FOURTEEN
SERMONS
Preach'd
in
LAMBETH
CHAPEL
BEFORE
The
most
Reverend
Father
in
God
Dr.
WILLIAM
SANCROFT
,
late
Lord
Archbishop
of
Canterbury
.
In
the
Years
MDCLXXXVIII
.
MDCLXXXIX
.
By
the
Learned
HENRY
WHARTON
,
M.
A.
Chaplain
to
His
Grace
.
With
an
Account
of
The
AUTHORS
LIFE
.
LONDON
:
Printed
for
Ri.
Chiswell
at
the
Rose
and
Crown
in
St.
Pauls
Church
Tard
,
MDCXCVII
.
THE
LIFE
OF
Mr.
Henry
Wharton
.
MR.
Henry
Wharton
was
Born
Novemb.
the
9th
.
1664.
at
Worstead
in
Norfolk
,
of
which
Parish
his
Father
,
the
Learned
Mr.
Edmund
Wharton
,
was
then
Vicar
,
and
is
now
the
worthy
Rector
of
Saxlingham
in
the
same
County
.
His
Education
was
under
his
Father
;
who
,
observing
in
his
Son
a
great
inclination
to
Learning
,
even
in
his
tender
years
,
and
withall
a
happy
Conjunction
of
most
excellent
natural
Parts
,
gave
his
utmost
diligence
to
cherish
the
one
and
improve
the
other
;
and
did
so
throughly
instruct
him
in
the
Latin
and
Greek
,
Tongues
,
that
at
his
entrance
into
the
University
,
he
had
the
Reputation
of
an
extraordinary
Young
man
.
On
the
17th
.
of
Feb.
in
the
Year
1679/8●…
and
of
his
.
Age
the
Sixteenth
,
he
was
admitted
Pensioner
into
Gonvil
and
Caius
College
in
Cambridge
;
(
whereof
his
Father
had
formerly
been
Fellow
;
)
under
the
Care
and
Tuition
of
Mr.
John
Ellys
,
one
of
the
Senior
Fellows
of
the
same
;
a
Person
of
eminent
Learning
,
singular
Piety
and
st●…ictness
of
Life
;
and
one
who
has
deserved
very
well
of
the
Publick
,
for
his
unwearied
Pains
and
most
exact
diligence
in
the
Education
and
Government
of
Youth
.
From
his
first
Admission
into
the
College
he
pursued
his
Studies
with
an
inaefatigable
Industry
,
(
seldom
spending
less
than
twelve
hours
a
day
at
them
:
)
By
the
means
of
which
,
and
that
excellent
Foundation
of
Grammar
Learning
which
he
had
brought
along
with
him
,
and
the
advantage
of
a
very
good
Memory
and
Judgment
,
he
improved
himself
much
in
a
little
time
;
having
also
read
thro'
most
of
the
Classick
Authors
,
particularly
the
Historians
both
Greek
and
Latin
,
besides
divers
considerable
Writers
in
English
.
He
attained
likewise
a
good
Understanding
in
the
French
Tongue
,
a
large
Proficiency
in
Philosophy
,
and
no
mean
Skill
in
Mathematicks
.
Which
last
was
much
encreased
by
the
kindness
of
Mr.
Isaac
Newton
Fellow
of
Trinity
College
,
the
imcomparable
Lucas-Professor
of
Mathematicks
in
the
University
,
who
was
pleased
to
give
him
further
I●…struction
in
that
noble
Science
,
amongst
a
select
Company
in
his
own
private
Chamber
.
At
Michaelmas
in
the
Year
1680
,
he
was
admitted
Schollar
of
the
House
,
being
unanimously
chosen
by
the
Fellows
into
one
of
those
Schollarships
which
had
been
founded
by
his
great
Uncle
Mr.
Matthew
Stokys
,
formerly
Senior
Fellow
of
the
said
College
:
The
profits
of
which
he
continued
to
receive
until
Michaelmas
1687
,
which
was
the
utmost
the
Statutes
could
permit
,
and
was
a
Favour
seldom
granted
to
Non-residents
,
as
he
was
for
some
part
of
the
time
.
The
ordinary
performances
of
his
Fellow
Pupils
were
in
no
measure
agreeable
to
his
eager
Endeavours
;
who
,
besides
what
he
did
in
common
with
them
,
did
every
night
(
at
least
after
two
years
standing
in
the
University
)
make
some
exercise
or
other
extraordinary
,
and
gave
his
Tutor
an
account
of
some
considerable
Book
read
that
day
.
As
his
Pains
was
thus
very
great
,
and
above
that
of
any
of
his
Equals
in
standing
,
so
was
his
Proficiency
in
ail
sorts
of
Learning
answerably
conspicuous
to
all
,
when
ever
he
appear'd
in
Publick
;
insomuch
that
at
his
Commencing
Bachelour
of
Arts
in
Hilary
Term
,
168●…/4
he
had
deservedly
the
first
place
given
him
by
the
then
Proctor
of
the
University
,
the
Learned
Mr.
William
Needham
,
Fellow
of
Emmanuel
College
;
afterwards
his
dear
Friend
and
Fellow-Chaptain
at
Lambeth
,
and
now
the
worthy
Rector
of
Arlesford
in
Hampshire
.
He
continued
Resident
in
the
College
till
about
Our
Lady
,
1686.
When
,
observing
no
likelihood
of
the
Vacancy
of
any
Fellowship
therein
;
or
if
any
should
fall
,
that
there
were
always
several
of
his
Seniors
continuing
there
who
had
just
Pretences
before
him
,
he
entertain'd
thoughts
of
retiring
to
some
other
place
;
whither
we
will
immediately
follow
him
,
after
having
only
observed
,
that
during
his
stay
here
,
he
was
in
all
his
Conversation
exemplary
for
Sobriety
and
good
Government
of
himself
,
and
innocent
and
obliging
in
his
Behaviour
,
daly
observant
of
College
Orders
,
and
constant
in
frequenting
the
Prayers
and
Sacraments
in
the
Chapel
.
His
worthy
Friend
the
Reverend
Doctor
Barker
,
then
Senior
Fellow
of
the
same
College
,
(
afterwards
Chaplain
to
the
late
most
Reverend
Arch-Bishop
Tillotson
,
and
now
Rector
of
Brastead
in
Kent
,
)
being
acquainted
with
his
design
of
withdrawing
from
thence
,
thought
the
greatest
kindness
he
could
do
him
,
was
to
help
him
to
the
Conversation
of
the
best
Men
and
the
best
.
Books
,
which
he
very
well
knew
him
so
admirably
prepar'd
for
.
A
happy
Opportunity
therefore
quickly
offering
it self
,
he
recommended
him
to
the
Reverend
Doctor
Cave
,
a
Person
whom
the
Learned
World
,
both
at
home
and
abroad
,
deservedly
has
in
great
Veneration
for
his
excellent
Writings
.
Here
was
now
the
noblest
opportunity
of
Improvement
for
this
young
Man
,
that
himself
could
have
desired
,
or
his
Friends
could
have
wisht
.
For
,
besides
the
advantage
of
a
free
access
to
a
Library
full
of
the
choicest
and
best
Books
,
and
the
benefit
of
so
Learned
and
so
Communicative
a
Conversation
,
this
Learned
Person
was
then
employed
in
compiling
that
elaborate
Work
of
his
,
called
Historia
Litoraria
.
A
Work
which
required
such
vast
Pains
in
reading
,
digesting
and
reducing
into
order
such
an
infinite
number
of
the
ancient
Monuments
of
Learning
,
as
it
could
hardly
have
been
brought
to
the
Perfection
wherein
it
now
appears
,
in
the
Age
of
any
one
Man
,
without
the
assistance
of
Friends
,
of
whom
therefore
the
Learned
Doctor
thought
it
not
in
the
least
Derogatory
from
his
own
performance
to
make
a
most
grateful
mention
in
his
Prolegomena
.
Wherein
also
he
is
pleas'd
to
observe
,
with
its
due
Praise
,
the
more
than
ordinary
assistance
which
he
received
from
Mr.
Wharton
in
composing
that
Work
:
And
then
acknowledges
the
Appendix
of
the
three
last
Centuries
,
to
be
almost
wholly
owing
to
him
,
which
do
therefore
deservedly
bear
his
Name
;
himself
being
then
afflicted
with
a
dangerous
Sickness
,
which
hinder'd
him
from
prosecuting
his
Design
any
further
at
that
time
.
While
he
lived
with
this
Excellent
Person
,
partly
that
he
might
be
further
assisting
to
his
Great
and
Learned
Friend
,
and
partly
for
the
satisfaction
of
others
,
that
were
very
desirous
of
having
him
enter
into
Holy
Orders
,
who
was
likely
to
prove
so
great
an
Ornament
of
the
Church
,
in
the
Year
1687.
he
went
into
the
Holy
Order
of
a
Deacon
.
At
the
Commencement
in
July
following
,
he
proceeded
Master
of
Arts
by
the
help
of
a
Proxy
;
which
Favour
was
by
the
University
indulg'd
to
him
,
he
at
that
time
laying
ill
of
the
Small
Pox
at
Islington
,
which
danger
he
very
hardly
escaped
.
About
this
time
,
the
Reputation
which
he
had
gain'd
upon
several
Accounts
,
recommended
him
to
the
particular
notice
of
Doctor
Tenison
,
the
then
worthy
Vicar
of
St.
Martins
,
and
now
most
Reverend
Archbishop
of
Canterbury
:
Who
having
in
his
hand
a
Manuscript
concerning
the
incurable
Scepticism
of
the
Roman
Church
,
written
in
Latin
,
and
after
a
Scholastical
manner
by
Mr.
John
Placet
of
Hamburgh
,
desired
Mr.
Wharton
to
Epitomize
it
in
a
plain
way
of
Argumentation
,
and
to
translate
it
into
English
,
which
was
in
a
very
short
time
perform'd
by
him
.
Not
long
after
this
,
he
was
by
the
same
Eminent
Person
recommended
to
the
Lord
Arundel
of
Trerice
,
as
a
fit
Tutor
for
the
Education
of
his
only
Son
.
In
which
Trust
he
acquitted
himself
to
the
great
satisfaction
of
that
Noble
Lord
,
who
gave
him
a
very
honourable
Allowance
while
with
him
,
and
ever
after
retain'd
a
particular
Esteem
for
him
as
long
as
he
lived
;
though
he
was
pleas'd
,
at
the
request
of
the
most
Reverend
Archbishop
Sancroft
,
to
part
with
him
to
be
his
Chaplain
.
Next
came
forth
a
Treatise
called
Speculum
Ecclesiasticum
,
writ
by
a
Papist
Soldier
,
which
Mr.
Wharton
considered
,
and
refuted
the
false
Reasonings
and
Quotations
of
it
,
with
that
quickness
,
that
in
the
space
of
one
day
only
,
he
both
begun
and
finished
that
Discourse
:
Adding
thereto
,
by
way
of
Preface
,
two
further
Answers
;
the
First
to
the
Defender
of
the
Speculum
,
(
for
having
got
a
view
of
the
Defence
while
it
was
in
the
Press
,
his
Answer
to
it
came
out
as
soon
or
sooner
than
the
Book
it self
;
)
and
the
Second
to
the
half
sheet
against
the
Six
Conferences
.
Times
now
grew
warm
,
and
the
Papists
began
to
be
very
confident
of
their
Cause
,
insomuch
that
there
was
a
fear
,
and
accordingly
Care
taken
about
some
Choice
Manuscripts
,
lest
they
should
unhappily
fall
into
the
Enemies
hand
.
Hereupon
in
November
,
1687.
Mr.
Wharton
was
requested
by
several
eminent
Divines
in
London
to
go
down
to
Cambridge
,
and
transcribe
such
Manuscripts
as
were
of
better
Note
:
Which
,
so
far
as
the
time
permitted
,
he
perform'd
by
the
assistance
of
the
Worthy
Mr.
Cory
and
Mr.
Sagg
,
two
of
the
then
Fellows
of
Corpus
Christi
College
,
and
of
the
Learned
Mr.
John
Laughton
the
University
Library-Keeper
.
At
his
return
from
thence
he
Printed
one
of
them
,
Intituled
,
The
Rule
of
Faith
,
writ
before
the
Reformation
(
about
the
Year
1450.
)
by
Reginald
Peacock
Bishop
of
Chichester
,
to
which
he
joyned
a
large
and
learned
Preface
,
proving
the
Holy-Scriptures
to
be
the
adequate
Rule
of
Faith
.
After
these
came
out
his
own
Treatise
,
Of
the
Celibacy
of
the
Clergy
,
wherein
he
shewed
such
sharpness
of
Wit
,
clearness
of
Reasoning
,
and
vastness
of
Reading
,
as
mightily
rais'd
his
Esteem
among
all
.
The
Learned
especially
had
extraordinary
thoughts
of
him
,
that
a
Person
so
young
,
having
hardly
yet
exceeded
Twenty
three
years
of
Age
,
should
be
able
to
compose
such
exquisite
Works
,
and
to
write
such
excellent
Discourses
as
he
had
done
.
This
and
his
other
ingenious
and
learned
Performances
extorted
Commendations
of
him
even
from
the
Romanists
themselves
,
who
took
no
small
Pains
to
bring
him
over
to
their
side
.
To
this
end
,
Mr.
Matthews
the
Priest
(
who
privately
said
Mass
in
Windsor
Castle
)
had
a
Conference
with
him
,
and
was
,
or
at
least
might
have
been
convinc●…d
,
by
his
Discourse
,
that
he
was
not
likely
to
make
him
a
Proselyte
.
Others
in
like
manner
tried
their
Skill
,
and
the
most
excellent
of
the
Popish
Pieces
were
sent
him
out
of
France
,
in
hopes
to
prevail
upon
him
,
but
he
remain'd
immoveable
.
For
,
(
to
use
his
own
Expression
)
Quo
magis
,
says
he
,
Pontificiorum
Scripta
pervolvi
,
eo
leviora
ac
futiliora
illorum
argumenta
mihi
semper
visa
sunt
;
the
more
I
have
read
their
Writings
,
the
more
weak
and
vain
,
the
lighter
and
more
trifling
did
their
Arguments
always
appear
to
me
.
What
their
weaker
Arguments
fail'd
in
,
his
own
more
solid
perform'd
,
reducing
one
of
excellent
Parts
to
our
Communion
,
which
he
had
in
his
younger
Years
been
unhappily
prevail'd
upon
to
desert
;
who
,
in
Testimony
of
the
reality
of
his
Conversion
,
receiv'd
from
his
hands
the
Blessed
Sacrament
at
St.
Martin's
Church
,
leaving
a
Schedule
of
his
Abjuration
of
Popery
,
in
the
hands
of
the
Reverend
Doctor
Tenison
,
then
Vicar
there
,
with
whom
it
may
,
possibly
,
still
remain
.
But
to
return
to
his
Works
.
In
the
foremention'd
year
he
translated
out
of
French
into
English
Monsieur
Dellon's
History
of
the
Inquisition
of
Goa
,
giving
an
account
of
the
horrid
Cruelties
exercised
therein
.
About
the
same
time
also
it
was
,
that
he
turn'd
some
Homilies
of
St.
Macarius
,
the
Prologue
and
the
Epilogue
of
Eunomius
his
Apologetick
Treatise
(
formerly
transcrib'd
by
him
out
of
a
Manuscript
of
the
Reverend
Doctor
Tenison
)
with
a
Treatise
of
Pseudo-Dorotheus
,
found
by
the
Learned
Mr.
Dodwell
in
the
Bodleian
Library
,
out
of
Greek
into
Latin
;
and
the
famous
Bull
in
Caena
Domini
out
of
Latin
into
English
,
annexing
a
short
Preface
,
containing
some
Reflections
upon
the
Bull
,
and
Annimadversions
on
the
late
account
of
the
Proceedings
of
the
Parliament
of
Paris
.
He
offered
his
assistance
likewise
to
a
new
Edition
of
Dr.
James's
Corruption
of
the
Scriptures
,
Councils
and
Fathers
by
the
Prelates
of
the
Church
of
Rome
for
the
maintenance
of
Popery
,
which
,
being
a
bad
Cause
,
was
not
to
be
supported
by
fair
and
honest
Methods
.
And
at
the
request
of
Mr.
Watts
,
He
reviewed
the
Version
of
Philalethe
and
Philirerre
,
fitting
it
for
the
Press
.
Immediately
after
these
he
publish'd
his
Enthusiasme
of
the
Church
of
Rome
;
wherein
from
the
Examples
of
some
of
her
most
Illustrious
Saints
,
and
more
especially
of
those
Three
,
from
whom
Three
of
the
chiefest
Orders
among
them
have
their
Denomination
,
of
Jesuits
,
Dominicans
,
and
Franciscans
,
he
does
most
evidently
make
it
appear
,
that
their
great
Founders
,
whom
they
so
much
admir'd
while
living
,
and
now
highly
reverence
when
dead
,
were
in
truth
no
other
than
wild
and
extravagant
Fanaticks
.
Upon
the
12th
.
of
April
,
1688.
the
then
most
Reverend
Archbishop
of
Canterbury
,
Dr.
Sancroft
,
sent
for
him
to
Lambeth
,
and
put
into
his
hand
Archbishop
Ushers
Dogmatical
History
of
the
Holy
Scriptures
in
Manuscript
,
with
a
Command
to
transcribe
it
and
publish
it
;
which
he
in
a
few
Months
perform'd
;
bestowing
great
Pains
thereon
,
in
supplying
what
was
imperfect
,
digesting
into
Order
what
was
confused
,
and
amending
what
was
less
accurate
;
the
iniquity
of
those
timès
not
having
permitted
the
Learned
Author
to
put
his
last
hand
to
it
.
And
then
added
thereto
a
large
Supplement
,
wherein
he
produces
innumerable
Testimonies
for
the
same
Argument
,
from
the
first
Ages
of
the
Church
successively
and
in
Order
,
to
the
Year
1520.
In
May
following
,
by
the
Advice
of
Dr.
Tenison
,
he
put
out
Bishop
Ridley's
Treatise
concerning
the
Eucharist
,
togethèr
with
some
choice
Excerpta
out
of
Bishop
Poinets
Diallacticum
.
In
June
the
same
Year
,
though
as
yet
no
more
than
Deacon
,
he
was
honoured
by
the
Archbishop
with
a
Licence
of
Preaching
through
the
whole
Province
of
Canterbury
,
a
Favour
vouchsafed
to
none
but
himself
during
the
Continuance
of
that
most
Reverend
Prelate
in
that
See
;
who
was
pleas'd
to
have
him
begin
his
Preaching
on
Whitsunday
,
June
the
3d
,
which
he
did
with
a
Discourse
on
that
Text
,
S.
John
14.
25
,
26.
the
first
of
the
following
Sermons
.
In
September
following
,
the
Archbishop
admitted
him
into
the
number
of
his
Chaplains
,
at
the
same
time
,
(
as
his
Custom
was
,
)
giving
him
a
Living
;
his
Institution
to
which
being
deferr'd
a
while
,
till
he
should
be
of
full
Age
,
in
the
mean
time
the
Vicaridge
of
Minster
in
the
Isle
of
Thanet
fell
void
,
to
which
he
was
Collated
,
Novemb.
the
12th
.
of
the
same
Year
,
and
afterwards
to
the
Rectory
of
Chartham
,
Septemb.
the
19th
.
1689.
He
having
first
conferr'd
on
him
the
Holy
Order
of
Priesthood
,
with
his
own
hand
,
on
his
Birth-day
,
Novem.
the
9th
.
1688.
Now
it
was
,
that
by
the
Advice
and
Encouragement
of
his
Noble
and
Learned
Patron
,
he
addrest
himself
to
the
composing
of
his
Great
Work
,
called
by
him
Anglia
Sacra
.
A
Work
of
incredible
Pains
,
as
must
needs
be
acknowledged
by
any
one
who
considers
the
uncommonness
of
the
Subject
,
never
before
so
treated
of
by
any
one
,
the
scarcity
and
obscurity
of
the
Materials
from
whence
it
was
to
be
Collected
,
and
these
too
not
to
be
had
but
in
several
places
,
and
at
vast
distances
;
yet
all
these
Difficulties
were
overcome
by
his
own
unwearied
Diligence
a●…d
Patience
,
and
the
kind
and
generous
●…sistance
of
Friends
.
Among
whom
particularly
must
always
be
mentioned
with
Honour
the
profoundly
Learned
Dr.
Lloyd
,
the
then
Right
Reverend
Bishop
of
St.
Asaph
,
and
now
of
Litchfield
and
Coventry
,
who
freely
imparted
to
him
many
things
worthy
of
Notice
out
of
the
curious
Treasury
of
his
incomparable
Collections
;
and
did
also
several
other
ways
animate
him
in
the
Prosecution
of
his
Design
.
Nor
ought
here
to
be
forgotten
the
Reverend
and
Learned
Dr.
John
Battely
,
Archdeacon
of
Canterbury
,
his
dear
and
worthy
Friend
;
who
,
with
those
two
Learned
Persons
Dr.
William
Hopkins
,
and
Dr.
Matthew
Hutton
,
the
former
Prebendary
of
Worcester
,
and
the
Latter
the
Worthy
Rector
of
Ayno
in
Northamptonshire
,
communicated
to
him
many
things
worthy
of
Publick
Noticē
the
two
first
from
the
Archives
of
their
respective
Churches
;
and
the
last
out
of
his
own
private
Collections
.
A
Work
this
was
of
such
excellent
Design
,
that
for
it
alone
,
though
he
had
given
no
other
instance
of
his
Industry
and
Zeal
for
the
cause
of
Religion
and
Learning
,
(
as
he
had
many
,
)
the
Name
of
Mr.
Wharton
ought
always
to
be
dear
to
the
Learned
World
;
for
the
benefit
and
advantage
whereof
,
so
many
Ancient
Monuments
of
our
Nation
,
relating
to
Church
Affairs
,
have
been
brought
to
light
and
retriev'd
from
perishing
in
that
Obscurity
and
Darkness
,
wherein
they
had
layn
hid
for
many
Ages
.
Which
(
methinks
)
should
have
inclined
a
Learned
Gentleman
,
in
the
Preface
to
a
late
Book
,
to
reflect
upon
some
of
his
Discourses
with
a
little
more
Tenderness
and
Respect
.
The
whole
Work
was
design'd
to
exhibit
to
us
a
compleat
Ecclesiastical
History
of
England
untill
the
Reformation
.
Two
Volumes
in
Folio
were
by
himself
published
in
his
Life
time
:
(
1691.
)
A
Third
in
Octavo
is
since
his
Death
come
out
,
giving
an
account
of
the
Bishops
and
Deans
of
London
and
St.
Asaph
,
from
the
first
Foundation
of
those
Sees
to
the
Year
1540.
