou
cover
him
,
and
that
thou
hide
not
thy self
from
thine
own
Flesh
?
Then
shall
thy
light
break
forth
as
the
Morning
,
and
thy
Salvation
shall
spring
forth
speedily
,
and
thy
Righteousness
shall
go
before
thee
,
and
the
Glory
of
the
Lord
shall
be
thy
rereward
.
Then
thou
shalt
call
,
and
the
Lord
shall
answer
;
thou
shalt
cry
,
and
he
shall
say
,
here
I
am
.
SERMON
II.
Instituted
Religion
not
intended
to
undermine
Natural
.
MATTH.
IX
.
13.
But
go
ye
and
learn
what
that
meaneth
;
I
will
have
Mercy
,
and
not
Sacrifice
.
ONE
of
the
most
successful
Attempts
that
have
been
made
upon
Religion
,
by
the
Devil
and
his
Instruments
,
hath
been
by
setting
the
Laws
of
God
at
variance
with
themselves
,
and
by
dashing
the
several
parts
of
Religion
,
and
the
two
Tables
of
the
Law
against
one
another
,
to
break
all
in
pieces
;
and
under
a
pretence
of
advancing
that
part
of
Religion
which
is
Instituted
and
Revealed
,
to
undermine
and
destroy
that
which
is
Natural
,
and
of
primary
obligation
.
To
manifest
and
lay
open
the
mischievous
Consequences
of
this
Design
,
I
shall
at
this
time
(
by
God's
assistance
)
endeavour
to
make
ou●●●ese
two
Things
.
First
,
That
Natural
Religion
is
the
foundation
of
all
Instituted
and
Revealed
Religion
.
Secondly
,
That
no
Revealed
or
Instituted
Religion
was
ever
designed
to
take
away
the
obligation
of
Natural
Duties
,
but
to
confirm
and
establish
them
.
And
to
this
purpose
,
I
have
chosen
these
words
of
our
Saviour
for
the
foundation
of
my
following
Discourse
;
But
go
ye
and
learn
,
what
that
meaneth
;
I
will
have
Mercy
,
and
not
Sacrifice
.
The
occasion
of
which
words
was
briefly
this
;
The
Pharisees
found
fault
with
him
for
keeping
Company
,
and
eating
with
Publicans
and
Sinners
.
He
owns
the
thing
which
they
objected
to
him
,
and
endeavours
to
vindicate
himself
from
any
crime
or
fault
in
so
doing
;
and
that
,
these
two
ways
.
1.
By
telling
them
,
that
it
was
allowed
to
a
Physician
,
and
proper
for
his
Office
and
Profession
,
to
converse
with
the
sick
,
in
order
to
their
Cure
and
Recovery
.
He
may
abstain
,
if
he
pleaseth
,
from
the
conversation
of
others
;
but
the
sick
have
need
of
him
,
and
are
his
proper
Care
,
and
his
Business
and
Employment
lies
among
them
;
he
said
unto
them
,
they
that
be
whole
need
not
a
Physician
,
but
they
that
are
sick
;
I
came
not
to
call
the
righteous
,
but
sinners
to
repentance
;
they
who
were
already
good
,
needed
not
to
be
call'd
upon
to
amend
and
reform
their
lives
;
and
they
that
were
so
conceited
of
their
own
Righteousness
,
as
the
Pharisees
were
,
and
so
confident
that
they
were
sound
and
whole
,
would
not
admit
of
a
Physician
,
and
thereby
rendred
themselves
incapable
of
Cure
;
and
therefore
he
did
not
apply
himself
to
them
;
but
to
the
Publicans
and
Sinners
,
who
were
acknowledged
on
all
hands
,
both
by
themselves
and
others
,
to
be
bad
Men
;
so
that
it
could
not
be
denyed
to
be
the
proper
work
of
a
Spiritual
Physician
to
converse
with
such
Persons
.
2.
By
endeavouring
to
convince
them
of
their
Ignorance
of
the
true
nature
of
Religion
,
and
of
the
Rank
and
Order
of
the
several
Duties
thereby
required
;
but
go
ye
and
learn
what
that
meaneth
;
I
will
have
mercy
and
not
Sacrifice
;
which
Saying
is
quoted
by
him
,
out
of
the
Prophet
Hosea
,
chap.
6.
6.
I
desired
mercy
,
and
not
sacrifice
;
and
the
knowledge
of
God
more
than
burnt
Offerings
;
which
Text
our
Saviour
cites
and
applies
upon
two
several
Occasions
;
the
considering
and
comparing
of
which
,
will
give
full
Light
to
the
true
meaning
of
it
.
The
First
is
here
in
the
Text
,
upon
occasion
of
the
Pharisees
finding
Fault
with
him
,
for
conversing
with
Publicans
and
Sinners
;
the
other
is
,
Matth.
12.
7.
where
the
Pharisees
blaming
the
Disciples
of
our
Saviour
for
plucking
the
Ears
of
Corn
on
the
Sabbath
day
,
our
Saviour
tells
them
,
if
ye
had
known
what
this
meaneth
,
I
will
have
Mercy
and
not
Sacrifice
,
ye
would
not
have
comdemned
the
guiltless
;
that
is
,
if
they
had
understood
the
true
Nature
of
Religion
,
and
what
Duties
of
it
are
chiefly
and
in
the
first
place
to
be
regarded
,
they
would
not
have
been
so
forward
to
censure
this
Action
of
his
Disciples
.
So
that
the
plain
meaning
of
this
Saying
is
this
,
that
in
comparing
the
parts
of
Religion
and
the
Obligation
of
Duties
together
,
those
Duties
which
are
of
moral
and
natural
Obligation
are
most
valued
by
God
,
and
ought
to
take
place
of
those
which
are
positive
and
ritual
.
I
will
have
Mercy
,
and
not
Sacrifice
,
that
is
,
rather
than
Sacrifice
,
according
to
the
true
meaning
of
this
Hebrew
Phrase
,
which
is
to
be
understood
in
a
comparitive
Sense
,
as
is
evident
from
the
Text
it self
in
Hosea
,
I
desired
mercy
,
and
not
sacrifice
;
and
the
knowledge
of
God
rather
than
burnt
offerings
;
if
they
cannot
be
observed
together
,
let
Sacrifice
be
neglected
,
and
the
work
of
Mercy
be
done
.
And
the
Reason
of
this
seems
very
plain
;
because
shewing
Mercy
,
or
doing
Good
in
any
kind
is
a
prime
Instance
of
those
moral
Duties
,
which
do
naturally
and
perpetually
oblige
;
but
Sacrifice
is
an
instance
of
positive
and
ritual
Observances
,
and
one
of
the
chief
of
the
kind
;
so
that
when
moral
Duties
,
and
ritual
Observances
come
in
Competition
,
and
do
clash
with
one
another
,
the
Observation
of
a
Rite
,
or
positive
Institution
,
is
to
give
way
to
a
moral
Duty
;
and
it
is
no
Sin
in
that
case
to
neglect
the
Observation
of
such
a
Rite
,
yea
though
it
were
commanded
and
appointed
by
God
himself
.
And
though
this
may
seem
to
be
a
breach
of
the
letter
of
the
Law
;
yet
it
is
according
to
the
true
mind
and
meaning
of
the
Law
;
it
being
a
tacit
condition
implyed
in
all
Laws
of
a
ritual
and
positive
Nature
,
provided
the
observance
of
them
be
not
to
the
hindrance
and
prejudice
of
any
Duty
,
which
is
of
a
higher
and
better
nature
;
in
that
case
the
Obligation
of
it
does
for
that
time
give
way
and
is
suspended
.
And
this
will
appear
to
be
the
true
meaning
of
this
Rule
,
by
comparing
more
particularly
the
Instances
to
which
our
Saviour
applies
it
.
His
Disciples
passing
through
the
Corn
on
the
Sabbath
Day
,
and
being
hungry
,
pluckt
the
Ears
and
did
eat
;
this
our
Saviour
does
justifie
to
be
no
Breach
of
the
Law
of
the
Sabbath
;
because
in
that
case
,
and
in
such
Circumstances
,
it
did
not
oblige
:
for
the
Disciples
being
call'd
to
attend
upon
our
Saviour
,
to
be
instructed
by
him
in
the
things
which
concerned
the
Kingdom
of
God
,
that
is
,
in
the
Doctrine
of
the
Gospel
,
which
they
were
to
publish
to
the
World
,
this
Attendance
hindred
them
from
making
necessary
Provisions
against
the
Sabbath
,
they
,
in
obedience
to
their
Master
,
being
intent
upon
a
better
Work
;
but
that
they
might
not
starve
,
the
necessities
of
Nature
must
be
provided
for
;
and
therefore
it
was
fit
,
that
the
Law
of
the
Sabbath
,
which
was
but
positive
and
ritual
,
should
give
way
to
an
act
of
Mercy
,
and
Self-preservation
;
If
ye
had
known
what
this
meaneth
,
I
will
have
Mercy
and
not
Sacrifice
,
ye
would
not
have
condemned
the
guiltless
.
And
the
reason
is
the
same
as
to
any
instrumental
part
of
Religion
,
by
which
I
mean
any
thing
which
may
be
a
means
to
promote
Piety
and
Goodness
;
as
Prayer
,
hearing
the
Word
of
God
,
keeping
good
Company
,
and
avoiding
bad
;
the
Duties
of
this
kind
,
our
Saviour
here
in
the
Text
(
where
he
likewise
applies
this
Rule
)
compares
with
moral
Duties
.
To
avoid
the
Company
of
vicious
and
wicked
Persons
,
is
a
good
means
to
preserve
men
from
the
contagion
of
their
Vices
,
and
was
always
esteemed
a
Duty
among
prudent
men
,
both
Jews
and
Heathens
,
and
is
in
no
wise
disallowed
by
our
Saviour
:
but
yet
not
so
a
Duty
,
as
to
hinder
a
greater
Duty
,
nor
so
strictly
and
perversely
to
be
insisted
upon
,
as
if
one
ought
not
to
converse
with
bad
Men
in
any
Case
,
or
upon
any
Account
,
no
not
for
so
great
and
good
an
end
as
to
reclaim
them
from
their
Vices
.
In
this
Case
we
ought
to
consider
,
that
our
first
and
highest
obligation
is
to
moral
Duties
,
comprehended
under
the
love
of
God
and
our
Neighbour
;
among
which
one
of
the
chief
is
to
do
good
to
Men
,
and
to
shew
Mercy
and
Pity
to
those
that
are
in
Misery
;
and
the
greatest
good
that
one
Man
can
do
to
another
,
is
to
be
instrumental
to
reclaim
him
from
the
Evil
and
Error
of
his
Way
;
because
this
is
to
save
his
soul
from
death
;
and
we
cannot
imagine
that
God
ever
intended
,
by
any
Rule
of
prudence
,
or
positive
Constitution
of
the
Jewish
Law
,
so
to
forbid
their
accompaning
with
bad
and
scandalous
Men
,
that
it
should
be
unlawful
to
converse
with
them
in
order
to
their
Recovery
and
Amendment
;
Go
ye
and
learn
what
that
meaneth
,
I
will
have
Mercy
and
not
Sacrifice
.
And
St.
Paul
was
of
the
same
mind
in
the
Precepts
he
gives
concerning
avoiding
the
Company
of
scandalous
Christians
,
2
Thes.
3.
14
,
15.
and
if
any
man
obey
not
our
word
by
this
Epistle
,
note
that
man
,
and
have
no
Company
with
him
,
that
he
may
be
ashamed
;
yet
count
him
not
as
an
enemy
,
but
admonish
him
as
a
brother
.
St.
Paul
qualifies
his
Precept
,
lest
Christians
should
mistake
it
,
and
fall
into
the
Jewish
extream
,
not
to
converse
with
those
whom
they
esteemed
scandalous
and
wicked
upon
any
account
whatsoever
,
no
not
in
order
to
their
Amendment
and
Reformation
.
The
Bond
of
Intimacy
and
Friendship
with
bad
Men
ought
to
be
broken
;
and
yet
the
Bond
of
common
Humanity
may
be
as
strong
as
ever
.
It
is
one
thing
to
discountenance
bad
Men
,
to
bring
them
to
Shame
,
and
a
Sense
of
their
Fault
;
and
quite
another
thing
to
abandon
them
to
Ruin
;
and
even
in
case
of
notorious
Heresie
,
or
wickedness
of
Life
,
it
is
one
thing
to
cut
them
off
from
the
Society
and
Communion
of
Christians
;
and
quite
another
,
to
cut
them
off
from
Humane
Society
,
to
cut
their
Throats
,
and
to
extirpate
them
out
of
the
World
.
And
yet
the
matter
was
carried
thus
far
by
the
furious
Zeal
of
the
Jews
,
when
Christianity
first
appeared
in
the
World
;
they
thought
that
no
Mercy
in
such
Cases
was
the
best
Service
that
could
be
done
,
and
the
best
Sacrifice
that
could
be
offered
to
Almighty
God
;
and
this
Pattern
hath
been
since
,
not
only
closely
followed
,
but
out-done
by
the
Doctrines
and
Practices
of
the
Church
of
Rome
;
as
we
have
too
much
Reason
to
remember
upon
[
](A62632-e4610-b)*
*
Prea●h'd
Nov.
5.
88.
this
day
.
But
to
proceed
in
the
farther
explication
of
the
Text
,
the
meaning
whereof
in
short
is
this
;
that
the
ritual
and
instrumental
parts
of
Religion
,
and
all
Laws
and
Duties
concerning
them
,
are
of
less
Value
and
Esteem
with
God
,
than
those
which
are
of
a
moral
Nature
,
especially
the
great
Duties
and
Offices
of
Piety
and
Humanity
,
of
the
love
of
God
,
and
of
our
Neighbour
.
And
if
we
consider
the
matter
well
,
we
shall
see
the
Reason
of
it
to
be
very
plain
;
because
natural
and
moral
Duties
are
approved
of
God
for
themselves
and
for
their
own
sake
,
upon
account
of
their
own
natural
and
intrinsical
Goodness
;
but
the
ritual
and
instrumental
parts
of
Religion
,
are
only
pleasing
to
God
in
order
to
these
,
and
so
far
as
they
tend
to
beget
and
promote
them
in
us
;
they
are
not
naturally
good
in
themselves
,
but
are
instituted
and
appointed
by
God
for
the
sake
of
the
other
;
and
therefore
great
Reason
there
is
that
they
should
be
subordinate
,
and
give
way
to
them
,
when
they
come
in
competition
with
one
another
.
For
this
is
a
known
Rule
,
which
takes
place
in
all
Laws
,
that
Laws
of
less
importance
should
give
way
to
those
that
are
of
greater
;
quoties
Leges
ex
circumstanti●
colliduntur
,
ita
ut
utraque
servari
non
potest
,
servanda
est
lex
potior
.
When
ever
two
Laws
happen
to
be
in
such
circumstances
as
to
clash
with
one
another
,
so
that
both
of
them
cannot
be
observed
,
that
Law
which
is
better
and
of
greater
consequence
is
to
be
kept
.
And
Tully
gives
much
the
same
Rule
in
this
matter
.
In
comparing
of
Laws
(
says
he
)
we
are
to
consider
which
Law
is
most
useful
,
and
just
,
and
reasonable
to
be
observed
.
From
whence
it
will
follow
,
that
when
two
Laws
,
or
more
,
or
how
many
soever
they
be
,
cannot
be
observed
,
because
they
clash
with
one
another
;
ea
maxime
conservanda
putetur
,
quae
ad
maximas
res
pertinere
videatur
.
It
is
reasonable
that
that
Law
should
be
observed
,
which
is
of
greatest
Moment
and
Concernment
.
By
what
hath
been
said
,
we
may
learn
what
is
the
meaning
of
this
Saying
,
which
our
Saviour
more
than
once
cites
out
of
the
Prophet
,
I
will
have
Mercy
,
and
not
Sacrifice
.
From
the
words
thus
explained
,
I
shall
take
occasion
to
prosecute
the
two
Propositions
which
I
mentioned
before
;
namely
,
First
,
That
Natural
Religion
is
the
Foundation
of
Instituted
and
Revealed
Religion
.
Secondly
,
That
no
Instituted
Religion
was
ever
designed
to
take
away
the
obligation
of
Natural
Duties
;
but
is
intended
to
establish
and
confirm
them
.
And
both
these
are
sufficiently
grounded
in
the
Reason
of
our
Saviour's
Discourse
from
this
Rule
,
I
will
have
Mercy
,
and
not
Sacrifice
.
I.
That
Natural
Religion
is
the
Foundation
of
Instituted
and
Revealed
Religion
,
and
all
Revealed
Religion
does
suppose
,
and
take
for
granted
,
the
clear
and
undoubted
Principles
and
Precepts
of
Natural
Religion
,
and
builds
upon
them
.
By
Natural
Religion
,
I
mean
obedience
to
the
Natural
Law
,
and
the
performance
of
such
duties
as
Natural
Light
,
without
any
express
and
supernatural
Revelation
,
doth
dictate
to
Men.
These
lye
at
the
bottom
of
all
Religion
,
and
are
the
Great
and
Fundamental
Duties
which
God
requires
of
all
Mankind
;
as
,
that
we
should
love
God
,
and
behave
our selves
reverently
towards
him
;
that
we
should
believe
his
Revelations
;
and
testifie
our
dependance
upon
him
,
by
imploring
his
aid
and
direction
in
all
our
necessities
and
distresses
;
and
acknowledge
our
obligations
to
him
for
all
the
Blessings
and
Benefits
which
we
receive
;
that
we
should
moderate
our
Appetites
,
in
reference
to
the
Pleasures
and
Enjoyments
of
this
World
,
and
use
them
temperately
and
chastly
;
that
we
should
be
just
and
upright
in
all
our
Dealings
with
one
another
;
true
to
our
word
,
and
faithful
to
our
trust
;
and
in
all
our
words
and
actions
observe
that
Equity
towards
others
,
which
we
desire
they
should
use
towards
us
;
that
we
should
be
kind
,
and
charitable
,
merciful
,
and
compassionate
one
towards
another
;
ready
to
do
good
to
all
,
and
apt
not
only
to
pity
,
but
to
relieve
them
in
their
misery
and
necessity
.
These
,
and
such
like
,
are
those
which
we
call
Moral
Duties
;
and
they
are
of
eternal
and
perpetual
obligation
,
because
they
do
naturally
oblige
,
without
any
particular
and
express
Revelation
from
God
.
And
these
are
the
Foundation
of
Revealed
and
Instituted
Religion
,
and
all
Revealed
Religion
does
suppose
them
,
and
build
upon
them
;
for
all
Revelation
from
God
,
supposeth
us
to
be
Men
,
and
alters
nothing
of
those
Duties
to
which
we
were
naturally
obliged
before
.
And
this
will
clearly
appear
,
if
we
consider
these
three
things
;
First
,
That
the
Scripture
every
where
speaks
of
these
,
as
the
main
and
Fundamental
Duties
of
the
Jewis●
Religion
.
Secondly
,
That
no
Instituted
Service
of
God
,
no
positive
part
of
Religion
,
was
ever
acceptable
to
him
,
when
these
were
neglected
.
Thirdly
,
That
the
great
Design
of
the
Christian
Religion
,
was
to
restore
and
reinforce
the
practice
of
the
natural
Law
.
1.
That
the
Scripture
every
where
speaks
of
these
as
the
main
and
Fundamental
Duties
of
the
Jewish
Religion
.
When
our
Saviour
was
ask'd
,
which
was
the
first
and
great
Commandment
of
the
Law
;
he
answered
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
strength
;
and
thou
shalt
love
thy
neighbour
as
thy self
.
One
would
have
expected
he
would
have
given
quite
another
Answer
,
and
have
pitched
upon
some
of
those
things
which
were
so
much
magnified
among
the
Jews
,
and
which
they
laid
so
much
weight
upon
;
that
he
should
have
instanced
in
Sacrifice
,
or
Circumcision
,
or
the
Law
of
the
Sabbath
:
but
he
overlooks
all
these
as
inconsiderable
in
comparision
,
and
instances
only
in
those
two
great
heads
of
Moral
Duty
,
the
love
of
God
,
and
our
Neighbour
;
which
are
of
natural
and
perpetual
obligation
,
and
comprehend
under
them
all
other
Moral
Duties
.
And
these
are
those
which
our
Saviour
calls
the
Law
and
the
Prophets
,
and
which
he
says
he
came
not
to
destroy
,
but
to
fulfill
,
Mat.
5.
17
,
18
,
19
,
20.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
.
I
am
not
come
to
destroy
;
but
to
fulfill
:
for
verily
I
say
unto
you
,
'till
Heaven
and
Earth
pass
,
one
jot
or
one
title
shall
in
no
wise
pass
from
the
Law
,
'till
all
be
fulfilled
.
Whosoever
therefore
shall
break
one
of
these
least
Commandments
,
and
shall
teach
men
so
,
he
shall
be
call'd
the
least
in
the
Kingdom
of
Heaven
;
but
whosoever
shall
do
and
teach
them
,
the
same
shall
be
called
great
in
the
Kingdom
of
Heaven
.
For
I
say
unto
you
,
that
except
your
Righteousness
shall
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
case
enter
into
the
Kingdom
of
Heaven
.
That
our
Saviour
doth
not
here
speak
of
the
Judicial
or
Ceremonial
Law
of
the
Jews
,
but
of
the
Duties
of
the
Moral
Law
,
will
,
I
think
,
be
very
plain
,
from
these
following
Considerations
.
First
,
That
the
Judicial
or
Ceremonial
Laws
of
the
Jews
were
to
pass
away
,
and
did
so
,
not
long
after
;
but
this
Law
,
which
our
Saviour
speaks
of
,
was
to
be
perpetual
and
immutable
;
for
he
tells
us
,
that
Heaven
and
Earth
should
pass
away
,
but
one
jot
or
one
title
of
this
Law
should
not
pass
.
Secondly
,
The
observation
of
the
Law
our
Saviour
speaks
of
,
consisted
in
such
things
as
the
Scribes
and
Pharisees
neglected
;
for
he
tells
his
Disciples
,
upon
this
occasion
,
that
except
their
righteousness
did
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
they
should
in
no
case
enter
into
the
Kingdom
of
Heaven
.
But
now
the
Scribes
and
Pharisees
were
the
most
accurate
and
punctual
People
in
the
World
,
in
observing
the
Precepts
of
the
Judicial
and
Ceremonial
Law
;
they
were
so
far
from
taking
away
any
thing
from
these
observances
,
that
they
had
added
to
them
,
and
enlarged
them
,
by
innumerable
Traditions
of
their
own
;
so
exact
were
they
,
that
they
would
pay
tithe
of
mint
,
and
anise
,
and
cummin
,
as
our
Saviour
observes
;
but
then
they
were
extreamly
defective
in
Moral
Duties
;
they
were
unnatural
to
their
Parents
,
and
would
pretend
that
their
Estates
were
consecrated
to
God
,
that
under
this
pretence
of
positive
Religion
,
they
might
excuse
themselves
from
a
Natural
Duty
,
and
let
their
Parents
starve
for
God's
sake
;
they
were
Covetous
,
and
Unjust
,
and
devoured
Widows
houses
;
in
a
word
,
our
Saviour
tells
us
,
they
neglected
the
weightier
Matters
of
the
Law
,
Mercy
,
Judgment
,
and
the
love
of
God
,
and
keeping
faith
with
Men
;
so
that
it
is
in
these
things
,
that
our
Saviour
means
,
that
our
righteousness
must
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
viz.
in
the
practice
of
Moral
Duties
,
which
were
neglected
by
them
;
and
consequently
't
is
the
Moral
Law
which
our
Saviour
came
to
confirm
and
establish
.
Thirdly
,
If
we
consider
the
instances
which
our
Saviour
gives
in
his
following
discourse
,
by
which
we
may
best
judge
what
he
means
.
He
instances
in
Murder
,
and
Adultery
,
and
Perjury
,
which
are
undoubtedly
forbidden
by
the
natural
Law
;
and
then
he
i●stances
in
several
Permissions
which
were
indulged
to
them
for
the
Hardness
of
their
Hearts
,
but
yet
did
intrench
upon
the
Dictates
of
right
Reason
,
and
the
first
and
original
Constitution
of
things
;
as
the
permission
of
Divorce
upon
every
slight
occasion
,
and
of
Revenge
,
and
Retaliation
of
Injuries
.
Fourthly
,
If
we
consider
,
that
by
the
Law
and
the
Prophets
,
our
Saviour
means
that
which
was
principally
designed
and
ultimately
intended
by
them
;
which
was
the
Observation
of
moral
Duties
;
which
as
they
were
written
in
the
two
Tables
by
the
immediate
Finger
of
God
himself
,
so
are
chiefly
inculcated
by
the
Prophe●s
.
And
so
we
find
this
Phrase
of
the
Law
and
the
Prophets
,
elsewhere
used
by
our
Saviour
,
when
he
mentions
that
great
Rule
of
Equity
,
that
we
should
do
to
others
as
we
would
have
them
do
to
us
.
Matth.
7.
12.
Therefore
all
things
whatsoever
ye
would
that
Men
should
do
to
you
,
do
ye
even
so
to
them
;
for
this
is
the
Law
and
the
Prophets
.
But
how
was
this
the
Law
and
the
Prophets
,
when
this
Rule
was
never
so
much
as
mentioned
in
either
?
Our
Saviour
means
,
that
this
is
the
Foundation
of
all
those
Duties
of
Justice
and
Mercy
,
which
are
so
much
inculcated
in
the
Law
and
the
Prophets
.
So
that
our
Saviour
makes
the
Observation
of
moral
Duties
to
be
the
principal
Design
of
the
Jewish
Law
,
and
as
it
were
the
Foundation
of
it
;
and
therefore
he
calls
moral
Duties
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
weightier
matters
of
the
Law
,
Matth.
23.
23.
But
ye
(
says
he
to
the
Scribes
and
Pharisees
)
have
neglected
the
weightier
things
of
the
Law
,
judgment
,
and
mercy
,
and
fidelity
.
The
Scribes
and
Pharisees
busied
themselves
chiefly
about
ritual
Observances
;
but
our
Saviour
tells
them
,
that
those
other
were
the
most
considerable
and
important
Duties
of
the
Law
,
and
lay
at
the
bottom
of
the
Jewish
Religion
.
And
much
the
same
enumeration
the
Prophet
makes
,
where
he
compares
Sacrifices
and
these
moral
Duties
together
,
Mic.
6.
6
,
7
,
8.
Wherewith
●hall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
Shall
I
come
before
him
with
burnt
offerings
,
with
Calves
of
a
year
old
?
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
with
ten
thousands
of
rivers
of
Oyl
?
Shall
I
give
my
first
born
for
my
transgression
,
the
fruit
of
my
body
for
the
sin
of
my
soul
?
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
He
had
required
Sacrifices
,
but
had
no
regard
to
them
in
comparison
with
these
.
II.
No
Instituted
Service
of
God
,
no
positive
part
of
Religion
whatsoever
,
was
ever
acceptable
to
God
,
when
moral
Duties
were
neglected
;
nay
,
so
far
from
being
acceptable
to
him
,
that
he
rejects
them
with
Disdain
and
Abhorrence
.
To
this
purpose
there
are
almost
innumerable
Passages
in
the
Prophets
.
Isa.
1.
11.
&c.
To
what
purpose
is
the
multitude
of
your
Sacrifices
unto
me
?
When
ye
come
to
appear
before
me
,
who
hath
required
this
at
your
hands
,
to
tread
my
Courts
?
Bring
no
more
vain
Oblations
;
incense
is
an
Abomination
to
me
;
the
new
moons
and
sabbaths
,
the
calling
of
assemblies
,
I
cannot
away
with
;
it
is
Iniquity
,
even
the
solemn
meeting
,
and
when
ye
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
when
ye
make
many
prayers
I
will
not
hear
.
What
is
the
reason
of
all
this
?
Because
they
were
defective
in
the
moral
Duties
of
Religion
;
so
it
follows
;
your
hands
are
full
of
Blood
,
wash
ye
,
make
ye
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
,
cease
to
do
evil
,
learn
to
do
well
;
seek
judgment
,
relieve
the
oppressed
,
judge
the
fatherless
,
plead
for
the
Widow
;
come
now
and
let
us
reason
together
,
saith
the
Lord
;
implying
that
till
they
had
respect
to
moral
Duties
,
all
their
external
Worship
and
Sacrifices
signified
nothing
.
And
so
likewise
,
Isa.
66.
3.
He
tells
them
that
nothing
could
be
more
abomible
than
their
Sacrifices
,
so
long
as
they
allowed
themselves
in
wicked
Practises
;
He
that
killeth
an
Ox
is
as
if
he
slew
a
Man
;
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dog's
neck
;
he
that
offereth
an
Oblation
,
as
if
he
offered
Swine's
Blood
;
and
he
that
burneth
Incense
,
as
if
he
blessed
an
Idol
;
yea
,
they
have
chosen
their
own
ways
,
and
their
Soul
delighteth
in
their
Abominations
.
And
to
mention
but
one
Text
more
out
of
the
Old
Testament
,
Jer.
7.
4
,
5.
Trust
ye
not
in
lying
words
,
saying
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
are
these
.
Throughly
amend
your
ways
and
your
doings
,
throughly
execute
Judgment
between
a
man
and
his
neighbour
;
oppress
●ot
the
stranger
,
the
fatherless
and
the
widow
,
and
shed
not
innocent
blood
.
If
they
did
not
practise
these
Duties
,
and
forbear
those
Sins
,
all
the
reverence
for
the
temple
and
the
worship
of
God
signified
nothing
.
You
see
in
the
Jewish
Religion
what
it
was
that
was
acceptable
to
God
for
it self
and
its
own
sake
,
viz.
the
practice
of
moral
Duties
;
and
that
all
Instituted
Religion
,
that
did
not
promote
and
further
these
,
or
was
destitute
of
them
,
was
abominable
to
God
.
And
under
the
Gospel
our
Saviour
prefers
a
moral
Duty
before
any
gift
we
can
offer
to
God
,
and
will
have
it
to
take
place
,
Mat.
5.
23
,
24.
If
thou
bring
thy
gift
unto
the
Altar
,
and
there
remembrest
that
thy
Brother
hath
ought
against
thee
,
leave
there
thy
gift
before
the
Altar
,
and
go
thy
way
,
first
be
reconciled
to
thy
Brother
,
and
then
come
and
offer
thy
gift
.
But
it
should
seem
by
this
,
and
what
ha●h
been
said
before
,
that
God
prefers
Goodness
and
Righteousness
to
Men
,
before
his
own
Worship
;
and
obedience
to
the
Precepts
of
the
Second
Table
,
before
obedience
to
those
of
the
First
.
But
this
does
but
seem
so
;
all
that
can
be
collected
from
this
passage
of
our
Saviour
,
or
any
thing
that
hath
been
already
said
,
are
only
these
two
Things
.
1.
That
God
prefers
the
practice
of
the
Moral
Duties
of
the
second
Table
,
before
any
instituted
Worship
,
such
as
Sacrif●ce
was
;
and
before
obedience
to
the
Laws
of
Religion
,
which
are
meerly
positive
,
tho'
they
do
immediately
concern
the
Worship
of
God
.
2.
That
if
we
neglect
the
Duties
of
the
second
Table
,
of
Goodness
and
Righteousness
towards
Men
,
God
will
not
accept
of
our
obedience
to
the
Precepts
of
the
first
,
nor
of
any
act
of
Religious
Worship
that
we
can
perform
.
This
our
Saviour
means
,
when
he
says
,
leave
there
thy
gift
before
the
Altar
,
first
be
reconciled
to
thy
Brother
,
then
come
and
offer
thy
gift
;
intimating
,
that
so
long
as
we
bear
a
revengeful
mind
towards
our
Brethren
,
God
will
not
accept
of
any
Gift
or
Sacrifice
that
we
can
offer
to
him
;
or
indeed
of
any
act
of
Religious
Worship
that
we
can
perform
.
Thirdly
,
The
great
Design
of
the
Christian
Religion
is
to
restore
and
reinforce
the
practice
of
the
natural
Law
,
or
which
is
all
one
,
of
Moral
Duties
;
and
therefore
our
Saviour
begins
his
first
Sermon
,
by
promising
Blessedness
to
the
practice
of
these
Duties
;
of
Purity
,
and
Meekness
,
and
Righteousness
,
and
Peaceableness
,
and
Mercifulness
,
and
Patience
,
and
Submission
to
the
will
of
God
under
Persecutions
and
Sufferings
for
Righteousness
sake
;
and
tells
us
(
as
I
shew'd
before
)
that
he
came
not
to
release
Men
from
the
practice
of
these
Duties
,
but
to
oblige
them
thereto
more
effectually
;
and
that
as
these
were
the
Law
and
the
Prophets
,
that
is
,
the
main
Duties
and
the
Foundation
of
the
Jewish
Religion
,
so
were
they
much
more
to
be
so
of
the
Christian
.
This
the
Scriptures
of
the
New
Testament
do
every
where
declare
to
be
the
great
design
of
the
Gospel
,
and
the
Christian
Religion
,
to
instruct
us
in
these
Duties
,
and
to
engage
us
effectually
to
the
practice
of
them
.
In
that
known
and
excellent
Text
,
Tit.
2.
11
,
12●
The
grace
of
God
(
which
is
in
and
by
the
Doctrine
of
the
Gospel
)
hath
appeared
to
all
men
,
teaching
us
that
denying
ungodliness
and
worldy
lusts
,
we
should
live
soberly
,
righteously
,
and
godlily
in
this
present
world
.
And
herein
St.
James
tell
us
,
the
true
nature
,
and
the
force
and
vertue
of
the
Christian
Religion
doth
consist
,
Jam.
1.
27.
pure
Religion
,
and
undefiled
before
God
and
the
Father
is
this
,
to
visit
the
Fatherless
and
the
Widows
in
their
●ffliction
,
and
to
keep
our selves
unspotted
from
the
World
.
And
Chap.
3.
17.
The
wisdom
which
is
from
above
(
that
is
,
that
Heavenly
and
Divine
Knowledge
revealed
to
us
by
the
Gospel
)
hath
these
Properties
,
and
is
apt
to
produce
these
effects
;
it
is
first
pure
,
and
then
peaceable
,
gentle
,
and
easie
to
be
intreated
,
full
of
mercy
,
and
of
good
fruits
.
And
the
planting
of
these
dispositions
in
us
is
that
which
the
Scripture
calls
the
new
Creature
,
and
the
Image
of
God
,
Eph.
4.
20
,
&c.
The
Apostle
speaking
there
of
the
Vices
and
Lusts
wherein
the
Gentiles
lived
,
tells
Christians
that
they
were
otherwise
instructed
by
the
Gospel
;
but
ye
have
not
so
learned
Christ
,
if
so
be
that
ye
have
heard
him
,
and
have
been
taught
by
him
,
as
the
truth
is
in
Jesus
,
that
ye
put
off
concerning
the
former
conversation
the
old
man
which
is
cor●upt
according
to
deceitful
Lusts
,
and
be
renewed
in
the
spirit
of
your
mind
,
and
that
ye
put
on
the
new
man
,
which
after
God
is
created
in
righteousness
,
and
true
holiness
,
or
,
(
as
the
words
perhaps
may
better
be
rendred
)
in
the
holiness
of
truth
;
for
it
immediately
follows
,
wherefore
putting
away
lying
,
speak
every
man
truth
with
his
Neighbour
.
And
this
is
that
which
the
Apostle
elsewhere
makes
to
be
all
in
all
in
the
Christian
Religion
.
In
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
,
Gal.
6.
15.
which
the
Apostle
in
the
Chapter
before
expresseth
thus
;
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
,
but
Faith
which
worketh
(
or
is
inspired
)
by
Charity
.
And
yet
more
expresly
,
1
Cor.
7.
19.
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
;
but
the
keeping
of
the
Commandments
of
God
.
By
the
comparing
of
which
Texts
,
it
appears
,
that
the
main
thing
in
Christianity
,
is
the
practice
of
Moral
Duties
,
and
this
is
the
new
Creature
,
and
this
the
proper
effect
of
the
Christian
Faith
to
produce
these
Virtues
in
us
.
And
indeed
,
the
great
Design
of
the
Christian
Religion
and
every
thing
in
it
,
of
the
love
of
God
in
giving
his
Son
to
die
for
us
,
of
the
pardon
of
our
Sins
,
and
justification
in
his
blood
,
of
all
the
Promises
and
Threatnings
of
the
Gospel
,
and
of
the
assistance
therein
promised
,
is
to
engage
,
and
encourage
and
enable
to
the
practice
of
Mora●
Duties
.
And
thus
I
have
done
with
the
first
thing
I
proposed
to
speak
to
,
namely
,
that
Natural
Religion
is
the
Foundation
of
Instituted
and
Revealed
Religion
;
and
all
Revealed
Religion
does
suppose
it
,
and
builds
upon
it
.
I
proceed
to
the
Second
,
Namely
,
That
no
Revealed
and
Instituted
Religion
was
ever
designed
to
take
away
the
obligation
of
Natural
Duties
,
but
was
intended
to
confirm
and
establish
them
.
And
this
also
will
be
evident
,
if
we
consider
these
three
Things
.
1.
That
all
Revealed
Religion
calls
Men
to
the
practice
of
Natural
Duties
.
Thus
the
Jewish
Religion
did
.
The
first
Laws
which
God
gave
them
,
and
which
h●
distinguish'd
from
the
rest
,
by
writing
them
in
Tables
of
Stone
with
his
own
Finger
,
were
the
Precepts
of
the
Moral
Law
.
And
the
great
business
of
the
Prophets
whom
God
raised
up
among
them
from
time
to
time
,
was
to
reprove
not
so
much
their
defects
in
their
Sacrifices
,
and
in
the
Duties
of
Instituted
Worship
,
as
the
breach
of
the
natural
Law
by
their
Vices
and
Immoralities
;
and
to
threaten
them
with
the
Judgments
of
God
,
if
they
did
not
reform
and
amend
these
faults
.
And
now
under
the
Gospel
,
the
preceptive
part
of
it
is
almost
wholly
made
up
of
Moral
Duties
,
namely
,
those
which
are
comprehended
under
those
two
great
Commandments
,
of
the
love
of
God
,
and
our
Neighbour
.
In
the
Christian
Religion
there
is
very
little
that
is
meerly
Positive
and
Instituted
,
besides
the
two
Sacraments
,
and
praying
to
God
in
the
Name
and
Mediation
of
Jesus
Christ
.
2.
The
most
prefect
Revelation
that
ever
God
made
to
Mankind
(
I
mean
that
of
the
Christian
Religion
)
doth
furnish
us
with
the
best
helps
and
advantages
for
the
performance
of
Moral
Duties
;
it
discovers
our
Duty
more
clearly
to
us
;
it
offers
us
the
greatest
assistance
to
enable
us
to
the
performance
of
it
;
it
presents
us
with
the
most
powerful
Motives
and
Arguments
to
engage
us
thereto
;
so
that
this
Revelation
of
the
Gospel
is
so
far
from
weakning
the
obligation
of
natural
Duties
,
that
it
confirms
and
strengthens
it
,
and
urgeth
us
more
forcibly
to
the
practice
of
them
.
3.
The
positive
Rites
and
Institutions
of
Revealed
Religion
are
so
far
from
entrenching
upon
the
Laws
of
Nature
,
that
they
were
always
designed
to
be
subordinate
and
subservient
to
them
;
and
when
ever
they
come
in
competition
,
it
is
the
declared
will
of
God
,
that
positive
Institutions
should
give
way
to
natural
Duties
;
and
this
I
have
shewn
to
be
plainly
the
meaning
of
this
Saying
in
the
Text
,
I
will
have
Mercy
,
and
not
Sacrifice
.
If
Circumstances
be
such
,
that
one
part
of
Religion
must
give
place
,
God
will
have
the
Ritual
and
Instituted
part
to
give
way
to
that
which
is
Natural
and
Moral
.
It
is
very
frequent
in
Scripture
,
when
the
Duties
of
Natural
Religion
,
and
Rites
of
Divine
Institution
come
in
competition
,
to
slight
and
disparage
these
in
comparison
of
Moral
Duties
,
and
to
speak
of
them
as
things
which
God
hath
no
pleasure
in
,
and
which
in
comparison
of
the
other
he
will
hardly
own
that
he
hath
commanded
.
When
ye
come
to
appear
before
me
,
who
hath
required
this
at
your
hands
?
Isa.
1.
12.
Thou
desirest
not
Sacrifice
,
thou
delightest
not
in
Burnt-Offerings
,
Psal.
51.
16.
Will
the
Lord
be
pleased
with
thousands
of
Rams
,
or
ten
thousands
of
Rivers
of
Oyl
?
He
hath
shewn
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
justly
,
and
to
love
mercy
?
But
God
no
where
makes
any
comparison
to
the
disadvantage
of
Natural
Duties
;
he
never
derogated
from
them
in
any
Case
;
he
never
said
he
would
have
such
a
thing
,
and
not
mercy
,
or
that
he
had
rather
such
a
Rite
of
Religion
should
be
performed
,
than
that
men
should
do
the
greatest
good
,
and
shew
the
greatest
Charity
to
one
another
.
It
is
no
where
made
a
question
,
will
the
Lord
be
pleased
that
we
deal
justly
every
Man
with
his
Neighbour
,
and
speak
the
truth
one
to
another
?
that
we
be
kind
and
tender-hearted
,
and
ready
to
forgive
?
that
we
be
willing
to
distribute
and
give
Alms
to
those
that
are
in
need
?
there
is
no
such
question
as
this
put
in
Scripture
;
nay
it
is
positive
in
these
Matters
,
that
with
such
Sacrifices
God
is
well
pleased
.
I
instance
in
this
Vertue
more
especially
of
Kindness
and
Compassion
,
because
it
is
one
of
the
prime
instances
of
Moral
Duties
;
as
Sacrifice
is
put
for
all
the
Ritual
and
Instituted
part
of
Religion
;
and
this
disposition
of
Mind
our
Saviour
makes
the
root
of
all
Moral
Duties
;
Love
is
the
fulfilling
of
the
Law
;
and
the
Apostle
speaks
of
it
as
the
great
End
and
Scope
of
the
Gospel
;
The
end
of
the
Commandment
is
Charity
.
And
this
temper
and
disposition
of
Mind
he
advanceth
above
Knowledge
,
and
Faith
,
and
Hope
;
The
greatest
of
these
is
Charity
;
and
without
this
,
he
will
not
allow
a
Man
to
be
any
thing
in
Christianity
;
this
he
makes
our
highest
perfection
and
attainment
,
and
that
which
abides
and
remains
in
the
future
state
;
Charity
never
fails
.
This
our
Saviour
most
effectually
recommends
to
us
,
both
in
his
Doctrine
,
and
by
his
Example
;
this
he
presseth
as
the
peculiar
Law
of
his
Religion
,
and
the
proper
Mark
and
Character
of
a
Disciple
.
This
he
requires
us
to
exercise
towards
those
who
practice
the
contrary
towards
us
;
to
love
our
Enemies
,
and
to
do
good
to
them
that
hate
us
.
And
of
this
,
he
hath
given
us
the
greatest
Example
that
ever
was
;
when
we
were
Enemies
to
him
,
he
loved
us
so
as
hardly
ever
any
Man
did
his
Friend
,
so
as
to
lay
down
his
Life
for
us
;
and
he
Instituted
the
Sacrament
for
a
Memorial
of
his
love
to
Mankind
,
and
to
put
us
in
mind
how
we
ought
to
love
one
another
.
And
now
the
Application
of
what
hath
been
said
upon
this
Argument
,
to
the
occasion
of
this
Day
,
is
very
obvious
,
and
there
are
two
very
natural
Inferences
from
it
.
First
,
From
what
hath
been
said
upon
this
Argument
,
it
plainly
appears
what
place
Natural
and
Moral
Duties
ought
to
have
in
the
Christian
Religion
;
and
of
all
Natural
Duties
,
Mercy
,
and
Goodness
.
This
is
so
primary
a
Duty
of
Humane
Nature
,
so
great
and
considerable
a
part
of
Religion
,
that
all
positive
Institutions
must
give
way
to
it
,
and
nothing
of
that
kind
can
cancel
the
obligation
of
it
,
nor
justifie
the
violation
of
this
great
and
Natural
Law
.
Our
Blessed
Saviour
in
his
Religion
hath
declared
nothing
to
the
prejudice
of
it
;
but
on
the
contrary
,
hath
heightned
our
obligation
to
it
,
as
much
as
is
possible
,
by
telling
us
that
the
Son
of
Man
came
not
to
destroy
Mens
lives
,
but
to
save
them
.
So
that
they
know
not
what
manner
of
Spirit
they
are
of
,
who
will
kill
Men
to
do
God
service
;
and
to
advance
his
Cause
and
Religion
in
the
World
,
will
break
through
all
obligations
of
Nature
,
and
Civil
Society
,
and
disturb
the
Peace
and
Happiness
of
Mankind
.
Nor
did
our
Saviour
by
any
thing
in
his
Religion
design
to
release
Men
from
the
obligation
of
Natural
and
Civil
Duties
.
He
had
(
as
one
would
imagine
)
as
much
Power
as
the
Pope
;
but
yet
he
deposed
none
of
the
Princes
of
this
World
,
nor
did
Absolve
their
Subjects
from
their
Fidelity
and
Obedience
to
them
,
for
their
opposition
to
his
Religion
;
he
assumed
no
such
Power
to
himself
(
no
not
in
Ordine
ad
Spiritualia
)
nor
,
that
ever
we
read
of
,
did
he
give
it
to
any
other
.
Whence
then
comes
his
pretended
Vicar
to
have
this
Authority
?
And
yet
the
horrid
attempt
of
this
Day
was
first
designed
,
and
afterwards
carried
on
,
in
prosecution
of
the
Popes
Bull
of
Excommunication
,
and
was
not
so
much
the
effect
of
the
despair
and
discontent
of
that
Party
here
in
England
,
as
the
Natural
Consequence
of
their
Doctrines
of
Extirpating
Hereticks
,
and
Deposing
Kings
,
and
Absolving
Subjects
from
their
Allegiance
to
them
.
No
Zeal
for
any
positive
Institution
in
Religion
,
can
justifie
the
Violation
of
the
natural
Law
,
the
Precepts
whereof
are
of
primary
and
indispensable
Obligation
.
The
Pope's
Supremacy
is
not
so
clear
,
as
the
Duty
of
Obedience
to
civil
Government
;
nor
is
Transubstantiation
so
plainly
revealed
in
Scripture
,
as
it
is
both
in
Nature
and
Scripture
,
that
we
should
do
no
murder
.
And
yet
how
many
thousands
have
been
put
to
Death
,
because
they
could
not
understand
this
hardword
,
and
believe
this
impossible
thing
!
And
yet
if
the
supremacy
of
the
Pope
were
clearly
of
Divine
Right
,
and
the
Doctrine
of
Transubstantiation
as
plain
as
the
institution
of
the
Sacrament
;
yet
these
being
but
positive
matters
in
Religion
,
there
would
be
no
reason
to
kill
men
for
not
understanding
and
believing
these
things
;
nay
it
would
be
contrary
to
Religion
to
do
it
;
because
the
Law
of
Mercy
and
Humanity
,
which
is
the
Law
of
Nature
,
ought
not
to
be
violated
for
the
promoting
of
any
positive
institution
;
and
God
hath
plainly
said
,
that
he
will
have
mercy
rather
than
Sacrifice
;
yea
rather
than
the
Sacrifice
of
the
Mass
,
if
it
were
what
they
pretend
it
is
,
the
offering
of
the
natural
body
and
bloo●
of
Christ
;
because
it
would
be
needless
:
for
Propitiation
of
Sin
being
once
made
by
Christ's
offering
himself
once
for
all
upon
the
Cross
,
there
needs
no
more
Sacrifice
for
Sin
.
Nay
,
I
will
go
further
yet
;
I
had
rather
never
administer
the
Sacrament
,
nor
ever
receive
it
,
than
take
away
any
Man's
Life
about
it
;
because
the
Sacrament
is
but
a
positive
Rite
and
Institution
of
the
Christian
Religion
,
and
God
prefers
Mercy
,
which
is
a
Duty
of
natural
Religion
,
before
any
Rite
or
Institution
whatsoever
.
Besides
,
that
all
acts
of
Malice
and
Cruelty
are
directly
contrary
to
the
particular
Nature
and
Design
of
this
blessed
Sacrament
,
which
is
to
commemorate
the
Sufferings
of
the
Son
of
God
,
for
our
sakes
,
and
to
give
us
an
example
of
the
greatest
Love
that
ever
was
,
and
thereby
to
excite
us
to
the
Imitation
of
it
.
2.
What
hath
been
said
gives
us
a
right
Notion
and
Character
of
that
Church
and
Religion
,
which
prefers
the
positive
Rites
and
Institutions
of
Religion
,
and
the
observance
of
them
,
to
those
Duties
which
are
of
natural
and
Eternal
Obligation
,
Mercy
and
Goodness
,
Fidelity
and
Justice
;
and
which
for
the
sake
of
a
pretended
Article
of
Religion
,
or
Rite
of
Worship
,
(
which
if
it
were
certain
that
they
were
revealed
,
and
instituted
by
God
are
yet
meerly
positive
)
will
break
the
greatest
of
God's
Commandments
,
and
teach
men
so
.
It
is
too
plain
to
be
denyed
,
that
the
Principles
and
Precepts
of
natural
Religion
were
never
so
effectually
undermined
,
and
the
Morality
of
the
Christian
Religion
never
so
intolerably
corrupted
and
debauched
,
by
any
thing
that
ever
yet
had
the
face
of
Religion
in
the
World
,
as
by
the
allowed
Doctrines
and
Practices
of
the
Church
of
Rome
,
and
this
out
of
a
blind
and
furious
Zeal
for
some
Imaginary
Doctrines
and
Rites
of
the
Christian
Religion
,
which
at
the
best
are
of
meer
positive
Institution
,
and
of
the
same
rank
among
Christians
,
that
Sacrifices
were
in
the
Jewish
Religion
.
For
which
we
need
go
no
further
for
an
instance
,
than
in
the
Occasion
of
th●s
Day
's
Solemnity
;
upon
which
Day
,
(
about
fourscore
years
ago
)
there
was
designed
a
mighty
Sacrifice
indeed
,
the
greatest
and
richest
burnt-offering
that
ever
was
pretended
to
be
offered
up
to
Almighty
God
,
by
those
of
any
Religion
whatsoever
;
not
the
blood
of
Bulls
and
Goats
,
but
of
King
,
and
Princes
,
and
Nobles
,
more
in
value
,
than
thousands
of
Rams
,
and
ten
thousands
of
Rivers
of
Oyl
,
than
all
the
Beasts
of
the
Forrest
,
and
the
Cattle
upon
a
thousand
Hills
.
Here
was
a
prodigious
Sacrifice
indeed
;
but
where
was
Mercy
?
the
thing
God
chiefly
desires
,
and
which
above
all
other
things
is
acceptable
to
him
;
no
Mercy
,
not
even
to
those
of
their
own
Religion
,
whom
these
nice
and
tender
Casuists
,
after
a
solemn
debate
of
the
Case
,
had
resolved
to
involve
in
the
same
common
Destruction
with
the
rest
;
rather
no
mercy
,
than
that
this
Sacrificewhich
their
mad
zeal
had
prompted
them
to
,
should
be
omitted
.
To
conclude
,
They
that
can
do
such
inhumane
things
,
and
think
them
to
be
Religion
,
do
not
understand
the
nature
of
it
,
but
had
need
to
be
taught
the
first
Rudiments
of
natural
Religion
;
that
natural
Duties
are
not
to
be
violated
upon
pretence
,
no
,
nor
for
the
sake
of
positive
Institutions
;
because
natural
Religion
is
the
Foundation
of
that
which
is
instituted
;
and
therefore
to
violate
any
natural
Duty
for
the
sake
of
that
which
is
instituted
,
is
for
Religion
to
undermine
and
blow
up
it self
.
Let
those
who
do
such
things
,
and
teach
men
so
,
go
and
learn
what
that
meaneth
;
I
will
have
Mercy
and
not
Sacrifice
.
SERMON
III.
Christianity
doth
not
destroy
,
but
perfect
the
Law
of
Moses
.
MATTHEW
.
V.
17.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
.
I
am
not
come
to
destroy
;
but
to
fulfil
.
THERE
is
no
Saying
in
the
whole
Gospel
,
which
the
Jews
did
so
frequently
object
to
the
Christians
,
as
this
of
our
Blessed
Saviour
,
as
if
his
Words
and
Actions
were
plainly
repugnant
,
and
contrary
to
one
another
:
for
when
it
is
evident
,
say
they
,
that
he
took
away
so
many
Ceremonies
,
Purifications
,
Distinctions
of
Meats
,
Sacrifices
,
Judicial
Laws
,
and
many
other
things
;
yet
he
says
,
he
came
not
to
destroy
the
Law
or
the
Prophets
;
so
that
it
is
plain
,
that
he
did
throw
down
the
Law
of
Moses
,
and
in
so
doing
contradicted
his
own
Saying
,
that
he
did
not
intend
to
destroy
the
Law
.
To
clear
our
Saviour's
words
of
this
Objection
,
it
will
be
requ●site
to
consider
the
Scope
and
Design
of
his
Discourse
in
this
Chapter
,
by
which
we
shall
fully
understand
the
sence
and
meaning
of
these
Words
in
the
Text.
Our
Saviour
in
this
Sermon
,
(
which
contains
the
Sum
and
Substance
of
his
Religion
)
doth
earnestly
recommend
to
his
Disciples
and
Followers
,
and
strictly
enjoyns
the
perfect
Practice
of
all
Goodness
and
Virtue
,
declaring
to
them
,
that
he
came
to
bring
in
and
establish
that
Righteousness
,
which
the
Jewish
Religion
indeed
aimed
at
,
but
through
the
Weakness
and
Imperfection
of
that
Dispensation
,
was
not
able
to
effect
and
accomplish
.
And
to
take
away
all
suspicion
of
a
Design
,
to
contradict
the
former
Revelations
of
God
,
made
to
the
Jews
by
Moses
and
the
Prophets
or
to
destroy
their
Divine
Authority
,
by
carrying
on
a
Design
contrary
to
them
,
I
say
,
to
prevent
any
imagination
of
this
kind
,
he
does
here
in
the
Text
expresly
declare
the
contrary
;
Think
not
,
&c.
Intimating
that
some
either
did
,
or
at
least
might
be
apt
to
suspect
,
that
his
Design
was
to
destroy
the
obligation
of
the
Law
,
and
to
undermine
the
Authority
of
Moses
and
the
Prophets
;
to
free
them
from
this
jealousie
,
he
declares
plainly
,
that
he
had
no
such
thought
and
intention
,
it
was
far
from
him
.
I
am
not
come
to
destroy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abrogate
or
dissolve
the
Law
,
to
encourage
Men
to
the
breach
and
violation
of
it
;
for
the
word
is
of
the
same
sense
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
the
19.
ver.
whosoever
shall
break
one
of
these
least
Commandments
;
and
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
3.
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
we
then
make
void
the
Law
by
Faith
?
Which
is
the
same
question
with
that
of
the
same
Apostle
,
Gal.
3.
21.
Is
the
Law
then
against
the
Promises
of
God
?
that
is
,
are
the
Law
and
the
Gospel
contrary
?
do
they
contradict
one
another
?
So
that
the
meaning
of
our
Saviour's
Declaration
is
this
,
that
he
was
not
come
to
dissolve
,
and
abrogate
,
and
make
void
the
Law
,
or
to
encourage
Men
to
the
breach
of
it
;
that
the
Precepts
of
his
Religion
were
in
no
wise
contrary
to
those
of
the
Law
and
the
Prophets
,
did
not
thwart
and
oppose
them
,
or
any
ways
contradict
the
main
design
and
intention
of
the
Law
and
the
Prophets
,
that
is
,
of
the
Jewish
Religion
;
for
so
the
Law
and
the
Prophets
do
frequently
signifie
,
Mat.
7.
12.
therefore
all
things
whatsoever
ye
would
that
Men
should
do
to
you
,
do
ye
even
so
to
them
;
for
this
is
the
Law
and
the
Prophets
;
that
is
,
this
is
the
main
scope
and
intention
of
what
your
Religion
,
contained
in
the
Law
and
the
Prophets
,
teacheth
,
concerning
your
Duty
to
one
another
.
So
likewise
,
Mat.
22.
40.
On
these
two
Commandments
hang
all
the
Law
and
the
Prophets
;
that
is
,
this
is
the
sum
of
all
the
Duties
of
Religion
;
to
these
two
Laws
,
all
that
the
Jewish
Religion
teacheth
,
may
be
refer'd
.
I
am
not
come
to
destroy
;
but
to
fulfill
;
to
carry
on
the
same
Design
which
was
intended
by
the
Jewish
Religion
,
and
to
perfect
and
accomplish
it
;
to
supply
all
the
defects
and
weaknesses
and
imperfections
of
that
dispensation
;
this
is
the
plain
meaning
of
this
caution
and
declaration
of
our
Saviours
;
Think
not
,
&c.
For
the
clearing
of
this
Matter
,
viz.
That
the
Design
of
our
Saviour's
Doctrine
and
Religion
,
is
not
contrary
to
those
former
Revelations
,
which
God
made
to
the
Jews
by
Moses
and
the
Prophets
;
this
will
evidently
appear
,
whether
we
consider
the
Prophesies
and
Predictions
of
the
Old
Testament
,
or
the
Laws
and
Precepts
therein
contained
.
First
,
The
Prophesies
and
Predictions
of
the
Old
Testament
;
our
Saviour
came
not
to
contradict
and
overthrow
these
;
but
to
fulfill
them
.
The
chief
Predictions
of
the
Law
and
the
Prophets
were
concerning
the
Messias
,
and
his
Spiritual
Kingdom
.
In
the
Law
it
was
foretold
,
that
God
would
raise
to
them
a
Prophet
like
unto
Moses
,
whom
they
ought
to
hear
and
obey
;
and
to
him
all
the
Prophets
of
the
Old
Testament
gave
witness
,
foretelling
the
time
of
his
coming
,
his
extraction
,
the
manner
and
circumstances
of
his
Birth
,
the
Purity
and
Efficacy
of
his
Doctrine
,
the
Actions
and
Miracles
of
his
Life
,
his
Passion
,
Death
,
and
Burial
,
with
the
particular
Circumstances
of
them
,
his
Resurrection
from
the
Dead
,
and
his
Ascension
into
Heaven
,
and
Exaltation
at
the
right
hand
of
God
;
so
that
this
part
of
the
Law
and
Prophets
he
did
accomplish
and
fulfill
in
a
most
eminent
and
remarkable
manner
;
all
things
that
the
Prophets
had
foretold
concerning
the
Messias
,
were
punctually
made
good
in
the
Person
,
and
Actions
,
and
Sufferings
of
our
Saviour
.
Secondly
,
As
to
the
Laws
and
Precepts
of
the
Jewish
Religion
,
the
Doctrine
and
the
Laws
of
Christianity
did
not
clash
with
them
,
nor
properly
abrogate
them
,
and
make
them
void
,
especially
as
to
the
Moral
Precepts
,
which
were
the
very
Life
and
Spirit
,
the
ultimate
Scope
and
Design
of
that
Religion
;
nay
,
so
far
was
it
from
doing
so
,
that
the
main
and
proper
intention
of
Christianity
,
was
to
clear
and
establish
that
,
which
was
the
main
design
of
the
Law
and
Prophets
,
to
perfect
the
Law
in
this
part
,
and
to
raise
and
advance
Morality
to
its
highest
pitch
,
to
supply
all
the
defects
and
imperfections
of
the
Jewish
Religion
,
and
to
make
Men
much
better
than
that
weak
and
imperfect
Institution
was
able
to
do
.
This
was
the
great
Design
of
Christianity
,
and
it
is
very
probable
that
our
Saviour
had
a
principal
,
if
not
a
sole
respect
to
the
Precepts
of
the
Moral
Law
,
when
he
here
says
,
that
he
came
not
to
destroy
the
Law
and
the
Prophets
;
but
to
perfect
and
fulfill
them
;
as
I
shall
have
occasion
by
and
by
to
shew
more
at
large
.
But
that
we
may
give
a
full
Answer
to
the
Objection
of
the
Jews
against
this
Saying
of
our
Saviour's
,
I
shall
shew
that
he
did
not
come
to
thwart
and
contradict
,
and
properly
to
abrogate
and
make
void
the
Jewish
Law
,
in
any
part
of
it
,
neither
the
Civil
and
Judicial
,
nor
the
Ritual
and
Ceremonial
,
much
less
the
Moral
and
Natural
Precepts
of
it
.
This
is
more
than
I
think
to
be
absolutely
necessary
,
to
reconcile
this
Saying
of
our
Saviour
with
the
rest
of
his
Doctrine
and
Actions
;
for
tho'
he
had
properly
abrogated
the
Ceremonial
Law
,
and
in
no
sence
fulfill'd
it
;
yet
,
notwithstanding
this
,
it
may
be
true
,
that
he
came
not
to
destroy
the
Law
and
the
Prophets
;
that
is
,
to
destroy
the
obligation
of
Moral
Duties
,
which
he
speaks
of
in
this
Chapter
,
and
elsewhere
declares
to
be
the
ultimate
scope
,
the
sum
and
substance
of
the
Law
and
the
Prophets
.
For
if
the
Ceremonial
Law
was
not
designed
by
God
to
be
perpetual
,
but
to
give
way
to
a
more
perfect
dispensation
;
then
our
Saviour
did
no
way
thwart
and
contradict
the
Law
and
the
Prophets
,
by
abrogating
the
Ceremonial
Law
,
at
that
time
,
when
God
designed
that
a
period
should
be
put
to
it
.
But
yet
for
the
fuller
satisfaction
to
this
Objection
,
I
shall
shew
that
our
Saviour
did
not
properly
abrogate
any
part
of
the
Jewish
Law
,
no
not
the
Ritual
and
Ceremonial
part
of
it
;
but
did
fulfill
it
.
First
,
not
their
Civil
and
Judicial
Laws
.
These
,
in
the
original
intention
of
them
,
were
not
Laws
designed
for
Mankind
,
but
suited
and
fitted
to
the
disposition
and
temper
,
the
Condition
and
Circumstances
of
a
particular
People
and
Nation
;
to
these
our
Saviour
taught
obedience
,
and
paid
it
himself
,
and
never
did
any
thing
contrary
to
them
,
nor
in
the
least
weaken
the
obligation
of
them
;
but
they
continued
in
full
force
,
'till
that
Nation
and
Commonwealth
was
dissolved
.
So
that
these
Laws
were
no
way
impeached
or
abrogated
by
the
Christian
Religion
;
but
they
fell
,
for
want
of
a
subject
to
exercise
their
power
upon
,
and
because
the
People
that
were
to
be
governed
by
them
were
destroyed
or
dissipated
!
and
tho'
they
neither
are
,
nor
ever
were
obligatory
to
other
Nations
,
as
given
by
Moses
,
and
as
they
were
the
peculiar
Laws
of
a
particular
Nation
;
yet
the
Natural
Reason
and
Equity
of
them
,
so
far
as
it
concerned
Mankind
,
is
duly
considered
and
regarded
by
us
,
and
many
of
these
Laws
are
adopted
into
the
Laws
of
most
Christian
Nations
.
It
is
plain
then
,
that
this
part
of
the
Jewish
Law
received
no
prejudice
by
Christianity
,
but
continued
in
full
force
,
so
long
as
that
Nation
and
Commonwealth
lasted
,
which
was
to
be
governed
by
it
.
Secondly
,
As
to
the
Ritual
and
Ceremonial
part
of
the
Jewish
Law
,
which
consisted
in
Circumcision
,
and
Purifications
,
and
Sacrifices
,
in
distinction
of
Meats
,
and
Times
,
and
innumerable
other
Rites
and
Observances
;
this
was
not
properly
abrogated
and
made
void
by
the
coming
of
Christ
,
but
fulfill'd
and
made
good
by
him
.
The
Rites
and
Ceremonies
of
the
Law
,
were
the
Types
and
Shadows
of
those
future
good
things
which
were
promised
under
the
Gospel
,
a
kind
of
rude
draught
of
a
better
and
more
perfect
Institution
,
which
was
designed
,
and
at
last
fin●sht
and
perfected
by
the
Christian
Religion
.
This
account
the
Apostle
gives
of
the
legal
Rites
and
Observances
,
Col.
2.
16
,
17.
Let
nb
ma●●
judge
you
in
meat
or
in
drink
,
or
in
respect
of
a
holy
day
,
or
of
the
New
Moon
,
or
of
the
Sabbath
days
,
which
are
a
shadow
of
things
to
come
,
b●t
the
body
is
of
Christ
;
that
is
,
he
is
the
substance
and
reality
of
all
those
things
,
which
were
sh●dowed
and
figured
by
those
legal
observances
,
And
so
the
Apostle
to
the
Heb.
calls
the
Priests
and
Sacrifices
of
the
Law
,
the
Examples
and
shadows
of
Heavenly
things
,
Chap.
8.
5.
and
so
Chap.
10.
1.
the
Law
having
a
Shadow
of
good
things
to
come
,
and
not
the
very
image
of
the
things
,
that
is
,
being
but
an
obscure
Type
,
and
not
a
perfect
Representation
of
the
Blessings
and
Benefits
of
the
Gospel
,
which
we
now
have
in
truth
and
reality
.
Now
reason
will
tell
us
,
that
the
Laws
concerning
these
Types
and
Shadows
,
were
only
to
continue
'till
the
Substance
of
the
things
signified
by
them
should
come
,
and
that
they
would
be
of
no
longer
use
,
when
that
more
perfect
Institution
,
which
was
figured
by
them
,
should
take
place
,
and
then
they
would
expire
,
and
become
void
of
themselves
,
because
the
reason
and
use
of
them
ceasing
,
they
must
necessarily
fall
.
But
they
did
not
expire
immediately
upon
the
coming
of
Christ
,
and
therefore
he
himself
submitted
to
these
Laws
,
so
long
as
they
continued
in
force
;
he
was
Circumcised
,
and
presented
in
the
Temple
,
and
performed
all
other
Rites
required
by
the
Law
,
that
first
Covenant
to
which
these
Laws
and
Ordinances
belonged
,
continuing
in
force
,
'till
the
ratification
of
the
second
Covenant
by
the
death
of
Christ
,
and
then
these
Laws
expired
,
or
rather
were
fulfill'd
,
and
had
their
accomplishment
in
the
Sacrifice
of
Christ
,
which
made
all
the
Sacrifices
and
other
Rites
of
the
Jewish
Religion
needless
,
and
of
no
use
for
the
future
;
Christ
having
by
this
one
Sacrifice
of
himself
,
perfected
for
ever
them
that
are
sanctified
,
as
the
same
Apostle
speaks
,
Heb.