His
account
of
which
may
perhaps
by
some
be
thought
small
,
and
the
performance
not
considerable
;
tho'
to
them
who
know
how
very
little
the
helps
in
such
Matters
are
,
and
the
many
tedious
hours
it
must
cost
even
to
search
them
out
,
it
will
,
I
doubt
not
,
appear
to
deserve
another
sort
of
Judgment
,
and
the
Consideration
thereof
reflect
a
due
Commendation
upon
his
unwearied
Endeavours
.
He
intended
the
like
for
all
the
other
Sees
,
if
God
had
granted
Life
;
but
the
infinite
All-seeing
Wisdom
hath
other
ways
disposed
of
him
,
and
in
the
midst
of
his
great
Designs
call'd
him
to
himself
,
to
receive
an
early
Reward
for
his
well-deserving
Labours
.
In
1693.
He
put
out
Venerable
Bede's
Commentaries
on
Genesis
,
and
on
the
Song
of
Habacuc
,
together
with
Aldhelmus
his
eloquent
Book
of
the
Praise
of
Virginity
.
There
are
several
other
Pieces
for
which
the
World
is
in
some
measure
,
and
upon
some
account
indebted
to
him
.
As.
the
Life
of
Cardinal
Pool
.
The
Disceptation
between
the
Embassadors
of
England
and
France
,
in
the
Council
of
Constance
about
Precedency
.
Mr.
Stripe's
Life
of
Archbishop
Cranmer
,
which
he
reviewed
,
adding
some
critical
Observations
thereon
in
a
large
Postscript
.
With
some
others
also
.
But
that
which
he
himself
more
especially
rejoyced
in
,
and
which
,
to
use
his
own
words
,
He
accounted
the
most
fortunate
Transaction
of
his
whole
Life
;
was
the
Honour
which
his
late
Lord
,
the
most
Reverend
Archbishop
Sancroft
did
him
upon
his
Death-bed
,
in
committing
to
his
Trust
the
Papers
of
that
Blessed
Martyr
Archbishop
Laud
,
and
to
his
Care
the
Edition
of
them
.
The
most
considerable
among
which
(
containing
the
Troubles
and
Tryal
of
that
great
Person
)
he
published
in
the
Year
1694.
These
we●…e
the
Works
of
Mr.
Wharton
,
which
the
Author
of
this
Account
has
thought
sufficient
almost
barely
to
Name
,
without
pretending
to
pass
any
Judgment
concerning
the
Performance
;
for
that
indeed
is
render'd
altogether
needless
by
the
Universal
Approbation
and
Applause
wherewith
they
were
constantly
received
,
as
well
in
Foreign
Countries
as
in
our
own
;
by
the
Engagements
which
they
always
drew
upon
him
from
the
greatest
and
most
Learned
,
of
entring
upon
something
else
as
soon
as
any
one
was
finished
;
and
Lastly
,
by
the
Esteem
and
Value
they
procured
to
him
from
Persons
of
all
Degrees
and
Qualities
.
Besides
those
which
he
publish'd
in
his
Life-time
,
he
has
left
several
Pieces
behind
him
,
both
Manuscript
and
others
,
about
which
he
has
bestowed
great
Pains
.
Among
the
former
are
several
English
Historians
never
as
yet
published
;
which
he
hath
with
exact
Care
and
Faithfulness
transcribed
and
collated
with
the
Originals
,
sitting
them
for
the
Press
,
and
which
possibly
sometime
or
other
may
be
made
publick
,
viz.
Benedictus
Abbas
de
Gestis
Henrici
Secundi
Regis
Angliae
,
A.
D.
1170.
Chronicon
Nicolai
Tribetti
(
vulgo
de
Trebeth
)
Dominicani
,
ab
An.
1136.
ad
An.
1307.
Chronicon
Petri
Ickham
,
Compilatio
de
Gestis
Britonum
&
Anglorum
.
Stephani
Birchington
Monachi
Cantuariensis
Historia
de
Regibus
Angliae
post
Conquestum
.
Liber
Nonus
de
Miraculis
Anglorum
.
In
some
of
them
are
contained
vast
Collections
out
of
Ancient
and
Modern
Records
relating
to
Church
Affairs
.
As
to
his
Sermons
,
which
are
here
presented
to
the
Reader
,
there
is
one
thing
which
he
is
desired
to
take
notice
of
.
There
was
a
Sermon
,
which
ought
to
have
accompanied
these
;
to
wit
,
that
Preacht
before
her
late
Majesty
of
Blessed
Memory
;
but
being
by
some
accident
left
imperfect
,
it
has
not
been
thought
fit
to
be
Printed
among
the
rest
,
which
't
is
hoped
will
be
entertain'd
with
no
less
.
Applause
now
appearing
together
in
publick
,
than
the
Satisfaction
they
were
heard
with
when
deliver'd
apart
in
private
Auditories
.
So
much
however
happily
remains
of
that
aforesaid
imperfect
Sermon
,
as
is
sufficient
to
declare
what
Worthy
thoughts
he
had
of
the
present
Government
,
and
thereby
clear
his
Memory
from
the
unjust
Aspersions
of
some
,
who
have
been
pleas'd
to
represent
him
as
one
who
had
not
a
sincere
Affection
for
it
.
In
one
place
he
has
these
words
;
If
to
defend
the
Fatherless
,
Orphans
and
Widows
,
be
so
acceptable
to
God
;
how
noblc
an
Act
must
it
be
accounted
,
to
vindicate
a
whole
Nation
from
Inju●…tice
and
Oppression
,
to
defend
and
maintain
the
Cause
of
the
Church
of
God
?
In
a●…ther
place
these
;
It
is
undeniable
that
the
Profession
of
the
true
Religion
is
maintain'd
in
this
Nation
under
the
happy
Government
of
Their
Majesties
,
as
well
as
it
was
of
old
among
the
Jews
in
the
Reign
of
Hezekiah
.
In
another
place
he
speaks
thus
,
which
are
most
remarkable
.
But
that
other
part
of
the
Promise
,
for
my
Servant
David
's
sake
,
never
had
any
People
greater
reason
to
apply
to
themselves
;
than
we
of
this
Nation
,
at
this
time
,
have
.
God
hath
Blessed
us
with
Princes
of
eminent
Vertue
and
Piety
;
who
,
not
content
to
employ
their
Authority
in
the
support
and
defence
of
Religion
,
endeavour
to
retrieve
the
Power
of
it
in
the
Lives
of
their
Subjects
by
the
Lustre
of
their
own
Example
;
who
have
delivered
this
National
Church
from
the
Oppression
of
her
professed
Enemies
,
and
the
apparent
Dauger
of
sudden
Ruin
,
and
have
thereby
become
to
us
what
Constantine
was
to
the
whole
Catholick
Church
,
in
the
early
Ages
of
Christianity
,
and
what
Queen
Elizabeth
of
Blessed
Memory
was
to
this
particular
Church
in
the
last
Age.
God
hath
Blessed
us
with
a
King
,
who
to
complete
the
Deliverance
which
he
wrought
for
us
,
and
to
settle
us
in
Peace
and
Tranquility
,
hath
spared
no
Pains
,
and
continually
hazarded
his
own
Royal
Person
;
and
is
at
this
day
acting
with
unwearied
Vigour
and
Courage
against
the
Common
Enemy
of
our
Nation
,
and
the
Oppressor
of
the
Christian
World
,
for
the
Vindication
of
Justice
,
the
relief
of
afflicted
Innocence
,
the
Security
of
this
Church
and
Nation
.
But
among
his
Manuscripts
,
there
is
one
especially
,
which
ought
by
no
means
to
be
past
by
in
silence
,
as
giving
such
an
instance
of
his
wonderful
diligence
,
as
cannot
easily
be
parallell'd
;
which
is
his
Account
of
the
Manuscripts
in
Lambeth
Library
;
Wherein
,
besides
giving
a
most
exact
Catalogue
of
them
,
he
has
under
every
Book
transcrib'd
all
those
Treatises
contain'd
in
them
which
are
not
yet
published
:
And
what
are
,
he
has
compar'd
with
that
exactness
,
as
to
take
notice
of
the
words
that
are
otherwise
spell'd
in
the
Original
than
in
the
Print
.
That
Catalogue
purchased
by
the
present
Archbishop
,
together
with
many
other
of
his
Manuscripts
may
,
when
occasion
shall
serve
,
see
the
Light
.
Among
the
Printed
Books
,
towards
a
new
and
more
Correct
Edition
of
which
,
whenever
it
shall
be
thought
convenient
,
he
hath
considerably
contributed
,
are
these
following
,
Histo●…ia
Matth.
Parker
Archiepiscopi
Cantuar.
De
Antiquitate
Britannicae
Ecclesiae
,
&c.
enlarg'd
with
Notes
,
Collections
,
and
Additions
,
partly
made
by
the
most
Reverend
Author
himself
,
and
partly
by
others
,
and
several
by
Mr.
Wharton
himself
;
together
with
the
Life
of
the
said
Archbishop
,
as
also
that
of
St.
Austin
of
Cant.
written
by
George
Acworth
.
Franciscus
Godwinus
de
Praesulibus
Angliae
,
with
some
Notes
.
Florentius
Wigorniensis
,
and
Matthaeus
Westmonasteriensis
,
both
enlarged
with
many
Notes
,
Corrections
and
Additions
.
He
had
likewise
made
Notes
on
several
of
his
own
Books
already
published
by
him
,
which
't
is
like
were
design'd
for
Additions
to
those
Books
,
when
ever
they
should
receive
a
New
Impression
.
For
these
his
Performances
for
the
Cause
of
Religion
and
Learning
,
as
he
was
admirably
fitted
by
the
Excellency
of
his
Natural
Endowments
,
a
quick
Apprehension
,
solid
Judgment
,
and
most
Faithful
Memory
;
so
were
these
rais'd
to
a
great
Perfection
by
his
Industry
.
An
Industry
never
sufficiently
to
be
commended
,
though
in
this
(
alas
!
)
to
be
lamented
,
that
it
too
much
hastened
his
Death
and
our
Loss
.
Nor
were
his
Moral
Accomplishments
inferior
to
his
Natural
and
acquired
Perfections
.
He
was
Modest
,
Sober
,
and
Pious
;
in
all
things
sbewing
himself
to
be
acted
by
a
truly
Christian
and
Religious
Spirit
.
Of
which
those
two
Instances
,
to
name
no
more
,
may
not
unfitly
be
given
.
The
one
,
That
he
never
undertook
any
Matter
of
moment
,
without
first
imploring
the
Divine
Assistance
and
Blessing
thereupon
.
The
other
,
That
in
all
those
Journeys
,
which
his
Learned
Designs
engag'd
him
in
,
he
was
ever
wont
so
to
order
his
Affairs
,
as
not
once
to
omit
being
present
at
the
Monthly
Sacrament
where
ever
he
came
.
And
then
,
of
his
Zeal
for
Religion
,
and
the
Honour
of
God
,
those
excellent
Discourses
which
he
has
published
,
in
defence
of
the
best
and
purest
part
of
the
Christian
Church
now
extant
upon
the
face
of
the
Earth
,
in
Opposition
to
the
Corruptions
of
Popery
(
those
Scandals
to
Christian
Religion
,
so
highly
dishonourable
to
God
,
and
so
injurious
to
the
Blessed
Author
of
it
,
and
an
offence
to
all
that
truly
love
and
fear
him
,
)
will
always
be
a
constant
and
standing
Evidence
.
It
has
not
been
thought
convenient
to
add
any
instances
of
his
Charity
,
though
many
might
be
given
;
because
agreeable
to
his
own
Desire
,
which
always
was
to
be
as
private
therein
,
as
possibly
he
could
.
This
one
only
may
(
its
presum'd
)
not
improperly
be
mention'd
;
viz.
That
by
his
Will
,
whereof
he
appointed
his
Father
the
Reverend
Mr.
Edmund
Wharton
,
the
Reverend
and
Learned
Dr.
Thorp
,
one
of
the
worthy
Prebendaries
of
Canterbury
,
and
his
dear
Friend
Mr.
Charles
Battely
the
Executors
,
he
has
order'd
the
greatest
part
of
that
Small
Estate
which
he
left
,
to
be
dispos'd
of
to
a
religious
use
in
the
Parish
of
Worstead
in
Norfolk
,
where
he
was
born
.
As
to
his
Person
,
He
was
of
a
middle
Stature
,
of
a
brown
Complexion
,
and
of
a
grave
and
comely
Countenance
.
His
Constitution
was
vigorous
and
healthful
.
In
Confidence
of
the
Strengh
of
which
,
he
was
too
little
regardful
of
himself
,
and
too
intent
upon
his
Studies
.
Insomuch
,
that
he
did
often
deny
himself
the
Refreshments
of
Nature
,
because
of
them
.
And
sometimes
in
the
coldest
weather
would
sit
so
long
at
them
,
and
without
a
Fire
,
as
to
have
his
hands
and
feet
so
Chill'd
,
as
not
to
be
able
to
feel
the
use
of
them
in
a
considerable
time
.
His
too
eager
Prosecution
of
th●…se
;
together
with
a
weakness
contracted
in
his
Stomach
,
by
the
too
violent
Operation
of
an
unhappy
Medicine
which
he
had
taken
,
so
farr
broke
the
Excellency
of
his
Constitution
,
that
no
Art
nor
Skill
of
the
most
experienced
Physicians
could
repair
it
.
The
Summer
before
he
died
he
went
to
the
Bath
,
in
hopes
to
have
retriev'd
his
decaying
Nature
by
the
help
of
those
excellent
Medicinal
Waters
.
Some
benefit
he
found
by
them
;
but
at
his
return
from
thence
to
Canterbury
,
falling
again
to
his
Studies
immoderately
,
and
beyond
what
his
Strength
could
bear
,
he
quite
undid
all
that
they
had
done
.
So
that
after
a
long
and
lingring
decay
of
Nature
,
he
was
brought
at
length
to
the
utmost
extremity
of
weakness
;
under
which
languishing
for
some
time
,
at
last
,
in
the
Thirty
first
Year
of
his
Age
,
on
the
5th
.
of
March
(
that
sad
day
,
whereon
that
never
sufficiently
to
be
lamented
Princess
,
our
most
incomparable
QUEEN
was
interr'd
)
about
Three
of
the
Clock
in
the
Morning
,
he
with
an
humble
Patience
submitted
to
the
stroke
of
Death
,
cheerfully
resigning
his
departing
Soul
into
the
most
Holy
hands
of
his
gracious
Redeemer
.
The
loss
of
so
extraordinary
a
Person
in
the
Flower
of
his
Age
,
and
one
from
whom
the
learned
World
had
justly
conceiv'd
such
great
Expectations
of
most
admirable
Performances
from
his
indefatigable
Labours
for
the
advantage
of
it
,
was
very
much
lamented
by
Learned
Men
,
both
at
home
and
abroad
.
[
](A65591-e3950-b)*
*
See
Acta
Erudit
.
Lips
.
Anno
1696.
Pag.
425.
Idem
omnium
,
quae
sunt
in
Angliâ
,
Ecclesiarum
Cathedralium
Historiam
moliebatur
;
verùm
,
quod
non
modò
Anglis
,
ad
quorum
antiquitates
eruendas
natus
&
factus
videbatur
,
sed
omnibus
bonas
literas
amantibus
dolendum
est
,
immatura
morte
praeventus
,
quam
trigessimo
aetatis
anno
subiit
,
specimen
rantum
magni
illius
,
quod
animo
conceperat
,
operis
reliquit
.
The
Clergy
,
in
particular
,
as
a
Testimony
of
that
value
which
they
had
for
him
,
did
in
great
Numbers
attend
at
his
Funeral
.
Here
ought
by
no
means
to
be
past
by
in
silence
that
singular
Honour
which
was
paid
to
him
by
the
Right
Reverend
the
Bishops
:
Many
of
which
,
and
among
the
rest
,
the
most
Reverend
Archbishop
himself
,
and
the
Right
Reverend
Bishop
of
Litchfield
,
who
had
both
of
them
visited
him
in
his
last
Sickness
,
being
present
at
it
;
while
another
of
that
venerable
Order
,
the
Right
Reverend
the
Bishop
of
Rochester
performed
the
Funeral
Office
.
All
sorts
of
Persons
were
willing
to
shew
their
Respect
for
him
in
the
best
manner
they
were
able
.
The
Reverend
the
Dean
and
Prebendaries
of
Westminster
,
not
only
caused
the
Kings
Schollars
to
attend
him
to
his
Grave
,
(
an
uncommon
respect
,
and
the
highest
they
can
shew
on
such
an
occasion
)
but
did
also
each
for
himself
remit
their
Customary
Dues
for
Interment
in
their
Church
,
as
the
last
and
most
proper
Testimony
they
could
then
give
of
the
high
Esteem
in
which
they
held
Mr.
Wharton
and
his
learned
Labours
:
The
Quire
likewise
committing
his
Body
to
Rest
with
Solemn
and
Devout
Anthems
compos'd
by
that
most
ingenious
Artist
Mr.
Henry
Purcel
.
He
lyes
Buried
in
the
South
side
of
the
Cathedral
Church
of
Westminster
,
towards
the
West
end
.
Near
whereunto
in
the
Wall
is
erected
a
small
but
decent
Monument
of
White
Marble
;
whereon
is
the
following
Inscription
,
H.
S.
E.
HENRICUS
WHARTON
,
A.
M.
ECCLESIAE
ANGLICANAE
PRESBYTER
,
RECTOR
ECCLESIAE
DE
CHARTHAM
,
NECNON
VICARIUS
ECCLESIAE
De
MINSTER
IN
INSULA
THANATO
,
IN
DIAECESI
CANTUARIENSI
;
REVERENDISSIMO
AC
SANCTISSIMO
PRAESULI
WILHELMO
ARCHIEPISCOPO
CANTUARIENSI
A
SACRIS
DOMESTICIS
.
QUI
MULTA
AD
AUGENDAM
ET
ILLUSTRANDAM
REM
LITERARIAM
,
MULTA
PRO
ECCLESIA
GHRISTI
CONSCRIPSIT
,
PLURA
MOLIEBATUR
.
Obiit
30.
Non.
Mart.
A.
D.
MDCXCIV
.
Aetatis
suae
,
XXXI
.
THE
CONTENTS
.
SERMON
I.
On
Whit-Sunday
.
-
JOhn
XIV
.
25
,
26.
These
things
have
I
spoken
unto
you
,
being
yet
present
with
you
.
But
the
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
Name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
Remembrance
,
whatsoever
I
have
said
unto
you
,
Pag.
1
SERMON
II.
-
Philip.
II.
5.
Let
this
mind
be
in
you
,
which
was
also
in
Christ
Jesus
,
p.
51
SERMON
III.
and
IV.
-
1
Pet.
III.
15.
Be
ready
always
to
give
an
answer
●…to
every
Man
,
that
asketh
you
a
reason
of
the
hope
that
's
in
you
,
with
Meekness
and
Fear
,
p.
108
,
144
SERMOM
V.
-
Rom.
II.
4.
Not
knowing
that
the
Goodness
of
God
leadeth
thee
to
Repentance
,
p.
172
SERMON
VI.
-
1
Corinth
.
I.
23.
We
preach
Christ
crucified
,
unto
the
Jews
a
Stumbling-block
,
and
unto
the
Greeks
Foolishness
,
p.
227
SERMON
VII
.
-
Hebr.
IX
.
27.
It
is
appointed
unto
Men
once
to
die
,
but
after
this
the
Judgment
.
p.
261
SERMON
VIII
.
-
1
Tim.
I.
17.
Now
unto
the
King
,
Eternal
,
Immortal
,
Invisible
,
the
only
wise
God
,
be
Honour
and
Glory
for
ever
and
ever
,
Amen
.
p.
287
SERMON
IX
.
-
Psal.
XCV
.
7
,
8.
To
day
if
ye
will
hear
his
Voyce
,
harden
not
your
hearts
,
p.
313
SERMON
X.
and
XI
.
-
Luk.
XIII
.
5.
Except
ye
repent
,
ye
shall
all
likewise
perish
,
p.
337
,
365
SERMON
XII
.
-
Acts
X.
34
,
35.
Then
Peter
opened
his
mouth
and
said
,
of
a
Truth
I
perceive
that
God
is
no
respecter
of
Persons
.
But
in
every
Nation
,
he
that
feareth
him
and
worketh
Righteousness
,
is
accepted
with
him
,
p.
394
SERMON
XIII
.
-
Coloss.
III.
1.
If
ye
then
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
,
p.
417
SERMON
XIV
.
-
John
XIV
.
1.
Let
not
your
bearts
be
troubled
,
ye
believe
in
God
,
believe
also
in
me
,
p.
439
The
First
SERMON
ON
WHITSUNDAY
.
Pr●…ach'd
at
Lambeth
Chapel
.
John
XIV
.
25
,
26.
These
things
havé
I
spoken
unto
you
,
being
yet
present
with
you
.
But
the
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
Name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
THese
words
(
being
part
of
the
Gospel
for
this
Day
)
●…o
not
only
contain
the
Promise
of
that
infinite
and
wonderful
benefit
,
the
completion
of
which
we
this
Day
comme●…orate
;
But
also
declare
the
nature
and
intention
of
it
;
and
thereby
most
fitly
not
only
excite
us
to
a
grateful
remembrance
of
the
Divine
beneficence
,
but
also
teach
us
to
form
true
apprehensions
and
a
just
veneration
of
so
great
a
Mystery
.
A
Mystery
which
was
promis'd
by
Christ
to
his
Apostles
as
the
greatest
of
all
Benefits
,
Which
might
alone
supply
the
otherwise
irreparable
loss
of
his
Presence
,
and
intirely
dispel
their
grief
arising
from
the
melancholy
apprehensions
of
his
approaching
departure
.
A
Mystery
which
was
reserved
for
the
ultimate
consummation
of
the
Christian
Religion
and
Divine
dispensation
of
the
Gospel
;
Which
being
designed
by
the
Father
,
and
Founded
by
the
Son
,
was
at
last
brought
to
perfection
by
the
Mission
and
Descent
of
the
Holy
Ghost
.
No
wonder
therefore
if
the
promise
of
so
great
a
benefit
was
so
mightily
insisted
on
by
Christ
,
as
a
sufficient
remedy
to
his
Disciples
for
all
afflictions
,
and
the
last
and
greatest
Legacy
which
he
could
bequeath
unto
them
;
If
the
performance
of
it
was
so
earnestly
expected
by
the
Apostles
;
and
the
remembrance
of
it
with
an
uninterrupted
solemnity
Celebrated
by
the
Church
in
all
Ages
,
more
especially
by
the
Antient
Church
;
in
which
all
Christians
used
to
stand
continually
in
time
of
Divine
Service
from
Easter
to
Whitsunday
,
thereby
testifying
the
impatient
expectation
wherewith
they
attended
the
Descent
of
the
Holy
Ghost
as
upon
this
Day
.
The
declaration
of
this
promise
made
in
the
words
of
my
Text
,
was
occasioned
by
the
great
anxiety
which
the
Apostles
expressed
at
the
news
of
our
Saviours
departure
;
and
their
wonderful
ignorance
of
the
true
nature
and
design
of
the
Christian
Religion
,
after
so
long
and
so
excellent
instruction
from
their
Divine
Master
.