10.
14.
So
that
Christ
did
not
properly
abrogate
and
repeal
those
Ritual
and
Ceremonial
Laws
;
but
they
having
continued
as
long
as
they
were
designed
to
do
,
and
there
was
any
use
of
them
,
they
abated
and
ceased
of
themselves
.
And
that
the
death
of
Christ
was
the
time
of
their
expiration
,
because
then
the
new
Covenant
took
place
,
St.
Paul
expresly
tells
us
,
Eph.
2.
15.
having
abolisht
or
voided
in
his
flesh
the
law
of
Commandments
contained
in
Ordinances
;
and
this
v.
16.
he
is
said
to
have
done
by
his
Cross
;
and
more
plainly
,
Col.
2.
14.
blotting
out
the
hand-writing
of
Ordinances
,
which
was
against
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
Cross
.
So
that
you
see
that
even
the
Ceremonial
Law
was
not
so
properly
abrogated
by
the
Sacrifice
and
Death
of
Christ
,
but
rather
had
its
accomplishment
,
and
attained
its
end
in
the
Sacrifice
of
Christ
,
which
by
the
Eternal
efficacy
of
it
to
the
expiation
of
Sin
,
and
the
purifying
of
our
Consciences
,
hath
made
all
the
Sacrifices
and
Washings
,
and
other
Rites
of
the
Ceremonial
Law
,
for
ever
needless
and
superfluous
.
Thirdly
,
But
especially
as
to
the
Moral
Law
,
and
those
Precepts
which
are
of
Natural
and
Perpetual
obligation
,
our
Saviour
did
not
come
either
to
dissolve
,
or
to
lessen
and
slacken
the
obligation
of
them
.
And
of
this
I
told
you
our
Saviour
doth
principally
,
if
not
solely
speak
here
in
the
Text
,
as
will
appear
to
any
one
that
shall
attentively
consider
the
scope
of
his
Discourse
.
In
the
beginning
of
his
Sermon
,
he
promiseth
Blessing
to
those
,
and
those
only
who
were
endowed
with
those
Virtues
which
are
required
by
the
Precepts
of
the
Moral
Law
,
or
comprehended
in
them
;
and
then
he
tells
them
,
that
Christians
must
be
very
eminent
and
conspicuous
for
the
practice
of
them
,
v.
16.
Let
your
light
so
shine
before
Men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
Heaven
;
and
then
he
cautions
them
not
to
entertain
any
such
imagination
,
as
if
he
intended
to
dissolve
the
obligation
of
the
Law
,
and
to
free
Men
from
the
practice
of
Moral
Duties
,
which
probably
some
might
have
suggested
against
him
;
think
not
that
I
am
come
to
destroy
the
Law
and
the
Prophets
;
as
if
he
had
said
,
you
cannot
entertain
any
such
conceit
,
if
you
consider
that
the
Precepts
which
I
inculcate
upon
you
,
and
those
Virtues
,
the
practice
whereof
I
recommend
to
you
,
are
the
same
which
are
contained
in
the
Law
and
the
Prophets
.
So
that
I
am
so
far
from
crossing
the
main
design
of
the
Law
and
the
Prophets
,
and
taking
away
the
obligation
of
Moral
Duties
enjoyned
by
the
Jewish
Religion
,
that
I
come
purposely
to
carry
on
the
same
Design
to
further
perfection
,
to
give
a
more
perfect
and
clear
Law
,
and
to
give
a
greater
enforcement
and
encouragement
to
the
practice
of
Moral
Duties
;
these
were
always
the
sum
and
substance
of
Religion
,
the
ultimate
design
of
the
Law
and
the
Prophets
,
and
therefore
I
am
so
far
from
discharging
Men
from
the
obligation
of
the
Moral
Precepts
of
the
Law
,
that
I
come
to
bind
them
more
strongly
upon
you
.
And
verily
I
say
unto
you
,
that
is
,
I
solemnly
declare
,
that
whosoever
shall
break
one
of
these
least
Commandments
,
and
shall
teach
Men
so
,
he
shall
be
called
the
least
in
the
Kingdom
of
Heaven
;
that
is
,
he
shall
in
no
wise
enter
therein
.
You
think
the
Scribes
and
Pharisees
very
Pious
and
Excellent
Men
,
and
to
have
attained
to
a
high
pitch
of
Righteousness
;
but
I
say
unto
you
,
that
except
your
Righteousness
shall
exceed
the
righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
.
And
then
he
instanceth
in
several
Precepts
of
the
Moral
Law
,
which
in
the
letter
of
them
,
especially
as
they
were
interpreted
by
the
Teachers
of
the
Law
among
the
Jews
,
were
very
much
short
of
that
Righteousness
and
Perfection
which
he
now
requires
of
his
Disciples
and
Followers
.
So
that
his
whole
Discourse
is
about
Precepts
and
Obligations
of
the
Moral
Law
,
and
not
a
word
concerning
the
Ritual
and
Ceremonial
Law
;
which
makes
me
very
prone
to
think
,
that
our
Saviour's
meaning
in
the
Text
is
this
,
that
his
Religion
was
so
far
from
thwarting
and
opposing
that
which
was
the
main
design
of
the
Law
and
the
Prophets
,
that
is
,
of
the
Jewish
Religion
,
that
the
principal
intention
of
Christianity
was
to
advance
the
practice
of
goodness
and
virtue
,
by
strengthning
the
obligation
of
Moral
Duties
,
and
giving
us
a
more
perfect
Law
and
Rule
of
Life
,
and
offering
better
Arguments
,
and
greater
Encouragements
to
the
obedience
of
this
Law
.
Therefore
for
the
fuller
explication
and
illustration
of
this
Matter
,
I
shall
endeavour
to
clear
these
three
Points
.
First
,
That
the
Main
and
Ultimate
Design
of
the
Law
and
the
Prophets
,
was
to
engage
Men
to
the
practice
of
Moral
Duties
,
that
is
,
of
real
and
substantial
goodness
.
Secondly
,
That
the
Law
of
Moses
,
or
the
dispensation
of
the
Jewish
Religion
,
was
comparatively
very
weak
,
and
insufficient
to
this
purpose
.
Thirdly
,
That
the
Christian
Religion
hath
supplied
all
the
defects
,
and
weaknesses
and
imperfections
of
that
dispensation
;
these
three
Particulars
will
fully
clear
our
Saviour's
meaning
in
this
Text.
First
,
That
the
Main
and
Ultimate
Design
of
the
Law
and
the
Prophets
,
was
to
engage
Men
to
the
practice
of
Moral
Duties
;
that
is
,
of
real
and
substantial
Goodness
,
consisting
in
those
Virtues
which
our
Saviour
mentions
at
the
beginning
of
this
Sermon
;
Humility
,
and
Meekness
,
and
Mercy
,
and
Righteousness
,
and
Purity
,
and
Peaceableness
.
This
our
Saviour
more
than
once
tells
us
was
the
sum
and
substance
,
the
main
scope
and
design
of
the
whole
Doctrine
of
the
Law
and
the
Prophets
.
Mat.
7.
12.
Therefore
all
things
whatsoever
ye
would
that
Men
should
do
unto
you
,
do
ye
even
so
unto
them
,
for
this
is
the
Law
and
the
Prophets
.
And
Mat.
22.
40.
That
the
love
of
God
and
our
Neighbour
,
those
two
great
Commands
,
to
which
all
Moral
Duties
are
reduced
,
are
the
two
great
hinges
of
the
Jewish
Religion
,
on
these
two
hang
all
the
Law
and
the
Prophets
.
St.
Paul
calls
Love
,
the
fulfilling
of
the
whole
Law
,
Rom.
13.
10.
St.
James
,
the
Perf●ct
and
the
Royal
Law
,
as
that
which
hath
a
Soveraign
influence
upon
all
parts
of
Religion
.
And
therefore
the
Apostle
Rom.
3.
21.
tells
us
,
that
this
more
perfect
Righteousness
which
was
brought
in
by
the
Gospel
,
or
the
Christian
Religion
,
is
witnessed
by
the
Law
and
the
Prophets
.
And
indeed
the
Prophets
every
where
do
slight
and
undervalue
the
Ritual
and
Ceremonial
part
of
Religion
,
in
comparison
of
the
practice
of
Moral
Duties
.
Isa.
1.
11.
To
what
purpose
is
the
multitude
of
your
Sacrifices
unto
me
?
bring
no
more
vain
oblations
,
your
New
Moons
and
your
appointed
Feasts
my
Soul
hateth
.
But
what
then
are
the
things
that
are
acceptable
to
God
?
He
tells
us
at
the
16
th
ver.
wash
ye
,
make
you
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
,
cease
to
do
evil
,
learn
to
do
well
;
seek
judgment
,
relieve
the
Oppressed
,
judge
the
Fatherless
,
plead
for
the
Widow
.
And
by
the
Prophet
Jeremiah
God
tells
that
People
,
that
the
business
of
Sacrifices
was
not
the
thing
primarily
designed
by
God
,
but
obedience
to
the
Moral
Law
;
the
Ritual
Law
came
in
upon
occasion
,
for
the
prevention
of
Idolatry
,
and
by
way
of
condescention
to
the
temper
of
that
People
;
and
thus
Maimonides
and
the
Learned
Jews
understand
these
words
,
Jer.
7.
22
,
23.
I
spake
not
unto
your
Fathers
,
nor
commanded
them
in
the
day
that
I
brought
them
out
of
the
Land
of
Egypt
,
concerning
Burnt-offerings
and
Sacrifices
;
but
this
thing
commanded
I
them
,
saying
,
obey
my
voice
,
and
walk
in
all
the
ways
that
I
have
commanded
,
and
I
will
be
your
God
,
and
ye
shall
be
my
People
.
So
likewise
in
the
Prophet
Hosea
,
God
plainly
prefers
the
Moral
before
the
Ritual
part
of
Religion
,
as
that
which
was
principally
designed
and
intended
by
him
,
Hos.
6.
6.
I
desired
Mercy
,
and
not
Sacrifice
;
and
the
knowledge
of
God
more
than
Burnt-Offerings
;
but
most
plainly
and
expresly
,
Mich.
6.
6.
Wherewith
shall
I
come
before
the
Lord
?
Shall
I
come
before
him
with
Burnt-offerings
?
Wi●
the
Lord
be
pleased
with
thousands
of
Rams
,
and
ten
thousands
of
Rivers
of
Oyl
?
He
hath
shewed
thee
,
O
Man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
do
●ustly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
These
it
seems
were
the
great
things
which
God
stood
upon
and
required
of
Men
even
under
that
imperfect
dispensation
;
and
these
are
the
very
things
which
the
Christian
Religion
doth
so
strictly
enjoyn
and
command
;
so
that
this
Righteousness
which
the
Gospel
requires
,
was
witnessed
to
by
the
Law
and
the
Prophets
.
I
proceed
to
the
Second
Point
,
That
the
Law
of
Moses
,
or
the
dispensation
of
the
Jewish
Religion
,
was
comparatively
very
weak
,
and
insufficient
to
make
Men
truly
good
,
and
for
the
promoting
of
real
and
inward
righteousness
;
it
gave
Laws
indeed
to
this
purpose
,
but
those
not
so
clear
and
perfect
,
or
at
least
not
so
clearly
understood
,
as
they
are
now
under
the
Gospel
;
and
it
made
no
express
promises
of
inward
Grace
,
and
assistance
,
to
quicken
and
strengthen
us
in
the
doing
of
our
Duty
;
it
made
no
explicit
promises
of
any
blessing
and
reward
to
the
doing
of
our
duty
beyond
this
Life
;
so
that
the
best
and
most
powerful
Arguments
and
Encouragements
to
Obedience
,
were
either
wholly
wanting
,
or
very
obscurely
revealed
under
this
dispensation
.
And
this
insufficiency
of
the
Jewish
dispensation
,
both
to
our
justification
and
sanctification
,
to
the
reconciling
of
us
to
God
,
and
the
making
of
us
really
good
,
the
Apostle
frequently
inculcates
in
the
New
Testament
;
St.
Paul
,
Acts
13.
38
,
39.
Be
it
known
unto
you
therefore
,
Men
and
Brethren
,
that
through
this
Man
is
preached
unto
you
the
forgiveness
of
sins
,
and
by
him
all
that
believe
are
justified
,
from
all
those
things
,
from
which
ye
could
not
be
justified
by
the
Law
of
Moses
;
and
Rom.
8.
3.
What
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
;
that
is
,
by
reason
of
the
carnality
of
that
dispensation
,
consisting
in
the
purification
of
the
body
.
Gal.
3.
21.
he
calls
it
a
Law
unfit
to
give
Life
;
If
there
had
been
a
Law
which
could
have
given
Life
,
verily
Righteousness
had
been
by
the
Law
.
And
the
Apostle
to
the
Hebrews
,
Ch.
8.
6
,
7
,
8
,
&c.
finds
fault
with
the
dispensation
of
the
Law
,
for
the
lowness
and
meanness
of
its
Promises
,
being
only
of
Temporal
good
things
;
and
for
want
of
conferring
an
inward
and
a
powerful
Principle
to
enable
Men
to
obedience
;
but
now
hath
he
obtained
(
speaking
of
Christ
)
a
more
excellent
Ministry
,
by
how
much
also
he
is
the
Mediator
of
a
better
Covenant
,
which
was
established
upon
better
Promises
;
for
if
that
first
Covenant
had
been
faultless
,
then
should
no
place
have
been
sought
for
a
second
;
and
this
second
and
better
Covenant
,
he
tells
us
,
was
foretold
by
the
Prophets
of
the
Old
Testament
;
for
finding
fault
with
them
,
he
saith
,
behold
the
days
come
saith
the
Lord
,
when
I
will
make
a
new
Covenant
with
the
House
of
Israel
,
and
the
House
of
Judah
;
not
according
to
the
Covenant
which
I
made
with
their
Fathers
.
For
this
is
the
Covenant
which
I
will
make
with
the
House
of
Israel
after
those
days
,
saith
the
Lord
.
I
will
put
my
Laws
into
their
minds
,
and
write
them
in
their
hearts
.
And
Chap.
10.
1
,
4.
he
shews
the
inefficacy
of
their
Sacrifices
for
the
real
expiation
of
Sin
,
the
Law
having
but
a
shadow
of
good
things
to
come
,
and
not
the
lively
representation
of
the
things
themselves
,
can
never
with
those
Sacrifices
which
they
offer'd
year
by
year
continually
,
make
the
comers
thereunto
perfect
;
for
it
is
not
possible
that
the
blood
of
Bulls
and
of
Goats
should
take
away
sins
.
I
should
now
have
proceeded
to
the
Third
Particular
;
namely
,
that
the
Christian
Religion
hath
supplied
all
the
defects
and
weakness
and
imperfection
of
the
Jewish
dispensation
;
but
that
I
shall
not
now
enter
upon
,
but
make
one
plain
inference
from
the
substance
of
what
I
have
already
discoursed
upon
this
Argument
.
If
our
Saviour
came
not
to
dissolve
and
loosen
the
obligation
of
Moral
Duties
,
but
to
confirm
and
establish
it
,
and
to
enforce
and
bind
the
practice
of
these
Duties
more
strongly
upon
us
,
then
they
do
widely
and
wilfully
mistake
the
design
of
Christianity
,
who
teach
that
it
dischargeth
Men
from
the
obligation
of
the
Moral
Law
,
which
is
the
Fundamental
and
avowed
Principle
of
the
Antinomian
Doctrine
,
but
directly
contrary
to
this
Declaration
of
our
Saviour
in
the
Text
,
that
he
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
perfect
and
fulfill
them
;
(
for
to
take
away
the
obligation
of
a
Law
,
is
plainly
to
destroy
and
make
it
void
;
)
and
contrary
to
the
Apostle's
solemn
resolution
of
this
matter
,
Rom.
3.
31.
Do
we
then
make
void
the
Law
through
Faith
?
That
is
,
does
the
Gospel
destroy
and
take
away
the
obligation
of
the
Law
?
God
forbid
,
yea
we
establish
the
Law
;
the
Christian
Religion
is
so
far
from
designing
or
doing
any
such
thing
,
that
it
gives
new
strength
and
force
to
it
.
But
surely
they
that
teach
this
Doctrine
,
did
never
duly
consider
that
terrible
threatning
of
our
Saviour
after
the
Text
,
which
seems
to
be
so
directly
level'd
at
them
;
whosoever
shall
break
one
of
these
least
Commandments
,
and
shall
teach
Men
so
,
he
shall
be
call'd
the
least
in
the
Kingdom
of
Heaven
;
for
how
can
Men
more
effectually
teach
the
violation
,
not
only
of
the
least
,
but
of
the
greatest
of
Gods
Commandments
,
than
by
declaring
that
the
Gospel
hath
set
Men
free
from
the
obligation
of
the
Moral
Law
?
which
is
in
effect
to
say
,
that
Christians
may
act
contrary
to
all
the
Duties
of
Morality
,
that
is
,
do
the
most
impious
things
in
the
World
,
without
any
offence
against
God
,
and
notwithstanding
this
,
continue
to
be
his
Children
,
and
highly
in
the
favour
of
God
.
And
all
the
security
they
have
against
this
impious
Consequence
,
is
that
weak
and
slender
pretence
,
that
gratitude
and
love
to
God
,
will
preserve
them
from
making
this
ill
use
of
the
grace
of
the
Gospel
,
and
oblige
them
to
abstain
from
Sin
,
and
to
endeavour
to
please
God
as
much
as
any
Law
could
do
.
But
then
they
do
not
consider
the
nonsense
of
this
;
for
there
can
be
no
such
thing
as
Sin
,
if
the
obligation
of
the
Law
be
taken
away
;
for
where
there
is
no
Law
,
there
can
be
no
Transgression
,
as
the
Apostle
,
and
common
Reason
likewise
tells
us
;
so
that
the
Law
being
removed
and
taken
away
,
all
Actions
become
indifferent
,
and
one
thing
is
not
more
a
sin
or
offence
against
God
than
another
.
And
what
then
is
it
they
mean
that
gratitude
will
oblige
Men
to
,
or
preserve
them
from
?
When
there
can
be
no
such
thing
as
sin
or
duty
,
as
pleasing
or
offending
God
,
if
there
be
no
Law
to
oblige
us
to
the
one
,
or
restrain
us
from
the
other
.
And
what
is
,
if
this
be
not
,
to
turn
the
grace
of
God
into
wantonness
,
and
to
make
Christian
Liberty
a
Cloke
for
all
sorts
of
Sins
?
A
Man
cannot
do
a
greater
despite
to
the
Christian
Religion
,
nor
take
a
more
effectual
course
to
bring
it
into
contempt
,
and
to
make
it
to
be
hiss'd
out
of
the
World
,
than
to
represent
it
as
a
lewd
and
licentious
Doctrine
,
which
gives
Men
a
perfect
discharge
from
all
the
Duties
of
Morality
,
and
obligeth
them
only
to
believe
confidently
,
that
Christ
hath
purchased
for
them
a
liberty
to
do
what
they
will
,
and
that
upon
these
terms
,
and
no
other
,
they
are
secure
of
the
favour
of
God
in
this
World
,
and
Eternal
Salvation
in
the
other
.
This
is
the
sum
and
the
plain
result
of
the
Antinomian
Doctrine
,
the
most
pernicious
Heresie
,
and
most
directly
destructive
of
the
great
End
and
Design
of
Christianity
,
that
ever
yet
was
broached
in
the
World
.
But
ye
have
not
so
learned
Christ
,
if
so
be
ye
have
heard
him
,
and
have
been
taught
by
him
,
as
the
truth
is
in
Jesus
,
that
ye
put
off
concerning
your
former
conversation
,
the
old
Man
,
which
is
corrupt
according
to
deceitful
Lusts
,
and
that
ye
be
renewed
in
the
spirit
of
your
mind
,
and
put
on
the
new
Man
,
which
after
God
is
created
in
Righteousness
,
and
true
Holiness
.
SERMON
IV.
Christianity
doth
not
destroy
,
but
perfect
the
Law
of
Moses
.
MATTHEW
.
V.
17.
Think
not
that
I
am
come
to
destroy
the
Law
and
the
Prophets
.
I
am
not
come
to
destroy
;
but
to
fulfil
.
I
Have
consider'd
this
Saying
of
our
Saviour's
with
respect
to
the
Moral
Law
,
and
those
Precepts
which
are
of
Natural
and
Perpetual
force
,
and
that
our
Saviour
did
not
come
either
to
dissolve
or
loosen
the
obligation
of
them
;
for
the
illustration
of
which
,
I
propounded
to
clear
these
three
Points
.
First
,
That
the
main
and
ultimate
design
of
the
Law
and
the
Prophets
,
was
to
engage
Men
to
the
practice
of
Moral
Duties
,
that
is
,
of
real
and
substantial
goodness
.
Secondly
,
That
the
Law
of
Moses
,
or
the
dispensation
of
the
Jewish
Religion
,
was
comparatively
very
weak
,
and
insufficient
to
make
Men
truly
good
,
and
ineffectual
to
promote
inward
and
real
Righteousness
.
These
two
points
I
have
spoken
to
.
I
shall
now
proceed
to
the
Third
,
Namely
,
that
the
Christian
Religion
doth
supply
all
the
defects
and
weaknesses
and
imperfections
of
the
Jewish
dispensation
.
The
Jewish
Religion
had
very
considerable
advantages
above
the
meer
light
of
Nature
,
which
was
all
that
the
Heathen
World
had
to
conduct
them
towards
Eternal
Happiness
;
the
Jews
had
the
knowledge
of
the
one
true
God
,
and
very
signal
and
particular
Testimonies
of
the
Divine
Providence
,
which
did
naturally
tend
to
beget
in
them
good
hopes
of
a
future
Life
,
and
the
rewards
of
another
World
;
they
had
the
Natural
Law
revealed
,
and
the
main
Precepts
of
it
written
with
God's
own
hand
,
and
by
Moses
delivered
to
them
;
by
which
means
they
had
a
more
certain
and
distinct
knowledge
of
their
duty
;
they
had
Prophets
frequently
sent
to
them
,
to
admonish
them
of
their
Duty
,
and
to
exhort
them
to
Repentance
,
and
to
warn
them
of
approaching
judgments
.
They
had
good
encouragement
given
to
hope
for
the
pardon
of
Sin
,
by
God's
appointment
of
several
ways
of
expiation
;
which
,
how
unlikely
soever
they
were
to
be
available
to
the
effectual
expiation
of
Sin
,
yet
they
did
signifie
that
the
Divine
Nature
was
placable
,
and
did
seem
to
figure
some
more
effectual
way
,
designed
by
God
for
that
purpose
,
that
should
be
exhibited
in
due
time
.
And
finally
they
had
most
express
promises
and
threatnings
of
Temporal
Blessings
and
judgements
,
to
encourage
them
in
their
obedience
,
and
to
deter
them
from
the
transgression
of
God's
Laws
.
These
Advantages
the
Jews
plainly
had
above
the
rest
of
the
World
,
God
did
not
deal
so
with
other
Nations
,
neither
had
the
Heathen
such
a
knowledge
of
God's
Laws
.
But
notwithstanding
this
,
the
Jewish
Religion
was
very
short
and
defective
,
very
weak
and
infectual
to
the
great
end
of
Righteousness
and
true
Holiness
,
and
to
raise
Men
to
that
perfection
of
goodness
,
of
which
Humane
Nature
through
the
grace
of
God
is
capable
;
and
therefore
there
wanted
a
more
perfect
Institution
,
to
supply
the
defects
and
weakness
and
imperfection
even
of
that
Divine
Revelation
which
God
had
made
to
the
Jews
,
and
really
to
effect
and
accomplish
that
which
the
Jewish
Religion
attempted
and
aimed
at
,
and
was
but
,
as
I
may
say
,
rudely
begun
under
that
imperfect
Institution
.
And
this
the
Gospel
,
or
the
Christian
Religion
revealed
by
our
Lord
and
Saviour
Jesus
Christ
hath
fully
effected
,
as
will
evidently
appear
by
a
particular
Survey
and
Consideration
of
the
main
defects
of
the
Jewish
Religion
,
which
I
shall
shew
to
be
all
perfectly
made
up
by
the
revelation
of
the
Gospel
,
and
the
Doctrine
of
Christianity
,
in
these
following
Particulars
.
First
,
it
was
a
great
defect
of
the
Jewish
Religion
,
that
a
considerable
part
of
it
was
meerly
external
,
concerning
the
purification
of
the
Body
and
the
Flesh
,
and
only
figurative
of
that
inward
Purity
and
real
Righteousness
,
which
renders
Men
truly
good
,
and
like
to
God
;
for
which
reason
the
Jewish
Institution
is
by
the
Apostle
to
the
Hebrews
call'd
the
Law
of
a
Carnal
Commandment
,
Heb.
7.
16
;
and
Ch.
9.
10
,
is
said
to
consist
only
(
that
is
chiefly
)
in
meats
and
drinks
,
and
divers
washings
,
and
carnal
Ordinances
imposed
on
them
until
the
time
of
Reformation
;
that
is
,
'till
the
Messias
should
come
,
and
give
such
Laws
as
should
really
tend
to
reform
the
Hearts
and
Lives
of
Men
;
and
therefore
these
Laws
and
Ordinances
are
call'd
poor
pitiful
Elements
,
and
the
Rudiments
of
the
World
,
fitted
rather
for
Children
in
understanding
and
goodness
,
than
to
bring
Men
to
any
maturity
and
perfection
in
goodness
.
All
their
Rites
of
purification
did
only
sanctifie
to
the
purifying
of
the
Flesh
;
but
did
not
purge
the
Conscience
from
dead
works
,
as
the
Apostle
to
the
Hebrews
speaks
,
Ch.
9.
13
,
14.
they
could
not
make
those
that
performed
and
observed
them
perfect
,
as
pertaining
to
the
Conscience
,
v.
9.
that
is
,
these
Laws
had
no
effect
upon
the
minds
of
Men
,
to
make
them
really
better
,
to
cure
them
of
their
Moral
Defects
and
Impurities
,
their
Sins
and
Vices
.
But
the
Christian
Institution
doth
perfectly
supply
this
defect
,
by
taking
us
off
from
those
Carnal
and
External
Observances
,
and
principally
requiring
that
we
worship
God
in
spirit
and
in
truth
;
by
giving
us
such
Laws
as
wholly
tend
to
advance
real
and
substantial
goodness
,
purity
and
holiness
of
heart
and
life
,
such
as
mainly
tend
to
reform
the
Minds
and
Manners
of
Men
,
and
to
make
us
like
to
that
Holy
and
perfect
Being
whom
we
worship
:
and
besides
an
external
humble
and
reverent
demeanour
of
our selves
in
the
worship
of
God
,
(
to
which
Natural
Religion
doth
likewise
direct
;
)
Christianity
hath
only
Instituted
two
solemn
External
Rites
,
viz.
Baptism
,
and
the
Lords
Supper
;
whereby
we
solemnly
oblige
our selves
to
the
practice
of
all
virtue
and
goodness
,
I
say
only
these
two
,
that
by
the
multitude
of
external
Observances
,
Christians
might
not
be
taken
off
from
the
minding
of
the
real
and
substantial
Duties
of
Religion
.
And
therefore
the
Church
of
Rome
have
extreamly
abated
and
weakned
the
force
of
Christianity
upon
the
Hearts
and
Lives
of
Men
,
by
amusing
them
with
External
Rites
,
which
they
have
multiplied
to
that
excessive
degree
,
as
to
make
the
Yoke
of
Christ
really
heavier
than
that
of
Moses
,
and
the
Christian
Religion
,
a
more
external
and
carnal
Commandment
than
that
of
the
Law
,
and
by
this
means
have
diverted
and
taken
off
the
Minds
of
Men
from
the
main
design
of
Christianity
,
insomuch
that
they
are
so
employed
and
taken
up
with
Matters
of
external
Ceremony
,
that
they
have
no
leisure
to
think
of
being
good
Men
,
and
to
mind
the
great
and
substantial
Duties
and
Virtues
of
the
Christian
Life
;
so
that
they
have
spoil'd
the
Christian
Religion
of
one
of
its
chief
Excellencies
and
Perfections
,
I
mean
the
simplicity
of
its
Worship
,
which
they
have
now
encumbred
with
so
many
foolish
and
frivolous
Rites
and
Observances
,
as
do
not
only
render
it
more
burthensom
,
but
less
apt
to
make
men
inwardly
and
substantially
good
,
than
even
Judaism
itself
.
This
is
so
true
and
so
visible
,
that
the
wiser
and
better
sort
of
them
have
complain'd
of
it
for
several
Ages
,
and
still
do
,
as
much
as
they
dare
for
fear
of
the
Inquisition
,
or
some
other
censure
.
Secondly
,
Another
defect
of
the
Law
of
Moses
was
,
that
it
did
not
give
encouragement
enough
to
Repentance
,
by
declaring
and
assuring
to
us
any
certain
way
and
method
for
the
expiation
and
forgiveness
of
Sin
.
This
the
Rites
of
all
Religion
aimed
at
,
and
pretended
to
;
but
were
very
ineffectual
to
that
end
.
The
Heathen
Sacrifices
,
and
all
the
cruel
and
barbarous
Rites
belonging
to
them
,
did
all
pretend
to
be
so
many
ways
of
appeasing
the
offended
Deity
,
and
of
making
atonement
and
expiation
for
Sin
;
and
the
Sacrifices
of
the
Jews
were
Instituted
by
God
himself
,
to
make
an
external
and
legal
expiation
,
and
to
be
Types
and
Shadows
of
a
better
and
more
perfect
Sacrifice
,
which
should
really
expiate
Sin
;
but
even
this
was
very
darkly
and
imperfectly
discovered
to
them
;
besides
,
that
the
expiations
of
the
Law
did
only
extend
to
the
least
sorts
of
Sins
,
those
of
ignorance
and
inadvertency
,
but
not
at
all
to
presumptuous
Sins
,
and
such
as
were
committed
with
a
high
hand
,
not
to
wilfull
and
deliberate
Sins
,
except
in
some
very
few
and
rare
Cases
particularly
mentioned
in
the
Law
;
so
that
tho'
a
great
part
of
the
Religious
Rites
both
of
the
Pagan
and
Jewish
Religion
,
aimed
at
the
expiation
of
Sin
,
yet
were
they
really
ineffectual
to
that
end
;
and
upon
the
whole
matter
,
Mankind
,
tho'
they
conceived
good
hope
of
God's
mercy
and
forgiveness
in
case
of
Repentance
(
Who
can
tell
if
God
will
turn
and
repent
,
and
turn
away
from
his
anger
?
)
yet
they
were
unacquainted
with
any
certain
and
effectual
means
to
that
purpose
.
It
remains
then
,
that
this
great
blessing
of
the
Forgiveness
of
Sins
,
was
never
sufficiently
declared
and
assured
to
Mankind
,
but
through
Jesus
Christ
in
the
Gospel
.
So
St.
Paul
expresly
asserts
,
Acts
13.
38
,
39.
Be
it
known
unto
you
therefore
,
Men
and
Brethren
,
that
through
this
Man
is
preached
unto
you
the
forgiveness
of
Sins
,
and
by
him
all
that
believe
are
justified
from
all
things
,
from
which
ye
could
not
be
justified
by
the
Law
of
Moses
.
The
Gospel
hath
provided
an
expiation
for
all
Sins
in
general
,
and
that
by
a
Sacrifice
of
inestimable
value
,
the
blood
of
the
Son
of
God
.
And
this
is
a
mighty
encouragement
to
Repentance
,
and
one
most
effectual
means
to
reclaim
Men
from
their
Sins
,
to
be
assured
that
they
are
indemnified
for
what
is
past
.
And
this
the
Apostle
means
,
when
he
says
,
Gal.
3.
13.
that
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
;
that
is
,
whereas
the
Law
left
Sinners
,
as
to
those
Sins
which
stood
most
in
need
of
pardon
,
under
a
Curse
,
having
provided
no
expiation
for
them
,
Christ
hath
redeemed
them
from
that
Curse
,
by
making
a
general
expiation
for
Sin
;
and
in
this
sense
it
is
that
the
Author
to
the
Hebrews
says
,
Ch.
9.
15.
that
Christ
died
for
the
redemption
of
the
transgressions
that
were
under
the
first
Covenant
;
that
is
,
for
those
Sins
for
which
the
Covenant
of
the
Law
had
provided
no
way
of
forgiveness
;
and
therefore
St.
John
says
emphatically
,
1
Joh.
1.
7.
that
the
blood
of
Jesus
Christ
cleanseth
us
from
all
Sin
.
Thirdly
,
The
Law
did
not
afford
sufficiently
plain
and
certain
Rules
and
Directions
for
a
good
Life
.
As
the
corruption
and
degeneracy
of
Mankind
grew
worse
,
so
the
light
of
Nature
waxed
dimmer
and
dimmer
,
and
the
Rule
of
Good
and
Evil
was
more
doubtful
and
uncertain
,
and
that
in
very
considerable
instances
of
our
Duty
.
The
Law
of
Moses
was
peculiar
to
the
Jews
;
and
even
to
them
,
who
only
had
the
benefit
and
advantage
of
it
,
it
did
not
give
clear
and
perfect
light
and
direction
as
to
Moral
Duties
,
and
those
things
which
are
of
an
Eternal
and
Immutable
Reason
and
Goodness
.
And
therefore
our
Saviour
in
this
Sermon
explains
it
to
a
greater
perfection
than
it
was
understood
to
have
among
the
Jews
,
or
the
letter
of
it
seemed
to
intend
,
and
hath
not
only
forbidden
several
things
permitted
by
that
Law
,
as
Divorce
,
and
Retaliation
of
Injuries
;
but
hath
heightned
our
Duty
in
several
instances
of
it
,
requiring
us
to
love
our
Enemies
,
and
to
forgive
the
greatest
injuries
and
provocations
,
tho'
never
so
often
repeated
,
and
not
only
not
to
revenge
them
,
but
to
requite
them
with
good
turns
,
which
were
not
understood
by
Mankind
to
be
Laws
before
,
but
yet
when
duly
consider'd
,
are
very
agreeable
to
right
Reason
,
and
the
sense
of
the
wisest
and
b●st
Men.
So
that
the
Christian
Religion
●ath
not
only
fixt
and
determined
our
Duty
,
and
brought
it
to
a
greater
certainty
,
but
hath
raised
it
to
a
greater
perfection
,
and
rendered
it
every
way
fit
to
bring
the
Minds
of
Men
to
a
more
Divine
temper
,
and
a
more
reasonable
and
perfect
way
of
serving
God
,
than
ever
the
World
was
instructed
in
before
.
Fourthly
,
The
Promises
and
Threatnings
of
the
Law
were
only
of
temporal
good
and
evil
things
,
which
are
,
in
comparison
of
the
endless
Rewards
and
Punishments
of
another
World
,
but
very
languid
and
faint
Motives
to
obedience
.
Not
but
that
the
Jews
under
the
Law
,
had
such
apprehensions
of
their
own
Immortality
,
and
of
a
future
state
of
Happiness
and
Misery
after
this
Life
,
as
Natural
Light
suggested
to
them
;
which
was
in
most
but
a
wavering
and
uncertain
perswasion
,
and
consequently
of
small
efficacy
to
engage
Men
to
their
Duty
;
but
the
Law
of
Moses
added
little
or
nothing
to
the
clearness
of
those
Natural
Notions
concerning
a
future
state
,
and
the
strengthning
of
this
perswasion
in
the
Minds
of
Men
;
it
did
rather
suppose
it
,
than
give
any
new
force
and
life
to
it
.
And
for
this
Reason
more
particularly
the
Apostle
tells
us
that
the
Law
was
but
weak
to
make
Men
good
;
because
it
did
not
work
strongly
enough
upon
the
hopes
and
fears
of
Men
,
by
the
weight
of
its
Promises
,
and
the
terrour
of
its
Threatnings
;
and
that
for
this
weakness
and
imperfection
of
it
,
it
was
removed
,
and
a
more
powerful
and
awakening
dispensation
brought
in
in
the
place
of
it
;
Heb.
7.
18
,
19.
For
there
is
verily
a
disannulling
of
the
Commandment
that
was
before
(
that
is
of
the
Jewish
Law
)
for
the
weakness
and
unprofitableness
thereof
;
for
the
Law
made
nothing
perfect
,
but
the
bringing
in
of
a
better
hope
did
;
that
is
,
the
Covenant
of
the
Gospel
,
which
promiseth
Eternal
Life
.
And
Ch.
8.
6.
for
this
Reason
more
especially
the
Apostle
says
,
that
Christ
had
obtained
a
more
excellent
Ministry
,
being
the
Mediator
of
a
better
Covenant
,
which
was
establish'd
upon
better
Promises
.
And
Rom.
1.
16
,
18.
St.
Paul
tell
us
,
that
for
this
Reason
the
Gospel
is
the
power
of
God
unto
Salvation
,
because
therein
the
wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men.
The
clear
Revelation
of
a
Future
Judgment
,
was
that
which
made
the
Gospel
so
proper
and
so
powerful
an
Instrument
for
the
Salvation
of
Men.
The
great
impiety
of
Mankind
,
and
their
impenitency
in
it
,
was
not
so
much
to
be
wondred
at
before
,
while
the
World
was
in
a
great
measure
ignorant
of
the
infinite
danger
of
a
wicked
Life
;
and
therefore
God
is
said
in
some
sort
to
overlook
it
;
but
now
he
commands
all
Men
every
where
to
repent
,
because
he
hath
appointed
a
day
in
which
he
will
judge
the
World
in
righteousness
by
that
Man
,
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
unto
all
men
,
in
that
he
hath
raised
him
from
the
dead
,
Acts
17.
30
,
31.
The
clear
discovery
and
perfect
assurance
of
a
future
Judgment
,
calls
loudly
upon
all
Men
to
leave
their
Sins
,
and
turn
to
God
.
Fifthly
,
The
Covenant
of
the
Law
had
no
spiritual
Promises
contained
in
it
,
of
the
grace
and
assistance
of
God's
Holy
Spirit
,
for
the
mortifying
of
Sin
,
and
enabling
Men
to
their
Duty
,
and
supporting
them
under
Sufferings
:
but
the
Gospel
is
full
of
clear
and
express
Promises
to
this
purpose
.
Our
Saviour
hath
assured
us
,
that
God
will
give
his
Holy
Spirit
to
them
that
ask
him
,
Luke
11.
13.
and
this
the
Apostle
tells
us
is
actually
confer'd
upon
all
true
Christians
,
those
who
do
sincerely
embrace
and
believe
the
Gospel
,
Rom.
8.
9.
If
any
Man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
Hence
the
Gospel
is
call'd
by
the
same
Apostle
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
,
v.
2d
of
that
Chap.
The
Law
of
the
Spirit
of
Life
in
Christ
Jesus
,
hath
made
me
free
from
the
Law
of
Sin
and
Death
;
and
in
the
next
words
he
tells
us
,
that
herein
manifestly
appeared
the
weakness
of
the
Law
,
that
it
left
Men
destitute
of
this
mighty
help
and
advantage
(
at
least
as
to
any
special
promise
of
it
)
What
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likeness
of
sinful
flesh
,
and
by
making
him
a
Sacrifice
for
sin
,
condemned
sin
in
the
flesh
,
that
the
righteousness
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
that
is
,
that
that
Righteousness
which
the
Law
aimed
at
and
signified
,
but
was
too
weak
to
effect
,
might
be
really
accomplisht
in
us
,
who
walk
not
after
the
Flesh
,
but
after
the
Spirit
;
that
is
,
who
are
acted
and
assisted
by
a
higher
and
better
Principle
than
Men
either
have
in
Nature
,
or
the
carnal
dispesnation
of
the
Law
did
endow
Men
withall
.
And
because
of
this
great
defect
,
the
Law
is
said
to
be
a
state
of
Bondage
and
Servitude
;
and
on
the
contrary
,
the
Gospel
,
by
Reason
of
this
mighty
advantage
,
is
call'd
a
state
of
Adoption
and
Liberty
,
ver.
15.
for
ye
have
not
received
the
Spirit
of
Bondage
,
but
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
;
and
2
Cor.
3.
17.
where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
.
And
to
this
very
thing
St.
Paul
appeals
,
as
that
whereby
Men
might
judge
whether
the
Law
or
the
Gospel
were
the
more
excellent
and
powerful
Dispensation
,
Gal.
3.
2.
This
only
would
I
learn
of
you
,
received
ye
the
Spirit
by
the
works
of
the
Law
,
or
by
the
hearing
of
Faith
?
As
if
he
had
said
,
let
this
one
thing
determine
that
whole
Matter
;
were
ye
made
Pertakers
of
this
great
Priviledge
and
Blessing
of
the
Spirit
,
while
ye
were
of
the
Jewish
Religion
,
or
since
ye
became
Christians
?
And
ver.
14.
he
calls
it
the
blessing
of
Abraham
;
that
is
,
the
blessing
promised
to
all
Nations
by
Abraham's
Seed
,
namely
,
the
M●ssias
;
that
the
blessing
of
Abraham
might
come
on
the
Gentiles
through
Jesus
Christ●
that
we
might
receive
the
promise
of
the
Spirit
through
Faith
.
And
then
for
the
supporting
us
under
afflictions
,
the
Gospel
promise●h
an
extraordinary
assistance
of
God●s
holy
Spirit
to
us
,
1
Pet.
4.
14.
if
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
,
for
the
Spirit
of
Glory
and
of
God
res●eth
upon
you
.
But
were
the●e
no
good
Men
unde●
the
dispensation
of
the
Law
?
Yes
certainly
there
were
,
and
they
were
so
by
the
grace
and
assistance
of
God's
Holy
Spirit
:
but
●hen
this
was
an
effect
of
the
Divine
goodness
;
but
not
of
any
special
Promise
,
contained
in
that
Covenant
,
of
Divine
grace
and
assistance
to
be
conferred
on
all
those
that
were
admitted
into
it
.
But
thus
it
is
in
the
New
Covenant
of
the
Gospel
;
and
therefore
the
Law
is
call●d
a
dead
letter
,
the
oldness
of
the
letter
,
and
the
ministration
of
the
letter
,
in
opposition
to
the
Gosp●l
,
which
is
call'd
the
Ministration
of
the
Spirit
.
And
this
the
Apostle
lays
special
weight
upon
,
as
a
main
difference
between
these
two
Covenants
,
that
the
first
gave
an
external
Law
,
but
the
new
Covenant
offers
inward
grace
and
assistance
to
enable
Men
to
Obedience
,
and
hath
an
inward
and
powerful
efficacy
upon
the
Minds
of
Men
,
accompanying
the
Ministration
of
it
,
Heb.
8.
7
,
8
,
9
,
10.
For
if
that
first
Covenant
had
been
faultless
,
then
should
no
place
have
been
sought
for
the
second
.
For
finding
fault
with
them
,
he
saith
,
behold
the
days
come
,
saith
the
Lord
,
when
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
and
with
the
house
of
Judah
,
not
according
to
the
Covenant
which
I
made
with
their
Fathers
,
&c.
For
this
is
the
Covenant
which
I
will
make
with
the
house
of
Israel
after
those
days
,
saith
the
Lord
;
I
will
put
my
Laws
into
their
minds
,
and
write
them
in
their
hearts
.
And
of
this
inward
Grace
and
assistance
we
are
further
secured
,
by
the
powerful
and
prevalent
and
perpetual
intercession
of
our
High-Priest
for
Sinners
,
at
the
right
hand
of
God
;
not
like
the
intercession
of
the
Priests
under
the
Law
,
who
being
Sinners
themselves
,
were
less
fit
to
intercede
for
others
;
but
we
have
an
High-Priest
that
is
holy
,
harmless
,
undefiled
,
and
seperate
from
Sinners
,
who
by
the
Eternal
Spirit
offer'd
himself
without
spot
to
God
,
to
purchase
for
us
those
Blessings
which
he
intercedes
for
.
The
Priests
under
the
Law
were
Intercessors
upon
Earth
;
but
Christ
is
entered
into
Heaven
it self
,
now
to
appear
in
the
presence
of
God
for
us
,
Heb.
9.
24.
The
Priests
under
the
Law
were
removed
from
this
Office
by
Death
;
but
Christ
,
because
he
continues
for
ever
,
hath
an
unchangeable
Priesthood
,
and
is
an
everlasting
Advocate
and
Intercessor
for
us
,
in
the
virtue
of
his
most
meritorious
Sacrifice
continually
presented
to
his
Father
,
where
he
is
always
at
the
right
hand
of
God
,
to
present
our
Prayers
to
him
,
and
to
obtain
pardon
of
our
Sins
,
and
grace
to
help
in
time
of
need
,
and
by
his
intercession
in
Heaven
,
to
procure
all
those
Blessings
to
be
actually
con●er'd
upon
us
,
which
he
purchased
for
us
by
his
blood
upon
Earth
;
wherefore
he
is
able
to
save
to
the
utmost
all
those
that
come
to
God
by
him
,
seeing
he
ever
liveth
to
make
intercession
for
them
,
as
the
same
Apostle
speaks
,
Heb.
7.
25.
And
thus
I
have
as
briefly
as
well
I
could
shewed
,
how
the
Christian
Religion
doth
supply
all
the
weaknesses
and
defects
and
imperfections
of
the
Jewish
Religion
,
and
consequently
,
does
in
no
wise
contradict
or
interfeer
with
the
great
Design
of
the
Law
and
the
Prophets
,
but
hath
perfected
and
made
up
whatever
was
weak
or
wanting
in
that
Institution
to
make
Men
truly
good
,
or
,
as
the
Expression
is
in
the
Prophet
Daniel
,
to
bring
in
everlasting
Righteousness
;
that
is
,
to
clear
and
confirm
those
Laws
of
Holiness
and
Righteousness
,
which
are
of
indispensible
and
eternal
obligation
.
And
if
this
be
the
great
Design
of
our
Saviour's
coming
,
and
the
Christian
Doctrine
be
every
way
fitted
to
advance
Righteousness
and
true
Holiness
,
and
to
make
us
as
excellently
good
as
this
imperfect
state
of
Mortality
will
admit
,
since
it
hath
many
advantages
incomparably
beyond
any
Religion
or
Institution
that
ever
was
in
the
World
,
both
in
respect
of
the
perfection
of
its
Laws
,
and
the
force
of
its
Motives
and
Arguments
to
Repentance
,
and
a
Holy
Life
,
and
in
respect
of
the
Encouragements
which
it
gives
,
and
the
Examples
which
it
sets
before
us
,
and
the
powerful
assistance
which
it
offers
to
us
,
to
enable
us
to
clean●e
our selves
from
all
filthiness
of
Flesh
and
Spirit
,
and
to
perfect
holiness
in
the
fear
of
God
;
What
a
shame
is
this
to
us
,
who
are
under
the
power
of
this
excellent
Institution
,
if
the
temper
of
our
Minds
,
and
the
tenour
of
our
Conversation
be
not
in
some
measure
answerable
to
the
Gospel
of
Christ
!
The
greater
helps
and
advantages
we
have
of
being
good
,
the
greater
things
may
justly
be
expected
from
us
;
for
to
whomsoever
much
is
given
,
of
him
much
shall
be
required
.
Christianity
is
the
fulfilling
of
the
Righteousness
of
the
Law
,
by
walking
not
after
the
Flesh
,
but
after
the
Spirit
,
by
mortifying
the
deeds
of
the
Flesh
,
and
by
bringing
forth
the
fruits
of
the
Spirit
,
which
are
Love
,
Joy
,
Peace
,
Long-Suffering
,
Gentleness
,
Goodness
,
Fidelity
,
Meekness
,
and
Temperance
.
The
Righteousness
of
Faith
doth
not
consist
in
a
barren
and
ineffectual
belief
of
the
Gospel
,
in
a
meer
embracing
of
the
Promises
of
it
,
and
relying
upon
Christ
for
Salvation
,
in
a
Faith
without
works
,
which
is
dead
;
but
in
a
Faith
which
worketh
by
Love
,
in
becoming
new
Creatures
,
and
in
keeping
the
Commandments
of
God
.
The
Righteousness
of
Faith
speaketh
on
this
wise
.
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
,
1
John
3.
23.
and
this
Commandment
have
we
from
him
,
that
he
who
loveth
God
,
love
his
Brother
also
,
1
John
4.
21.
That
we
approve
the
things
that
are
excellent
,
being
filled
with
the
fruits
of
Righteousness
,
which
are
by
Jesus
Christ
to
the
glory
and
the
praise
of
God
,
Phil.
1.
10
,
11.
Whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
virtue
,
if
there
be
any
praise
,
mind
these
things
,
Ch.
4.
8.
And
then
considering
what
abundant
provision
the
Gospel
hath
made
for
our
attainment
of
Everlasting
Salvation
,
we
are
altogether
without
excuse
,
if
we
perish
.
Since
God
hath
raised
up
so
mighty
a
Salvation
for
us
;
how
shall
we
escape
?
If
we
die
in
our
Sins
,
it
is
not
because
God
would
not
forgive
them
,
but
because
we
would
not
Repent
and
be
Saved
;
the
fault
is
all
our
own
,
and
we
owe
it
wholly
to
our selves
,
if
we
be
lost
and
undone
for
ever
.
If
when
Life
and
Death
,
Heaven
and
Hell
,
are
so
plainly
set
before
us
,
Eternal
Misery
and
Perdition
fall
to
our
Lot
and
Portion
,
it
is
not
because
we
were
not
warned
of
our
Danger
,
or
because
Happiness
and
the
things
of
our
Peace
were
hid
from
our
eyes
,
but
because
we
have
made
Death
and
Destruction
our
obstinate
and
final
Choice
.
But
,
Beloved
,
I
hope
better
things
of
you
,
and
things
which
accompany
Salvation
,
tho'
I
thus
speak
.
Only
let
your
Conversation
be
as
becometh
the
Gospel
of
Christ
;
and
if
we
be
careful
to
perform
the
Conditions
which
the
Gospel
requires
on
our
part
,
we
shall
not
fail
to
be
made
Partakers
of
that
Eternal
Life
,
which
God
,
that
cannot
lie
,
hath
promised
to
us
,
for
his
Mercy
's
sake
in
Jesus
Christ
.
SERMON
V.
Of
the
Nature
of
Regeneration
,
and
its
Necessity
,
in
order
to
Justification
,
and
Salvation
.
GALAT.
VI.
15.
For
in
Christ
Jesus
,
neither
Circumciston
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
.
THERE
are
two
Epistles
of
St.
Paul
,
namely
,
that
to
the
Romans
,
and
this
to
the
Galatians
,
which
are
principally
and
particularly
design'd
to
confute
a
false
perswasion
,
which
had
prevailed
amongst
many
Christians
,
especially
those
who
were
Converted
from
Judaism
;
that
it
was
not
enough
for
Men
to
embrace
and
confess
the
Christian
Religion
,
unless
they
kept
the
Law
of
Moses
,
or
at
least
submitted
to
that
great
Precept
of
Circumcision
;
the
neglect
whereof
among
all
the
affirmative
Precepts
of
the
Law
,
was
only
threatned
with
excision
,
or
being
cut
off
from
among
the
People
.
And
of
the
prevalency
of
this
Errour
,
and
the
great
disturbance
which
it
made
in
the
Christian
Church
,
we
have
a
particular
account
,
Acts
15.
where
a
General
Council
of
the
Apostles
is
call'd
,
and
a
Letter
written
in
their
Names
to
all
the
Christian
Churches
,
to
rectifie
their
apprehensions
in
this
matter
,
ver.
24.
of
that
Chap.
For
as
much
as
we
have
heard
,
that
certain
which
went
out
from
us
,
have
troubled
you
with
words
,
subverting
your
Souls
,
saying
ye
must
be
Circumcis'd
,
and
keep
the
Law
,
to
whom
we
gave
no
such
Commandment
,
&c.
And
upon
this
occasion
likewise
it
was
,
that
St.
Paul
wrote
this
Epistle
to
the
Galatians
,
as
likewise
that
to
the
Romans
;
in
the
former
of
which
,
after
he
had
at
large
confuted
this
Errour
,
(
which
he
calls
the
preaching
of
another
Gospel
,
than
what
the
Apostles
had
preached
,
and
the
Christians
first
received
)
In
the
beginning
of
the
5
th
Chapt.
he
Exhorts
them
to
assert
the
Liberty
,
which
Christ
had
purchas'd
for
them
,
from
the
obligation
of
the
Law
of
Moses
,
ver.
1
,
2.
Stand
fast
therefore
in
the
liberty
wherewith
Christ
hath
made
us
free
,
and
be
not
entangled
again
with
the
yoak
of
bondage
.
Behold
,
I
Paul
say
unto
you
,
that
if
ye
be
Circumcised
,
Christ
shall
profit
you
nothing
.
Not
that
hereby
he
condemneth
Circumcision
,
as
a
thing
evil
in
it self
;
for
God
never
Instituted
or
Commanded
any
thing
that
was
so
;
but
he
opposeth
the
opinion
of
the
necessity
of
it
to
our
Justification
and
Salvation
,
when
the
Gospel
had
so
plainly
taken
away
the
obligation
and
use
of
it
;
and
consequently
to
affirm
still
the
necessity
of
it
,
was
really
to
renounce
Christianity
.
For
if
Judaism
was
still
the
way
to
Salvation
,
Christianity
was
to
no
purpose
;
and
if
Christianity
be
now
the
way
,
then
the
obligation
to
the
Jewish
Religion
was
ceased
.
To
avoid
the
force
of
this
Reasoning
,
it
was
not
enough
for
the
false
Apostles
to
say
(
as
it
seems
they
did
)
that
Christians
were
not
obliged
universally
to
the
whole
Law
of
Moses
,
but
principally
to
the
Law
of
Circumcision
;
because
Circumcision
being
the
sign
and
badge
of
that
Covenant
,
whoever
took
that
upon
him
,
did
thereby
own
his
obligation
to
the
whole
Law
,
ver.
3●
.
4.
For
I
testifie
again
to
every
Man
that
is
Circumcised
,
that
he
is
a
debtor
to
do
the
whole
Law
;
Christ
is
become
of
no
effect
to
you
,
whosoever
of
you
are
justified
by
the
Law
,
ye
are
fallen
from
Grace
;
that
is
,
whoever
of
you
expect
and
profess
to
be
justified
by
the
Law
of
Moses
,
ye
take
away
the
necessity
and
use
of
the
Christian
Religion
;
and
are
fallen
from
grace
,
:
that
is
,
do
in
effect
renounce
the
Gospel
;
for
we
,
through
the
Spirit
,
wait
for
the
hope
of
Righteousness
by
Faith
,
ver
▪
5
▪
we
by
the
Spirit
,
in
opposition
to
Circumcision
,
which
was
in
the
Flesh
▪
do
expect
to
be
justified
by
the
belief
of
the
Gospel
.
For
in
Jesus
Christ
,
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
ver.
6.
that
is
,
now
under
the
dispensation
of
the
Gospel
by
Christ
Jesus
,
it
signifies
nothing
to
a
Man's
Justification
or
Salvation
,
whether
he
be
Circumcised
,
or
not
Circumcised
,
whether
he
be
a
Jew
or
a
Gentile
.
All
that
the
Gospel
requires
as
necessary
to
these
purposes
,
is
,
that
we
perform
the
Conditions
of
the
Gospel
,
that
so
we
may
be
capable
of
being
made
Partakers
of
the
blessings
of
it
.
Now
as
the
great
blessing
and
benefit
of
the
Gospel
is
variously
exprest
,
as
by
the
forgiveness
of
our
sins
,
by
our
acceptance
with
God
,
or
(
which
comp●ehends
both
,
)
by
our
Justification
,
sometimes
by
Adoption
,
and
our
being●
made
the
Sons
and
Children
of
God
,
sometimes
by
Redemption
,
and
(
which
is
the
consummation
of
all
,
)
by
Salvation
and
Eternal
Life
;
I
say
,
as
the
ble●sing
and
benefit
of
the
Gospel
,
is
in
Scripture
exprest
to
us
by
these
several
terms
,
which
do
in
eff●ct
,
all
signifie
the
same
thing
!
so
our
Duty
,
and
the
Condition
the
Gospel
requires
on
our
part
,
is
likewise
as
variously
exprest
,
sometimes
,
and
that
very
frequently
,
by
the
word
Faith
,
as
being
the
great
Source
and
Principle
of
all
Religious
Acts
and
Performances
;
but
then
this
Faith
must
not
be
a
bare
assent
and
perswasion
of
the
Truth
of
the
Gospel
,
but
such
an
effectual
belief
,
as
expresseth
it self
in
suitable
acts
of
Obedience
and
Holiness
,
such
as
the
Apostle
here
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Faith
whick
worketh
by
Love
,
a
Faith
that
is
inspir'd
and
acted
,
or
rather
consummate
and
made
perfect
by
Charity
,
(
for
so
the
word
doth
often
signifie
,
)
and
then
this
Phrase
will
be
just
of
the
same
importance
with
that
of
St.
James
,
Chap.
2.
22.
by
Works
is
Faith
made
perfect
.
Sometimes
,
and
that
also
very
frequently
,
the
Condition
of
the
Gospel
is
exprest
by
words
which
import
and
signifie
the
change
of
our
State
,
as
by
Repentance
,
Conversion
,
Regeneration
,
Renovation
,
Sanctification
,
the
New
Creature
,
and
the
New
Man
,
which
expressions
are
all
so
well
known
,
that
I
need
not
referr
to
particular
Texts
;
sometimes
the
condition
of
the
Gospel
is
exprest
by
the
visible
and
sensible
effects
of
this
inward
change
in
our
outward
Li●e
and
Actions
;
as
namely
by
Obedience
,
and
keeping
the
Commandments
of
God
.
So
Heb.
5.
9.
Christ
is
said
to
be
the
Author
of
Eternal
Salvation
to
them
that
obey
him
;
where
Obedience
is
plainly
put
for
the
whole
condition
of
the
Gospel
,
the
performance
whereof
entitles
us
to
Eternal
Life
and
Happiness
.
Now
that
by
these
various
expressions
,
one
and
the
same
thing
is
certainly
intended
and
meant
,
viz.
The
Condition
of
the
Gospel
;
that
which
is
requir'd
on
our
part
,
in
order
to
our
full
and
perfect
justification
and
acceptance
with
God
,
is
evident
beyond
all
denial
;
by
comparing
the
three
different
ways
whereby
St.
Paul
doth
express
the
same
proposition
for
sense
and
substance
;
in
which
he
tells
us
,
what
it
is
that
will
avail
to
our
Justification
under
the
Gospel
,
that
is
according
to
the
terms
of
the
Christian
Religion
;
that
it
is
neither
here
nor
there
,
that
it
signifies
nothing
whether
a
Man
be
Circumcised
or
not
,
but
that
we
be
so
qualified
as
the
Gospel
requires
,
that
the
Conditions
upon
which
the
Blessings
of
the
Gospel
are
promised
be
found
in
us
.
And
there
are
three
Texts
wherein
the
same
thing
is
plainly
intended
,
in
three
very
different
expressions
.
Gal.
5.
6.
In
Jesus
Christ
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
:
but
Faith
,
which
is
consummate
,
or
made
perfect
by
Charity
.
Gal.
6.
15.
For
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
:
but
a
new
Creature
.
1
Cor.
7.
19.
Circumcision
is
nothing
,
and
uncircumcision
is
nothing
:
but
the
keeping
of
the
Commandments
of
God
.
It
is
evident
,
that
in
these
three
Texts
the
Apostle
designs
to
say
the
same
thing
,
and
consequently
that
Faith
which
is
made
perfect
by
Charity
,
and
the
new
Creature
,
and
keeping
of
the
Commandments
of
God
,
are
the
same
in
sense
and
substance
,
viz.
the
Condition
of
our
Justification
and
acceptance
with
God
under
the
Covenant
of
the
Gospel
,
or
in
the
Christian
Religion
.
I
shall
at
present
,
by
God's
assistance
,
handle
the
second
of
these
Texts
.
In
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
:
but
a
new
Creature
.
And
here
the
Condition
of
the
Gospel
is
exprest
to
us
,
by
the
change
of
our
State
,
which
in
Scripture
is
call'd
our
Regeneration
,
or
becoming
new
Creatures
,
and
new
Men.
Circumcision
was
but
an
outward
sign
and
mark
upon
the
Body
,
and
the
Flesh
,
though
it
did
indeed
prefigure
and
typifie
the
inward
Circumcision
of
the
heart
,
the
giving
of
Men
new
Hearts
,
and
new
Spirits
,
under
the
more
perfect
dispensation
of
the
Gospel
?
but
now
in
Christ
Jesus
,
that
is
,
in
the
Christian
Religion
,
the
presence
or
the
want
of
this
outward
mark
will
avail
nothing
to
our
justification
;
but
that
which
was
signified
by
it
,
the
renovation
of
our
Hearts
and
Spirits
,
our
becoming
new
Creatures
,
is
now
the
Condition
of
our
justification
and
acceptance
with
God
.
The
false
Apostles
indeed
did
lay
great
stress
upon
the
business
of
Circumcision
,
not
so
much
out
of
zeal
to
the
Law
of
Moses
,
as
to
avoid
Persecution
,
ver.
12.
They
constrain
you
to
be
Circumcised
,
only
left
they
should
suffer
Persecution
for
the
Cross
of
Christ
.
For
at
that
time
,
though
the
Christians
were
Persecuted
,
yet
the
Jews
by
the
Roman
Edicts
had
the
free
exercise
of
their
Religion
,
and
therefore
they
gloried
in
this
external
mark
of
Circumcision
,
because
it
exempted
them
from
suffering
;
but
St.
Paul
gloried
in
his
sufferings
for
Christ
,
and
the
marks
of
that
upon
his
Body
,
ver.
14.
God
forbid
that
I
should
glory
save
in
the
Cross
of
our
Lord
Jesus
Christ
;
and
v.
17.
I
bear
in
my
Body
the
marks
of
the
Lord
Jesus
.
He
tells
them
,
what
necessities
soever
they
might
pretend
of
Circumcision
,
either
for
their
Justification
,
or
Salvation
,
the
true
ground
of
all
was
to
save
themselves
from
Temporal
Sufferings
;
and
that
in
the
Christian
Religion
it
signified
nothing
to
recommend
them
to
the
favour
of
God
,
whether
they
were
Circumcised
or
not
;
nothing
would
be
available
to
this
purpose
,
but
the
renovation
and
change
of
their
Hearts
and
Lives
.
For
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
:
but
a
new
Creature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
new
Creation
,
to
intimate
the
greatness
of
the
Change
,
which
Christianity
,
throughly
entertained
,
made
in
Men.
Having
thus
cleared
the
occasion
and
mea●ing
of
these
words
,
I
come
now
to
consider
the
Particulars
contained
in
them
,
namely
,
these
two
things
.
First
,
That
the
Gospel
hath
taken
away
the
Obligation
of
the
Law
of
Moses
;
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
.
Secondly
,
That
according
to
the
terms
of
the
Christian
Religion
,
nothing
will
avail
to
our
justification
and
acceptance
with
God
,
but
the
real
renovation
of
our
Hearts
and
Lives
;
neither
Circumcision
,
nor
uncircision
:
but
a
new
Creature
.
1.
That
the
Gospel
hath
taken
away
the
obligation
of
the
Law
of
Moses
.
In
Christ
Jesus
,
that
is
,
now
under
the
dispensation
of
the
Gospel
,
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
.
There
was
never
any
general
Obligation
upon
Mankind
to
this
Rite
of
Circumcision
,
but
only
upon
the
Seed
of
Abraham
;
but
yet
upon
the
preaching
of
the
Gospel
,
many
of
the
Jewish
Christians
would
have
brought
the
Gentiles
under
this
yoak
;
pretending
that
Christianity
was
but
a
superstructure
upon
the
Law
of
Moses
,
which
together
with
the
Gospel
,
was
to
be
the
Religion
of
the
whole
World
;
and
there
was
some
colour
for
this
,
because
our
Saviour
himself
submitted
to
this
Rite
,
and
was
Circumcised
;
which
the
Apostle
takes
notice
of
in
the
4
th
Chap.
of
this
Epist.
ver
4.
When
the
fullness
of
time
was
come
,
God
sent
forth
his
Son
made
of
a
Woman
,
made
under
the
Law
,
that
is
,
Circumcised
.
And
't
is
true
indeed
,
that
our
blessed
Saviour
was
Circumcised
,
but
not
to
signifie
to
us
the
perpetuity
of
Circumcision
,
and
the
continuance
of
it
under
the
Christian
Religion
,
but
for
a
quite
different
end
;
as
a
testimony
of
his
Obedience
to
that
Law
,
which
tho'
afterwards
it
was
to
expire
,
yet
was
to
be
obeyed
whilst
it
was
in
force
,
by
all
that
were
born
under
it
;
he
was
made
under
the
Law
,
and
it
became
him
,
who
came
to
teach
Mankind
Obedience
to
the
Laws
of
God
,
to
fulfill
all
Righteousness
himself
.
And
therefore
the
Apostle
in
this
Epistle
,
where
he
takes
notice
of
this
,
that
Christ
was
made
under
the
Law
,
gives
this
Reason
of
it
,
that
he
might
be
the
●itter
to
free
those
who
were
under
it
,
from
the
servitude
of
it
;
he
was
made
under
the
Law
,
that
he
might
redeem
them
that
were
under
the
Law
;
and
that
those
who
were
in
the
condition
of
Servants
before
,
might
be
set
at
liberty
,
and
receive
the
adoption
of
Sons
.
But
how
did
his
being
made
under
the
Law
,
qualifie
him
to
redeem
those
who
were
under
the
Law
?
Thus
;
By
submitting
to
it
himself
,
he
shewed
that
he
owned
the
Authority
of
it
,
and
that
he
had
no
malice
or
enmity
against
it
;
or
as
he
himself
expresses
it
,
that
he
came
not
to
destroy
the
Law
,
but
to
fulfill
it
.
And
being
fulfill'd
,
and
having
serv'd
the
time
and
end
for
which
God
intended
it
,
it
expir'd
of
it self
;
like
a
Law
which
is
not
made
for
perpetuity
,
but
limited
to
a
certain
period
.
And
our
Blessed
Saviour
,
who
came
with
greater
Authority
than
Moses
,
and
gave
greater
Testimony
of
his
Divine
Authority
,
had
sufficient
power
to
declare
the
expiration
of
it
;
and
by
Commissioning
his
Disciples
before
and
after
his
death
to
Preach
the
Gospel
to
the
whole
World
,
he
put
an
end
to
that
particular
Law
and
Dispensation
,
which
only
concern'd
the
Jewish
Nation
,
by
giving
a
general
Law
to
all
Mankind
.
So
that
from
the
Death
of
our
Saviour
,
and
his
Ascension
into
Heaven
,
upon
which
followed
the
general
publication
of
the
Gospel
,
the
Law
of
Moses
ceased
,
and
according
to
our
Saviour's
express
appointment
,
Proselytes
were
to
be
admitted
into
the
Christian
Church
only
by
Baptism
,
and
not
by
Circumcision
.
And
●f
Circumcision
,
which
was
the
sign
of
that
Covenant
,
was
laid
aside
,
then
the
whole
Obligation
of
that
Law
and
Covenant
which
God
had
made
with
the
Jews
,
was
also
ceased
.
It
was
once
indeed
the
mark
of
God's
chosen
and
peculiar
People
;
but
now
that
God
hath
revealed
himself
to
the
whole
World
by
his
Son
,
and
offers
Salvation
to
all
Mankind
,
Gentiles
as
well
as
Jews
,
the
wall
of
separation
is
broken
down
,
and
Circumcision
,
which
was
the
mark
of
distinction
between
Jews
and
Gentiles
,
is
taken
away
;
and
therefore
he
is
said
to
have
made
peace
by
his
Cross
,
and
to
have
blotted
out
,
and
taken
away
the
hand-writing
of
Ordinances
,
nailing
it
to
his
Cross
;
that
is
,
from
the
time
of
his
Death
to
have
taken
away
the
obligation
of
the
Law
of
Moses
,
tho'
it
was
a
good
while
after
,
before
the
Jews
were
wholly
weaned
from
the
veneration
and
use
of
it
.
Nay
,
it
was
some
time
before
the
Apostles
were
clearly
convinc'd
,
that
the
Gospel
was
to
be
preach'd
to
the
Gentiles
;
this
being
one
of
those
Truths
,
which
our
Saviour
promised
after
his
departure
,
his
Spirit
should
lead
them
into
the
perfect
knowledge
of
;
and
then
they
were
fully
instructed
,
that
the
Law
of
Moses
was
expir'd
,
and
that
it
was
no
longer
necessary
to
the
Salvation
of
Men
,
that
they
should
be
Circumcised
,
and
keep
that
Law
.
And
tho'
it
was
once
enjoyn'd
by
God
himself
to
the
Jews
,
and
their
Obedience
to
it
was
necessary
to
their
acceptance
with
God
,
yet
now
by
Christ
Jesus
,
God
had
offered
Salvation
to
Men
upon
other
Terms
;
and
whether
they
were
Circumcised
,
or
not
,
was
of
no
moment
to
their
Justification
or
Salvation
one
way
or
other
;
but
provided
they
perform'd
the
Condition
of
this
New
Covenant
of
the
Gospel
,
they
were
all
alike
capable
of
the
Divine
Favour
and
Acceptance
.
But
I
proceed
to
that
,
which
I
mainly
intended
to
prosecute
from
these
words
;
and
that
is
the
Second
Particular
in
the
Text
,
namely
,
that
according
to
the
terms
of
the
Gospel
,
and
the
Christian
Religion
,
nothing
will
avail
to
our
justification
and
acceptance
with
God
,
but
the
real
renovation
of
our
Hearts
and
Lives
;
neither
Circumcision
,
nor
uncircumcision
:
but
a
new
Creature
.
For
the
full
explication
of
this
,
I
shall
do
these
three
Things
.
First
,
Shew
what
is
imply'd
in
this
Phrase
of
a
new
Creature
.
Secondly
,
That
this
is
the
great
Condition
of
our
justification
and
acceptance
with
God
,
and
that
it
is
the
same
in
substance
with
Faith
perfected
by
Charity
,
and
with
keeping
the
Commandments
of
God
.
Thirdly
,
That
it
is
very
reasonable
it
should
be
so
.
1.
What
is
imply'd
in
this
Phrase
of
a
new
Creature
.
It
is
plain
at
first
sight
,
that
it
is
a
Metaphorical
expression
of
that
great
and
thorough
change
which
is
made
in
Men
by
the
Gospel
,
or
the
Christian
Religion
.
The
Scripture
sets
forth
to
us
this
Change
by
great
variety
of
expressions
,
by
Conversion
,
and
turning
from
our
Iniquities
unto
God
;
by
Repentance
,
(
which
signifies
a
change
of
our
Mind
and
Resolution
,
and
is
in
Scripture
call'd
Repentance
from
dead
works
,
and
Repentance
unto
Life
;
)
by
Regeneration
,
or
being
born
again
;
by
Resurrection
from
the
Dead
,
and
rising
to
newness
of
Life
;
by
Sanctification
,
and
being
wash'd
and
cleans'd
from
all
filthiness
and
impurity
,
(
which
three
last
Metaphors
are
imply'd
in
Baptism
,
which
is
call'd
Regeneration
,
Tit.
3.
5.
According
to
his
Mercy
he
saved
us
by
the
washing
of
Regeneration
,
and
renewing
of
the
●oly
Ghost
;
and
our
being
born
again
of
Water
and
the
Holy
Ghost
,
John
3.
3.
Except
a
Man
be
born
again
,
&c.
and
ver.
5.
except
a
Man
be
born
of
Water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
;
and
the
purifying
of
our
Consciences
,
Heb.
10.
22.
having
our
Hearts
sprinkled
from
an
evil
Conscience
,
and
our
Bodies
wash'd
with
pure
water
;
and
the
answer
of
a
good
Conscience
towards
God
,
1
Pet.
3.
21.
Baptism
doth
now
save
us
;
not
the
putting
away
of
the
filth
of
the
Flesh
,
but
the
answer
of
a
good
Conscience
towards
God
;
and
finally
,
our
being
Baptiz'd
into
the
Death
and
Resurrection
of
Christ
,
Rom.
6.
3
,
4.
Know
ye
not
that
so
many
of
us
as
were
Baptized
into
Jesus
Christ
,
were
Baptized
into
his
death
;
therefore
we
are
buried
with
him
by
Baptism
into
death
,
that
like
as
Christ
was
raised
up
from
the
dead
by
the
glory
of
the
Father
,
even
so
we
also
should
walk
in
newness
of
Life
.
)
And
lastly
,
this
Change
is
set
forth
to
us
by
Renovation
,
and
our
being
made
New
Creatures
,
and
new
Men
,
2
Cor.
5.
17.
Therefore
if
any
Man
be
in
Christ
,
that
is
,
professeth
himself
a
Christian
,
he
is
a
new
Creature
;
old
things
are
past
away
,
behold
all
things
are
become
new
.
And
so
likewise
,
Ephes.
4.
22
,
23
,
24.
this
great
Change
is
exprest
by
putting
off
concerning
the
former
Conversation
,
the
old
Man
,
which
is
corrupt
according
to
the
lusts
of
deceit
,
and
being
renewed
in
the
spirit
of
our
Minds
,
and
putting
on
that
new
Man
,
which
after
God
is
Created
in
Righteousness
,
and
true
Holiness
.
The
Expression
is
very
emphatical
,
renewed
in
the
spirit
of
our
Minds
,
that
is
,
in
our
very
Minds
and
Spirits
,
to
signifie
to
us
that
it
is
a
most
inward
and
thorough
Change
,
reaching
to
the
very
center
of
our
Souls
and
Spirits
.
And
,
Colos.
3.
9
,
10
,
11th
verses
,
it
is
represented
much
after
the
same
manner
,
Seeing
ye
have
put
off
the
old
Man
with
his
deeds
,
and
have
put
on
the
new
Man
,
which
is
renewed
in
knowledge
after
the
Image
of
him
that
Created
him
,
where
there
is
neither
Greek
nor
Jew
,
Circumcision
nor
Uncircumcision
,
Barbarian
,
S●ythian
,
bond
nor
free
;
but
Christ
is
all
and
in
all
.
Which
is
the
same
with
what
the
Apostle
says
here
in
the
Text
,
that
in
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
:
but
a
new
Creature
;
that
is
,
these
external
Marks
and
Differences
signifie
nothing
:
but
this
inward
Change
,
the
new
Creature
,
Christ
formed
in
us
,
this
in
the
Christian
Religion
is
all
in
all
.
But
that
we
may
the
more
clearly
understand
the
just
importance
of
this
Metaphor
of
a
new
Creature
,
or
a
new
Creation
,
I
shall
,
First
,
Consider
what
it
doth
certainly
signifie
,
by
comparing
this
Metaphorical
Phrase
with
other
plain
Texts
of
Scripture
.
And
Secondly
,
That
it
doth
not
import
what
some
would
extend
it
to
,
so
as
to
found
Doctrines
of
great
Consequence
upon
the
single
strength
of
this
,
and
the
like
Metaphors
in
Scripture
,
without
any
manner
of
countenance
from
plain
Texts
.
First
,
I
shall
consider
what
this
Metaphor
doth
certainly
import
,
so
as
to
be
undeniably
evident
from
other
more
clear
and
full
Texts
of
Sripture
,
namely
,
these
two
Things
.
1.
The
greatness
of
this
Change
.
2.
That
it
is
effected
and
wrought
by
a
Divine
Power
.
1.
The
greatness
of
this
Change
;
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
new
Creation
;
as
if
the
Christian
Doctrine
,
firmly
entertained
and
believed
,
did
as
it
were
mould
and
fashion
Men
over
again
,
transforming
them
into
a
quite
other
sort
of
Persons
than
what
they
were
before
,
and
made
such
a
change
in
them
,
as
the
Creating
Power
of
God
did
,
in
bringing
this
Beautiful
and
orderly
frame
of
things
out
of
their
dark
and
rude
Chaos
.
Thus
the
Apostle
represents
it
,
2
Cor.
4.
6.
God
who
commanded
the
light
to
shine
out
of
darkness
,
(
alluding
to
the
first
Creation
)
hath
shined
into
our
hearts
,
to
give
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
We
are
translated
from
one
extream
to
another
,
Acts
26.
18.
When
our
Lord
sends
Paul
to
preach
the
Gospel
to
the
Gentiles
,
he
tells
him
what
a
change
it
would
make
in
them
,
by
opening
their
eyes
,
and
turning
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
And
St.
Peter
expresses
the
change
which
Christianity
makes
in
Men
,
by
their
being
call'd
out
of
darkness
into
a
marvellous
light
,
1
Pet.
2.
9.
And
so
St.
Paul
.
Eph.
5.
8.
Ye
were
sometimes
darkness
,
but
now
are
ye
light
in
the
Lord
.
And
indeed
,
wherever
the
Doctrine
of
Christ
hath
its
full
effect
,
and
perfect
work
,
it
makes
a
mighty
change
both
in
their
inward
Principles
,
and
outward
Practice
;
it
darts
a
new
light
into
their
Minds
,
so
that
they
see
things
otherwise
than
they
did
before
,
and
form
a
different
judgment
of
things
from
what
they
did
before
;
it
endues
them
with
a
new
Principle
,
and
new
Resolutions
,
gives
them
another
Spirit
,
and
another
Temper
,
a
quite
different
sense
and
gust
of
things
from
what
they
formerly
had
.
And
this
inward
change
of
their
Minds
necessarily
produceth
a
proportionable
change
in
their
Lives
and
Conversations
,
so
that
the
Man
steers
quite
another
course
,
acts
after
another
rate
,
and
drives
on
quite
other
designs
from
what
he
did
before
.
And
this
is
remarkably
seen
in
those
who
are
reclaimed
from
Impiety
and
Prophaneness
to
Religion
,
and
from
a
vicious
to
a
virtuous
course
of
Life
.
The
Change
is
great
and
real
in
all
;
but
not
so
sensible
and
visible
in
some
,
as
others
:
in
those
who
are
made
good
by
the
insensible
steps
of
a
pious
and
virtuous
Education
;
as
in
those
who
are
translated
out
of
a
quite
contrary
state
,
and
t●rn'd
from
the
power
of
Satan
unto
God
,
and
translated
out
of
the
Kingdom
of
Darkness
,
into
the
Kingdom
of
Christ
;
which
was
the
case
of
the
Heathen
World
,
in
their
first
Conversion
to
Christianity
.
Secondly
,
This
Change
is
effected
and
wrought
by
a
Divine
Power
,
of
the
same
kind
with
that
,
which
Created
the
World
,
and
raised
up
Christ
Jesus
from
the
Dead
;
two
great
and
glorious
Instances
of
the
Divine
Power
;
and
to
these
the
Scripture
frequently
alludes
,
when
it
speaks
of
this
New
Creation
.
God
,
who
commanded
the
light
to
shine
out
of
darkness
,
hath
shined
into
our
hearts
.
Like
as
Christ
was
raised
from
the
dead
by
the
glory
of
the
Father
,
so
we
also
are
raised
to
newness
of
life
,
saith
St.
Paul
,
Rom.
6.
4.
And
to
the
same
purpose
the
same
Apostle
speaks
,
Ephes.
1.
19
,
20.
And
that
ye
may
know
what
is
the
exceeding
greatness
of
his
power
to
us-ward
who
believe
,
according
to
the
operation
of
his
mighty
power
,
which
he
wrought
in
Christ
,
when
he
raised
him
from
the
dead
.
So
that
our
Renovation
,
and
being
made
new
Creatures
,
is
an
instance
of
the
same
glorious
Power
,
which
exerted
it self
in
the
first
Creation
of
things
,
and
in
the
Resurrection
of
our
Lord
Jesus
Christ
from
the
Dead
;
but
not
altogether
after
the
same
manner
,
as
I
shall
shew
under
the
next
Head
.
I
should
now
in
the
second
place
proceed
to
shew
,
that
this
Metaphor
of
a
new
Creation
doth
not
import
what
some
Men
would
extend
it
to
,
so
as
to
found
Doctrines
of
great
consequence
upon
the
single
strength
of
this
and
other
like
Metaphors
of
Scripture
,
without
any
manner
of
countenance
and
confirmation
from
plain
Texts
.
But
this
I
reserve
to
another
Discourse
.
SERMON
VI.
Of
the
Nature
of
Regeneration
,
and
its
Necessity
,
in
order
to
Justification
and
Salvation
.
GALAT.
VI.
15.
For
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
.
IN
these
words
are
contained
these
two
Things
.
First
,
That
the
Gospel
hath
taken
away
the
obligation
of
the
Law
,
having
taken
away
the
sign
of
that
Covenant
,
which
was
Circumcision
.
Secondly
,
That
according
to
the
terms
of
the
Gospel
,
and
the
Christian
Religion
,
nothing
will
avail
to
our
justification
and
acceptance
with
God
,
but
the
real
renovation
of
our
Hearts
and
Lives
.
For
the
full
explication
of
this
,
I
propounded
to
do
these
three
Things
.
I.
To
shew
what
is
imply'd
in
this
Phrase
of
a
new
Creature
.
II.
That
this
is
the
great
Condition
of
our
justification
and
acceptance
with
God
,
and
that
it
is
the
same
in
sense
and
substance
with
those
other
expressions
,
in
the
two
parallel
Texts
of
Faith
perfected
by
Charity
,
and
keeping
the
Commandments
of
God
.
III.
That
it
is
very
reasonable
that
this
should
be
the
Condition
of
our
justification
,
and
acceptance
to
the
favour
of
God
.
I
began
with
the
first
of
these
,
viz.
To
shew
what
is
imply'd
in
this
Phrase
of
a
New
Creature
;
as
to
which
I
shew'd
,
First
,
What
this
Metaphor
doth
certainly
import
,
so
as
to
be
undeniably
evident
from
other
more
clear
and
full
Texts
of
Scripture
;
namely
,
the
greatness
of
this
Change
;
and
that
it
is
effected
by
a
Divine
Power
.
I
now
proceed
;
Secondly
,
To
shew
that
it
doth
not
import
what
some
would
extend
it
to
,
and
that
so
as
to
found
Doctrines
of
great
Consequence
upon
the
meer
and
single
strength
of
this
and
other
like
Metaphors
of
Scripture
,
without
any
manner
of
countenance
and
confirmation
from
plain
Texts
;
such
Doctrines
as
these
three
.
1.
That
as
the
Creation
was
by
an
irresistible
act
of
the
Divine
Power
,
so
is
this
new
Creation
,
or
Conversion
of
a
Sinner
.
2.
That
as
Creatures
were
meerly
passive
in
their
being
made
,
and
contributed
nothing
at
all
to
it
;
no
more
do
we
to
our
Conversion
and
Regeneration
.
3.
That
as
the
Creation
of
the
several
Ranks
and
Kinds
of
Creatures
was
in
an
instant
,
and
effected
by
the
powerful
word
of
God
,
only
saying
,
let
such
and
such
things
be
,
and
immediately
they
were
;
so
this
new
Creation
,
or
the
work
of
Regeneration
is
in
an
ins●ant
,
and
admits
of
no
degrees
.
Concerning
these
three
Doctrines
of
great
Mom●nt
and
Consequence
in
Divinity
,
I
shall
shew
,
with
all
the
clearness
and
b●evity
I
can
,
that
they
are
built
sol●ly
●pon
Metaphors
of
Scriptu●e
,
●or●●●'d
a●d
strain'd
too
far
,
withou●
any
real
ground
and
foundatio●
from
Scripture
or
Reason
,
nay
,
contrary
to
the
tenor
of
the
one
,
and
the
dictates
of
the
other
;
nay
indeed
contrary
to
the
general
experience
of
the
operation
of
God's
Grace
upon
the
Minds
of
Men
in
their
Conversion
.
First
,
It
is
pretended
,
that
as
the
Creation
was
by
an
irresistible
act
of
the
Divine
Power
,
so
is
the
new
Creation
,
or
the
Conversion
of
a
Sinner
;
and
this
is
solely
argued
from
the
Metaphorical
expressions
of
Scripture
concerning
Conversion
;
such
as
being
called
out
of
darkness
into
light
,
alluding
to
that
powerful
word
of
God
,
which
in
the
first
Creation
commanded
the
light
to
shine
out
of
darkness
;
being
quicken'd
and
rais'd
to
a
new
Life
;
and
from
this
Metaphor
here
in
the
Text
,
of
a
new
Creation
.
But
surely
it
is
a
dangerous
thing
in
Divinity
,
to
build
Doctrines
upon
Metaphors
,
especially
if
we
strain
them
to
all
the
similitudes
which
a
quick
and
lively
imagination
can
find
out
;
whereas
some
one
obvious
thing
is
commonly
intended
in
the
Metaphor
,
and
the
meaning
is
absolv'd
and
acquitted
in
that
,
and
it
is
folly
to
pursue
it
into
all
those
similitudes
,
which
a
good
fancy
may
suggest
.
When
our
Saviour
says
,
that
he
will
come
as
a
Thief
in
the
night
,
it
is
plain
what
he
means
;
that
the
Day
of
Judgment
will
surprize
the
careless
World
,
when
they
least
look
for
it
,
that
he
will
come
at
an
hour
when
they
are
not
aware
;
and
tho'
he
resemble
his
coming
to
that
of
a
Thief
in
the
night
,
yet
here
is
nothing
of
Robbery
in
the
case
.
So
here
when
the
change
which
Christianity
makes
in
Men
,
is
called
a
new
Creation
,
this
only
imports
the
greatness
of
the
Change
,
which
by
the
power
of
God's
grace
is
made
upon
the
hearts
and
lives
of
Men
;
and
the
Metaphor
is
sufficiently
absolv'd
in
this
plain
sense
and
meaning
of
it
,
agreeable
to
the
literal
expressions
of
Scripture
concerning
this
thing
,
and
there
is
no
need
that
this
Change
should
in
all
other
respects
answer
the
work
of
Creation
;
and
consequently
there
is
no
necessity
that
it
should
be
effected
in
an
irresistible
manner
,
or
that
we
should
be
altogether
passive
in
this
Change
,
and
that
we
should
no
ways
concur
to
it
by
any
act
of
our
own
,
or
that
this
work
should
be
done
in
an
instant
,
and
admit
of
no
steps
and
degrees
.
It
is
not
necessary
that
this
Change
should
be
effected
in
an
irresistible
manner
.
God
may
do
so
,
when
he
pleaseth
,
without
any
injury
to
his
Creatures
;
for
it
is
certainly
no
wrong
to
any
Man
to
be
made
good
and
happy
against
his
will
;
and
I
do
not
deny
,
but
that
God
sometimes
does
so
.
The
Call
of
the
Disciples
to
follow
Christ
seems
to
have
been
a
very
sudden
and
forcible
impression
upon
their
Minds
,
without
any
appearing
reason
for
it
;
for
it
is
not
reasonable
for
any
Man
to
leave
his
Calling
,
and
follow
every
one
that
bids
him
do
so
.
The
Conversion
of
Saul
from
a
Persecutor
of
Christianity
,
to
a
Zealous
Preacher
of
it
,
was
certainly
effected
,
if
not
in
an
irresistible
,
yet
in
a
very
forcible
and
violent
manner
.
The
Conversion
of
three
thousand
at
one
Sermon
,
when
the
Holy
Ghost
descended
in
a
visible
manner
upon
the
Apostles
,
was
certainly
the
effect
of
a
mighty
and
over-powering
degree
of
God's
grace
.
And
the
like
may
be
said
of
the
sudden
Conversion
of
so
many
Persons
from
Heathenism
,
and
great
wickedness
and
impiety
of
Life
,
to
the
sincere
profession
of
Christianity
,
by
the
preaching
of
the
Apostles
afterwards
.
But
that
this
is
not
of
absolute
necessity
,
nor
the
ordinary
method
of
God's
grace
,
to
work
upon
the
minds
of
Men
in
so
over-powering
,
much
less
in
an
irresistible
manner
,
is
as
plain
as
any
thing
of
that
Nature
can
be
,
both
from
Experience
,
and
the
Reason
of
the
thi●g
,
and
the
constant
tenour
of
the
Scripture
.
We
find
that
many
(
perhaps
the
greatest
part
)
of
those
that
are
good
are
made
so
by
the
insensible
steps
and
degrees
of
a
Religious
Education
,
and
having
been
never
vicious
,
can
give
no
great
account
of
any
sensible
Change
,
only
that
when
they
came
to
years
of
understanding
,
they
consider'd
things
more
,
and
the
Principles
that
were
instill'd
into
them
in
their
younger
years
,
did
put
forth
themselves
more
vigorously
at
that
time
,
as
Seeds
sprout
out
of
the
ground
,
after
they
have
a
good
while
been
buried
,
and
lain
hid
in
the
Earth
.
And
it
is
contrary
to
Reason
,
to
make
an
irresistible
act
of
Divine
Power
necessary
to
our
Repentance
,
and
Conversion
;
because
this
necessarily
involves
in
it
two
things
which
seem
very
unreasonable
.
First
,
That
no
Man
Repents
upon
Consideration
and
Choice
,
but
upon
meer
force
and
violent
necessity
,
which
quite
takes
away
the
Virtue
of
Repentance
,
whatever
virtue
there
may
be
in
the
consequent
acts
of
a
Regenerate
State
.
Secondly
,
It
implies
that
the
Conversion
and
Repentance
of
those
,
upon
whom
God
doth
not
work
irresistibly
is
impossible
,
which
is
the
utmost
can
be
said
to
excuse
the
impenitency
of
Men
,
by
taking
it
off
from
their
own
choice
,
and
laying
it
upon
the
impossibility
of
the
thing
,
and
an
utter
disability
in
them
to
choose
and
do
otherwise
.
And
it
is
likewise
contrary
to
the
constant
tenour
of
the
Bible
,
which
supposeth
that
Men
do
very
frequently
resist
the
Grace
and
Holy
Spirit
of
God
.
It
is
said
of
the
Pharisees
by
our
Saviour
,
Luke
7.
30.
that
they
rejected
the
Counsel
of
God
against
themselves
;
that
is
,
the
merciful
Design
of
God
for
their
Salvation
.
And
of
the
Jews
,
Acts
7.
51.
that
they
always
resisted
the
Holy
Ghost
.
So
that
some
operations
of
God's
grace
and
Holy
Spirit
are
resistible
,
and
such
,
as
if
Men
did
not
resist
them
,
would
be
effectual
to
bring
them
to
Faith
and
Repentance
;
else
why
are
the
Pharisees
said
to
reject
the
counsel
of
God
against
themselves
,
that
is
,
to
their
own
ruine
;
implying
,
that
if
they
had
not
rejected
it
,
they
might
have
been
saved
;
and
if
they
had
,
it
had
been
without
irresistible
Grace
;
for
that
which
was
offered
to
them
,
was
actually
resisted
by
them
.
Other
Texts
plainly
shew
,
that
the
Reason
of
Mens
impenitency
and
unbelief
is
not
any
thing
wanting
on
God's
part
,
but
on
theirs
;
as
those
known
Texts
,
wherein
our
Saviour
laments
the
Case
of
Jerusalem
,
because
they
obstinately
brought
destruction
upon
themselves
.
Luke
19.
42.
If
thou
hadst
known
in
this
thy
day
,
the
things
that
belong
to
thy
peace
;
intimating
that
they
might
have
known
them
,
so
as
to
have
prevented
that
desolation
which
was
coming
upon
them
,
and
was
a
forerunner
of
their
Eternal
Ruine
;
but
now
they
are
hid
from
thine
eyes
;
intimating
,
that
then
God
gave
them
up
to
their
own
blindness
and
obstinacy
,
but
the
time
was
,
when
they
might
have
known
the
things
of
their
peace
;
which
cannot
be
upon
the
supposition
of
the
necessity
of
an
irresistible
act
of
God's
Grace
to
their
Conversion
,
and
Repentance
;
because
then
without
that
they
could
not
have
Repented
,
and
if
that
had
been
afforded
to
them
,
they
had
infallibly
Repented
.
So
likewise
in
that
other
Text
,
Matth.
23.
37.
Oh!
Jerusalem
,
Jerusalem
,
how
often
would
I
have
gathered
thee
,
even
as
an
Hen
gathereth
her
Chickens
under
her
wings
,
and
you
would
not
.
And
in
John
5.
40.
Ye
will
not
come
unto
me
that
ye
might
have
life
.
He
would
have
gathered
them
,
and
they
would
not
;
he
would
have
given
them
Life
,
but
they
would
not
come
to
him
.
Are
these
serious
and
compassionate
expostulations
and
declarations
of
our
Saviour's
gracious
intention
towards
them
,
any
ways
consistent
with
an
impossibility
of
their
Repentance
?
which
yet
must
be
said
,
if
irresistible
grace
be
necessary
thereto
;
for
then
Repentance
is
impossible
without
it
,
and
that
it
was
not
afforded
to
them
is
plain
,
because
they
did
not
Repent
.
The
same
may
be
said
of
that
solemn
declaration
of
God
,
Ezek.
33.
11.
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
●ive
.
Can
it
be
said
that
God
hath
no
pleasure
in
the
death
of
Sinners
,
and
yet
be
true
,
that
he
denys
to
the
greatest
part
of
them
,
that
grace
which
is
necessary
to
their
Repentance
?
Upon
this
Supposition
,
how
can
it
be
true
,
that
if
the
mighty
works
that
were
done
in
Chorazin
,
and
Bethsaida
,
had
been
done
in
Tyre
and
Sidon
,
they
would
have
Repented
,
Matth.
11.
21.
since
irresistible
grace
did
not
accompany
those
Miracles
?
For
if
it
had
,
Chorazin
and
Bethsaida
had
Repented
,
and
without
it
Tyre
and
Sidon
could
not
Repent
.
The
same
difficulty
is
in
those
Texts
,
wherein
God
is
represented
as
expecting
the
Repentance
and
Conversion
of
Sinners
;
and
our
Saviour
wondering
at
their
unbelief
and
hardness
of
heart
,
and
upbraiding
them
with
it
,
Isa.
5.
4.
What
could
I
have
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
Wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
?
Mark
6.
6.
't
is
said
our
Saviour
marvell'd
at
the
unbelief
of
the
Jews
.
And
Chap.
16.
14.
that
he
upbraided
his
Disciples
with
their
unbelief
,
and
hardness
of
heart
.
But
why
should
the
Repentance
of
Sinners
be
expected
,
or
their
unbelief
marvell'd
at
,
or
indeed
be
upbraided
to
them
,
by
him
who
knew
it
impossible
to
them
,
without
an
irresistible
power
and
grace
,
which
he
knew
likewise
was
not
afforded
to
them
?
Neither
God
nor
Men
have
reason
to
wonder
●hat
any
Man
does
not
do
that
,
which
at
the
same
time
they
certainly
know
he
cannot
do
.
The
bottom
of
all
that
is
said
to
avoid
this
pressing
difficulty
,
is
this
;
that
this
impotency
and
disability
of
Sinners
is
their
Sin
,
and
therefore
cannot
be
pleaded
in
their
excuse
,
for
their
impenitency
;
but
God
may
still
justly
require
that
of
them
,
which
they
had
once
a
natural
power
to
do
,
but
wilfully
forfeited
and
lost
it
;
they
had
this
power
in
Adam
,
and
forfeited
it
by
his
disobedience
.
To
shew
how
slight
this
evasion
is
,
I
need
not
run
into
that
Argument
,
how
far
we
are
guilty
of
the
Sin
of
our
first
Parents
.
That
by
that
first
transgression
and
disobedience
all
Mankind
suffers
,
and
our
Natures
are
extreamly
corrupted
and
depraved
,
cannot
be
denied
:
but
the
corruption
of
our
Natures
is
a
thing
very
different
from
Personal
guilt
,
strictly
and
properly
so
call'd
.
I
will
take
the
business
much
shorter
,
and
granting
that
Mankind
had
in
Adam
a
Natural
power
to
have
continued
obedient
to
the
Laws
of
God
,
yet
since
by
one
Man
Sin
enter'd
into
the
World
,
and
all
are
now
Sinners
,
here
is
an
obligation
to
Repentance
,
as
well
as
to
Obedience
,
and
Men
shall
be
Condemned
for
their
Impenitency
.
I
ask
now
,
whether
in
Adam
we
had
a
power
to
Repent
?
'T
is
certain
Adam
had
not
this
power
,
and
therefore
I
cannot
see
how
we
could
lose
it
,
and
forfeit
it
in
him
.
Adam
indeed
had
a
Natural
Power
not
to
have
sinned
,
and
so
not
to
have
needed
Repentance
;
but
no
power
to
Repent
in
the
state
of
Innocency
,
because
in
that
state
Repentance
was
impossible
,
because
there
could
be
no
occasion
for
it
:
he
had
it
not
after
his
fall
,
because
by
that
he
forfeited
all
his
power
to
that
which
is
spiritually
good
.
'T
is
said
indeed
he
had
it
in
Innocency
,
but
forfeited
it
by
his
Fall
;
so
that
he
had
it
,
when
there
was
no
occasion
or
possibility
of
the
exercise
of
it
,
and
lost
it
when
there
was
occasion
for
it
:
or
if
he
did
not
lose
it
by
his
Fall
,
we
have
it
still
,
and
then
there
is
no
need
of
any
supernatural
,
much
less
irresistible
grace
to
Repentance
;
so
that
our
impotency
,
as
to
the
particular
Duty
of
Repentance
,
cannot
be
charg'd
upon
us
as
our
fault
,
not
so
much
as
upon
the
account
of
Original
Sin
.
But
the
want
of
this
Power
is
the
consequent
and
just
punishment
of
our
first
Transgression
.
Be
it
so
;
but
if
this
impotency
still
remain
in
all
those
to
whom
God
doth
not
afford
his
irresistible
grace
,
how
comes
th
grace
offer'd
in
the
Gospel
to
aggravate
the
impenitency
of
Men
,
and
encrease
their
Condemnation
?
For
if
it
be
no
Remedy
against
this
impotency
,
how
comes
it
to
inflame
the
guilt
of
Impenitency
?
Or
how
is
it
Grace
to
offer
Mercy
to
those
upon
their
Repentance
,
who
are
out
of
a
possibility
of
Repenting
;
and
yet
to
punish
them
more
severely
for
their
impenitency
after
this
offer
made
to
them
,
which
they
cannot
accept
without
that
grace
which
God
is
resolved
not
to
afford
them
?
If
this
be
the
Case
,
the
greatest
favour
had
been
to
have
had
no
such
offer
made
to
them
,
and
it
had
been
happier
for
Mankind
,
that
the
grace
of
God
had
not
appear'd
to
all
Men
,
but
only
to
those
who
shall
irresistibly
be
made
partakers
of
the
benefit
of
it
.
Secondly
,
Another
Doctrine
grounded
upon
this
Metaphor
of
a
new
Creation
,
is
,
that
we
are
meerly
passive
in
the
work
of
Conversion
,
and
Regeneration
,
and
contribute
nothing
to
it
;
that
God
does
all
,
and
we
do
nothing
at
all
;
and
this
follows
from
the
former
,
especially
if
we
allow
the
Metaphor
as
far
as
it
will
carry
us
.
For
as
the
first
Creation
of
things
was
by
an
irresistible
act
of
Divine
Power
,
so
the
things
that
were
made
,
were
only
passive
in
their
Creation
;
and
as
they
could
make
no
resistance
,
so
neither
could
they
contribute
any
thing
●o
their
being
what
they
are
.
And
this
Doctrine
is
not
only
argued
from
the
Metaphor
of
a
new
Creation
,
but
from
several
other
Metaphors
used
in
Scripture
to
describe
our
Natural
State
;
as
namely
,
darkness
,
blindness
,
and
our
being
dead
in
trespasses
and
sins
;
from
whence
it
is
inferr'd
,
that
we
contribute
no
more
to
our
Renovation
,
than
darkness
doth
to
the
introduction
of
light
,
than
a
blind
Man
can
do
to
the
recovery
of
his
sight
,
or
a
dead
Man
to
his
own
Resurrection
;
but
are
wholly
passive
in
this
work
.
And
to
countenance
this
Notion
,
they
make
great
advantage
of
the
Character
which
is
given
in
Scripture
of
the
most
degenerate
Heathen
,
taking
it
for
granted
,
that
their
Condition
is
the
true
standard
of
a
Natural
and
unregenerate
State
;
and
to
this
purpose
they
insist
particularly
upon
that
description
of
the
gentile
Idolaters
,
Eph.
4.
18
,
19.
Having
the
understanding
darken'd
,
being
alienated
from
the
life
of
God
,
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
hearts
;
who
being
past
feeling
,
have
given
themselves
over
to
lasciviousness
,
to
work
all
uncleanness
with
greediness
.
Which
is
indeed
a
description
of
Men
in
their
Natural
State
,
but
not
of
all
,
but
of
such
as
by
the
worst
sort
of
vicious
practices
of
the
grossest
Idolatry
,
and
most
abominable
lewdness
,
were
degerated
to
the
utmost
,
so
that
their
Condition
seemed
desperate
,
without
a
miraculous
and
an
extraordinary
grace
of
God
,
which
was
probably
afforded
to
many
of
these
.
In
like
manner
they
argue
the
common
Condition
of
Mankind
,
from
the
description
which
is
given
of
the
wickedness
of
Men
,
before
God
brought
the
Flood
upon
them
,
G●n.
6.
5.
God
saw
that
the
wickedness
of
Man
was
great
in
the
Earth
,
and
that
every
imagination
of
the
thoughts
of
his
heart
was
only
evil
continually
.
This
they
make
the
Character
of
all
Men
in
their
Natural
State
,
whereas
this
is
a
description
of
an
extraordinary
degeneracy
of
Men
,
signifying
that
the
world
was
then
extreamly
bad
,
and
depraved
to
the
highest
degree
;
for
God
gives
this
as
a
Reason
why
he
was
resolved
to
drown
the
World
,
and
to
destroy
Man
from
the
face
of
the
Earth
,
because
their
wickedness
was
grown
to
so
great
an
height
.
But
if
this
were
a
description
of
the
Natural
State
of
Mankind
,
this
could
be
no
particular
Reason
for
bringing
a
Flood
upon
the
World
at
that
time
,
there
being
the
same
Reason
for
it
for
fifteen
hundred
years
before
,
and
ever
will
be
the
same
Reason
to
the
end
of
the
World
,
that
is
,
that
Men
are
naturally
corrupt
and
depraved
.
Surely
they
consider
the
Scripture
very
superficially
,
that
interpret
it
at
this
rate
.
'T
is
too
true
,
that
the
Nature
of
Man
is
sadly
corrupted
and
depraved
;
but
not
so
bad
as
by
vicious
practices
and
habits
it
may
be
made
;
all
Men
are
not
equally
at
the
same
distance
from
the
grace
of
God
;
some
are
nearer
to
the
Kingdom
of
God
than
others
,
and
less
force
and
violence
will
serve
to
rescue
them
from
the
power
of
Satan
,
and
to
transplant
them
into
the
Kingdom
of
Christ
.
The
prevalency
and
dominion
of
sin
makes
an
unregenerate
state
,
as
the
prevalency
of
Grace
puts
a
Man
into
a
Regenerate
state
.
An
unregenerate
Man
is
not
necessarily
as
bad
as
is
poss●ble
,
no
more
than
it
is
necessary
to
a
regenerate
state
,
that
a
Man
be
per●ectly
good
;
so
that
it
is
a
great
mistake
to
argue
the
common
Condition
of
all
Mankind
,
from
the
descriptions
that
are
given
in
the
Scripture
of
the
worst
of
Men
;
and
therefore
if
it
were
granted
that
irresistible
grace
were
necessary
for
the
Conversion
of
such
,
it
will
not
follow
that
the
same
is
necessary
to
all
.
All
unregenerate
Men
are
not
equally
devoid
of
a
sense
of
God
,
and
Spiritual
things
,
they
have
many
Convictions
of
what
they
ought
to
be
and
do
,
and
under
those
Convictions
are
very
capable
of
perswasion
,
which
dead
Men
are
not
.
The
grace
of
God
is
necessary
to
the
Conversion
of
a
Sinner
,
but
it
is
not
necessary
that
he
should
be
only
passive
in
this
work
.
Experience
tells
us
the
contrary
,
that
we
can
do
something
,
that
we
can
cooperate
with
the
grace
of
God
;
and
the
Scripture
tells
us
the
same
,
and
makes
it
an
argument
and
encouragement
to
us
to
work
out
our
own
Salvation
,
because
God
works
in
us
both
to
will
and
to
do
of
his
own
goodness
.
Phil.
2.
12
,
13.
Besides
that
,
it
is
the
greatest
and
justest
discouragement
in
the
world
to
all
endeavours
of
Repentance
and
Reformation
,
to
tell
Men
that
they
can
do
nothing
in
it
.
He
that
is
sure
of
this
,
that
he
can
do
nothing
in
this
work
,
is
a
Fool
if
he
make
any
attempt
to
become
better
,
because
he
struggles
with
an
impossibility
,
and
if
the
work
will
be
done
at
all
,
it
will
be
done
without
him
,
and
he
neither
can
,
nor
ought
to
have
any
hand
in
it
.
But
will
any
Metaphor
bear
Men
out
against
so
palpable
an
absurdity
as
this
?
And
yet
after
all
,
there
is
no
force
in
these
Metaphors
,
to
prove
what
they
aim
at
by
them
.
For
if
to
be
dead
in
sin
signifies
an
utter
impotency
to
goodness
,
then
to
be
dead
to
sin
must
on
the
contrary
signifie
an
impossibility
of
sinning
;
for
just
as
the
unregenerate
Man
is
dead
in
sin
,
so
he
that
is
regegenerate
is
said
in
Scripture
to
be
dead
to
sin
:
But
yet
the
best
of
regenerate
Men
,
notwithstanding
they
are
dead
to
sin
,
and
alive
to
God
,
do
offend
in
many
things
,
and
too
frequently
fall
into
sin
.
Why
then
should
the
Metaphor
be
so
strong
on
the
one
side
,
that
a
Man
who
is
said
to
be
dead
in
sin
,
should
not
be
able
so
much
as
to
cooperate
with
the
grace
of
God
in
the
work
of
Repentance
and
Conversion
?
In
s●ort
,
if
this
be
true
,
that
Men
in
an
unregenerate
and
unconverted
state
are
perfectly
dead
,
and
have
no
more
sense
of
Spiritual
Things
,
than
a
dead
Man
hath
of
Natural
Objects
,
then
all
Precepts
and
Exhortations
to
Repentance
,
and
all
Promises
and
Threatnings
to
argue
and
perswade
Men
thereto
are
vain
,
and
to
no
purpose
;
and
it
would
be
every
whit
as
proper
and
reasonable
for
us
to
preach
in
the
Church-yard
,
over
the
graves
of
dead
Men
,
as
in
the
Church
to
the
unregenerate
;
because
they
can
no
more
act
and
move
towards
their
own
recovery
out
of
a
state
of
Sin
and
Death
,
than
the
dead
Bodies
can
rise
out
of
their
graves
.
But
it
is
said
,
that
the
end
of
Exhortations
and
Promises
is
not
to
declare
to
Men
their
Power
,
but
their
Duty
.
But
if
they
be
insensible
,
it
is
to
as
little
purpose
to
declare
to
them
their
Duty
,
as
their
Power
.
Besides
,
it
will
be
an
hard
thing
to
convince
Men
that
any
thing
is
their
Duty
,
which
at
the
same
time
we
declare
to
them
to
be
out
of
their
Power
.
But
this
is
Pelagianism
,
to
say
that
of
our selves
we
can
Repent
and
turn
to
God
.
and
who
says
we
can
of
our selves
do
this
besides
the
Pelagians
?
We
affirm
the
necessity
of
God's
grace
hereto
,
and
withall
,
the
necessity
of
our
co-operating
with
the
grace
of
God
.
We
say
that
without
the
powerful
excitation
and
aid
of
God's
grace
,
no
Man
can
Repent
,
and
turn
to
God
;
but
we
say
likewise
,
that
God
cannot
be
properly
said
to
aid
and
assist
those
,
who
do
nothing
themselves
.
But
Men
can
do
more
than
they
do
,
and
therefore
are
justly
Condemned
.
Not
in
the
work
of
Conversion
sure
;
if
they
can
do
nothing
at
all
.
But
they
can
do
more
by
way
of
preparation
towards
it
.
Suppose
they
do
all
they
can
towards
it
,
will
this
save
them
,
or
will
God
upon
this
irresistibly
work
their
Conversion
?
No
,
they
say
,
notwithstanding
any
preparatory
work
that
we
can
do
,
Conversion
may
not
follow
;
how
then
does
this
mend
the
matter
?
But
still
they
say
the
fault
is
in
Men's
want
of
will
,
and
not
of
power
;
You
will
not
come
unto
me
,
that
ye
might
have
life
.
But
can
they
will
to
come
?
No
,
that
they
cannot
neither
.
Why
then
it
is
still
want
of
power
that
hinders
them
.
The
offer
of
Life
is
a
very
gracious
offer
to
them
that
are
guilty
,
and
liable
to
death
,
as
we
all
are
;
but
not
if
the
Condition
be
utterly
impossible
to
us
,
tho'
the
impossibility
springs
from
our
own
fault
,
as
I
will
plainly
shew
by
a
fair
instance
.
A
Prince
offers
a
Pardon
to
a
Traytor
fast
lockt
in
Chains
,
if
he
will
come
to
him
and
submit
himself
;
but
if
he
be
still
detained
in
Chains
,
and
the
Prince
do
not
some
way
or
other
help
him
to
his
Liberty
,
't
is
so
far
from
being
a
favour
to
offer
him
a
Pardon
upon
these
terms
,
that
it
is
a
cruel
derision
of
his
misery
,
to
say
to
him
you
will
not
come
to
me
that
you
may
be
pardon'd
;
and
this
notwithstanding
that
his
being
cast
into
Chains
,
was
the
effect
of
his
own
Crime
and
Fault
;
the
application
is
obvious
.
I
should
now
proceed
to
answer
an
Objection
or
two
,
and
then
to
give
a
clear
state
of
this
Matter
,
so
as
is
most
agreeable
to
Scripture
,
and
the
Attributes
and
Perfections
of
God
;
but
this
I
shall
reserve
for
another
Discourse
.
SERMON
VII
.
Of
the
Nature
of
Regeneration
,
and
its
Necessity
,
in
order
to
Justification
and
Salvation
.
GALAT.
VI.
15.
For
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
.
THE
Point
which
I
am
upon
from
these
words
is
,
that
according
to
the
terms
of
the
Gospel
,
nothing
will
avail
to
our
Justification
,
but
the
real
renovation
of
our
Hearts
and
Lives
.
For
the
full
explication
of
this
,
I
propounded
to
shew
,
First
,
What
is
implied
in
this
expression
of
the
new
Creature
.
Secondly
,
That
this
is
the
great
Condition
of
our
justification
and
acceptance
with
God
.
Thirdly
,
That
it
is
highly
Reasonable
that
this
should
be
the
Condition
of
our
Justification
.
In
speaking
to
the
first
of
these
,
I
have
shewed
,
1st
.
What
this
Metaphor
doth
certainly
import
;
and
2dly
,
That
it
doth
not
import
what
some
would
extend
it
to
,
whereon
to
found
such
Doctrines
as
these
.
First
,
That
as
the
Creation
was
an
irresistible
act
of
the
Divine
Power
,
so
is
this
new
Creation
,
or
the
Conversion
of
a
Sinner
.
Secondly
,
As
Creatures
were
meerly
passive
in
their
being
made
,
and
contributed
nothing
at
all
to
it
,
no
more
do
we
in
our
Conversion
,
and
Regeneration
.
Thirdly
,
That
as
the
Creation
of
the
several
Kinds
and
Ranks
of
Creatures
was
effected
in
an
instant
,
by
the
powerful
Word
of
God
,
saying
,
let
such
and
such
things
be
,
and
immediately
they
were
;
so
this
new
Creation
is
in
an
instant
,
and
admits
of
no
degrees
.
The
first
of
these
I
have
consider'd
,
and
enter'd
upon
the
second
;
namely
,
that
as
the
Creatures
were
meerly
passive
in
their
being
made
,
and
contributed
nothing
at
all
thereto
,
no
more
do
we
in
our
Conversion
and
Regeneration
.
This
I
told
you
does
plainly
make
void
all
the
Precepts
and
Exhortations
,
and
all
the
Promises
and
Threatnings
of
Scripture
,
to
argue
and
perswade
Men
to
Repentance
.
That
which
remains
to
be
done
upon
this
Argument
,
is
,
First
,
To
answer
an
Objection
or
two
,
which
are
commonly
urged
by
the
Assertors
of
this
Doctrine
,
that
we
are
meerly
passive
in
the
work
of
Conversion
.
Secondly
,
To
give
a
clear
state
of
this
Matter
,
so
as
is
most
agreeable
to
Scripture
,
and
the
Attributes
and
Perfections
of
God
.
For
the
First
.
The
Objections
are
these
three
.
1.
That
if
we
be
not
meerly
passive
in
the
work
of
Regeneration
and
Conversion
,
we
ascribe
the
whole
glory
of
this
work
to
our selves
,
and
not
to
God
.
Or
,
2dly
,
We
do
however
extenuate
or
lessen
the
grace
of
God
,
if
there
be
any
active
Concurrence
and
Endeavours
of
our
own
towards
this
Change
.
3dly
,
They
ask
St.
Paul's
question
,
Who
maketh
thee
to
differ
?
and
think
it
impossible
to
be
answer'd
,
if
the
efficacy
of
God's
grace
to
depend
upon
our
concurrence
and
compliance
with
it
.
These
are
all
the
Material
Objections
I
know
;
to
every
one
of
which
I
hope
to
give
a
very
clear
and
sufficient
Answer
.
1.
Objection
.
If
we
be
not
meerly
passive
in
the
Work
of
Regeneration
and
Conversion
,
we
ascribe
the
whole
glory
of
this
work
to
our selves
,
and
not
to
God
.
But
that
I
certainly
know
this
Objection
is
commonly
made
,
and
have
seen
it
in
very
Considerable
Authors
,
I
could
not
believe
that
Men
of
so
good
sense
could
make
it
.
For
this
is
to
say
,
that
if
we
do
any
thing
in
this
work
,
tho'
we
acknowledge
that
what
we
do
in
it
,
we
do
by
the
assistance
of
God's
grace
,
we
ascribe
it
wholly
to
our selves
,
and
rob
God
altogether
of
the
glory
of
his
grace
;
or
in
plainer
terms
,
it
is
to
say
,
that
tho'
we
say
God
does
never
so
much
,
and
we
but
very
little
in
this
work
,
yet
if
we
do
not
say
that
God
does
all
,
and
we
nothing
at
all
,
we
take
the
whole
work
to
our selves
,
and
say
God
does
nothing
at
all
;
which
let
any
one
that
considers
what
we
●ay
judge
,
whether
we
say
so
or
no.
The
Scripture
,
which
never
robs
God
of
the
glory
of
his
grace
,
does
I'm
sure
ascribe
our
Conversion
and
Repentance
,
our
Regeneration
and
Sanctification
to
several
Causes
;
To
the
Holy
Spirit
of
God
,
to
his
Ministers
,
to
his
Word
,
and
to
our selves
.
To
the
Holy
Spirit
of
God
,
as
the
principal
Author
,
and
Efficient
.
Hence
we
are
said
to
be
born
of
the
Spirit
,
to
be
sanctified
by
the
renewing
of
the
Holy
Ghost
.
To
the
Ministers
of
God
,
as
the
Instruments
of
our
Conversion
.
Hence
they
are
said
to
turn
Men
to
Righteousness
,
to
Convert
a
Sinner
from
the
evil
of
his
ways
,
to
save
Souls
from
death
,
to
save
themselves
,
and
them
that
hear
them
;
to
be
our
Spiritual
Fathers
,
and
to
beget
us
in
Christ
.
To
the
word
of
God
,
as
the
subordinate
Means
and
Instruments
of
our
Conversion
.
Hence
we
are
said
to
be
begotten
by
the
word
of
truth
,
to
be
sanctified
by
the
truth
.
And
lastly
,
to
our selves
,
as
concurring
some
way
or
other
to
this
work
.
Hence
we
are
said
to
believe
and
repent
,
to
turn
from
our
evil
ways
,
and
to
turn
to
the
Lord
,
to
cleanse
and
purifie
our
selves
.
Hence
likewise
are
those
frequent
Commands
in
Scripture
,
to
amend
our
ways
and
doings
,
to
wash
our
hearts
from
wickedness
,
to
repent
and
turn
our selves
,
and
to
make
our selves
new
Hearts
,
and
new
Spirits
.
So
that
all
these
Causes
,
the
Spirit
of
God
,
his
Ministers
,
his
Word
,
and
we
our selves
,
do
all
some
way
or
other
concur
and
contribute
to
this
Effect
.
God
indeed
is
the
Principal
,
and
hath
so
great
an
hand
in
this
Work
from
beginning
to
end
,
that
all
the
rest
are
nothing
in
Comparison
,
and
we
do
well
to
ascribe
to
him
the
whole
glory
of
it
,
that
no
Flesh
may
glory
in
his
sight
:
But
nevertheless
in
strictness
of
speech
sufficiently
warranted
by
Scripture
,
the
Ministers
of
God
,
and
the
Word
of
God
,
and
we
our selves
do
all
co-operate
some
way
or
other
to
our
Conversion
,
and
Regeneration
;
and
by
ascribing
to
any
of
these
such
parts
as
they
truly
have
in
this
work
,
God
is
not
robbed
of
any
part
of
the
glory
of
his
grace
,
much
less
of
the
whole
.
Much
less
is
it
the
ascribing
it
all
to
our selves
,
whom
we
affirm
to
have
the
least
part
in
it
,
not
worthy
to
be
mention'd
,
in
Comparison
of
the
riches
of
God's
grace
towards
us
.
And
yet
unless
we
do
something
,
what
can
be
the
meaning
of
making
our selves
new
hearts
and
new
spirits
?
Is
it
only
that
we
should
be
passive
to
the
irresistible
operation's
of
God's
grace
?
that
is
,
that
we
should
not
hinder
,
what
we
can
neither
hinder
nor
promote
;
that
we
should
so
demean
our selves
,
as
of
necessity
we
must
whether
we
will
or
no.
So
then
to
make
our selves
new
hearts
and
new
spirits
,
is
to
do
nothing
at
all
towards
the
hinderance
or
furtherance
of
this
work
;
and
if
this
be
th●
meaning
of
it
,
it
is
a
Precept
and
E●hortation
just
as
fit
for
Stones
,
as
for
Men
;
that
is
,
very
improper
for
either
.
2.
Objection
.
But
however
,
we
do
extenuate
and
lessen
the
grace
of
God
,
if
there
be
any
active
concurrence
and
endeavours
on
our
part
towards
this
Change
.
For
answer
to
this
,
three
things
deserve
to
be
consider'd
.
First
,
It
is
very
well
worthy
our
Consideration
,
that
they
who
make
this
Objection
,
have
the
confidence
to
pretend
that
they
do
not
d●minish
the
grace
of
God
,
by
confining
it
to
a
very
small
part
of
Mankind
in
Comparison
;
nay
,
they
will
needs
face
us
down
,
that
by
this
very
thing
they
do
very
much
exalt
and
magnifie
it
,
and
that
the
grace
of
God
is
so
much
the
greater
,
by
how
much
the
fewer
they
are
that
are
partakers
of
it
.
But
I
hope
they
only
mean
that
the
grace
is
greater
to
themselves
;
(
in
which
conceit
there
is
commonly
as
much
of
envy
as
gratitude
)
but
surely
they
cannot
mean
that
the
grace
which
is
limited
to
a
few
,
is
greater
in
it self
,
and
upon
the
whole
matter
,
than
that
which
is
extended
to
a
great
many
;
it
being
a
down-right
Contradiction
,
to
say
that
the
grace
of
God
is
magnified
by
being
confined
.
For
at
this
rate
of
Reasoning
,
the
lesser
it
is
,
the
greater
it
must
be
,
and
by
undeniable
consequence
would
be
greatest
of
all
,
if
it
were
none
at
all
.
So
that
it
seems
the
grace
of
God
may
be
extenuated
in
favour
of
our selves
;
but
when
we
do
so
,
we
must
say
we
magnifie
it
.
Secondly
,
But
to
come
close
to
the
Objection
;
tho'
it
be
true
,
that
if
God's
grace
in
our
Conversion
do
not
do
all
,
it
does
not
do
so
much
as
if
it
did
all
;
yet
this
is
really
no
injury
or
dishonour
to
the
grace
of
God
;
and
tho'
in
some
sense
it
doth
extenuate
it
,
it
doth
not
in
truth
and
reality
take
off
from
the
glory
of
it
.
In
my
Opinion
,
the
grace
and
favour
of
a
Prince
is
not
the
less
in
offering
a
Pardon
to
a
Traytor
,
who
puts
forth
his
hand
and
gladly
receives
it
,
than
if
he
forc'd
it
upon
him
whether
he
would
or
no.
I
am
sure
it
is
in
the
first
Case
much
fitter
to
give
it
,
and
he
on
whom
it
is
conferr'd
much
better
qualified
to
receive
it
.
'T
is
no
disparagement
to
a
Prince's
Favour
,
that
it
is
bestow'd
on
one
who
is
in
some
measure
qualified
to
receive
it
.
But
be
it
more
or
less
in
one
Case
than
the
other
,
this
is
certain
,
that
in
both
Cases
the
Man
ows
his
Life
to
the
great
grace
and
goodness
of
his
Prince
;
and
I
cannot
see
how
it
lessens
the
grace
,
that
the
miserable
Object
of
it
,
the
guilty
and
condemned
Person
,
was
either
by
his
humble
submission
,
or
thankful
acceptance
of
it
,
in
some
degree
better
qualified
to
receive
such
a
Favour
,
than
an
obstinate
Refuser
of
it
.
Thirdly
,
Which
is
the
Principal
Consideration
of
all
,
we
must
take
great
heed
,
that
while
we
endeavour
to
make
God
to
do
all
in
the
Conversion
of
Sinners
,
we
do
not
by
this
means
charge
upon
him
the
ruine
and
destruction
of
impenitent
Sinners
,
which
I
doubt
we
should
do
,
if
we
make
the
Reason
of
their
impenitency
and
ruine
their
utter
impotency
and
disability
to
Repent
;
and
we
certainly
make
this
the
Reason
of
their
impenitency
and
ruine
if
there
be
no
other
difference
but
this
between
penitent
and
impenitent
Sinners
,
namely
,
that
in
the
one
God
works
Repentance
by
an
irresistible
act
of
his
Power
,
so
that
he
cannot
but
Repent
,
and
denys
this
grace
to
the
other
,
without
which
he
cannot
possibly
Repent
.
But
the
Scripture
chargeth
the
destruction
of
Men
upon
themselves
,
and
lays
their
impenitency
at
their
own
door
.
Oh
Israel
!
thou
hast
destroyed
thy self
;
but
in
me
is
thy
help
,
Hosea
13.
9.
But
where
is
the
help
,
when
the
grace
absolutely
necessary
to
Repentance
is
denied
?
And
how
is
their
destruction
of
themselves
,
if
it
is
unavoidable
,
let
them
do
what
they
can
?
Isa.
5.
3
,
4.
God
appeals
to
his
People
Israel
,
that
nothing
was
wanting
on
his
part
,
that
was
fit
and
necessary
to
be
done
,
that
they
might
bring
forth
the
fruits
of
Repentance
,
and
better
Obedience
.
And
now
,
O
Inhabitants
of
Jerusalem
,
and
Men
of
Judah
,
judge
,
I
pray
you
,
between
me
and
my
Vineyard
;
what
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
?
Is
it
true
that
God
hath
done
all
that
was
necessary
to
have
brought
them
to
Repentance
?
Then
if
irresistible
grace
be
necessary
,
he
afforded
them
that
;
but
that
was
not
afforded
them
,
because
then
they
must
unavoidably
have
Repented
,
and
there
had
been
no
cause
for
this
Complaint
:
If
he
did
not
afford
it
,
but
only
the
outward
means
of
Repentance
without
the
inward
grace
(
as
some
say
;
)
then
it
is
easie
to
judge
why
they
did
not
Repent
;
Because
they
could
not
;
and
there
seems
to
be
no
Cause
either
of
Wonder
,
or
Complaint
.
Besides
that
it
will
be
hard
to
justifie
that
Saying
,
What
could
I
have
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
when
it
is
acknowledg'd
by
the
assertors
of
this
Doctrine
,
that
the
main
thing
was
not
done
,
and
that
without
which
all
the
rest
signify'd
nothing
,
leaving
them
under
the
same
impossibility
of
Repentance
,
as
if
nothing
at
all
had
been
done
to
them
.
But
now
upon
our
supposition
,
that
sufficient
grace
was
afforded
to
them
,
which
they
wilfully
neglected
to
make
use
of
,
the
Reason
and
Equity
of
this
Complaint
is
evident
,
and
God
is
acquitted
,
as
having
done
what
was
needful
on
his
part
,
and
the
Sinner
justly
Condemned
,
for
not
concurring
with
the
grace
of
God
as
he
might
have
done
;
which
shews
that
we
are
not
meerly
passive
in
this
work
,
but
something
is
expected
from
us
,
after
God
hath
done
his
part
,
which
if
we
neglect
to
do
,
our
destruction
is
of
our selves
.
Whereas
the
contrary
supposition
,
upon
pretence
of
glorifying
God's
grace
,
by
making
him
to
do
all
in
the
Conversion
of
Sinners
,
indangers
the
honour
of
his
Justice
,
by
laying
the
impenitency
of
Sinners
,
and
their
ruine
consequent
upon
it
,
at
his
door
;
which
is
to
advance
one
Attribute
of
God
upon
the
ruine
of
another
;
whereas
it
is
a
Fundamental
Principle
of
Religion
,
to
take
care
to
reconcile
the
Attributes
and
Perfections
of
God
to
one
another
;
for
that
is
not
a
Divine
Perfection
,
which
contradicts
any
other
Perfection
.
The
3
d
Objection
is
grounded
upon
that
question
of
St.
Paul
,
1
Cor.
4.
7.
Who
maketh
thee
to
differ
?
which
they
think
impossible
to
be
answer'd
,
if
the
efficacy
of
God's
grace
depend
upon
our
concurrence
and
compliance
with
it
.
For
,
say
they
,
when
God
offers
his
grace
to
two
persons
for
their
Repentance
,
if
the
true
Reason
why
the
one
Repents
,
and
the
other
remains
impenitent
,
be
this
,
that
the
one
complieth
with
this
grace
of
God
,
and
yieldeth
to
it
,
the
other
resists
and
stands
out
against
it
;
then
it
is
not
the
grace
of
God
which
makes
the
difference
,
for
that
is
equal
to
both
,
but
something
in
themselves
,
and
so
it
is
not
God
that
makes
them
to
differ
,
but
they
themselves
.
But
this
question
is
impertinent
to
this
Case
.
The
Apostle
speaks
it
concerning
Spiritual
Gifts
,
upon
account
of
which
,
they
factiously
admir'd
some
of
the
Apostles
above
others
,
and
concerning
them
the
question
is
very
proper
,
who
maketh
thee
to
differ
?
Miraculous
gifts
were
so
order'd
by
God
,
that
Men
were
meerly
passive
in
the
receiving
of
them
,
and
contributed
nothing
to
the
obtaining
of
them
;
and
therefore
if
one
had
greater
gifts
than
another
,
it
was
meerly
the
pleasure
of
God
that
made
the
difference
.
But
the
Case
is
not
the
same
in
the
graces
of
God's
Spirit
,
towards
the
obtaining
and
improving
whereof
,
we
our selves
may
contribute
something
;
our
Saviour
having
assur'd
us
,
that
to
him
that
hath
,
shall
be
given
.
And
here
the
question
is
not
proper
,
nor
is
it
true
that
the
grace
of
God
makes
all
the
difference
.
It
is
indeed
the
Foundation
of
all
the
good
that
is
in
us
:
but
our
different
Improvement
makes
different
attainments
in
grace
and
goodness
.
Among
those
to
whom
the
Talents
were
intrusted
,
what
made
the
difference
between
the
Man
who
wrapt
his
Talent
in
the
Napkin
,
and
buried
it
,
and
those
who
gained
double
by
theirs
,
but
that
the
one
improv'd
the
grace
conferr'd
on
him
,
the
other
neglected
it
,
and
this
without
any
manner
of
reflection
upon
,
or
diminution
of
the
grace
of
God
,
or
any
danger
from
St.
Paul's
question
,
who
maketh
thee
to
differ
?
Put
the
Case
a
Pardon
is
offered
to
two
Malefactors
,
the
one
accepts
,
the
other
refuses
it
;
their
own
choice
makes
the
difference
between
them
;
but
he
that
is
saved
is
nevertheless
beholden
to
the
King's
Pardon
for
his
Life
,
and
it
were
a
senseless
ingratitude
in
him
,
because
he
accepts
the
Pardon
,
when
the
other
refuseth
it
,
to
say
that
he
did
not
owe
his
Life
to
the
grace
and
favour
of
his
Prince
,
but
might
thank
himself
for
it
;
whereas
that
he
was
in
a
capacity
to
accept
a
Pardon
,
was
wholly
due
to
the
clemency
of
his
Prince
,
who
offer'd
it
to
him
when
he
no
wise
deserved
it
.
In
this
Case
the
thing
plainly
appears
as
it
is
,
by
which
every
Man
may
see
,
that
it
is
against
common
sense
to
pretend
that
the
grace
of
God
is
destroyed
,
if
there
be
any
compliance
on
our
part
with
it
;
that
it
is
no
grace
,
if
it
be
not
forc'd
upon
us
,
and
we
be
not
meerly
passive
in
the
reception
of
it
.
I
proceed
in
the
Second
place
,
to
give
a
clear
state
of
this
Matter
,
so
as
is
most
agreeable
to
the
Doctrine
of
the
Holy
Scriptures
,
and
the
essential
Attributes
and
Perfections
of
God
.
In
order
to
which
,
I
will
give
you
a
short
view
of
the
several
Opinions
concerning
this
Matter
.
And
there
are
two
extream
,
and
two
middle
Opinions
,
concerning
the
operation
of
God's
grace
in
the
Conversion
of
a
Sinner
.
The
First
of
the
extream
Opinions
is
that
which
all
this
while
I
have
been
arguing
against
,
namely
,
that
all
that
are
Conv●●ted
and
Regenerated
,
are
wrought
upon
in
an
irresistible
manner
,
and
are
meerly
passive
in
it
;
and
that
those
who
are
not
thus
wrought
upon
,
their
Repentance
and
Conversion
is
impossible
.
What
the
inconveniencies
of
this
Opinion
are
,
I
have
shewed
at
large
.
The
other
extream
Opinion
is
,
that
none
are
thus
wrought
upon
,
because
it
would
be
a
violence
and
injury
to
Man's
Natural
Liberty
;
but
that
sufficient
grace
is
offered
to
all
,
one
time
or
other
,
who
live
under
the
Gospel
,
which
they
may
comply
with
or
resist
;
and
consequently
if
they
be
not
brought
to
Repentance
,
their
impenitency
and
ruine
is
the
effect
of
their
own
choice
,
and
God
is
free
from
the
blood
of
all
Men.
But
this
Opinion
,
tho'
infinitely
more
reasonable
than
the
other
,
seems
not
to
have
any
necessary
Foundation
either
in
Scripture
or
Reason
.
There
are
some
instances
in
Scripture
of
the
Conversion
of
Men
after
a
very
violent
,
if
not
an
irresistible
manner
,
which
seems
to
be
attributed
to
a
particular
predestination
of
God
;
as
that
of
St.
Paul
,
who
says
of
himself
,
Gal.
1.
15.
that
he
was
separated
from
his
Mother's
Womb
to
that
work
to
which
he
was
called
;
and
the
manner
of
his
Conversion
was
answerable
to
such
a
predestination
;
and
there
is
nothing
in
Reason
against
this
,
since
it
is
no
injury
to
any
Man
to
be
made
good
and
happy
against
his
will
.
The
two
middle
Opinions
are
these
.
First
,
That
irresistible
Grace
is
afforded
to
all
the
Elect
,
and
sufficient
Grace
to
all
others
who
live
under
the
Gospel
(
for
of
those
only
we
speak
,
the
Case
of
others
being
peculiar
,
and
belonging
to
the
extraordinary
Mercy
of
God
)
but
then
they
say
,
that
none
of
those
to
whom
this
sufficient
Grace
is
afforded
,
shall
effectually
comply
with
it
,
and
be
saved
.