The
former
is
related
in
the
end
of
the
preceding
Chapter
,
which
therefore
Christ
endeavours
to
remove
by
a
vehement
exhortation
to
a
steady
Faith
in
the
beginning
of
this
.
Let
not
your
heart
be
troubled
;
ye
believe
in
God
;
believe
also
in
me
.
Assuring
them
that
his
departure
was
for
no
other
end
than
to
prepare
a
place
for
their
reception
into
those
Mansions
,
of
which
they
had
been
by
him
sufficiently
inform'd
.
At
this
,
Thomas
far
from
acknowledging
any
suchinformation
,
complains
in
the
5th
.
verse
that
they
were
ignorant
,
both
of
the
place
and
the
way
to
it
.
Our
Saviour
answers
,
that
the
place
was
no
other
than
the
Society
of
his
Father
,
whom
they
had
sufficiently
known
by
conversing
with
Him
.
This
far
from
removing
the
mistakes
of
the
Apostles
,
gave
occasion
to
the
discovery
of
a
far
greater
ignorance
in
them
.
For
in
the
8th
.
verse
,
Philip
desireth
him
to
shew
the
Father
to
them
,
thereby
manifesting
how
widely
he
had
hitherto
mistaken
the
Doctrine
of
Christ
,
and
what
gross
notions
of
the
Father
he
entertain'd
.
So
strange
an
ignorance
drew
a
sharp
expostulation
from
our
Saviour
.
Have
I
been
so
long
time
with
you
,
and
yet
hast
thou
not
kno●…n
me
Philip
?
ver.
9.
Thereupon
declaring
unto
him
what
sufficient
means
he
had
already
given
them
of
knowing
the
Father
;
and
promising
to
enable
them
yet
further
to
a
more
perfect
knowledge
of
him
,
by
sending
the
Comforter
,
the
Spirit
of
Truth
.
He
assureth
them
of
a
more
clear
and
express
Revelation
of
this
matter
at
his
Resurrection
,
by
manifesting
himself
,
and
consequently
the
Father
,
to
piously
disposed
Persons
,
who
loved
him
and
kept
his
Commandments
.
Although
he
intended
not
to
manifest
himself
in
the
same
degree
and
manner
to
the
whole
World
.
At
this
Judas
Lebbaeus
seems
to
be
astonished
,
and
in
a
passionate
exclamation
,
which
includeth
somewhat
of
despair
in
it
,
saith
unto
him
,
ver.
22.
Lord
how
is
it
that
thou
wilt
manifest
thy self
unto
us
,
and
not
unto
the
World
!
as
imagining
this
illustrious
manifestation
to
be
no
other
,
than
taking
possession
,
in
a
solemn
and
magnificent
manner
,
of
that
Glorious
Worldly
Kingdom
,
which
himself
with
the
other
Apostles
in
vain
expected
to
be
founded
by
their
Master
.
Such
strange
mistakes
,
of
which
the
meanest
Christians
would
be
ashamed
in
the
present
Constitution
of
the
Church
,
might
justly
be
admired
to
have
proceeded
from
those
,
who
were
the
familiar
attendants
of
Christ
through
a
Triennial
Preaching
,
Acquainted
with
all
his
Discourses
,
and
honoured
with
a
familiar
Conversation
,
if
we
enquir'd
not
more
narrowly
into
the
causes
of
things
and
reasons
of
the
divine
dispensation
.
OurSaviour
himself
seems
not
in
the
least
to
be
surprized
at
it
.
But
only
after
a
short
answer
to
Lebbaeus
his
question
,
hence
taketh
occasion
to
renew
the
promise
of
that
remedy
,
which
he
had
ever
design'd
,
and
often
before
promis'd
,
I
mean
the
Mission
of
the
Holy
Ghost
,
in
these
words
:
These
things
have
I
spoken
unto
you
,
being
yet
present
with
you
.
But
the
Comforter
,
which
is
the
Holy
Ghost
,
whom
the
Father
will
send
in
my
Name
,
he
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
,
whatsoever
I
have
said
unto
you
.
As
if
he
should
say
:
These
answers
I
have
briefly
given
to
your
doubts
and
scruples
,
such
as
the
shortness
and
necessity
of
the
time
would
permit
,
which
still
remains
to
me
to
be
spent
in
your
company
.
I
had
before
sufficiently
explained
all
these
Mysteries
to
you
,
Provided
your
minds
,
by
removal
of
all
prejudices
by
ordinary
endowments
of
right
apprehension
,
and
using
due
diligence
,
had
been
rightly
disposed
to
receive
them
.
But
since
you
still
continue
ignorant
of
those
great
Truths
,
and
infinitely
mistake
my
Doctrine
;
And
not
only
so
,
but
suffer
your selves
to
be
possess'd
with
terror
and
amazement
at
the
news
of
my
departure
,
I
will
not
forsake
you
,
or
leave
you
destitute
of
the
means
,
either
of
consolation
or
better
instruction
;
but
abundantly
provide
for
both
,
by
sending
to
you
after
my
Ascension
another
Comforter
,
Even
the
Holy
Ghost
;
whom
the
Father
at
my
Intercession
,
and
for
my
sake
will
send
unto
you
.
He
shall
erect
your
drooping
Spirits
,
and
remove
your
grief
by
administring
consolation
to
you
:
And
dispel
your
Ignorance
,
by
enlightning
your
minds
with
clear
notions
,
and
true
Interpretations
of
whatsoever
I
have
Taught
unto
you
;
and
recalling
into
your
mind
all
those
Doctrines
and
Lessons
of
mine
,
which
you
may
have
forgotten
.
These
words
being
thus
explained
represent
to
us
,
I.
The
promise
of
sending
a
Comforter
.
II.
The
Person
to
be
sent
,
the
Holy
Ghost
.
III
,
The
Office
to
be
performed
by
the
Holy
Ghost
when
sent
.
Which
however
,
various
is
perfectly
included
,
Either
in
the
diverse
significations
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Comforter
,
(
which
may
be
taken
as
an
Advocate
,
a
Monitor
,
or
a
Consolator
.
)
Or
in
the
annexed
action
of
Teaching
th●…m
all
things
,
and
bringing
all
things
into
their
remembrance
,
whatsoever
Christ
had
said
unto
them
.
At
present
I
shall
consider
no
more
than
the
latter
branch
of
the
Third
Point
;
that
is
,
the
Office
of
Teaching
the
Apostles
,
which
was
to
be
performed
by
the
Holy
Ghost
.
And
in
handling
this
I
shall
in
the
first
place
inquire
what
were
the
Causes
and
Reasons
of
this
prodigious
Ignorance
of
the
Apostles
,
after
so
long
and
so
excellent
Instruction
.
Secondly
,
I
shall
prove
that
the
permission
of
this
Ignorance
till
the
sending
of
the
Holy
Ghost
,
was
not
in
the
least
repugnant
to
the
Divine
Wisdom
,
or
the
design
of
the
Gospel
.
Thirdly
I
shall
draw
some
few
conclusions
from
both
.
First
then
,
the
Causes
and
Reasons
of
this
so
long
continued
Ignorance
of
the
Apostles
.
Of
these
I
take
the
chief
and
most
fundamental
one
to
have
been
their
Ignorance
of
the
true
sense
of
Scripture
.
For
the
better
explaining
of
this
Cause
,
I
will
premise
some
few
Observations
.
As
1.
The
Conformity
of
the
Life
and
Actions
of
Christ
,
to
the
Prophesies
of
the
Old
Testament
,
was
to
the
Jews
the
best
and
principal
Argument
of
the
Divinity
of
Christ
,
of
his
Divine
Mission
,
and
the
Truth
of
his
Revelations
.
Miracles
indeed
might
create
a
great
probability
of
the
truth
of
these
Articles
.
But
such
a
conformity
alone
could
demonstrate
it
,
since
Miracles
were
common
to
infer●…our
Prophets
,
and
sometimes
even
to
false
Prophets
.
But
an
intire
agreement
of
the
precedent
Prophesies
was
appropriated
to
the
sole
Person
of
the
true
Messias
.
This
appears
from
the
nature
of
the
Old
Testament
,
and
end
of
writing
it
,
which
taken
in
all
its
parts
,
is
chiefly
designed
to
point
out
the
future
Messias
,
by
certain
plain
Notes
and
Indications
,
whereby
he
might
easily
be
discover'd
to
the
Jews
.
The
Historical
Books
are
imployed
in
describing
his
Genealogy
.
The
Psalms
and
Prophets
in
foretelling
the
time
of
his
coming
,
the
manner
of
his
Life
,
his
Passion
,
Resurrection
and
Doctrine
.
Now
it
would
be
highly
injurious
to
the
Wisdom
of
God
,
that
he
should
professedly
cause
so
many
Books
to
be
written
,
chiefly
to
design
the
Messias
;
And
yet
design
him
by
such
Characters
,
as
should
not
be
proper
to
him
alone
,
but
might
be
common
to
other
Persons
.
So
that
the
agreement
of
those
Prophesies
to
the
Person
of
Jesus
Christ
,
was
to
the
Jews
a
most
demonstrative
proof
that
he
was
the
true
Messias
.
Miracles
indeed
were
in
their
respect
also
necessary
to
him
.
But
that
chiefly
,
because
it
was
before
Prophesied
of
the
Messias
,
that
great
and
wonderful
Miracles
should
be
wrought
by
him
.
And
some
such
extraordinary
Actions
were
required
to
excite
the
Jews
to
a
serious
consideration
of
the
Quality
and
Character
of
the
Person
who
wrought
them
.
If
the
Actions
of
Christ
had
been
deficient
in
any
one
point
of
Conformity
to
the
precedent
Prophesies
,
it
had
been
irrational
as
well
as
unlawful
for
the
Jews
to
have
admitted
his
Revelations
,
altho'
confirmed
by
the
greatest
Miracles
imaginable
;
Since
they
must
have
owned
thereby
the
falsity
of
those
Prophesies
,
of
the
truth
of
which
they
were
abundantly
convinced
,
as
being
confirm'd
to
them
by
an
equal
Authority
of
Miracles
.
But
not
only
doth
the
Reason
and
Nature
of
things
demonstrate
this
Truth
;
The
Practice
and
Example
of
Christ
and
his
Apostles
evidently
manifest
it
.
The
first
,
while
yet
on
Earth
,
constantly
asserted
his
Divine
Mission
and
Quality
of
Messias
from
the
Scriptures
of
the
Old
Testament
,
which
had
Testified
of
him
.
And
his
Disciples
after
his
Death
carryed
on
the
same
Argument
.
He
perform'd
indeed
greater
Miracles
than
any
ever
had
done
before
him
.
But
in
Disputing
with
the
Jews
he
commonly
waved
that
Argument
,
and
appealed
to
the
Scripture
;
As
well
knowing
,
That
if
they
would
not
hear
Moses
and
the
Prophets
,
neither
would
they
be
perswaded
,
though
one
rose
from
the
Dead
.
By
which
words
he
plainly
infinuates
,
that
the
greatest
of
his
Miracles
,
his
Resurrection
,
was
a
less
valid
proof
,
and
inferiour
to
the
Testimony
of
Moses
and
the
Prophets
.
This
he
often
thought
alone
sufficient
to
propose
,
as
a
necessary
motive
of
belief
to
the
Jews
.
And
such
a
motive
as
could
not
be
rejected
,
without
disowning
and
destroying
the
Authority
of
the
Old
Testament
.
For
thus
he
Disputes
in
the
Vth.
of
St.
John
,
Verses
39
,
46
,
47.
Search
the
Scriptures
,
for
in
them
ye
think
ye
have
eternal
life
,
and
they
are
they
which
Testifie
of
me
.
For
had
ye
believed
Moses
,
ye
would
have
believed
me
:
For
he
wrote
of
me
.
But
if
ye
believed
not
his
writings
,
how
shall
ye
believe
my
words
.
No
other
Method
did
he
make
use
of
to
convince
his
Disciples
walking
to
Emmaus
,
that
all
those
Calamities
,
which
had
befallen
his
Person
,
ought
necessarily
to
be
inflicted
on
the
Messias
.
All
those
Glorious
Miracles
,
of
which
themselves
had
been
witnesses
,
proved
unsuccessful
;
and
could
not
secure
their
Faith
from
a
shameful
fluctuation
.
Until
Christ
,
beginning
at
Moses
and
all
the
Prophets
,
expounded
unto
them
in
all
the
Scriptures
the
things
concerning
himself
,
and
opened
their
understanding
,
that
they
might
understand
the
Scripture
,
that
it
was
thus
written
,
and
that
it
thus
behoved
Christ
to
suffer
,
and
to
rise
from
the
Dead
the
Third
Day
.
If
the
constant
Companions
of
our
Saviours
Life
,
could
be
drawn
to
the
true
knowledge
of
him
,
by
no
other
Argument
,
than
a
full
and
plain
Interpretation
of
the
Prophesies
of
the
Old
Testament
;
In
vain
do
we
hope
that
any
other
Arguments
could
convince
the
remaining
Jews
,
who
were
less
acquainted
with
the
Holiness
of
his
Life
,
and
greatness
of
his
Miracles
.
In
the
next
place
,
we
may
observe
that
the
Apostles
were
chosen
by
Christ
,
and
used
as
the
inseparable
Companions
of
his
Life
.
Not
so
much
to
be
instructed
in
the
Mysteries
of
the
Christian
Faith
,
or
trained
up
in
the
necessary
qualifications
of
Preachers
,
who
might
propagate
the
Gospel
after
the
departure
of
their
Master
;
As
to
be
Witnesses
and
Spectactors
of
his
Actions
and
Conversation
;
which
they
might
afterwards
Testifie
to
the
World
,
and
thereby
convince
Mankind
,
that
they
were
intirely
conformable
to
the
Antient
predictions
of
the
Prophets
.
That
the
former
could
not
be
the
end
or
intention
of
their
accompanying
Christ
through
the
whole
discharge
of
his
Prophetick
Office
,
appears
plainly
from
their
Ignorance
,
both
of
the
Mysteries
of
Religion
,
and
their
own
Duty
at
the
time
of
our
Saviours
Crucifixion
.
Yet
can
we
not
suppose
,
but
that
Christ
obtain'd
his
chief
aim
,
which
he
proposed
to
himself
,
in
selecting
certain
Persons
for
the
Companions
of
his
Life
.
This
end
therefore
could
indeed
be
no
other
,
than
that
which
I
have
already
assigned
,
of
witnessing
and
publishing
to
the
World
the
Actions
of
Christ
,
whose
reasonableness
and
agreement
to
the
predictions
of
the
Mosaick
Law
,
was
to
be
judged
and
determined
by
every
private
Man
.
For
we
no
where
find
,
that
the
Apostles
,
from
the
Authority
of
their
Miracles
,
which
were
not
inferiour
to
those
of
Christ
himself
,
pretended
to
set
up
themselves
for
infallible
Judges
,
or
exercise
an
arbitrary
command
over
the
judgments
of
other
Men.
They
might
indeed
much
more
justly
have
claimed
such
a
priviledge
,
than
any
ever
since
their
times
;
As
being
personally
infallible
,
and
endued
with
the
power
of
working
Miracles
.
Yet
they
never
endeavoured
to
command
the
assent
of
their
hearers
,
before
they
had
informed
and
satisfied
their
Understandings
.
But
proceeded
in
a
more
rational
method
;
and
following
the
example
of
their
Master
,
chose
rather
to
convince
their
judgment
with
Arguments
,
whose
attention
they
had
before
excited
by
Miracles
.
These
Arguments
,
when
directed
to
the
Jews
,
were
chiefly
taken
from
the
Old
Testament
:
Whose
Prophecies
they
demonstrated
to
have
plainly
soretold
and
described
the
Actions
and
Sufferings
of
Christ
,
of
which
Actions
themselves
were
witnesses
.
Thus
we
find
St.
Peter
in
his
Sermon
made
to
the
Jews
upon
this
Day
to
have
used
no
other
Method
.
And
not
so
much
to
have
urged
the
Illustrious
Miracle
of
the
gift
of
Tongues
newly
conferred
on
them
,
as
the
conformity
of
that
,
and
all
other
Actions
of
Christ
to
the
Antient
Predictions
of
the
Prophets
.
His
Sermon
in
the
following
Chapter
,
proceeds
from
the
same
Foundation
.
And
St.
Stephen
in
the
VII
.
Chap.
St.
Paul
in
the
XIII
.
use
no
other
Argument
,
when
Disputing
against
the
Jews
.
From
a
clear
Interpretation
of
the
Prophecies
in
Scripture
,
concerning
the
Messias
,
Philip
convinced
the
Eunuch
,
who
was
a
Jewish
Proselyte
,
of
the
Divinity
of
Christ
,
Acts
VIII
.
and
Acts
XVIII
.
Apollos
is
said
to
have
mightily
convinced
the
Jews
,
and
that
publickly
,
shewing
by
the
Scriptures
,
that
Jesus
was
Christ
.
St.
Paul
pleading
before
King
Agrippa
,
endeavoured
before
all
things
,
to
prove
that
he
stood
there
to
be
judged
for
the
hope
of
the
Promise
made
by
God
unto
the
Fathers
,
Acts
XXVI
.
6.
And
ver.
27.
appealed
to
the
Prophets
,
and
asked
Agrippa
,
whether
he
believed
not
them
,
insinuating
that
if
he
truly
believed
the
Prophets
,
and
understood
their
genuine
Sense
,
he
could
not
but
embrace
the
Christian
Religion
.
Lastly
,
to
say
no
more
,
his
Disputes
with
the
Jews
at
Rome
were
employed
in
expounding
and
Testifying
the
Kingdom
of
God
:
Perswading
them
concerning
Jesus
,
both
out
of
the
Law
of
Moses
,
and
out
of
the
Prophets
,
from
Morning
till
Evening
,
Acts
XXVIII
.
23.
It
appears
then
,
That
the
chief
reason
of
the
choice
of
the
Apostles
to
a
familiar
conversation
with
our
Saviour
,
before
his
Ascension
,
was
no
other
than
that
they
might
thereby
be
enabled
to
Testify
and
publish
to
the
World
his
Actions
,
Miracles
and
Sufferings
;
which
being
received
from
them
,
might
then
by
every
private
Man
be
examined
and
compared
with
the
Antient
predictions
of
the
Prophets
,
concerning
the
Messias
.
And
if
so
,
then
it
was
not
necessary
that
Christ
should
carefully
instruct
his
Disciples
before
his
Ascension
,
in
the
true
sense
of
Scripture
,
and
the
antient
Prophecies
concerning
him
,
or
elaborately
explain
to
them
the
Mysteries
of
his
Incarnation
,
Passion
and
Ascension
.
Since
this
conduced
not
directly
to
the
end
before
mentioned
,
and
might
more
conveniently
be
effected
,
when
it
should
become
necessary
after
his
Ascension
,
by
the
Descent
of
the
Holy
Ghost
.
And
accordingly
we
find
not
our
Saviour
in
all
his
private
Discourses
and
Instructions
to
his
Apostles
,
professedly
explaining
the
Scriptures
to
them
,
before
his
Resurrection
.
He
frequently
admonished
them
of
the
dangers
and
afflictions
they
should
undergo
,
in
executing
their
Mission
;
of
the
Courage
,
Patience
and
other
Vertues
,
wherewith
they
ought
to
be
endued
,
and
the
perpetual
assistance
which
they
might
expect
from
him
;
but
seldom
inculcated
the
consideration
of
those
Prophesies
,
which
might
bring
them
to
a
right
apprehension
of
the
nature
and
design
of
his
coming
into
the
World
.
Or
if
at
any
time
he
mentioned
and
explained
such
Prophesies
to
them
,
it
was
only
by
way
of
proposal
,
without
any
such
extraordinary
illumination
of
mind
,
and
infused
capacity
of
understanding
them
,
as
was
afterwards
bestowed
on
them
,
by
the
Mission
of
the
Holy
Ghost
.
He
never
denyed
to
them
indeed
that
ordinary
Grace
and
Assistance
,
which
he
is
wont
to
give
to
all
well
disposed
Persons
,
who
rightly
ask
it
;
but
the
efficacy
of
that
ordinary
assistance
,
was
overthrown
and
stifled
by
the
more
potent
resistance
of
inveterate
prejudices
,
and
false
preconceived
Opinions
concerning
the
Messias
.
But
if
the
Apostles
received
no
extraordinary
Instructions
of
the
Holy
Scripture
from
their
Master
,
before
his
Resurrection
,
we
cannot
hope
that
they
should
obtain
any
competent
knowledge
of
it
by
their
natu●…al
Strength
,
or
acquired
Learning
.
M●…ny
reasons
had
induced
our
Saviour
to
choose
to
him
Disciples
,
rather
out
of
the
meanest
of
the
People
,
than
from
the
Learned
Doctors
and
Expositors
of
the
Law
.
And
at
that
time
,
in
the
Jewish
Church
,
by
an
i●…tollerable
corruption
of
Discipline
,
the
common
People
were
by
their
Doctors
and
Teachers
Studiously
deprived
of
the
means
of
an
exact
and
accurate
knowledge
of
Scripture
.
They
were
deterred
from
a
diligent
search
of
Scripture
,
by
many
artifices
and
pretences
:
by
amplifying
the
difficulty
of
their
undertaking
,
the
obscurity
of
those
Oracles
,
and
rashness
of
inquiring
into
those
sacred
Mysteries
with
unwashen
Hands
,
that
is
,
as
themselves
explained
it
,
without
a
tedious
preparation
of
Learning
and
Education
.
By
these
arguments
the
Scribes
and
Pharisees
had
engrossed
the
Study
of
Scripture
to
themselves
;
and
taking
away
the
Key
of
Knowledge
,
had
suffered
none
to
enter
into
a
disquisition
and
examination
of
those
sacred
Prophesies
.
Upon
account
of
this
Ignorance
in
the
common
people
,
the
Scribes
and
Pharisees
,
in
the
VI.
St.
John
.
ver.
39.
pretended
that
they
were
no
competent
Judges
of
the
true
Messias
,
who
could
be
known
no
otherwise
than
from
Scripture
.
But
this
people
,
who
knoweth
not
the
Law
are
cursed
.
We
cannot
imagine
the
Apostles
to
have
been
exempt
from
this
common
calamity
,
but
rather
more
deeply
engaged
in
it
than
others
;
if
we
consider
the
meanness
of
their
condition
,
the
nature
of
their
employments
,
their
gross
and
perpetual
mistakes
of
our
Saviours
Doctrine
,
and
till
the
reception
of
the
Holy
Ghost
,
their
insuperable
slowness
of
understanding
.
If
then
,
a
right
knowledge
of
Scripture
was
absolutely
necessary
to
a
perfect
understanding
of
the
Nature
and
Office
of
the
Messias
;
if
the
Apostles
were
naturally
devoid
of
this
knowledge
,
and
not
extraordinarily
endued
with
it
by
Christ
,
before
the
descent
of
the
Holy
Ghost
,
all
which
we
have
already
proved
;
it
must
needs
follow
,
that
the
Apostles
,
before
the
reception
of
that
extraordinary
knowledge
,
were
ignorant
of
the
Mysteries
and
Designs
of
their
Masters
Mission
.
And
accordingly
if
we
look
into
the
History
of
the
Gospel
,
we
shall
find
their
ignorance
of
Scripture
to
be
assigned
as
the
chief
cause
of
their
mistakes
in
all
other
points
.
So
that
what
our
Saviour
said
to
the
Jews
,
Ye
err
,
not
knowing
the
Scriptures
,
was
perfectly
true
of
them
.
Thus
John
XI
.
22.
Our
Saviour
promising
to
raise
up
the
Temple
of
his
Body
in
three
Days
,
if
it
should
be
dissolved
,
his
Apostles
understood
not
the
true
meaning
of
his
words
,
but
when
he
was
risen
from
the
Dead
,
then
they
at
last
remembred
,
that
he
had
said
this
unto
them
;
and
they
believed
the
Scripture
,
and
the
word
which
Jesus
had
said
.
They
before
,
even
from
their
Infancy
,
believed
the
Scripture
in
general
,
that
it
was
the
Word
of
God
,
and
divinely
inspir'd
;
but
now
they
understood
and
believed
the
true
sense
of
Scripture
,
the
Ignorance
of
which
had
before
caused
them
to
fall
into
Errour
.
Again
S.
John
XII
.
16.
These
things
understood
not
his
Disciples
at
the
first
,
but
when
Jesus
was
glorified
,
(
that
is
after
his
Ascension
)
Then
remembred
they
that
these
things
were
written
of
him
,
and
that
they
had
done
these
things
unto
him
.
Here
the
promise
made
in
the
Text
is
fully
accomplished
by
a
twofold
Operation
of
the
Holy
Ghost
,
the
one
recalling
into
the
remembrance
of
the
Apostles
,
the
Actions
and
Sufferings
of
Christ
,
of
which
they
had
been
witnesses
in
his
Life
time
,
the
other
clearly
proposing
to
them
the
intire
conformity
between
those
Actions
and
the
precedent
Prophesies
which
were
written
of
him
.
In
like
manner
our
Saviour
reproving
the
Disciples
of
Emmaus
for
their
amazement
and
despair
of
their
Masters
Resurrection
,
upbraids
to
them
their
Ignorance
of
Scripture
:
O
fools
,
and
slow
of
heart
,
to
believe
all
that
the
Prophets
have
spoken
.
Ought
not
Christ
to
have
suffered
these
things
,
and
to
enter
into
his
glory
?
Luc.
XXIV
.
25
,
26.
They
doubted
not
of
the
Truth
of
those
Prophesies
,
but
affixing
false
interpretations
to
them
,
had
perverted
their
sense
,
and
thereby
in
believing
them
,
assented
not
to
the
true
Prophesies
,
but
to
the
fictions
of
their
own
Brains
,
and
thereby
were
hindred
from
understanding
the
necessity
of
Christs
Suffering
these
things
,
and
entring
into
his
glory
.
I
have
now
dispatched
the
first
and
chief
reason
of
the
Apostles
Ignorance
.
I
proceed
to
assign
some
other
causes
of
it
;
and
among
these
,
the
false
notions
and
prejudices
which
they
had
received
by
their
Education
,
deserve
more
especially
to
be
considered
.
The
Jews
had
ever
,
even
from
the
time
of
Moses
,
lived
in
expectation
of
a
glorious
Messias
,
who
should
be
the
Author
of
the
most
Illustrious
benefits
to
their
Nation
,
rescue
them
from
their
afflictions
,
and
settle
them
in
an
exte
nal
State
of
Happiness
.
This
was
typified
by
all
their
Rites
and
Ceremonies
,
foretold
by
their
Prophets
,
and
Celebrated
in
their
publick
Offices
;
in
the
firm
expectation
of
this
,
their
forefathers
died
,
and
themselves
continued
their
hopes
under
their
greatest
afflictions
.
But
then
by
false
Interpretations
of
the
Antient
Prophesies
,
the
Doctors
of
the
Jewish
Law
,
had
long
before
the
coming
of
our
Saviour
,
entertain'd
and
propagated
mean
and
unworthy
thoughts
of
the
Messias
.
They
had
formed
to
themselves
mighty
expectations
of
an
external
pomp
and
secular
greatness
,
wherewith
their
Messias
should
enter
upon
his
Office
,
and
which
he
should
communicate
to
the
whole
Nation
.
They
thought
not
of
spiritual
Blessings
,
reformation
of
Manners
,
removal
of
Errors
,
proposal
of
a
pure
and
rational
Religion
,
and
assurance
of
a
spiritual
Happiness
in
another
Life
;
but
mighty
Armies
,
and
continual
Triumphs
,
wide
Conquests
and
ines●…imable
Spoils
.
They
expected
to
be
freed
from
the
Roman
Yoke
,
by
the
Victorious
Arms
of
the
Messias
,
and
by
an
uninterrupted
success
,
at
last
be
inabled
to
give
Laws
to
the
whole
World
.
These
fond
conceits
were
now
entertained
by
the
whole
Jewish
Nation
,
and
tenaciously
maintained
by
the
Apostles
,
who
all
along
believed
indeed
their
Master
to
be
the
true
and
great
Messias
,
but
withal
,
even
to
his
Ascension
,
continued
to
believe
that
he
had
not
yet
entered
upon
the
execution
of
this
glorious
Office
.
Not
all
the
premonitions
of
his
future
Sufferings
,
not
the
experience
of
his
present
Poverty
and
Disgrace
,
or
the
sight
of
his
Crucifixion
and
Burial
,
could
remove
this
inveterate
Error
from
their
minds
,
or
create
in
them
a
right
apprehension
of
our
Saviours
Doctrine
and
Office
:
But
after
all
,
when
he
was
ready
to
Ascend
up
into
Heaven
,
they
asked
him
by
common
consent
;
Lord
,
wilt
thou
at
this
time
restore
again
the
Kingdom
to
Israel
?
Wilt
thou
now
commence
that
glorious
Reign
,
which
we
have
so
long
expected
?
The
want
of
this
external
Pomp
,
and
appearance
in
a
State
of
such
extraordinary
humility
,
totally
hindred
his
Brethren
,
that
is
,
his
Kindred
from
believing
on
him
,
as
is
expressed
St.
John
VII
.
5.
and
could
not
divert
the
Apostles
,
who
believed
him
to
be
the
Messias
,
from
nourishing
vain
hopes
of
a
future
greatness
in
this
World
.
Insomuch
as
immediately
after
Christ
had
foretold
them
,
in
the
X.
of
St.
Mark
,
that
he
should
be
betrayed
,
delivered
to
the
Gentiles
,
Buffeted
,
Scourged
and
Crucified
;
the
two
Sons
of
Zebedee
,
not
discouraged
by
all
these
calamities
,
which
they
imagined
to
be
the
entrance
into
a
greater
Temporal
glory
,
requested
of
him
,
That
One
might
fit
on
his
right
hand
,
the
other
on
his
left
,
in
his
Kingdom
.
And
the
Disciples
of
Emmaus
far
from
considering
the
past
sufferings
of
Christ
,
and
reflecting
on
the
circumstances
of
his
Passion
,
and
precedent
admonitions
of
it
,
which
might
justly
have
refuted
and
defeated
their
foolish
expectations
,
began
to
suspect
this
was
not
the
true
Messias
,
since
he
had
not
brought
the
hoped
for
external
redemption
to
the
Jews
.
We
trusted
that
it
had
been
He
,
which
should
have
redeemed
Israel
;
but
those
hopes
are
vanished
;
and
he
yet
continues
in
his
Grave
.
Since
then
the
Apostles
continued
to
retain
these
prejudices
&
preconceived
Errors
,
and
were
thereby
hindred
from
conceiving
the
spirituality
of
Christs
Kingdom
,
which
is
the
first
and
greatest
principle
of
the
Christian
Religion
;
it
was
impossible
they
should
rightly
understand
the
Doctrine
of
Christ
,
until
these
prejudices
were
removed
,
and
true
Notions
of
the
nature
of
his
Kingdom
introduced
.
Till
then
,
they
could
not
but
grosly
mistake
the
meaning
of
all
those
many
Revelations
,
which
he
imparted
to
them
,
and
constantly
wrested
them
to
their
own
false
notions
and
apprehensions
.
This
not
only
disabled
them
from
understanding
the
true
sense
of
what
Christ
was
pleased
to
reveal
to
them
,
but
also
hindred
them
,
while
continuing
in
that
State
,
from
receiving
any
more
clear
and
express
Revelation
.
This
our
Saviour
plainly
tells
them
,
John
XVI
.
12
,
13.
I
have
yet
many
things
to
say
unto
you
,
but
you
cannot
bear
them
now
.
Howbeit
when
he
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
Truth
.
I
have
yet
greater
Mysteries
to
reveal
to
you
,
and
which
will
seem
more
astonishing
to
you
;
but
the
indisposition
of
your
understanding
,
at
present
clouded
with
Prejudices
and
Errours
,
would
defeat
the
benefit
of
them
.
These
therefore
I
leave
to
be
revealed
by
the
Holy
Ghost
,
whom
I
shall
send
unto
you
,
who
by
an
extraordinary
operation
assisting
your
understanding
,
will
prepare
it
for
a
ready
reception
of
all
those
Truths
.
A
Third
reason
of
this
Ignorance
of
the
Apostles
,
at
that
time
,
when
our
Saviour
spoke
these
words
of
my
Text
to
them
,
may
be
,
that
the
greatest
and
most
Illustrious
Actions
of
our
Saviours
Life
,
the
Mysteries
of
which
created
in
them
the
greatest
perplexity
,
remained
yet
to
be
performed
.
I
mean
his
Crucifixion
,
Resurrection
and
Ascension
.
Before
they
saw
these
things
effected
,
they
could
not
imagine
,
that
he
,
whom
they
had
represented
to
themselves
as
a
Triumphant
Messias
,
and
Earthly
King
,
should
undergo
them
;
and
therefore
all
our
Saviours
premonitions
concerning
them
,
were
no
less
dark
and
obscure
,
than
surprizing
to
them
;
but
afterwards
the
real
performance
of
them
awakened
their
attention
,
and
gave
them
occasion
to
reflect
more
seriously
upon
the
reasons
of
these
things
.
They
then
plainly
perceived
the
true
meaning
of
every
prediction
of
Christ
,
when
they
saw
the
event
of
the
thing
foretold
;
and
viewing
the
circumstances
of
all
these
Actions
,
could
not
but
discover
that
they
were
all
manifestly
foretold
of
the
Messias
by
the
Prophets
,
and
were
consequently
to
be
necessarily
perform'd
by
him
.
Not
to
say
that
the
Resurrection
being
the
far
greatest
and
most
Illustrious
Miracle
,
might
reasonably
be
supposed
to
have
produced
a
greater
effect
upon
their
minds
,
than
any
precedent
Action
.
And
how
the
subsequent
performance
of
Actions
and
Mysteries
foretold
by
Christ
,
contributed
in
the
Apostles
to
a
right
understanding
of
the
predictions
and
Mysteries
themselves
,
appears
from
the
whole
History
of
the
Gospel
,
more
especially
from
those
two
passages
,
which
I
before
produced
,
John
II.
22.
When
therefore
he
was
risen
from
the
dead
,
his
Disciples
remembred
that
he
had
said
this
unto
them
,
and
they
believed
the
Scriptures
,
and
again
John
XII
.
16.
These
things
understood
not
his
Disciples
at
the
first
,
but
when
Jesus
was
glorified
,
then
remembred
they
that
these
things
●…ere
written
of
him
.
Nay
so
much
did
Christ
himself
attribute
to
the
cogency
of
the
proof
which
might
be
drawn
from
the
Miracle
of
his
Resurrection
;
that
to
the
Jews
,
desiring
a
convictive
proof
of
his
divine
Mission
,
he
assigned
no
other
,
than
that
as
Jonas
was
in
the
Whales
Belly
three
Days
and
three
Nights
;
so
the
Son
of
Man
should
continue
no
longer
a
space
of
time
in
the
Heart
of
the
Earth
.
And
however
his
other
Miracles
,
and
the
Testimony
of
the
Prophets
,
abundantly
demonstrated
the
Divinity
of
his
Mission
to
unprejudiced
Persons
;
yet
in
some
places
,
he
seems
willing
to
pardon
their
suspension
of
assent
,
till
they
should
see
this
grand
and
final
Miracle
performed
.
Thus
in
the
words
preceding
my
Text
,
assuring
his
Apostles
,
that
though
he
departed
for
a
while
,
he
should
Live
again
:
He
tells
them
,
that
at
that
Day
,
(
the
Day
of
his
Resurrection
)
ye
shall
know
that
I
am
in
my
Father
,
and
you
in
me
,
and
I
in
you
.
And
John
VIII
.
28.
Disputing
with
the
incredulous
Jews
,
and
not
being
able
to
convince
their
obstinate
stupidity
,
he
saith
unto
them
:
When
ye
have
lift
up
the
Son
of
Man
,
then
shall
ye
know
,
that
I
am
He.
And
this
in
some
measure
mitigates
and
excuseth
the
present
ignorance
of
the
Apostles
,
that
they
had
not
yet
seen
the
completion
of
the
last
and
greatest
Acts
of
Christ
,
particularly
his
Resurrection
.
Lastly
,
To
say
no
more
,
the
extraordinary
Gifts
and
Graces
of
the
Holy
Ghost
,
were
not
yet
poured
forth
.
Of
these
Gifts
,
none
of
the
least
was
a
due
preparation
of
Will
,
and
penetration
of
Judgment
,
to
conceive
rightly
the
sence
and
meaning
of
all
Divine
Revelations
and
Mysteries
.
This
was
afterwards
plentifully
poured
down
upon
the
Apostles
,
as
upon
this
Day
;
but
before
that
time
,
was
not
conferred
on
them
.
That
the
want
of
this
extraordinary
assistance
of
the
Holy
Ghost
,
was
a
main
cause
of
their
Ignorance
,
is
plainly
insinuated
by
all
those
Texts
,
wherein
Christ
promiseth
to
the
Apostles
the
Mission
of
the
Holy
Spirit
to
dispel
their
Ignorance
,
and
enlighten
their
understandings
,
as
in
the
words
of
the
Text
,
and
John
XV.
26.
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
Truth
,
which
proceedeth
from
the
Father
,
he
shall
Testify
of
me
;
and
when
He
,
the
Spirit
of
Truth
,
is
come
,
He
will
guide
you
into
all
Truth
.
The
ordinary
assistance
of
the
Divine
Spirit
,
had
indeed
all
along
accompanyed
the
Apostles
,
which
had
been
abundantly
sufficient
(
when
added
to
the
Motives
of
Faith
,
and
advantages
of
Instruction
,
which
they
received
from
Christ
)
to
inform
them
in
all
things
necessary
,
considered
as
private
Persons
,
if
they
had
removed
all
prejudices
,
and
used
due
attention
and
reason
;
but
the
extraordinary
Inspiration
of
the
Holy
Ghost
,
being
not
necessary
,
was
not
yet
conferred
on
them
:
For
the
Holy
Ghost
was
not
yet
given
;
because
Jesus
was
not
yet
glorified
.
St.
John
VII
.
39.
These
were
the
principal
causes
of
that
Ignorance
of
the
Apostles
,
which
we
proposed
to
inquire
into
;
of
that
misapprehension
of
the
Nature
of
our
Saviours
Office
and
Design
,
which
so
eminently
appears
in
the
context
,
as
we
before
explained
it
,
which
disabled
them
from
considering
the
consequence
of
his
Miracles
,
For
their
heart
was
hardned
,
Mark
VI.
52.
by
reason
of
which
,
They
understood
none
of
these
things
,
(
his
Passion
and
Resurrection
)
and
this
saying
was
hid
from
them
,
neither
knew
they
the
things
that
were
spoken
,
Luc.
XVIII
.
34.
which
caused
the
words
of
the
women
,
relating
to
the
Resurrection
of
Christ
,
to
seem
to
them
as
idle
Tales
,
and
incredible
Fables
,
Luc.
XXIV
.
11.
and
the
indignation
of
which
drew
from
Christ
that
sharp
Exprobration
,
O
ye
of
little
faith
,
Matt●…
VIII
.
26.
That
this
Ignorance
ought
not
in
the
least
to
surprize
us
,
or
induce
us
to
entertain
any
thoughts
prejudicial
to
Christianity
it self
,
appears
from
the
Reasons
,
which
I
have
already
assigned
to
it
;
but
will
more
fully
be
manifested
in
considering
the
second
Head
proposed
;
which
was
To
shew
,
That
the
permission
of
this
Ignorance
,
till
the
sending
of
the
Holy
Ghost
,
was
not
in
the
least
repugnant
to
the
Divine
Wisdom
,
or
the
design
of
the
Gospel
.
This
will
evidently
appear
from
these
two
Considerations
.
I.
That
it
would
be
incongruous
to
the
Divine
Wisdom
,
to
use
any
extraordinary
methods
in
removing
the
Ignorance
of
the
Apostles
,
and
perfectly
informing
their
Understandings
,
until
such
Information
,
not
being
possible
to
be
obtained
by
the
ordinary
methods
of
Instruction
,
should
become
absolutely
necessary
to
the
being
of
the
Church
.
II.
That
such
a
perfect
and
plenary
Information
was
not
necessary
to
the
Apostles
till
after
the
Ascension
of
Christ
.
The
first
of
these
Propositions
naturally
follows
from
that
known
truth
and
received
principle
,
that
God
never
worketh
Miracles
without
necessity
,
nor
recurreth
to
extraordinary
causes
,
while
natural
and
ordinary
will
suffice
.
However
,
fully
to
evince
this
matter
,
and
clear
all
remaining
doubts
,
I
will
consider
all
the
possible
methods
of
perfectly
instructing
the
Apostles
before
the
Ascension
of
Christ
,
when
the
natural
and
ordinary
means
failed
;
and
demonstrate
that
God
could
not
use
any
one
of
them
,
without
being
injurious
to
his
Wisdom
and
Honour
.
These
extraordinary
methods
may
be
reduced
to
these
three
Heads
.
First
,
God
by
his
Almighty
power
might
have
over-ruled
their
understanding
,
and
without
expecting
the
assent
of
the
Will
,
violently
imprinted
a
perfect
knowledge
of
his
Revelations
in
it
,
or
even
forced
the
Will
to
assent
to
it
,
although
it
had
not
yet
discoverd
the
truth
of
it
.
But
nothing
can
be
imagined
more
injurious
to
the
honour
of
God
,
than
a
proceeding
of
this
kind
,
to
prepare
the
way
for
Religion
,
by
violating
those
Priviledges
of
reasoning
and
free
will
,
which
he
at
first
conferred
on
them
;
which
were
in
truth
to
make
Mankind
happy
by
destroying
their
Nature
.
Secondly
,
our
Saviour
having
already
abundantly
convinced
the
Apostles
of
the
Divinity
of
his
Mission
,
and
consequently
of
his
Infallibity
;
might
have
plainly
and
openly
revealed
to
them
all
the
Mysteries
of
his
Religion
,
and
future
Actions
to
be
yet
performed
;
and
required
their
immediate
Assent
to
them
,
without
taking
care
to
satisfie
them
at
the
same
time
of
the
truth
,
and
reasonableness
of
such
Revelations
,
by
their
Conformity
to
all
precedent
Revelations
,
or
the
Law
of
Nature
;
but
this
also
was
irrational
in
it self
,
and
consequently
unworthy
of
the
Divine
Wisdom
,
and
might
justly
have
been
esteemed
unsatisfactory
by
the
Apostles
.
For
as
they
were
fully
convinced
,
that
our
Saviour
was
a
Divine
Person
,
so
were
they
no
less
,
that
all
the
precedent
Revelations
were
delivered
by
inspired
men
,
and
consequently
deserved
the
same
degree
of
Assent
,
which
his
could
do
.
So
that
if
the
least
repugnance
between
the
Doctrine
or
Life
of
Christ
,
and
the
ancient
Prophesies
could
have
been
difcovered
;
they
were
not
in
the
least
obliged
to
assent
unto
them
.
Nay
,
to
a
full
and
unexceptionable
Proof
of
the
truth
of
his
Revelations
,
it
was
not
only
necessary
that
no
repugnance
between
them
and
the
predictions
of
the
Old
Testament
were
discovered
;
but
also
that
an
entire
Conformity
should
appear
:
Since
the
true
Messias
was
by
God
designed
to
the
Jews
under
those
two
Characters
,
of
extraordinary
Miracles
,
and
perfect
agreement
of
Life
,
Actions
and
Doctrine
to
the
precedent
Predictions
and
Revelations
,
and
consequently
could
not
be
evidently
distinguished
,
without
the
concurrence
of
both
those
Proofs
.
And
indeed
such
an
arbitrary
Command
of
a
blind
Assent
,
to
any
Revelations
confirmed
by
Miracles
,
without
a
previous
Examination
of
the
truth
of
them
,
is
so
absurd
,
and
repugnant
to
the
Laws
of
reasoning
;
that
it
could
not
be
used
by
Christ
himself
,
even
in
respect
of
Heathens
.
For
such
a
resignation
of
the
Understanding
,
could
rationally
be
made
to
no
other
Authority
,
than
an
Authority
founded
upon
Arguments
of
greater
Credibility
,
than
can
be
found
in
any
other
Case
.
But
such
is
not
the
Authority
derived
from
Miracles
;
for
all
objects
of
Sense
and
necessary
Deductions
from
reason
,
include
at
least
an
equal
,
many
a
greater
degree
of
Credibility
.
I
mean
not
hereby
that
any
truths
whatsoever
can
have
a
greater
certainty
,
than
those
which
are
revealed
by
God
,
supposing
them
to
have
been
indeed
revealed
;
but
only
,
that
any
such
Revelation
is
really
made
,
can
appear
no
otherwise
,
than
by
Arguments
of
probability
.
Thirdly
,
a
perfect
knowledge
of
all
the
Mysteries
of
Religion
,
might
have
been
extraordinarily
obtained
by
the
Apostles
,
before
the
Ascension
of
our
Saviour
;
by
conferring
on
them
the
same
Gifts
of
the
Holy
Ghost
,
as
were
afterwards
poured
on
them
on
the
day
of
Pentecost
.
But
neither
was
this
convenient
to
the
design
of
the
Gospel
,
nor
the
Wisdom
of
God
.
Not
to
the
former
.
For
the
plentiful
Effusion
and
Mission
of
the
Holy
Ghost
,
was
an
Act
of
the
Regal
power
of
Christ
,
which
he
commenced
not
till
after
his
Ascension
,
when
he
first
began
to
exercise
that
Authority
which
he
had
obtained
to
himself
by
the
obedience
of
Death
.
And
therefore
our
Saviour
tells
the
Apostles
,
S.