This
Opinion
seems
more
moderate
,
and
hath
this
advantage
in
it
,
that
it
acquits
the
Justice
of
God
in
the
Condemnation
of
those
,
who
having
sufficient
Grace
afforded
to
them
,
did
yet
notwithstanding
continue
impenitent
;
but
yet
it
hath
two
great
inconveniencies
in
it
.
First
,
That
this
Supposition
is
to
no
purpose
,
as
to
any
real
effect
for
the
Salvation
of
Men
,
because
not
one
person
more
is
saved
,
notwithstanding
this
Universal
sufficient
Grace
,
which
they
say
is
afforded
to
all
;
for
they
take
it
for
granted
it
is
never
effectual
,
and
then
it
seems
very
unreasonable
to
suppose
,
that
a
Means
sufficient
to
its
End
should
Universally
prove
ineffectual
;
nay
,
on
the
contrary
,
it
is
next
to
a
Demonstration
against
the
sufficiency
of
a
Means
,
if
perpetually
and
in
all
instances
it
fails
of
its
End
.
This
would
tempt
any
Man
to
think
,
that
surely
there
is
some
defect
in
it
,
or
something
that
hinders
the
efficacy
of
it
;
if
being
perpetually
and
generally
afforded
,
it
doth
perpetually
and
universally
miscarry
,
without
so
much
as
one
instance
among
so
many
millions
to
the
contrary
.
So
that
this
Opinion
seems
rather
to
be
contriv'd
for
a
colour
and
shelter
against
some
absurdity
,
which
Men
know
not
how
to
avoid
otherwise
,
than
to
s●rve
any
good
purpose
,
or
to
be
embraced
for
the
truth
and
probability
of
it
.
The
other
middle
Opinion
is
,
That
some
are
Converted
in
an
irresistible
manner
,
when
God
pleaseth
,
and
whom
he
designs
to
be
extraordinary
Examples
and
Instruments
for
the
good
of
others
,
and
that
sufficient
Grace
is
afforded
to
others
,
which
is
effectual
to
the
Salvation
of
many
,
and
rejected
by
a
great
many
.
And
this
avoids
all
the
inconveniency
of
the
other
Opinion
,
and
is
evidently
most
agreeable
both
to
the
tenour
of
Scripture
,
and
to
the
best
notions
which
Men
have
concerning
the
Attributes
and
Perfections
of
God
,
and
gives
greatest
encouragement
to
the
endeavours
of
Men.
It
agrees
very
well
with
the
solemn
declarations
of
Scripture
,
that
God
is
not
wanting
on
his
part
,
to
afford
Men
sufficient
Means
to
bring
them
to
Repentance
;
that
he
desires
not
the
death
of
a
Sinner
,
but
rather
that
he
should
turn
from
his
wickedness
and
live
;
That
he
would
have
all
Men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
;
That
he
would
not
that
any
should
perish
,
but
that
all
should
come
to
Repentance
;
That
Mens
destruction
is
of
themselves
.
And
this
makes
all
the
Exhortations
and
Motives
of
Scripture
to
Repentance
to
be
of
some
force
and
significancy
,
and
gives
encouragement
to
the
Resolutions
and
Endeavours
of
Men
to
become
better
.
This
clearly
acquits
the
Justice
of
God
in
the
Condemnation
of
impenitent
Sinners
,
and
fixeth
the
Reason
of
their
ruine
upon
their
own
choice
.
This
perfectly
reconciles
the
operation
and
assistance
of
God's
grace
in
our
Conversion
and
Regeneration
,
in
our
Sanctification
and
Perseverance
in
a
good
Course
,
with
the
concurrence
of
our
own
Endeavours
,
and
makes
those
plain
Texts
of
Scripture
have
some
sense
and
significancy
in
them
;
Work
out
your
own
Salvation
;
Repent
and
turn
your selves
from
all
your
evil
ways
;
Make
ye
new
Hearts
and
new
Spirits
.
These
are
more
than
a
thousand
Metaphors
to
convince
a
Man
,
that
we
may
and
ought
to
do
something
towards
our
Repentance
and
Conversion
.
And
if
any
Man
be
sure
that
we
neither
do
nor
can
do
any
thing
in
this
Work
,
then
I
am
sure
that
these
Texts
signifie
nothing
.
Finally
,
these
Texts
which
speak
most
clearly
of
the
necessity
of
the
Divine
Grace
and
As●●stance
,
to
our
doing
of
any
thing
that
is
spiritually
good
,
do
suppose
something
to
be
done
on
our
part
.
That
of
our
Saviour
,
without
me
you
can
do
nothing
,
implies
that
with
his
Grace
and
Assistance
we
can
.
That
of
St.
Paul
,
I
am
able
to
do
all
things
through
Christ
strengthning
me
,
implies
,
that
what
we
do
by
the
strength
of
Christ
is
truly
our
own
act
;
I
am
able
to
do
all
things
.
And
this
does
not
in
the
least
prejudice
nor
obscure
the
glory
of
God's
grace
.
St.
Paul
it
seems
knew
very
well
how
to
reconcile
these
two
,
and
to
give
the
grace
of
God
its
due
,
without
rejecting
all
concurrence
of
our
own
industry
and
endeavour
,
1
Corin.
15.
10.
But
by
the
grace
of
God
I
am
what
I
am
;
and
his
Grace
which
was
bestowed
upon
me
was
not
in
vain
;
not
because
it
was
irresistible
,
and
he
meerly
passive
in
the
reception
of
it
;
but
because
he
did
concurr
and
co-operate
with
it
.
So
he
tells
us
,
his
Grace
that
was
bestowed
upon
me
was
not
in
vain
,
but
I
laboured
more
abundantly
than
they
all
;
yet
not
I
,
but
the
grace
of
God
which
was
with
me
.
So
that
our
Concurrence
and
Endeavour
in
the
doing
of
any
thing
that
is
good
,
does
not
derogate
from
the
grace
of
God
,
provided
that
we
ascribe
the
good
which
we
do
to
the
assistance
of
Divine
Grace
,
to
which
it
is
incomparably
more
due
,
than
to
our
own
activity
and
endeavour
.
And
so
St.
Paul
does
,
I
labour'd
abundantly
;
yet
not
I
,
but
the
grace
of
God
,
which
was
with
me
.
So
that
the
glory
of
God's
grace
may
be
advanced
to
its
due
pitch
,
without
asserting
that
we
are
meerly
passive
to
the
Operations
of
it
.
God's
grace
may
be
abundantly
bestowed
upon
us
,
and
yet
we
may
labour
abundantly
;
God
may
work
in
us
to
will
and
to
do
,
and
yet
we
may
work
out
our
own
Salvation
.
I
have
done
with
the
Second
Doctrine
grounded
upon
this
Metaphor
of
a
New
Creature
.
SERMON
VIII
.
Of
the
Nature
of
Regeneration
,
and
its
Necessity
,
in
order
to
Justification
and
Salvation
.
GALAT.
VI.
15.
For
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
.
IN
Discoursing
on
these
Words
,
that
which
I
was
last
upon
was
to
shew
,
that
this
Metaphor
of
a
New
Creature
doth
not
import
what
some
would
extend
it
to
,
and
that
so
as
to
found
Doctrines
of
great
Consequence
upon
the
single
strength
of
this
,
and
other
like
Metaphors
,
viz.
such
Doctrines
as
these
three
.
First
,
That
as
the
Creation
was
by
an
irresistible
act
of
the
Divine
Power
,
so
is
this
new
Creation
,
or
the
Conversion
of
a
Sinner
.
Secondly
,
That
as
Creatures
were
meerly
passive
in
their
being
made
,
and
contributed
nothing
at
all
thereto
,
no
more
do
we
to
our
Conversion
and
Regeneration
.
Thirdly
,
That
as
the
Creation
was
in
an
instant
,
only
by
the
powerful
Word
of
God
,
so
this
new
Creation
is
in
an
instant
,
and
admits
of
no
degrees
.
The
two
first
of
these
I
have
spoken
to
,
and
shewed
,
that
as
they
had
no
necessary
Foundation
in
this
and
the
like
Metaphors
of
Scripture
,
so
they
are
contrary
to
Reason
and
Experience
,
and
the
plain
and
constant
tenour
of
Scripture
,
which
is
the
Rule
and
Measure
of
Christs
Doctrine
.
I
proceed
now
to
consider
the
Third
Doctrine
,
which
is
grounded
upon
this
Metaphor
,
namely
,
That
as
the
Creation
of
the
several
Ranks
and
Orders
of
Creatures
was
in
an
instant
,
and
effected
by
the
powerful
Word
of
God
,
saying
let
such
and
such
things
be
,
and
immediately
they
were
;
so
this
new
Creation
is
in
an
instant
,
and
admits
of
no
steps
and
degrees
.
And
this
Doctrine
is
nothing
else
but
a
farther
pursuit
of
the
Metaphor
;
and
admitting
the
two
former
Doctrines
to
be
true
,
and
well
grounded
upon
this
Metaphor
,
this
third
Doctrine
follows
well
enough
from
them
;
for
it
is
agreeable
enough
,
that
that
which
is
effected
by
an
irresistible
act
of
Omnipotence
,
without
any
concurrence
or
operation
on
our
part
,
should
be
done
in
an
instant
,
and
all
at
once
.
Not
that
this
is
necessary
,
but
that
it
is
reasonable
;
for
why
should
Omnipotence
use
delays
,
and
take
time
,
and
proceed
by
degrees
in
the
doing
of
that
,
which
with
the
same
ease
it
can
do
at
once
,
and
in
an
instant
?
especially
considering
how
well
this
suits
with
the
other
Metaphors
of
Scripture
,
as
well
as
with
this
of
a
new
Creation
,
viz.
the
Metaphor
of
Regeneration
,
and
Resurrection
.
A
Child
is
born
at
once
,
and
the
Dead
shall
be
raised
in
a
moment
,
in
the
twinkling
of
an
eye
.
But
notwithstanding
all
this
plausible
appearance
and
Conspiracy
of
Metaphors
,
I
shall
shew
that
this
Doctrine
of
the
Conversion
and
Regeneration
of
a
Sinner
being
effected
in
an
instant
,
and
all
at
once
,
is
not
well
grounded
either
upon
Scripture
,
or
Experience
.
Not
but
that
God
can
do
so
if
he
pleaseth
,
and
works
this
Change
in
some
much
sooner
and
quicker
than
in
others
;
but
there
is
nothing
either
in
Scripture
or
Experience
to
perswade
us
that
this
is
the
usual
,
much
less
the
constant
and
unalterable
Method
of
God's
grace
in
the
Conversion
of
a
Sinner
,
to
bring
it
about
in
an
instant
,
without
any
sensible
steps
and
degrees
.
But
for
the
full
clearing
of
this
Matter
,
I
shall
proceed
by
these
steps
.
First
,
I
shall
shew
upon
what
mistaken
Grounds
and
Principles
this
Doctrine
relies
,
besides
the
Metaphors
already
mention'd
,
which
I
have
shewn
to
be
of
no
force
to
prove
the
thing
.
Secondly
,
I
shall
plainly
shew
what
Regeneration
is
;
by
which
it
will
appear
,
that
it
is
not
necessarily
effected
in
an
instant
,
and
at
once
,
but
admits
of
degrees
.
Thirdly
,
That
it
is
evidently
so
in
experience
of
the
ordinary
Methods
of
God's
grace
,
both
in
those
who
are
Regenerated
by
a
Pious
and
Religious
Education
,
and
in
those
who
are
reclaimed
from
a
vitious
Course
of
Life
.
Fourthly
,
That
all
this
is
very
consonant
and
agreeable
to
what
the
Scripture
plainly
and
constantly
declares
concerning
it
.
First
,
I
shall
discover
several
Mistakes
upon
which
this
Doctrine
is
grounded
,
besides
the
Metaphors
already
mention'd
,
and
which
I
have
shewn
to
be
of
no
force
to
prove
the
thing
,
viz.
That
Regeneration
is
in
an
instant
,
and
admits
of
no
degrees
.
As
,
1.
That
Regeneration
and
Sanctification
are
not
only
different
Expressions
,
but
do
signifie
two
things
really
different
.
But
this
is
a
gross
mistake
;
for
Regeneration
and
Sanctification
are
but
different
expressions
of
the
self
self
same
thing
;
for
Regeneration
is
a
Metaphor
which
the
Scrip●ure
useth
to
express
our
translation
and
change
from
one
state
to
another
,
from
a
state
of
Sin
and
Wickedness
,
to
a
state
of
Grace
and
Holiness
,
as
if
we
were
born
over
again
,
and
were
the
Children
of
another
Father
,
and
from
being
the
Children
of
the
Devil
,
did
become
the
Children
of
God
;
and
Sanctification
is
our
being
made
Holy
,
our
being
purified
and
cleansed
from
Sin
and
impurity
.
And
hence
it
is
that
Regeneration
and
Sanctification
are
attributed
to
the
same
Causes
,
Principal
,
and
Instrumental
,
to
the
Spirit
of
God
,
and
to
the
word
of
God
;
we
are
said
to
be
born
again
of
the
Spirit
,
and
to
be
sanctified
by
the
Holy
Ghost
;
to
be
begotten
of
the
word
of
truth
,
and
to
be
sanctified
by
the
truth
,
which
is
the
word
of
God
.
So
that
the
Scripture
speaks
of
them
as
the
same
thing
;
and
they
must
needs
be
so
,
for
if
Sanctification
be
the
making
of
us
Holy
,
and
Regeneration
make
us
Holy
;
then
Regeneration
is
Sanctification
.
2.
It
is
said
,
that
Regeneration
only
signifies
our
first
entrance
into
this
state
,
and
Sanctification
our
progress
and
continuance
in
it
.
But
this
likewise
is
a
great
Mistake
.
For
tho'
it
be
true
,
that
Regeneration
doth
signifie
our
first
entrance
into
this
state
,
yet
it
is
not
true
,
that
it
only
signifies
that
;
for
it
is
used
likewise
in
Scripture
to
signifie
our
continuance
in
that
state
;
for
Christians
are
said
to
be
the
Children
of
God
,
and
consequently
in
a
regenerate
state
,
not
only
in
the
instant
of
this
Change
,
but
during
their
continuance
in
it
.
Besides
that
our
first
Change
is
as
well
call'd
our
Sanctification
,
as
our
Progress
and
Continuance
in
a
state
of
Holiness
.
So
that
neither
in
this
is
there
any
difference
between
Regeneration
,
and
Sanctification
.
They
do
both
of
them
signifie
both
our
first
entrance
into
an
Holy
state
,
and
our
continuance
and
progress
in
it
'
tho'
Regeneration
do
more
frequently
denote
the
making
of
this
Change
,
and
our
first
entrance
into
it
.
3.
It
is
said
that
one
of
the
main
Differences
between
Regeneration
and
Sanctification
is
this
,
that
Regeneration
is
incapable
of
degrees
,
and
all
that
are
Regenerate
are
equally
so
,
and
one
Regenerate
Person
is
not
more
or
less
Regenerate
than
another
;
whereas
Sanctification
is
a
gradual
progress
from
one
degree
of
Holiness
to
another
,
and
of
●hem
that
are
truly
Sanctified
and
Holy
,
one
may
be
more
Sanctified
and
more
Holy
than
another
.
But
this
likewise
is
a
meer
fancy
and
imagination
,
without
any
real
ground
.
For
as
an
unregenerate
state
does
plainly
admit
of
degrees
,
so
likewise
doth
the
regenerate
,
and
for
the
same
Reason
.
That
an
unregenerate
state
admits
of
degrees
,
is
evident
,
in
that
some
unregenerate
Persons
are
more
wicked
than
others
,
and
thereby
more
the
Children
of
wrath
,
and
the
Devil
,
than
others
,
which
are
the
Scripture
expressions
concerning
the
degrees
of
Mens
Wickedness
and
Impi●ty
.
In
like
manner
,
they
that
are
more
Holy
,
and
more
like
God
,
are
more
the
Children
of
God
;
and
to
be
more
a
Child
of
God
,
is
surely
to
be
more
regenerate
,
that
is
,
more
renewed
after
the
Image
of
God
,
which
consists
in
Righteousness
,
and
true
Holiness
.
So
that
it
is
a
meer
precarious
assertion
,
and
evidently
false
to
affirm
,
that
Regeneration
doth
not
admit
of
degrees
,
and
that
one
is
not
more
Regenerate
than
another
.
4thly
,
and
lastly
,
They
ground
this
Conceit
upon
the
Doctrine
of
the
Schools
,
which
teach
,
that
in
Regeneration
and
Conversion
all
the
habits
of
grace
are
infused
,
simul
&
semel
,
together
,
and
at
once
.
I
confess
I
have
no
regard
,
much
less
a
veneration
for
the
Doctrine
of
the
Schools
,
where
it
differs
from
that
of
the
Holy
Scriptures
,
which
says
not
one
word
of
infused
habits
,
which
yet
are
much
talk'd
of
in
Divinity
;
and
to
speak
the
truth
,
these
words
serve
only
to
obscure
the
thing
.
For
to
say
that
in
Conversion
the
habits
of
all
graces
and
virtues
are
infused
together
and
at
once
,
is
to
say
,
that
in
an
instant
Men
that
were
vicious
before
in
several
kinds
,
are
by
an
Omnipotent
act
of
God's
grace
,
and
by
a
new
Principle
infused
into
them
,
endued
with
the
habits
of
the
contra●y
Graces
and
Virtues
,
and
are
as
Chast
,
and
Temperate
,
and
Just
,
and
Meek
,
and
Humble
,
as
if
by
the
frequent
practice
of
these
Virtues
they
had
become
so
.
That
this
may
be
,
and
sometimes
is
,
I
am
so
far
from
denying
,
that
I
believe
it
to
be
so
.
Some
Men
,
by
an
extraordinary
power
of
God's
grace
upon
their
hearts
,
are
suddenly
changed
,
and
strangely
reclaimed
from
a
very
Wicked
and
Vicious
,
to
a
very
Religious
and
Virtuous
Course
of
Life
,
and
that
which
others
attain
to
by
slower
degrees
,
and
great
conflicts
with
themselves
,
before
they
can
gain
the
upper
hand
of
their
Lusts
,
these
arrive
at
all
on
the
sudden
,
by
a
mighty
Resolution
wrought
in
them
by
the
power
of
God's
grace
,
and
as
it
were
a
new
byass
and
inclination
put●
upon
their
Souls
,
equal
to
an
habit
gain'd
by
long
use
and
custom
.
This
God
sometimes
does
,
and
when
he
does
this
,
it
may
in
some
sense
be
call'd
the
infusion
of
the
habits
of
Grace
and
Virtue
together
and
at
once
;
because
the
Man
is
hereby
endowed
with
a
Principle
of
equal
force
and
power
with
habits
that
are
acquir'd
by
long
use
and
practice
.
A
strong
and
vigorous
Faith
is
the
principle
and
root
of
all
Graces
and
Virtues
,
and
may
have
such
a
powerful
influence
upon
the
Resolutions
of
our
Minds
,
and
the
government
of
our
Actions
,
that
from
this
Principle
all
Graces
and
Virtues
may
spring
and
grow
up
by
degrees
into
habits
;
but
then
this
Principle
is
not
formally
but
virtually
,
in
the
power
and
efficacy
of
it
;
the
infusion
of
the
habits
of
every
Grace
and
Virtue
;
and
even
in
those
Persons
in
whom
this
Change
is
so
suddenly
,
and
as
it
were
at
once
,
I
doubt
not
but
that
the
habits
of
several
Graces
and
Virtues
are
afterwards
attained
by
the
frequent
practice
of
them
,
in
the
virtue
of
this
powerful
Principle
of
the
Faith
of
the
Gospel
,
as
I
shall
shew
in
the
progress
of
this
Discourse
.
And
this
I
doubt
not
was
very
frequent
and
visible
in
many
of
the
first
Converts
to
Christianity
;
especially
of
those
,
who
from
the
abominable
Idolatry
and
Impiety
of
Heathenism
were
gained
to
the
Christian
Religion
.
The
Spirit
of
God
did
then
work
very
Miraculously
,
as
well
in
the
Cures
of
Spiritual
as
of
Bodily
Diseases
.
But
then
to
make
this
the
Rule
and
Standard
of
God's
ordinary
Proceedings
in
the
Conversion
and
Regeneration
of
Men
,
is
equally
unreasonable
,
as
still
to
expect
Miracles
for
the
Cure
of
Diseases
;
and
't
is
certain
in
experience
,
that
this
is
not
God's
ordinary
Method
in
the
Conversion
of
Sinners
,
as
I
shall
fully
shew
by
and
by
.
Secondly
,
I
shall
shew
what
Regeneration
is
,
by
which
it
will
plainly
appear
,
that
there
is
no
necessity
that
it
should
be
effected
in
an
instant
,
and
at
once
,
but
that
it
will
admit
of
degrees
.
I
do
not
deny
that
it
may
be
in
an
instant
,
and
at
once
.
The
Power
of
God
is
able
to
do
this
,
and
sometimes
does
it
very
thoroughly
,
and
very
suddenly
.
But
the
question
is
,
whether
there
be
a
necessity
it
should
be
so
,
and
always
be
so
.
Now
Regeneration
is
the
change
of
a
Man's
state
,
from
a
state
of
Sin
,
to
a
state
of
Holiness
;
which
because
it
is
an
entrance
upon
a
new
kind
or
course
of
Life
,
it
is
fitly
resembled
to
Regeneration
,
or
a
new
Birth
;
to
a
new
Creation
,
the
Man
being
as
it
were
quite
charged
,
or
made
over
again
,
so
as
not
to
be
,
as
to
the
main
purpose
and
design
of
his
life
,
the
same
Man
he
was
before
.
This
is
a
plain
sensible
account
of
the
thing
,
which
every
one
may
easily
understand
.
Now
there
is
nothing
in
Reason
,
why
a
Man
may
not
gradually
be
changed
,
and
arrive
at
this
state
by
degrees
;
as
well
as
after
this
change
is
made
,
and
he
arrived
at
this
state
of
a
Regenerate
Man
,
he
may
by
degrees
grow
and
improve
in
it
.
But
the
latter
no
Man
doubts
of
,
but
that
a
Man
that
is
in
a
state
of
grace
,
may
grow
and
improve
in
grace
;
and
there
is
as
little
Reason
to
question
why
a
Man
may
not
come
to
this
state
by
degrees
,
as
well
as
leap
into
it
at
once
.
All
the
difficulty
I
know
of
in
this
Matter
,
is
a
meer
nicety
,
that
there
is
an
instant
in
which
every
thing
begins
,
and
therefore
Regeneration
is
in
an
instant
;
so
that
the
instant
before
the
Man
arrived
at
this
state
,
it
could
not
be
said
that
he
was
Regenerate
,
and
the
instant
after
he
is
in
this
state
,
it
cannot
be
denied
that
he
is
so
.
But
this
is
idle
subtilety
,
just
as
if
a
Man
should
prove
that
an
House
was
built
in
an
instant
,
because
it
could
not
be
said
to
be
built
,
'till
the
instant
it
was
finish'd
;
tho'
for
all
this
,
nothing
is
more
certain
than
that
it
was
built
by
degrees
.
Or
,
suppose
the
time
of
arriving
at
Man's
estate
be
at
one
and
twenty
,
does
it
from
hence
follow
,
that
a
Man
does
not
grow
to
be
a
Man
by
degrees
,
but
is
made
a
Man
in
an
instant
;
because
just
before
one
and
twenty
he
was
not
at
Man's
estate
,
and
just
then
he
was
?
Not
but
that
God
,
if
he
please
,
can
make
a
Man
in
an
instant
,
as
he
did
Adam
;
but
it
is
not
necessary
from
this
Example
,
that
all
Men
should
be
made
so
,
much
less
does
it
follow
from
this
vain
subtilety
.
This
is
just
the
Case
.
All
the
while
the
Man
is
tending
towards
a
Regenerate
state
,
and
is
strugling
with
his
Lusts
,
'till
by
the
power
of
God's
Grace
,
and
his
own
Resolution
he
get
the
Victory
;
all
the
while
he
is
under
the
sense
and
conviction
of
his
sinful
and
miserable
state
,
and
sorrowing
for
the
folly
of
his
past
Life
,
and
coming
to
an
effectual
Purpose
and
Resolution
of
changing
his
Course
;
and
it
may
be
several
times
thrown
back
by
the
temptations
of
the
Devil
,
and
the
power
of
evil
habits
,
and
the
weakness
and
instability
of
his
own
purpose
;
'till
at
last
,
by
the
grace
of
God
following
and
assisting
him
,
he
comes
to
a
firm
Resolution
of
a
better
Life
,
which
Resolution
governs
him
for
the
future
;
I
say
all
this
while
,
which
in
some
Persons
is
longer
,
in
others
shorter
,
according
to
the
power
of
evil
habits
,
and
the
different
degrees
of
God's
grace
afforded
to
Men
;
all
this
time
the
Work
of
Regeneration
is
going
on
,
and
tho'
a
Man
cannot
be
said
to
be
in
a
Regenerate
state
,
'till
that
very
instant
that
the
Principle
of
Grace
and
his
good
Resolution
have
got
the
upper
hand
of
his
Lusts
,
yet
it
is
certain
for
all
this
,
that
the
Work
of
Regeneration
was
not
effected
in
an
instant
.
This
is
plainly
and
truly
the
Case
,
as
I
shall
shew
in
the
Third
Particular
I
propounded
,
namely
,
that
it
is
evident
from
experience
of
the
ordinary
Methods
of
God's
grace
,
both
in
those
who
are
Regenerated
by
a
Pious
and
Religious
Education
,
and
those
who
are
reclaimed
from
a
vicious
Course
of
Life
.
The
first
sort
,
namely
those
who
are
brought
to
goodness
by
a
Religious
and
Virtuous
Education
;
these
(
at
least
,
so
far
as
my
Observation
reacheth
)
make
up
a
very
considerable
part
of
the
number
of
the
Regenerate
,
that
is
,
of
good
Men.
And
tho'
it
be
certain
,
considering
the
Universal
Corruption
and
degeneracy
of
Humane
Nature
,
that
there
is
a
real
Change
made
in
them
,
by
the
operation
of
God's
grace
upon
their
Minds
,
yet
it
is
as
certain
in
experience
,
that
this
Change
is
made
in
very
many
,
by
very
silent
and
insensible
degrees
,
'till
at
length
the
seeds
of
Religion
,
which
were
planted
in
them
by
a
good
Education
,
do
visibly
prevail
over
all
the
evil
inclinations
of
corrupt
Nature
,
so
as
to
sway
and
govern
the
Actions
of
their
Lives
;
and
when
the
Principles
of
grace
and
goodness
do
apparently
prevail
,
we
may
conclude
them
to
be
in
a
Regenerate
s●ate
,
tho'
perhaps
very
few
of
these
can
give
any
account
of
the
particular
time
and
occasion
of
this
Change
.
For
things
may
be
seen
in
their
Effect
,
which
were
never
very
sensible
in
their
Cause
.
And
it
is
very
Reasonable
,
that
such
Persons
who
never
lived
in
any
evil
course
,
should
escape
those
Pangs
and
Terrours
which
unavoidably
happen
unto
others
,
from
a
course
of
actual
Sin
,
and
the
guilt
of
a
wicked
Life
;
and
if
there
be
any
such
Persons
as
I
have
described
,
who
are
in
this
gradual
and
insensible
manner
Regenerated
,
and
made
good
,
this
is
a
Demonstration
,
that
there
is
no
necessity
that
this
Change
should
be
in
an
instant
,
it
being
so
frequently
found
to
be
otherwise
in
Experience
.
And
as
for
others
,
who
are
visibly
reclaimed
from
a
notorious
wicked
Course
,
in
these
we
likewise
frequently
see
this
Change
gradually
made
,
by
strong
impressions
made
upon
their
Minds
,
most
frequently
by
the
Word
of
God
,
sometimes
by
his
Providence
,
whereby
they
are
convin●'d
of
the
evil
and
danger
of
their
Course
,
and
awakened
to
Consideration
,
and
melted
into
Sorrow
and
Repentance
,
and
perhaps
exercis'd
with
great
terrours
of
Conscience
,
'till
at
length
by
the
grace
of
God
,
they
come
to
a
fixt
Purpose
and
Resolution
of
forsaking
their
Sins
,
and
turning
to
God
;
and
after
many
struglings
and
conflicts
with
their
Lusts
,
and
the
strong
byass
of
evil
habits
,
this
Resolution
assisted
by
the
grace
of
God
,
doth
effectually
prevail
,
and
make
a
real
change
both
in
the
Temper
of
their
Minds
,
and
the
Course
of
their
Lives
;
and
when
this
is
done
,
and
not
before
,
they
are
said
to
be
Regenerate
.
But
all
the
while
this
was
a
doing
,
the
new
Man
was
forming
,
and
the
work
of
Regeneration
was
going
on
;
and
it
was
perhaps
a
very
considerable
time
from
the
first
beginning
of
it
,
'till
it
came
to
a
fixt
and
setled
state
.
And
this
I
doubt
not
in
experience
of
most
Persons
who
are
reclaim'd
from
a
vicious
course
of
Life
,
is
found
to
be
the
usual
and
ordinary
Method
of
God's
grace
in
their
Conversion
.
And
if
so
,
it
is
in
vain
to
pretend
that
a
thing
is
done
in
an
instant
,
which
by
so
manifold
experience
is
found
to
take
up
a
great
deal
of
time
,
and
to
be
effected
by
degrees
.
And
whereas
some
Men
are
pleased
to
call
all
this
the
Preparatory
work
to
Regeneration
,
but
not
the
Regeneration
it self
,
this
is
an
idle
contention
about
words
.
For
if
these
Preparations
be
a
degree
of
goodness
,
and
a
gradual
tendency
towards
it
,
then
the
work
is
begun
by
them
,
and
during
the
continuance
of
them
,
is
all
the
while
a
doing
,
and
tho'
it
be
hard
to
fix
the
point
or
instant
when
a
Man
just
arrives
at
this
state
,
and
not
before
,
yet
it
is
very
sensible
when
a
Man
is
in
it
,
and
this
Change
when
it
is
really
made
,
will
soon
discover
it self
by
plain
and
sensible
effects
.
Fourthly
,
and
Lastly
,
all
this
is
very
agreeable
to
the
plain
and
constant
tenour
of
Scripture
.
Isa.
1.
16.
where
the
Prophet
exhorts
to
this
Change
,
he
speaks
of
it
as
a
gradual
thing
,
Wash
ye
,
make
you
clean
,
put
away
the
evil
of
your
doings
from
before
mine
eyes
,
cease
to
do
evil
,
learn
to
do
well
;
that
is
,
break
off
evil
and
vicious
habits
,
and
gain
the
contrary
habits
of
virtue
and
goodness
by
the
exercise
of
it
.
The
Scripture
speaks
of
some
,
as
farther
from
a
state
of
grace
than
others
,
Jer.
13.
23.
Can
the
Ethiopian
change
his
skin
,
or
the
Leopard
his
spots
,
then
may
ye
also
do
good
,
that
are
accustomed
to
do
evil
;
plainly
declaring
the
great
difficulty
,
equal
almost
to
a
natural
impossibility
,
of
reclaiming
those
to
goodness
,
who
have
been
long
habituated
to
an
evil
course
.
And
the
Scripture
speaks
of
some
as
nearer
to
a
state
of
grace
than
others
.
Our
Saviour
tells
the
young
Man
in
the
Gospel
,
who
said
he
had
kept
the
Commands
of
God
from
his
youth
;
that
he
was
not
far
from
the
Kingdom
of
God
.
But
now
if
by
an
irresistible
act
of
God's
power
,
this
Change
be
made
in
an
instant
,
and
cannot
otherwise
be
made
,
how
is
one
Man
nearer
to
a
state
of
Grace
,
or
farther
from
it
than
another
?
If
all
that
are
made
good
,
must
be
made
so
in
an
instant
or
not
at
all
,
then
no
Man
is
nearer
being
made
good
than
another
;
for
if
he
were
nearer
to
it
,
he
might
sooner
be
made
so
;
but
that
cannot
be
,
if
all
must
be
made
good
in
an
instant
,
for
sooner
than
that
no
Man
can
be
made
so
.
If
the
similitude
of
our
being
dead
in
sins
and
trespasses
be
strictly
taken
,
no
Man
is
nearer
a
Resurrection
to
a
new
Life
than
another
;
as
he
that
died
but
a
week
ago
,
is
as
far
from
being
raised
to
life
again
,
as
he
that
died
a
thousand
years
ago
;
the
Resurrection
of
both
requires
an
Omnipotent
act
,
and
to
that
both
are
equally
easie
.
The
two
Parables
of
our
Saviour
,
Matth.
13.
31
,
33.
are
by
many
Interpreters
understood
of
the
gradual
operation
of
grace
upon
the
hearts
of
Men.
That
wherein
the
Kingdom
of
Heaven
is
likened
to
a
grain
of
Mustard-seed
,
which
being
sown
,
was
the
least
of
all
seeds
,
but
by
degrees
grew
up
to
be
the
greatest
of
herbs
;
and
to
leaven
,
which
a
Woman
took
and
hid
in
three
measures
of
meal
,
'till
the
whole
was
leavened
;
intimating
the
progress
of
God's
grace
,
which
by
degrees
diffuseth
it self
over
the
whole
temper
of
a
Man's
Mind
,
into
all
the
actions
of
his
Life
.
To
be
sure
the
Parable
of
the
seed
which
fell
upon
good
ground
,
does
represent
the
efficacy
of
the
word
of
God
,
accompanied
by
his
grace
upon
the
Minds
of
Men
,
and
that
is
said
to
spring
up
and
increase
,
and
to
bring
forth
fruit
with
patience
;
which
surely
does
express
to
us
the
gradual
operation
of
God's
word
and
grace
in
the
Renovation
and
Change
of
a
Man's
Heart
and
Life
.
The
New
Testament
indeed
speaks
of
the
sudden
Change
of
many
upon
the
first
preaching
of
the
Gospel
,
which
I
have
told
you
before
is
not
a
standard
of
the
ordinary
Method
of
God's
grace
,
the
not
considering
of
which
,
hath
been
a
great
Cause
of
all
the
Mistakes
in
this
Matter
.
'T
is
true
,
those
which
were
thus
Converted
to
the
belief
of
the
Gospel
,
their
Faith
was
a
virtual
Principle
of
all
grace
and
virtue
,
tho'
not
formally
the
habit
of
every
particular
grace
.
St.
Paul
himself
,
who
was
a
prime
instance
of
this
kind
,
speaks
as
if
he
acquir'd
the
grace
of
Contentment
by
great
Consideration
,
and
diligent
Care
of
himself
in
several
Conditions
;
not
as
if
the
habit
of
this
grace
had
been
infused
into
him
at
once
,
Phil.
4.
11
,
12.
I
have
learn'd
in
whatsoever
state
I
am
,
therewith
to
be
content
.
I
know
both
how
to
be
abased
,
and
I
know
how
to
abound
;
every
where
and
in
all
things
I
am
instructed
,
both
to
be
full
,
and
to
be
hungry
,
both
to
abound
,
and
to
suffer
need
.
And
thus
I
have
done
with
the
first
thing
I
propounded
to
Consider
,
namely
,
the
true
and
just
Importance
of
this
Metaphor
of
the
new
Creation
.
The
two
Particulars
which
remain
,
I
shall
by
God's
assistance
finish
in
my
next
Discourse
.
SERMON
IX
.
Of
the
Nature
of
Regeneration
,
and
its
Necessity
,
in
order
to
Justification
and
Salvation
.
GALAT.
VI.
15.
For
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
a
new
Creature
.
THE
Observation
I
am
still
upon
from
these
Words
is
this
,
viz.
That
in
the
Christian
Religion
nothing
will
avail
to
our
Justification
,
but
the
Renovation
of
our
Hearts
and
Lives
,
exprest
here
by
a
New
Creature
.
In
treating
of
which
,
I
propos'd
the
doing
of
three
things
.
First
,
To
shew
the
●rue
import
of
this
Metaphor
of
a
new
Creature
.
Secondly
,
To
shew
that
this
is
the
great
Condition
of
o●●
Justification
;
And
,
Thirdly
,
That
it
is
highly
Reasonable
that
it
should
be
so
.
In
treating
of
the
first
of
these
Particulars
,
I
have
consider'd
some
Doctrines
as
founded
upon
this
Metaphor
,
which
I
have
shewn
at
large
,
not
only
to
have
no
Foundation
in
Scripture
,
or
Reason
,
or
Experience
;
but
also
to
be
very
unreasonable
in
themselves
,
and
contrary
to
the
plain
and
constant
tenour
of
Scripture
,
and
to
the
ordinary
Method
of
God's
grace
in
the
Regeneration
of
Men
,
whether
by
a
Religious
and
Virtuous
Education
,
or
in
those
who
are
reclaim'd
from
a
notorious
wicked
Course
of
Life
.
And
that
I
have
so
long
insisted
upon
this
Argument
,
and
handled
it
in
a
more
contentious
way
than
is
usual
with
me
,
did
not
proceed
from
any
love
to
Controversie
,
which
I
am
less
fond
of
every
day
than
other
;
but
from
a
great
desire
to
put
an
end
to
these
Controversies
,
and
quarrellings
in
the
dark
,
by
bringing
them
to
a
clear
state
and
plain
issue
,
and
likewise
to
undeceive
good
Men
concerning
some
current
Notions
and
Doctrines
,
which
I
do
really
believe
to
be
dishonourable
to
God
,
and
contrary
to
the
plain
declarations
of
Scripture
,
and
a
cause
of
great
perplexity
and
discomfort
to
the
Minds
of
Men
,
and
a
real
discouragement
to
the
Resolutions
and
Endeavours
of
becoming
better
.
Upon
which
Considerations
I
was
strongly
urgent
to
search
these
Doctrines
to
the
bottom
,
and
to
contribute
what
in
me
lay
,
to
the
rescuing
of
good
Men
from
the
disquiet
and
entanglement
of
them
.
I
will
conclude
this
Matter
with
a
few
Cautions
not
unworthy
to
be
remembred
by
us
;
That
we
would
be
careful
so
to
ascribe
all
Good
to
God
;
that
we
be
sure
we
ascribe
nothing
to
him
that
is
Evil
,
or
any
ways
unworthy
of
him
;
That
we
do
not
make
him
the
sole
Author
of
our
Salvation
,
in
such
a
way
,
as
will
unavoidably
charge
upon
him
the
final
impenitency
and
ruine
of
a
great
part
of
Mankind
;
That
we
do
not
so
magnifie
the
grace
of
God
,
as
to
make
his
Precepts
and
Exhortations
s●gnifie
nothing
,
Such
as
these
,
Make
ye
new
He●●ts
,
and
new
Spirits
;
strive
to
enter
in
at
the
strait
gate
;
Where
,
if
by
the
strait
gate
be
meant
the
difficulty
of
our
first
entrance
upon
a
Religious
Course
,
that
is
,
of
our
Conversion
and
Regeneration
,
I
cannot
imagine
how
it
is
possible
to
reconcile
our
being
meerly
passive
in
this
work
,
and
doing
nothing
at
all
in
it
,
with
our
Saviour's
Precept
of
striving
to
enter
in
at
the
strait
gate
;
unless
to
be
very
active
,
and
to
be
meerly
passive
about
the
same
thing
be
all
one
,
and
an
earnest
contention
and
endeavour
be
the
same
thing
with
doing
nothing
.
Again
,
that
we
do
not
make
the
utmost
degeneracy
and
depravation
which
Men
ever
arrived
at
by
the
greatest
abuse
of
themselves
,
and
the
most
vile
and
wicked
practices
,
the
standard
of
an
unregenerate
state
,
and
of
the
common
Condition
of
all
Men
by
Nature
.
And
lastly
,
that
we
do
not
make
some
particular
instances
in
Scripture
,
of
the
strange
and
sudden
Conversion
of
some
Persons
(
as
namely
,
of
St.
Paul
and
the
Jaylor
in
the
Acts
)
the
common
rule
and
measure
of
every
Man's
Conversion
;
so
that
unless
a
Man
be
as
it
were
struck
down
by
a
Light
and
Power
from
Heaven
,
and
taken
with
a
fit
of
trembling
,
and
frighted
almost
out
of
his
wits
,
or
find
in
himself
something
equal
to
this
,
he
can
have
no
assurance
of
his
Conversion
;
whereas
a
much
surer
Judgment
may
be
made
of
the
sincerity
of
a
Man's
Conversion
,
by
the
real
Effects
of
this
Change
,
than
by
the
Manner
of
it
.
This
our
Saviour
hath
taught
us
,
by
that
apt
resemblance
of
the
operation
of
God's
Spirit
to
the
blowing
of
the
wind
,
of
the
Original
Cause
whereof
,
and
of
the
reason
of
its
ceasing
or
continuance
,
and
why
it
blows
stronger
or
gentler
,
this
way
or
that
way
,
we
are
altogether
ignorant
;
but
that
it
is
,
we
are
sensible
from
the
sound
of
it
,
John
3.
8.
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
of
it
,
but
canst
not
tell
whence
it
cometh
,
nor
whither
it
goeth
:
So
is
every
one
that
is
born
of
the
Spirit
.
The
effects
of
God's
Holy
Spirit
in
the
Regeneration
of
Men
are
sensible
,
tho'
the
manner
and
degrees
of
his
operation
upon
the
Souls
of
Men
are
so
various
,
that
we
can
give
no
account
of
them
;
by
which
,
one
wou'd
think
our
Saviour
had
sufficiently
caution'd
us
,
not
to
reduce
the
Operations
of
God's
grace
and
Holy
Spirit
in
the
Regeneration
of
Men
,
to
any
certain
Rule
or
Standard
,
but
chiefly
to
regard
the
sensible
effects
of
this
secret
work
upon
the
Hearts
and
Lives
of
Men.
And
after
all
,
it
is
in
vain
to
contend
by
any
Arguments
against
clear
and
certain
experience
.
If
we
plainly
see
that
many
are
insensibly
changed
,
and
made
good
by
pious
Education
,
in
the
Nurture
aud
Admonition
of
the
Lord
,
and
that
som●
who
have
long
lived
in
a
prophane
neglect
and
contempt
of
Religion
,
are
by
the
secret
power
of
God's
word
and
Holy
Spirit
,
upon
calm
consideration
,
without
any
great
terrours
and
amazement
,
visibly
changed
and
brought
to
a
better
Mind
and
Course
;
it
is
in
vain
in
these
Cases
to
pretend
that
this
Change
is
not
real
,
because
the
Manner
of
it
is
not
answerable
to
some
Instances
which
are
Recorded
in
Scripture
,
or
which
we
have
observ'd
in
our
Experience
,
and
because
these
Persons
cannot
give
such
an
account
of
the
time
and
manner
of
their
Conversion
,
as
is
agreeable
to
these
instances
;
which
is
just
as
if
I
should
meet
a
Man
beyond
Sea
,
whom
I
had
known
in
England
,
and
would
not
believe
that
he
had
crost
the
Seas
,
because
he
said
he
had
a
smooth
and
easie
passage
,
and
was
wa●ted
over
by
a
gentle
Wind
,
and
could
tell
no
Stories
of
Storms
and
Tempests
.
And
thus
I
have
fully
and
faithfully
endeavour'd
to
open
to
you
the
just
importance
of
this
Phrase
or
Expression
in
the
Text
,
of
the
new
Creature
,
or
the
new
Creation
.
I
proceed
to
the
Second
Particular
I
propounded
,
namely
,
that
the
real
Renovation
of
our
Hearts
and
Lives
is
,
according
to
the
terms
of
the
Gospel
,
and
the
Christian
Religion
,
the
great
Condition
of
our
justification
and
acceptance
with
God
,
and
that
this
is
the
same
in
sense
and
substance
with
those
Phrases
in
the
parallel
Texts
to
this
,
of
Faith
perfected
by
Charity
,
and
of
keeping
the
Commandments
of
God
.
That
according
to
the
terms
of
the
Gospel
,
the
great
Condition
of
our
justification
and
acceptance
with
God
,
is
the
real
Renovation
of
our
Hearts
and
Lives
,
is
plain
,
not
only
from
this
Text
,
which
affirms
,
that
in
th●
Christian
Religion
nothing
will
avail
us
but
the
new
Creature
;
but
likewise
from
many
other
clear
Texts
of
Scripture
;
and
this
,
whether
by
Justification
be
meant
our
first
Justification
upon
our
Faith
and
Repentance
,
or
our
continuance
in
this
state
,
or
our
final
Justification
by
our
solemn
Acquital
and
Absolution
at
the
Great
Day
,
which
in
Scripture
is
called
Salvation
,
and
Eternal
Life
.
That
this
is
the
Condition
of
our
first
Justification
,
that
is
,
of
the
Forgiveness
of
our
Sins
,
and
our
being
received
into
the
grace
and
favour
of
God
,
is
plain
from
all
those
Texts
,
where
this
Change
is
exprest
by
our
Repentance
and
Conversion
,
by
our
Regeneration
and
Renovation
,
by
our
Purification
and
Sanctification
,
or
by
any
other
terms
of
the
like
importance
.
For
under
every
one
of
these
Notions
,
this
Change
is
made
the
Condition
of
the
forgiveness
of
our
Sins
,
and
acceptance
to
the
favour
of
God
.
Under
the
Notion
of
Repentance
and
Conversion
,
Acts
2.
38.
Repent
and
be
Baptized
every
one
of
you
in
the
name
of
Jesus
Christ
,
for
the
remission
of
sins
.
Acts
3.
19.
Repent
,
and
be
Converted
,
that
your
sins
may
be
blotted
out
.
Upon
the
same
account
,
a
penitent
acknowledgement
of
our
Sins
,
which
is
an
essential
part
of
Repentance
,
is
made
a
Condition
of
the
forgiveness
of
them
,
1
John
1.
9.
If
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
.
Under
the
notion
of
Regeneration
and
Renovation
,
2
Cor.
5.
17.
If
any
Man
be
in
Christ
,
that
is
,
become
a
true
Christian
,
which
is
all
one
with
being
in
a
justified
state
;
he
is
a
new
Creature
,
old
things
are
past
away
,
behold
all
things
are
became
new
.
Tit.
3.
3
,
4
,
5
,
6
,
7.
where
the
Apostle
declares
at
large
,
what
Change
is
requir'd
to
put
us
into
a
justified
state
,
and
to
entitle
us
to
the
inheritance
of
Eternal
Life
.
For
we
our selves
were
also
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
and
pleasures
,
living
in
malice
and
envy
,
hateful
,
and
hating
one
another
.
But
after
that
the
kindness
and
love
of
God
our
Saviour
towards
Man
appeared
,
not
by
works
of
Righteousness
which
we
have
done
,
that
is
,
not
for
any
precedent
Righteousness
of
ours
,
for
we
were
great
Sinners
,
but
according
to
his
mercy
he
saved
us
,
by
the
washing
of
Regeneration
,
and
the
renewing
of
the
Holy
Ghost
,
which
he
shed
on
us
abundantly
,
through
Jesus
Christ
our
Saviour
,
that
being
justified
by
his
Grace
,
we
should
be
made
heirs
according
to
the
hope
of
Eternal
Life
.
So
that
the
Change
of
our
former
Temper
,
and
Conversion
,
and
Regeneration
,
and
the
renewing
of
the
Holy
Ghost
,
is
antecedently
necessary
to
our
Justification
,
that
is
,
to
the
pardon
of
our
Sins
,
and
our
restitution
to
the
favour
of
God
,
and
the
hope
of
Eternal
Life
.
So
likewise
under
the
notion
of
Purification
and
Sanctification
,
1
Cor.
6.
9
,
10
,
11.
where
the
Apostle
enumerates
several
Sins
and
Vices
,
which
will
certainly
exclude
Men
from
the
Favour
and
Kingdom
of
God
,
from
which
we
must
be
cleansed
,
before
we
can
be
justified
or
saved
.
Know
ye
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
;
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
shall
inherit
the
Kingdom
of
God
.
And
such
were
some
of
you
:
but
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
justified
,
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
.
2
Cor.
6.
17
,
18.
where
the
Apostle
likewise
makes
our
purification
a
Condition
of
our
being
received
into
the
favour
of
God
,
and
reckon'd
into
the
number
of
his
Children
.
Touch
not
the
unclean
thing
,
and
I
will
receive
you
,
and
will
be
a
Father
unto
you
,
and
ye
shall
be
my
Sons
and
Daughters
,
saith
the
Lord
Almighty
.
And
that
by
not
touching
the
unclean
thing
,
is
here
certainly
meant
our
Sanctification
and
Purification
from
Sin
,
is
evident
from
what
immediately
follows
in
the
beginning
of
the
next
Chapter
;
Having
therefore
these
promises
,
Dearly
Beloved
!
let
us
cleanse
our selves
from
all
filthiness
of
the
Flesh
and
Spirit
,
perfecting
holiness
in
the
fear
of
God
;
that
is
,
having
this
Encouragement
,
that
upon
this
Condition
we
shall
be
received
to
the
favour
of
God
,
let
us
purifie
our selves
,
that
we
may
be
capable
of
this
great
Blessing
.
And
our
continuance
in
this
state
of
grace
and
favour
with
God
,
depends
upon
our
perseverance
in
Holiness
;
for
if
any
Man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
.
And
Lastly
,
this
is
also
the
Condition
of
our
final
Justification
,
and
Absolution
by
the
Sentence
of
the
great
Day
,
Mat.
5.
8.
Blessed
are
the
pure
in
heart
;
for
they
shall
see
God
.
Joh.
3.
3.
Except
a
Man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
.
Heb.
12.
14.
Follow
Holiness
,
without
which
,
no
Man
shall
see
the
Lord
.
1
John
3.
3.
The
Apostle
there
speaking
of
the
blessed
sight
and
enjoyment
of
God
,
tells
us
what
we
must
do
,
if
ever
we
hope
to
be
Partakers
of
it
;
Every
Man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
he
is
pure
.
And
this
Condition
here
mentioned
in
the
Text
,
of
our
being
New
Creatures
,
is
the
same
in
sense
and
substance
with
those
Expressions
which
we
find
in
the
two
parallel
Texts
to
this
,
where
Faith
which
is
perfected
by
Charity
,
and
keeping
the
Commandments
of
God
,
are
made
the
Condition
of
our
justification
and
acceptance
with
God
.
Gal.
5.
6.
In
Christ
Jesus
neither
Circumcision
availeth
any
thing
,
nor
Uncircumcision
;
but
Faith
,
which
is
consummate
,
or
made
perfect
by
Charity
;
and
1
Cor.
7.
19.
Circumcision
is
nothing
,
and
Uncircumcision
is
nothing
;
but
the
keeping
of
the
Commandments
of
God
.
It
is
evident
that
the
Design
and
Meaning
of
these
three
Texts
is
the
same
,
and
therefore
these
three
Expressions
of
the
new
Creature
,
and
of
Faith
perfected
by
Charity
,
and
of
keeping
the
Commandments
of
God
,
do
certainly
signifie
the
same
thing
.
That
the
New
Creature
signifies
●he
change
of
our
state
,
from
a
state
of
Disobedience
and
Sin
,
to
a
state
of
Obedience
and
Holiness
of
Life
,
I
have
shewn
at
large
;
and
the
Apostle
explaining
this
New
Creation
,
most
expresly
tells
us
,
Ephes.
2.
10
We
are
his
wormanship
,
Created
in
Christ
Jesus
unto
good
works
,
which
God
●ath
before
ordained
,
that
we
should
walk
in
them
;
and
Colos.
3.
10
,
12
,
13
,
14.
where
the
Apostle
tells
them
,
that
they
ought
to
give
testimony
of
their
Renovation
,
and
having
put
on
the
new
Man
,
by
all
the
fruits
of
Obedience
and
Goodness
;
Ye
have
put
on
the
new
Man
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
Put
on
therefore
as
the
Elect
of
God
,
holy
and
beloved
,
bowels
of
mercy
,
kindness
,
humbleness
of
mind
,
meekness
,
longsuff●ring
,
forbearing
one
another
,
and
forgiving
one
another
;
and
above
all
these
things
put
on
Charity
,
which
is
the
bond
of
perfection
.
And
the
Apostle
St.
Peter
tells
us
,
that
our
Regeneration
,
which
he
calls
Sanctification
of
the
Spirit
,
is
unto
obedience
,
1
Pet.
1.
2.
So
that
our
Renovation
consisteth
in
the
Principle
and
Practice
of
Obedience
,
and
a
good
Life
;
And
what
is
this
but
Faith
perfected
by
Charity
?
And
Charity
the
Apostle
tells
us
is
the
fulfilling
of
the
Law
;
and
what
is
the
fulfilling
of
the
Law
,
but
keeping
the
Commandments
of
God
?
And
keeping
the
Commandments
of
God
,
or
at
least
a
sincere
Resolution
of
Obedience
,
when
there
is
not
time
and
opportunity
for
the
tryal
of
it
,
is
in
Scripture
as
expresly
made
a
Condition
both
of
our
present
and
final
justification
and
acceptance
with
God
,
as
Faith
is
,
and
in
truth
is
the
same
with
a
living
and
operative
Faith
,
and
a
Faith
that
is
consummate
,
and
made
perfect
by
Charity
.
Acts
10.
34
,
35.
Of
a
truth
I
perceive
(
saith
St.
Peter
)
that
God
is
no
respecter
of
Persons
,
but
in
every
Nation
he
that
feareth
him
,
and
worketh
Righteousness
,
is
accepted
with
him
;
which
speech
does
as
plainly
,
as
words
can
do
any
thing
,
declare
to
us
,
upon
what
terms
all
Mankind
,
of
what
Condition
or
Nation
soever
,
may
find
acceptance
with
God
.
Rom.
2.
6
,
7
,
8
,
9
,
10.
Who
will
render
to
every
Man
according
to
his
deeds
,
to
them
who
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
and
Honour
,
and
Immortality
,
Eternal
Life
:
but
to
them
who
are
contentious
,
and
obey
not
the
Truth
,
but
obey
Unrighteousness
,
Indignation
and
Wrath
Tribulation
and
Anguish
upon
every
Soul
of
Man
that
doth
Evil
;
of
the
Jews
first
,
and
also
of
the
Gentiles
:
but
Glory
,
Honour
,
and
Peace
to
every
Man
that
worketh
good
,
to
the
Jew
first
,
and
also
to
the
Gentile
.
As
to
our
acceptance
with
God
,
and
the
Rewards
of
another
World
,
it
matters
not
whether
Jew
or
Gentile
,
Circumcised
,
or
Uncircumcised
;
that
which
maketh
the
difference
,
is
obeying
the
Truth
,
or
obeying
Unrighteousness
,
working
Good
,
or
doing
Evil
;
these
are
the
things
which
will
avail
to
our
Justification
,
or
Condemnation
at
the
Great
Day
.
To
the
same
purpose
is
that
Saying
of
the
Apostle
to
the
Hebrews
,
Chap.
5.
9.
That
Christ
is
the
Author
of
Eternal
Salvation
to
them
that
obey
him
.
I
will
conclude
this
Matter
with
two
Remarkable
Sayings
,
the
one
towards
the
beginning
,
the
other
towards
the
●nd
of
the
Bible
,
to
satisfie
us
that
this
is
the
tenour
of
the
Holy
Scriptures
,
and
the
constant
Doctrine
of
it
from
the
beginning
to
the
end
.
Gen.
4.
7.
It
is
God's
Speech
to
Cain
,
If
thou
dost
well
,
shalt
thou
not
be
accepted
?
And
Rev.
22.
14.
Blessed
are
they
that
do
his
Commandments
,
that
they
may
have
right
to
the
Tree
of
Life
,
and
may
enter
in
through
the
Gates
into
the
City
.
And
thus
I
have
done
with
the
Second
thing
I
propounded
,
which
was
to
shew
,
that
according
to
the
terms
of
the
Gospel
,
and
the
Christian
Religion
,
the
real
Renovation
of
our
Hearts
and
Lives
is
the
great
Condition
of
our
justification
and
acceptance
with
God
,
and
that
this
in
sense
and
substance
is
the
same
with
Faith
made
perfect
by
Charity
,
and
keeping
the
Commandments
of
God
.
The
Third
and
last
Particular
remains
to
be
spoken
to
,
namely
,
That
it
is
highly
reasonable
that
this
should
be
the
Condition
of
our
Justification
,
and
acceptance
to
the
favour
of
God
;
and
that
upon
these
two
accounts
.
First
,
For
the
honour
of
God's
Holiness
.
Secondly
,
In
order
to
the
qualifying
of
us
for
the
favour
of
God
,
and
the
enjoyment
of
him
;
for
the
pardon
of
our
Sins
,
and
the
Reward
of
Eternal
Life
.
First
,
For
the
honour
of
God's
Holiness
.
For
should
God
have
received
Men
to
his
favour
,
and
rewarded
them
with
Eternal
Glory
and
Happiness
,
for
the
meer
belief
of
the
Gospel
,
or
a
confident
perswasion
that
Christ
would
save
them
without
any
change
of
their
Hearts
and
Lives
,
without
Repentance
from
dead
works
,
and
fruits
meet
for
Repentance
,
and
amendment
of
Life
;
he
had
not
given
sufficient
testimony
to
the
World
of
his
Love
to
Holiness
and
Righteousness
,
and
of
his
hatred
of
Sin
and
Iniquity
.
The
Apostle
tells
us
,
that
God
in
the
justifi-fication
of
a
Sinner
declares
his
Righteousness
;
but
should
he
justifie
Men
upon
other
terms
,
this
would
not
declare
his
Righteousness
and
love
of
Holiness
,
but
rather
an
indifferency
,
whether
Men
were
good
and
Righteous
or
not
.
For
a
bare
assent
to
the
truth
of
the
Gospel
,
without
the
fruits
of
Holiness
and
Obedience
,
is
not
a
living
,
but
a
dead
Faith
,
and
so
far
from
being
acceptable
to
God
,
that
it
is
an
affront
to
him
;
and
a
confident
reliance
upon
Christ
for
Salvation
,
while
we
continue
in
our
Sins
,
is
not
a
justifying
Faith
,
but
a
bold
and
impudent
presumption
upon
the
Mercy
of
God
,
and
the
Merits
of
our
Saviour
;
who
indeed
justifies
the
ungodly
,
that
is
,
those
that
have
been
so
,
but
not
those
that
continue
so
.
And
if
God
should
pardon
Sinners
,
and
reward
them
with
Eternal
Life
,
upon
any
other
terms
than
upon
our
becoming
New
Creatures
,
than
upon
such
a
Faith
as
is
made
perfect
by
Charity
,
that
is
,
by
keeping
the
Commands
of
God
;
this
would
be
so
far
from
declaring
his
Righteousness
,
and
being
a
testimony
of
his
hatred
and
displeasure
against
Sin
,
that
it
would
give
the
greatest
countenance
and
encouragement
to
it
imaginable
.
Secondly
,
It
is
likewise
very
Reasonable
,
that
such
a
Faith
,
that
makes
us
New
Creatures
,
and
is
perfected
by
Charity
,
and
keeping
the
Commandments
of
God
,
should
be
the
Condition
of
Justification
,
in
order
to
the
qualifying
of
us
for
the
Pardon
of
our
Sins
,
and
the
Reward
of
Eternal
Life
;
that
is
,
for
the
favour
of
God
,
and
for
the
enjoyment
of
him
.
To
forgive
Men
upon
other
terms
,
were
to
give
countenance
and
encouragement
to
perpetual
Rebellion
and
Disobedience
.
That
Man
is
not
fit
to
be
forgiven
,
who
is
so
far
from
being
sorry
for
his
fault
,
that
he
goes
on
to
offend
;
he
is
utterly
incapable
of
Mercy
,
who
is
not
sensible
that
he
hath
done
amiss
,
and
resolved
to
amend
.
No
Prince
ever
thought
a
Rebellious
Subject
capable
of
Pardon
upon
lower
terms
than
these
.
It
is
in
the
nature
of
the
thing
unfit
that
an
obstinate
Offender
should
have
any
Mercy
or
Favour
shewn
to
him
.
And
as
without
Repentance
and
Resolution
of
better
Obedience
,
we
are
unfit
for
Forgiveness
,
so
much
more
for
a
Reward
;
as
we
cannot
expect
God's
Favour
,
so
we
are
incapable
of
the
enjoyment
of
him
without
Holiness
.
Holiness
is
the
Image
of
God
,
and
makes
us
like
to
him
;
and
'till
we
be
like
him
,
we
cannot
see
him
,
we
can
have
no
enjoyment
of
him
.
All
delightful
Communion
and
agreeable
Society
is
founded
in
a
similitude
of
Disposition
and
Manners
,
and
therefore
so
long
as
we
are
unlike
to
God
in
the
temper
and
disposition
of
our
Minds
,
and
in
the
Actions
and
Course
of
our
Lives
,
neither
can
God
take
pleasure
in
us
,
nor
we
in
him
,
but
there
will
be
a
perpetual
jarring
and
discord
between
him
and
us
;
and
tho'
we
were
in
Heaven
,
and
seated
in
the
place
of
the
Blessed
,
yet
we
should
not
,
nay
we
could
not
be
Happy
;
because
we
should
want
the
necessary
Materials
and
Ingredients
of
Happiness
.
For
it
is
with
the
Soul
in
this
respect
,
as
it
is
with
the
Body
;
tho'
all
things
be
easie
without
us
;
and
no
Cruelty
be
exercis'd
upon
us
,
to
give
torment
and
vexation
to
us
,
yet
if
we
be
inwardly
Diseased
,
we
may
have
pain
and
anguish
enough
,
we
may
be
as
it
were
upon
the
rack
,
and
feel
as
great
torment
from
the
inward
disorder
of
our
humours
,
as
if
we
were
tortur'd
from
without
.
So
it
is
with
the
Soul
,
Sin
and
Vice
are
internal
Diseases
,
which
do
naturally
create
trouble
and
discontent
,
and
nothing
but
diversion
,
and
the
variety
of
Objects
and
Pleasures
which
entertain
Men
in
this
World
,
hinders
a
wicked
Man
from
being
out
of
his
wits
,
whenever
he
reflects
upon
himself
;
for
all
the
irregular
Appetites
and
Passions
,
Lust
,
and
Malice
,
and
Revenge
,
are
so
many
Furies
within
us
,
and
tho'
there
were
no
Devil
to
torment
us
,
yet
the
disorder
of
our
own
Minds
,
and
the
horrours
of
a
guilty
Conscience
would
be
a
Hell
to
us
,
and
make
us
extreamly
miserable
in
the
very
Regions
of
Happiness
.
So
that
it
is
necessary
that
our
Faith
should
be
made
perfect
by
Charity
,
and
that
we
should
become
new
Creatures
;
not
only
from
the
arbitrary
constitution
and
appointment
of
God
,
but
from
the
Nature
and
Reason
of
the
thing
;
because
nothing
but
this
can
dispose
us
for
that
Blessedness
,
which
God
hath
promis'd
to
us
,
and
prepared
for
us
.
Faith
consider'd
abstractly
from
the
Fruits
of
Holiness
and
Obedience
,
of
Goodness
and
Charity
,
will
bring
no
Man
into
the
favour
of
God
.
All
the
excellency
of
Faith
is
,
that
it
is
the
Principle
of
a
good
Life
,
and
furnisheth
us
with
the
best
Motives
and
Arguments
thereto
,
the
Promises
and
Threatnings
of
the
Gospel
;
and
therefore
in
Heaven
,
when
we
come
to
sight
and
enjoyment
,
Faith
and
Hope
shall
cease
,
but
Charity
never
faileth
;
for
if
it
should
,
Heaven
would
cease
to
be
Heaven
to
us
,
because
it
is
the
very
frame
and
temper
of
Happiness
;
and
if
this
disposition
be
not
wrought
in
us
in
this
World
,
we
shall
be
altogether
incapable
of
the
felicity
of
the
other
.
You
see
then
what
it
is
that
must
recommend
us
to
the
favour
of
God
;
the
real
Renovation
of
our
Hearts
and
Lives
,
after
the
Image
of
him
that
Created
us
.
This
must
be
repaired
in
us
,
before
ever
we
can
hope
to
be
restored
to
the
grace
and
favour
of
God
,
or
to
be
capable
of
the
Reward
of
Eternal
Life
.
And
what
could
God
have
done
more
Reasonable
,
than
to
make
these
very
things
the
terms
of
our
Salvation
,
which
are
the
necessary
Causes
and
Means
of
it
?
How
could
he
have
dealt
more
mercifully
and
kindly
with
us
,
than
to
appoint
that
to
be
the
Condition
of
our
Happiness
,
which
is
the
only
qualification
that
can
make
us
capable
of
it
?
I
will
conclude
all
with
that
excellent
passage
in
the
Wisdom
of
Solomon
,
Chap.
6.
17
,
18.
The
very
true
beginning
of
Wisdom
is
the
desire
of
discipline
,
and
the
care
of
discipline
is
love
,
and
love
is
the
keeping
of
her
laws
,
and
taking
heed
to
her
laws
is
the
assurance
of
incorruption
.
The
Summ
of
what
I
have
said
upon
this
Argument
amounts
to
this
,
that
upon
the
terms
of
the
Gospel
we
can
have
no
hope
of
the
forgiveness
of
our
Sins
,
and
Eternal
Salvation
,
unless
our
Nature
be
renewed
,
and
the
Image
of
God
,
which
is
defaced
by
Sin
,
be
repaired
in
us
,
and
we
be
Created
in
Christ
unto
good
works
;
That
no
Faith
will
avail
to
our
Justification
and
acceptance
with
God
,
but
that
which
is
made
perfect
by
Charity
,
that
is
,
by
fulfilling
of
the
Law
,
and
keeping
the
Commandments
of
God
;
by
sincere
Obedience
and
Holiness
of
Life
,
which
notwithstanding
the
inavoidable
imperfection
of
it
in
this
state
,
will
nevertheless
be
accepted
with
God
,
through
the
Merits
of
our
Blessed
Saviour
,
who
hath
loved
us
,
and
washt
us
from
our
Sins
in
his
own
blood
.
To
whom
be
Glory
for
ever
.
Amen
.
SERMON
X.
The
Danger
of
all
known
Sin
,
both
from
the
Light
of
Nature
,
and
Revelation
.
ROM.
I.
18
,
19.
For
the
wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men
,
who
hold
the
truth
in
unrighteousness
;
because
that
which
may
be
known
of
God
is
manifest
in
them
,
for
God
hath
shewed
it
unto
them
.
IN
the
beginning
of
this
Chapter
,
the
Apostle
declares
that
he
was
particularly
design'd
and
appointed
by
God
to
preach
the
Gospel
to
the
World
,
and
that
he
was
not
ashamed
of
his
Ministry
,
notwithstanding
all
the
Reproach
and
Persecution
it
was
attended
withall
,
and
notwithstanding
the
slight
and
undervaluing
Opinion
which
the
World
had
of
the
Doctrine
which
he
preached
,
it
being
to
the
Jews
a
stumbling
block
,
and
to
the
Greeks
foolishness
;
for
tho'
this
might
reflect
some
disparagement
upon
it
in
the
esteem
of
sensual
and
carnal
Men
,
yet
to
those
who
weighed
things
impartially
,
and
consider'd
the
Excellent
End
and
Design
of
the
Christian
Doctrine
,
and
the
force
and
efficacy
of
it
to
that
end
,
it
would
appear
to
be
an
Instrument
admirably
fitted
by
the
Wisdom
of
God
,
for
the
Reformation
and
Salvation
of
Mankind
.
And
therefore
he
tells
us
,
ver.
16.
that
how
much
soever
it
was
despised
by
that
ignorant
and
inconsiderate
Age
,
he
was
not
ashamed
of
the
Gospel
of
Christ
;
because
it
is
the
power
of
God
unto
Salvation
,
to
every
one
that
believeth
,
to
the
Jew
first
,
and
also
to
the
Greek
;
that
is
,
the
Doctrine
of
the
Gospel
sincerely
believed
and
embraced
,
is
a
most
proper
and
powerful
means
,
designed
by
God
for
the
Salvation
of
Mankind
;
not
only
of
the
Jews
,
but
also
of
the
Gentiles
.
The
Revelations
which
God
had
formerly
made
,
were
chiefly
restrained
to
the
Jewish
Nation
;
but
this
great
and
last
Revelation
of
the
Gospel
,
was
equally
Calculated
for
the
benefit
and
advantage
of
all
Mankind
.
The
Gospel
indeed
was
first
preached
to
the
Jews
,
and
from
thence
publish'd
to
the
whole
World
;
and
as
this
Doctrine
was
design'd
for
the
general
benefit
of
Mankind
,
so
it
was
very
likely
to
be
effectual
to
that
end
,
being
an
Instrument
equally
fitted
for
the
Salvation
of
the
whole
World
,
Gentiles
as
well
as
Jews
;
it
is
the
power
of
God
to
Salvation
to
every
one
that
believes
,
to
the
Jew
first
,
and
also
to
the
Greek
.
And
to
shew
the
efficacy
of
it
,
he
instanceth
in
two
things
,
which
render
it
so
powerful
and
effectual
a
Means
for
the
Salvation
of
Mankind
.
First
,
Because
therein
the
grace
and
mercy
of
God
in
the
Justification
of
a
Sinner
,
and
declaring
him
Righteous
,
is
so
clearly
revealed
,
ver.
17.
For
therein
is
the
Righteousness
of
God
revealed
,
from
Faith
to
Faith
,
as
it
is
written
,
The
Just
shall
live
by
Faith
.
This
is
very
obscurely
exprest
,
but
the
meaning
of
this
Text
will
be
very
much
cleared
,
by
comparing
it
with
another
in
the
3
d
Chapter
of
this
Epistle
,
ver.
20
,
21
,
22
,
&c.
where
the
Apostle
speaks
more
fully
and
expresly
of
the
way
of
our
Justification
by
the
Faith
of
Jesus
Christ
,
that
is
,
by
the
belief
of
the
Gospel
.
He
asse●ts
at
the
20
th
verse
,
that
by
the
●●eds
of
the
Law
there
shall
no
Flesh
be
●●stified
in
the
sight
of
God
.
To
this
●ay
of
Justification
by
the
deeds
of
the
●●w●
he
opposeth
the
Righteousness
of
●od
,
by
the
faith
of
Jesus
Christ
,
to
all
,
and
upon
all
them
that
believe
,
which
is
the
Gospel
way
of
Justification
,
ver.
21
,
22.
But
now
the
Righteousness
of
God
without
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
,
even
the
Righteousness
of
God
,
which
is
by
the
faith
of
Jesus
Christ
,
unto
all
,
and
upon
all
them
that
believe
.
The
Righteousness
of
God
without
the
Law
is
manifested
;
that
is
,
the
way
which
God
hath
taken
to
justifie
Sinners
,
and
declare
them
Righteous
,
without
the
deeds
of
the
Law
,
that
is
,
without
observing
the
Law
of
Moses
,
is
manifested
,
that
is
,
is
clearly
revealed
in
the
Gospel
,
(
which
is
the
same
with
what
the
Apostle
had
said
before
,
that
the
Righteousness
of
God
is
revealed
in
the
Gospel
)
being
witnessed
by
the
Law
and
the
Prophets
,
that
is
,
the
Righteousness
of
God
,
or
the
Justification
of
Sinners
by
Jesus
Christ
,
is
clearly
revealed
in
the
Gospel
,
being
also
in
a
more
obscure
manner
attested
or
foretold
in
the
Old
Testament
,
which
he
calls
the
Law
and
the
Prophets
;
and
this
fully
explains
that
difficult
Phrase
of
the
Righteousness
of
God
being
revealed
by
the
Gospel
from
faith
to
faith
;
that
is
,
by
a
gradual
Revelation
,
being
more
obscurely
foretold
in
the
Old
Testament
,
and
clearly
discovered
in
the
New
;
so
that
these
two
passages
are
equivalent
;
In
the
Gospel
,
the
Righteousness
of
God
is
revealed
from
faith
to
faith
;
and
The
Righteousness
of
God
without
the
works
of
the
Law
is
manifested
,
being
witnessed
by
the
Law
and
the
Prophets
.
There
is
the
first
and
more
imperfect
Revelation
of
it
,
but
the
clear
Revelation
of
it
is
in
the
Gospel
;
this
the
Apostle
calls
a
Revelation
from
faith
to
faith
,
that
is
,
from
a
more
imperfect
and
obscure
,
to
a
more
express
and
clear
discovery
and
belief
of
it
.
And
then
the
Citation
which
follows
is
very
pertinent
,
as
it
is
written
,
The
Just
shall
live
by
Faith
;
for
this
Citation
out
of
the
Old
Testament
plainly
shews
,
that
the
way
of
Justification
by
Faith
was
there
mentioned
;
or
,
as
our
Apostle
expresseth
it
,
was
witnessed
by
the
Law
and
the
Prophets
;
and
consequently
that
this
was
a
gradual
discovery
,
which
he
calls
a
Revelation
from
faith
to
faith
.
The
Just
shall
live
by
Faith
;
that
is
,
good
Men
shall
be
saved
by
their
Faith
,
shall
be
justified
and
esteemed
Righteous
in
the
sight
of
God
,
and
finally
saved
by
their
Faith
.
And
so
the
Apostle
in
the
5
th
Chapt.
of
this
Epistle
,
ver.
18.
calls
our
Justification
by
the
faith
of
the
Gospel
,
the
justification
of
Life
,
in
opposition
to
Condemnation
and
Death
,
which
very
well
explains
that
Saying
of
the
Prophet
,
the
Just
shall
live
by
Faith
.
I
have
been
the
longer
upon
this
,
that
I
might
give
some
light
to
a
very
difficult
and
obscure
Text.
Secondly
,
The
other
Instance
whereby
the
Apostle
proves
the
Gospel
to
be
so
powerful
a
means
for
the
recovery
and
Salvation
of
Men
is
,
that
therein
also
the
severity
of
God
against
impenitent
Sinners
,
as
well
as
his
grace
and
mercy
in
the
justification
of
the
penitent
,
is
clearly
revealed
,
ver.
18.
For
the
wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men
,
who
hold
the
truth
in
unrighteousness
;
because
that
which
may
be
known
of
God
is
manifested
in
them
,
for
God
hath
shewed
it
unto
them
.
The
first
,
viz.
the
grace
of
God
in
our
Justification
and
the
Remission
of
Sins
past
,
is
a
most
proper
and
powerful
Argument
to
encourage
us
to
Obedience
for
the
future
,
nothing
being
more
likely
to
reclaim
Men
to
their
Duty
,
than
the
assurance
of
indemnity
for
past
Crimes
;
and
the
other
is
one
of
the
most
effectual
Considerations
in
the
World
to
deter
Men
from
Sin
,
that
the
wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
and
unrighteousness
of
Men
,
&c.
From
which
words
I
shall
observe
these
Six
Things
.
First
,
The
infinite
danger
that
a
wicked
and
sinful
Course
doth
plainly
expose
Men
to
.
The
wrath
of
God
is
here
said
to
be
revealed
against
the
impiety
and
unrighteousness
of
Men.
Secondly
,
The
clear
and
undoubted
Revelation
which
the
Gospel
hath
made
of
this
danger
.
The
wrath
of
God
against
the
Sins
of
Men
,
is
said
to
be
revealed
from
Heaven
.
Thirdly
,
That
every
wicked
and
vicious
practice
doth
expose
Men
to
this
great
danger
.
The
wrath
of
God
is
said
to
be
revealed
against
all
ungodliness
,
and
unrighteousness
of
Men.
Fourthly
,
That
it
is
a
very
great
aggravation
of
Sin
,
for
Men
to
offend
against
the
light
of
their
own
Minds
.
The
Apostle
here
aggravates
the
impiety
and
wickedness
of
the
Heathen
World
,
that
they
did
not
live
up
to
the
knowledge
which
they
had
of
God
,
but
contradicted
it
in
their
lives
,
which
he
calls
holding
the
truth
in
unrighteousness
.
Fifthly
,
The
Natural
knowledge
which
Men
have
of
God
,
if
they
live
wickedly
,
is
a
clear
evidence
of
their
holding
the
truth
in
unrighteousness
.
The
Apostle
therefore
chargeth
them
with
holding
the
truth
in
unrighteousness
,
because
that
which
may
be
known
of
God
,
is
manifested
in
them
,
God
having
shewed
it
to
them
.
Sixthly
,
and
Lastly
,
that
the
clear
Revelation
of
the
wrath
of
God
in
the
Gospel
,
against
the
impiety
and
wickedness
of
Men
,
renders
it
a
very
powerful
and
likely
means
for
the
Recovery
and
Salvation
of
Men.
For
the
Apostle
proves
the
Gospel
of
Christ
to
be
the
power
of
God
to
Salvation
,
because
therein
the
wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
and
unrighteousness
of
Men
,
who
hold
the
truth
in
unrighteousness
;
that
is
,
against
all
impenitent
Sinners
.
I
shall
at
the
present
,
by
God's
assistance
,
speak
to
the
three
first
of
these
Particulars
.
First
,
The
infinite
danger
that
a
wicked
and
sinful
Course
doth
plainly
expose
Men
to
.
If
there
be
a
God
that
made
the
World
,
and
governs
it
,
and
takes
care
of
Mankind
,
and
hath
given
them
Laws
and
Rules
to
live
by
,
he
cannot
but
be
greatly
displeased
at
the
violation
and
transgression
of
them
;
and
certainly
the
displeasure
of
God
is
the
most
dreadful
thing
in
the
World
,
and
the
effects
of
it
the
most
insupportable
.
The
greatest
fear
is
from
the
greatest
danger
,
and
the
greatest
danger
is
from
the
greatest
power
offended
and
enraged
;
and
this
is
a
Consideration
exceeding
full
of
terror
,
that
by
a
sinful
Course
we
expose
our selves
to
the
utmost
displeasure
of
the
great
and
terrible
God
;
for
who
knows
the
power
of
his
wrath
?
and
who
may
stand
before
him
when
once
he
is
angry
?
According
to
thy
fear
,
so
is
thy
wrath
(
saith
the
Psalmist
.
)
There
is
no
passion
in
the
Mind
of
Man
that
is
more
boundless
and
infinite
than
our
fear
,
it
is
apt
to
make
wild
and
frightful
representations
of
Evils
,
and
to
imagine
them
many
times
greater
than
really
they
are
;
but
in
this
Case
our
imagination
must
fall
short
of
the
truth
and
terrour
of
the
thing
;
for
the
wrath
of
God
doth
far
exceed
the
utmost
jealousie
and
suspicion
of
the
most
fearful
and
guilty
Conscience
,
and
the
greatest
Sinner
under
his
greatest
anguish
and
despair
,
cannot
apprehend
or
fear
it
more
than
there
is
Reason
for
;
according
to
thy
fear
,
so
is
thy
wrath
.
If
it
were
only
the
wrath
and
displeasure
of
Men
that
the
Sinner
were
exposed
to
,
there
might
be
reason
enough
for
fear
,
because
they
have
many
times
power
enough
to
crush
an
O●fender
,
and
cruelty
enough
to
fret
every
vein
of
his
Body
,
and
to
torment
him
in
every
part
:
but
the
wrath
and
vengeance
of
Men
bears
no
Comparison
with
the
wrath
of
God●
Their
passions
are
many
times
strong
and
blustering
;
but
their
arm
is
but
short
,
and
their
power
small
,
they
have
not
an
arm
like
God
,
nor
can
they
thunder
with
a
voice
like
him
.
They
may
design
considerable
harm
and
mischief
to
us
;
but
it
is
not
always
in
the
power
of
their
hand
to
wreak
their
Malice
upon
us
,
and
to
execute
all
the
mischief
which
their
enraged
Minds
may
prompt
them
to
;
the
very
utmost
they
can
design
,
is
to
torment
our
Bodies
,
and
to
take
away
our
Lives
,
and
when
they
have
designed
this
,
they
may
die
first
,
and
return
to
their
dust
,
and
then
their
thoughts
perish
with
them
,
and
all
their
malicious
Designs
are
at
an
end
;
they
are
always
under
the
Power
and
Government
of
a
Superiour
Being
,
and
can
go
no
further
than
he
gives
them
leave
.
However
if
they
do
their
worst
,
and
shoot
all
their
Arrows
at
us
,
we
cannot
stand
at
the
Mark
long
,
their
wrath
will
soon
make
an
end
of
us
,
and
set
us
free
from
all
their
Cruelty
and
Oppression
;
they
can
but
kill
the
Body
,
and
after
that
they
have
no
more
that
they
can
do
;
their
most
refined
Malice
cannot
reach
our
Spirits
,
no
Weapon
that
can
be
formed
by
the
utmost
art
of
Man
can
pierce
and
wound
our
Souls
;
they
can
drive
us
out
of
this
World
,
but
they
cannot
pursue
us
into
the
other
;
so
that
at
the
worst
the
Grave
will
be
a
Sanctuary
to
us
,
and
Death
a
safe
Retreat
from
all
their
Rage
and
Fury
.
But
the
wrath
of
God
is
not
confined
by
any
of
these
limits
.
Once
hath
God
spoken
(
saith
David
by
an
Elegant
Hebrew
Phrase
to
express
the
certainty
of
the
thing
)
once
hath
God
spoken
,
and
twice
I
have
heard
this
,
that
power
belongs
to
God
,
Psal.
62.
11.
He
hath
a
Mighty
Arm
,
and
when
he
pleaseth
to
stretch
it
out
,
none
may
stay
it
,
nor
say
unto
him
what
dost
thou
;
he
hath
power
enough
to
make
good
all
his
threatnings
;
whatever
he
says
,
he
is
able
to
effect
,
and
whatever
he
purposeth
he
can
bring
to
pass
;
for
his
Counsel
shall
stand
,
and
he
will
accomplish
all
his
pleasure
;
he
need
but
speak
the
word
,
and
it
is
done
;
for
we
can
neither
resist
his
Power
,
nor
flye
from
it
;
if
we
flye
to
the
utmost
parts
of
the
Earth
,
his
hand
can
reach
us
,
for
in
his
hand
are
all
the
corners
of
the
Earth
;
if
we
take
refuge
in
the
Grave
(
and
we
cannot
do
that
without
his
leave
)
thither
his
wrath
can
follow
us
,
and
there
it
will
overtake
us
;
for
his
power
is
not
confined
to
this
World
,
nor
limited
to
our
Bodies
;
after
he
hath
kill'd
,
he
can
destroy
both
Body
and
Soul
in
Hell
.
And
this
is
that
wrath
of
God
which
is
revealed
from
Heaven
,
and
which
the
Apostle
chiefly
intends
,
viz.
the
Misery
and
Punishment
of
another
World
,
this
God
hath
threatned
Sinners
withall
;
to
express
which
to
us
,
as
fully
as
words
can
do
,
he
heaps
up
in
the
next
Chapter
so
many
weighty
and
terrible
words
,
indignation
and
wrath
,
tribulation
and
anguish
upon
every
Soul
of
Man
that
doth
evil
;
in
opposition
to
that
great
and
glorious
Reward
of
immortality
and
eternal
life
,
which
is
promised
to
a
patient
continuance
in
well-doing
.
So
that
the
wrath
of
God
which
is
here
denounced
against
the
impiety
and
unrighteousness
of
Men
,
comprehends
all
the
Evils
and
Miseries
of
this
and
the
other
World
,
which
every
Sinner
is
in
danger
of
whilst
he
continues
impenitent
;
for
as
according
to
the
tenour
of
the
Gospel
,
Godliness
hath
the
promise
of
this
Life
,
and
of
that
which
is
to
come
,
so
impenitency
in
Sin
exposeth
Men
to
the
Evils
of
both
Worlds
,
to
the
Judgments
of
the
Life
that
now
is
,
and
to
the
endless
and
intolerable
torments
of
that
which
is
to
come
.
And
what
can
be
more
dreadful
than
the
displeasure
of
an
Almighty
and
Eternal
Being
?
who
can
punish
to
the
utmost
,
and
who
lives
for
ever
,
to
execute
his
wrath
and
vengeance
upon
Sinners
;
so
that
well
might
the
Apostle
say
,
it
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
Consider
this
all
ye
that
forget
God
,
that
neglect
him
,
and
live
in
continual
disobedience
to
his
Holy
and
Righteous
Laws
;
much
more
those
who
despise
and
affront
him
,
and
live
in
a
perpetual
defiance
of
him
.
Will
ye
provoke
the
Lord
to
jealousie
?
are
ye
stronger
than
●e
?
Think
of
it
seriously
,
and
forget
him
if
you
can
,
despise
him
if
you
dare
;
consider
this
,
lest
he
take
you
into
consideration
,
and
rouze
like
a
Lion
out
of
sleep
,
and
tear
you
in
pieces
,
and
there
be
none
to
deliver
.
This
is
the
first
Observation
,
the
infinite
danger
that
a
wicked
and
sinful
Course
doth
expose
Men
to
,
the
wrath
of
God
,
which
doth
not
only
signifie
more
than
all
the
Evils
that
we
know
,
but
than
all
those
which
the
wildest
fears
and
suspicions
of
our
Minds
can
imagine
.
Secondly
,
The
next
thing
observable
,
is
the
clear
and
undoubted
Revelation
which
the
Gospel
hath
made
of
this
danger
,
the
wrath
of
God
is
revealed
,
&c.
By
which
the
Apostle
intimates
to
us
,
that
this
was
but
obscurely
known
to
the
World
before
,
at
least
in
Comparison
of
that
clear
discovery
which
the
Gospel
hath
now
made
of
it
;
so
that
I
may
allude
to
that
expression
in
Job
,
which
he
applies
to
Death
and
the
Grave
,
that
Hell
is
naked
before
us
,
and
destruction
hath
no
covering
.
Not
but
that
Mankind
had
always
apprehensions
and
jealousies
of
the
danger
of
a
wicked
Life
,
and
Sinners
were
always
afraid
of
the
vengeance
of
God
pursuing
their
evil
Deeds
,
not
only
in
this
Life
,
but
after
it
too
;
and
tho'
they
had
turned
the
Punishments
of
another
World
into
ridiculous
Fables
,
yet
the
wiser
sort
of
Mankind
could
not
get
it
out
of
their
Minds
,
that
there
was
something
real
under
them
;
and
that
Ixion's
Wheel
,
which
by
a
perpetual
motion
carried
him
about
,
and
Sisyphus
his
Stone
,
which
he
was
perpetually
rolling
up
the
Hill
,
and
when
he
had
got
it
near
the
top
tumbled
down
,
and
still
created
him
a
new
labour
;
and
Tantalus
his
continual
hunger
and
thirst
,
aggravated
by
a
perpetual
nearness
of
enjoyment
,
and
a
perpetual
disappointment
;
and
Prometheus
his
being
chained
to
a
Rock
,
with
an
Eagle
or
Vulture
perpetually
preying
upon
his
Liver
,
which
grew
as
fast
as
it
was
gnawed
;
I
say
even
the
wiser
among
the
Heathens
lookt
upon
these
as
fantastical
Representations
of
something
that
was
Real
,
viz.
the
grievous
and
endless
Punishment
of
Sinners
,
the
not
to
be
endured
,
and
yet
perpetually
renewed
Torments
of
another
World
;
for
in
the
midst
of
all
the
ignorance
and
degeneracy
of
the
Heathen
World
,
Mens
Consciences
did
accuse
them
when
they
did
amiss
,
and
they
had
secret
fears
and
misgivings
of
some
mighty
danger
hanging
over
them
,
from
the
displeasure
of
a
superior
Being
,
and
the
apprehension
of
some
great
mischiefs
likely
to
follow
their
wicked
actions
,
which
some
time
or
other
would
overtake
them
;
which
because
they
did
not
always
in
this
World
,
they
dreaded
them
in
the
next
.
And
this
was
the
foundation
of
all
those
Superstitions
,
whereby
the
Ancient
Pagans
endeavoured
so
carefully
to
appease
their
offended
Deities
,
and
to
avert
the
Calamities
which
they
feared
they
would
send
down
upon
them
.
But
all
this
while
they
had
no
certain
assurance
by
any
clear
and
express
Revelation
from
God
to
that
purpose
,
but
only
the
jealousies
and
suspicions
of
their
own
Minds
,
naturally
consequent
upon
those
Notions
which
Men
generally
had
of
God
,
but
so
obscured
and
depraved
by
the
Lusts
and
Vices
of
Men
,
and
by
the
gross
and
false
conceptions
which
they
had
of
God
,
that
they
only
serv'd
to
make
them
superstitious
,
but
were
not
clear
and
strong
enough
to
make
them
wisely
and
seriously
Religious
.
And
to
speak
the
truth
,
the
more
knowing
and
inquisitive
part
of
the
Heathen
World
had
brought
all
these
things
into
great
doubt
and
uncertainty
,
by
the
nicety
and
subtilty
of
Disputes
about
them
;
so
that
it
was
no
great
wonder
,
that
these
Principles
had
no
greater
effect
upon
the
Lives
of
Men
,
when
their
apprehensions
of
them
were
so
dark
and
doubtful
.
But
the
Gospel
hath
made
a
most
clear
and
certain
Revelation
of
these
things
to
Mankind
.
It
was
written
before
upon
Men's
Hearts
as
the
great
Sanction
of
the
Law
of
Nature
,
but
the
impressions
of
this
were
in
a
great
measure
blurred
and
worn
out
,
so
that
it
had
no
great
power
and
efficacy
upon
the
Minds
and
Manners
of
Men
:
but
now
it
is
clearly
discovered
to
us
,
the
wrath
of
God
is
revealed
from
Heaven
,
which
expression
may
well
imply
in
it
these
three
things
.
First
,
The
Clearness
of
the
Discovery
;
the
wrath
of
God
is
said
to
be
revealed
.
Secondly
,
The
extraordinary
Manner
of
it
;
it
is
said
to
be
revealed
from
Heaven
.
Thirdly
,
The
Certainty
of
it
;
not
being
the
result
of
subtle
and
doubtful
Reasonings
,
but
having
a
Divine
Testimony
and
Confirmation
given
to
it
,
which
is
the
proper
meaning
of
being
revealed
from
Heaven
.
First
,
It
imports
the
Clearness
of
the
Discovery
.
The
Punishment
of
Sinners
in
another
World
is
not
so
obscure
a
Matter
as
it
was
before
,
it
is
now
expresly
declared
in
the
Gospel
,
together
with
the
particular
Circumstances
of
it
,
namely
,
that
there
is
another
Life
after
this
,
wherein
Men
shall
receive
the
just
recompence
of
Reward
for
all
the
actions
done
by
them
in
this
Life
;
that
there
is
a
particular
time
appointed
,
wherein
God
will
call
all
the
World
to
a
solemn
account
,
and
those
who
are
in
their
graves
shall
by
a
powerful
voice
be
raised
to
Life
,
and
those
who
shall
then
be
found
alive
shall
be
suddenly
changed
;
when
our
Lord
Jesus
Christ
,
the
Eternal
and
only
begotten
Son
of
God
,
who
once
came
in
great
humility
to
save
us
,
shall
come
again
in
Power
,
and
great
Glory
,
attended
with
his
Mighty
Angels
,
and
all
Nations
shall
be
gathered
before
him
,
and
all
Mankind
shall
be
separated
into
two
Companies
,
the
Righteous
and
the
Wicked
,
who
after
a
full
Hearing
,
and
fair
Tryal
,
shall
be
sentenced
according
to
their
Actions
,
the
one
to
Eternal
Life
and
Happiness
,
the
other
to
Everlasting
Misery
and
Torment
.
So
that
the
Gospel
hath
not
only
declared
the
thing
to
us
,
that
there
shall
be
a
future
Judgment
;
but
for
our
farther
assurance
and
satisfaction
in
this
Matter
,
and
that
these
things
might
make
a
deep
impression
,
and
strike
a
great
awe
upon
our
Minds
,
God
hath
been
pleased
to
reveal
it
to
us
with
a
great
many
particular
Circumstances
,
such
as
are
very
worthy
of
God
,
and
apt
to
fill
the
Minds
of
Men
with
dread
and
astonishment
,
as
often
as
they
think
of
them
.
For
the
Circumstances
of
this
Judgment
revealed
to
us
in
the
Gospel
,
are
very
solemn
and
awful
,
not
such
as
the
wild
fancies
and
imaginations
of
Men
would
have
been
apt
to
have
drest
it
up
withal
,
such
as
are
the
Fictions
of
the
Heathen
Poets
,
and
the
extravagancies
of
Mahomet
;
which
tho'
they
be
terrible
enough
,
yet
they
are
withal
ridiculous
;
but
such
as
are
every
way
becoming
the
Majesty
of
the
great
God
,
and
the
Solemnity
of
that
great
Day
,
and
such
as
do
not
in
the
least
●avour
of
the
vanity
and
lightness
of
humane
imagination
.
For
what
more
fair
and
equal
,
than
that
Men
should
be
tried
by
a
Man
like
themselves
,
one
of
the
same
Rank
and
Condition
,
that
had
experience
of
the
Infirmities
and
Temptations
of
Humane
Nature
.
So
our
Lord
tells
us
,
that
the
Father
hath
committed
all
judgment
to
the
Son
,
because
he
is
the
Son
of
Man
,
and
therefore
cannot
be
excepted
against
,
as
not
being
a
fit
and
equal
Judge
.
And
this
St.
Paul
offers
as
a
clear
proof
of
the
equitable
proceedings
of
that
Day
;
God
(
says
he
)
hath
appointed
a
Day
,
in
which
he
will
judge
the
World
in
Righteousness
,
by
that
Man
whom
he
hath
ordained
.
And
then
what
more
congruous
,
than
that
the
Son
of
God
,
who
had
taken
so
much
pains
for
the
Salvation
of
Men
,
and
came
into
the
World
for
that
purpose
,
and
had
used
all
imaginable
means
for
the
Reformation
of
Mankind
,
I
say
what
more
congruous
,
than
that
this
very
Person
should
be
honoured
by
God
to
sit
in
Judgment
upon
the
World
,
and
to
Condemn
those
,
who
after
all
the
means
that
had
been
tried
for
their
Recovery
,
would
not
Repent
and
be
Saved
.
And
what
more
proper
,
than
that
Men
,
who
are
to
be
judged
for
things
done
in
the
Body
,
should
be
judged
in
the
Body
,
and
consequently
that
the
Resurrection
of
the
Dead
should
precede
the
general
Judgment
.
And
what
more
Magnificent
and
suitable
to
this
glorious
Solemnity
,
than
the
awful
Circumstances
which
the
Scripture
mentions
of
the
appearance
of
this
great
Judge
;
that
he
shall
descend
from
Heaven
in
great
Majesty
and
Glory
,
attended
with
his
mighty
Angels
,
and
that
every
eye
shall
see
him
;
that
upon
his
appearance
,
the
frame
of
Nature
shall
be
in
an
agony
,
and
the
whole
World
in
Flame
and
Confusion
;
that
those
great
and
Glorious
Bodies
of
Light
shall
be
obscured
,
and
by
degrees
extinguish'd
;
the
Sun
shall
be
darkned
,
and
the
Moon
turned
into
Blood
,
and
all
the
Powers
of
Heaven
shaken
;
yea
,
the
Heavens
themselves
shall
pass
away
with
a
great
noise●
and
the
Elements
dissolve
with
●ervent
heat
;
the
Earth
also
,
and
all
the
Works
that
are
therein
shall
be
burnt
up
.
I
appeal
to
any
Man
,
whether
this
be
not
a
Representation
of
things
very
proper
and
suitable
to
that
Great
Day●
wherein
he
who
made
the
World
shall
come
to
Judge
it
?
and
whether
the
wit
of
Man
ever
devised
any
thing
so
awful
,
and
so
agreeable
to
the
Majesty
of
God
,
and
the
solemn
Judgement
of
the
whole
World
?
The
description
which
Virgil
makes
of
the
Judgment
of
another
World
,
of
the
Elisian
Fields
,
and
the
Infernal
Regions
,
how
infinitely
do
they
fall
short
of
the
Majesty
of
the
Holy
Scripture
,
and
the
description
there
made
of
Heaven
and
Hell
,
and
of
the
Great
and
Terrible
Day
of
the
Lord
!
so
that
in
Comparison
they
are
Childish
and
trifling
;
and
yet
perhaps
he
had
the
most
regular
and
most
govern'd
imagination
of
any
Man
that
ever
lived
,
and
observed
the
g●eatest
decorum
in
his
Characters
and
Descriptions
.
But
who
can
declare
the
great
things
of
God
,
but
he
to
whom
God
shall
reveal
them
!
Secondly
,
This
Expression
of
the
●●ath
of
God
being
Revealed
from
Heaven
,
doth
not
only
imply
the
clear
discovery
of
the
thing
,
but
likewise
something
extraordinary
in
the
manner
of
the
Discovery
.
It
is
not
only
a
Natural
impression
upon
the
Minds
of
Men
,
that
God
will
severely
punish
●inners
;
but
he
hath
taken
care
that
Mankind
should
be
instructed
in
this
Matter
in
a
very
particular
and
extraordinary
manner
.
He
hath
not
left
it
to
the
Reason
of
Men
to
Collect
it
from
the
Consideration
of
his
Attributes
and
Perfections
,
his
Holiness
and
Justice
,
and
from
the
Consideration
of
the
promiscuous
administration
of
his
Providence
towards
good
and
bad
Men
in
this
World
;
but
he
hath
been
pleased
to
send
an
extraordina●y
Person
from
Heaven
,
on
purpose
to
declare
this
thing
plainly
to
the
World
,
the
wrath
of
God
is
revealed
from
Heaven
;
that
is
,
God
sent
his
own
Son
from
Heaven
,
on
purpose
to
declare
his
wrath
against
all
obstinate
and
impenitent
Sinners
,
that
he
might
effectually
awaken
the
drouzie
World
to
Repentance
;
he
hath
sent
an
extraordinary
Ambassador
into
the
World
,
to
give
warning
to
all
those
who
continue
in
their
Sins
,
of
the
Judgment
of
the
great
Day
,
and
to
summon
them
before
his
dreadful
Tribunal
.
So
the
Apostle
tells
the
Athenians
,
Acts
17.
30
,
31.
Now
he
commandeth
all
Men
●very
where
to
Repent
;
because
he
hath
appointed
a
Day
in
which
he
will
judge
the
World
in
Righteousness
,
by
that
Man
whom
he
hath
ordained
,
whereof
he
hath
given
assurance
unto
all
Men
,
in
that
he
hath
raised
him
from
the
Dead
.
Thirdly
,
This
Expression
implies
likewise
the
certainty
of
this
Discovery
.
If
the
wrath
of
God
had
only
been
declared
in
the
Discourses
of
Wise
Men
,
tho'
grounded
upon
very
probable
Reason
,
yet
it
might
have
been
brought
into
doubt
by
the
contrary
Reasonings
of
Subtle
and
Disputing
Men
:
but
to
put
the
Matter
out
of
all
question
,
we
have
a
Divine
Testimony
for
it
,
and
God
hath
confirmed
it
from
Heaven
,
by
Signs
,
and
Wonders
,
and
Miracles
,
especially
by
the
Resurrection
of
Jesus
Christ
from
the
Dead
;
for
by
this
he
hath
given
assurance
unto
all
Men
,
that
it
is
he
who
is
ordained
of
God
to
judge
the
quick
and
dead
.
Thus
you
see
in
what
respect
the
wrath
of
God
is
said
to
be
reveal'd
from
Heaven
,
in
that
the
Gospel
hath
made
a
more
clear
,
and
particular
,
and
certain
discovery
of
the
Judgment
of
the
great
Day
,
than
ever
was
made
to
the
World
before
.
I
proceed
to
the
Third
Observation
,
which
I
shall
speak
but
briefly
to
;
namely
,
that
every
Wicked
and
Vicious
Practice
doth
expose
Men
to
this
dreadful
danger
.
The
Apostle
instanceth
in
the
two
chief
Heads
to
which
the
Sins
of
Men
may
be
reduced
,
Impiety
towards
God
,
and
Unrighteousness
towards
Men●
and
therefore
he
is
to
be
understood
to
denounce
the
wrath
of
God
against
every
particular
kind
of
Sin
,
comprehended
under
these
general
Heads
;
so
that
no
Man
that
allows
himself
in
any
impiety
and
wickedness
of
Life
,
can
hope
to
escape
the
wrath
of
God
.
Therefore
it
concerns
us
to
be
entirely
Religious
,
and
to
have
respect
to
all
God's
Commandments
,
and
to
take
heed
that
we
do
not
allow
our selves
in
the
practice
of
any
kind
of
Sin
whatsoever
;
because
the
living
in
any
one
known
Sin
,
is
enough
to
expose
us
to
the
dreadful
wrath
of
God
.
Tho'
a
Man
be
Just
and
Righteous
in
his
Dealing●
with
Men
,
yet
if
he
neglect
the
Worship
and
Service
of
God
,
this
will
certainly
bring
him
under
Condemnation
:
and
on
the
other
hand
,
tho'
a
Man
may
serve
God
never
so
diligently
and
devoutly
,
yet
if
he
be
defective
in
Righteousness
toward
Men
,
if
he
deal
falsly
and
fraudulently
with
his
Neighbour
,
he
shall
not
escape
the
wrath
of
God
;
tho'
a
Man
pretend
to
never
so
much
Piety
and
Devotion
,
yet
if
he
be
unrighteous
,
he
shall
not
inherit
the
Kingdom
of
God
;
if
any
Man
over-reach
and
defraud
his
Brother
in
any
matter
,
the
Lord
is
the
avenger
of
such
,
saith
St.
Paul
,
1
Thes.
4.
6.
So
that
here
is
a
very
powerful
Argument
to
take
Men
off
from
all
Sin
,
and
to
engage
them
to
a
constant
and
careful
discharge
of
their
whole
Duty
toward
God
and
Men
,
and
to
Reform
whatever
is
amiss
either
in
the
frame
and
temper
of
their
Minds
,
or
in
the
Actions
and
Course
of
their
Lives
;
because
any
kind
of
wickedness
,
any
one
sort
of
vicious
Course
,
lays
Men
open
to
the
vengeance
of
God
,
and
the
punishments
of
another
World
;
the
wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
,
and
unrighteousness
of
Men
;
there
is
no
exception
in
the
Case
,
we
must
forsake
all
Sin
,
subdue
every
Lust
,
be
holy
in
all
manner
of
Conversation
,
otherwise
we
can
have
no
reasonable
hopes
of
escaping
the
wrath
of
God
,
and
the
damnation
of
Hell
.
But
I
proceed
to
the
Fourth
Observation
;
namely
,
that
it
is
a
very
great
aggravation
of
Sin
,
for
Men
to
offend
against
the
light
of
their
own
Minds
.
The
Apostle
here
aggravates
the
wickedness
of
the
Heathen
World
,
that
they
did
not
live
up
to
that
Knowledge
which
they
had
of
God
,
but
contradicted
it
in
their
Lives
,
holding
the
truth
of
God
in
unrighteousness
.
And
that
he
speaks
here
of
the
Heathen
,
is
plain
from
his
following
Discourse
,
and
the
Character
he
gives
of
those
Persons
of
whom
he
was
speaking
,
who
hold
the
truth
of
God
in
unrighteousness
;
because
that
which
may
be
known
of
God
is
manifest
in
them
,
for
God
hath
shewn
it
unto
them
;
and
this
he
proves
,
because
those
who
were
destitute
of
Divine
Revelation
,
were
not
without
all
knowledge
of
God
,
being
led
by
the
sight
of
this
visible
World
,
to
the
knowledge
of
an
invisible
Being
and
Power
that
was
the
Author
of
it
,
ver.
20
,
21.
For
the
invisible
things
of
him
from
the
Creation
of
the
World
are
clearly
seen
,
being
understood
by
the
things
which
are
made
,
even
his
Eternal
Power
and
Godhead
,
so
that
they
are
without
excuse
;
because
that
when
they
knew
God
,
they
glorified
him
not
as
God
.
(
Haec
est
summa
delicti
,
nolle
agnoscere
,
quem
ignorare
non
possis
,
saith
Tertullian
to
the
Heathen
;
This
is
the
height
of
thy
fault
,
not
to
acknowledge
him
,
whom
thou
canst
not
but
know
,
not
to
own
him
,
of
whom
thou
canst
not
be
ignorant
if
thou
wouldst
;
)
neither
were
thankful
;
they
did
not
pay
those
acknowledgments
to
him
which
of
right
were
due
to
the
Author
of
their
Being
,
and
of
all
good
things
;
but
became
vain
in
their
imaginations
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
were
fool'd
with
their
own
Reasonings
.
This
he
speaks
of
the
Philosophers
,
who
in
those
great
Arguments
of
the
B●ing
and
Providence
of
God
,
the
Immo●allity
of
the
Soul
,
and
the
Rewards
of
another
World
,
had
lost
the
truth
by
too
much
subtlety
about
it
,
and
had
disputed
themselves
into
doubt
and
uncertainty
about
those
things
which
were
naturally
known
;
for
nimium
alter●ando
veritas
amittitur
;
Truth
is
many
times
●lost
by
too
much
Contention
and
Dispute
about
it
;
and
by
too
eager
a
pursuit
of
it
,
Men
many
times
out-run
it
,
and
leave
it
behind
;
ver.
22.
and
professing
themselves
to
be
Wise
,
they
became
Fools
.
Men
never
play
the
fools
more
,
than
by
endeavouring
to
be
over
subtle
and
wise
;
ver.
23.
and
changed
the
glory
of
the
incorruptible
God
,
into
an
Image
made
like
to
corruptible
Man
,
and
to
Birds
,
four
footed
Beasts
,
and
creeping
things
;
here
he
speaks
of
the
sottishness
of
their
Idolatry
,
whereby
they
provoked
God
to
give
them
up
to
all
manner
of
lewdness
and
impurity
;
ver.
24.
wherefore
God
also
gave
them
up
unto
uncleanness
,
through
the
lusts
of
their
own
hearts
;
and
again
,
ver.
26.
for
this
Cause
God
gave
them
up
to
vile
affections
;
and
then
he
innumerates
the
abominable
Lusts
and
Vices
they
were
guilty
of
,
notwithstanding
their
Natural
acknowledgment
of
the
Divine
Justice
,
ver.
32.
who
knowing
the
judgment
of
God
,
that
they
which
commit
such
things
are
worthy
of
death
,
not
only
do
the
same
,
but
have
pleasure
in
them
that
do
them
.
By
all
which
it
appears
that
he
speaks
of
the
Heathen
,
who
offended
against
the
Natural
Light
of
their
own
Minds
,
and
therefore
were
without
excuse
.
Quam
sib●
veniam
sperare
possun●
impie●atis
suae
,
qui
non
agnoscunt
cultum
ejus
,
quem
prorsùs
ignorari
ab
hominibus
fas
non
est
?
saith
Lactantius
,
How
can
they
hope
for
pardon
of
their
impiety
,
who
deny
to
worship
that
God
,
of
whom
it
is
not
possible
Mankind
should
be
wholly
ignorant
?
So
that
this
is
To
hold
the
truth
in
unrighteousness
,
injuriously
to
suppress
it
,
and
to
hinder
the
power
and
efficacy
of
it
upon
our
Minds
and
Actions
;
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifies
,
as
well
as
to
hold
fast
;
and
this
every
Man
does
,
who
acts
contrary
to
what
he
believes
and
knows
;
he
offers
violence
to
the
ligh●
of
his
own
Mind
,
and
does
injury
to
the
truth
,
and
keeps
that
a
Prisoner
,
which
would
set
him
free
;
ye
shall
know
the
truth
(
says
our
Lord
)
and
the
truth
shall
make
you
free
.
And
this
is
one
of
the
highest
aggravations
of
the
Sins
of
Men
,
to
offend
against
Knowledge
,
and
that
light
which
God
hath
set
up
in
every
Man's
Mind
.
If
Men
wander
and
stumble
in
the
dark
,
it
is
not
to
be
wondred
at
,
many
times
it
is
unavoidable
,
and
no
care
can
prevent
it
:
but
in
the
light
it
is
expected
Men
should
look
before
them
,
and
discern
their
way
.
That
Natural
Light
which
the
Heathens
had
,
tho'
it
was
but
comparatively
dim
and
imperfect
,
yet
the
Apostle
takes
notice
of
it
as
a
great
aggravation
of
their
Idolatrous
and
Abominable
Practices
.
Those
natural
Notions
which
all
Men
have
of
God
,
if
they
had
in
any
measure
attended
to
them
,
and
govern'd
themselves
by
them
,
might
have
been
sufficient
to
have
preserved
them
from
dishonouring
the
Deity
,
by
worshiping
Creatures
instead
of
God
;
the
common
light
of
Nature
was
enough
to
have
discovered
to
them
the
evil
of
those
lewd
and
unnatural
practices
,
which
many
of
them
were
guilty
of
:
but
they
detained
and
supprest
the
truth
most
injuriously
,
and
would
not
suffer
it
to
have
its
natural
and
proper
influence
upon
them
;
and
this
is
that
which
left
them
without
excuse
,
that
from
the
light
of
Nature
they
had
knowledge
enough
to
have
done
better
,
and
to
have
preserved
them
from
those
great
Crimes
which
were
so
common
among
them
.
And
if
this
was
so
great
an
aggravation
of
the
impiety
and
wickedness
of
the
Heathen
,
and
left
them
without
excuse
;
what
Apology
can
be
made
for
the
impiety
and
unrighteousness
of
Christians
,
who
have
so
strong
and
clear
a
light
to
discover
to
them
their
duty
,
and
the
danger
of
neglecting
it
,
to
whom
the
wrath
of
God
is
plainly
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men
?
The
Truths
of
the
Gospel
are
so
very
clear
and
powerful
,
and
such
an
improvement
of
Natural
light
,
that
Men
must
use
great
force
and
violence
to
suppress
them
,
and
to
hinder
the
efficacy
of
them
upon
their
lives
.
And
this
is
a
certain
Rule
,
by
how
much
the
greater
our
Knowledge
,
by
so
much
the
less
is
our
Excuse
,
and
so
much
the
greater
Punishment
is
due
to
our
faults
.
So
our
Lord
hath
told
us
,
Luke
12.
47.
That
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
And
John
9.
41.
If
ye
were
blind
(
says
our
Saviour
to
the
Jews
)
ye
should
have
no
sin
.
So
much
ignorance
as
there
is
of
our
Duty
,
so
much
abatement
of
the
wilfulness
of
our
faults
:
but
if
we
sin
wilfully
,
after
we
have
received
the
knowledge
of
the
truth
,
there
remains
no
more
Sacrifice
for
sin
,
but
a
fearful
expectation
of
Judgment
and
fiery
indignation
,
says
the
Apostle
to
the
Hebrews
,
Chap.
10.
26
,
27.
If
we
sin
wilfully
after
we
have
received
the
knowledge
of
the
truth
;
implying
,
that
Men
cannot
pretend
ignorance
for
their
faults
,
after
so
clear
a
revelation
of
the
will
of
God
,
as
is
made
to
Mankind
by
the
Gospel
.
And
upon
this
Consideration
it
is
,
that
our
Saviour
doth
so
aggravate
the
impenitency
and
unbelief
of
the
Jews
,
because
it
was
in
opposition
to
all
the
advantages
of
Knowledge
,
which
can
be
imagined
to
be
afforded
to
Mankind
,
John
15.
22
,
23
,
24.
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
;
that
is
,
in
Comparison
their
Sin
had
been
much
more
excusable
;
but
now
they
have
no
cloak
for
their
sin
.
He
that
hateth
me
,
hateth
my
Father
also
.
If
I
had
not
done
among
them
the
works
which
none
other
Man
did
,
they
had
not
had
sin
;
but
now
have
they
both
seen
,
and
hated
both
me
,
and
my
Father
.
How
is
that
?
Our
Saviour
means
,
that
they
had
now
sinned
against
all
the
advantages
of
knowing
the
will
of
God
,
that
Mankind
could
possibly
have
;
at
once
opposing
Natural
Light
,
which
was
the
dispensation
of
the
Father
;
and
the
clearest
revelation
of
God's
will
,
in
the
Dispensation
of
the
Gospel
by
his
Son
;
Now
have
they
both
seen
and
hated
both
Me
and
my
Father
.
The
two
remaining
Observations
I
shall
reserve
to
another
Opportunity
.
SERMON
XI
.
The
Danger
of
all
known
Sin
,
both
from
the
Light
of
Nature
,
and
Revelation
.
ROM.
I.
18
,
19.
For
the
wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men
,
who
hold
the
truth
in
unrighteousness
;
because
that
which
may
be
known
of
God
is
manifest
in
them
;
for
God
hath
shewed
it
unto
them
.
I
Have
handled
Four
of
the
Observations
which
I
rais'd
from
these
Words
,
and
shall
now
proceed
to
the
other
Two
that
remain
.
Fifth
Observation
,
That
the
Natural
Knowledge
which
Men
have
of
God
,
if
they
live
contrary
to
it
,
is
a
sufficient
evidence
of
their
holding
the
tr●th
of
God
i●
un●●ghteousness
.
For
th●●eason
why
the
Apostle
chargeth
them
with
this
,
is
,
Because
that
which
may
be
known
of
God
is
manifest
,
in
that
God
hath
shewed
it
●nto
them
.
There
is
a
Natural
Knowledge
of
God
,
and
of
the
Duty
we
owe
to
him
,
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
of
God
which
is
obvious
to
be
known
by
the
light
of
Nature
,
and
is
as
much
as
is
absolutely
necessary
for
us
to
know
.
There
is
something
of
God
that
is
incomprehensible
,
and
beyond
the
reach
of
our
Understandings
;
but
his
Being
and
Essential
Perfections
may
be
known
,
which
he
calls
his
Eternal
Power
and
Godhead
;
th●se
he
tells
us
are
clearly
seen
,
being
understood
by
the
things
which
are
made
;
that
is
,
the
Creation
of
the
World
is
a
plain
demonstration
to
Men
,
of
the
Being
and
Power
of
God
;
and
if
so
,
then
God
is
naturally
●nown
to
Men
;
the
contrary
whereof
Socinus
positively
maintains
,
tho'
therein
he
be
forsaken
by
most
of
his
Followers
;
an
Opinion
,
in
my
Judgment
,
very
unworthy
of
one
,
who
,
not
without
Reason
,
was
esteemed
so
great
a
Master
of
Reason
;
and
(
tho'
I
believe
he
did
not
see
it
)
undermining
the
strongest
and
surest
Foundation
of
all
Religion
,
which
,
when
the
Natural
Notions
of
God
are
once
taken
away
,
will
certainly
want
its
best
support
.
Besides
that
by
denying
any
Natural
Knowledge
of
God
,
and
his
Essential
Perfections
,
he
freely
gives
away
one
of
the
most
plausible
grounds
of
opposing
the
Doctrine
of
the
Trinity
.
But
because
this
is
a
Matter
of
great
Consequence
,
and
he
was
a
great
Man
,
and
is
not
to
be
confuted
by
contempt
,
but
by
better
Reason
,
if
it
can
be
found
;
I
will
Consider
his
Reasons
for
this
Opinion
,
and
return
a
particular
Answer
to
them
.
First
,
He
says
that
if
the
Knowledge
of
God
were
Natural
,
it
would
not
be
of
Faith
;
but
the
Apostle
says
,
that
we
must
believe
that
he
is
.
The
force
of
which
Argument
,
if
it
have
any
,
lies
in
this
,
that
the
Object
of
Faith
is
Divine
Revelation
,
and
therefore
we
cannot
be
said
to
believe
what
we
Naturally
know
.
The
Schoolmen
indeed
say
so
;
but
the
Scripture
useth
the
word
Faith
more
largely
,
for
a
rela
perswasion
of
any
thing
,
whether
grounded
upon
Sense
,
or
Reason
,
or
Divine
Revelation
.
And
our
Saviour's
Speech
to
Thomas
,
Because
thou
hast
seen
,
thou
hast
believed
,
does
sufficiently
intimate
,
that
a
Man
may
believe
what
he
sees
;
and
if
so
,
what
should
hinder
,
but
that
a
Man
may
be
said
to
believe
what
he
Naturally
knows
;
that
is
,
be
really
perswaded
that
there
is
a
God
from
Natural
Light
?
Secondly
,
His
next
Argument
is
,
because
the
same
Apostle
concludes
Enoch
to
have
believed
God
,
because
he
pleased
God
,
and
without
Faith
it
is
impossible
to
please
him
.
From
whence
he
says
it
is
certain
that
Men
may
be
without
this
Belief
,
which
if
it
be
Natural
they
cannot
.
Indeed
if
the
Apostle
had
said
,
that
whoever
believes
a
God
,
must
of
necessity
obey
and
please
him
,
then
the
Inference
had
been
good
,
that
all
Men
do
not
Naturally
believe
a
God
,
because
it
is
certain
they
do
not
please
him
:
but
it
is
not
good
the
other
way
,
no
more
than
if
a
Man
should
argue
thus
,
that
because
whoever
acts
reasonably
,
must
be
endowed
with
Reason
,
therefore
Men
are
not
Naturally
endowed
with
Reason
.
For
as
Men
may
Naturally
be
endowed
with
Reason
,
and
yet
not
always
make
use
of
it
;
so
Men
may
Naturally
know
and
believe
a
God
,
and
yet
not
be
careful
to
please
him
.
His
Third
Argument
is
,
that
the
Scripture
says
that
there
are
some
that
do
not
believe
a
God
,
for
which
he
cites
that
of
David
,
The
Fool
hath
said
in
his
heart
there
is
no
God
;
which
certainly
proves
,
that
bad
Men
live
so
,
as
if
they
believed
there
were
no
God
;
nay
,
it
may
farther
import
,
that
they
endeavour
as
much
as
they
can
,
to
stifle
and
extinguish
the
belief
of
a
God
in
their
Minds
,
and
would
gladly
perswade
themselves
there
is
no
God
,
because
it
is
convenient
for
them
there
should
be
none
;
and
whether
David
meant
so
or
not
,
it
is
very
probable
that
some
may
arrive
to
that
height
of
Impiety
,
as
for
a
time
at
least
,
and
in
some
moods
,
to
disbelieve
a
God
,
and
to
be
very
confident
of
the
Arguments
on
that
side
.
But
what
then
?
Is
the
Knowledge
and
Belief
of
a
God
therefore
not
Natural
to
Mankind
?
Nature
it self
,
as
constant
and
uniform
as
it
is
,
admits
of
some
Irregularities
and
Exceptions
,
in
Effects
that
are
meerly
Natural
,
much
more
in
those
which
have
something
in
them
that
is
voluntary
,
and
depends
upon
the
good
or
bad
use
of
our
Reason
and
Understanding
;
and
there
is
no
arguing
from
what
is
Monstrous
,
against
what
is
Natural
.
It
is
Natural
for
Men
to
have
five
Fingers
upon
a
Hand
,
and
yet
some
are
born
otherwise
:
but
in
voluntary
Agents
,
that
which
is
Natural
may
be
perverted
,
and
in
a
great
measure
extinguisht
in
some
particular
instances
;
so
that
there
is
no
force
at
all
in
this
Objection
.
His
Fourth
and
last
Argument
is
,
that
there
have
not
only
been
particular
Persons
,
but
whole
Nations
who
have
had
no
sense
,
nor
so
much
as
suspicion
of
a
Deity
.
This
I
confess
were
of
great
force
,
if
it
were
true
;
and
for
the
proof
of
this
,
he
produceth
the
instance
of
Brasil
in
America
.
But
I
utterly
deny
the
matter
of
fact
and
History
,
and
challenge
any
Man
to
bring
good
testimony
,
not
only
of
any
Nation
,
but
of
any
City
in
the
World
,
that
ever
were
professed
Atheists
.
I
know
this
was
affirmed
of
some
part
of
Brasil
,
by
some
of
the
first
Discoverers
,
who
yet
at
the
same
time
owned
,
that
these
very
People
did
most
expresly
believe
the
immortality
of
the
Soul
,
and
the
Rewards
and
Punishments
of
another
Life
;
Opinions
which
no
Man
can
well
reconcile
with
the
denial
and
disbelief
of
a
Deity
.
But
to
put
an
end
to
this
Argument
,
later
and
more
perfect
discoveries
have
found
this
not
to
be
true
,
and
do
assure
us
upon
better
acquaintance
with
those
barbarous
People
,
that
they
are
deeply
possest
with
the
belief
of
One
supream
God
,
who
made
and
governs
the
World
.
Having
thus
given
a
particular
Answer
to
Socinus
his
Arguments
against
the
Natural
knowledge
of
a
God
,
I
will
now
briefly
offer
some
Arguments
for
it
.
And
to
prove
that
the
knowledge
and
belief
of
a
God
is
natural
to
Mankind
,
my
First
Argument
shall
be
from
the
Universal
Consent
in
this
matter
,
of
all
Nations
in
all
Ages
.
And
this
is
an
Argument
of
great
force
,
there
being
no
better
way
to
prove
any
thing
to
be
natural
to
any
kind
of
Being
,
than
if
it
be
generally
found
in
the
whole
Kind
.
Omnium
consensus
naturae
vox
est
,
the
Consent
of
all
is
the
voice
of
Nature
,
saith
Tully
.
And
indeed
by
what
other
Argument
can
we
prove
that
Reason
,
and
Speech
,
and
an
Inclination
to
Society
are
Natural
to
Men
;
but
that
these
belong
to
the
whole
Kind
?
Secondly
,
Unless
the
Knowledge
of
God
and
his
Essential
Perfections
be
Natural
,
I
do
not
see
what
sufficient
and
certain
foundation
there
can
be
of
Revealed
Religion
.
For
unless
we
naturally
know
God
to
be
a
Being
of
all
perfection
,
and
consequently
that
whatever
he
says
is
true
,
I
cannot
see
what
Divine
Revelation
can
signifie
.
For
God's
revealing
or
declaring
such
a
thing
to
us
,
is
no
necessary
Argument
that
it
is
so
,
unless
antecedently
to
this
Revelation
,
we
be
possest
firmly
with
this
Principle
,
that
whatever
God
says
is
true
.
And
whatever
is
known
antecedently
to
Revelation
,
must
be
known
by
Natural
Light
,
and
by
Reasonings
and
Deductions
from
Natural
Principles
.
I
might
further
add
to
this
Argument
,
that
the
only
standard
and
measure
to
judge
of
Divine
Revelations
,
and
to
distinguish
between
what
are
true
,
and
what
are
counterfeit
,
are
the
Natural
Notions
which
Men
have
of
God
,
and
of
his
Essential
Perfections
.
Thirdly
,
If
the
Notion
of
a
God
be
not
Natural
,
I
do
not
see
how
Men
can
have
any
Natural
Notion
of
the
difference
of
Moral
Good
and
Evil
,
Just
,
and
Unjust
.
For
if
I
do
not
naturally
know
there
is
a
God
,
how
can
I
naturally
know
that
there
is
any
Law
obliging
to
the
one
,
and
forbidding
the
other
?
all
Law
and
Obligation
to
Obedience
,
necessarily
supposing
the
Authority
of
a
Superiour
Being
.
But
the
Apostle
expresly
asserts
,
that
the
Gentiles
who
were
destitute
of
a
Revealed
Law
,
were
a
Law
unto
themselves
;
but
there
cannot
be
a
Natural
Law
obliging
Mankind
,
unless
God
be
Naturally
known
to
them
.
And
this
Socinus
himself
in
his
Discourse
upon
this
very
Argument
is
forced
to
acknowledge
.
In
all
Men
(
says
he
)
there
is
Naturally
a
difference
of
Just
,
and
Unjust
,
or
at
least
there
is
planted
in
all
Men
an
acknowledgment
that
Just
ought
to
be
preferr'd
be●ore
Unjust
,
and
that
which
is
honest
,
before
the
contrary
;
and
this
is
nothing
else
but
the
Word
of
God
wit●in
a
Man
,
which
whosoever
obeys
,
in
so
doing
obeys
God
,
tho'
otherwise
he
neither
know
nor
think
there
is
a
God
;
and
there
is
no
doubt
but
he
that
thus
obeys
God
,
is
accepted
of
him
.
So
that
here
is
an
acknowledgement
of
a
Natural
Obligation
to
a
Law
,
without
any
Natural
Knowledge
of
a
Superior
Authority
;
which
I
think
cannot
be
;
and
which
is
worse
,
that
a
Man
may
obey
God
acceptably
,
without
knowing
and
believing
there
is
a
God
;
which
direc●ly
thwarts
the
ground
of
his
first
Argument
,
from
those
words
of
the
Apostle
,
Without
Faith
it
is
impossible
to
please
God
;
for
he
that
cometh
to
God
,
that
is
,
he
that
will
be
Religious
and
please
God
,
must
believe
that
he
is
;
so
hard
is
it
for
any
Man
to
contradict
Nature
,
without
contradicting
himself
.
Fourthly
,
My
last
Argument
I
ground
upon
the
words
of
the
Apostle
in
my
Text
,
That
which
may
be
known
of
God
,
is
manifest
in
them
;
for
God
hath
shewed
it
unto
them
.
Is
manifest
in
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
them
,
God
hath
sufficiently
manifested
it
to
Mankind
.
And
which
way
hath
God
done
this
?
by
Revelation
?
or
by
the
Natural
Light
of
Reason
?
He
tells
us
at
the
20
th
ver.
For
the
invisible
things
of
him
from
the
Creation
of
the
World
are
clearly
seen
;
that
is
,
God
,
who
in
himself
is
invisible
,
ever
since
he
hath
Created
the
World
,
hath
given
a
visible
Demonstration
of
himself
,
that
is
,
of
his
Eternal
Power
and
Godhead
,
being
understood
by
the
things
which
are
made
.
The
plain
sense
of
the
whole
is
,
that
this
wise
and
wonderful
frame
of
the
World
,
which
cannot
Reasonably
be
ascribed
to
any
other
Cause
but
God
,
is
a
sensible
Demonstration
to
all
Mankind
,
of
an
Eternal
and
Powerful
Being
that
was
the
Author
and
Framer
of
it
.
The
only
Question
now
is
,
Whether
this
Text
speak
of
the
Knowledge
of
God
by
particular
Revelation
,
or
by
Natural
Light
and
Reason
,
from
the
contemplation
of
the
Works
of
God
?
Socinus
having
no
other
way
to
avoid
the
force
of
this
Text
,
will
needs
understand
it
of
the
Knowledge
of
God
by
the
Revelation
of
the
Gospel
.
His
words
are
these
;
The
Apostle
therefore
says
in
this
place
,
that
the
Eternal
Godhead
of
God
,
that
is
,
that
which
God
would
always
have
us
to
do
(
for
the
Godhead
is
sometimes
taken
in
this
sense
)
and
his
Eternal
Power
,
that
is
,
his
Promise
which
never
fails
,
(
in
which
sense
he
said
a
little
before
that
the
Gospel
is
the
Power
of
God
)
these
I
say
,
which
were
never
seen
by
Men
,
that
is
,
were
never
known
to
them
since
the
Creation
of
the
World
,
are
known
by
his
Works
;
that
is
,
by
the
wonderful
Operation
of
God
,
and
Divine
Men
,
especially
of
Christ
and
his
Apostles
.
These
are
his
very
words
,
and
now
I
refer
it
to
any
indifferent
Judgment
,
whether
this
be
not
a
very
forced
and
constrained
Interpretation
of
this
Text
;
and
whether
that
which
I
have
before
given
,
be
not
infinitely
more
free
and
natural
,
and
every
way
more
agreeable
to
the
obvious
sense
of
the
words
,
and
the
scope
of
the
Apostle's
Argument
.
For
he
plainly
speaks
of
the
Heathen
,
and
proves
them
to
be
inexcusable
,
because
they
held
the
truth
in
unrighteousness
,
and
having
a
Natural
Knowledge
of
God
,
from
the
contemplation
of
his
Works
,
and
the
things
which
are
made
,
they
did
not
glorifie
him
as
God
.
And
therefore
I
shall
not
trouble
my self
to
give
any
other
Answer
to
it
;
for
by
the
absurd
violence
of
it
in
every
part
,
it
confutes
it self
more
effectually
than
any
Discourse
about
it
can
do
.
I
have
been
the
larger
upon
this
,
because
it
is
a
Matter
of
so
great
Consequence
,
and
lies
at
the
bottom
of
all
Religion
.
For
the
Natural
Knowledge
which
Men
have
of
God
,
is
,
when
all
is
done
,
the
surest
and
fastest
hold
that
Religion
hath
on
Humane
Nature
.
Besides
,
how
should
God
judge
that
part
of
the
World
who
are
wholly
destitute
of
Divine
Revelation
,
if
they
had
no
Natural
Knowledge
of
him
,
and
consequently
could
not
be
under
the
direction
and
government
of
any
Law
?
For
where
there
is
no
Law
,
there
is
no
Transgression
;
and
where
Men
are
guilty
o●
the
breach
of
no
Law
,
they
cannot
be
Judged
and
Condemned
for
it
;
for
the
Judgment
of
God
is
according
to
truth
.
And
now
this
being
establisht
,
that
Men
have
a
Natural
Knowledge
of
God
;
if
they
contradict
it
by
their
Life
and
Practice
,
they
are
guilty
of
detaining
the
truth
of
God
in
unrighteousness
.
For
by
this
Argument
the
Apostle
proves
the
Heathen
to
be
guilty
of
holding
the
truth
in
unrighteousness
,
because
notwithstanding
the
Natural
Knowledge
which
they
had
of
God
by
the
things
which
were
made
,
they
lived
in
the
practice
of
gross
Idolatry
,
and
the
most
abominable
Sins
and
Vices
.
And
this
concerns
us
much
more
,
who
have
the
glorious
Light
of
the
Gospel
added
to
the
Light
of
Nature
.
For
if
they
who
offended
against
the
Light
of
Nature
,
were
liable
to
the
judgment
of
God
,
of
how
much
sorer
Punishment
shall
we
be
thought
worthy
,
if
we
neglect
those
infinite
advantages
which
the
Revelation
of
the
Gospel
hath
superadded
to
Natural
Light
?
He
hath
now
set
our
Duty
in
the
clearest
and
strongest
Light
that
ever
was
afforded
to
Mankind
,
so
that
if
we
will
not
now
Believe
and
Repent
,
there
is
no
Remedy
for
us
,
but
we
must
die
in
our
sins
;
if
we
sin
wilfully
,
after
so
much
knowledge
of
the
truth
,
there
remains
no
more
Sacrifice
for
Sin
;
but
a
fearful
looking
for
of
Judgment
,
and
fiery
indignation
to
consume
us
.
The
Summ
of
what
hath
been
said
on
this
Argument
,
is
briefly
this
;
that
Men
have
a
Natural
Knowledge
of
God
,
and
of
those
great
Duties
which
result
from
the
Knowledge
of
him
;
so
that
whatever
Men
say
and
pretend
,
as
to
the
main
things
of
Religion
,
the
Worship
of
God
,
and
Justice
and
Righteousness
toward
Men
,
setting
aside
Divine
Revelation
,
we
are
all
Naturally
convinc'd
of
our
Duty
,
and
of
what
we
ought
to
do
,
and
those
who
live
in
a
bad
Course
,
need
only
be
put
in
mind
of
what
they
naturally
know
,
better
than
any
body
else
can
tell
them
,
that
they
are
in
a
bad
Course
;
so
that
I
may
appeal
to
all
wicked
Men
from
themselves
,
rash
,
and
heated
,
and
intoxicated
with
Pleasure
and
Vanity
,
transported
and
hurried
away
by
Lust
and
Passion
;
to
themselves
serious
and
composed
,
and
in
a
cool
and
considerate
temper
.
And
can
any
sober
Man
forbear
to
follow
the
Convictions
of
his
own
Mind
,
and
to
resolve
to
do
what
he
inwardly
consents
to
as
best
?
Let
us
but
be
true
to
our selves
,
and
obey
the
Dictates
of
our
own
Minds
,
and
give
leave
to
our
own
Consciences
to
Counsel
us
,
and
tell
us
what
we
ought
to
do
,
and
we
shall
be
a
Law
to
our selves
.
I
proceed
to
the
Sixth
and
last
Observation
,
namely
,
that
the
clear
Revelation
of
the
wrath
of
God
in
the
Gospel
,
against
the
impiety
and
unrighteousness
of
Men
,
is
one
principal
thing
,
which
renders
it
so
very
powerful
and
likely
a
means
for
the
Salvation
of
Mankind
.
For
the
Apostle
instanceth
in
two
things
,
which
give
the
Gospel
so
great
an
advantage
to
this
purpose
,
the
Mercy
of
God
to
Penitent
Sinners
,
and
his
Severity
toward
the
Impenitent
;
both
which
are
so
fully
and
clearly
revealed
in
the
Gospel
.
The
Gospel
is
the
power
of
God
to
Salvation
,
to
every
one
that
believeth
,
beca●se
therein
the
Righteousness
of
God
is
revealed
;
that
is
,
his
great
Grace
and
Mercy
in
the
Justification
and
Pardon
of
Sinners
by
Jesus
Christ
,
which
I
have
already
shewn
to
be
meant
by
the
Righteousness
of
God
,
by
comparing
this
with
the
Explication
which
is
given
of
the
Righteousness
of
God
,
Chap.