Joh.
XVI
.
7.
Nevertheless
I
tell
you
the
truth
,
it
is
expedient
for
you
,
that
I
go
away
.
For
if
I
go
not
away
the
Comforter
will
not
come
unto
you
;
but
if
I
depart
,
I
will
send
him
unto
you
.
And
in
another
place
,
this
is
assigned
as
the
Reason
,
why
the
Holy
Ghost
was
not
yet
given
;
because
Jesus
was
not
yet
glorified
.
The
Wisdom
of
God
also
was
no
less
engaged
,
which
might
justly
have
been
arraigned
,
if
he
had
used
so
wonderful
and
signal
a
Miracle
,
as
was
the
Mission
of
the
Holy
Ghost
,
for
the
extraordinary
instruction
of
the
Apostles
,
before
the
Ascension
of
our
Lord
;
since
no
such
Instruction
was
yet
necessary
:
which
was
the
second
Point
I
proposed
to
prove
:
Namely
,
II.
That
a
perfect
and
infallible
Information
of
the
Apostles
,
was
not
absolutely
necessary
till
after
the
Ascension
of
Christ
.
For
this
was
required
in
the
Apostles
for
no
other
cause
,
than
that
they
might
thereby
be
inabled
to
teach
the
Doctrines
of
our
Saviour
to
the
whole
world
,
and
at
last
deliver
them
down
in
writing
to
succeeding
Ages
,
infallibly
and
without
danger
of
any
intermixed
Enrour
;
to
the
suspicion
of
which
the
Christian
Religion
would
ever
have
been
subjected
,
if
they
had
not
been
indued
with
such
clearness
of
apprehension
concerning
every
Point
of
it
,
and
attended
by
such
an
extraordinary
assistance
,
as
might
secure
them
from
all
possible
danger
of
mistaking
the
Sense
of
that
Doctrine
,
which
they
were
to
deliver
to
the
rest
of
Mankind
.
To
create
this
clear
apprehension
in
the
Apostles
,
and
convey
down
this
assistance
to
them
,
was
the
chief
intention
of
sending
the
Holy
Ghost
as
upon
this
day
,
and
the
principal
effect
of
that
Mission
,
at
least
as
far
as
I
am
at
present
concerned
.
So
that
since
the
sending
of
the
Holy
Ghost
,
was
designed
purely
to
enable
them
to
the
due
execution
of
their
Office
of
preaching
,
and
propagating
the
Doctrine
of
Christ
to
the
whole
world
;
which
Office
was
not
to
be
commenced
till
after
his
Ascension
;
it
manifestly
follows
,
that
an
exact
and
infallible
knowledge
of
the
Mysteries
of
the
Christian
Religion
,
was
not
absolutely
necessary
to
the
Apostles
before
that
time
.
A
perfect
knowledge
would
have
been
useful
indeed
to
them
,
even
before
that
time
;
but
useful
to
them
only
as
private
Persons
,
not
as
bearing
the
publick
Office
and
Character
of
Apostles
;
whose
Office
before
the
Ascension
of
our
Saviour
consisted
,
as
we
before
observed
,
in
taking
notice
of
the
Actions
,
Sufferings
,
and
Miracles
of
Christ
;
that
they
might
be
able
afterwards
to
testifie
them
to
the
whole
world
.
This
Office
of
observing
the
Actions
of
Christ
,
required
no
exact
and
perfect
knowledge
of
all
the
Reasons
of
his
Actions
,
and
Mysteries
of
his
Doctrine
,
but
might
be
sufficiently
discharged
by
any
Persons
,
who
were
not
devoid
of
common
Sense
and
Honesty
.
The
Mission
of
the
Holy
Ghost
was
necessary
upon
Reasons
of
another
nature
,
and
would
have
continued
necessary
,
although
the
Apostles
had
perfectly
understood
all
the
Doctrine
of
our
Saviour
before
his
Ascension
.
For
however
,
they
might
then
sufficiently
understand
it
;
nothing
less
than
a
perpetual
extraordinary
assistance
of
the
Holy
Ghost
,
could
infallibly
secure
them
from
all
future
Errour
,
in
delivering
it
to
others
;
or
create
such
a
degree
of
probability
,
as
might
deserve
the
Assent
and
Belief
of
Mankind
in
all
future
Ages
.
Thus
I
have
shewn
the
Reasons
of
that
Ignorance
of
the
Apostles
,
which
is
so
remarkable
through
all
the
History
of
the
Gospels
,
and
for
which
,
our
Saviour
promiseth
so
extraordinary
a
remedy
in
the
words
of
my
Text
;
and
withal
demonstrated
,
that
there
is
nothing
in
all
this
Conduct
of
the
Apostles
continuing
under
that
Ignorance
,
till
the
Ascension
,
and
of
our
Saviour
permitting
it
till
that
time
,
disadvantageous
to
the
Truth
,
and
Divinity
of
the
Christian
Religion
.
It
remains
,
that
I
draw
some
few
Conclusions
from
what
hath
been
said
,
which
was
the
third
and
last
Proposal
.
First
then
,
if
,
as
we
before
shewed
,
our
Saviour
and
the
Apostles
,
who
were
unquestionably
infallible
,
never
set
up
themselves
for
infallible
Judges
,
nor
required
from
their
Hearers
a
blind
Assent
to
their
Dictates
;
if
they
submitted
their
Doctrines
to
the
Examination
of
Scripture
and
Judgment
of
all
private
men
;
in
vain
do
any
at
this
day
pretend
,
in
vertue
of
an
Authority
derived
from
them
,
to
set
up
themselves
for
infallible
Judges
of
Controversie
;
from
whom
lyeth
no
Appeal
,
either
to
Scripture
or
Reason
;
and
thereby
exercise
a
Jurisdiction
,
which
they
never
claimed
.
But
I
wave
that
Particular
;
and
choose
rather
to
insist
on
some
more
practical
Considerations
.
Of
which
,
The
first
is
,
That
if
the
knowledge
of
the
Christian
Religion
was
so
difficult
to
the
Apostles
,
who
enjoyed
so
many
,
and
so
great
advantages
under
the
Instruction
,
and
Government
of
their
Divine
Master
,
the
Author
of
this
Religion
;
if
after
the
sight
of
his
Miracles
,
the
Enjoyment
of
a
triennial
Conversation
,
and
the
constant
hearing
of
his
Divine
Discourses
,
they
continued
ignorant
of
the
true
Spirit
,
and
Nature
of
Christianity
;
this
ought
to
excite
us
to
great
diligence
in
learning
,
and
studying
the
Mysteries
of
our
Religion
,
and
enquiring
the
true
Sense
of
those
Revelations
,
which
our
Saviour
conveyed
to
the
world
.
It
is
indeed
the
peculiar
Excellency
and
Glory
of
the
Christian
Religion
,
that
its
admirable
simplicity
hath
fited
it
to
the
Understandings
and
Capacity
of
all
men
;
that
it
is
not
such
an
abstruce
Science
,
as
surmounts
the
ordinary
reach
of
Mankind
,
and
must
intirely
be
confined
to
the
Discipline
of
the
Schools
,
and
knowledge
of
Learned
men
;
the
acquisition
and
understanding
of
it
,
is
possible
,
and
even
easie
to
all
men
.
But
then
God
in
proposing
this
Religion
,
intended
not
purely
to
supercede
the
Labours
of
men
,
and
consult
their
ease
.
Some
Conditions
are
also
necessary
on
our
side
,
that
we
diligently
search
the
Truth
,
examine
the
Scriptures
,
hearken
to
the
instruction
of
our
Pastors
,
carefully
weigh
the
Reasons
of
things
,
and
bring
a
mind
ready
disposed
to
assent
to
any
Truths
,
which
shall
evidently
appear
to
us
;
how
contrary
soever
they
may
be
to
our
Passions
and
Inclinations
.
For
although
we
labour
not
with
those
prejudices
,
of
a
temporal
Kingdom
to
be
founded
by
the
Messias
,
or
expected
from
him
,
which
so
long
clouded
the
Understandings
of
the
Apostles
,
and
hindred
them
from
entertaining
true
Notions
of
that
Mystery
;
although
having
the
Happiness
to
be
brought
up
in
a
Christian
and
Orthodox
Church
,
we
suck
in
true
Notions
of
the
Christian
Religion
in
general
,
even
from
our
Infancy
:
yet
the
prejudices
which
arise
from
our
Passions
and
corrupt
Affections
,
are
no
less
violent
,
and
betray
us
to
no
less
fatal
mistakes
.
These
not
only
defeat
the
Benefit
of
that
assistance
of
the
Holy
Ghost
,
in
the
Inquisition
of
truth
,
which
God
hath
promised
to
all
well
disposed
Persons
,
who
rightly
ask
it
of
him
;
but
also
directly
introduce
the
foulest
and
most
pernicious
Errours
,
by
prompting
us
to
form
such
Notions
of
Religion
,
as
may
be
most
adapted
,
and
favourable
to
those
corrupt
Inclinations
.
And
this
diligence
in
the
Inquiry
,
and
Examination
of
our
Religion
,
will
be
so
much
the
more
necessary
,
if
we
consider
,
that
God
had
indeed
provided
an
effectual
remedy
for
all
the
mistakes
of
the
Apostles
,
by
the
plentiful
Effusion
of
the
Holy
Ghost
upon
them
;
but
hath
left
us
to
the
ordinary
Emanations
,
and
Assistance
of
the
Divine
Spirit
;
which
will
lead
us
into
all
necessary
Truths
,
if
our
own
Endeavours
be
not
wanting
:
but
upon
defect
of
those
,
or
any
other
due
disposition
of
the
mind
,
will
not
only
,
not
produce
this
happy
Effect
,
but
also
depart
from
us
.
II.
The
Sense
of
this
great
and
inestimable
Benefit
conferred
this
day
upon
the
Apostles
,
and
then
upon
the
whole
Church
,
and
our selves
in
particular
;
ought
to
excite
us
to
the
utmost
gratitude
,
and
engage
us
to
endeavour
not
to
render
our selves
unworthy
of
it
,
at
least
,
not
permit
our selves
to
be
ungrateful
for
it
.
For
this
Benefit
was
not
confined
to
the
persons
of
the
Apostles
;
it
brings
down
with
it
many
great
and
inestimable
advantages
to
the
Church
,
which
continue
till
this
day
.
By
this
we
are
assured
,
that
the
Christian
Religion
hath
received
the
last
degree
of
Confirmation
;
by
this
we
know
that
Christ
hath
really
ascended
into
Heaven
,
and
there
taken
possession
of
his
Kingdom
:
that
however
he
hath
removed
his
corporeal
Presence
,
he
still
continues
to
be
present
with
us
,
by
the
Influences
and
Operations
of
the
Holy
Ghost
;
that
he
ceased
not
at
his
Ascension
,
to
govern
and
take
care
of
the
Church
;
but
abundantly
provided
for
the
necessity
and
convenience
of
it
,
by
sending
the
third
Person
of
the
ever
Blessed
Trinity
,
who
might
actuate
and
direct
it
;
and
performing
the
Office
of
a
Paraclet
,
teach
,
exhort
,
comfort
,
and
intercede
for
every
single
Member
of
it
.
By
this
the
drooping
Spirits
of
the
Apostles
were
erected
,
their
Fears
dispelled
,
and
their
Minds
enlightened
;
by
this
the
truth
of
the
Christian
Religion
,
was
put
past
all
Dispute
;
and
the
Church
invigorated
with
such
an
assurance
of
Divine
assistance
,
as
might
secure
it
from
all
Dangers
,
and
place
it
beyond
the
rage
of
men
,
or
fury
of
Tyrants
.
We
also
at
this
day
partake
of
the
blessed
Effects
of
this
great
Benefit
;
we
share
in
the
Joys
of
the
Apostles
,
and
experience
the
Influences
of
that
Divine
Spirit
.
By
this
they
were
inabled
to
convey
down
to
us
infallibly
the
Christian
Religion
;
and
found
a
Church
,
of
which
to
be
Members
we
esteem
our
greatest
Happiness
.
By
this
Spirit
we
are
united
to
the
Body
of
the
Church
;
to
Christ
our
Head
,
and
to
one
another
.
By
this
we
are
excited
to
vertue
and
the
practice
of
our
Duty
,
are
assisted
in
the
search
of
Truth
,
are
comforted
in
Afflictions
,
and
upheld
in
Dangers
.
This
Spirit
our
Saviour
promised
,
ver.
16.
should
abide
with
us
for
ever
;
not
in
that
measure
indeed
,
and
abundance
which
was
conferred
on
the
Apostles
,
but
according
to
the
proportion
of
our
necessities
,
and
the
Improvement
of
that
present
Portion
,
which
is
already
conferred
on
us
.
Let
us
endeavour
by
an
exact
discharge
of
our
Duty
,
and
daily
improvement
in
Piety
,
to
augment
our
Interest
in
the
benefits
of
this
Day
,
and
favour
of
the
Holy
Ghost
:
at
least
let
us
take
care
,
least
by
our
negligence
and
degenerate
Behaviour
we
forfeit
our
Title
to
them
both
.
Lastly
,
as
we
are
obliged
to
admire
,
and
celebrate
the
infinite
Goodness
of
God
,
in
bestowing
upon
the
Church
the
diffusive
Presence
of
the
Holy
Ghost
,
by
his
Mission
as
upon
this
Day
;
so
are
we
no
less
engaged
to
be
thankful
for
his
particular
Presence
in
the
Holy
Sacrament
:
since
this
not
only
gives
us
a
firm
assurance
of
the
continuance
of
that
Presence
,
which
was
at
first
granted
,
as
so
great
a
Blessing
to
the
Apostles
;
but
also
derives
down
upon
all
worthy
Communicants
,
as
far
as
is
necessary
to
them
,
the
same
Gifts
and
Graces
,
which
the
first
Descent
of
it
procured
to
the
Apostles
.
By
this
means
we
may
not
only
commemorate
,
but
act
anew
,
and
experience
in
our selves
all
the
Glories
of
this
day
,
by
receiving
into
our
Souls
a
plentiful
Effusion
of
the
same
Spirit
.
But
then
as
several
previous
Dispositions
were
required
in
the
Apostles
to
qualifie
them
for
the
reception
of
so
great
a
Benefit
;
so
must
we
prepare
our selves
for
the
Participation
of
so
great
a
Mystery
,
with
no
less
diligence
and
caution
;
that
as
they
firmly
believed
,
and
constantly
expected
the
Promises
of
our
Saviour
,
although
he
had
removed
his
Corporeal
Presence
from
them
;
so
we
should
without
any
Fluctuation
believe
the
certain
performance
of
all
those
Graces
,
which
are
promised
to
all
worthy
Communicants
,
and
that
however
his
natural
Body
is
absent
from
us
,
yet
he
is
really
present
in
the
Elements
,
by
the
Efficacy
and
Operation
of
the
Holy
Spirit
;
that
as
they
prepared
themselves
for
the
reception
of
the
Holy
Ghost
,
by
an
intire
Resignation
of
their
Wills
to
his
influence
and
direction
;
so
we
should
fit
our
Souls
for
the
Entertainment
of
all
those
Graces
conferred
in
the
Sacrament
,
by
a
perfect
Resignation
of
our selves
to
God
,
and
steady
Resolution
of
performing
his
Commands
.
And
that
as
they
,
in
order
to
obtain
the
promised
Mission
of
a
Comforter
,
met
all
together
with
one
accord
in
one
house
;
so
we
in
order
to
receive
the
mighty
Benefits
of
this
Sacrament
,
should
be
united
in
perfect
Charity
to
one
another
.
If
any
of
these
due
Qualifications
be
wanting
,
we
shall
be
so
far
from
obtaining
any
share
in
the
Benefits
of
this
Day
,
or
Commemorating
as
we
ought
the
wonderful
Mission
of
the
Holy
Ghost
,
that
we
shall
forfeit
our
Title
to
all
the
Benefits
of
the
Gospel
,
and
do
despight
to
the
Spirit
of
Grace
.
Now
to
God
the
Father
,
God
the
Son
,
&c.
The
Second
SERMON
.
PREACH'D
Septemb.
16th
.
1688.
At
LAMBETH
CHAPEL
:
Philip.
II.
5.
Let
this
mind
be
in
you
,
which
was
also
in
Christ
Jesus
.
OUR
blessed
Saviour
hath
not
only
revealed
to
us
the
whole
Will
of
God
in
relation
to
Mankind
,
and
thereby
given
to
us
a
most
excellent
,
and
truly
Divine
Religion
;
but
also
set
us
a
most
perfect
Example
of
Holiness
,
and
universal
Righteousness
in
the
whole
Conduct
of
his
Life
,
therein
exceeding
all
other
Lawgivers
,
whether
Divine
or
Humane
;
who
never
could
equal
the
Excellency
of
their
Laws
by
the
spotless
Sanctity
of
their
Lives
.
Even
Moses
,
who
had
this
Testimony
from
God
,
that
he
was
faithful
in
all
his
House
,
did
not
always
preserve
inviolate
that
intire
reliance
on
the
Divine
Power
,
which
he
so
earnestly
,
and
so
often
recommended
to
his
People
;
but
offended
at
the
waters
of
strife
,
and
was
provoked
to
speak
unadvisedly
with
his
lips
.
As
for
other
Lawgivers
,
whose
Pretences
to
Revelation
were
either
none
or
feigned
,
they
were
little
sollicitous
to
recommend
the
Practice
of
their
Laws
by
their
example
;
thereby
giving
just
occasion
to
suspect
,
that
they
intended
them
rather
for
Politick
than
Religious
ends
:
not
so
much
to
promote
vertue
,
as
to
secure
their
own
Interest
.
It
is
the
peculiar
advantage
of
the
Christian
Religion
,
that
all
the
Precepts
of
it
were
exactly
performed
in
the
person
of
its
Founder
,
who
gave
us
not
only
a
Rule
,
but
an
Example
of
perfect
Piety
.
In
him
all
Noble
and
Divine
Vertues
eminently
shone
forth
;
and
yet
in
such
a
manner
,
as
might
rather
attract
our
Imitation
,
than
dazle
our
Contemplation
.
Justly
did
he
say
of
himself
,
(
John
IX
.
5.
)
that
while
he
was
in
the
world
,
he
was
the
light
of
the
world
;
directing
all
Persons
the
way
to
Happiness
,
by
his
illustrious
Example
;
and
in
the
highest
degree
practising
all
those
Vertues
,
which
in
other
Persons
were
singly
admired
.
Insomuch
as
we
may
justly
apply
to
him
,
in
respect
of
all
the
parts
of
our
Duty
to
God
,
our selves
,
and
others
,
what
he
said
of
himself
in
respect
of
Humility
:
For
,
I
have
given
you
an
example
,
that
ye
should
do
as
I
have
done
to
you
,
Joh.
XIII
.
15.
For
it
is
not
sufficient
for
us
his
Disciples
,
to
admire
the
Greatness
,
and
Excellency
of
his
example
;
he
requires
farther
of
us
,
to
do
as
he
hath
done
:
that
we
express
our
obedience
to
him
by
the
constant
Imitation
of
his
Life
and
Practice
:
that
we
continue
the
remembrance
of
his
incomparable
Vertue
and
Piety
,
by
proposing
them
as
a
Pattern
of
perfection
in
all
our
Actions
:
That
we
manifest
our selves
to
be
his
Followers
by
the
similitude
of
our
Conduct
:
in
a
word
,
that
the
same
mind
be
in
us
,
which
was
also
in
Christ
Jesus
.
In
treating
of
these
words
,
I
shall
divide
my
Discourse
into
three
Heads
.
I.
I
will
shew
,
that
the
Life
of
our
Saviour
was
by
God
intended
to
be
the
Grand
Example
and
Pattern
of
our
Actions
.
II.
That
it
was
the
best
and
most
compleat
Example
,
which
could
be
proposed
to
us
.
III.
I
will
produce
some
Arguments
inducing
us
to
a
careful
Imitation
of
this
Example
.
I.
That
the
Life
of
our
Saviour
Christ
was
intended
to
be
the
grand
Pattern
and
Example
of
our
Actions
.
This
appears
not
only
from
hence
,
that
it
is
the
Duty
of
all
Christians
to
live
up
to
the
Rules
of
Piety
,
Temperance
,
and
Justice
,
which
the
Gospel
prescribeth
,
and
our
Saviour
in
the
most
perfect
manner
practised
,
and
consequently
to
conform
our
Lives
to
his
Example
,
which
however
indirect
,
is
yet
a
most
evident
Argument
;
but
also
from
many
other
direct
Arguments
;
Of
which
I
shall
name
some
few
.
1.
It
appears
from
the
whole
Sequel
,
and
design
of
the
four
Gospels
:
One
great
part
of
which
is
taken
up
in
relating
those
Actions
of
our
Saviour
,
which
serve
only
to
demonstrate
his
admirable
Vertue
and
Holiness
.
In
the
whole
Conduct
of
our
Saviour
,
and
the
History
of
it
,
contained
in
the
Gospels
,
we
may
chiefly
observe
four
Kinds
of
Matters
,
which
the
Holy
Ghost
hath
thought
fit
to
convey
to
us
,
by
the
writing
of
inspired
Persons
:
his
Miracles
;
the
Conformity
of
his
Life
,
Death
,
and
all
the
Circumstances
of
them
,
to
the
antient
preceding
Prophesies
concerning
the
Messias
;
his
Doctrines
;
and
his
Actions
.
Of
these
,
the
two
first
lead
us
to
the
knowledge
of
Christ
,
the
two
latter
direct
us
in
it
.
By
his
Miracles
,
and
the
Conformity
of
his
Life
to
the
antient
Prophesies
of
the
Messias
,
he
abundantly
proved
himself
to
be
a
Divine
Person
,
the
Son
of
God
,
and
the
true
Messias
,
Who
was
to
come
into
the
world
.
By
his
Doctrines
and
Practice
,
he
hath
taught
us
the
way
to
attain
the
same
Happiness
,
into
which
he
is
gone
before
us
.
Now
if
we
observe
,
how
great
a
part
of
the
Gospels
is
taken
up
in
relating
Matters
of
the
last
sort
;
if
we
consider
,
that
the
Evangelists
have
taken
no
less
care
to
acquaint
us
with
these
,
than
with
his
Doctrines
,
the
immediate
Rule
of
our
Belief
and
Practice
:
We
cannot
but
conclude
,
that
they
also
were
intended
for
a
certain
and
infallible
Rule
of
our
Life
and
Conduct
,
and
proposed
as
the
Object
of
our
Imitation
.
The
Holy
Ghost
assureth
us
,
That
all
Scripture
was
written
for
our
Instruction
:
and
although
this
is
undoubtedly
true
,
of
all
parts
of
the
Divine
Scripture
;
yet
can
it
not
with
such
evidence
of
Truth
be
affirmed
of
any
part
of
it
,
as
of
the
Holy
Gospels
;
which
contain
the
History
of
our
Saviours
Life
and
Actions
.