3.
ver.
22.
The
other
Reason
which
he
gives
of
the
Gospel's
being
the
power
of
God
to
Salvation
,
is
the
plain
declaration
of
the
Severity
of
God
toward
Impenitent
Sinners
,
Because
therein
also
the
wrath
of
God
is
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men.
The
force
of
which
Argument
will
appear
,
if
we
consider
these
following
Particulars
.
First
,
That
the
Declarations
of
the
Gospel
in
this
Matter
are
so
plain
and
express
.
Secondly
,
That
they
are
very
dreadful
,
and
terrible
.
Thirdly
,
That
there
is
no
safety
or
hope
of
impunity
for
Men
that
go
on
and
continue
in
their
Sins
.
Fourthly
,
That
this
Argument
will
take
hold
of
the
most
desperate
and
pro●ligate
Sinners
,
and
still
retain
its
force
upon
the
Minds
of
Men
,
when
all
other
Considerations
fail
,
and
are
of
little
or
no
efficacy
.
And
,
Fifthly
,
That
no
Religion
in
the
World
can
urge
this
Argument
with
that
force
and
advantage
that
Christianity
does
.
First
,
That
the
declarations
of
the
Gospel
in
this
Matter
,
are
most
plain
and
express
;
and
that
not
only
against
Sin
and
Wickedness
in
general
,
but
against
particular
Sins
and
Vices
;
so
that
no
Man
that
lives
in
any
Evil
and
Vicious
Course
,
can
be
ignorant
of
his
danger
.
Our
Lord
hath
told
us
in
general
,
what
shall
be
the
Doom
of
the
Workers
of
Iniquity
,
yea
,
tho'
they
may
have
owned
him
,
and
made
profession
of
his
Name
,
Mat.
7.
21.
Not
every
one
that
saith
unto
me
,
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
Many
will
say
unto
me
in
that
day
,
Lord
,
Lord
,
&c.
then
will
I
profess
unto
them
,
I
never
knew
you
,
depart
from
me
ye
that
work
Iniquity
.
Math.
13.
49
,
50.
So
shall
it
be
at
the
end
of
the
World
,
the
Angels
shall
come
forth
and
sever
the
Wicked
from
among
the
Just
,
and
shall
cast
them
into
the
furnace
of
fire
,
there
shall
be
wailing
,
and
gnashing
of
teeth
,
Math.
25.
46.
The
Wicked
shall
go
away
into
Everlasting
Punishment
,
but
the
Righteous
into
Life
Eternal
.
Joh.
5.
28
,
29.
The
hour
is
coming
,
in
which
all
that
are
in
the
graves
shall
hear
his
voice
,
and
shall
come
forth
;
they
that
have
done
good
,
unto
the
Resurrection
of
Life
,
and
they
that
have
done
evil
,
unto
the
Resurrection
of
Damnatiom
.
Rom.
2.
6.
St.
Paul
tells
us
that
there
is
a
Day
of
wrath
,
and
of
the
Revelation
of
the
Righteous
Judgment
of
God
,
who
will
render
to
every
Man
according
to
his
deeds
;
to
them
who
obey
not
the
truth
,
but
obey
unrighteousness
,
indignation
and
wrath
,
tribulation
and
anguish
upon
every
soul
of
Man
that
doth
evil
.
2
Thes.
1.
7
,
8
,
9.
That
the
Lord
Jesus
shall
be
revealed
from
Heaven
,
with
his
mighty
Angels
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
;
who
shall
be
punisht
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
Power
.
Nothing
can
be
more
plain
and
express
than
these
general
declarations
of
the
wrath
of
God
against
Sinners
;
that
there
is
a
Day
of
Judgment
appointed
,
and
a
Judge
constituted
to
take
cognisance
of
the
Actions
of
Men
,
to
pass
a
severe
Sentence
,
and
to
inflict
a
terrible
Punishment
upon
the
workers
of
Iniquity
.
More
particularly
our
Lord
and
his
Apostles
have
denounced
the
wrath
of
God
against
particular
Sin●
and
Vices
.
In
several
places
of
the
New
Testament
,
there
are
Catalogues
given
of
particular
Sins
,
the
practice
whereof
will
certainly
shut
Men
out
of
the
Kingdom
of
Heaven
,
and
expose
them
to
the
wrath
and
vengeance
of
God
.
1
Cor.
6.
9
,
10.
Know
ye
not
that
the
Unrighteous
shall
not
inherit
the
Kingdom
of
God
?
Be
not
deceived
,
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
,
nor
Effeminate
,
nor
Abusers
of
themselves
with
Mankind
,
nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
,
shall
inherit
the
Kingdom
of
God
.
So
likewise
,
Gal.
5.
19
,
20
,
21.
The
works
of
the
flesh
are
manifest
,
which
are
these
,
Adultery
,
Fornication
,
Witchcraft
,
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
,
Envyings
,
Murthers
,
Drunkenness
,
Revellings
,
and
such
like
,
of
which
I
tell
you
before
,
as
I
have
likewise
told
you
in
times
past
,
that
they
that
do
such
things
shall
not
inherit
the
Kingdom
of
God
.
Col.
3.
5
,
6.
Morti●ie
therefore
your
Members
upon
Earth
,
Fornication
,
Uncleanness
,
Inordinate
Affection
,
Evil
Concupiscence
,
and
Covetousness
,
which
is
Idolatry
,
for
which
things
sake
the
wrath
of
God
cometh
on
the
Children
of
disobedience
.
Rev.
21.
8.
The
fearful
and
unbelieving
,
(
that
is
,
those
who
rejected
the
Christian
Religion
,
notwithstanding
the
clear
Evidence
that
was
offer'd
for
it
,
and
those
who
out
of
fear
should
Apostatize
from
it
,
)
The
fearful
and
unbelieving
,
and
the
abominable
,
(
that
is
,
those
who
were
guilty
of
unnatural
Lusts
,
not
fit
to
be
named
)
and
Murderers
,
and
Whoremongers
,
and
Sor●erers
,
and
Idolaters
,
and
all
Liars
(
that
is
,
all
sorts
of
false
and
deceitful
and
perfidious
Persons
)
shall
have
their
part
in
the
Lake
which
burns
with
fire
and
brimstone
,
whi●h
is
the
second
death
.
And
not
only
these
gross
and
notorious
Sins
,
which
are
such
plain
violations
of
the
Law
and
Light
of
Nature
;
but
those
wherein
Mankind
have
been
apt
to
take
more
liberty
,
as
if
they
were
not
sufficiently
convinced
of
the
evil
of
them
;
as
the
resisting
of
Civil
Authority
,
which
the
Apostle
tells
us
,
they
that
are
guilty
of
,
shall
receive
to
themselves
damnation
,
Rom.
13.
2.
Profane
Swearing
in
common
Conversation
,
which
St.
James
tells
us
brings
Men
under
the
danger
of
damnation
,
Ch.
5.
12.
Above
all
things
,
my
Brethren
,
swear
not
,
lest
ye
fall
under
Condemnation
.
Nay
,
our
Saviour
hath
told
us
plainly
,
that
not
only
for
wicked
actions
,
but
for
every
evil
and
sinful
word
,
Men
are
obnoxious
to
the
Judgment
of
God
.
So
our
Lord
assures
us
,
Mat.
12.
36
,
37.
I
say
unto
you
,
that
every
idle
word
that
Men
shall
speak
,
they
shall
give
an
account
thereof
in
the
Day
of
Judgment
.
For
by
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
.
He
had
spoken
before
of
that
great
and
unpardonable
Sin
of
Blaspheming
the
Holy
Ghost
;
and
because
this
might
be
thought
great
severity
for
evil
words
,
he
declares
the
Reason
more
fully
,
because
words
shew
the
Mind
and
Temper
of
the
Man
,
ver.
34.
For
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
The
Character
of
the
Man
is
shewn
by
his
words
,
saith
Menander
.
Profert
enim
mores
plerumque
oratio
(
saith
Quintilian
)
&
animi
secreta
detegit
;
A
Man's
Speech
discovers
his
Manners
,
and
the
secrets
of
his
heart
;
ut
vivit
etiam
quemque
dicere
,
Men
commonly
speak
as
they
live
;
and
therefore
our
Saviour
adds
,
A
good
Man
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
good
things
;
and
an
evil
Man
out
of
the
evil
treasure
of
his
heart
bringeth
forth
evil
things
:
but
I
say
unto
you
,
that
every
idle
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
I
do
not
think
our
Saviour
means
,
that
Men
shall
be
call'd
to
a
solemn
account
at
the
Day
of
Judgment
,
for
every
trifling
and
impertinent
and
unprofitable
word
,
but
every
wicked
and
sinful
word
of
any
kind
;
as
if
he
had
said
,
do
you
think
this
severe
to
ma●e
words
an
unpardonable
fault
?
I
say
unto
you
,
that
Men
shall
not
only
be
condemned
for
their
mali●ious
and
blasphemous
speeches
against
the
Holy
Ghost
;
but
they
shall
likewise
give
a
strict
account
for
all
other
wicked
and
sinful
speeches
in
any
kind
,
tho'
much
inferiour
to
this
.
And
this
is
not
only
most
agreeable
to
the
scope
of
our
Saviour
,
but
is
confirmed
by
some
Greek
Copies
,
in
which
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
wicked
word
which
Men
shall
speak
,
they
shall
be
accountable
for
it
at
the
Day
of
Judgment
.
But
this
by
the
by
.
Our
Saviour
likewise
tells
us
,
that
Men
shall
not
only
be
proceeded
against
for
Sins
of
Commission
,
but
for
the
bare
Omission
and
Neglect
of
their
Duty
,
especially
in
Works
of
Mercy
and
Charity
;
for
not
feeding
the
hungry
,
and
the
like
,
as
we
see
Mat.
25.
and
that
for
the
omission
of
these
,
he
will
pass
that
terrible
Sentence
,
Depart
ye
Cursed
,
&c.
So
that
it
nearly
concerns
us
to
be
careful
of
our
whole
Life
,
of
all
our
Words
and
Actions
,
since
the
Gospel
hath
so
plainly
and
expresly
declared
,
that
for
all
these
things
God
will
bring
us
into
Judgment
.
And
if
the
threatnings
of
the
Gospel
be
true
,
What
manner
of
Persons
ought
we
to
be
,
in
all
holy
Conversation
and
Godliness
?
Secondly
,
As
the
threatnings
of
the
Gospel
are
very
plain
and
express
,
so
are
they
likewise
very
dreadful
and
terrible
.
I
want
words
to
express
the
least
part
of
the
terrour
of
them
;
and
yet
the
expressions
of
Scripture
concerning
the
misery
and
punishment
of
Sinners
in
another
World
,
are
such
as
may
justly
raise
amazement
and
horror
in
those
that
hear
them
.
Sometimes
it
is
exprest
by
a
departing
from
God
,
and
a
perpetual
banishment
from
his
presence
,
who
is
the
Fountain
of
all
Comfort
,
and
Joy
,
and
Happiness
;
sometimes
by
the
loss
of
our
Souls
,
or
our selves
.
What
shall
it
profit
a
Man
to
gain
the
whole
World
,
and
lose
his
own
Soul
?
Or
,
(
as
it
is
in
another
Evangelist
)
to
lose
himself
?
Not
that
our
Being
shall
be
destroyed
;
that
would
be
a
happy
loss
indeed
,
to
him
that
is
Sentenced
to
be
for
ever
miserable
;
but
the
Man
shall
still
remain
,
and
his
Body
and
Soul
continue
to
be
the
Foundation
of
his
misery
,
and
a
Scene
of
perpetual
woe
and
discontent
,
which
our
Saviour
calls
the
destroying
of
Body
and
Soul
in
Hell
,
or
going
into
everlasting
punishment
,
where
there
shall
be
wailing
and
gnashing
of
teeth
,
where
the
worm
dies
not
,
and
the
fire
is
not
quenched
.
Could
I
represent
to
you
the
horror
of
that
dismal
Prison
,
into
which
Wicked
and
Impure
Souls
are
to
be
thrust
,
and
the
misery
they
must
there
endure
,
without
the
least
spark
of
Comfort
,
or
glimering
of
Hope
,
how
they
wail
and
groan
under
the
intolerable
wrath
of
God
,
the
insolent
scorn
and
cruelty
of
Devils
,
the
severe
lashes
and
stings
,
the
raging
anguish
and
horrible
despair
of
their
own
minds
,
without
intermission
,
without
pity
,
and
without
hope
of
ever
seeing
an
end
of
that
misery
,
which
yet
is
unsupportable
for
one
moment
;
could
I
represent
these
things
to
you
according
to
the
terror
of
them
,
what
effect
must
they
have
upon
us
?
and
with
what
patience
could
any
Man
bear
to
think
of
plunging
himself
into
this
misery
?
and
by
his
own
wilful
fault
and
folly
to
endanger
his
coming
into
this
place
and
state
of
torments
?
Especially
if
we
consider
in
the
Third
place
,
that
the
Gospel
hath
likewise
declared
,
that
there
is
no
avoiding
of
this
misery
,
no
hopes
of
impunity
,
if
Men
go
on
and
continue
in
their
Sins
.
The
terms
of
the
Gospel
in
this
are
peremptory
,
that
except
we
Repent
,
we
shall
perish
;
that
without
holiness
,
no
Man
shall
see
the
Lord
,
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
.
And
this
is
a
very
pressing
Consideration
,
and
brings
the
Matter
to
a
short
and
plain
issue
.
Either
we
must
leave
our
Sins
,
or
die
in
them
;
either
we
must
Repent
of
them
,
or
be
Judged
for
them
;
either
we
must
●orsake
our
Sins
,
and
break
off
that
wicked
Course
which
we
have
lived
in
,
or
we
must
quit
all
hopes
of
Heaven
and
Happiness
,
nay
we
cannot
escape
the
damnation
of
Hell
.
The
clear
revelation
of
a
future
Judgment
is
so
pressing
an
Argument
to
Repentance
,
as
no
Man
can
in
Reason
resist
,
that
hath
not
a
mind
to
be
miserable
.
Now
(
saith
St.
Paul
to
the
Athenians
)
he
straightly
chargeth
all
Men
every
where
to
Repent
,
because
he
hath
appointed
a
Day
in
the
which
he
will
judge
the
World
in
Righteousness
.
Men
may
cheat
themselves
,
or
suffer
themselves
to
be
deluded
by
others
,
about
several
means
and
devices
of
reconciling
a
wicked
Life
,
with
the
hopes
of
Heaven
and
Eternal
Salvation
;
as
by
mingling
some
pangs
of
sorrow
for
Sin
,
and
some
hot
Fits
of
Devotion
,
with
a
sinful
Life
;
which
is
only
the
interruption
of
a
wicked
Course
,
without
Reformation
and
amendment
of
Life
:
but
let
no
Man
deceive
you
with
vain
words
;
for
our
Blessed
Saviour
hath
provided
no
other
ways
to
save
Men
,
but
upon
the
terms
of
Repentance
,
and
Obedience
.
Fourthly
,
This
Argument
takes
hold
of
the
most
desperate
and
profligate
Sinners
,
and
still
retains
its
force
upon
the
Minds
of
Men
,
when
almost
all
other
Considerations
fail
,
and
have
lost
their
efficacy
upon
us
.
Many
Men
are
gone
so
far
in
an
Evil
Course
,
that
neither
shame
of
their
Vices
,
nor
the
love
of
God
and
Virtue
,
nor
the
hopes
of
Heaven
are
of
any
force
with
them
,
to
reclaim
them
and
bring
them
to
a
better
Mind
:
but
there
is
one
handle
yet
left
,
whereby
to
lay
hold
of
them
,
and
that
is
their
Fear
.
This
is
a
Passion
that
lies
deep
in
our
Nature
,
being
founded
in
self-preservation
,
and
sticks
so
close
to
us
,
that
we
cannot
quit
our selves
of
it
,
nor
shake
it
off
.
〈…〉
may
put
off
ingenuity
,
and
〈…〉
all
Obligations
of
gratitude
,
Men
may
harden
their
Foreheads
,
and
Conquer
all
sense
of
shame
:
but
they
can
never
perfectly
sti●le
and
subdue
their
Fears
,
they
can
hardly
so
extinguish
the
fear
of
Hell
,
but
that
some
sparks
of
that
Fire
will
ever
and
anon
be
flying
about
in
their
Consciences
,
especially
when
they
are
made
sober
,
and
brought
to
themselves
by
affliction
,
and
by
the
present
apprehensions
of
Death
,
have
a
nearer
sight
of
another
World
.
And
if
it
was
so
hard
for
the
Heathen
to
Conquer
these
apprehensions
,
how
much
harder
must
it
be
to
Christians
,
who
have
so
much
greater
assurance
of
these
things
,
and
to
whom
the
wrath
of
God
is
so
clearly
revealed
from
Heaven
,
against
all
ungodliness
and
unrighteousness
of
Men.
Fifthly
,
No
Religion
in
the
World
ever
urged
this
Argument
upon
Men
,
with
that
force
and
advantage
which
Christianity
does
.
The
Philosophy
of
the
Heathen
gave
Men
no
steady
assurance
of
the
thing
;
the
most
knowing
Persons
among
them
were
not
agreed
about
a
Future
State
;
the
greatest
part
of
them
spake
but
doubtfully
concerning
another
Life
.
And
besides
the
natural
jealousies
and
suspicions
of
Mankind
concerning
these
things
,
they
had
only
some
fair
probabilities
of
Reason
,
and
the
Authority
of
their
Poets
,
who
talkt
they
knew
not
what
about
the
Elizian
Fields
,
and
the
Infernal
Regions
,
and
the
three
Judges
of
Hell
;
so
that
the
Wisest
among
them
,
had
hardly
assurance
enough
in
themselves
of
the
truth
of
the
thing
,
to
press
it
upon
others
with
any
great
confidence
,
and
therefore
it
was
not
likely
to
have
any
great
efficacy
upon
the
generality
of
Mankind
.
As
for
the
Jewish
Religion
,
tho'
that
supposed
and
took
for
granted
the
Rewards
of
another
World
,
as
a
Principle
of
Natural
Religion
;
yet
in
the
Law
of
Moses
there
was
no
particular
and
express
Revelation
of
the
Life
of
the
World
to
come
;
and
what
was
deduced
from
it
,
was
by
remote
and
obscure
Consequence
.
Temporal
Promises
and
Threatnings
it
had
many
and
clear
,
and
their
Eyes
were
so
dazled
with
these
,
that
it
is
probable
that
the
generality
of
them
did
but
little
consider
a
Future
State
,
'till
they
fell
into
great
temporal
Calamities
under
the
Grecian
and
Roman
Empires
,
whereby
they
were
almost
necessarily
awakened
to
the
Consideration
and
hopes
of
a
better
Life
,
to
relieve
them
under
their
present
Evils
and
Sufferings
;
and
yet
even
in
that
time
they
were
divided
into
two
great
Factions
about
this
Matter
,
the
one
affirming
,
and
the
other
as
considently
denying
any
Life
after
this
.
But
the
Gospel
hath
brought
Life
and
Immortality
●o
light
,
and
we
are
assured
from
Heaven
of
the
truth
and
reality
of
another
State
,
and
a
Future
Judgment
.
The
Son
of
God
was
sent
into
the
World
to
preach
this
Doctrine
,
and
rose
again
from
the
Dead
,
and
was
taken
up
into
Heaven
,
for
a
visible
demonstration
to
all
Mankind
of
another
Life
after
this
,
and
consequently
of
a
Future
Judgment
,
which
no
Man
ever
doubted
of
,
that
did
firmly
believe
a
Future
State
.
The
Sum
of
all
that
I
have
said
is
this
;
the
Gospel
hath
plainly
declared
to
us
,
that
the
only
way
to
Salvation
is
by
forsaking
our
Sins
,
and
living
a
Holy
and
Virtuous
Life
;
and
the
most
effectual
Argument
in
the
World
to
perswade
Men
to
this
,
is
the
consideration
of
the
infinite
danger
that
a
sinful
Course
exposeth
Men
to
,
since
the
wrath
of
God
continually
hangs
over
Sinners
,
and
if
they
continue
in
their
Sins
,
will
certainly
fall
upon
them
,
and
overwhelm
them
with
Misery
;
and
he
that
is
not
moved
by
this
Argument
,
is
lost
to
all
intents
and
purposes
.
All
that
now
remains
,
is
to
urge
this
Argument
upon
Men
,
and
from
the
serious
Consideration
of
it
,
to
perswade
them
to
Repent
,
and
reform
their
wicked
Lives
.
And
was
there
ever
Age
wherein
this
was
more
needful
?
when
Iniquity
doth
not
only
abound
,
but
even
rage
among
us
;
when
Infidelity
and
Profaneness
,
and
all
manner
of
Lewdness
and
Vice
appears
so
boldly
and
openly
,
and
Men
commit
the
greatest
Abominations
without
blushing
at
them
;
when
Vice
hath
got
such
head
,
that
it
can
hardly
bear
to
be
●keckt
and
controll'd
,
and
when
,
as
the
Roman
Historian
complains
of
his
times
,
Ad
ea
tempora
,
quibus
nec
vitia
nostra
nec
remedia
pati
possumus
,
perventum
est
;
things
are
come
to
that
pass
,
that
we
can
neither
bear
ou●
Vices
,
no●
the
Remedies
of
them
.
Our
Vices
are
grown
to
a
prodigious
and
intolerable
height
,
and
yet
Men
hardly
have
the
patience
to
hear
of
them
;
and
surely
a
Disease
is
then
dangerous
indeed
,
when
it
cannot
bear
the
severity
that
is
necessary
to
a
Cure
.
But
yet
,
notwithstanding
this
,
we
who
are
the
Messengers
of
God
to
Men
,
to
warn
them
of
their
sin
and
danger
,
must
not
keep
silence
,
and
spare
to
tell
them
both
of
their
sins
,
and
of
the
Judgment
of
God
which
hangs
over
them
;
that
God
will
visit
for
these
things
,
and
that
his
Soul
will
be
avenged
on
such
a
Nation
as
this
.
At
least
we
may
have
leave
to
warn
others
,
who
are
not
yet
run
to
the
same
excess
of
riot
,
to
save
themselves
from
this
untoward
generation
.
God's
Judgments
are
abroad
in
the
Earth
,
and
call
aloud
upon
us
,
to
learn
Righteousness
.
But
this
is
but
a
small
Consideration
,
in
Comparison
of
the
Judgment
of
another
World
,
which
we
who
call
our selves
Christians
,
do
profess
to
believe
,
as
one
of
the
Chief
Articles
of
our
Faith
.
The
Consideration
of
this
should
check
and
cool
us
in
the
heat
of
all
our
sinful
Pleasures
;
and
that
bitter
Irony
of
Solomon
should
cut
us
to
the
heart
;
Rejoyce
O
young
Man
in
thy
youth
,
and
let
thy
heart
chear
thee
in
the
days
of
thy
youth
,
and
walk
in
the
ways
of
thy
heart
,
and
in
the
sight
of
thine
eyes
;
but
know
,
that
for
all
these
things
God
will
bring
thee
into
judgment
.
Think
often
and
seriously
on
that
time
,
wherein
the
wrath
of
God
,
which
is
now
revealed
against
sin
,
shall
be
executed
upon
Sinners
;
and
if
we
believe
this
,
we
are
strangely
stupid
and
obstinate
,
if
we
be
not
moved
by
it
.
The
assurance
of
this
made
St
Paul
extreamly
importunate
in
exhorting
Men
to
avoid
so
great
a
danger
.
2
Cor.
5.
10
,
11.
We
must
all
appear
before
the
Judgment
Seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
the
Body
,
according
to
what
he
hath
done
,
whether
it
be
good
,
or
evil
.
Knowing
therefore
the
terrors
of
the
Lord
,
we
perswade
Men.
And
if
this
ought
to
move
us
to
take
so
great
a
care
of
others
,
much
more
of
our selves
.
The
Judgment
to
come
is
a
very
amazing
Consideration
,
it
is
a
fearful
thing
to
hear
of
it
,
but
it
will
be
much
more
terrible
to
see
it
,
especially
to
those
whose
guilt
must
needs
make
them
so
heartily
concern'd
in
the
dismal
Consequences
of
it
;
and
yet
as
sure
as
I
stand
,
and
you
sit
here
,
this
great
and
terrible
Day
of
the
Lord
will
come
,
and
who
may
abide
his
coming
!
What
will
we
do
,
when
that
Day
shall
surprize
us
careless
and
unprepared
!
what
unspeakable
horror
and
amazement
will
then
take
hold
of
us
!
when
lifting
up
our
eyes
to
Heaven
,
we
shall
see
the
Son
of
Man
coming
in
the
Clouds
of
it
,
with
Power
,
and
great
Glory
;
when
that
powerful
voice
which
shall
pierce
the
ears
of
the
Dead
shall
ring
through
the
World
,
Arise
ye
Dead
,
and
come
to
Judgment
;
when
the
mighty
Trumpet
shall
sound
,
and
wake
the
Sleepers
of
a
thousand
years
,
and
summon
the
dispersed
parts
of
the
Bodies
of
all
Men
that
ever
lived
,
to
rally
together
and
take
their
place
;
and
the
Souls
and
Bodies
of
Men
which
have
been
so
long
strangers
to
one
another
,
shall
meet
and
be
united
again
,
to
receive
the
doom
due
to
their
deeds
;
what
fear
shall
then
surprize
Sinners
,
and
how
will
they
tremble
at
the
presence
of
the
great
Judge
,
and
for
the
glory
of
his
Majesty
!
How
will
their
Consciences
flye
in
their
faces
,
and
their
own
hearts
condemn
them
,
for
their
wicked
and
ungodly
Lives
,
and
even
prevent
that
Sentence
which
yet
shall
certainly
be
past
and
executed
upon
them
.
But
I
will
proceed
no
further
in
this
Argument
,
which
hath
so
much
of
terror
in
it
.
I
will
conclude
my
Sermon
,
as
Solomon
doth
his
Ecclesia●tes
,
Ch.
12.
13
,
14.
Let
us
hear
the
conclusion
of
the
whole
matter
;
fear
God
,
and
keep
his
Commandments
,
for
this
is
the
whole
of
Man
;
for
God
shall
bring
every
work
into
Judgment
,
and
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evil
.
To
which
I
will
only
add
that
serious
and
merciful
Admonition
of
a
greater
than
Solomon
,
I
mean
the
great
Judge
of
the
whole
World
,
our
blessed
Lord
and
Saviour
,
Luke
21.
34
,
35
,
36.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
overcharged
with
surfeiting
,
and
drunkenness
,
and
the
cares
of
this
life
,
and
so
that
day
come
upon
you
at
unawares
;
for
as
a
snare
shall
it
come
upon
all
them
that
dwell
on
the
face
of
the
whole
Earth
.
Watch
ye
therefore
,
and
pray
always
,
that
ye
may
be
accouuted
worthy
to
escape
all
these
things
that
shall
come
to
pass
,
and
to
stand
before
the
Son
of
Man
;
To
whom
with
the
Father
,
and
the
Holy
Ghost
,
&c.
SERMON
XII
.
Knowledge
and
Practice
Necessary
in
Religion
.
JOHN
XIII
.
17.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
TWO
Things
make
up
Religion
,
the
Knowledge
,
and
the
Practice
of
it
;
and
the
First
is
wholly
in
order
to
the
Second
;
and
God
hath
not
revealed
to
us
the
Knowledge
of
Himself
and
his
Will
,
meerly
for
the
improvement
of
our
Understanding
,
but
for
the
bettering
of
our
Hearts
and
Lives
;
not
to
entertain
our
Minds
with
the
speculations
of
Religion
and
Virtue
,
but
to
form
and
govern
our
Actions
.
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
In
which
words
,
our
blessed
Saviour
does
from
a
particular
instance
take
occasion
to
settle
a
general
Conclusion
,
namely
,
that
Religion
doth
mainly
consist
in
Practice
,
and
that
the
knowledge
of
his
Doctrine
,
without
the
real
effects
of
it
upon
our
Lives
,
will
bring
no
Man
to
Heaven
.
In
the
beginning
of
this
Chapter
,
our
great
Lord
and
Master
,
to
testifie
his
Love
to
his
Disciples
,
and
to
give
them
a
lively
Instance
and
Example
of
that
great
Virtue
of
Humility
,
is
pleased
to
condescend
to
a
very
low
and
mean
Office
,
such
as
was
used
to
be
performed
by
Servants
to
their
Masters
,
and
not
by
the
Master
to
his
Servants
;
namely
,
to
wash
their
feet
;
and
when
he
had
done
this
,
he
asks
them
if
they
did
understand
the
meaning
of
this
strange
Action
.
Know
ye
what
I
have
done
unto
you
?
ye
call
me
Master
,
and
Lord
,
and
ye
say
well
,
for
so
I
am
;
if
I
then
your
Lord
and
Master
have
washed
your
feet
,
ye
also
ought
to
wash
one
anothers
feet
;
for
I
have
given
you
an
Example
,
that
ye
should
do
as
I
have
done
to
you
.
Verily
,
verily
,
I
say
unto
you
,
the
Servant
is
not
greater
than
the
Lord
,
neither
he
that
is
sent
,
greater
than
he
that
sent
him
;
if
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
As
if
he
had
said
,
This
which
I
have
now
done
,
is
easie
to
be
understood
,
and
so
likewise
are
all
those
other
Christian
Graces
and
Virtues
,
which
I
have
heretofore
by
my
Doctrine
and
Example
recommended
to
you
;
but
it
is
not
enough
to
know
these
things
,
but
ye
must
likewise
do
them
.
The
End
and
the
Life
of
all
our
Knowledge
in
Religion
,
is
to
put
in
practice
what
we
know
.
It
is
necessary
indeed
that
we
should
know
our
Duty
,
but
Knowledge
alone
will
never
bring
us
to
that
Happiness
,
which
Religion
designs
to
make
us
partakers
of
,
if
our
Knowledge
have
not
its
due
and
proper
influence
upon
our
Lives
.
Nay
,
so
far
will
our
Knowledge
be
from
making
us
Happy
,
if
it
be
separated
from
the
Virtues
of
a
good
Life
,
that
it
will
prove
one
of
the
heaviest
aggravations
of
our
misery
;
and
it
is
as
if
he
had
said
,
if
ye
know
these
things
,
wo
be
unto
you
,
if
ye
do
them
not
.
From
these
words
then
,
I
shall
observe
these
three
things
,
which
I
shall
speak
but
briefly
to
.
First
,
That
the
Knowledge
of
God's
Will
,
and
our
Duty
,
is
necessary
to
the
practice
of
it
;
If
ye
know
these
things
,
which
supposeth
that
we
must
know
our
Duty
,
before
we
can
do
it
.
Secondly
,
That
the
Knowledge
of
our
Duty
,
and
the
Practice
of
it
,
may
be
,
and
too
often
are
separated
.
This
likewise
the
Text
supposeth
,
that
Men
may
know
their
Duty
,
and
yet
not
do
it
,
and
that
this
is
very
frequent
,
which
is
the
Reason
why
our
Saviour
gives
this
Caution
.
Thirdly
,
That
the
Practice
of
Religion
,
and
the
doing
of
what
we
know
to
be
our
Duty
,
is
the
only
way
to
Happiness
;
If
ye
know
these
things
,
happy
●re
ye
if
ye
do
them
.
I
begin
with
the
First
of
these
,
namely
,
That
the
Knowledge
of
God's
Will
and
our
Duty
,
is
necessary
in
order
to
the
Practice
of
it
.
The
truth
of
this
Proposition
is
so
clear
and
evident
at
first
view
,
that
nothing
can
obscure
it
,
and
bring
it
in
question
,
but
to
endeavour
to
prove
it
;
and
therefore
instead
of
spending
time
in
that
,
I
shall
take
occasion
from
it
,
justly
to
reprove
that
preposterous
Course
which
is
taken
,
and
openly
avowed
and
justified
by
some
,
as
the
safest
and
best
way
to
make
Men
Religious
,
and
to
bring
them
to
Happiness
;
namely
,
by
taking
away
from
them
the
Means
of
Knowledge
;
as
if
the
best
way
to
bring
Men
to
do
the
Will
of
God
,
were
to
keep
them
from
knowing
it
.
For
what
else
can
be
the
meaning
of
that
Maxim
so
currant
in
the
Church
of
Rome
,
that
Ignorance
is
the
Mother
of
Devotion
?
or
of
that
strange
and
injurious
practice
of
theirs
,
of
Locking
up
from
the
People
that
great
Storehouse
and
Treasury
of
Divine
Knowledge
,
the
Holy
Scriptures
,
in
an
unknown
Tongue
.
I
know
very
well
,
that
in
justification
of
this
hard
usage
of
their
People
,
it
is
pretended
that
Knowledge
is
apt
to
puff
Men
up
,
to
make
them
Proud
and
Contentious
,
Refractory
and
Disobedient
,
and
Heretical
,
and
what
not
?
and
particularly
,
that
the
free
and
familiar
use
of
the
Holy
Scriptures
permitted
to
the
People
,
hath
ministred
occasion
to
the
People
,
of
falling
into
great
and
dangerous
Errors
,
and
of
making
great
disturbance
and
divisions
among
Christians
.
For
answer
to
this
pretence
,
I
desire
these
four
or
five
things
may
be
Considered
.
First
,
That
unless
this
be
the
Natural
and
Necessary
effect
of
Knowledge
in
Religion
,
and
of
the
free
use
of
the
Holy
Scriptures
,
there
is
no
force
in
this
Reason
;
and
if
this
be
the
proper
and
natural
effect
of
this
Knowledge
,
then
this
Reason
will
reach
a
great
way
farther
,
than
those
who
make
use
of
it
are
willing
it
should
.
Secondly
,
That
this
is
not
the
natural
and
necessary
effect
of
Knowledge
in
Religion
,
but
only
accidental
,
and
proceeding
from
Men's
abuse
of
it
;
for
which
the
thing
it self
is
not
to
be
taken
away
.
Thirdly
,
That
the
proper
and
natural
Effects
and
Consequences
of
Ignorance
,
are
equally
pernicious
,
and
much
more
certain
and
unavoidable
,
than
those
which
are
accidentally
occasioned
by
Knowledge
.
Fourthly
,
That
if
this
Reason
be
good
,
it
is
much
stronger
for
withholding
the
Scriptures
from
the
Priests
and
the
Learned
,
than
from
the
People
.
Fifthly
,
That
this
danger
was
as
great
,
and
as
well
known
in
the
Apostles
times
,
and
yet
they
took
a
quite
contrary
Course
.
First
,
I
desire
it
may
be
consider'd
,
that
unless
this
be
the
natural
and
necessary
effect
of
Knowledge
in
Religion
,
and
of
the
free
use
of
the
Holy
Scriptures
,
there
is
no
force
in
this
Reason
;
for
that
which
is
necessary
,
or
highly
useful
,
ought
not
to
be
taken
away
,
because
it
is
liable
to
be
perverted
,
and
abused
to
ill
purposes
.
If
it
ought
,
then
not
only
Knowledge
in
Religion
,
but
all
other
Knowledge
ought
to
be
restrained
and
supprest
;
for
all
Knowledge
is
apt
to
puff
up
,
and
liable
to
be
abused
to
many
ill
purposes
.
At
this
rate
,
Light
,
and
Liberty
,
and
Reason
,
yea
and
Life
it self
,
ought
all
to
be
taken
away
,
because
they
are
all
greatly
abused
by
many
Men
,
to
some
ill
purposes
or
other
;
so
that
unless
these
ill
effects
do
naturally
and
necessarily
spring
from
Knowledge
in
Religion
,
the
Objection
from
them
is
of
no
force
;
and
if
they
do
necessarily
flow
from
it
,
then
this
Reason
will
reach
a
great
way
further
than
those
that
make
use
of
it
are
willing
it
should
;
for
if
this
be
true
,
that
the
Knowledge
of
Religion
,
as
it
is
Revealed
in
the
Holy
Scriptures
,
is
of
its
own
Nature
so
pernicious
,
as
to
make
Men
proud
and
Contentious
,
and
Heretical
,
and
Disobedient
to
Authority
,
then
the
blame
of
all
this
would
fall
upon
our
blessed
Saviour
,
for
revealing
so
pernicious
a
Doctrine
,
and
upon
his
Apostles
,
for
publishing
this
Doctrine
in
a
known
Tongue
to
all
Mankind
,
and
thereby
laying
the
Foundation
of
perpetual
Schisms
and
Heresies
in
the
Church
.
Secondly●
But
this
is
not
the
natural
and
necessary
effect
of
Knowledge
in
Religion
,
but
only
accidental
,
and
proceeding
from
Mens
abuse
of
it
,
for
which
the
thing
it self
ought
not
to
be
taken
away
.
And
thus
much
certainly
they
will
grant
,
because
it
cannot
with
any
face
be
denied
;
and
if
so
,
then
the
Means
of
Knowledge
are
not
to
be
denied
,
but
only
Men
are
to
be
cautioned
not
to
prevert
and
abuse
them
.
And
if
any
Man
abuse
the
Holy
Scriptures
to
the
Patronizing
of
Error
or
Heresie
,
or
to
any
other
bad
purpose
,
he
does
it
at
his
peril
,
and
must
give
an
account
to
God
for
it
,
but
ought
not
to
be
deprived
of
the
means
of
Knowledge
,
for
fear
he
should
make
an
ill
use
of
them
.
We
must
not
hinder
Men
from
being
Christians
,
to
preserve
them
from
being
Hereticks
;
and
put
out
Mens
Eyes
,
for
fear
they
should
some
time
or
other
take
upon
them
to
dispute
their
way
with
their
Guides
.
I
remember
that
St.
Paul
,
1
Cor.
8.
1.
takes
notice
of
this
accidental
inconvenience
of
Knowledge
,
that
it
puffeth
up
,
and
that
this
Pride
occasioned
great
Contentions
and
Divisions
among
them
:
but
the
Remedy
which
he
prescribes
against
this
mischief
of
Knowledge
,
is
not
to
with-hold
from
Men
the
Means
of
it
,
and
to
Celebrate
the
Service
of
God
,
the
Prayers
of
the
Church
,
and
the
Reading
of
the
Scriptures
in
an
unknown
Tongue
,
but
quite
contrary
,
Chap.
14.
of
that
Epistle
,
he
strictly
enjoyns
that
the
Service
of
God
in
the
Church
be
so
performed
,
as
may
be
for
the
edification
of
the
People
,
which
he
says
cannot
be
,
if
it
be
Celebrated
in
an
unknown
Tongue
;
and
the
Remedy
he
prescribes
against
the
accidental
mischief
and
inconvenience
of
Knowledge
,
is
not
Ignorance
;
but
Charity
,
to
govern
their
Knowledge
,
and
to
help
them
to
make
a
right
use
of
it
;
ver.
20.
of
that
Chapt.
after
he
had
declared
that
the
Service
of
God
ought
to
be
performed
in
a
known
Tongue
,
he
immediately
adds
,
Brethren
be
not
Children
in
understanding
;
how-be-it
in
malice
be
ye
Children
,
but
in
understanding
be
ye
Men.
He
commends
Knowledge
,
he
encourageth
it
,
he
requires
it
of
all
Christians
;
so
far
is
he
from
checking
the
pursuit
of
it
,
and
depriving
the
People
of
the
Means
of
it
.
And
indeed
there
is
nothing
in
the
Christian
Religion
,
but
what
is
fit
for
every
Man
to
know
,
because
there
is
nothing
in
it
,
but
what
is
designed
to
promote
Holiness
,
and
a
good
Life
;
and
if
Men
make
any
other
use
of
their
Knowledge
,
it
is
their
own
fault
,
for
it
certainly
tends
to
make
Men
good
;
and
being
so
useful
and
necessary
to
so
good
a
purpose
,
Men
ought
not
to
be
debarr'd
of
it
.
Thirdly
,
Let
it
be
Consider'd
,
that
the
proper
and
natural
Effects
and
Consequences
of
ignorance
are
equally
pernicious
,
and
much
more
certain
and
unavoidable
,
than
those
which
are
accidentally
occasioned
by
Knowledge
;
for
so
far
as
a
Man
is
ignorant
of
his
Duty
,
it
is
impossible
he
should
do
it
.
He
that
hath
the
Knowledge
of
Religion
,
may
be
a
bad
Christian
,
but
he
that
is
destitute
of
it
,
can
be
none
at
all
.
Or
if
ignorance
do
beget
and
promote
some
kind
of
Devotion
in
Men
,
it
is
such
a
Devotion
as
is
not
properly
Religion
,
but
Superstition
;
the
ignorant
Man
may
be
zealously
superstitious
,
but
without
some
measure
of
Knowledge
,
no
Man
can
be
truly
Religious
.
That
the
Soul
be
without
Knowledge
it
is
not
good
,
says
Solomon
,
Prov.
19.
2.
because
good
practices
depends
upon
our
Knowledge
,
and
must
be
directed
by
it
;
when
as
a
Man
that
is
trained
up
only
to
the
outward
performance
of
some
things
in
Religion
,
as
to
the
saying
over
so
many
Prayers
in
an
unknown
Tongue
,
this
Man
cannot
be
truly
Religious
,
because
nothing
is
Religious
,
that
is
not
a
Reasonable
Service
;
and
no
Service
can
be
Reasonable
,
that
is
not
directed
by
our
Understandings
.
Indeed
,
if
the
end
of
Prayer
were
only
to
give
God
to
understand
what
we
want
,
it
were
all
one
what
Language
we
Prayed
in
,
and
whether
we
understood
what
we
asked
of
him
or
not
:
but
so
long
as
the
end
of
Prayer
is
to
testifie
the
sense
of
our
own
wants
,
and
of
our
dependance
upon
God
for
the
supply
of
them
,
it
is
impossible
that
any
Man
should
in
any
tolerable
propriety
of
Speech
be
said
to
Pray
,
who
does
not
understand
what
he
asks
;
and
the
saying
over
so
many
Pater
Nosters
by
one
that
does
not
understand
the
meaning
of
them
,
is
no
more
a
Prayer
,
than
the
repeating
over
so
many
Verses
in
Virgil.
And
if
this
were
good
Reasoning
,
that
Men
must
not
be
permitted
to
know
so
much
as
they
can
in
Religion
,
for
fear
they
should
grow
troublesome
with
their
Knowledge
,
then
certainly
the
best
way
in
the
World
to
maintain
Peace
in
the
Christian
Church
,
would
be
to
let
the
People
know
nothing
at
all
in
Religion
;
and
the
best
way
to
secure
the
ignorance
of
the
People
would
be
to
keep
the
Priests
as
ignorant
as
the
People
,
and
then
to
be
sure
they
could
teach
them
nothing
:
but
then
the
mischief
would
be
,
that
out
of
a
fondness
to
maintain
Peace
in
the
Christian
Church
,
there
would
be
no
Church
,
nor
no
Christianity
;
which
would
be
the
same
wise
Contrivance
,
as
if
a
Prince
should
destroy
his
Subjects
,
to
keep
his
Kingdom
quiet
.
Fourthly
,
Let
us
likewise
Consider
,
that
if
this
Reason
be
good
,
it
is
much
stronger
for
withholding
the
Scriptures
from
the
Priests
,
and
the
Learned
,
than
from
the
People
;
because
the
danger
of
starting
Errors
and
Heresies
,
and
Countenancing
them
from
Scripture
,
and
managing
them
plausibly
and
with
advantage
,
is
much
more
to
be
feared
from
the
Learned
,
than
from
the
Common
People
;
and
the
Experience
of
all
Ages
hath
shewn
,
that
the
great
Broachers
and
Abettors
of
Heresie
in
the
Christian
Church
,
have
been
Men
of
Learning
and
Wit
;
and
most
of
the
famous
Heresies
,
that
are
Recorded
in
Ecclesiastical
History
,
have
their
Names
from
some
Learned
Man
or
other
;
so
that
it
is
a
great
mistake
to
think
that
the
way
to
prevent
Error
and
Heresie
in
the
Church
,
is
to
take
the
Bible
out
of
the
hands
of
the
People
,
so
long
as
the
free
use
of
it
is
permitted
to
Men
of
Learning
and
Skill
,
in
whose
hands
the
danger
of
perverting
it
is
much
greater
.
The
Ancient
Fathers
,
I
am
sure
,
do
frequently
prescribe
to
the
People
the
constant
and
careful
reading
of
the
Holy
Scriptures
,
as
the
surest
Antidote
against
the
Poison
of
dangerous
Errors
,
and
damnable
Heresies
;
and
if
there
be
so
much
danger
of
seduction
into
Error
from
the
Oracles
of
Truth
,
by
what
other
or
better
Means
can
we
hope
to
be
sec●red
against
this
danger
?
If
the
word
of
God
be
so
cross
and
improper
a
Means
to
this
End
,
one
would
think
that
the
teachings
of
Men
should
be
much
less
effectual
;
so
that
Men
must
either
be
left
in
their
ignorance
,
or
they
must
be
permitted
to
learn
from
the
word
of
truth
;
and
whatever
force
this
Reason
of
the
danger
of
Heresie
hath
in
it
,
to
deprive
the
Common
People
of
the
use
of
the
Scriptures
,
I
am
sure
it
is
much
stronger
to
wrest
them
out
of
the
hands
of
the
Priests
and
the
Learned
,
because
they
are
much
more
capable
of
perverting
them
to
so
bad
a
purpose
.
Fifthly
,
and
lastly
,
this
danger
was
as
great
and
visible
in
the
Age
of
the
Apostles
,
as
it
is
now
;
and
yet
they
took
a
quite
contrary
Course
;
there
were
Heresies
then
,
as
well
as
now
,
and
either
the
Scriptures
were
not
thought
by
being
in
the
hands
of
the
People
to
be
the
Cause
of
them
,
or
they
did
not
think
the
taking
of
them
out
of
their
hands
a
proper
Remedy
.
The
Apostles
in
all
their
Epistles
,
do
earnestly
Exhort
the
People
to
grow
in
Knowledge
,
and
commend
them
for
searching
the
Scriptures
,
and
charge
them
that
the
word
of
God
should
dwell
richly
in
them
.
And
St.
Peter
takes
particular
notice
of
some
Men
wresting
some
difficult
passages
in
St.
Paul's
Epistles
,
as
likewise
in
the
other
Scriptures
,
to
their
own
destruction
,
2
Pet.
3.
16.
where
speaking
of
St
Paul's
Epistles
,
he
says
there
are
some
things
hard
to
be
understood
,
which
they
that
are
unlearned
and
unstable
wrest
,
as
they
do
also
the
other
Scriptures
,
to
their
own
destruction
.
Here
the
Danger
Objected
is
taken
notice
of
;
but
the
Remedy
prescribed
by
St.
Peter
,
is
not
to
take
●●om
the
People
the
use
of
the
Scrip●ures
,
and
to
keep
them
in
ignorance
;
●ut
after
he
had
cautioned
against
the
like
weakness
and
errors
,
he
exhorts
them
to
grow
in
Knowledge
,
ver.
17
,
18.
Ye
therefore
,
Beloved
,
seeing
ye
know
these
things
before
(
that
is
,
seeing
ye
are
so
plainly
told
and
warned
of
this
danger
)
beware
lest
ye
also
being
led
away
with
the
error
of
the
wicked
,
fall
from
your
own
stedfastness
;
but
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
(
that
is
of
the
Christian
Religion
;
)
believing
,
it
seems
,
that
the
more
knowledge
they
had
in
Religion
,
the
less
they
would
be
in
danger
of
falling
into
damnable
Errors
.
I
proceed
to
the
Second
Observation
,
viz.
That
the
Knowledge
of
our
Duty
,
and
the
Practice
of
it
,
may
and
often
are
separated
.
This
likewise
is
supposed
in
the
Text
,
that
Men
may
,
and
often
do
know
the
Will
of
God
,
and
their
Duty
,
and
yet
fail
in
the
Practice
of
it
.
Our
Saviour
elsewhere
supposeth
,
that
many
know
their
Master's
Will
,
who
do
not
do
it
;
and
he
compares
those
that
hear
his
Sayings
,
and
do
them
not
,
to
a
foolish
Man
that
built
his
house
upon
the
sand
.
And
St.
James
speaks
of
some
,
who
are
hearers
of
the
word
only
,
but
not
doers
of
it
,
and
for
that
Reason
fall
short
of
Happiness
.
And
this
is
no
wonder
,
because
the
attaining
to
that
knowledge
of
Religion
which
is
necessary
to
Salvation
is
no
difficult
task
.
A
great
part
of
it
is
written
in
our
hearts
,
and
we
cannot
be
ignorant
of
it
if
we
would
;
as
that
there
is
a
God
,
and
a
Providence
,
and
another
State
after
this
Life
,
wherein
we
shall
be
Rewarded
,
or
Punished
,
according
as
we
have
lived
here
in
this
World
;
that
God
is
to
be
Worshipped
,
to
be
Prayed
to
for
what
we
want
,
and
to
be
Praised
for
what
we
enjoy
.
Thus
far
Nature
instructs
Men
in
Religion
,
and
in
the
great
Duties
of
Morality
,
as
Justice
,
and
Temperance
,
and
the
like
.
And
as
for
Revealed
Religion
,
as
that
Jesus
Christ
the
Son
of
God
came
in
our
Nature
to
save
us
,
by
revealing
our
Duty
more
clearly
and
fully
to
us
,
by
giving
us
a
more
perfect
Example
of
Holiness
and
Obedience
in
his
own
Life
and
Conversation
,
and
by
dying
for
our
Sins
,
and
rising
again
for
our
Justification
;
these
are
things
which
Men
may
easily
understand
;
and
yet
for
all
that
,
they
are
difficulty
brought
to
the
Practice
of
Religion
.
I
shall
instance
in
three
sorts
of
Persons
,
in
whom
the
knowledge
of
Religion
is
more
remarkably
separated
from
the
Practice
of
it
;
and
for
distinction
sake
,
I
may
call
them
by
these
three
Names
;
the
Spe●ulative
,
the
Formal
,
and
the
Hypocritical
Christian
.
The
first
of
these
makes
Religion
only
a
Science
,
the
second
takes
it
up
for
a
Fashion
,
the
third
makes
some
Worldly
advantage
of
it
,
and
serves
some
secular
Interest
and
Design
by
it
.
All
these
are
upon
several
accounts
concerned
to
understand
something
of
Religion
;
but
yet
will
not
be
brought
to
the
Practice
of
it
.
The
first
of
these
whom
I
call
the
Specul●tive
Christian
,
is
he
who
makes
Religion
only
a
Science
,
and
studies
it
as
a
piece
of
Learning
,
and
part
of
that
general
knowledge
in
which
he
affects
the
reputation
of
being
a
Master
;
he
hath
no
design
to
practice
it
,
but
he
is
loth
to
be
ignorant
of
it
,
because
the
knowledge
of
it
is
a
good
Ornament
of
Conversation
,
and
will
serve
for
Discourse
and
Entertainment
among
those
who
are
disposed
to
be
grave
and
serious
;
and
because
he
does
not
intend
to
practice
it
,
he
passeth
over
those
things
which
are
plain
and
easie
to
be
understood
,
and
applies
himself
chiefly
to
the
Consideration
of
those
things
which
are
more
abstruse
,
and
will
afford
Matter
of
Controversie
and
subtle
Dispute
,
as
the
Doctrine
of
the
Trinity
,
Predestination
,
Free-will
,
and
the
like
.
Of
this
temper
seem
many
of
the
School-Men
of
old
to
have
been
,
who
made
it
their
great
study
and
business
to
puzzle
Religion
,
and
to
make
every
thing
in
it
intricate
,
by
starting
infinite
questions
and
difficulties
about
the
plainest
truths
;
and
of
the
same
rank
usually
are
the
Heads
and
Leaders
of
Parties
and
Factions
in
Religion
,
who
by
needless
Controversies
,
and
endless
Disputes
about
some
thing
or
other
,
commonly
of
no
great
moment
in
Religion
,
hinder
themselves
and
others
from
minding
the
Practice
of
the
great
and
substantial
Duties
of
a
good
Life
.
Secondly
,
There
is
the
Formal
Ch●istian
,
who
takes
up
Religion
for
a
Fashion
.
He
is
born
and
bred
in
a
Nation
where
Christianity
is
profest
,
and
Countenanced
,
and
therefore
thinks
it
convenient
for
him
to
know
something
of
it
.
Of
this
sort
there
are
,
I
fear
,
a
great
many
,
who
read
the
Scriptures
sometimes
as
others
do
,
to
know
the
History
of
it
;
and
go
to
Church
,
and
hear
the
Gospel
preached
,
and
by
this
means
come
in
some
measure
to
understand
the
History
of
our
Saviour
,
and
the
Christian
Doctrine
;
but
do
not
at
all
bend
themselves
to
comply
with
the
great
End
and
Design
of
it
;
they
do
not
heartily
endeavour
to
form
and
fashion
their
Lives
according
to
the
Laws
and
Precepts
of
it
;
they
think
they
are
very
good
Christians
,
if
they
can
give
an
account
of
the
Articles
of
their
Faith
,
profess
their
Belief
in
God
and
Christ
,
and
declare
that
they
hope
to
be
Saved
by
him
,
tho'
they
take
no
care
to
keep
his
Commandments
.
These
are
they
of
whom
our
Saviour
speaks
,
Luke
6.
46.
who
call
him
,
Lord
,
Lord
;
but
do
not
the
things
which
he
said
.
Thirdly
,
Hypocritical
Christians
,
who
make
an
interest
of
Religion
,
and
serve
some
worldly
design
by
it
.
These
are
concerned
to
understand
Religion
more
than
ordinary
,
that
they
may
counterfeit
it
handsomly
,
and
may
not
be
at
a
loss
when
they
have
occasion
to
put
on
the
garb
of
it
.
And
this
is
one
part
of
the
Character
which
the
Apostle
gives
of
those
Persons
,
who
he
foretels
would
appear
in
the
last
days
,
2
Tim.
3.
2.
he
says
they
should
be
Lovers
of
their
own
selves
,
Covetous
,
Heady
,
High-Minded
,
Lovers
of
Pleasure
more
than
Lovers
of
God
,
having
a
form
of
Godliness
,
but
denying
the
Power
of
it
.
Now
these
Men
do
not
love
Religion
,
but
they
have
occasion
to
make
use
of
it
;
and
therefore
they
will
have
no
more
of
it
than
will
just
serve
their
Purpose
and
Design
.
And
indeed
he
that
hath
any
other
Design
in
Religion
than
to
please
God
,
and
save
his
Soul
,
needs
no
more
than
so
much
knowledge
of
it
,
as
will
serve
him
to
act
a
part
in
it
upon
occasion
.
I
come
to
the
Third
and
last
Observation
,
viz.
That
the
Practice
of
Religion
,
and
the
doing
of
what
we
know
to
be
our
Duty
,
is
the
only
way
to
Happiness
;
If
ye
know
these
things
,
happy
are
ye
if
ye
do
them
;
not
if
ye
know
these
things
happy
are
ye
;
but
if
ye
know
and
do
them
.
Now
to
convince
Men
of
so
important
a
Truth
,
I
shall
endeavour
to
make
out
these
two
things
.
First
,
That
the
Gospel
makes
the
Practice
of
Religion
a
necessary
Condition
of
our
Happiness
.
Secondly
,
That
the
Nature
and
Reason
of
the
thing
makes
it
a
necessary
Qualification
for
it
.
First
,
The
Gospel
makes
the
Practice
of
Religion
a
necessary
Condition
of
our
Happiness
.
Our
Saviour
in
his
first
Sermon
,
where
he
repeats
the
Promise
of
Blessedness
so
often
,
he
makes
no
promise
of
it
to
the
meer
knowledge
of
Religion
,
but
to
the
Habit
and
Practice
of
Christian
Graces
and
Virtues
,
of
Meekness
,
and
Humility
,
and
Mercifuln●s●
,
and
Righteousness
,
and
Peaceableness
,
and
P●r●ty
,
and
Patience
under
Suff●rings
and
Persecutions
for
Righteousness
sake
.
And
Matth.
7.
2.
our
Saviour
doth
most
fully
declare
,
that
the
happines●
which
he
promises
,
did
not
belong
to
those
who
made
profession
of
his
Name
,
and
were
so
well
acquainted
with
his
Doctrine
,
as
to
be
able
to
instruct
others
,
if
themselves
in
the
mean
time
did
not
practise
it
;
Not
every
one
that
●aith
unto
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
;
but
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
Many
will
say
unto
me
in
that
day
,
Lord
,
Lord
,
have
we
not
Prophesied
in
thy
Name
,
and
in
thy
Name
cast
out
Devils
,
and
done
many
wondrous
works
;
and
then
will
I
profess
unto
them
,
I
never
knew
you
,
depart
from
me
ye
workers
of
Iniquity
.
Tho'
they
profess
to
know
him
,
yet
because
their
Lives
were
not
answerable
to
the
Knowledge
which
they
had
of
him
,
and
his
Doctrine
,
he
declares
that
he
will
not
know
them
,
but
bid
them
depart
from
him
.
And
then
he
goes
on
to
shew
,
that
tho'
a
Man
attend
to
the
Doctrine
of
Christ
,
and
gain
the
knowledge
of
it
;
yet
if
it
do
not
descend
into
his
Life
,
and
govern
his
Actions
,
all
that
Man's
hopes
of
Heaven
are
fond
and
groundless
;
and
only
that
Man's
hopes
of
Heaven
are
well
grounded
,
who
knows
the
Doctrine
of
Christ
,
and
does
it
,
Ver.
24.
whosoever
heareth
these
Sayings
of
mine
,
and
doth
them
,
I
will
liken
him
to
a
Wise
Man
,
who
built
his
house
upon
a
rock
,
and
the
rain
descended
,
and
the
floods
came
,
and
the
winds
blew
,
and
beat
upon
that
house
,
and
it
fell
not
,
for
it
was
founded
upon
a
roc●
;
and
every
one
that
heareth
these
sayings
of
mine
,
and
doth
them
not
,
shall
be
liken'd
to
a
foolish
Man
,
who
built
his
house
upon
the
sand
,
and
the
rain
descended
,
and
the
floods
came
,
and
the
winds
blew
,
and
beat
upon
that
house
,
and
it
fell
,
and
great
was
the
fall
of
it
.
Tho'
a
Man
had
a
knowledge
of
Religion
as
great
and
perfect
as
that
which
Solomon
had
of
Natural
Things
,
large
as
the
sand
upon
the
sea
shore
;
yet
all
th●s
Knowledge
separated
from
Practice
,
would
be
like
the
sand
also
in
another
respect
,
a
weak
Foundation
for
any
Man
to
build
his
hopes
●f
Happiness
upon
.
To
the
same
purpose
St.
Paul
speaks
,
Rom.
2.
13.
Not
the
hearers
of
the
Law
are
just
before
God
;
but
the
d●ers
of
the
Law
shall
be
justified
.
So
likewise
St.
James
,
Chap.
1.
22.
Be
ye
doers
of
the
word
,
and
not
hearers
only
,
deceiving
your
own
selves
;
and
ver.
25.
Whos
looketh
into
the
perfect
Law
of
Libert
(
that
is
the
Law
or
Doctrine
of
the
Gospel
,
)
and
continueth
therein
,
he
being
not
a
forgetful
hearer
,
but
a
doer
of
the
work
,
this
Man
shall
be
blessed
in
his
deed
;
and
therefore
he
adds
,
that
the
truth
and
reality
of
Religion
is
to
be
measured
by
the
effects
of
it
,
in
the
government
of
our
words
,
and
ordering
of
our
Lives
,
Ver.
26.
If
any
Man
among
you
seem
to
be
religious
,
and
bridleth
not
his
tongue
,
but
deceiveth
his
own
heart
,
this
Man's
Religion
is
vain
.
Pure
Religion
,
and
undefiled
before
God
and
the
Father
is
this
;
to
visit
the
Fatherless
and
Widow
in
their
aff●iction
,
and
to
keep
himself
unspotted
from
the
World
.
Men
talk
of
Religion
,
and
keep
a
great
stir
about
it
;
but
nothing
will
pass
for
true
Religion
before
God
,
but
the
Virtuous
and
Charitable
Actions
of
a
good
Life
;
and
God
will
accept
no
Man
to
Eternal
Life
upon
any
other
Condition
.
So
the
Apostle
tells
us
most
expresly
,
Heb.
12.
14.
Follow
peace
with
all
Men
,
and
holiness
,
without
which
no
Man
shall
see
the
Lord
.
Secondly
,
As
God
hath
made
the
Practice
of
Religion
a
necessary
Condition
of
our
Happiness
,
so
the
very
Nature
and
Reason
of
the
thing
makes
it
a
necessary
Qualification
for
it
.
It
is
necessary
that
we
become
like
to
God
,
in
order
to
the
enjoyment
of
him
;
and
nothing
makes
us
like
to
God
,
but
the
Practice
of
Holiness
and
Goodness
.
Knowledge
indeed
is
a
Divine
Perfection
;
but
that
alone
,
as
it
doth
not
render
a
Man
like
God
,
so
neither
doth
it
dispose
him
for
the
enjoyment
of
him
.
If
a
Man
had
the
understanding
of
an
Angel
,
he
might
for
all
that
be
a
Devil
;
he
that
committeth
sin
is
of
the
Devil
,
and
whatever
Knowledge
such
a
Man
may
have
,
he
is
of
a
devilish
temper
and
disposition
:
but
every
one
that
doth
righteousness
is
born
of
God
.
By
this
we
are
like
God
,
and
only
by
our
likeness
to
him
,
do
we
become
capable
of
the
●ight
and
enjoyment
of
him
;
therefore
every
Man
that
hopes
to
be
Happy
by
the
blessed
●ight
of
God
in
the
next
Life
,
must
endeavour
after
Holiness
in
this
Life
.
So
the
same
Apostle
tells
us
,
1
John
3.
3.
Every
Man
that
hath
this
hope
in
him
,
purifieth
himself
,
even
as
he
is
pure
.
A
wicked
temper
and
disposition
of
Mind
is
,
in
the
very
Nature
of
the
thing
,
utterly
inconsistent
with
all
reasonable
hopes
of
Heaven
.
Thus
I
have
shewn
that
the
Practice
of
Religion
,
and
the
doing
of
what
we
know
to
be
our
Duty
,
is
the
only
way
to
Happiness
.
And
now
the
proper
Inference
from
all
this
is
,
to
put
Men
upon
the
careful
Practice
of
Religion
.
Let
no
Man
content
himself
with
the
Knowledge
of
his
Duty
,
unless
he
do
it
;
and
to
this
purpose
I
shall
briefly
urge
these
three
Considerations
.
First
,
This
is
the
great
End
of
all
our
Knowledge
in
Religion
,
to
practise
what
we
know
.
The
knowledge
of
God
and
of
our
Duty
hath
so
essential
a
respect
to
Practice
,
that
the
Scripture
will
hardly
allow
it
to
be
properly
called
Knowledge
,
unless
it
have
an
influence
upon
our
Lives
.
1
John
2.
3
,
4.
Hereby
we
do
know
that
we
know
him
,
if
we
keep
his
Commandment●
.
He
that
saith
I
know
him
,
and
keepeth
not
his
Commandments
,
is
a
Lyar
,
and
the
truth
is
not
in
him
.
Secondly
,
Practice
is
the
best
way
to
increase
and
perfect
our
Knowledge
.
Knowledge
directs
us
in
our
Practice
,
but
Practice
confirms
and
increaseth
our
Knowledge
,
John
7.
17.
If
any
Man
will
do
the
will
of
God
,
he
shall
know
of
the
Doctrine
.
The
best
way
to
know
God
,
is
to
be
like
him
our selves
,
and
to
have
the
lively
image
of
his
Perfections
imprinted
upon
our
Souls
;
and
the
best
way
to
understand
the
Christian
Religion
,
is
seriously
to
set
about
the
Practice
of
it
;
this
will
give
a
Man
a
better
Notion
of
Christianity
,
than
any
Speculation
can
.
Thirdly
,
without
the
Practice
of
Religion
,
our
Knowledge
will
be
so
far
from
being
any
furtherance
and
advantage
to
our
Happiness
,
that
it
will
be
one
of
the
unhappiest
aggravations
of
our
misery
.
He
that
is
ignorant
of
his
Duty
,
hath
some
excuse
to
pretend
for
himself
:
but
he
that
understands
the
Christian
Religion
,
and
does
not
live
according
to
it
,
hath
no
cloak
for
his
sin
.
The
defects
of
our
Knowledge
,
unless
they
be
gross
and
wilful
,
will
find
an
easie
Pardon
with
God
:
but
the
faults
of
our
Lives
shall
be
severely
punisht
,
when
we
knew
our
Duty
and
would
not
do
it
.
I
will
conclude
with
that
of
our
Saviour
,
Luke
12.
47
,
48.
That
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
;
for
unto
whomsoever
much
is
given
,
of
him
much
shall
be
required
.
When
we
come
into
the
other
World
,
no
Consideration
will
sting
us
more
,
and
add
more
to
the
rage
of
our
Torments
than
this
,
that
we
did
wickedly
,
when
we
understood
to
have
done
better
;
and
chose
to
make
our selves
Miserable
,
when
we
knew
so
well
the
way
to
have
been
Happy
.
SERMON
XIII
.
Practice
in
Religion
necessary
in
proportion
to
our
Knowledge
.
LUKE
XII
.
47
,
48.
And
that
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
:
But
he
that
knew
not
,
and
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
;
for
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
;
and
to
whom
Men
have
committed
much
,
of
him
they
will
ask
the
more
.
IN
prosecution
of
the
Argument
which
I
handled
in
my
last
Discourse
,
namely
,
that
the
Knowledge
of
our
Duty
,
without
the
Practice
of
it
,
will
not
bring
us
to
Happiness
,
I
shall
proceed
to
shew
,
that
if
our
Practice
be
not
answerable
to
our
Knowledge
,
this
will
be
a
great
aggravation
both
of
our
Sin
and
Punishment
.
And
to
this
purpose
,
I
have
pitched
upon
these
words
of
our
Lord
,
which
are
the
application
of
two
Parables
,
which
he
had
delivered
before
,
to
stir
up
Men
to
a
diligent
and
careful
Practice
of
their
Duty
,
that
so
they
may
be
in
a
continual
readiness
and
preparatio●
for
the
coming
of
their
Lord
.