These
the
Church
in
all
Ages
esteemed
the
most
considerable
part
of
that
sacred
Rule
,
which
was
committed
to
her
Care
,
and
given
for
her
Direction
.
It
manifestly
appears
to
have
been
the
design
of
each
Evangelist
apart
to
deliver
a
compleat
System
of
all
things
necessary
to
be
known
and
done
by
all
Christians
;
and
yet
all
conspired
in
nothing
more
,
than
in
giving
a
full
Relation
of
the
Vertues
and
Graces
of
our
Blessed
Saviour
;
a
plain
Argument
,
that
the
Holy
Ghost
which
directed
those
sacred
Pen-men
,
and
whose
infallible
Wisdom
doth
nothing
in
vain
,
thought
nothing
more
necessary
than
it
to
the
knowledge
of
all
Christians
.
It
becomes
us
,
as
to
adore
the
admirable
Wisdom
and
Goodness
of
God
in
this
Matter
;
so
to
take
Care
,
least
by
neglecting
to
imitate
the
Example
so
studiously
and
fully
proposed
to
us
,
we
defeat
his
most
wise
Contrivance
.
2.
It
is
evidently
manifest
from
the
express
Testimony
of
Scripture
.
Our
Saviour
after
he
had
performed
that
stupendious
Act
of
Humility
,
in
washing
his
Disciples
feet
,
(
John
XIII
.
)
tells
them
(
ver.
15.
)
For
,
I
have
given
you
an
example
,
that
ye
should
do
,
as
I
have
done
to
you
:
thereby
intimating
,
that
by
that
Ceremony
he
designed
nothing
else
than
to
teach
them
Humility
;
that
they
should
not
presume
to
retain
high
Conceptions
of
their
own
worth
and
merit
,
much
less
Pride
and
Ambition
;
when
they
had
seen
him
,
their
Lord
and
Master
condescend
to
execute
the
meanest
Office
of
a
Servant
to
them
,
who
were
his
domestick
Servants
.
And
indeed
the
Action
could
be
designed
for
no
other
end
.
It
had
nothing
miraculous
in
it
,
tended
not
to
the
Completion
of
any
antient
Prophesie
,
served
not
to
demonstrate
the
Divinity
of
his
Person
,
and
indeed
,
had
nothing
excellent
or
admirable
in
it
,
but
as
it
conduced
to
this
end
.
And
what
greater
Argument
can
we
desire
of
the
Life
of
Christ
being
proposed
for
our
Imitation
,
than
that
many
of
his
Actions
aimed
at
no
other
end
,
than
to
draw
us
to
the
Practice
of
the
most
noble
Vertues
by
the
Authority
of
his
Example
,
and
direct
us
by
the
clearness
of
it
?
But
this
is
not
all
.
The
Apostles
having
once
converted
Men
to
the
belief
and
obedience
of
Christ
;
thought
no
Argument
more
powerful
to
perswade
them
to
the
Practice
of
all
Christian
Graces
,
than
the
Example
of
their
Divine
Master
.
This
they
urge
upon
all
occasions
,
and
with
this
they
recommend
their
Precepts
and
Counsels
.
Particularly
St
Peter
(
1
Pet.
II.
)
exhorting
all
Christians
to
Patience
under
Sufferings
,
and
a
constant
Resolution
to
endure
the
most
grievous
Afflictions
,
and
even
Death
it self
,
for
the
sake
of
their
Religion
,
a
Duty
which
may
justly
be
accounted
the
greatest
and
most
difficult
of
Christianity
;
giveth
this
Reason
for
it
,
(
Ver.
21.
)
For
even
hereunto
were
ye
called
,
because
Christ
also
suffered
for
us
,
leaving
us
an
Example
,
that
we
should
follow
his
steps
.
By
which
Reason
he
manifestly
shews
,
that
it
is
the
indispensable
Duty
of
Christians
to
follow
the
Example
of
Christ
,
and
that
thereunto
we
are
chiefly
called
;
otherwise
he
could
never
have
inferred
from
those
words
,
that
it
was
an
Obligation
incumbent
upon
all
Christians
,
to
be
patient
under
Sufferings
and
Adversities
;
this
being
but
a
Consequence
of
that
grand
and
more
general
Duty
.
However
,
that
we
may
not
doubt
of
it
;
we
are
told
,
That
he
who
saith
,
he
abideth
in
Christ
,
ought
himself
also
so
to
walk
,
even
as
he
walked
,
1
Joh.
II.
6.
And
in
another
place
,
If
any
man
hath
not
the
Spirit
of
Christ
,
he
is
none
of
Christ's
.
So
that
if
the
command
and
intention
of
our
Saviour
can
oblige
us
,
if
the
Sense
of
our
Duty
,
and
Exhortation
of
the
Apostles
can
move
us
,
if
the
desire
of
Union
with
Christ
,
and
being
accounted
Members
of
his
Body
can
perswade
us
,
we
have
on
all
sides
abundant
Reason
to
apply
our
selves
to
the
serious
Imitation
of
his
most
holy
Example
.
3.
That
the
Example
of
the
Blessed
Jesus
was
intended
for
our
Direction
,
may
be
gathered
from
the
manner
of
his
triennial
Preaching
before
his
Passion
.
This
consisted
not
so
much
in
revealing
the
Mysteries
of
the
Gospel
,
and
inculcating
the
knowledge
of
his
Office
,
and
the
Redemption
of
Mankind
,
which
he
designed
;
as
in
performing
illustrious
Miracles
,
and
shewing
in
his
Person
,
a
no
less
illustrious
Pattern
of
consummate
Vertue
,
which
,
after
his
Resurrection
being
testified
to
the
World
by
his
Apostles
and
Disciples
,
the
Eye
witnesses
of
his
Life
and
Actions
,
might
convince
Mankind
,
that
he
was
in
all
Respects
a
Divine
Person
,
and
when
once
convinced
,
might
engage
them
to
the
Practice
of
their
Duty
,
and
direct
them
in
it
by
the
Lustre
of
his
own
Example
.
That
this
,
not
the
clear
Revelation
of
the
Mysteries
of
Faith
,
was
the
grand
Design
of
his
triennial
Ministry
,
may
be
concluded
from
the
gross
Ignorance
of
the
Apostles
concerning
those
things
,
not
only
during
that
time
,
but
even
after
his
Resurrection
:
Insomuch
,
as
they
asked
their
Lord
,
being
now
ready
to
ascend
up
into
Heaven
;
Lord
,
wilt
thou
at
this
time
restore
again
the
Kingdom
to
Israel
?
(
Acts
I.
6.
)
They
laid
not
aside
their
Prejudices
,
and
false
Expectations
of
a
temporal
Mefsias
,
till
the
Descent
of
the
Holy
Ghost
upon
them
enlightned
their
Minds
,
and
dispelled
their
Ignorance
.
Now
if
the
compleat
instruction
of
his
Disciples
,
had
been
the
chief
design
of
our
Saviour
while
on
Earth
,
we
cannot
without
Injury
to
his
infinite
Wisdom
imagine
,
that
he
should
so
far
fall
short
of
his
aim
,
and
not
be
able
to
effect
his
Purpose
.
So
that
the
great
Intention
of
this
triennial
Office
,
seems
to
have
been
no
other
,
than
to
give
abundant
Proof
of
his
Divine
Mission
by
Miracles
,
and
the
Completion
of
the
antient
Prophesies
,
to
finish
the
great
work
of
our
Redemption
upon
the
Cross
,
and
exhibit
in
his
own
Person
and
Example
of
most
perfect
Holiness
:
that
so
all
these
things
being
after
his
Ascension
testified
to
the
World
by
his
Apostles
;
the
former
might
serve
for
the
Conviction
,
the
latter
for
the
direction
of
Mankind
.
And
accordingly
it
may
be
observed
,
that
●…he
Apostles
confulting
about
choosing
one
into
their
number
,
in
the
room
of
Judas
the
Traitor
,
required
,
before
all
things
,
this
Qualification
in
the
Person
to
be
ohosen
,
(
Acts
I.
21.
)
That
he
should
be
one
of
those
which
had
accompanied
with
them
,
all
the
time
that
the
Lord
Jesus
went
in
and
out
among
them
.
By
which
phrase
the
Jews
were
wont
to
design
the
moral
Conversation
,
Life
,
and
Conduct
of
any
Man
.
Even
the
Mira●…les
of
our
Saviour
tended
no
less
to
demonstrate
his
admirable
Vertue
,
than
Almighty
Power
;
they
all
carry
evident
Characters
of
his
Love
,
Beneficence
,
and
Charity
to
Mankind
;
and
were
employed
in
curing
the
Diseases
,
healing
the
Infirmities
,
and
relieving
the
Necessities
of
Men
;
that
so
his
Goodness
and
Power
might
equally
appear
in
the
same
Actions
.
And
thus
it
appears
,
that
one
great
end
of
our
Saviours
coming
into
the
World
,
was
to
give
an
excellent
Example
to
it
.
Lastly
,
the
Truth
of
this
,
is
manifest
from
the
Consideration
of
the
manner
,
and
quality
of
our
Saviours
Conduct
,
which
was
peculiarly
adapted
to
the
nature
and
condition
of
Mankind
,
and
thereby
rendred
a
fit
Object
of
Imitation
to
it
.
The
Holiness
and
Vertue
of
our
Saviour
,
which
so
eminently
appeared
in
the
whole
Deportment
of
his
Life
,
was
easie
,
humane
,
and
natural
.
It
consisted
not
in
elaborate
Austerities
,
and
rigid
Acts
of
Mortification
;
aimed
at
no
such
extraordinary
Flights
of
apparent
Holiness
,
as
might
amaze
rather
than
instruct
Men
,
and
by
the
Greatness
of
them
d●…ter
them
from
Imitation
.
His
Deportment
was
grave
,
and
composed
:
his
Piety
plain
,
and
unaffected
:
his
Devotion
,
sober
and
rational
.
We
may
discover
far
more
evident
strokes
of
Austerity
,
and
Mortification
in
the
Life
of
John
the
Baptist
;
not
that
the
Vertue
of
our
Saviour
was
less
perfect
,
but
more
humane
.
Such
extraordinary
Acts
of
apparent
Religion
,
were
necessary
to
John
the
Baptist
,
to
excite
the
attention
of
the
Jews
to
his
Message
and
Preaching
.
For
since
he
came
not
invested
with
the
power
of
Miracles
,
somewhat
was
necessary
to
him
,
to
fix
the
Eyes
of
the
world
upon
him
,
and
create
a
Belief
among
the
Jews
,
that
he
was
a
Divine
Prophet
.
To
this
end
it
was
required
,
That
he
should
come
in
the
Spirit
of
Elias
;
that
is
,
not
only
possess
the
same
Zeal
for
the
Divine
Honour
,
and
use
the
same
unwearied
Diligence
,
for
restoring
decayed
Religion
among
the
Jews
;
but
also
practice
the
same
Rigours
and
Macerations
of
his
Body
,
and
procure
to
himself
respect
by
the
same
Characters
of
external
Holiness
.
Not
that
these
unusual
Austerities
had
any
thing
excellent
in
themselves
,
or
were
any
certain
Indications
of
a
more
refined
Vertue
;
but
were
absolutely
necessary
to
him
,
for
the
end
before
mentioned
.
And
therefore
our
Saviour
,
who
wanted
no
such
Recommendation
(
his
Divine
Mission
being
abundantly
testified
by
his
Miracles
)
and
whose
Life
was
to
be
the
standing
Rule
of
Piety
and
Vertue
to
all
Ages
;
exercised
no
such
wonderful
Austerities
,
but
gave
us
a
more
easie
and
natural
Example
,
which
might
not
surpass
the
common
reach
of
Mankind
;
adapted
it
to
our
Imitation
;
and
performed
no
Actions
(
if
we
except
those
,
which
plainly
referred
either
to
his
Prophetick
,
Sacerdotal
,
or
Kingly
Office
)
which
might
not
equally
be
performed
by
all
orders
and
conditions
of
Men.
So
admirable
was
his
Conduct
,
so
wisely
accommodated
to
effectuate
its
design
,
that
is
,
to
serve
for
an
universal
Example
to
all
his
Followers
.
A
design
,
in
which
the
Goodness
and
Wisdom
of
God
,
are
equally
visible
;
as
might
be
shewed
by
many
Considerations
.
I
shall
instance
but
in
two
.
First
,
To
propose
the
Example
of
our
Saviour
,
as
an
Object
of
imitation
to
all
Christians
,
was
an
excellent
means
to
allure
them
to
the
practice
of
their
Duty
,
and
a
sure
method
to
direct
them
in
it
.
It
hath
been
an
old
Observation
,
confirmed
by
the
Experience
of
all
Ages
,
that
Men
are
led
more
powerfully
by
Example
,
than
precept
.
Men
are
ordinarily
induced
to
imitate
the
Actions
of
those
Persons
,
for
whom
they
retain
a
mighty
awe
and
reverence
;
they
imagine
somewhat
extraordinary
to
be
in
them
all
;
and
believe
the
only
method
to
attain
the
same
Greatness
;
is
to
practise
the
same
Actions
.
If
this
natural
inclination
of
Mankind
be
directed
in
the
right
Channel
,
nothing
tends
more
effectually
to
promote
the
great
Ends
of
Piety
and
Holiness
among
men
.
On
the
contrary
,
the
bad
Example
of
great
and
powerful
Persons
hath
debauched
whole
Nations
,
and
withdrawn
them
from
their
Duty
.
Thus
we
find
in
the
History
of
the
Old
Testament
,
that
Religion
constantly
flourished
or
decayed
among
the
Jews
,
according
to
the
disposition
and
example
of
their
Princes
.
Bad
Princes
drew
the
whole
Nation
into
Apostacy
with
them
;
and
Good
ones
restored
the
Worship
of
the
true
God
in
the
hearts
of
all
their
Subjects
.
Ahab's
Example
introduced
among
the
ten
Tribes
so
universal
an
Idolatry
,
that
he
left
but
Seven
thousand
men
in
Israel
,
who
bowed
not
their
knees
to
Baal
.
And
the
Piety
of
King
Josiah
,
wrought
such
a
general
Reformation
in
his
People
;
That
from
the
time
of
the
Judges
,
which
judged
Israel
,
there
was
not
such
a
Passover
holden
to
the
Lord
.
To
improve
this
Inclination
therefore
of
Mankind
to
their
own
advantage
and
his
Glory
,
God
hath
given
to
us
the
Example
of
his
only
Son
;
which
carrieth
greater
Inducements
along
with
it
,
than
that
of
any
earthly
Princes
.
For
if
Majesty
and
the
Greatness
of
Power
be
the
chief
motive
of
Imitation
,
our
Exemplar
is
no
less
than
God
incarnate
;
and
what
Honour
,
as
well
as
Perfection
,
must
it
needs
be
for
Mankind
,
to
imitate
the
Vertues
and
Excellencies
of
their
Creator
?
If
kindness
,
and
the
Sense
of
extraordinary
Benefits
can
incite
us
to
Imitation
;
our
Saviour
hath
engaged
us
by
wonders
of
Mercy
,
and
the
most
amazing
Acts
of
endearing
Love
.
And
in
what
better
manner
can
we
express
our
gratitude
to
our
Redeemer
,
than
by
a
perfect
Conformity
to
his
Life
and
Actions
?
If
the
hopes
of
obtaining
the
same
Happiness
can
move
us
;
our
Saviour
hath
proposed
a
reward
of
the
same
Nature
,
a
Mansion
in
the
same
place
of
Glory
with
himself
,
to
all
who
labour
to
attain
it
by
the
exercise
of
the
same
Vertues
.
All
these
Considerations
cannot
fail
to
make
the
Example
of
Christ
infinitely
more
efficacious
,
than
that
of
any
mortal
Creature
.
But
this
is
not
all
:
it
is
found
by
the
same
Experience
,
and
upon
the
same
Reasons
;
that
Mankind
is
taught
more
effectually
by
Example
,
than
by
Precept
.
The
greatest
part
of
Men
have
but
dark
Notions
of
the
Nature
of
good
and
evil
.
They
cannot
easily
discern
what
Actions
are
in
themselves
perfective
of
humane
Nature
,
and
pleasing
to
God
,
nor
distinctly
perceive
the
deformity
of
Sin
.
Revelation
indeed
might
justly
be
supposed
to
supply
this
Defect
,
and
enlighten
their
Understanding
;
but
neither
will
this
give
them
distinct
Notions
of
their
Duty
,
unless
they
see
the
Precepts
of
it
applied
by
some
illustrious
Example
.
Precepts
may
be
obscure
,
difficult
and
ambiguous
;
but
the
constant
Practice
of
them
,
in
some
eminent
and
reverend
Person
,
gives
a
full
and
perfect
Intepretation
of
them
.
And
which
is
most
considerable
,
Precepts
only
affect
the
Understanding
;
Examples
strike
the
Sense
;
and
thereby
in
most
Men
make
far
deeper
Impression
than
the
former
,
although
enforced
with
a
thousand
Reasons
.
Hence
the
most
numerous
part
of
Mankind
have
ever
drawn
the
measure
of
their
Duty
from
the
Example
of
some
illustrious
Persons
;
who
are
commonly
reputed
and
allowed
to
have
lived
up
to
the
Dignity
,
and
the
Duty
of
their
Nature
and
Religion
:
and
esteemed
all
their
Actions
good
or
bad
,
not
as
they
agreed
to
the
natural
Law
of
reason
,
or
revealed
Law
of
God
,
but
as
they
were
conformable
to
those
Patterns
,
whose
Imitation
they
had
proposed
to
themselves
.
In
vain
therefore
did
the
Heathen
Philosophers
make
glorious
Descriptions
of
the
Excellency
of
moral
Vertues
;
in
vain
did
they
recommend
the
practice
of
them
to
the
World
,
by
their
Writings
and
Discourses
;
while
they
continued
to
represent
their
Gods
,
as
guilty
of
the
most
enormous
Vices
,
and
Slaves
to
their
Lusts
and
Passions
.
Men
chose
rather
to
follow
the
vitious
Examples
of
their
supposed
Gods
,
whom
they
imagined
to
be
the
Fountains
of
all
Perfection
;
patronized
their
Crimes
by
their
Examples
,
and
hoped
for
impunity
from
their
Presidents
.
How
wisely
therefore
hath
God
given
to
us
Christians
,
the
most
perfect
and
infallible
Example
of
our
Saviour
Christ
,
which
might
secure
our
obedience
to
him
:
and
by
proposing
to
us
the
utmost
Pattern
of
Perfection
,
allure
us
to
the
Practice
of
it
.
By
this
the
meanest
Christians
are
sensibly
taught
their
Duty
,
and
directed
in
it
;
by
this
th●…
wisest
are
enabled
to
understand
,
and
interpret
the
Divine
Precepts
in
their
right
sense
and
meaning
.
And
not
only
doth
this
tend
to
direct
private
Christians
in
the
Conduct
of
their
Lives
,
but
also
to
preserve
Purity
of
Religion
in
the
Church
,
and
diffuse
the
true
Spirit
of
Christianity
into
all
the
Members
of
it
.
A
studious
Care
of
imitating
the
Actions
,
and
Graces
of
the
Blessed
Jesus
,
would
above
all
other
Remedies
,
have
obstructed
the
entrance
of
Superstitions
and
,
corrupt
Opinions
;
which
than
began
to
creep
into
the
Church
,
when
men
receded
from
this
best
and
primitive
Pattern
,
and
out
of
a
fond
Veneration
for
reputed
Saints
,
took
more
Care
to
imitate
their
Example
,
than
that
of
their
Lord
and
Master
.
This
debased
the
Doctrines
,
and
corrupted
the
Devotions
of
Christians
,
betraying
them
into
gross
Superstitions
,
especially
in
the
latter
Ages
of
the
Church
;
when
many
persons
obtained
the
repute
of
Saints
,
who
were
remarkable
for
nothing
else
than
exorbitant
Austerities
,
antick
Devotions
,
and
irrational
Practices
:
when
the
Gospels
,
which
contained
the
Relation
of
our
Saviours
Actions
,
were
locked
up
in
an
unknown
Tongue
:
and
nothing
communicated
to
the
People
in
the
vulgar
Language
,
but
Legendary
Stories
of
reputed
Saints
.
To
these
abuses
our
Divine
Lawgiver
had
assigned
an
easie
and
natural
Remedy
,
in
proposing
the
example
of
himself
.
In
the
Authors
and
followers
of
these
Corruptions
,
it
was
the
Crime
of
some
to
quit
this
Example
,
and
the
unhappiness
of
others
not
fully
to
know
it
,
and
it
will
be
our
Happiness
,
if
we
both
know
and
do
it
.
Secondly
,
the
imitation
of
our
Saviours
Example
was
most
wisely
proposed
to
all
his
Followers
,
for
this
end
,
that
it
might
convince
them
,
that
Christianity
was
not
a
meerly
Speculative
,
but
a
practical
Religion
.
Men
would
have
been
willing
to
have
taken
up
with
the
bare
Contemplation
of
those
Divine
Truths
,
which
were
by
Christ
revealed
to
the
world
,
and
imagined
the
bare
knowledge
of
them
to
be
sufficient
;
had
not
our
Saviour
by
his
own
Example
confuted
that
Opinion
,
and
taught
them
,
that
the
most
exalted
knowledge
was
not
sufficient
without
a
correspondent
Vertue
.
If
we
view
the
state
of
the
World
at
that
time
in
which
Christ
published
his
Revelation
,
we
shall
find
nothing
to
have
been
more
necessary
to
his
design
than
this
method
.
All
Mankind
at
that
time
seemed
to
conspire
in
this
common
Error
,
that
the
knowledge
of
revealed
Religions
drew
no
Obligation
of
practice
with
them
.
The
Heathens
indeed
pretended
to
sacred
Mysteries
,
and
imagined
themselves
to
know
the
secrets
of
Heaven
:
But
this
knowledge
was
so
far
from
having
any
influence
upon
their
Lives
;
that
they
believed
not
it
ought
to
have
any
.
The
Jews
possessed
truly
a
Divine
Religion
,
yet
in
a
great
measure
defeated
the
ends
of
it
,
by
the
same
false
Opinion
.
They
contented
themselves
with
the
satisfaction
of
having
Abraham
to
their
Father
,
and
thought
nothing
else
was
required
of
them
,
than
to
know
the
Prerogative
of
their
Nation
.
Even
Moses's
Chair
,
and
pretended
to
a
more
strict
and
perfect
Holiness
,
laboured
indeed
to
know
the
Precepts
,
and
Punctilios
of
the
Law
,
but
believed
not
themselves
obliged
to
a
Conscientious
performance
of
it
;
fondly
imagining
,
that
the
defect
of
that
would
be
abundantly
supplied
by
the
merits
of
their
Descent
from
Abraham
.
So
prone
is
Mankind
to
this
fatal
Error
,
which
flatters
their
ease
,
and
indulgeth
them
in
the
Exercise
of
their
Lusts
and
Passions
.