The
first
Parable
is
more
general
,
and
concerns
all
Men
,
who
are
represented
as
so
many
Servants
in
a
great
Family
,
from
which
the
Lord
is
absent
,
and
they
being
uncertain
of
the
time
of
his
return
,
should
always
be
in
a
condition
and
posture
to
receive
him
.
Upon
the
hearing
of
this
Parable
,
Peter
enquires
of
our
Saviour
,
whether
he
intended
this
only
for
his
Disciples
,
or
for
all
?
To
which
Question
our
Saviour
returns
an
Answer
in
another
Parable
,
which
more
particularly
concerned
them
;
who
because
they
were
to
be
the
Chief
Rulers
and
Governours
of
his
Church
,
are
represented
by
the
Stewards
of
a
great
Family
,
Ver.
42.
Who
then
is
that
faithful
and
wise
Steward
,
whom
his
Lord
shall
make
Ruler
over
his
household
,
to
give
them
their
portion
of
meat
in
due
season
?
If
he
discharge
his
Duty
,
blessed
is
he
;
but
if
he
shall
take
occasion
in
his
Lord's
absence
,
to
domineer
over
his
fellow
Servants
,
and
riotously
to
waste
his
Lords
goods
,
his
Lord
,
when
he
comes
,
will
punish
him
after
a
more
severe
and
exemplary
manner
.
And
then
follows
the
application
of
the
whole
,
in
the
words
of
the
Text
,
And
that
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
his
will
,
shall
be
beaten
with
many
stripes
.
As
if
he
had
said
,
and
well
may
such
a
Servant
deserve
so
severe
a
Punishment
,
who
having
such
a
trust
committed
to
him
,
and
knowing
his
Lord's
will
so
much
better
,
yet
does
contrary
to
it
;
upon
which
our
Saviour
takes
occasion
to
compare
the
Fault
and
Punishment
of
those
who
have
greater
advantages
and
opportuniti●s
of
knowing
their
Duty
,
with
those
wh●
are
ignorant
of
it
;
That
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
it
,
shall
be
beaten
with
many
stripes
:
but
he
that
knew
not
,
but
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
And
then
he
adds
the
Reason
and
the
Equity
of
this
proceeding
,
For
unto
whomsoever
much
is
given
,
of
him
shall
be
much
required
;
and
to
whom
Men
have
committed
much
,
of
him
they
will
ask
the
more
.
The
Words
in
general
do
allude
to
that
Law
of
the
Jews
,
mentioned
Deut.
25.
2.
where
the
Judge
is
required
to
se●
the
Malefactor
punish'd
according
to
his
Fault
,
by
a
certain
number
of
Stripes
;
in
relation
to
which
known
Law
among
the
Jews
,
our
Saviour
here
says
,
that
those
who
knew
their
Lord's
will
,
and
did
it
not
,
should
be
beaten
with
many
stripes
:
but
those
who
knew
it
not
,
should
be
beaten
with
few
stripes
.
So
that
there
are
two
Observations
lie
plainly
before
us
in
the
words
.
First
,
That
the
greater
Advantages
and
Opportunities
and
Man
hath
of
knowing
his
Duty
,
if
he
do
it
not
,
the
greater
will
be
his
Condemnation
;
The
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
it
,
shall
be
beaten
with
many
stripes
.
Secondly
,
That
ignorance
is
a
great
excuse
of
Mens
faults
,
and
will
lessen
their
Punishment
;
But
he
that
knew
not
,
but
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
I
shall
begin
with
the
latter
of
these
first
,
because
it
will
make
way
for
the
other
;
Viz.
That
ignorance
is
a
great
excuse
of
Men's
faults
,
and
will
lessen
their
Punishment
;
He
that
knew
not
,
but
did
commit
things
worthy
of
stripes
,
shall
be
beaten
with
few
stripes
.
For
the
clearing
of
this
,
it
will
be
requisite
to
consider
what
ignorance
it
is
which
our
Saviour
here
speaks
of
;
and
this
is
necessary
to
be
enquired
into
,
because
it
is
certain
that
there
is
some
sort
of
ignorance
which
doth
wholly
excuse
and
clear
from
all
manner
of
guilt
;
and
there
is
another
sort
,
which
doth
either
not
at
all
,
or
very
little
extenuate
the
faults
of
Men
,
so
that
it
must
be
a
third
sort
,
different
from
both
these
,
which
our
Saviour
here
means
.
First
,
There
is
an
ignorance
which
doth
wholly
excuse
and
clear
from
all
manner
of
guilt
,
and
that
is
an
absolute
and
invincible
ignorance
,
when
a
Person
is
wholly
ignorant
of
the
thing
,
which
if
he
knew
,
he
should
be
bound
to
do
,
but
neither
can
nor
could
have
helpt
it
,
that
he
is
ignorant
of
it
;
that
is
,
he
either
had
not
the
Capacity
,
or
wanted
the
Means
and
Opportunity
of
knowing
it
.
In
this
Case
a
Person
is
in
no
fault
,
if
he
did
not
do
what
he
never
knew
,
nor
could
know
to
be
his
Duty
.
For
God
measures
the
faults
of
Men
by
their
Wills
,
and
if
there
be
no
defect
there
,
there
can
be
no
guilt
;
for
no
Man
is
guilty
,
but
he
that
is
conscious
to
himself
that
he
would
not
do
what
he
knew
he
ought
to
do
,
or
would
do
what
he
knew
he
ought
not
to
do
.
Now
if
a
Man
be
simply
and
invincibly
ignorant
of
his
Duty
,
his
neglect
of
it
is
altogether
involuntary
;
for
the
Will
hath
nothing
to
do
,
where
the
Understanding
doth
not
first
direct
.
And
this
is
the
Case
of
Children
who
are
not
yet
come
to
the
use
of
Reason
;
for
tho'
they
may
do
that
which
is
materially
a
fault
,
yet
it
is
none
in
them
,
because
by
reason
of
their
incapacity
,
they
are
at
present
invincibly
ignorant
of
what
they
ought
to
do
.
And
this
is
the
Case
likewise
of
Ideots
,
who
are
under
a
natural
incapacity
of
Knowledge
,
and
so
far
as
they
are
so
,
nothing
that
they
do
is
imputed
to
them
as
a
fault
.
The
same
may
be
said
of
distracted
Persons
,
who
are
deprived
either
wholly
,
or
at
some
times
,
of
the
use
of
their
Understandings
;
so
far
,
and
so
long
as
they
are
thus
deprived
,
they
are
free
from
all
guilt
;
and
to
Persons
who
have
the
free
and
perfect
use
of
their
Reason
,
no
neglect
of
any
Duty
is
imputed
,
of
which
they
are
absolutely
and
invincibly
ignorant
.
For
instance
,
it
is
a
Duty
incumbent
upon
all
Mankind
,
to
believe
in
the
Son
of
God
,
where
he
is
sufficiently
manifested
and
revealed
to
them
;
but
those
who
never
heard
of
him
,
nor
had
any
opportunity
of
coming
to
the
Knowledge
of
him
,
shall
not
be
Condemned
for
this
infidelity
,
because
it
is
impossible
they
should
believe
on
him
,
of
whom
they
never
heard
;
they
may
indeed
be
Condemned
upon
other
accounts
,
for
●inning
against
the
light
of
Nature
,
and
for
not
obeying
the
Law
which
was
written
in
their
hearts
;
for
what
the
Apostle
says
of
the
Revelation
of
the
Law
,
is
as
true
of
any
other
Revelation
of
God
,
As
many
as
have
sinned
without
Law
,
shall
also
perish
without
Law
;
and
as
many
as
have
sinned
under
the
Law
,
shall
be
judged
by
the
Law
,
Rom.
2.
12.
In
like
manner
,
those
who
have
●inned
without
the
Gospel
,
(
that
is
,
who
never
had
the
knowledge
of
it
)
shall
not
be
Condemned
for
any
offence
against
that
Revelation
which
was
never
made
to
them
,
but
for
their
violation
of
the
Law
of
Nature
;
only
they
that
have
sinned
under
the
Gospel
,
shall
be
judged
by
it
.
Secondly
,
there
is
likewise
another
sort
of
ignorance
,
which
either
does
not
at
all
,
or
very
little
extenuate
the
faults
of
Men
,
when
Men
are
not
only
ignorant
,
but
chuse
to
be
so
;
that
is
,
when
they
wilfully
neglect
those
Means
and
Opportunities
of
knowledge
which
are
afforded
to
them
;
such
as
Job
speaks
of
,
Job
21.
14.
Who
say
unto
God
depart
from
us
,
for
we
desire
not
the
knowledge
of
thy
ways
.
And
this
sort
of
ignorance
many
among
the
Jews
were
guilty
of
,
when
our
Saviour
came
and
preached
to
them
,
but
they
would
not
be
instructed
by
him
;
The
light
came
among
them
,
but
they
loved
darkness
rather
than
light
,
as
he
himself
says
of
them
;
and
as
he
says
elsewhere
of
the
Pharisees
,
They
rejected
the
Counsel
of
God
against
themselves
,
they
wilfully
shut
their
eyes
against
that
light
which
offered
it self
to
them
;
They
would
not
see
with
their
eyes
,
nor
hear
with
their
ears
,
nor
understand
with
their
hearts
,
that
they
might
be
converted
,
and
healed
.
Now
an
ignorance
in
this
degree
wilful
,
can
hardly
be
imagined
to
carry
any
excuse
at
all
in
it
.
He
that
knew
not
his
Lord's
Will
,
because
he
would
not
know
it
,
because
he
wilfully
rejected
the
Means
of
coming
to
the
knowledge
of
it
,
deserves
to
be
beaten
with
as
many
stripes
,
as
if
he
had
known
it
;
because
he
might
have
known
it
,
and
would
not
.
He
that
will
not
take
notice
of
the
King's
Proclamation
,
or
will
stop
his
ears
when
it
is
read
,
and
afterwards
offends
against
it
,
does
equally
deserve
punishment
with
those
who
have
read
it
,
and
heard
it
;
and
disobey'd
it
,
because
he
was
as
grosly
faulty
in
not
knowing
it
;
and
there
is
no
reason
that
any
Man
's
gross
fault
should
be
his
excuse
.
So
that
it
is
neither
of
these
sorts
of
ignorance
that
our
Saviour
means
,
neither
absolute
and
invincible
ignorance
,
nor
that
which
is
grosly
wilful
and
affected
;
for
the
first
,
Men
deserve
not
to
be
beaten
at
all
,
because
they
cannot
help
it
;
for
the
latter
they
deserve
not
to
be
excused
,
because
they
might
have
helped
their
ignorance
,
and
would
not
.
But
our
Saviour
here
speaks
of
such
an
ignorance
as
does
in
a
good
degree
extenuate
the
fault
,
and
yet
not
wholly
excuse
it
;
for
he
says
of
them
,
that
they
knew
not
their
Lord's
will
,
and
yet
that
this
ignorance
did
not
wholly
excuse
them
from
blame
,
nor
exempt
them
from
punishment
,
but
they
should
be
beaten
with
few
stripes
.
In
the
Third
place
then
,
there
is
an
ignorance
which
is
in
some
degree
faulty
,
and
yet
does
in
a
great
measure
excuse
the
faults
which
proceed
from
it
;
and
this
is
when
Men
are
not
absolutely
ignorant
of
their
Duty
,
but
only
in
comparison
of
others
,
who
have
a
far
more
clear
and
distinct
Knowledge
of
it
;
and
tho'
they
do
not
grosly
and
wilfully
neglect
the
Means
of
further
Knowledge
,
yet
perhaps
they
do
not
make
the
best
use
they
might
of
the
opportunities
they
have
of
knowing
their
Duty
better
;
and
therefore
in
comparison
of
others
,
who
have
far
better
Means
and
Advantages
of
knowing
their
Lord's
Will
,
they
may
be
said
not
to
know
it
,
tho'
they
are
not
simply
ignorant
of
it
,
but
only
have
a
more
obscure
and
uncertain
knowledge
of
it
.
Now
this
ignorance
does
in
a
great
measure
excuse
such
Persons
,
and
extenuate
their
Crimes
,
in
comparison
of
those
who
had
a
clearer
and
more
perfect
knowledge
of
their
Master's
Will
;
and
yet
it
does
not
free
them
from
all
guilt
;
because
they
did
not
live
up
to
that
degree
of
knowledge
which
they
had
;
and
perhaps
if
they
had
used
more
care
and
industry
,
they
might
have
known
their
Lord's
Will
better
.
And
this
was
the
Case
of
the
Heathen
,
who
in
comparison
of
those
who
enjoyed
the
light
of
the
Gospel
,
might
be
said
not
to
have
known
their
Lord's
Will
,
tho'
as
to
many
parts
of
their
Duty
,
they
had
some
directions
from
Natural
Light
,
and
their
Consciences
did
urge
them
to
many
things
by
the
obscure
apprehensions
and
hopes
of
a
Future
Reward
,
and
the
fear
of
a
Future
Punishment
.
But
this
was
but
a
very
obscure
and
uncertain
knowledge
,
in
comparison
of
the
clear
Light
of
the
Gospel
,
which
hath
discovered
to
us
our
Duty
so
plainly
by
the
Laws
and
Precepts
of
it
,
and
hath
presented
us
with
such
powerful
Motives
and
Arguments
to
Obedience
in
the
Promises
and
Threatnings
of
it
.
And
this
likewise
is
the
Case
of
many
Christians
,
who
either
through
the
natural
slowness
of
their
Understandings
,
or
by
the
neglect
of
their
Parents
and
Teachers
,
or
other
Circumstances
of
their
Education
,
have
had
far
less
Means
and
Advantages
of
Knowledge
than
others
.
God
does
not
expect
so
much
from
those
,
as
from
others
,
to
whom
he
hath
given
greater
Capacity
,
and
Advantages
of
Knowledge
;
and
when
our
Lord
shall
come
to
call
his
Servants
to
an
account
,
they
shall
be
beaten
with
fewer
stripes
than
others
;
they
shall
not
wholly
escape
,
because
they
were
not
wholly
ignorant
;
but
by
how
much
they
had
less
Knowledge
than
others
,
by
so
much
their
Punishment
shall
be
lighter
.
And
there
is
all
the
Equity
in
the
World
it
should
be
so
,
that
Men
should
be
accountable
according
to
what
they
have
received
,
and
that
to
whom
less
is
given
,
less
should
be
required
at
their
hands
.
The
Scripture
hath
told
us
,
that
God
will
judge
the
World
in
Righteousness
;
now
Justice
does
require
,
that
in
taxing
the
Punishment
of
Offenders
,
every
thing
should
be
consider'd
,
that
may
be
a
just
excuse
and
extenuation
of
their
Crimes
,
and
that
accordingly
their
Punishment
should
be
abated
.
Now
the
greatest
extenuation
of
any
fault
is
ignorance
,
which
when
it
proceeds
from
no
fault
of
ours
,
no
fault
can
proceed
from
it
;
so
that
so
far
as
any
Man
is
innocently
ignorant
of
his
Duty
,
so
far
he
is
excusable
for
the
neglect
of
it
;
for
every
degree
of
ignorance
takes
off
so
much
from
the
perverseness
of
the
will
;
&
nihil
ardet
in
inferno
,
nisi
propria
voluntas
,
Nothing
is
punisht
in
Hell
,
but
what
is
voluntary
,
and
proceeds
from
our
Wills
.
I
do
not
intend
this
Discourse
for
any
commendation
of
Ignorance
,
or
encouragement
to
it
.
For
Knowledge
hath
many
advantages
above
it
,
and
is
much
more
desirable
,
if
we
use
it
well
;
and
if
we
do
not
,
it
is
our
own
fault
;
if
we
be
not
wanting
to
our selves
,
we
may
be
much
happier
by
our
Knowledge
,
than
any
Man
can
be
by
his
Ignorance
;
for
tho'
Ignorance
may
plead
an
excuse
,
yet
it
can
hope
for
no
Reward
;
and
it
is
always
better
to
need
no
excuse
,
than
to
have
the
best
in
the
world
ready
at
hand
to
plead
for
our selves
.
Besides
,
that
we
may
do
well
to
consider
,
that
ignorance
is
no
where
an
excuse
where
it
is
cherisht
;
so
that
it
would
be
the
vainest
thing
in
the
world
for
any
Man
to
foster
it
,
in
hopes
thereby
to
excuse
himself
;
for
where
it
is
wilful
and
chosen
,
it
is
a
fault
,
and
(
as
I
said
before
)
it
is
the
most
unreasonable
thing
in
the
World
,
that
any
Man's
fault
should
prove
his
excuse
.
So
that
this
can
be
no
encouragement
to
ignorance
,
to
say
that
it
extenuates
the
faults
of
Men
;
for
it
does
not
extenuate
them
,
whenever
it
is
wilful
and
affected
;
and
when
ever
it
is
designed
and
chosen
,
it
is
wilful
;
and
then
no
Man
can
reasonably
design
to
continue
ignorant
,
that
he
may
have
an
excuse
for
his
faults
,
because
then
the
ignorance
is
wilful
,
and
whenever
it
is
so
,
it
ceaseth
to
be
an
excuse
.
I
the
rather
speak
this
,
because
Ignorance
hath
had
the
good
fortune
to
meet
with
great
Patrons
in
the
World
,
and
to
be
extol'd
,
tho'
not
upon
this
account
,
yet
upon
another
,
for
which
there
is
less
pretence
of
Reason
;
as
if
it
were
the
Mother
of
Devotion
.
Of
Superstition
I
grant
it
is
,
and
of
this
we
see
plentiful
proof
,
among
those
who
are
so
careful
to
preserve
and
cherish
it
:
but
that
true
Piety
and
Devotion
should
spring
from
it
,
is
as
unlikely
,
as
that
Darkness
should
produce
Light
.
I
do
hope
indeed
,
and
Charitably
believe
,
that
the
ignorance
in
which
some
are
detained
by
their
Teachers
and
Governours
,
will
be
a
real
excuse
,
to
as
many
of
them
as
are
otherwise
honest
and
sincere
;
but
I
doubt
not
,
but
the
errors
and
faults
which
proceed
from
this
ignorance
,
will
lie
heavy
upon
those
who
keep
them
in
it
.
I
proceed
to
the
Second
Observation
,
That
the
greater
Advantages
and
Opportunities
any
Man
hath
of
knowing
the
will
of
God
,
and
his
Duty
,
the
greater
will
be
his
Condemnation
if
he
do
not
do
it
.
The
Servant
which
knew
his
Lord's
will
,
and
prepared
not
himself
,
neither
did
according
to
it
,
shall
be
beaten
with
many
stripes
.
Which
knew
his
Lord's
will
,
and
prepared
not
himself
;
The
preparation
of
our
Mind
to
do
the
Will
of
God
,
whenever
there
is
occasion
and
opportunity
for
it
,
is
accepted
with
him
;
a
Will
rightly
disposed
to
obey
God
,
tho'
it
be
not
brought
in
to
act
,
for
want
of
opportunity
,
does
not
lose
its
Reward
:
but
when
,
notwithstanding
we
know
our
Lord's
Will
,
there
are
neither
of
these
,
neither
the
act
,
nor
the
preparation
and
resolution
of
doing
it
,
what
punishment
may
we
not
expect
?
The
Just
God
,
in
punishing
the
sins
of
Men
,
proportions
the
punishment
to
the
Crime
,
and
where
the
Crime
is
greater
,
the
punishment
riseth
;
as
amongst
the
Jews
,
where
the
Crime
was
small
,
the
Malefactor
was
sentenced
to
a
few
stripes
;
where
it
was
great
,
he
was
beaten
with
many
.
Thus
our
Saviour
represents
the
great
Judge
of
the
World
dealing
with
Sinners
;
according
as
their
Sins
are
aggravated
,
he
will
add
to
their
punishment
.
Now
after
all
the
aggravations
of
sin
,
there
is
none
that
doth
more
intrinsically
heighten
the
malignity
of
it
,
than
when
it
is
committed
against
the
clear
knowledge
of
our
Duty
,
and
that
upon
these
three
accounts
.
First
,
Because
the
Knowledge
of
God's
Will
is
so
great
an
advantage
to
the
doing
of
it
.
Secondly
,
Because
it
is
a
great
obligation
upon
us
to
the
doing
of
it
.
Thirdly
,
Because
the
neglect
of
our
Duty
in
this
case
,
cannot
be
without
a
great
deal
of
wilfulness
and
contempt
.
I
shall
speak
briefly
to
these
three
.
First
,
Because
the
knowledge
of
God's
Will
is
so
great
an
advantage
to
the
doing
of
it
;
and
every
advantage
of
doing
our
Duty
,
is
a
certain
aggravation
of
our
neglect
of
it
.
And
this
is
the
Reason
which
our
Saviour
adds
here
in
the
Text
,
For
to
whomsoever
much
is
given
,
of
them
much
will
be
required
;
and
to
whom
Men
have
committed
much
,
of
him
they
will
ask
the
more
.
It
was
,
no
doubt
,
a
great
discouragement
and
disadvantage
to
the
Heathen
,
that
they
were
so
doubtful
concerning
the
will
of
God
,
and
in
many
cases
left
to
the
uncertainty
of
their
own
Reason
,
by
what
way
and
means
they
might
best
apply
themselves
to
the
pleasing
of
him
;
and
this
discouraged
several
of
the
wisest
of
them
from
all
serious
endeavours
in
Religion
,
thinking
it
as
good
to
do
nothing
,
as
to
be
mistaken
about
it
.
Others
that
were
more
naturally
Devout
,
and
could
not
satisfie
their
Consciences
without
some
expressions
of
Religion
,
fell
into
various
superstitions
,
and
were
ready
to
embrace
any
way
of
Worship
which
Custom
prescribed
,
or
the
fancies
of
Men
could
suggest
to
them
;
and
hence
sprang
all
the
stupid
and
barbarous
Idolatries
of
the
Heathen
.
For
ignorance
growing
upon
the
World
,
that
natural
propention
which
was
in
the
Minds
of
Men
to
Religion
,
and
the
Worship
of
a
Deity
,
for
want
of
certain
direction
,
exprest
it self
in
those
foolish
and
abominable
Idolatries
,
which
were
practiced
among
the
Heathen
.
And
is
it
not
then
a
mighty
advantage
to
us
,
that
we
have
the
clear
and
certain
direction
of
Divine
Revelation
?
We
have
the
Will
of
God
plainly
discovered
to
us
,
and
all
the
parts
of
our
Duty
clearly
defined
and
determined
,
so
that
no
Man
that
is
in
any
measure
free
from
interest
and
prejudice
,
can
easily
mistake
in
any
great
and
material
part
of
his
Duty
.
We
have
the
Nature
of
God
plainly
revealed
to
us
,
and
such
a
Character
of
him
given
,
as
is
most
suitable
to
our
natural
Conceptions
of
a
Deity
,
as
render
him
both
awful
and
amiable
;
for
the
Scripture
represents
him
to
us
as
Great
and
Good
,
Powerful
and
Merciful
,
a
perfect
hater
of
Sin
,
and
a
great
lover
of
Mankind
;
and
we
have
the
Law
and
manner
of
his
Worship
(
so
far
as
was
needful
)
and
the
Rules
of
a
good
Life
clearly
exprest
and
laid
down
;
and
as
a
powerful
Motive
and
Argument
to
the
obedience
of
those
Laws
,
a
plain
discovery
made
to
us
of
the
endless
Rewards
and
Punishments
of
another
World
.
And
is
not
this
a
mighty
advantage
to
the
doing
of
God's
Will
,
to
have
it
so
plainly
declared
to
us
,
and
so
powerfully
enforced
upon
us
?
So
that
our
Duty
lies
plainly
before
us
,
we
see
what
we
have
to
do
,
and
the
danger
of
neglecting
it
;
so
that
considering
the
advantage
we
have
of
doing
God's
Will
,
by
our
clear
knowledge
of
it
,
we
are
altogether
inexcusable
if
we
do
it
not
.
Secondly
,
The
knowledge
of
our
Lord's
Will
is
likewise
a
great
obligation
upon
us
to
the
doing
of
it
.
For
what
ought
in
reason
to
oblige
us
more
to
do
any
thing
,
than
to
be
fully
assur'd
that
it
is
the
Will
of
God
,
and
that
it
is
the
Law
of
the
great
Soveraign
of
the
World
,
who
is
able
to
save
,
or
to
destroy
?
that
it
is
the
pleasure
of
him
that
made
us
,
and
who
hath
declared
that
he
designs
to
make
us
happy
,
by
our
obedience
to
his
Laws
?
So
that
if
we
know
these
things
to
be
the
Will
of
God
,
we
have
the
greatest
obligation
to
do
them
,
whether
we
consider
the
Authority
of
God
,
or
our
own
interest
;
and
if
we
neglect
them
,
we
have
nothing
to
say
in
our
own
excuse
.
We
knew
the
Law
,
and
the
advantage
of
keeping
it
,
and
the
penalty
of
breaking
it
,
and
if
after
this
we
will
transgress
,
there
is
no
Apology
to
be
made
for
us
.
They
have
something
to
plead
for
themselves
,
who
can
say
,
that
tho'
they
had
some
apprehension
of
some
parts
of
their
Duty
,
and
their
Minds
were
apt
to
dictate
to
them
that
they
ought
to
do
some
things
,
yet
the
different
apprehensions
of
Mankind
about
several
of
these
things
,
and
the
doubts
and
uncertainties
of
their
own
Minds
concerning
them
,
made
them
easie
to
be
carried
off
from
their
Duty
,
by
the
vicious
inclinations
of
their
own
Nature
,
and
the
tyranny
of
Custom
and
Example
,
and
the
pleasant
temptations
of
flesh
and
blood
;
but
had
they
had
a
clear
and
undoubted
Revelation
from
God
,
and
had
certainly
known
these
things
to
be
his
Will
,
this
would
have
conquered
and
born
down
all
Objections
and
Temptations
to
the
contrary
;
or
if
it
had
not
,
would
have
stopt
their
mouths
,
and
taken
away
all
excuse
from
them
.
There
is
some
colour
in
this
plea
,
that
in
many
cases
they
did
not
know
certainly
what
the
Will
of
God
was
:
but
for
us
who
own
a
clear
Revelation
from
God
,
and
profess
to
believe
it
,
what
can
we
say
for
our selves
,
to
mitigate
the
severity
of
God
toward
us
;
why
he
should
not
pour
forth
all
his
wrath
,
and
execute
upon
us
the
fierceness
of
his
anger
?
Thirdly
,
The
neglect
of
God's
will
when
we
know
it
,
cannot
be
without
a
great
deal
of
wilfulness
and
contempt
.
If
we
know
it
,
and
do
it
not
,
the
fault
is
solely
in
our
wills
,
and
the
more
wilful
any
sin
is
,
the
more
hainously
wicked
is
it
.
There
can
hardly
be
a
greater
aggravation
of
a
Crime
,
than
if
it
proceed
from
meer
obstinacy
and
perverseness
;
and
if
we
know
it
to
be
our
Lord's
Will
,
and
do
it
not
,
we
are
guilty
of
the
highest
contempt
of
the
greatest
Authority
in
the
World
.
And
do
we
think
this
to
be
but
a
small
aggravation
,
to
affront
the
great
Soveraign
and
Judge
of
the
World
?
not
only
to
break
his
Laws
;
but
to
trample
upon
them
and
despise
them
,
when
we
know
whose
Laws
they
are
?
Will
we
provoke
the
Lord
to
jealousie
?
are
we
stronger
than
he
?
We
believe
that
it
is
God
who
said
,
Thou
shalt
not
commit
Adultery
;
thou
shalt
not
Steal
;
thou
shalt
not
bear
false
witness
against
thy
Neighbour
;
thou
shalt
not
hate
,
or
oppress
,
or
defraud
thy
Brother
in
any
thing
;
but
thou
shalt
love
thy
Neighbour
as
thy self
;
and
will
we
notwithstanding
venture
to
break
these
Laws
,
knowing
whose
Authority
they
are
stampt
withal
?
After
this
contempt
of
him
,
what
favour
can
we
hope
for
from
him
?
what
can
we
say
for
our selves
,
why
any
one
of
those
many
stripes
which
are
threatned
should
be
abated
to
us
?
Ignosci
aliquatenus
ignorantiae
potest
;
contemptus
veniam
non
habet
;
Something
may
be
pardoned
to
ignorance
;
but
contempt
can
expect
no
forgiveness
.
He
that
strikes
his
Prince
,
not
knowing
him
to
be
so
,
hath
something
to
say
for
himself
,
that
tho'
he
did
a
disloyal
act
,
yet
it
did
not
proceed
from
a
disloyal
Mind
:
but
he
that
first
acknowledgeth
him
for
his
Prince
,
and
then
affronts
him
,
deserves
to
be
prosecuted
with
the
utmost
severity
,
because
he
did
it
wilfully
,
and
in
meer
contempt
.
The
knowledge
of
our
Duty
,
and
that
it
is
the
will
of
God
which
we
go
against
,
takes
away
all
possible
excuse
from
us
;
for
nothing
can
be
said
,
why
we
should
offend
him
,
who
hath
both
Authority
to
command
us
,
and
Power
to
destroy
us
.
And
thus
I
have
,
as
briefly
as
I
could
,
represented
to
you
the
true
ground
and
reason
of
the
aggravation
of
those
Sins
,
which
are
committed
against
the
clear
knowledge
of
God's
Will
,
and
our
Duty
;
because
this
knowledge
is
so
great
an
advantage
to
the
doing
of
our
Duty
;
so
great
an
obligation
upon
us
to
it
;
and
because
the
neglect
of
our
Lord's
Will
in
this
case
,
cannot
be
without
great
wilfulness
,
and
a
down-right
contempt
of
his
Authority
.
And
shall
I
now
need
to
tell
you
,
how
much
it
concerns
every
one
of
us
,
to
live
up
to
that
knowledge
which
we
have
of
our
Lord's
Will
,
and
to
prepare
our selves
to
do
according
to
it
;
to
be
always
in
a
readiness
and
disposition
to
do
what
we
know
to
be
his
Will
,
and
actually
to
do
it
,
when
there
is
occasion
,
and
opportunity
?
And
it
concerns
us
the
more
,
because
we
,
in
this
Age
and
Nation
,
have
so
many
advantages
,
above
a
great
part
of
the
World
,
of
coming
to
the
knowledge
of
our
Duty
.
We
enjoy
the
clearest
and
most
perfect
Revelation
which
God
ever
made
of
his
Will
to
Mankind
,
and
have
the
light
of
Divine
Truth
plentifully
shed
amongst
us
,
by
the
free
use
of
the
holy
Scriptures
,
which
is
not
a
sealed
Book
to
us
,
but
lies
open
to
be
read
,
and
studied
by
us
;
this
Spiritual
Food
is
rained
down
like
Manna
round
about
our
Tents
,
and
every
one
may
gather
so
much
as
is
sufficient
;
we
are
not
stinted
,
nor
have
the
word
of
God
given
out
to
us
in
broken
pieces
,
or
mixt
and
adulterated
,
here
a
Lesson
of
Scripture
,
and
there
a
Legend
;
but
whole
and
entire
,
sincere
and
uncorrupt
.
God
hath
not
left
us
,
as
he
did
the
Heathen
for
many
Ages
,
to
the
imperfect
and
uncertain
direction
of
Natural
Light
;
nor
hath
he
revealed
his
Will
to
us
,
as
he
did
to
the
Jews
,
in
dark
Types
and
Shadows
:
but
hath
made
a
clear
discovery
of
his
Mind
and
Will
to
us
.
The
Dispensation
which
we
are
under
,
hath
no
vail
upon
it
,
the
Darkness
is
past
,
and
the
true
Light
now
shineth
;
we
are
of
the
Day
,
and
of
the
Light
,
and
therefore
it
may
justly
be
expected
that
we
should
put
off
the
Works
of
Darkness
,
and
walk
as
Children
of
the
Light
.
Every
degree
of
knowledge
which
we
have
,
is
an
aggravation
of
the
Sins
committed
against
it
,
and
when
our
Lord
comes
to
pass
Sentence
upon
us
,
will
add
to
the
number
of
our
stripes
.
Nay
,
if
God
should
inflict
no
positive
torment
upon
Sinners
;
yet
their
own
Minds
would
deal
most
severely
with
them
upon
this
account
,
and
nothing
will
gall
their
Consciences
more
,
than
to
remember
against
what
Light
they
did
offend
.
For
herein
lies
the
very
nature
and
sting
of
all
guilt
,
to
be
conscious
to
our selves
,
that
we
knew
what
we
ought
to
have
done
,
and
did
it
not
.
The
Vices
and
Corruptions
which
reigned
in
the
World
before
,
will
be
pardonable
,
in
comparison
of
ours
.
The
times
of
that
ignorance
God
winked
at
:
but
now
he
commands
all
Men
every
where
to
Repent
.
Mankind
had
some
excuse
for
their
Errors
before
,
and
God
was
pleased
in
a
great
measure
to
overlook
them
:
but
if
we
continue
still
in
our
sins
,
we
have
no
cloak
for
them
.
All
the
degrees
of
Light
which
we
enjoy
,
are
so
many
Talents
committed
to
us
by
our
Lord
,
for
the
improving
whereof
,
he
will
call
us
to
a
strict
account
;
for
unto
whomsoever
much
is
given
,
of
him
much
shall
be
required
;
and
to
whom
he
hath
committed
much
,
of
him
he
will
ask
the
more
.
And
nothing
is
more
reasonable
,
than
that
Men
should
account
for
all
the
advantages
and
opportunities
they
have
had
of
knowing
the
Will
of
God
;
and
that
as
their
knowledge
was
increased
,
so
their
sorrow
and
punishment
should
proportionably
rise
,
if
they
sin
against
it
.
The
ignorance
of
a
great
part
of
the
World
is
deservedly
pitied
and
lamented
by
us
;
but
the
Condemnation
of
none
is
so
sad
,
as
of
those
,
who
having
the
knowledge
of
God's
Will
,
neglect
to
do
it
;
how
much
better
had
it
been
for
them
not
to
have
kuown
the
way
of
righteousness
,
than
after
they
have
known
it
,
to
turn
from
the
holy
Commandment
delivered
unto
them
!
If
we
had
been
born
,
and
brought
up
in
ignorance
of
the
true
God
and
his
Will
,
we
had
had
no
sin
,
in
comparison
of
what
now
we
have
:
but
now
that
we
see
,
our
sin
remains
.
This
will
aggravate
our
Condemnation
beyond
measure
,
that
we
had
the
knowledge
of
Salvation
so
clearly
revealed
to
us
.
Our
Duty
lies
plainly
before
us
,
we
know
what
we
ought
to
do
,
and
what
manner
of
Persons
we
ought
to
be
,
in
all
holy
Conversation
and
Godliness
.
We
believe
the
coming
of
our
Lord
to
Judgment
,
and
we
know
not
how
soon
He
may
be
revealed
from
Heaven
with
his
Mighty
Angels
,
not
only
to
take
vengeance
on
them
that
know
not
God
,
but
on
them
that
have
known
him
,
and
yet
obey
not
the
Gospel
of
his
Son
.
And
if
all
this
will
not
move
us
to
prepare
our selves
to
do
our
Lord's
Will
,
we
deserve
to
have
our
stripes
multiplied
.
No
Condemnation
can
be
too
heavy
for
those
who
offend
against
the
clear
knowledge
of
God's
Will
,
and
their
Duty
.
Let
us
then
be
perswaded
to
set
upon
the
practice
of
what
we
know
;
let
the
light
which
is
in
our
Understandings
,
descend
upon
our
Hearts
and
Lives
;
let
us
not
dare
to
continue
any
longer
in
the
practice
of
any
known
Sin
,
nor
in
the
neglect
of
any
thing
which
we
are
convinced
is
our
Duty
,
and
if
our
hearts
condemn
us
not
,
neither
for
the
neglect
of
the
means
of
Knowledge
,
nor
for
rebelling
against
the
Light
of
God's
Truth
shining
in
our
Minds
,
and
glaring
upon
our
Consciences
,
then
have
we
confidence
towards
God
:
but
if
our
hearts
condemn
us
,
God
is
greater
than
our
hearts
,
and
knows
all
things
.
SERMON
XIV
.
The
Sins
of
Men
not
chargeable
upon
God
;
but
upon
themselves
.
JAMES
I.
13
,
14.
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
:
But
every
Man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
NEXT
to
the
Bel●ef
of
a
God
,
and
his
Providence
,
there
is
nothing
more
Fundamentally
necessary
to
the
practice
of
a
good
Life
,
than
the
belief
of
these
two
Principles
,
That
God
is
not
the
Author
of
Sin
,
and
That
every
Man's
Sin
lies
at
his
own
door
and
he
hath
reason
to
blame
himself
for
all
the
evil
that
he
does
.
First
,
That
God
is
not
the
Author
of
Sin
,
that
he
is
no
way
accessary
to
our
faults
,
either
by
tempting
or
forcing
us
to
the
Commission
of
them
.
For
if
he
were
,
they
would
neither
properly
be
Sins
,
nor
could
they
be
justly
punished
.
They
would
not
properly
be
Sins
,
for
Sin
is
a
contradiction
to
the
Will
of
God
;
but
supposing
Men
to
be
either
tempted
or
necessitated
thereto
,
that
which
we
call
Sin
,
would
either
be
a
meer
passive
Obedience
to
the
Will
of
God
,
or
an
active
Compliance
with
it
,
but
neither
way
a
contradiction
to
it
.
Nor
could
these
actions
be
justly
punished
;
for
all
punishment
supposeth
a
fault
,
and
a
fault
supposeth
liberty
and
freedom
from
force
and
necessity
;
so
that
no
Man
can
be
justly
punished
for
that
which
he
cannot
help
,
and
no
Man
can
help
that
,
which
he
is
necessitated
and
compel'd
to
.
And
tho'
there
were
no
force
in
the
case
,
but
only
temptation
,
yet
it
would
be
unreasonable
for
the
same
person
to
tempt
and
punish
.
For
as
nothing
is
more
contrary
to
the
holiness
of
God
,
than
to
tempt
Men
to
Sin
;
so
nothing
can
be
more
against
justice
and
goodness
,
than
first
to
draw
Men
into
a
fault
,
and
then
to
chastize
them
for
it
.
So
that
this
is
a
Principle
which
lies
at
the
bottom
of
all
Religion
,
That
God
is
not
the
Author
of
the
Sins
of
Men.
And
then
,
Secondly
,
That
every
Man's
fault
lies
at
his
own
door
,
and
he
has
reason
enough
to
blame
himself
for
all
the
evil
that
he
does
.
And
this
is
that
which
makes
Men
properly
guilty
,
that
when
they
have
done
amiss
,
they
are
conscious
to
themselves
it
was
their
own
act
,
and
they
might
have
done
otherwise
;
and
guilt
is
that
which
makes
Men
liable
to
punishment
;
and
fear
of
punishment
is
the
great
restraint
from
Sin
,
and
one
of
the
principal
Arguments
for
Virtue
and
Obedience
.
And
both
these
Principles
our
Apostle
St.
James
does
here
fully
assert
in
the
words
which
I
have
read
unto
you
.
L●t
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
:
But
every
Man
is
tempted
,
when
he
is
drawn
away
of
his
own
Lust
,
and
enticed
.
In
which
words
,
these
two
things
are
plainly
contained
.
First
,
That
God
doth
not
tempt
any
Man
to
Sin
.
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
.
Secondly
,
That
every
Man's
fault
lies
at
his
own
door
,
and
he
is
his
own
greatest
tempter
.
But
every
Man
is
tempted
,
when
he
is
drawn
away
of
his
own
Lust
,
and
enticed
.
I.
That
God
doth
not
tempt
any
Man
to
Sin
.
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
.
In
which
words
,
there
are
three
things
to
be
considered
.
First
,
The
Proposition
which
the
Apostle
here
rejects
,
and
that
is
,
That
God
tempts
Men.
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
Secondly
,
The
manner
in
which
he
rejects
it
.
Let
no
Man
say
so
.
By
which
manner
of
speaking
,
the
Apostle
insinuates
these
two
Things
.
1.
That
Men
are
apt
to
lay
their
faults
upon
God
:
For
when
he
says
,
L●t
no
Man
say
so
,
he
intimates
,
that
Men
are
apt
to
say
so
,
and
it
is
very
probable
that
some
did
say
so
;
and
,
2dly
.
That
it
is
not
only
a
fault
,
but
an
impious
assertion
to
say
that
God
tempts
Men.
He
speaks
of
it
as
a
thing
to
be
rejected
with
detestation
.
Let
no
Man
say
;
that
is
,
far
be
it
from
us
to
affirm
a
thing
so
impious
and
dishonourable
to
God
.
Thirdly
,
The
Reason
and
Argument
that
he
brings
against
it
,
For
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
.
First
,
the
Proposition
which
the
Apostle
here
rejects
,
and
that
is
,
That
God
tempts
Men
:
Let
no
Man
say
,
when
he
is
tempted
,
I
am
tempted
of
God
.
Now
that
we
may
the
more
distinctly
understand
the
meaning
of
the
Proposition
,
which
the
Apostle
here
rejects
,
it
will
be
very
requisite
to
consider
what
Temptation
is
,
and
the
several
sorts
and
kinds
of
it
.
To
Tempt
a
Man
,
is
in
general
,
nothing
else
but
to
make
trial
of
him
in
any
kind
what
he
will
do
.
In
Scripture
Temptation
is
commonly
confin'd
to
the
trial
of
a
Man's
good
or
bad
,
of
his
virtuous
or
vicious
inclinations
.
But
then
it
is
such
a
trial
as
endangers
a
Man's
virtue
,
and
if
he
be
not
well
resolved
,
is
likely
to
overcome
it
,
and
to
make
him
fall
into
Sin
.
So
that
temptation
does
always
imply
something
of
danger
the
worst
way
.
And
Men
are
thus
tempted
,
either
from
themselves
,
or
by
others
;
by
others
chiefly
these
two
ways
.
First
,
By
direct
and
down-right
perswasions
to
Sin
.
Secondly
,
By
being
brought
into
such
Circumstances
as
will
greatly
endanger
their
falling
into
it
,
tho'
none
solicit
and
perswade
them
to
it
.
First
,
By
direct
and
down-right
perswasions
to
Sin
.
Thus
the
Devil
tempted
our
First
Parents
,
by
representing
things
so
to
them
,
as
might
on
the
one
hand
incite
them
to
Sin
,
and
on
the
other
hand
,
weaken
and
loosen
that
,
which
was
the
great
curb
and
restraint
from
it
.
On
the
one
hand
,
he
represents
to
them
the
advantages
they
should
have
by
breaking
God's
Command
.
God
doth
know
that
in
the
day
ye
eat
thereof
,
then
your
eyes
shall
be
opened
,
and
ye
shall
be
as
Gods
,
knowing
good
and
evil
.
On
the
other
hand
,
he
represents
the
danger
of
offending
not
to
be
so
great
and
certain
as
they
imagined
.
The
Serpent
said
unto
the
Woman
,
ye
shall
not
surely
dye
.
And
the
Devil
had
so
good
success
in
this
way
of
tempting
the
first
Adam
,
as
to
encourage
him
to
set
upon
the
second
,
our
Blessed
Saviour
,
in
the
same
manner
;
for
he
would
have
perswaded
him
to
fall
down
and
worship
him
,
by
offering
him
all
the
Kingdoms
of
the
World
,
and
the
glory
of
them
.
And
thus
bad
Men
many
times
tempt
others
,
and
endeavour
to
draw
them
into
the
same
wicked
Courses
with
themselves
.
Solomon
represents
to
us
the
manner
and
the
danger
of
it
,
Prov.
1.
10
,
11
,
13
,
14.
My
Son
,
if
Sinners
entice
thee
,
consent
thou
not
;
if
they
say
,
come
with
us
,
let
us
lay
wait
for
blood
,
let
us
lurk
privily
for
the
innocent
without
cause
;
we
shall
find
all
precious
substance
,
we
shall
fill
our
houses
with
spoil
.
Cast
in
thy
lot
amongst
us
,
let
us
all
have
one
purse
.
This
is
the
first
way
of
temptation
.
And
to
be
sure
God
tempts
no
Man
this
way
.
He
offers
no
Arguments
to
Man
to
perswade
him
to
Sin
;
he
no
where
proposeth
either
Reward
or
Impunity
to
Sinners
:
but
on
the
contrary
,
gives
all
imaginable
encouragement
to
Obedience
,
and
threatens
the
transgression
of
his
Law
with
most
dreadful
Punishments
.
Secondly
,
Men
are
likewise
tempted
,
by
being
brought
into
such
Circumstances
,
as
will
greatly
endanger
their
falling
into
Sin
,
tho'
none
perswade
them
to
it
;
and
this
happens
two
ways
;
when
Men
are
remarkably
beset
with
the
allurements
of
the
World
,
or
assaulted
with
the
Evils
and
Calamities
of
it
;
for
either
of
these
Conditions
are
great
temptations
to
Men
,
and
make
powerful
assaults
upon
them
,
especially
when
they
fall
upon
those
who
are
ill
disposed
before
,
or
are
but
of
a
weak
Virtue
and
Resolution
.
The
allurements
of
the
World
are
strong
temptations
;
Riches
,
and
Honours
,
and
Pleasures
,
they
are
the
Occasions
and
Incentives
to
many
Lusts
.
Honour
and
Greatness
,
Power
and
Authority
over
other●
,
especially
when
Men
are
suddenly
lifted
up
,
and
from
a
low
Condition
,
are
apt
to
transport
Men
to
Pride
and
Insolency
towards
others
.
Power
is
a
strong
Liquor
which
does
easily
intoxicate
weak
Minds
,
and
make
them
apt
to
say
and
do
undecent
things
.
Man
that
is
in
Honour
and
understands
not
,
is
like
the
Beasts
that
perish
;
Intimating
that
Men
who
are
exalted
to
an
high
Condition
,
are
very
apt
to
forget
themselves
,
and
to
play
the
Fools
and
Beasts
.
It
requires
great
Consideration
,
and
a
well-poised
Mind
,
not
to
be
lifted
up
with
one's
Condition
.
Weak
heads
are
apt
to
turn
and
grow
dizzy
,
when
they
look
down
from
a
great
height
.
And
so
likewise
Ease
and
Prosperity
are
a
very
slippery
Condition
to
most
Men
,
and
without
great
care
,
do
endanger
the
falling
into
great
Sins
.
So
Solomon
observes
,
Prov.
1.
32.
For
the
turning
away
of
the
simple
shall
slay
them
,
and
the
prosperity
of
fools
shall
destroy
them
.
For
this
Reason
Agur
maketh
his
Prayer
to
God
,
that
he
would
give
him
neither
Poverty
nor
Riches
,
but
keep
him
in
a
mean
Condition
,
because
of
the
danger
of
both
extreams
,
Prov.
30.
8
,
9.
Give
me
not
Riches
,
lest
I
be
full
,
and
deny
thee
.
Both
the
eager
desire
,
and
the
possession
and
enjoyment
of
Riches
do
frequently
prove
fatal
to
Men.
So
our
Saviour
tells
us
elsewhere
very
Emphatically
,
Mat.
19.
23
,
24.
Verily
I
say
unto
you
,
that
a
Rich
Man
shall
hardly
enter
into
the
Kingdom
of
Heaven
:
And
again
I
say
unto
you
,
it
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
than
for
a
Rich
Man
to
enter
into
the
Kingdom
of
God
.
St.
Paul
likewise
very
fully
declares
unto
us
the
great
danger
of
this
Condition
,
1
Tim.
6.
9
,
10.
But
they
that
will
be
Rich
,
fall
into
temptation
,
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
which
drown
Men
in
destruction
and
perdition
;
for
the
love
of
mony
is
the
root
of
all
evil
,
which
while
some
coveted
after
,
they
have
erred
from
the
faith
,
and
pierced
themselves
through
with
many
sorrows
.
But
the
greatest
Bait
of
all
to
Flesh
and
Blood
,
is
sensual
Pleasures
;
the
very
presence
and
opportunity
of
these
,
are
apt
to
kindle
the
Desires
,
and
to
inflame
the
Lusts
of
Men
,
especially
where
these
temptations
meet
with
suitable
tempers
,
where
every
spark
that
falls
catcheth
.
And
on
the
other
hand
,
the
Evils
and
Calamities
of
this
World
,
especially
if
they
threaten
or
fall
upon
Men
in
any
degree
of
extremity
,
are
strong
temptations
to
Human
Nature
.
Poverty
and
Want
,
Pain
and
Suffering
,
and
the
fear
of
any
great
Evil
,
especially
of
Death
,
these
are
great
straits
to
Humane
Nature
,
and
apt
to
tempt
Men
to
great
Sins
,
to
impatience
and
discontent
,
to
unjust
and
dishonest
shifts
,
to
the
forsaking
of
God
,
and
Apostacy
from
his
Truth
and
Religion
.
Agur
was
sensible
of
the
dangerous
temptation
of
Poverty
,
and
therefore
he
prays
against
that
,
as
well
as
against
Riches
;
Give
me
not
Poverty
,
lest
being
Poor
I
steal
,
and
take
the
name
of
the
Lord
my
God
in
vain
;
that
is
,
lest
I
be
tempted
to
Theft
,
and
Perjury
.
The
Devil
,
whose
Trade
it
is
to
tempt
Men
to
Sin
,
knew
very
well
the
force
of
these
sorts
of
Temptations
,
when
he
desired
God
first
to
touch
Job
in
his
Estate
,
and
to
see
what
effect
that
would
have
,
Job
1.
11.
But
put
forth
thine
hand
now
,
and
touch
all
that
he
hath
,
and
he
will
curse
thee
to
thy
face
.
And
when
he
found
himself
deceived
in
this
,
surely
he
thought
,
that
were
he
but
afflicted
with
great
bodily
pains
,
that
would
put
him
out
of
all
patience
,
and
flesh
and
blood
would
not
be
able
to
withstand
this
Temptation
,
Chap.
2.
ver.
5.
But
put
forth
thine
hand
now
,
and
touch
his
bone
and
his
flesh
,
and
he
will
curse
thee
to
thy
face
.
And
this
was
the
great
Temptation
that
the
Primitive
Christians
were
assaulted
withal
;
they
were
tempted
to
forsake
Christ
and
his
Religion
,
by
a
most
violent
Persecution
,
by
the
spoiling
of
their
goods
,
by
Imprisonment
,
and
Torture
,
and
Death
.
And
this
is
that
kind
of
Temptation
which
the
Apostle
particularly
speaks
of
before
the
Text
,
Blessed
is
the
Man
that
endureth
temptation
;
for
when
he
is
tried
,
he
shall
receive
the
Crown
of
Life
,
which
the
Lord
hath
promised
to
them
that
love
him
;
and
then
it
follows
,
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
.
And
thus
I
have
given
an
account
of
the
several
sorts
of
temptations
comprehended
under
this
second
Head
,
namely
,
when
Men
are
tempted
by
being
brought
into
such
Circumstances
as
do
greatly
endanger
their
falling
into
Sin
,
by
the
Allurements
of
this
World
,
and
by
the
Evils
and
Calamities
of
it
.
Now
the
Question
is
,
how
far
God
hath
an
hand
in
these
kind
of
temptations
,
that
so
we
may
know
how
to
limit
this
Proposition
,
which
the
Apostle
here
rejects
,
that
Men
are
tempted
of
God
.
Let
no
Man
say
,
when
he
is
tempted
,
I
am
tempted
of
God
.
That
the
Providence
of
God
does
order
,
or
at
least
permit
Men
to
be
brought
into
these
Circumstances
I
have
spoken
of
,
which
are
such
dangerous
temptations
to
Sin
,
no
Man
can
doubt
,
that
believes
his
Providence
to
be
concern'd
in
the
affairs
of
the
World
.
All
the
difficulty
is
,
how
far
the
Apostle
does
here
intend
to
exempt
God
from
an
hand
in
these
temptations
.
Now
for
the
clearer
understanding
of
this
,
it
will
be
requisite
to
consider
the
several
Ends
and
Reasons
,
which
those
who
tempt
others
may
have
in
tempting
them
;
and
all
temptation
is
for
one
of
these
three
Ends
or
Reasons
;
either
for
the
trial
and
improvement
of
Men's
Virtues
;
or
by
way
of
Judgment
and
Punishment
for
some
former
great
Sins
and
Provocations
;
or
with
a
direct
purpose
and
design
to
seduce
Men
to
Sin
;
these
I
think
are
the
chief
Ends
and
Reasons
that
can
be
imagined
,
of
exercising
Men
with
dangerous
temptations
.
First
,
For
the
exercise
and
improvement
of
Men's
Graces
and
Virtues
.
And
this
is
the
End
which
God
always
aims
at
,
in
bringing
good
Men
,
or
permitting
them
to
be
brought
into
dangerous
temptations
.
And
therefore
St.
James
speaks
of
it
as
a
matter
of
joy
,
when
good
Men
are
exercised
with
afflictions
;
not
because
afflictions
are
desirable
for
themselves
,
but
because
of
the
happy
consequences
of
them
,
Ver.
2
,
3.
of
this
Chap.
My
Brethren
,
count
it
all
joy
,
when
ye
fall
into
divers
temptations
;
knowing
this
,
that
the
trying
of
your
faith
worketh
patience
.
And
to
the
same
purpose
St.
Paul
,
Rom.
5.
3
,
4
,
5.
We
glory
in
tribulation
,
knowing
that
tribulation
worketh
patience
,
and
patience
experience
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Patience
trieth
a
Man
,
and
this
trial
worketh
hope
,
and
hope
maketh
not
ashamed
.
These
are
happy
effects
and
consequences
of
affliction
and
suffering
,
when
they
improve
the
Virtues
of
Men
,
and
increase
their
Graces
,
and
thereby
make
way
for
the
increase
of
their
Glory
.
Upon
this
account
,
St.
James
pronounceth
those
Blessed
,
who
are
thus
tempted
.
Blessed
is
the
Man
that
endureth
temptation
;
for
when
he
is
tried
,
he
shall
receive
the
Crown
of
Life
,
which
the
Lord
hath
promised
to
them
that
love
him
.
And
this
certainly
is
no
disparagement
to
the
Providence
of
God
,
to
permit
Men
to
be
thus
tempted
,
when
he
permits
it
for
no
other
end
,
but
to
make
them
better
Men
,
and
thereby
to
prepare
them
for
a
greater
Reward
:
And
so
the
Apostle
assures
us
,
Rom.
8.
17
,
18.
If
so
be
we
suffer
with
him
,
we
shall
also
be
glorified
with
him
;
for
I
reckon
that
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
.
And
ver.
28.
For
we
know
that
all
things
shall
work
together
for
good
to
them
that
love
God
.
And
this
happy
end
and
issue
of
temptations
to
good
Men
the
Providence
of
God
secures
to
them
(
if
they
be
not
wanting
to
themselves
)
one
of
these
two
ways
,
either
by
proportioning
the
temptation
to
their
strength
;
or
if
it
exceed
that
,
by
ministring
new
strength
and
support
to
them
,
by
the
secret
and
extraordinary
aids
of
his
Holy
Spirit
.
First
,
By
proportioning
the
temptation
to
their
strength
;
ordering
things
so
by
his
secret
and
wise
Providence
,
that
they
shall
not
be
assaulted
by
any
temptation
,
which
is
beyond
their
strength
to
resist
and
overcome
.
And
herein
the
security
of
good
Men
doth
ordinarily
consist
;
and
the
very
best
of
us
,
those
who
have
the
firmest
and
most
resolute
virtue
were
in
infinite
danger
,
if
the
Providence
of
God
did
not
take
this
care
of
us
.
For
a
temptation
may
set
upon
the
best
Men
with
so
much
violence
,
or
surprize
them
at
such
an
advantage
,
as
no
ordinary
degree
of
grace
and
virtue
is
able
to
withstand
:
But
where
Men
are
sincerely
good
,
and
honestly
resolv'd
,
the
Providence
of
God
doth
ward
off
these
fierce
blows
,
and
put
by
these
violent
thrusts
,
and
by
a
secret
disposal
of
things
,
keep
them
from
being
assaulted
by
these
irresistible
kinds
of
temptations
.
The
Consideration
whereof
,
as
it
is
a
great
encouragement
to
Men
to
be
sincerely
good
,
so
likewise
a
great
Argument
for
a
continual
dependance
upon
the
Providence
of
God
,
and
to
take
us
off
from
confidence
in
our selves
,
and
our
own
strength
.
And
this
use
the
Apostle
makes
of
it
,
1
Cor.
10.
12.
Wherefore
let
him
that
thinketh
he
standeth
,
(
that
is
confident
that
nothing
shall
be
able
to
shake
him
,
or
throw
him
down
)
take
heed
lest
he
fall
;
there
hath
no
temptation
taken
you
,
but
such
as
is
common
to
Men
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
what
is
humane
;
nothing
but
what
an
humane
strength
,
assisted
by
an
ordinary
grace
of
God
,
may
be
able
to
resist
and
Conquer
.
But
there
are
greater
and
more
violent
temptations
than
these
,
which
you
have
not
yet
been
tried
with
;
and
when
those
happen
,
we
must
have
recourse
to
God
for
an
extraordinary
assistance
.
And
this
is
the
Second
way
I
mention'd
,
whereby
the
Providence
of
God
does
secure
good
Men
in
case
of
extraordinary
temptations
,
which
no
humane
strength
can
probably
resist
.
And
this
the
same
Apostle
assures
us
of
in
the
very
next
words
,
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
what
you
are
able
,
but
will
with
the
temptation
also
make
a
way
to
escape
,
that
you
may
be
able
to
bear
it
.
That
is
,
in
case
of
great
and
violent
temptations
(
such
as
the
Christians
in
the
height
of
their
Persecutions
were
exposed
to
)
God
will
secretly
minister
strength
and
support
equal
to
the
force
and
power
of
the
temptation
.
And
this
God
did
in
an
extraordinary
manner
to
the
Christian
Martyrs
,
and
that
to
such
a
degree
,
as
made
them
joyfully
to
embrace
their
Sufferings
,
and
with
the
greatest
chearfulness
in
the
world
to
endure
those
torments
,
which
no
humane
patience
was
able
to
bear
.
And
where
God
doth
thus
secure
Men
against
temptations
,
or
support
them
under
them
,
it
is
no
reflection
at
all
upon
the
goodness
or
justice
of
his
Providence
,
to
permit
them
to
be
thus
tempted
.
Secondly
,
God
permits
others
to
be
thus
tempted
,
by
way
of
Judgment
and
Punishment
for
some
former
great
Sins
and
Provocations
which
they
have
been
guilty
of
.
And
thus
many
times
God
punisheth
great
and
notorious
Offenders
,
by
permitting
them
to
fall
into
great
temptations
,
which
meeting
with
a
vicious
disposition
,
are
likely
to
be
too
hard
for
them
,
especially
considering
how
by
a
long
habit
of
wickedness
,
and
wilful
commission
of
great
and
notorious
Sins
,
they
have
made
themselves
an
easie
prey
to
every
temptation
,
and
have
driven
the
Spirit
of
God
from
them
,
and
deprived
themselves
of
tho●e
aids
and
restraints
of
his
Grace
,
which
he
ordinarily
affords
,
not
only
to
good
Men
,
but
likewise
to
those
who
are
not
very
bad
.
And
thus
God
is
said
to
have
hardened
Pharaoh
by
those
Plagues
and
Judgments
which
he
sent
upon
him
and
his
Kingdom
.
But
if
we
carefully
read
the
Story
,
it
is
said
that
he
first
harden'd
himself
,
and
then
that
God
hardened
him
;
that
is
,
he
being
hardened
under
the
first
Judgments
of
God
,
God
sent
more
,
which
meeting
with
his
obstinacy
,
had
this
unnatural
effect
upon
him
,
to
harden
him
yet
more
;
not
that
God
did
infuse
any
wickedness
or
obstinacy
into
him
,
but
by
his
just
Judgments
sent
more
Plagues
upon
him
,
which
hardened
him
yet
more
,
and
which
were
likely
to
have
that
effect
upon
him
,
considering
the
ill
temper
of
the
Man
.
And
it
was
just
by
way
of
punishment
that
they
should
.
And
so
likewise
,
Joshua
11.
19
,
20.
it
is
said
that
the
Cities
of
the
Canaanites
did
not
make
peace
with
Joshua
,
because
it
was
of
the
Lord
to
harden
their
hearts
,
that
they
should
come
against
Israel
in
Battel
,
that
he
might
destroy
them
utterly
;
that
is
,
for
their
former
iniquities
,
the
measure
whereof
was
now
full
,
the
Providence
of
God
did
justly
bring
them
into
,
and
leave
them
under
those
Circumstances
,
which
made
them
obstinate
against
all
terms
of
Peace
,
and
this
proved
fatal
to
them
.
And
in
the
like
sense
we
are
to
understand
several
other
expressions
in
Scripture
,
which
likewise
might
seem
very
harsh
.
As
Isaiah
6.
10.
Make
the
heart
of
this
People
fat
,
and
make
their
ears
heavy
,
and
shut
their
eyes
,
lest
they
see
with
their
eyes
,
and
hear
with
their
ears
,
and
understand
with
their
hearts
,
and
convert
and
be
healed
;
all
which
expressions
signifie
no
more
,
but
that
God
,
for
the
former
provocations
and
impenitency
of
that
People
,
did
leave
them
to
their
own
hardness
and
blindness
,
so
that
they
did
not
desire
to
understand
and
make
use
of
the
means
of
their
recovery
.
So
likewise
,
Rom.
1.
24.
God
is
said
to
have
given
up
the
idolatrous
Heathen
to
uncleanness
,
to
vile
and
unnatural
lusts
;
and
Ver.
28.
to
a
reprobate
and
injudicious
Mind
;
that
is
,
as
a
punishment
of
their
Idolatry
,
he
left
them
to
the
power
of
those
temptations
,
which
betrayed
them
to
the
vilest
lusts
.
And
to
mention
but
one
Text
more
,
2
Thes.
2.
11.
the
Apostle
threatens
those
that
rejected
the
truth
,
that
for
this
cause
God
would
send
them
strong
delusions
,
(
the
efficacy
of
error
)
that
they
should
believe
a
lye
,
that
they
all
might
be
damned
,
who
believed
not
the
truth
,
but
had
pleasure
in
unrighteousness
;
that
is
,
as
a
just
punishment
for
their
renouncing
the
truth
,
God
gave
them
over
to
the
power
of
delusion
;
their
error
had
its
full
scope
at
them
,
to
tempt
them
with
all
its
colours
and
pretences
.
But
it
is
observable
,
that
,
in
all
these
places
which
I
have
mention'd
,
God
is
said
to
give
Men
up
to
the
power
of
temptation
,
as
a
punishment
of
some
former
great
Crimes
and
Provocations
.
And
it
is
not
unjust
with
God
thus
to
deal
with
Men
,
to
leave
them
to
the
power
of
temptation
,
when
they
had
first
wilfully
forsaken
him
;
and
in
this
case
God
doth
not
tempt
Men
to
Sin
,
but
leaves
them
to
themselves
,
to
be
tempted
by
their
own
hearts
lusts
;
and
if
they
yield
and
are
Conquered
,
it
is
their
own
fault
,
because
they
have
neglected
God's
grace
,
whereby
they
might
have
been
able
to
have
resisted
those
temptations
;
and
have
forced
his
holy
Spirit
to
withdraw
himself
from
them
,
and
to
leave
them
open
and
naked
to
those
assaults
of
temptation
,
against
which
they
might
otherwise
have
been
sufficiently
armed
.
Thirdly
,
The
last
end
of
temptation
which
I
mentioned
,
is
to
try
Men
,
with
a
direct
purpose
and
intention
to
seduce
Men
to
Sin
.
Thus
wicked
Men
tempt
others
,
and
thus
the
Devil
tempts
Men.
Thus
he
tempted
our
first
Parents
,
and
seduced
them
from
their
Obedience
and
Allegiance
to
God
.
Thus
he
tempted
Job
,
by
bringing
him
into
those
Circumstances
,
which
were
very
likely
to
have
forc'd
him
into
impatience
,
and
discontent
.
And
thus
he
tempted
our
blessed
Saviour
;
but
found
nothing
in
him
to
work
upon
,
or
to
give
him
any
advantage
over
him
.
And
thus
he
daily
tempts
Men
,
by
laying
all
sorts
of
baits
and
snares
before
them
,
going
about
continually
,
seeking
whom
he
may
seduce
and
destroy
;
and
as
far
as
God
permits
him
,
and
his
Power
reacheth
,
he
suits
his
temptations
as
near
as
he
can
to
the
humours
and
appetites
and
inclinations
of
Men
,
contriving
them
into
such
circumstances
,
as
that
he
may
ply
his
temptations
upon
them
to
the
greatest
advantage
;
propounding
such
Objects
to
them
,
as
may
most
probably
draw
forth
the
corruptions
of
Men
,
and
kindle
their
irregular
desires
,
and
inflame
their
lusts
,
and
tempt
their
evil
inclinations
that
way
,
which
they
are
most
strongly
bent
.
He
tempts
the
Covetous
Man
with
Gain
,
the
Ambitious
Man
with
Preferment
,
the
Voluptuous
Man
with
Carnal
and
Sensual
Pleasures
;
and
where
none
of
these
baits
will
take
,
he
stirs
up
his
Instruments
to
persecute
those
,
who
are
stedfast
and
confirmed
in
Resolutions
of
Piety
and
Virtue
,
to
try
if
he
can
work
upon
their
Fear
,
and
shake
their
Constancy
and
Fidelity
to
God
and
Goodness
that
way
;
and
all
this
he
doth
with
a
direct
design
and
earnest
desire
to
seduce
Men
from
their
Duty
,
and
to
betray
them
to
Sin
.
But
thus
God
tempts
no
Man
,
and
in
this
sense
it
is
that
the
Apostle
means
,
that
no
Man
when
he
is
tempted
,
is
tempted
of
God
.
God
hath
no
design
to
seduce
any
Man
to
Sin
.
He
often
proves
the
obedience
of
Men
,
and
suffers
them
to
fall
into
divers
temptations
,
for
the
trial
of
their
faith
,
and
exercise
of
their
obedience
,
and
other
Virtues
;
and
he
permits
bad
Men
to
be
assaulted
with
great
temptations
,
and
as
a
punishment
of
their
former
obstinacy
and
impiety
,
withdraws
the
aids
and
assistances
of
his
grace
from
them
,
and
leaves
them
to
their
own
weakness
and
folly
;
but
not
so
as
to
take
away
all
restraint
of
his
grace
even
from
bad
Men
,
unless
it
be
upon
very
high
provocation
,
and
a
long
and
obstinate
continuance
in
Sin
:
But
God
never
tempts
any
Man
,
with
any
intention
to
seduce
him
to
Sin
,
and
with
a
desire
he
should
do
wickedly
.