This
our
Saviour
therefore
unanswerably
confuted
by
his
own
Practice
,
giving
us
thereby
to
understand
,
that
his
Religion
was
designed
no
less
to
reform
the
Wills
,
than
instruct
the
Understandings
of
his
Followers
.
And
how
necessary
this
Conduct
was
,
appears
not
only
from
the
prevailing
Errors
of
those
times
,
but
also
from
the
depraved
Inclination
of
Mankind
in
all
Ages
.
Even
in
our
Age
,
there
are
not
wanting
unreasonable
men
,
who
pretend
that
Christians
are
not
obliged
by
the
Law
of
Nature
,
nor
bound
to
the
Practice
of
it
.
An
Error
than
which
none
can
be
more
directly
contrary
to
the
Spirit
of
Christianity
,
and
the
whole
design
of
the
Gospel
.
Our
Saviour
more
than
once
assureth
us
,
That
he
came
not
to
destroy
,
but
to
fulfil
the
Law
,
which
since
it
cannot
be
understood
of
the
Mosaick
,
must
necessarily
of
the
Moral
Law
.
This
makes
the
chief
Subject
of
all
his
Precepts
and
Exhortations
;
and
in
urging
this
,
his
famous
Sermon
upon
the
Mount
,
consisting
of
three
whole
Chapters
,
is
almost
intirely
taken
up
.
Lastly
,
That
no
Argument
might
be
wanting
to
enforce
the
Practice
of
it
,
he
hath
recommended
it
by
his
own
Example
.
He
prescribed
no
Duty
to
us
,
which
he
practised
not
invariably
in
his
own
Person
;
and
as
his
Religion
includeth
the
whole
Duty
of
Man
;
so
himself
exercised
it
in
the
most
eminent
and
perfect
manner
;
which
bringeth
me
to
the
second
Head
proposed
:
Namely
,
II.
That
the
Life
of
Christ
was
the
best
,
and
most
compleat
Example
,
which
could
be
proposed
to
Mankind
,
as
the
Object
of
their
Imitation
.
All
other
men
were
never
able
to
live
up
exactly
to
the
Rules
of
their
Religion
;
but
in
many
things
we
offend
all
.
It
was
Christ
alone
,
who
performed
a
constant
and
universal
Righteousness
,
Who
did
no
sin
,
neither
was
guile
found
in
his
mouth
.
But
to
represent
this
Matter
more
fully
to
you
,
I
will
consider
the
Exemplary
Holiness
of
our
Saviour
,
in
some
of
the
more
illustrious
Branches
of
our
Duty
to
God
,
our Selves
,
and
the
rest
of
Mankind
.
First
then
,
in
relation
to
God
,
to
whom
,
as
partaking
of
the
humane
Nature
,
he
owed
the
same
Subjection
that
we
do
,
his
Piety
and
Devotion
was
remarkable
.
He
often
withdrew
himself
from
his
Disciples
,
and
retired
into
Solitary
places
,
that
he
might
calmly
enjoy
the
Contemplation
of
God
,
and
pour
out
his
Soul
in
Prayers
unto
him
.
Sometimes
departing
late
in
the
Evening
alone
,
into
a
Mountain
to
pray
,
(
Matth.
XIV
.
23.
John
VI.
16.
)
Other
times
rising
up
early
in
the
Morning
,
and
withdrawing
into
a
Solitary
place
,
to
perform
the
same
Office
;
(
Mark
I.
35.
)
And
more
than
once
spending
whole
Nights
in
Prayer
,
thereby
teaching
us
,
that
we
ought
to
Dedicate
sometime
daily
to
the
private
Devotions
of
the
Closet
,
where
we
may
converse
with
our
God
by
Prayer
and
Meditation
.
He
oftimes
denied
to
his
Body
its
natural
Rest
and
Sleep
,
to
enjoy
his
Father
in
private
Contemplation
,
and
offer
up
his
Petitions
to
him
.
And
shall
not
we
set
apart
some
of
our
vacant
hours
,
to
the
Exercise
of
the
same
Piety
?
Our
Subjection
to
the
Divine
Majesty
surely
is
not
less
;
and
our
wants
infinitely
greater
.
The
subject
of
his
Prayers
could
be
no
other
,
than
to
offer
up
to
God
the
Tribute
of
praise
and
thanksgiving
,
and
to
intercede
for
others
;
whereas
we
,
besides
all
this
,
have
many
sins
to
bewail
,
and
to
implore
the
Pardon
of
them
.
Then
as
for
the
publick
Acts
of
Religion
,
which
tend
most
directly
to
increase
the
Honour
of
God
,
and
procure
to
him
due
Adoration
amongst
men
,
our
Saviour
manifested
by
his
constant
performance
of
them
,
how
dear
the
Glory
of
God
was
to
him
.
He
frequented
all
the
publick
and
solemn
Festivals
of
the
Jewish
Religion
,
and
that
whether
of
Divine
,
as
the
Passover
;
or
humane
Institution
,
as
the
Feast
of
Dedication
:
omitting
no
ocsion
,
whereby
he
might
advance
the
Divine
Honour
,
by
joyning
in
all
the
usual
Solemnities
of
Divine
Worship
.
Even
in
his
private
State
,
before
he
entred
upon
the
Execution
of
his
Ministerial
Office
;
however
silent
the
sacred
History
be
as
to
his
other
Actions
,
yet
this
we
are
assured
,
That
he
used
to
attend
the
publick
Worship
of
God
,
in
the
Synagogues
every
Sabbath
day
.
For
so
St.
Luke
relateth
,
(
Chap.
IV.
16.
)
where
describing
his
entrance
upon
his
Ministerial
Office
,
he
tells
us
:
And
he
came
to
Nazareth
,
where
he
had
been
brought
up
;
and
,
as
his
Custom
was
,
he
went
into
the
Synagogue
on
the
Sabbath
day
.
What
can
be
now
wanting
to
render
this
Example
of
Piety
most
compleat
,
and
worthy
our
Imitation
?
He
frequented
the
publick
Acts
of
Worship
,
lest
we
should
imagine
private
Devotion
to
be
sufficient
:
and
intermitted
not
the
pious
Exercises
of
the
Closet
,
least
we
should
rest
content
with
having
joyned
in
the
publick
Prayers
,
and
proceed
no
farther
.
If
we
view
the
other
Characters
of
Piety
and
Religion
;
we
shall
find
them
all
to
have
been
eminently
united
in
this
illustrious
Example
:
With
what
profound
Humility
did
he
profess
himself
to
come
into
the
world
,
to
perform
his
Fathers
Will
?
How
constantly
did
he
ascribe
the
Glory
of
all
his
Works
,
and
Miracles
to
his
Almighty
Power
?
With
what
admirable
Resignation
did
he
yield
up
himself
,
to
the
Divine
Will
and
disposal
?
He
deprecated
indeed
the
pains
of
Death
,
and
the
terrible
Torments
of
an
ignominious
Crucifixion
;
yet
all
with
intire
Submission
to
his
Fathers
pleasure
:
Nevertheless
not
my
Will
,
but
thy
Will
be
done
.
A
temper
of
mind
,
than
which
none
more
lively
representeth
our
absolute
Subjection
to
God
,
or
tends
more
directly
to
secure
real
Happiness
to
us
,
both
in
this
Life
,
and
that
which
is
to
come
.
Hereby
we
own
our selves
to
be
the
Workmanship
of
God
,
his
Creatures
,
and
his
Vassals
,
bound
to
submit
to
his
Will
,
and
receive
the
severest
Dispensations
of
his
Hand
with
reverence
.
Hereby
we
acknowledge
the
infinite
Perfection
of
his
Wisdom
,
who
best
knows
what
is
most
convenient
for
us
;
and
the
admirable
Contrivances
of
his
Providence
,
whereby
he
maketh
all
things
work
together
for
good
to
them
that
fear
him
.
This
Disposition
will
alleviate
all
the
Afflictions
,
and
allay
all
the
Tempests
of
this
Life
,
and
even
place
us
beyond
the
reach
of
all
assaults
on
this
side
Heaven
;
and
by
rendring
our
Wills
conformable
to
the
Will
of
God
,
sit
us
for
the
eternal
Fruition
of
him
.
This
blessed
Temper
our
Saviour
possessed
in
the
highest
degree
;
in
this
consisted
the
Merits
of
his
obedience
;
this
exalted
him
to
the
right
hand
of
God
;
and
will
infallibly
Conduct
us
to
the
same
Glory
,
if
his
most
excellent
Example
can
invite
us
to
the
practice
of
the
same
Duty
.
Secondly
,
the
Life
and
Conduct
of
Christ
,
was
exemplar
in
an
ardent
Zeal
for
the
Divine
Glory
.
This
indeed
is
a
necessary
Consequence
of
true
Piety
.
For
this
being
founded
in
a
just
Conception
of
the
Greatness
and
Excellency
of
the
Divine
Attributes
,
and
a
due
Sense
of
our
Obligation
arising
from
it
,
cannot
subsist
without
an
earnest
Concern
for
the
maintenance
and
increase
of
the
Divine
Glory
amongst
men
.
Can
we
be
said
to
love
our
Creator
,
and
yet
patiently
endure
to
hear
his
Name
blasphemed
,
and
his
Attributes
,
perhaps
also
his
Existence
,
called
in
question
?
Can
we
truly
reverence
his
adorable
Name
,
and
yet
securely
see
it
vilified
by
prophane
Persons
,
without
asserting
the
Honour
of
it
;
or
at
least
testifying
our
Displeasure
at
such
bare-face't
impiety
?
Surely
this
is
the
least
which
the
profession
of
our
Religion
requireth
of
us
.
Nor
can
we
justly
deny
that
to
God
,
which
we
afford
to
the
meanest
Friend
,
whofe
injured
Names
we
are
wont
to
vindicate
,
and
not
hear
them
reviled
without
impatience
.
Our
Saviour
hath
set
us
a
most
excellent
Pattern
in
this
kind
.
With
what
Indignation
did
he
receive
the
Proposals
of
the
Devil
,
disadvantagious
to
the
Honour
of
his
Father
?
He
contented
himself
barely
to
reject
it
,
but
with
a
Get
thee
behind
me
Satan
,
manifested
how
much
the
very
proposing
of
it
was
displeasing
to
him
.
But
in
no
occasion
did
his
Zeal
more
signally
appear
,
than
in
driving
the
Money-Changers
,
Buyers
and
Sellers
out
of
the
Temple
.
An
Action
very
remarkable
,
if
we
consider
all
the
Circumstances
of
it
;
and
which
,
as
appears
from
the
History
of
the
Gospel
,
was
performed
by
him
at
two
several
times
.
For
St.
John
,
(
Chap.
II.
)
relates
it
,
as
being
done
in
the
beginning
of
his
Ministerial
Office
;
and
the
other
three
Evangelists
,
as
performed
immediately
before
his
Passion
.
Therein
he
had
to
encounter
with
a
numerous
multitude
of
People
,
who
could
plead
Prescription
,
and
the
Authority
of
a
long
Permission
for
their
Traffick
in
the
Temple
;
Persons
of
that
profession
are
not
wont
to
be
moved
by
Reason
and
Argument
,
when
interest
lies
at
stake
.
A
powerful
Garrison
was
at
hand
in
the
Tower
of
Antonias
to
repress
all
Seditions
in
the
Temple
,
and
himself
a
single
Person
,
armed
with
no
apparent
Authority
,
nor
any
other
weapon
than
a
simple
Whip
.
Yet
all
these
Difficulties
the
Blessed
Jesus
overlooked
,
that
he
might
vindicate
the
injured
Honour
of
his
Father
;
disdaining
that
his
Fathers
house
should
be
made
an
house
of
Merchandise
,
and
that
the
Temple
built
for
the
Honour
of
his
Name
,
should
be
turned
into
a
den
of
Thieves
.
This
Holy
transport
of
Zeal
drew
even
his
Disciples
into
Admiration
;
who
could
not
imagine
the
reason
of
it
,
till
they
remembred
that
it
was
written
;
The
Zeal
of
thine
house
hath
eaten
me
up
,
(
Joh.
II.
17.
)
This
vigorous
Zeal
obtained
ever
in
the
Church
,
while
the
true
Spirit
of
Christianity
was
kept
up
among
the
Professors
of
it
;
and
if
it
be
visibly
decayed
in
our
Age
;
we
are
certain
,
tha●…
Piety
and
true
Devotion
hath
decayed
with
it
.
Among
the
antient
Christians
nothing
was
esteemed
so
dear
as
the
Honour
of
their
God
and
Saviour
.
This
they
feared
not
to
vindicate
with
their
dearest
Lives
,
and
thought
the
expence
of
their
Blood
a
just
Tribute
to
it
.
They
contented
not
themselves
to
make
an
open
profession
of
their
Faith
and
belief
in
God
,
when
urged
to
it
;
but
voluntarily
,
and
unprovoked
performed
it
,
when
the
performance
of
it
was
adjudged
and
punished
as
a
Capital
Crime
by
their
Persecutors
.
They
thronged
to
the
Tribunals
of
the
Heathen
Judges
,
and
openly
professed
themselves
to
be
Christians
,
when
Racks
and
Gibbets
,
and
the
most
exquisite
Torments
attended
the
Profession
.
This
was
in
an
eminent
manner
,
Not
to
be
ashamed
of
the
Cross
of
Christ
,
and
the
highest
Evidence
of
a
most
fervent
Zeal
for
the
Divine
Glory
.
I
will
not
say
that
this
voluntary
Profession
,
and
thereby
the
exposing
of
themselves
to
the
rage
of
their
Enemies
,
was
their
Duty
.
I
will
not
exhort
you
to
the
like
Zeal
,
which
is
neither
necessary
,
nor
practicable
in
these
peaceable
times
of
the
Church
.
But
certainly
,
this
abundantly
condemns
the
Luke-warmness
of
many
Christians
,
who
are
content
to
hear
the
Honour
and
Majesty
of
their
Creator
defamed
by
prophane
Discourses
,
when
the
Vindication
of
it
would
cost
them
no
more
than
a
gentle
reproof
,
or
some
small
Testimony
of
displeasure
.
Thus
our
Saviour
gave
us
an
excellent
Example
of
our
Duty
towards
God
.
If
we
consider
his
Life
in
relation
to
all
those
Duties
,
which
every
Man
oweth
to
himself
,
we
shall
find
it
an
admirable
Pattern
of
every
one
of
them
.
His
Temperance
,
Sobriety
and
Chaftity
were
remarkable
,
neither
giving
way
to
Luxurious
Pleasures
,
nor
aiming
at
great
Austerities
.
The
Pharifees
indeed
,
his
professed
Enemies
,
taxed
him
as
a
glutton
and
wine-bibber
,
a
friend
of
publicans
and
sinners
.
But
this
Calumny
proceeded
as
well
from
their
inveterate
Rancour
and
Malice
,
as
from
a
fond
Opinion
,
that
the
Vertues
of
Temperance
and
Sobriety
were
inconsistent
with
a
free
Deportment
,
and
obliging
Conversation
.
To
them
it
seemed
,
that
the
perfection
of
Temperance
consisted
in
austere
Macerations
of
the
Body
,
and
an
utter
Renunciation
of
all
the
Conveniences
of
Life
,
not
a
sober
in
and
rational
use
of
them
.
Hence
they
imagined
John
the
Baptist
only
,
Who
came
neither
eating
nor
drinking
,
to
come
in
the
way
of
righteousness
;
and
accused
the
Conduct
of
our
Saviour
,
who
came
eating
and
drinking
(
that
is
,
without
any
unusual
Abstinence
and
Macerations
)
of
Looseness
and
Intemperance
.
But
as
Christ
truly
replyed
to
them
;
herein
also
Wisdom
was
justified
of
her
Children
.
It
became
not
the
Wisdom
and
Holiness
of
the
Son
of
God
,
to
gratifie
their
false
Notions
of
Temperance
and
Sobriety
,
by
conforming
his
Practice
to
them
.
He
chose
rather
to
exercise
those
Vertues
in
their
genuine
Purity
;
and
thereby
not
only
rectifie
the
mistakes
of
Mankind
in
this
Matter
,
but
also
render
his
Example
convenient
to
the
imitation
of
all
Orders
and
Ranks
of
men
.
How
far
himself
was
above
the
Temptations
of
Pleasure
;
how
little
he
indulged
the
ease
of
his
Body
,
or
sought
the
satisfaction
of
his
Senses
and
Passions
;
appears
from
the
whole
Conduct
of
his
Life
.
Humility
of
Mind
,
and
a
generous
Contentment
under
the
severest
Adversities
,
are
the
most
genuine
Characters
of
Christianity
,
which
teacheth
us
,
that
a
mean
esteem
of
our
own
Perfections
,
as
it
is
most
just
in
it self
,
so
also
most
acceptable
to
the
Divine
Will
;
that
Riches
and
Honours
add
nothing
to
our
real
Happiness
;
that
the
Reward
of
our
Duty
is
not
to
be
expected
in
this
Life
;
and
that
the
Afflictions
,
which
may
accompany
the
performance
of
it
,
are
not
comparable
to
the
glory
,
which
shall
be
revealed
.
Of
all
the
Vertues
of
the
Soul
,
and
Precepts
of
Christianity
,
Mankind
is
most
averse
to
these
.
The
natural
Man
is
unwilling
to
believe
,
that
to
depress
his
outward
Dignity
,
is
the
readiest
way
to
improve
his
inward
worth
;
and
will
hardly
be
perswaded
that
Riches
and
worldly
Honour
do
not
in
the
least
conduce
to
true
Felicity
.
The
Heathens
had
all
along
adored
these
,
more
than
their
great
Diana
;
and
by
describing
the
Happiness
of
their
Gods
to
consist
in
the
uninterrupted
Fruition
of
sensual
Pleasures
,
had
introduced
an
universal
Opinion
among
the
vulgar
,
that
unhappiness
consisted
in
the
want
of
the
same
Pleasures
.
Even
the
Jews
,
God's
own
People
,
were
not
free
from
the
same
Errour
.
They
measured
their
well
being
,
and
even
the
favour
of
God
,
by
their
outward
Prosperity
:
Being
induced
thereto
,
by
the
very
nature
and
conditions
of
their
Covenant
,
which
openly
contained
no
more
than
the
Promises
of
this
Life
.
To
wean
Mankind
therefore
of
this
fond
Opinion
,
and
induce
Men
to
the
Reception
of
a
better
Covenant
,
it
was
necessary
that
our
Lord
should
by
his
Example
,
as
well
as
Precepts
,
promote
a
just
Contempt
of
all
sublunary
Enjoyments
,
and
reduce
Men
to
a
true
Sense
of
their
own
unworthiness
.
This
he
hath
abundantly
done
,
by
giving
to
us
an
incomparable
Example
of
Humility
,
Self-denial
,
voluntary
Poverty
,
and
Contentment
,
in
his
own
Person
.
His
Descent
from
Heaven
,
and
taking
humane
Flesh
upon
him
,
was
in
it self
a
most
astonishing
Condescension
:
That
being
in
the
form
of
God
,
he
thought
it
no
robbery
to
be
equal
with
God
;
but
made
himself
of
no
Reputation
,
and
took
upon
him
the
form
of
a
servant
,
and
was
made
in
the
likeness
of
men
,
(
Philip.
II.
6
,
7.
)
That
is
,
that
being
from
all
Ages
no
less
than
God
Blessed
for
evermore
,
the
Second
Person
of
the
Eternal
Trinity
,
and
equally
partaking
of
the
Divine
Nature
with
his
Father
;
he
made
no
pompous
Ostentation
of
that
Equality
,
nor
affected
to
preserve
his
Majesty
inviolate
and
undiminished
;
but
condescended
to
divest
himself
,
in
appearance
,
of
that
Divine
Character
,
and
assume
the
Nature
,
Conditions
,
and
Infirmities
of
one
of
his
own
Creatures
,
and
to
be
made
like
unto
mortal
Man
:
See
a
degree
of
Humility
,
of
which
none
but
the
Blessed
Jesus
was
capable
;
which
exceeds
even
our
apprehension
,
as
well
as
Imitation
;
which
may
be
admired
,
but
never
can
be
attained
by
us
.
Yet
this
was
not
all
.
For
as
it
Follows
in
the
next
Verse
,
Being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
unto
death
,
even
the
death
of
the
Cross.
He
contented
not
himself
to
have
forsaken
the
Glories
of
Heaven
,
and
assumed
the
mean
Condition
of
a
Man
;
but
to
carry
his
Condescension
to
the
utmost
pitch
,
he
placed
himself
in
the
lowest
Rank
of
Men
;
bore
the
greatest
Affictions
incident
to
Mankind
;
underwent
Poverty
,
Nakedness
and
Contempt
,
and
at
last
submitted
to
a
violent
Death
,
even
the
Ignominious
and
painful
Death
of
the
Cross.
If
he
had
thought
an
external
shew
of
Greatness
any
ways
conducive
to
promote
the
great
Ends
,
for
which
he
came
into
the
world
,
or
had
intended
to
procure
to
himself
those
Pleasures
,
which
Men
so
greedily
seek
after
;
he
might
have
engrossed
to
himself
all
the
Riches
of
the
world
,
and
in
Royal
Magnificence
exceeded
even
the
Carnal
Expectations
of
the
Jews
.
Heaven
and
Earth
were
intirely
at
his
Devotion
,
and
whole
Legions
of
Angels
ready
to
minister
to
him
.
But
he
waved
all
these
advantages
,
spent
his
private
years
in
a
Laborious
and
Mechanick
Life
,
and
when
he
entred
on
his
publick
Office
,
increased
both
his
Labour
and
his
Poverty
.
He
willingly
wanted
all
the
Conveniences
of
Life
,
and
even
the
common
benefits
of
Nature
.
For
as
himself
tells
,
The
Foxes
have
holes
,
and
the
Birds
of
the
air
have
●…ests
,
but
the
Son
of
man
hath
not
where
to
lay
his
head
.
Thus
he
gave
us
a
most
perfect
Pattern
of
Self-denial
,
generous
Contempt
of
the
world
,
and
Renunciation
of
all
carnal
Pleasures
.
And
shall
we
imagine
our selves
not
in
the
least
concerned
in
all
this
?
Himself
hath
prevented
any
such
mistakes
,
by
telling
us
,
That
if
any
one
will
come
after
him
,
(
or
be
his
Disciple
)
He
must
deny
himself
,
and
take
up
his
Cross
and
follow
him
.
(
Matth.
XVI
.
24.
)
And
if
your
Lord
and
Master
have
washed
your
feet
,
ye
ought
also
to
wash
one
anothers
feet
,
(
John
XIII
.
14.
)
And
surely
most
reasonably
.
If
the
Son
of
God
vouchsafed
to
undergo
all
the
Calamities
incident
to
Mankind
;
shall
we
presume
to
expect
an
undisturbed
course
of
outward
Happiness
,
and
murmur
at
any
Afflictions
which
befall
us
?
If
he
forsook
the
Glories
of
Heaven
to
redeem
us
;
shall
not
we
willingly
quit
all
the
Vanities
of
the
Earth
to
obey
him
?