This
is
the
proper
work
of
the
Devil
and
his
Instruments
;
in
this
sense
it
is
far
from
God
to
tempt
any
Man
;
and
whenever
in
the
ordinary
course
,
and
by
the
common
permission
of
his
Providence
,
Men
fall
into
temptation
,
the
utmost
that
God
does
,
is
to
leave
them
to
themselves
;
and
he
does
not
do
this
neither
,
but
to
those
who
have
highly
provoked
him
to
depart
from
them
;
that
is
,
to
those
who
have
justly
deserved
to
be
so
dealt
withal
.
And
thus
I
have
consider'd
the
Proposition
which
the
Apostle
here
rejects
,
namely
,
that
God
tempts
Men
,
and
have
shewn
as
clearly
as
I
can
,
how
it
is
to
be
limited
and
understood
.
I
now
proceed
to
the
second
thing
which
I
propounded
to
consider
,
viz.
The
manner
in
which
the
Apostle
rejects
this
Proposition
,
Let
no
Man
say
,
when
he
is
tempted
,
I
am
tempted
of
God
.
By
which
manner
of
speaking
,
he
insinuates
two
Things
.
First
,
That
Men
are
apt
to
lay
their
faults
upon
God
.
For
when
he
says
,
let
no
Man
say
so
,
he
intimates
that
Men
were
apt
to
say
thus
;
and
't
is
probable
some
did
say
so
,
to
excuse
themselves
for
their
deserting
their
Religion
upon
the
temptation
of
Persecution
and
Suffering
.
'T
is
not
unlikely
,
that
Men
might
lay
the
fault
upon
God's
Providence
,
which
exposed
them
to
these
difficult
trials
,
and
thereby
tempted
them
to
forsake
their
Religion
.
But
however
this
be
,
we
find
it
very
natural
to
Men
,
to
transfer
their
faults
upon
others
.
Men
are
naturally
sensible
when
they
offend
,
and
do
contrary
to
their
Duty
;
and
the
guilt
of
Sin
is
an
heavy
burthen
,
of
which
Men
would
be
glad
to
ease
themselves
as
much
as
they
can
;
and
they
think
it
is
a
mitigation
and
excuse
of
their
faults
,
if
they
did
not
proceed
only
from
themselves
,
but
from
the
violence
and
compulsion
,
the
temptation
and
instigation
of
others
.
But
especially
Men
are
very
glad
to
lay
their
faults
upon
God
,
because
he
is
a
full
and
sufficient
excuse
,
nothing
being
to
be
blamed
that
comes
from
him
.
Thus
Adam
did
,
upon
the
commission
of
the
very
first
Sin
that
Mankind
was
guilty
of
.
When
God
charged
him
for
breaking
of
his
Law
,
by
eating
of
the
fruit
of
the
forbidden
Tree
,
he
endeavours
to
excuse
himself
,
by
laying
the
fault
obliquely
upon
God
;
The
Woman
whom
thou
gavest
to
be
with
me
,
she
gave
me
of
the
Tree
,
and
I
did
eat
.
The
Woman
whom
thou
gavest
to
be
with
me
;
he
does
what
he
can
to
derive
the
fault
upon
God
.
And
tho'
this
be
very
unreasonable
,
yet
it
seems
it
is
very
natural
.
Men
would
fain
have
the
pleasure
of
committing
Sin
,
but
then
they
would
be
glad
to
remove
as
much
of
the
trouble
and
guilt
of
it
from
themselves
as
they
can
.
Secondly
,
This
manner
of
Speech
,
which
the
Apostle
here
useth
,
doth
insinuate
further
to
us
,
that
it
is
not
only
a
false
,
but
an
impious
assertion
,
to
say
that
God
tempts
Men
to
Sin
.
He
speaks
of
it
,
not
only
as
a
thing
unfit
to
be
said
,
but
fit
to
be
rejected
with
the
greatest
indignation
;
let
no
Man
say
,
that
is
,
far
be
it
from
us
to
affirm
any
thing
so
impious
and
so
dishonourable
to
God
.
For
nothing
can
be
more
contrary
to
the
holy
and
righteous
nature
of
God
,
and
to
those
plain
declarations
which
he
hath
made
of
himself
,
than
to
seduce
Men
to
wickedness
;
and
therefo●e
no
Man
,
that
hath
any
regard
to
the
honour
of
God
,
can
entertain
the
least
suspicion
of
his
having
any
hand
in
the
Sins
of
Men
,
or
give
heed
to
any
Principles
or
Doctrines
,
from
whence
so
odious
and
abominable
a
Consequence
may
be
drawn
.
I
proceed
to
the
Third
Thing
I
propounded
to
consider
,
viz.
The
Reason
or
Argument
which
the
Apostle
brings
against
this
impious
suggestion
;
That
God
cannot
be
tempted
with
evil
,
and
therefore
no
Man
can
imagine
that
he
should
tempt
any
Man
to
it
;
Let
no
Man
say
,
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
.
And
in
speaking
to
this
,
I
shall
First
Consider
the
strength
and
force
of
this
Argument
;
And
Secondly
,
The
Nature
and
Kind
of
it
.
First
,
The
strength
and
force
of
this
Argument
,
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
is
untemptable
by
evil
;
he
cannot
be
drawn
to
any
thing
that
is
bad
himself
,
and
therefore
it
cannot
be
imagined
he
should
have
any
inclination
or
design
to
seduce
others
.
And
this
will
appear
to
be
a
strong
and
forcible
Argument
,
if
we
consider
,
First
,
The
Proposition
upon
which
it
is
grounded
,
that
God
cannot
be
tempted
by
evil
.
Secondly
,
The
Consequence
that
clearly
follows
from
it
;
and
that
is
,
that
because
God
cannot
be
tempted
by
evil
,
therefore
he
cannot
tempt
any
Man
to
it
.
First
,
We
will
consider
the
Proposition
upon
which
this
Argument
is
built
,
and
that
is
,
that
God
cannot
be
tempted
by
evil
.
He
is
out
of
the
reach
of
any
temptation
to
evil
.
Whoever
is
tempted
to
any
thing
,
is
either
tempted
by
his
own
inclination
,
or
by
the
allurement
of
the
Object
,
or
by
some
external
Motive
and
Consideration
:
but
none
of
all
these
can
be
imagined
to
have
any
place
in
God
,
to
tempt
him
to
evil
.
For
,
First
,
he
hath
no
temptation
to
it
from
his
own
inclination
.
The
holy
and
pure
Nature
of
God
is
at
the
greatest
distance
from
●vil
,
and
at
the
greatest
contrariety
to
it
.
He
is
so
far
from
having
any
inclination
to
●vil
,
that
it
is
the
only
thing
in
the
World
to
which
he
hath
an
irreconcilable
Antipathy
.
This
the
Scripture
frequently
declares
to
us
,
and
that
in
a
very
emphatical
manner
.
Psal.
5.
4.
He
is
not
a
God
that
hath
pleasure
in
wickedness
,
neither
shall
evil
dwell
with
him
.
The
words
are
a
Diminution
,
and
less
is
said
,
than
is
intended
by
them
;
the
meaning
is
,
that
God
is
so
far
from
taking
pleasure
in
Sin
,
that
he
hath
a
perfect
hatred
and
abhorrence
of
it
.
Hab.
2.
13.
Thou
art
of
purer
eyes
than
to
behold
evil
,
and
canst
not
look
upon
iniquity
.
As
when
Men
hate
a
thing
to
the
highest
degree
,
they
turn
away
their
eyes
,
and
cannot
endure
to
look
upon
it
.
Light
and
Darkness
are
not
more
opposite
to
one
another
,
than
the
Holy
Nature
of
God
is
to
Sin
.
What
fellowship
hath
Light
with
Darkness
,
or
God
with
Belial
?
Secondly
,
There
is
no
allurement
in
the
Object
,
to
stir
up
any
inclination
in
him
towards
it
.
Sin
in
its
very
nature
is
imperfection
,
and
irregularity
,
crookedness
,
and
deformity
;
so
that
unless
there
be
an
inclination
to
it
before-hand
,
there
is
nothing
in
it
to
move
any
ones
liking
or
desire
towards
it
;
it
hath
no
attractives
or
enticements
in
it
,
but
to
a
corrupt
and
ill-disposed
Mind
.
Thirdly
,
Neither
are
there
external
Motives
and
Considerations
,
that
can
be
imagined
to
tempt
God
to
it
.
All
Arguments
that
have
any
temptation
,
are
either
founded
in
hope
or
fear
;
either
in
the
hope
of
gaining
some
benefit
or
advantage
,
or
in
the
fear
of
falling
into
some
mischief
or
inconvenience
.
Now
the
Divine
Nature
being
perfectly
happy
,
and
perfectly
secured
in
its
own
happiness
,
is
out
of
the
reach
of
any
of
these
temptations
.
Men
are
many
times
tempted
to
evil
very
strongly
by
these
Considerations
;
they
want
many
things
to
make
them
happy
,
and
they
fear
many
things
which
may
make
them
miserable
;
and
the
hopes
of
the
one
,
and
the
fears
of
the
other
,
are
apt
to
work
very
powerfully
upon
them
,
to
seduce
them
from
their
Duty
,
and
to
draw
them
to
Sin
:
but
the
Divine
Nature
is
firm
against
all
these
attempts
,
by
its
own
fullness
and
security
.
So
that
you
se●
now
the
Proposition
,
upon
which
the
Apostle
grounds
his
Argument
,
is
evidentally
true
,
and
beyond
all
exception
,
that
God
cannot
be
tempted
with
evil
.
Let
us
then
in
the
Second
place
,
consider
the
Consequence
that
clearly
follows
from
it
;
That
because
God
cannot
be
tempted
with
evil
,
therefore
he
cannot
tempt
any
Man
to
it
.
For
why
should
he
desire
to
draw
Men
into
that
,
which
he
himself
abhors
,
and
which
is
so
contrary
to
his
own
nature
and
disposition
?
When
Men
tempt
one
another
to
Sin
,
they
do
it
to
make
others
like
themselves
;
and
when
the
Devil
tempts
Men
to
Sin
,
it
is
either
out
of
direct
malice
to
God
,
or
out
of
envy
to
Men.
But
none
of
these
Considerations
can
have
any
place
in
God
,
or
be
any
Motive
to
him
to
tempt
Men
to
Sin
.
Bad
Men
tempt
others
to
Sin
,
to
make
them
like
themselves
,
and
that
with
one
of
these
two
Designs
;
either
for
the
comfort
or
pleasure
of
Company
,
or
for
the
countenance
of
it
,
that
there
may
be
some
kind
of
Apology
and
Excuse
for
them
.
For
the
Comfort
and
Pleasure
of
Company
.
Man
does
not
love
to
be
alone
;
and
for
this
Reason
bad
Men
endeavour
to
make
others
like
themselves
,
that
agreeing
with
them
in
the
same
disposition
and
manners
,
they
may
be
fit
Company
for
them
.
For
no
Man
takes
pleasure
in
the
Society
and
Conversation
of
those
,
who
are
of
contrary
Tempers
and
Inclinations
to
them
,
because
they
are
continually
warring
and
clashing
with
one
another
.
And
for
this
Reason
bad
Men
hate
and
persecute
those
that
are
good
.
Let
us
lie
in
wait
(
say
they
)
for
the
Righteous
,
because
he
is
not
for
our
turn
,
and
he
is
contrary
to
our
doings
;
he
is
grievous
unto
us
even
to
behold
;
for
his
life
is
not
like
other
Mens
,
and
his
ways
are
of
another
fashion
;
as
it
is
exprest
in
the
Wisdom
of
Solomon
.
So
that
wicked
Men
tempt
others
to
Sin
,
that
they
may
have
the
pleasure
and
contentment
of
their
Society
.
But
now
for
this
Reason
God
cannot
be
imagined
to
tempt
Men
to
Sin
;
because
that
would
be
the
way
to
make
them
unlike
himself
,
and
such
as
his
Soul
could
take
no
pleasure
in
.
Another
Design
that
bad
Men
have
in
seducing
others
to
Sin
,
is
thereby
to
give
countenance
to
their
bad
actions
,
and
to
be
some
kind
of
Excuse
and
Apology
for
them
.
Among
Men
,
the
multitude
of
Offenders
does
sometimes
procure
impunity
,
but
it
always
gives
countenance
to
Vice
;
and
Men
are
apt
to
alledge
it
in
their
excuse
,
that
they
are
not
alone
guilty
of
such
a
fault
,
that
they
did
not
do
it
without
Company
and
Example
;
which
is
the
Reason
of
that
Law
,
Exod.
23.
2.
Thou
shalt
not
follow
a
multitude
to
do
evil
;
implying
,
that
Men
are
very
apt
to
take
encouragement
to
any
thing
that
is
bad
,
from
Company
and
Example
.
But
neither
hath
this
Reason
any
place
in
God
,
who
being
far
from
doing
evil
himself
,
can
have
no
Reason
to
tempt
others
to
do
so
,
by
way
of
excuse
,
and
vindication
of
himself
.
And
when
the
Devil
tempts
Men
to
Sin
,
it
is
either
out
of
direct
malice
to
God
,
or
out
of
envy
to
Men.
Out
of
malice
to
God
,
to
spoil
his
Workmanship
,
and
to
pervert
that
which
came
innocent
and
upright
out
of
his
hands
;
to
rob
God
of
his
Subjects
,
and
to
debauch
them
from
their
Duty
and
Allegiance
to
him
;
to
strengthen
the
Rebellion
which
he
has
raised
against
God
,
and
to
make
him
as
many
Enemies
as
he
can
.
But
for
this
End
God
cannot
tempt
any
Man
;
for
this
would
be
to
procure
dishonour
to
himself
,
and
to
deface
the
work
of
his
own
hands
.
Another
Reason
why
the
Devil
tempts
Men
,
is
Envy
.
When
he
was
fallen
from
God
,
and
Happiness
,
and
by
his
own
Rebellion
had
made
himself
miserable
,
he
was
discontented
to
see
the
happy
Condition
of
Man
,
and
it
grieved
him
at
his
very
heart
;
and
this
moved
him
to
tempt
Man
to
Sin
,
that
he
might
involve
him
in
the
same
misery
into
which
he
had
plunged
himself
.
It
is
a
pleasure
to
Envy
to
over-turn
the
happiness
of
others
,
and
to
lay
them
level
with
themselves
.
But
the
Divine
Nature
is
full
of
goodness
,
and
delights
in
the
happiness
of
all
his
Creatures
.
His
own
incomparable
felicity
has
placed
him
as
much
above
any
temptation
to
envying
others
,
as
above
any
occasion
of
being
contemned
by
them
.
He
grudges
no
Man's
happiness
,
and
therefore
cannot
tempt
Men
to
Sin
,
out
of
a
desire
to
see
them
miserable
.
So
that
none
of
those
Considerations
which
move
the
Devil
to
tempt
Men
to
Sin
,
and
Evil
Men
to
tempt
one
another
to
do
wickedly
,
can
be
imagined
to
have
any
place
in
God
.
And
thus
you
see
the
force
of
the
Apostle's
Argument
,
that
because
God
cannot
be
tempted
to
evil
,
therefore
he
can
tempt
no
Man
.
None
tempt
others
to
be
bad
,
but
those
who
are
first
so
themsemselves
.
I
shall
now
in
the
Second
place
,
Consider
the
Nature
and
Kind
of
the
Argument
,
which
the
Apostle
here
useth
,
Let
no
Man
say
,
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
.
He
does
not
reject
this
impious
Proposition
barely
upon
his
own
Authority
;
but
he
argues
against
it
from
the
Nature
and
Perfection
of
God
;
and
therein
appeals
to
the
common
Notions
of
Mankind
concerning
God
.
We
might
very
well
have
rested
in
his
Authority
,
being
an
Apostle
Commissioned
by
our
Saviour
,
and
extraordinarily
assisted
and
witnessed
to
,
by
the
Miraculous
gifts
of
the
Holy
Ghost
,
wherewith
he
was
endowed
.
But
he
condescends
to
give
a
Reason
of
what
he
says
,
and
appeals
to
the
common
Principles
of
Mankind
.
For
all
Men
will
readily
agree
to
this
,
that
God
hath
all
imaginable
perfection
:
but
it
is
a
plain
imperfection
to
be
liable
to
be
tempted
to
Evil
,
and
therefore
God
cannot
be
tempted
to
Evil.
And
if
so
,
it
is
as
impossible
that
he
should
tempt
others
to
it
;
for
none
can
have
either
an
inclination
or
interest
to
seduce
others
to
Evil
,
but
those
who
have
been
first
seduced
to
it
themselves
.
Now
in
this
Method
of
Arguing
,
the
Apostle
teacheth
us
one
of
the
surest
ways
of
Reasoning
in
Religion
;
namely
,
from
the
Natural
Notions
which
Men
have
of
God
.
So
that
all
Doctrines
plainly
contrary
to
those
Natural
Notions
which
Men
have
of
God
,
are
to
be
rejected
,
what
Authority
soever
they
pretend
to
;
whatever
plainly
derogates
from
the
goodness
or
justice
of
God
,
or
any
other
of
his
Perfections
,
is
certainly
false
,
what
Authority
soever
it
may
claim
from
the
Judgment
of
Learned
and
Pious
Men
;
yea
tho'
it
pretend
to
be
countenanc'd
from
the
Texts
and
Expressions
of
Holy
Scripture
.
Because
nothing
can
be
entertain'd
as
a
Divine
Revelation
,
which
plainly
contradicts
the
common
Natural
Notions
which
Mankind
have
of
God
.
For
all
Reasoning
about
Divine
Revelation
,
and
whether
that
which
pretends
to
be
so
,
be
really
so
or
not
,
is
to
be
govern'd
by
those
Natural
Notions
.
And
if
any
thing
that
pretends
to
be
a
Revelation
from
God
,
should
teach
Men
that
there
is
no
God
,
or
that
he
is
not
Wi●e
,
and
Good
,
and
Just
,
and
Powerful
;
this
is
Reason
enough
to
reject
it
,
how
confident
soever
the
pretence
be
,
that
it
is
a
Divine
Revelation
.
And
if
any
thing
be
,
upon
good
grounds
in
Reason
,
received
for
a
Divine
Revelation
,
(
as
the
Holy
Scriptures
are
amongst
Christians
)
no
Man
ought
to
be
regarded
,
who
from
thence
pretends
to
maintain
any
Doctrine
contrary
to
the
Natural
Notions
,
which
Men
have
of
God
;
such
as
clearly
contradict
his
Holiness
,
or
Goodness
,
or
Justice
,
or
do
by
plain
and
undeniable
Consequence
make
God
the
Author
of
Sin
,
or
the
like
;
because
the
very
attempt
to
prove
any
such
thing
out
of
Scripture
,
does
strike
at
the
Divine
Authority
of
those
Books
.
For
if
they
be
from
God
,
it
is
certain
they
can
contain
no
such
thing
.
So
that
no
Man
ought
to
suffer
himself
to
be
seduced
into
any
such
Opinions
,
upon
pretence
that
there
are
expressions
in
Scripture
,
which
seem
to
countenance
them
.
For
if
they
really
did
so
,
the
Consequence
would
not
be
the
confirming
of
such
Opinions
;
but
the
weakning
of
the
Authority
of
the
Scripture
it self
.
For
just
so
many
Arguments
as
any
Man
can
draw
from
Scripture
for
any
such
Opinion
,
so
many
Weapons
he
puts
into
the
han●s
of
Atheists
against
the
Scripture
it self
.
I
do
not
speak
this
,
as
if
I
thought
there
were
any
ground
from
Scripture
for
any
such
Doctrine
,
I
am
very
certain
there
is
not
.
And
if
there
be
any
par●●cular
expressions
,
which
to
prejudic'd
Men
may
seem
to
import
any
such
thing
,
every
Man
ought
to
govern
himself
in
the
interpretation
of
such
passages
,
by
what
is
clear
and
plain
,
and
agreeable
to
the
main
Scope
and
Tenour
of
the
Bible
,
and
to
those
Natural
Notions
which
Men
have
of
God
,
and
of
his
Perfections
.
For
when
all
is
done
,
this
is
one
of
the
surest
ways
of
Reasoning
in
Religion
;
and
whoever
guides
himself
,
and
steers
by
this
Compass
,
can
never
err
much
:
but
whoever
suffers
himself
to
be
led
away
by
the
appearance
of
some
more
obscure
Phrases
in
the
expressions
of
Scripture
,
and
the
glosses
of
Men
upon
them
,
without
regard
to
this
Rule
,
may
run
into
the
greatest
Delusions
,
may
wander
Eternally
,
and
lose
himself
in
one
Mistake
after
another
,
and
shall
never
find
his
way
out
of
this
endless
Labyrinth
,
but
by
this
Clue
.
If
St.
James
had
not
been
an
Apostle
,
the
Argument
which
he
useth
would
have
convinced
any
reasonable
Man
,
that
God
tempts
no
Man
to
Sin
,
because
he
cannot
be
tempted
with
Evil
himself
,
and
therefore
it
is
unreasonable
to
imagine
he
should
tempt
any
Man
.
For
he
argues
from
such
a
Principle
,
as
all
Mankind
will
,
at
first
hearing
,
assent
to
.
And
thus
I
have
done
with
the
first
Thing
asserted
by
the
Apostle
here
in
the
Text
;
That
God
tempts
no
Man
to
Sin
.
Let
no
Man
say
,
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
of
evil
,
neither
tempteth
he
any
Man
.
Before
I
proceed
to
the
second
Assertion
,
That
every
Man
is
his
own
greatest
Tempter
,
I
should
draw
some
useful
Inferences
from
what
hath
been
already
delivered
:
but
I
reserve
both
the
one
and
the
other
to
the
next
Opportunity
.
SERMON
XV.
The
Sins
of
Men
not
chargeable
upon
God
:
but
upon
themselves
.
JAMES
I.
13
,
14.
Let
no
Man
say
when
he
is
tempted
,
I
am
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
:
But
every
Man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
WHEN
I
made
entrance
upon
these
Words
,
I
told
you
,
that
next
to
the
Belief
of
a
God
and
a
Providence
,
nothing
is
more
fundamentally
necessary
to
the
Practice
of
a
good
Life
,
than
the
Belief
of
these
two
Principles
;
That
God
is
not
the
Author
of
the
Sins
of
Men
;
and
That
every
Man's
fault
lies
at
his
own
door
.
And
both
these
Principles
St.
James
does
clearly
and
fully
assert
in
these
Words
.
-
First
,
God
tempts
no
Man
to
Sin
.
-
Secondly
,
Every
Man
is
his
own
greates●
Tempter
.
The
first
of
these
I
have
largely
spoken
to
in
my
former
Discourse
;
and
from
what
I
then
said
,
I
shall
only
draw
a
few
useful
Inferences
,
before
I
proceed
to
the
second
;
Viz.
These
which
follow
.
First
,
Let
us
beware
of
all
such
Doctrines
,
as
do
any
ways
tend
to
make
God
the
Author
of
Sin
;
either
by
laying
a
Necessity
upon
Men
of
Sinning
,
or
by
laying
secret
Designs
to
tempt
and
seduce
Men
to
Sin
.
Nothing
can
be
farther
from
the
Nature
of
God
,
than
to
do
any
such
thing
,
and
nothing
can
be
more
dishonourable
to
him
,
than
to
imagine
any
such
thing
of
him
;
he
is
of
purer
eyes
than
to
behold
evil
;
and
can
we
think
,
that
he
who
cannot
endure
to
see
it
,
should
have
any
hand
in
it
?
We
find
that
the
Holy
Men
in
Scripture
are
very
careful
to
remove
all
thought
and
suspicion
of
this
from
God
.
Elihu
,
Job
36.
3.
before
he
would
argue
about
God's
Providence
with
Job
,
he
resolves
in
the
first
place
,
to
attribute
nothing
to
God
,
that
is
unworthy
of
him
.
I
will
(
says
he
)
ascribe
righteousness
to
my
Maker
.
So
likewise
St.
Paul
,
Rom.
7.
7.
What
shall
we
say
then
?
Is
the
Law
Sin
?
God
forbid
.
Is
the
Law
Sin
?
That
is
,
hath
God
given
Men
a
Law
to
this
end
,
that
he
might
draw
them
into
Sin
?
far
be
it
from
him
.
Gal.
2.
17.
Is
Christ
the
minister
of
Sin
?
God
●orbid
.
You
see
then
how
tender
good
Men
have
always
been
of
ascribing
any
thing
to
God
,
that
might
seem
to
render
him
the
Author
of
Sin
.
So
that
we
have
reason
to
take
heed
of
all
Doctrines
that
are
of
this
tendency
;
such
as
are
the
Doctrines
of
an
absolute
and
irrespective
decree
to
damn
the
greatest
part
of
Mankind
;
and
in
order
to
that
,
and
as
a
Means
to
it
,
efficaciously
to
permit
Men
to
Sin
.
For
if
these
things
be
true
,
that
God
hath
absolutely
decre●d
to
damn
the
greatest
part
of
Men
,
and
to
make
good
this
decree
,
he
permits
them
to
Sin
,
not
by
a
bare
permission
of
leaving
them
to
themselves
,
but
by
such
a
permission
as
shall
be
efficacious
;
that
is
,
he
will
so
permit
them
to
Sin
,
as
they
cannot
avo●d
it
;
then
those
who
are
under
this
decree
of
God
,
are
under
a
necessity
of
Sinning
;
which
necessity
,
since
it
does
not
proceed
from
themselves
,
but
from
the
decree
of
God
,
does
by
consequence
make
God
the
Author
of
Sin
.
And
then
that
other
Doctrine
,
which
is
subservient
to
this
,
that
God
does
by
a
Physical
and
Natural
influence
upon
the
Minds
and
Wills
of
Men
,
determine
them
to
every
action
that
they
do
,
to
bad
actions
as
well
as
good
.
I
know
they
who
say
so
,
tell
us
that
God
only
determines
Men
to
the
action
,
but
not
to
the
evil
of
it
.
For
instance
,
when
Cain
kill'd
his
Brother
,
God
determin'd
him
(
they
say
)
to
the
Natural
Action
of
taking
away
a
Man's
Life
,
which
in
many
Cases
may
be
done
without
Sin
.
Very
true
:
but
if
in
these
Circumstances
the
Natural
Action
could
not
be
done
without
committing
the
Sin
,
he
that
determin'd
him
to
the
Natural
Action
,
determin'd
him
likewise
to
the
Sin
.
I
am
far
from
any
thought
that
those
that
maintain
these
Doctrines
,
had
any
intention
to
make
God
the
Author
of
Sin
:
but
if
this
be
the
necessary
Consequence
of
these
Doctrines
,
there
is
Reason
enough
to
reject
them
,
how
innocent
soever
the
intention
be
of
those
who
maintain
them
.
Secondly
,
Let
not
us
tempt
any
Man
to
Sin
.
All
Piety
pretends
to
be
an
imitation
of
God
,
therefore
let
us
endeavour
to
be
like
him
in
this
.
'T
is
true
indeed
,
we
may
be
tempted
with
evil
,
and
therefore
we
are
likely
enough
to
tempt
others
:
but
we
ought
not
to
do
so
.
It
is
contrary
to
holiness
and
goodness
,
to
the
temper
and
disposition
of
the
most
perfect
Being
in
the
World
.
God
tempts
no
Man
;
nay
,
it
is
the
proper
Work
and
Employment
of
the
Devil
,
't
is
his
very
Trade
and
Profession
;
he
goes
about
,
seeking
whom
he
may
betray
into
Sin
and
Destruction
.
To
this
end
he
walks
up
and
down
the
Earth
,
waiting
all
Opportunities
and
Advantages
upon
Men
to
draw
them
into
Sin
;
so
that
we
are
his
Factors
and
Instruments
,
whenever
we
tempt
Men
to
Sin
.
Let
those
Consider
this
,
who
are
so
active
and
busie
to
seduce
Men
into
any
kind
of
wickedness
,
and
to
instruct
them
in
the
Arts
of
Iniquity
,
who
tempt
Men
into
bad
Company
and
Courses
,
and
take
pleasure
in
debauching
a
Virtuous
Person
,
and
make
it
matter
of
great
Triumph
to
make
a
sober
Man
drunk
,
as
if
it
were
so
glorious
an
Action
to
ruine
a
Soul
,
and
destroy
that
,
which
is
more
worth
than
the
whole
World
.
Whenever
you
go
about
this
Work
,
remember
whose
Instruments
you
are
,
and
whose
work
you
do
,
and
what
kind
of
Work
it
is
.
Tempting
others
to
Sin
is
in
Scripture
called
Murder
,
for
which
Reason
,
the
Devil
is
said
to
be
a
Murderer
from
the
beginning
,
because
he
was
a
Tempter
.
Whosoever
committeth
Sin
is
of
the
Devil
:
but
whosoever
tempts
others
to
Sin
,
is
a
sort
of
Devil
himself
.
Thirdly
,
Since
God
tempts
no
Man
,
let
us
not
tempt
him
.
There
is
frequent
mention
in
Scripture
of
Men's
tempting
God
,
i.
e.
trying
him
as
it
were
,
whether
he
will
do
any
thing
for
their
sakes
,
that
is
mis-becoming
his
Goodness
,
and
Wisdom
,
and
Faithfulness
,
or
any
other
of
his
Perfections
.
Thus
the
Israelites
are
said
to
have
tempted
God
in
the
Wilderness
forty
years
together
,
and
in
that
space
,
more
remarkably
ten
times
.
The
meaning
of
which
Expressions
is
,
that
when
God
had
promised
Abraham
to
bring
his
seed
into
the
Land
of
Canaan
,
that
People
,
by
their
great
and
repeated
provocations
of
God
,
did
often
provoke
him
to
have
destroyed
them
,
and
consequently
to
have
fail'd
of
the
Promise
which
he
made
to
the
Fathers
.
The
Devil
likewise
tempted
our
Saviour
to
tempt
God
,
by
casting
himself
down
from
the
Pinacle
of
the
Temple
,
in
confidence
that
the
Angels
would
take
care
of
him
:
but
our
Saviour
answers
him
,
it
is
written
,
thou
shalt
not
tempt
the
Lord
thy
God
.
From
which
Instance
it
appears
,
that
Men
are
said
to
tempt
God
,
whenever
they
expect
the
protection
of
his
Providence
in
an
unwarrantable
way
.
God
hath
promised
to
take
care
of
good
Men
:
but
if
they
neglect
themselves
,
or
willingly
cast
themselves
into
danger
,
and
expect
his
Providence
and
Protection
,
they
do
not
trust
God
,
but
tempt
him
;
they
try
whether
God's
Providence
will
countenance
their
rashness
,
and
provide
for
them
,
when
they
neglect
themselves
;
and
protect
them
from
those
dangers
,
to
which
they
wilfully
●xpos●
themselves
.
So
likewise
if
we
be
negligent
in
our
Callings
,
whereby
we
should
provide
for
our
Families
,
if
we
lavish
away
that
which
we
should
lay
up
for
them
,
and
th●n
depend
upon
the
Providence
of
God
to
supply
them
,
and
take
care
of
them
,
we
tempt
God
to
that
which
is
unworthy
of
him
;
which
is
to
give
approbation
to
our
folly
,
and
to
countenance
our
sloth
and
carelesness
.
We
cannot
seduce
God
,
and
draw
him
to
do
any
thing
that
mis-becomes
him
,
but
we
tempt
him
,
in
expecting
the
Care
and
Protection
of
his
Providence
,
when
we
wilfully
run
our selves
into
danger
,
and
neglect
the
Means
of
providing
for
our
own
safety
.
And
thus
I
have
done
with
the
first
great
Principle
contain'd
in
the
Text
;
viz.
That
God
is
not
the
Author
of
the
Sins
of
Men.
I
proceed
now
to
the
Second
,
That
every
Man
is
his
own
greatest
Tempter
.
But
every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
lust
,
and
enticed
.
God
does
not
tempt
any
Man
to
Sin
:
but
every
Man
is
then
tempted
,
when
by
his
own
Lust
,
his
irregular
Inclination
and
Desire
,
he
is
seduced
to
evil
,
and
enticed
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
caught
as
it
were
with
a
bait
,
for
so
the
greek
word
signifies
.
In
which
words
the
Apostle
gives
us
a
true
account
of
the
prevalency
and
efficacy
of
temptation
upon
Men.
It
is
not
because
God
has
any
design
to
ensnare
Men
in
Sin
;
but
their
own
Cor●uption
and
vicious
inclination
seduce
them
to
that
which
is
evil
.
To
instance
in
the
particular
temptation
the
Apostle
was
speaking
of
,
Persecution
&
Suffering
for
the
Cause
of
Religion
,
to
avoid
which
,
many
did
then
forsake
the
Truth
,
and
Apostatiz'd
from
their
Christian
Profession
.
The
true
Cause
of
which
,
was
not
the
Providence
of
God
,
which
permitted
them
to
be
exposed
to
those
Sufferings
;
but
their
inordinate
love
of
the
good
things
of
this
Life
,
and
their
unreasonable
fears
of
the
Evils
and
Sufferings
of
it
;
they
valued
the
enjoyments
of
this
present
Life
,
more
than
the
favour
of
God
,
and
that
Eternal
Happiness
which
he
had
promised
to
them
in
another
Life
;
and
they
feared
the
Persecutions
of
Men
,
more
than
the
threatnings
of
God
,
and
the
dreadful
punishments
of
another
World
.
They
had
an
inordinate
affection
for
the
ease
and
pleasure
of
this
Life
,
and
their
unwillingness
to
part
with
ease
,
was
a
great
temptation
to
them
to
quit
their
Religion
;
by
this
bait
they
were
caught
,
when
it
came
to
the
trial
:
And
thus
it
is
proportionably
in
all
other
sorts
of
temptations
.
Men
are
betrayed
by
themselves
,
and
the
t●mptation
without
hath
a
Party
within
them
,
with
which
it
holds
a
secret
correspondence
,
and
which
is
ready
to
yield
and
give
consent
to
it
;
so
that
it
is
our
own
consent
,
and
treachery
to
our selves
,
that
makes
any
temptation
Master
of
us
,
and
without
that
we
are
not
to
be
overcome
;
Every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
lust
,
and
enticed
.
It
is
the
Lust
of
Men
complying
with
the
temptations
which
are
offer'd
to
us
,
which
renders
them
effectual
,
and
gives
them
the
Victory
over
us
.
In
the
handling
of
this
Argument
,
I
shall
from
these
words
of
the
Apostle
observe
to
you
these
two
things
.
First
,
That
as
the
Apostle
doth
here
acquit
God
from
any
hand
in
tempting
Men
to
Sin
,
so
he
does
not
ascribe
the
prevalency
of
temptation
to
the
Devil
.
Secondly
,
That
he
ascribes
the
prevalency
of
temptation
to
the
Lust
and
vicious
inclinations
of
Men
,
which
seduce
them
to
a
compliance
with
the
temptations
that
are
presented
to
them
;
Every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
lust
,
and
enticed
.
These
two
Observations
shall
be
the
subject
of
my
present
Discourse
.
First
,
That
as
the
Apostle
doth
here
acquit
God
from
any
hand
in
tempting
M●n
to
Sin
,
so
he
does
not
ascribe
the
prevalency
and
efficacy
of
temptation
to
the
Devil
.
That
he
acquits
God
,
I
have
shewn
at
large
in
my
former
Discourse
.
It
is
evident
likewise
,
that
he
does
not
ascribe
the
efficacy
and
prevalency
of
temptation
to
the
Devil
;
for
the
Apostle
in
this
Discourse
of
his
concerning
temptations
,
makes
no
express
mention
of
the
Devil
;
he
supposeth
indeed
,
that
baits
are
laid
for
Men
,
every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
lust
,
and
enticed
.
i.
e.
when
he
plays
with
the
baits
that
are
laid
for
him
,
and
swallows
them
.
And
the
Scripture
elsewhere
frequently
tells
us
,
that
the
Devil
is
very
active
and
busie
to
tempt
Men
,
and
is
continually
laying
baits
before
them
:
but
their
own
Lusts
are
the
Cause
why
they
are
caught
by
them
.
And
I
do
the
rather
insist
upon
this
,
because
Men
are
apt
to
lay
great
load
upon
the
Devil
,
in
the
business
of
temptation
,
hoping
thereby
either
wholly
,
or
at
least
in
a
great
measure
to
excuse
themselves
;
and
therefore
I
shall
here
consider
,
how
far
the
Devil
by
his
temptations
is
the
cause
of
the
Sins
which
Men
by
compliance
with
those
temptations
are
drawn
into
.
First
,
It
is
certain
that
the
Devil
is
very
active
and
busie
to
Minister
to
them
the
occasions
of
Sin
,
and
temptations
to
it
.
For
ever
since
he
fell
from
God
,
partly
out
of
enmity
to
him
,
and
partly
out
of
envy
and
malice
to
Mankind
,
he
hath
made
it
his
great
business
and
employment
to
seduce
Men
to
Sin
;
and
to
this
end
he
walks
up
and
down
the
Earth
,
and
watcheth
all
occasions
and
opportunities
to
tempt
Men
to
Sin
;
and
so
far
as
his
Power
reacheth
,
and
God
permits
him
,
he
lays
baits
and
temptations
before
them
in
all
their
ways
,
presenting
them
wi●h
the
occasions
and
opportunities
to
Sin
,
and
with
such
baits
and
allurements
as
are
most
●uitable
to
their
tempers
,
and
most
likely
to
prevail
with
their
particular
inclinations
,
and
as
often
as
he
can
,
surprizing
Men
with
these
at
the
easiest
time
of
access
,
and
with
such
Circumstances
,
as
may
give
his
temptations
the
greatest
force
and
advantage
.
Of
this
the
Scripture
assures
us
in
general
,
when
it
tells
us
of
these
wiles
and
devices
of
Satan
,
and
of
the
methods
of
his
temptations
;
so
that
tho'
we
do
not
particularly
discern
how
and
when
he
doth
this
,
yet
we
have
no
reason
to
doubt
of
the
thing
,
if
we
believe
that
there
is
such
a
Spirit
in
the
World
,
as
the
Scripture
particularly
tells
us
there
is
,
that
works
in
the
Children
of
disobedience
,
and
that
God
,
from
whom
nothing
is
hidden
,
and
who
sees
all
the
secret
Engines
which
are
at
work
in
the
World
,
to
do
us
good
or
harm
,
hath
in
mercy
to
Mankind
,
given
us
particular
warning
of
it
,
that
we
may
not
be
wholly
ignorant
of
our
Enemies
,
and
their
malicious
Designs
upon
us
,
and
that
we
may
be
continually
upon
our
guard
,
aware
of
our
danger
,
and
armed
against
it
.
Secondly
,
The
Devil
does
not
only
present
to
Men
the
temptations
and
occasions
of
Sin
;
but
when
he
is
permitted
to
make
nearer
approaches
to
them
,
does
excite
and
stir
them
up
to
comply
with
these
temptations
,
and
to
yield
to
them
.
And
this
he
does
,
not
only
by
employing
his
Instruments
to
solicit
for
him
,
and
to
draw
Men
to
Sin
by
bad
Counsel
and
Example
,
which
we
see
frequently
done
,
and
probably
very
often
by
the
Devil's
instigation
;
(
those
who
are
very
wicked
themselves
,
and
consequently
more
enslaved
to
the
Devil
,
and
under
his
Power
,
being
as
it
were
Factors
for
him
to
seduce
others
;
)
but
besides
this
,
't
is
not
improbable
but
the
Devil
himself
does
many
times
immediately
excite
Men
to
Sin
,
by
working
upon
the
humours
of
their
Bodies
,
or
upon
their
Imaginations
;
and
by
that
means
infusing
and
suggesting
evil
motions
into
them
;
or
by
diverting
them
from
those
Thoughts
and
Considerations
,
which
might
check
and
restrain
them
from
that
wickedness
to
which
he
is
tempting
them
;
or
by
some
other
ways
and
means
more
secret
and
unknown
to
us
.
For
the
power
of
Spirits
,
whether
good
or
bad
,
and
the
manner
of
their
operation
upon
our
Minds
,
are
things
very
secret
,
and
of
which
we
can
give
little
or
no
account
;
but
yet
for
all
that
,
we
have
many
times
reason
sufficient
to
believe
a
thing
to
be
so
,
when
we
are
wholly
ignorant
of
the
manner
of
it
.
And
there
is
Reason
from
what
is
said
in
Scripture
to
believe
,
that
the
Devil
,
in
some
Cases
,
hath
a
more
immediate
power
and
influence
upon
the
Minds
of
Men
,
to
excite
them
to
Sin
,
and
,
where
he
discovers
a
very
bad
inclination
or
resolution
,
to
help
it
forward
,
and
to
keep
Men
to
it
;
as
when
it
is
said
,
John
13.
27.
that
the
Devil
enter'd
into
Judas
,
to
push
him
on
in
that
ill
design
which
he
had
already
engaged
in
,
of
betraying
our
Saviour
.
And
Acts
5.
3.
Satan
is
said
to
have
filled
the
heart
of
Ananias
,
to
lie
to
the
Holy-Ghost
,
and
to
keep
back
part
of
the
price
for
which
he
had
sold
his
Estate
;
which
expressions
do
seem
to
intimate
to
us
some
more
immediate
power
and
influence
which
the
Devil
had
upon
those
Persons
:
but
then
't
is
very
observable
,
that
this
power
is
never
ascribed
to
the
Devil
,
but
in
the
case
of
great
and
horrid
Sins
,
and
wh●re
Men
are
before-hand
notoriously
depraved
,
and
either
by
the
actual
commission
of
some
former
great
Sin
,
or
by
entertaining
some
very
wicked
design
,
have
provoked
God
to
permit
the
Devil
a
nearer
access
to
them
.
For
Judas
had
first
taken
Council
how
to
betray
Christ
,
before
it
is
said
the
Devil
entered
into
him
,
to
push
him
on
to
the
execution
of
it
.
And
Ananias
his
Covetousness
had
first
tempted
him
to
keep
back
part
of
his
Estate
,
before
it
is
said
the
Devil
fill'd
his
heart
to
lie
to
the
Holy
Ghost
;
so
that
what
power
the
Devil
hath
over
Men
,
they
first
give
it
him●
they
consent
to
his
outward
temptations
,
before
he
can
get
within
them
.
Hence
it
is
that
in
Scripture
great
Sinners
are
described
,
as
being
more
immedi●tely
under
the
government
and
influence
of
the
Devil
.
Ephes.
2.
1
,
2
,
where
the
Apostle
speaking
of
those
,
who
from
Heat●enisin
were
Converted
to
Christianity
,
You
(
says
he
)
hath
he
quickned
,
who
were
once
dead
in
trespasses
and
sins
;
wherein
in
times
past
ye
walked
,
according
to
the
course
of
this
world
,
according
to
the
Prince
of
the
power
of
the
air
,
the
Spirit
that
now
worketh
in
the
Children
of
disobedience
,
or
unbelief
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Spirit
th●t
s●●ll
acts
and
inspires
the
Children
of
unbelief●
that
is
,
those
who
continue
in
their
infidelity
,
and
would
not
believe
and
obey
the
Gospel
.
When
Men
are
notoriously
wicked
,
and
disobedient
to
the
Counsels
of
God
,
the
Devil
is
said
to
act
and
inspire
them
,
which
certainly
signifies
some
more
immediate
power
and
influence
which
he
hath
over
such
Persons
.
For
as
it
is
very
probable
,
that
the
Devil
is
sometimes
permitted
to
come
near
good
Men
,
so
as
to
tempt
them
;
so
by
notorious
wickedness
and
impiety
,
Men
do
give
admission
to
him
,
and
he
is
permitted
by
the
just
judgment
of
God
,
to
exercise
greater
Dominion
over
them
.
By
resisting
his
temptations
,
we
drive
him
from
us
.
So
St.
James
tells
us
,
Chap.
4.
ver.
7.
Resist
the
Devil
,
and
he
will
flee
from
you
:
but
as
we
yield
to
his
temptations
,
he
continually
makes
nearer
approaches
to
us
,
and
gains
a
greater
power
over
us
.
Thirdly
,
But
for
all
this
,
the
Devil
can
force
no
Man
to
Sin
;
his
temptations
may
move
and
excite
Men
to
Sin
,
but
that
they
are
prevalent
and
effectual
,
proceeds
from
our
own
will
and
consent
;
't
is
our
own
Lusts
closing
with
his
Temptations
,
that
produce
Sin
.
The
Devil
hath
more
or
less
power
over
Men
,
according
as
they
give
way
to
him
;
but
never
so
much
as
to
force
their
Wills
,
and
to
compel
them
to
consent
to
,
and
comply
with
his
temptations
.
The
grace
of
God
doth
hardly
offer
this
violence
to
Men
for
their
good
,
in
order
to
their
Salvation
;
and
therefore
much
less
will
he
permit
the
Devil
to
have
this
power
over
Men
,
to
their
ruine
and
destruction
.
God's
commanding
us
to
resist
the
Devil
,
supposeth
that
his
temptations
are
not
irresistible
.
Fourthly
,
From
what
hath
been
said
,
it
appears
,
that
tho'
the
Devil
be
frequently
accessary
to
the
Sins
of
Men
,
yet
we
our selves
are
the
Authors
of
them
;
he
tempts
us
many
times
to
Sin
,
but
it
is
we
that
commit
it
.
His
temptations
may
sometimes
be
so
violent
as
to
extenuate
our
fault
,
but
never
so
forcible
as
wholly
to
excuse
us
;
for
we
are
so
far
guilty
of
Sin
,
as
we
give
our
consent
to
it
;
and
how
powerful
soever
the
temptation
be
to
any
kind
of
evil
,
there
is
always
enough
of
our
own
will
in
it
to
render
us
guilty
.
I
am
far
from
thinking
that
the
Devil
tempts
Men
to
all
the
evil
that
they
do
.
I
rather
think
that
the
greatest
part
of
the
wickedne●●
that
is
committed
in
the
world
,
springs
from
the
evil
motions
of
Mens
own
Minds
.
Mens
own
Lusts
are
generally
to
them
the
worst
Devil
of
the
two
,
and
do
more
strongly
incline
them
to
Sin
,
than
any
Devil
without
them
can
tempt
them
to
it
.
It
is
not
to
be
doubted
,
that
the
Devil
does
all
the
mischief
he
can
to
the
Souls
of
Men
,
so
far
as
God
permits
him
;
and
tho'
the
number
of
Evil
Angels
be
probably
very
great
,
yet
it
is
but
finite
,
and
every
one
of
them
hath
a
limited
power
;
and
tho'
they
be
very
active
,
yet
they
can
be
but
one
where
at
once
;
so
that
his
malice
at
the
utmost
does
only
all
the
evil
that
it
can
,
not
all
that
it
would
;
he
plyes
where
he
has
the
best
Custom
,
where
he
has
the
fairest
Opportunity
,
and
the
greatest
hopes
;
he
leaves
Men
many
times
for
a
season
(
as
it
is
said
)
he
did
our
Saviour
,
because
he
despairs
of
success
at
that
time
;
and
it
may
be
sometimes
when
he
is
gone
,
these
Persons
grow
secure
,
and
through
their
own
security
and
folly
fall
into
those
Sins
,
which
the
Devil
with
all
his
baits
and
wiles
,
whilst
they
were
upon
their
guard
,
could
not
tempt
them
to
commit
.
Others
after
he
has
made
them
sure
,
and
put
them
into
the
way
of
it
,
will
go
on
of
themselves
,
and
are
as
mad
of
Sinning
,
and
as
forward
to
destroy
themselves
,
as
the
Devil
himself
could
wish
;
so
that
he
can
hardly
tempt
Men
to
any
wickedness
,
which
he
does
not
find
them
inclin'd
to
of
themselves
.
These
he
can
trust
with
themselves
,
and
leave
them
to
their
own
inclinations
and
conduct
,
finding
by
experience
,
that
they
will
do
as
ill
things
of
their
own
motion
,
as
if
Satan
stood
continually
at
their
right
hand
to
prompt
them
,
and
put
them
on
,
so
that
he
can
go
into
a
far
Country
,
and
employ
himself
elsewhere
,
and
leave
them
for
a
long
time
,
being
confident
that
in
his
absence
they
will
not
bury
their
Talent
,
and
hide
it
in
a
Napkin
,
but
will
improve
it
to
a
great
advantage
.
And
I
wish
that
our
own
Age
did
not
afford
us
too
many
instances
of
this
kind
,
of
such
forward
and
expert
Sinners
as
need
no
Tempter
either
to
instruct
or
excite
them
to
that
which
is
evil
.
Now
in
this
Case
the
Devil
betakes
himself
to
other
Persons
,
and
removes
his
Snares
and
Baits
where
he
thinks
there
is
more
need
and
occasion
for
them
.
So
that
we
may
reasonably
conclude
,
that
there
is
a
great
deal
of
wickedness
committed
in
the
World
,
which
the
Devil
hath
no
immediate
hand
in
,
tho'
he
always
rejoyceth
in
it
when
it
is
done
;
and
that
there
is
a
great
deal
more
reason
to
attribute
all
good
to
the
Motions
and
Operations
of
the
Spirit
of
God
,
than
to
ascribe
all
Sin
and
wickedness
in
the
World
to
the
Devil
;
because
the
Spirit
of
God
is
more
powerful
,
and
is
always
every
where
,
and
is
more
intent
upon
his
design
,
and
as
forward
to
promote
it
,
as
the
Devil
can
be
to
carry
on
his
work
;
nay
,
I
doubt
not
but
he
is
more
active
to
excite
Men
to
good
,
than
the
Devil
can
be
to
tempt
them
to
Evil.
And
yet
for
all
this
,
I
think
there
is
no
great
reason
to
doubt
,
but
that
good
Men
do
many
good
actions
of
their
own
inclination
,
without
any
special
and
immediate
motion
from
the
Spirit
of
God
.
They
are
indeed
at
first
regenerate
,
and
sanctified
by
the
Holy
Ghost
,
and
are
continually
afterwards
under
the
conduct
of
the
same
Spirit
:
but
where
there
is
a
new
Nature
,
it
is
of
it self
inclinable
to
that
which
is
good
,
and
will
bring
forth
fruits
,
and
do
actions
answerable
.
Much
less
do
I
think
that
the
Devil
tempts
every
Man
to
all
the
evil
that
he
does
,
or
the
greatest
part
.
When
the
Lusts
of
Men
,
and
the
habits
of
Vice
are
grown
strong
and
confirmed
,
the
Devil
may
spare
his
temptations
in
a
great
measure
;
for
after
wicked
Men
are
wound
up
to
such
a
pitch
of
impiety
,
they
will
go
a
great
while
of
themselves
.
I
have
done
with
the
first
Observation
,
that
as
the
Apostle
acquits
God
from
having
any
hand
in
tempting
Men
to
Sin
,
so
neither
does
he
ascribe
the
efficacy
and
prevalency
of
temptation
to
the
Devil
.
I
proceed
to
the
Second
Observation
,
That
he
ascribes
the
efficacy
and
success
of
temptation
to
the
lusts
and
vicious
inclinations
of
Men
,
which
seduce
them
to
a
consent
and
compliance
with
the
temptations
which
are
offered
to
them
.
Every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
lust
and
enticed
.
We
have
many
powerful
Enemies
;
but
we
are
much
more
in
danger
of
treachery
from
within
,
than
of
assaults
from
without
.
All
the
power
of
our
Enemies
could
not
destroy
us
,
if
we
were
but
true
to
our selves
;
so
that
the
Apostle
had
great
reason
to
ascribe
the
efficacy
of
temptation
,
to
the
irregular
desires
and
vicious
inclinations
of
Men
,
rather
than
to
those
temptations
which
the
Providence
of
God
permits
them
to
be
assaulted
with
,
and
consequently
to
lay
the
blame
of
Mens
Sins
chiefly
upon
themselves
.
And
that
chiefly
upon
these
two
accounts
.
First
,
Because
the
Lusts
of
Men
are
in
a
great
measure
voluntary
.
Secondly
,
God
hath
put
it
in
our
power
to
resist
these
temptations
,
and
overcome
them
.
Now
so
far
as
the
Lusts
of
Men
are
voluntary
,
it
is
their
own
fault
that
they
are
seduced
by
them
;
and
if
God
hath
put
it
in
our
power
to
resist
and
overcome
temptations
,
we
may
blame
our selves
,
if
we
be
overcome
and
foiled
by
them
.
First
,
The
Lusts
of
Men
are
in
a
great
measure
voluntary
.
By
the
Lusts
of
Men
,
I
mean
their
irregular
desires
,
and
vicious
inclinations
.
I
grant
that
the
Nature
of
Man
is
very
much
corrupted
,
and
degenerated
from
its
Primitive
Integrity
and
Perfection●
but
we
who
are
Christians
,
have
received
that
grace
in
Baptism
,
whereby
our
Natures
are
so
far
healed
,
as
if
we
be
not
wanting
to
our selves
,
and
do
not
neglect
the
means
which
God
hath
appointed
to
us
,
we
may
mortifie
our
Lusts
,
and
live
a
new
Life
;
so
that
if
our
Lusts
remain
unmortified
,
we
our selves
are
in
fault
,
much
more
if
they
gain
new
strength
,
and
proceed
to
habits
;
for
this
could
not
be
,
if
we
did
not
after
we
come
to
Age
,
and
are
able
to
discern
between
,
and
to
chuse
good
and
evil
,
voluntarily
consent
to
Iniquity
,
and
by
wilful
and
deliberate
Practice
of
known
Sins
,
improve
the
evil
inclinations
of
our
Nature
into
vicious
habits
:
but
if
instead
of
mortifying
and
subduing
the
evil
propensions
of
our
Nature
(
which
is
no
very
difficult
work
to
most
persons
,
if
they
begin
it
betimes
)
we
will
cherish
and
give
new
Life
and
Power
to
them
,
we
forfeit
the
grace
which
we
received
in
Baptism
,
and
bring
our selves
again
under
the
Power
and
Dominion
of
Sin
;
and
no
wonder
then
,
if
our
Lusts
seduce
us
,
and
make
us
ready
to
comply
with
the
temptations
of
the
World
,
and
the
Devil
.
Nay
,
and
after
this
it
is
still
our
own
fault
,
if
we
do
not
mortifie
our
Lusts
;
for
if
we
would
hearken
to
the
Counsel
of
God
,
and
obey
his
Calls
to
Repentance
,
and
sincerely
beg
his
Grace
and
Holy
Spirit
to
this
purpose
,
we
might
yet
recover
our selves
,
and
by
the
Spirit
mortify
the
L●sts
of
the
Flesh
;
for
tho'
we
have
left
God
,
he
hath
not
quite
forsaken
us
,
but
is
ready
to
afford
his
Grace
again
to
us
,
tho'
we
have
neglected
and
abused
it
,
and
to
give
his
Holy
Spirit
to
those
that
ask
him
,
tho'
they
have
forfeited
it
;
so
that
tho'
our
Lusts
spring
from
something
which
is
Natural
,
yet
that
they
live
and
have
dom●●ion
over
us
,
is
voluntary
,
because
we
●ight
Remedy
it
if
we
would
,
and
make
use
of
those
Means
which
God
in
the
Gospel
offers
to
us
.
Secondly
,
God
hath
put
it
in
our
power
to
resist
these
temptations
,
and
overcome
them
;
so
that
it
is
our
own
fault
,
if
we
yield
to
them
,
and
be
overcome
by
them
.
It
is
naturally
in
our
power
to
resist
ma●y
sorts
of
temptations
;
and
the
grace
of
God
,
if
we
do
not
neglect
it
,
and
be
not
wanting
to
ou●
selves
,
puts
it
into
our
power
to
resist
any
temptation
that
may
happen
to
us
.
First
,
It
is
naturally
in
our
power
to
resist
many
sorts
of
temptations
.
If
we
do
but
make
use
of
our
Natural
Reason
,
and
those
Considerations
which
are
common
and
obvious
to
Men
,
we
may
easily
resist
the
temptations
to
a
great
many
Sins
.
Some
Sins
are
so
horrid
in
their
Nature
,
that
when
we
have
the
strongest
temptatio●s
to
them
,
we
cannot
but
have
a
natural
aversion
from
them
;
as
deliberate
Murder
,
the
danger
and
guilt
whereof
,
are
both
so
great
,
as
make
it
easie
for
any
considerate
Man
to
resist
the
strongest
temptation
to
it
,
even
that
of
revenge
.
A
plain
act
of
injustice
,
whether
by
great
fraud
,
or
by
down
right
oppression
,
is
so
base
and
disgraceful
,
so
odious
and
abhorred
by
humane
Nature
,
that
it
is
not
difficult
to
a
Man
that
hath
but
a
common
understanding
,
and
common
inclination
to
be
honest
,
to
overcome
the
greatest
temptation
of
gain
and
advantage
;
nay
he
must
offer
considerable
violence
to
his
Nature
and
Reason
,
to
bring
himself
to
it
at
first
.
Prophaneness
and
contempt
of
God
and
Religion
is
so
monstrous
a
fault
,
and
of
so
dreadful
an
appearance
,
that
every
Man
that
will
but
use
his
Reason
,
can
have
no
temptation
to
it
,
either
from
gratifying
his
humour
,
or
pleasing
his
Company
,
or
shewing
his
wit
,
that
can
be
of
equal
force
with
the
Arguments
which
every
Man's
Mind
and
Conscience
is
apt
to
suggest
to
him
against
it
.
Nay
,
there
are
many
Sins
much
inseriour
to
these
,
the
temptations
whereto
may
by
the
ordinary
Reasons
and
Considerations
of
prudence
and
interest
,
be
baffled
and
put
out
of
Countenance
.
To
instance
in
common
Swearing
,
to
which
I
think
there
is
no
temptation
,
either
from
pleasure
or
advantage
,
but
only
from
fashion
and
custom
.
Now
this
temptation
is
easie
to
be
conquer'd
,
by
considering
that
every
Man
that
professeth
to
believe
the
Bible
,
must
acknowledge
it
to
be
a
Sin
;
and
if
any
Man
be
convin'd
that
it
is
a
Sin
,
I
dare
undertake
to
convince
him
that
he
can
leave
it
.
He
that
can
chuse
at
any
time
whether
he
will
Speak
or
not
(
which
it
is
certainly
in
every
Man's
power
to
do
)
can
chuse
whether
he
will
swear
when
he
speaks
.
If
he
says
he
does
it
by
custom
and
habit
,
and
when
he
does
not
think
of
it
;
a
very
little
Care
and
Resolution
will
in
a
short
time
cure
any
Man
of
that
Custom
;
so
that
it
is
naturally
in
every
Man's
power
to
break
off
this
Sin
.
Secondly
,
The
grace
of
God
puts
it
into
our
power
,
if
we
do
not
neglect
it
,
and
be
not
wanting
to
our selves
,
to
resist
any
temptation
that
may
happen
to
us
;
and
what
the
grace
of
God
puts
into
our
power
,
is
as
truly
in
our
power
,
as
what
we
can
do
our selves
.
God
offers
his
grace
to
every
Man
under
the
Gospel
,
for
he
has
promised
to
give
his
Holy
Spirit
to
them
that
ask
him
;
and
it
is
naturally
in
every
Man's
power
to
ask
it
,
otherwise
the
Promise
signifies
nothing
;
for
if
no
Man
can
ask
the
Spirit
of
God
,
'till
he
first
have
it
,
then
to
promise
it
to
them
that
ask
it
,
is
to
promise
it
to
them
who
have
it
already
,
and
then
't
is
needless
to
ask
it
.
And
if
God
offer
his
grace
to
every
Man
,
then
't
is
every
Man's
fault
if
he
have
it
not
;
and
every
Man
that
hath
it
,
may
by
the
ordinary
assistance
of
that
grace
,
resist
any
ordinary
temptation
.
And
if
at
any
time
God
suffers
good
Men
to
be
assaulted
,
he
hath
promised
in
such
Cases
an
Extraordinary
grace
and
assistance
;
and
that
either
he
will
not
suffer
us
to
be
tempted
above
what
we
are
able
,
or
,
that
with
the
temptation
he
will
find
a
way
to
escape
,
that
we
may
be
able
to
bear
it
.
And
thus
I
have
done
with
the
Second
thing
I
propounded
to
speak
to
from
these
words
,
That
every
Man
is
his
own
greatest
tempter
.
Every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
lust
and
enticed
.
And
now
the
proper
Inferences
from
what
I
have
been
all
this
while
Discoursing
to
you
,
are
these
three
.
First
,
Not
to
think
to
excuse
our selves
,
by
laying
the
blame
of
our
Sins
upon
the
temptation
of
the
Devil
.
That
the
Devil
tempts
us
is
not
our
fault
,
because
we
cannot
help
it
;
but
it
is
our
voluntary
compliance
with
his
temptations
,
our
consenting
to
that
evil
which
he
solicits
us
to
,
which
makes
us
guilty
.
Every
Man
is
tempted
,
when
he
is
drawn
aside
of
his
own
Lust
;
the
Lusts
of
our
own
hearts
give
the
efficacy
to
the
temptations
of
the
Devil
.
Men
many
times
Sin
upon
the
motions
and
suggestions
of
the
Devil
:
but
tho'
he
be
guilty
of
tempting
us
,
we
are
guilty
of
consenting
to
his
temptations
.
Many
times
we
are
not
sure
that
the
Devil
tempts
us
to
such
a
Sin
;
but
we
are
sure
that
we
commit
it
,
and
consequently
that
we
are
guilty
of
it
.
Nay
it
is
certain
,
if
there
were
no
Devil
,
many
would
be
wicked
,
and
perhaps
not
much
less
wicked
than
they
are
.
The
Lusts
and
vicious
inclinations
of
Men
would
yield
to
the
temptations
of
the
World
,
tho'
there
were
none
to
manage
them
,
and
to
set
them
on
to
the
greatest
advantage
;
so
that
we
cannot
excuse
our
faults
upon
this
account
,
that
we
are
tempted
by
the
Devil
.
If
this
were
a
sufficient
excuse
for
us
,
the
Devil
would
take
no
pleasure
in
tempting
us
;
the
whole
design
of
his
temptation
being
to
make
us
guilty
,
and
by
the
guilt
of
Sin
to
make
us
miserable
.
Secondly
,
From
hence
we
learn
what
reason
we
have
to
pray
to
God
,
that
he
would
not
lead
us
into
temptation
;
i.
e.
not
permit
us
to
fall
into
it
;
for
in
the
Phrase
of
Scripture
,
God
is
many
times
said
to
do
those
things
,
which
his
Providence
permits
to
be
done
.
The
best
of
us
have
some
remainders
of
Lust
,
some
irregular
desires
and
appetites
,
which
will
be
apt
to
betray
us
to
Sin
,
when
powerful
temptations
are
presented
to
us
;
so
that
it
is
a
great
happiness
to
the
best
of
Men
,
to
be
kept
by
the
Providence
of
God
out
of
the
way
of
violent
temptations
;
for
our
own
strength
to
resist
them
is
but
small
,
and
we
are
apt
to
be
secure
,
and
to
neg●●ct
our
guard
;
we
are
easie
to
be
surp●ized
,
and
in
continual
danger
through
our
own
weakness
or
carelesness
.
Our
greatest
security
is
,
if
we
be
sincere
,
and
heartily
desirous
to
do
well
,
and
firmly
resolved
against
Sin
,
and
do
depend
upon
God
for
his
grace
and
assistance
,
that
his
Providence
will
not
suffer
us
to
fall
into
the
hands
of
dangerous
and
violent
temptations
,
which
probably
would
be
too
hard
for
us
;
he
who
knows
what
our
strength
is
,
will
not
suffer
us
to
be
tempted
,
above
what
we
are
able
.
Thirdly
,
From
hence
we
may
learn
the
best
way
to
disarm
Temptations
,
and
to
take
away
the
power
of
them
,
and
that
is
by
mortifying
our
Lusts
,
and
subduing
our
vicious
Inclinations
.
When
this
is
done
,
(
which
by
the
grace
of
God
may
be
done
)
Temptation
hath
lost
its
greatest
advantage
upon
us
.
'T
is
the
Conspiracy
of
our
Lusts
,
with
the
Temptations
that
set
upon
us
,
that
betrays
us
into
their
power
.
The
true
Reason
why
Men
fall
into
Sin
,
is
not
because
they
are
tempted
,
but
because
there
is
something
within
them
,
which
inclines
and
disposes
them
to
comply
with
the
Temptation
,
and
to
yield
to
it
.
It
is
said
,
when
the
Devil
came
to
our
Saviour
to
Tempt
him
,
that
he
found
nothing
in
him
,
and
therefore
his
Temptations
had
no
force
upon
him
.
The
more
we
mortifie
our
Lusts
,
the
less
the
Devil
will
find
in
us
,
for
his
Temptations
to
work
upon
.
Every
spark
is
dangerous
,
when
it
falls
upon
Combustible
Matter
;
but
tho'
sparks
fly
never
so
thick
,
there
is
no
danger
,
so
long
as
there
is
nothing
about
us
to
catch
fire
.
If
we
will
not
be
drawn
aside
and
enticed
to
Sin
,
let
us
mortifie
our
Lusts
;
for
so
far
as
we
are
mortified
,
we
are
out
of
the
power
of
Temptation
.
Men
are
apt
to
complain
of
Temptations
,
that
they
are
too
hard
for
them
,
and
that
they
are
not
able
to
resist
them
,
tho'
they
pray
to
God
continually
for
his
Grace
to
that
purpose
.
This
indeed
is
one
means
very
proper
and
necessary
to
be
used
;
but
this
is
not
all
that
we
are
to
do
;
we
must
break
off
habits
of
Sin
,
and
subdue
our
Lusts
,
and
keep
under
our
Inclinations
,
and
then
we
shall
find
our selves
able
to
resist
and
encounter
Temptations
with
more
success
.
And
'till
we
do
this
,
in
vain
do
we
pray
for
God's
Grace
,
and
depend
upon
him
for
strength
to
overcome
the
Temptations
that
do
assault
us
;
for
God's
Grace
was
never
design'd
to
countenance
the
sloath
and
negligence
of
Men
,
but
to
encourage
and
second
our
Resolutions
and
Endeavours
of
well-doing
.
If
we
expect
God's
Grace
and
Assistance
upon
other
Terms
,
we
tempt
God
,
and
provoke
him
to
leave
us
to
the
power
of
Temptations
,
to
be
drawn
away
and
enticed
by
our
own
Lusts
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A62632-e810
Notes for div A62632-e3650