If
he
thought
it
not
incongruous
to
the
Majesty
of
his
Divine
Nature
,
to
perform
such
stupendious
Acts
of
Humility
;
shall
the
greatest
of
Men
think
it
unsuitable
to
their
Dignity
to
be
humble
with
their
God
,
and
gentle
with
their
fellow
Creatures
?
Surely
if
the
Divine
Precepts
cannot
engage
us
to
Humility
;
the
Divine
Example
should
shame
us
to
it
.
Lastly
,
in
Relation
to
our
Duty
to
other
Men
,
his
Justice
,
Meekness
and
Charity
,
which
are
the
great
Branches
of
it
,
were
most
Exemplary
.
His
Justice
was
so
undeniable
,
in
paying
to
every
Man
fear
to
whom
fear
was
due
,
honour
to
whom
honour
,
in
injuring
no
Man
,
nor
justly
offending
any
one
;
that
even
Pilate
,
whose
Interest
it
then
was
,
that
he
should
be
found
guilty
,
after
a
strict
Examination
,
and
violent
Accusation
of
his
numerous
and
potent
Enemies
,
was
by
the
Clearness
of
his
Innocence
forced
thrice
to
declare
,
That
he
could
find
no
fault
in
him
,
(
Luk.
XXIII
.
14
,
22.
)
Confirming
also
his
own
Sentence
with
the
concurrent
Opinion
of
Herod
,
a
jealous
and
suspicious
Tyrant
,
to
whom
he
had
been
sent
,
but
was
fully
cleared
by
him
.
(
Ver.
15.
)
So
far
was
the
Holy
Jesus
from
disturbing
the
publick
quiet
,
violating
the
Rights
of
the
Civil
Magistrate
,
invading
the
Property
of
his
Neighbours
,
or
doing
any
thing
in
opposition
to
those
common
Rights
,
which
are
upheld
by
the
Execution
of
Civil
Laws
,
that
neither
his
imbittered
Enemies
,
nor
his
corrupt
Judges
could
find
any
Resemblance
of
such
Actions
.
None
ever
urged
a
more
steadfast
Loyalty
to
the
Supreme
Powers
;
nor
demonstrated
a
more
ready
Obedience
to
the
Commands
of
his
Prince
in
all
lawful
things
,
in
the
whole
Conduct
of
his
Life
.
He
not
only
enjoyned
his
Disciples
to
render
unto
Caesar
,
the
things
which
are
Caesars
,
but
himself
exactly
performed
it
,
in
submitting
to
his
Deputies
,
in
paying
to
him
Tribute
,
even
with
the
Expence
of
a
Miracle
,
and
in
studiously
declining
all
the
Acclamations
of
his
admiring
Followers
,
which
proceeded
from
the
Expectation
of
a
temporal
Kingdom
to
be
founded
by
him
.
And
in
this
,
both
the
Author
and
Doctrine
of
Christianity
are
eminently
distinguished
from
all
false
Religions
,
which
Subject
the
common
Laws
of
Justice
to
the
interest
of
Religion
,
and
permit
them
to
be
freely
violated
for
the
Propagation
of
it
.
Whereas
Christianity
hath
secured
the
Rights
of
Princes
,
wheresoever
it
hath
obtained
,
and
added
new
Bonds
of
Obligation
to
the
natural
Ties
of
Justice
.
Such
at
least
was
the
Spirit
of
Christianity
in
the
primitive
Times
;
when
the
cruel
Persecutions
,
and
tyrannical
Oppression
of
three
hundred
years
,
could
not
provoke
its
Followers
to
resistance
.
And
such
is
the
Spirit
of
it
at
this
day
,
wheresoever
the
Doctrine
of
it
remains
pure
and
uncorrupted
.
But
to
demonstrate
and
magnifie
the
Justice
of
our
Saviour
,
a
Vertue
common
even
to
moral
Heathens
,
and
which
would
be
the
Duty
of
Mankind
,
in
order
to
preserve
Society
,
although
there
were
no
Religion
in
the
world
,
might
be
thought
injurious
to
the
eminent
perfection
of
his
Holiness
;
did
not
the
Experience
of
latter
Ages
,
and
chiefly
of
our
own
Times
evidence
,
that
not
only
the
Precepts
,
but
also
the
Example
of
our
Lord
was
necessary
to
recommend
this
Duty
to
his
Followers
.
And
yet
alas
,
both
are
insufficient
through
the
obstinacy
of
Men.
No
one
Duty
is
more
frequently
,
or
more
securely
violated
by
Christians
,
than
that
of
common
Justice
.
It
was
the
Character
,
which
Pliny
returned
to
the
Emperour
Trajan
,
of
the
Christians
,
when
required
to
give
him
an
account
of
their
Opinions
and
Conversation
,
That
they
were
innocent
and
honest
People
,
who
often
meeting
to
celebrate
the
publick
Worship
of
God
,
bound
themselves
by
the
most
solemn
and
sacred
Oaths
,
not
to
commit
any
Acts
of
Injustice
,
Rapine
and
Violence
,
to
abstain
from
Theft
,
Oppression
and
Fraud
;
to
be
faithful
to
their
Trust
,
and
not
circumvent
their
Neighbours
.
If
that
Learned
Heathen
were
now
alive
,
I
fear
he
would
not
be
able
to
discover
Christianity
by
this
Note
and
Character
;
and
would
hardly
be
perswaded
,
that
modern
Christians
were
Professours
of
the
same
Religion
.
But
it
is
neither
my
business
nor
design
to
arraign
the
scandalous
injustice
of
Christians
in
these
times
.
I
will
only
add
,
That
this
will
increase
our
Condemnation
,
that
herein
we
have
not
only
violated
the
Rules
of
a
most
just
Religion
,
but
also
departed
from
the
Example
of
a
most
just
Saviour
.
The
Meekness
and
mild
Disposition
of
our
Lord
,
his
Patience
under
Sufferings
,
and
readiness
to
forgive
the
greatest
Injuries
,
were
no
less
Exemplary
.
His
meekness
and
patience
were
foretold
by
the
Prophets
,
He
shall
not
strive
nor
cry
,
neither
shall
any
man
hear
his
voice
in
the
streets
.
(
Esai
.
XLII
.
)
Tell
ye
the
daughter
of
Sion
;
Behold
,
they
King
cometh
unto
thee
meek
,
and
sitting
upon
an
Asse
.
(
Isa.
LXII
.
)
He
was
oppressed
,
he
was
afflicted
,
yet
he
opened
not
his
mouth
:
he
is
brought
as
a
Lamb
to
the
slaughter
;
and
as
sheep
before
her
shearers
is
dumb
,
so
opened
he
not
his
mouth
.
(
Esai
.
LIII
.
7.
)
How
exactly
all
these
Prophesies
were
fulfilled
in
his
Person
,
the
whole
History
of
the
Gospel
manifests
.
He
might
,
if
he
had
so
pleased
,
come
attended
with
numerous
Guards
,
and
a
powerful
Retinue
,
which
might
have
secured
his
Honour
from
Contempt
and
Scorn
,
and
struck
Terrour
into
his
Enemies
,
yet
he
condescended
to
appear
in
a
meek
and
humble
Condition
;
rather
as
the
Lamb
of
God
,
than
as
the
Lion
of
the
Tribe
of
Judah
.
In
the
Execution
of
his
Office
,
he
was
frequently
opposed
by
the
unreasonable
unbelief
of
some
,
and
obstinate
Perverseness
of
others
.
And
not
only
so
,
but
despised
,
reviled
,
and
slandered
;
provoked
with
the
most
outrageous
Injuries
;
and
betrayed
by
his
own
Friends
and
Creatures
.
All
these
Affronts
he
might
easily
have
revenged
with
the
breath
of
his
Mouth
,
and
returned
upon
his
Adversaries
their
deserved
Punishment
,
by
a
single
Demonstration
of
his
Almighty
Power
:
But
he
quietly
endured
the
highest
Contradiction
of
sinners
,
and
possessed
his
soul
in
Patience
:
With
what
Goodness
,
and
affectionate
Terms
did
he
urge
the
Practice
of
his
Precepts
to
Mankind
?
These
he
might
have
imposed
on
us
,
as
his
Servants
and
Vassals
.
He
might
have
delivered
them
,
as
God
did
the
Law
at
Mount
Sinai
,
with
Thunder
and
Lightning
,
and
given
no
other
reason
than
his
own
Authority
;
but
he
chose
rather
to
urge
them
in
a
sweet
and
familiar
manner
,
and
conjure
Mankind
by
their
own
Good
,
by
the
hopes
of
Happiness
,
and
by
the
remembrance
of
his
Benefits
to
the
observance
of
them
.
With
what
Calmness
and
Serenity
did
he
treat
his
most
inveterate
Enemies
;
and
not
deny
to
the
Traitour
Judas
,
even
in
the
very
Act
of
his
Treason
,
the
endearing
Compellation
of
Friend
?
But
then
if
we
view
the
Circumstances
of
his
Passion
,
with
what
courage
and
composure
of
Mind
he
underwent
those
terrible
Sufferings
;
with
what
Meekness
he
bore
the
Insults
and
Scoffs
of
his
Enemies
;
how
when
he
was
reviled
,
he
reviled
not
again
,
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
:
If
we
consider
the
Tranquility
of
his
Soul
in
all
these
things
,
and
the
unparallel'd
Excess
of
his
Mercy
,
in
praying
for
his
Persecutors
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
:
We
must
conclude
,
the
whole
to
have
been
a
most
amazing
instance
of
Meekness
and
Patience
.
Such
was
the
Example
of
our
Saviour
,
which
fully
expressed
the
force
and
meaning
of
his
many
Precepts
and
Exhortations
relating
to
this
Matter
.
No
Duty
is
more
frequently
,
and
more
largely
urged
by
him
,
than
this
of
forgiving
Injuries
,
and
overcoming
Revenge
:
That
we
should
treat
our
Adversaries
sweetly
,
and
without
Passion
;
that
we
should
win
them
by
kindness
to
an
acknowledgement
of
their
Fault
,
and
then
freely
forgive
it
to
them
;
or
if
they
cannot
by
Mildness
be
obliged
to
Repentance
,
yet
at
least
to
banish
all
thoughts
and
revenge
of
anger
.
Not
that
the
Religion
of
Christ
forbids
Men
to
use
all
lawful
Defences
,
or
invoke
the
assistance
of
the
Civil
Magistrate
,
against
Injuries
and
Violences
offered
to
them
;
when
impunity
may
encourage
wicked
Men
to
a
greater
Boldness
,
and
tend
to
the
loss
of
private
Persons
,
or
the
disadvantage
of
the
publick
.
Christianity
preserves
intire
all
the
priviledges
of
Nature
,
and
derogates
not
in
the
least
from
the
Rules
of
Justice
;
but
forbids
Men
to
be
transported
by
Passion
against
their
Adversaries
,
and
not
to
seek
revenge
for
revenge
sake
;
that
is
,
it
does
not
forbid
to
repair
the
loss
of
this
Injury
,
or
prevent
the
like
Injustice
to
himself
,
or
others
for
the
future
;
but
to
return
the
Injury
,
and
gratifie
his
anger
,
in
creating
a
like
Inconvenience
to
his
Adversary
,
or
maintaining
an
inward
Hatred
to
him
.
And
herein
the
Spirit
of
Christianity
most
eminently
discovers
it self
.
For
to
preserve
the
common
Rights
of
Justice
is
no
extraordinary
matter
,
for
a
revealed
Religion
to
perform
.
This
the
Dictates
of
Nature
,
the
Sense
of
our
own
temporal
Interest
,
and
the
Rules
of
civil
Society
,
may
effect
.
But
to
conquer
those
violent
Passions
of
Hatred
,
Anger
and
desire
of
Revenge
;
to
retain
a
quiet
and
undisturbed
Mind
amidst
provoking
Injuries
and
Affronts
;
to
entertain
the
insults
of
an
Enemy
,
rather
with
Pity
than
Resentment
,
and
manifest
how
little
we
were
affected
with
them
by
a
constant
readiness
to
forgive
them
:
These
are
the
proper
Characters
,
and
most
certain
Marks
of
a
Soul
filled
with
the
Love
of
God
,
and
plac't
above
the
reach
of
humane
things
;
which
hath
an
intire
Command
of
the
inferiour
Faculties
of
the
Body
,
and
doth
in
earnest
pursue
the
ends
of
a
Divine
Religion
.
These
chiefly
rendred
the
Life
of
Christ
admirable
and
extraordinary
;
and
will
make
us
the
not
unworthy
Disciples
of
so
great
a
Master
.
Lastly
,
the
Charity
of
our
Lord
was
correspondent
to
all
the
other
perfections
of
his
Mind
,
that
is
,
most
intense
,
and
of
the
highest
degree
.
Indeed
this
seems
to
have
been
the
darling
Vertue
of
the
Blessed
Jesus
,
Which
he
studiously
cultivated
above
all
others
;
to
promote
which
all
his
designs
did
in
some
measure
tend
,
and
his
Example
most
directly
lead
.
All
the
Actions
of
his
Life
were
almost
so
many
Demonstrations
of
his
Love
to
Mankind
.
Even
his
Miracles
,
which
were
primarily
wrought
to
testifie
his
Divine
Power
,
bore
eminent
Characters
of
this
Loving
kindness
,
being
employed
in
healing
the
Diseases
,
and
supplying
the
wants
of
Men
;
upon
account
of
which
the
Apostle
saith
,
That
he
went
about
doing
good
;
and
even
his
Enemies
were
forced
to
confess
,
(
Mark
VII
.
37.
)
He
hath
done
all
things
well
;
he
maketh
both
the
deaf
to
hear
,
and
the
dumb
to
speak
.
But
the
highest
Testimony
of
the
Charity
of
our
Saviour
,
was
his
inestimable
Love
in
the
Redemption
of
Mankind
,
his
descent
from
Heaven
,
ignominious
Life
upon
Earth
,
and
at
last
most
painful
Death
upon
the
Cross
,
to
rescue
his
own
Creatures
,
who
had
rebelled
against
him
,
from
the
Power
of
Satan
,
and
the
consequences
of
their
own
sins
.
Hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
.
(
1
John
III.
16.
)
And
greater
love
than
this
hath
no
man
.
A
Love
so
stupendious
,
that
it
no
less
confounds
the
Apprehension
,
than
exceeds
the
imitation
of
finite
Men.
To
this
the
highest
Expressions
of
our
Charity
are
but
faint
attempts
and
imperfect
shadows
.
A
perfect
imitation
of
it
is
beyond
our
Capacity
,
and
therefore
not
required
:
but
whatsoever
is
possible
to
us
,
can
be
but
a
mean
return
to
so
vast
an
Obligation
.
St.
John
therefore
makes
this
easie
and
natural
inference
from
it
,
Beloved
if
God
so
loved
us
▪
we
ought
also
to
love
one
another
.
(
1
John
IV.
11.
)
If
our
Creator
loved
us
his
Creatures
,
who
had
nothing
in
us
worthy
his
Love
,
but
had
many
ways
offended
and
deserved
his
extreme
Displeasure
;
if
he
loved
us
to
so
wonderful
a
degree
;
surely
we
ought
to
love
our
Fellow
Creatures
,
who
have
in
them
no
less
excellent
Perfections
than
our Selves
,
with
all
possible
affection
;
which
,
however
to
the
utmost
of
our
power
,
is
yet
infinitely
beneath
the
Love
,
wherewith
he
loved
us
.
Especially
since
our
Saviour
chiefly
imposed
this
Condition
on
us
,
in
return
of
his
infinite
Kindness
,
and
that
also
in
respect
to
his
own
Example
,
(
John
XIII
.
34
,
35.
)
A
new
commandment
I
give
unto
you
,
That
ye
love
one
another
;
as
I
have
loved
you
,
that
ye
also
love
one
another
.
By
this
shall
all
men
know
,
that
ye
are
my
disciples
,
if
ye
love
one
another
.
So
that
in
this
consisteth
the
very
Life
of
Christianity
;
without
this
no
man
can
pretend
to
be
the
Disciple
of
our
Lord
.
By
this
in
the
Apostolick
times
Christians
were
eminently
distinguished
from
the
rest
of
the
world
;
when
they
devoted
all
their
Possessions
to
the
Offices
of
Charity
,
and
had
all
things
common
.
An
excess
of
Charity
,
which
however
no
longer
Practicable
,
than
while
the
number
of
Disciples
continued
to
be
small
,
and
was
therefore
laid
aside
,
when
the
Church
became
numerous
,
as
being
neither
necessary
,
nor
convenient
,
nor
even
possible
;
yet
clearly
shews
what
was
the
primitive
Genius
of
Christianity
;
how
exactly
they
followed
the
Footsteps
of
their
Blessed
Master
,
and
with
what
fervour
of
Charity
they
were
indued
.
A
fervour
which
expired
not
with
the
disuse
of
that
Apostolick
Custom
of
sharing
their
Possessions
in
common
;
but
continued
to
exert
it self
for
some
Ages
after
in
all
possible
Demonstrations
of
a
real
Charity
:
Insomuch
,
that
the
Heathens
used
to
cry
out
in
admiration
,
See
how
these
Galileans
love
one
another
!
If
then
we
be
unwilling
to
be
accused
of
having
disobeyed
the
great
Commandment
of
our
Saviour
,
forsaken
his
Example
,
and
intirely
lost
the
genuine
Spirit
of
Christianity
;
we
must
retreive
that
admirable
Charity
,
which
was
by
him
so
mightily
enjoyned
,
practiced
,
and
bequeathed
to
his
Disciples
.
Thus
I
have
considered
the
Example
of
our
Lord
,
in
some
of
the
greater
lines
and
strokes
of
it
;
and
shewn
it
to
have
been
in
all
respects
the
most
excellent
,
which
could
possibly
be
proposed
to
Mankind
.
It
remains
,
that
I
urge
the
imitation
of
it
in
some
few
words
.
First
then
,
the
imitation
of
this
Divine
Example
is
the
Duty
of
every
Christian
,
considered
in
the
Notion
of
a
Disciple
;
which
includes
not
only
an
Obligation
of
yielding
an
intire
Obedience
to
the
commands
of
Christ
,
but
also
of
following
his
Example
as
near
as
possible
,
and
that
in
the
first
place
.
To
assent
to
and
obey
the
Divine
Precepts
,
is
properly
the
Notion
of
a
Believer
;
but
of
a
Disciple
to
imitate
the
Actions
and
Conduct
of
his
Master
.
And
therefore
the
Patriarchs
and
Jews
might
well
be
called
Believers
in
God
,
but
not
the
Disciples
of
God
.
Precepts
only
were
given
to
them
,
the
Divine
Example
was
not
proposed
as
a
Rule
unto
them
.
The
Apostles
of
our
Lord
are
also
by
way
of
eminence
called
his
Disciples
:
Because
they
were
the
constant
Witnesses
and
Attendants
of
his
Life
,
who
did
partake
of
the
same
manner
of
living
,
and
were
supposed
to
be
his
Companions
,
as
well
in
moral
as
natural
Actions
.
Although
this
Title
is
not
so
far
appropriated
to
them
,
as
to
be
denied
to
us
;
if
we
take
the
same
care
to
follow
the
Example
of
our
Lord
and
Master
,
as
they
did
.
We
may
follow
it
,
though
at
a
distance
;
we
may
pursue
it
,
though
we
cannot
attain
to
it
.
And
that
we
may
do
it
,
those
first
and
chief
Disciples
have
enabled
us
,
by
giving
us
large
Accounts
of
the
Actions
and
Life
of
our
Saviour
,
in
the
Holy
Gospels
.
Himself
tell
us
,
(
John
XV.
8.
)
If
ye
bear
much
fruit
,
so
shall
ye
be
my
Disciples
;
and
then
Ver.
10.
explains
their
bearing
much
Fruit
,
by
imitating
his
obedience
to
the
Divine
Commands
.
If
ye
keep
my
commandments
,
ye
shall
abide
in
my
love
;
even
as
I
have
kept
my
Fathers
commandments
,
and
abide
in
his
love
.
So
that
if
we
desire
to
retain
the
name
of
a
Disciple
,
and
thereby
preserve
our
Relation
to
Christ
;
we
must
perform
the
Duty
of
a
Disciple
,
by
religiously
following
the
Example
of
our
Lord
and
Master
.
But
then
in
the
next
place
,
to
imitate
the
Life
and
Actions
of
our
Saviour
,
is
not
only
our
Duty
,
but
our
Happiness
.
We
may
be
sure
,
that
while
the
Blessed
Jesus
lived
on
Earth
,
he
pursued
the
true
ends
of
Happiness
,
and
cultivated
those
Vertues
,
which
were
most
conducive
to
the
perfection
of
his
Nature
,
and
the
Dignity
of
his
Office
.
What
Honour
then
must
it
needs
be
to
us
mortal
Men
,
to
be
made
like
unto
the
Son
of
God
,
in
the
Practice
of
the
same
Vertues
,
in
pursuing
the
same
Methods
of
Happiness
,
and
in
an
intire
Conformity
of
Actions
?
It
was
the
highest
Ambition
of
the
more
generous
among
the
Heathens
to
imitate
the
Lives
of
their
antient
Heroes
,
and
be
thought
like
unto
them
:
And
shall
not
we
ardently
desire
to
resemble
our
most
Blessed
Redeemer
,
by
a
similitude
of
Holiness
and
Vertue
?
Their
Ambition
was
misplac't
,
and
therefore
the
occasion
of
their
Unhappiness
;
ours
is
directed
to
the
right
Object
,
and
therefore
cannot
be
too
great
.
It
must
needs
be
an
infinite
Satisfaction
to
every
pious
Soul
,
to
be
employed
about
the
same
Duties
,
wherein
the
Blessed
Jesus
spent
his
Life
;
to
exercise
the
same
Offices
of
Piety
,
Charity
and
Devotion
;
to
be
inspired
with
the
same
Principles
of
Humility
,
Meekness
and
Patience
.
This
Consideration
will
dispel
all
weariness
,
will
add
Vigour
to
our
Souls
,
and
remove
the
fear
of
all
temporal
Evils
,
which
may
attend
the
performance
of
our
Duty
.
This
will
support
us
under
all
outward
Calamities
;
alleviate
our
Sorrows
,
and
calm
our
Tempests
;
to
remember
,
That
our
Lord
endured
the
same
Afflictions
upon
the
same
account
.
If
he
was
content
to
undergo
the
Malice
of
men
and
fury
of
Devils
;
shall
we
hope
to
be
exempted
from
the
Attempts
of
the
same
Enemies
?
If
the
world
hate
you
,
ye
know
that
it
hated
me
before
it
hated
you
.
(
John
XV.
18.
)
And
shall
we
refuse
to
undergo
the
same
Fortunes
with
our
Lord
and
Master
?
No
surely
.
Only
let
us
take
care
,
that
the
Hatred
and
Persecution
of
Men
be
brought
upon
us
for
no
other
Cause
,
than
they
were
on
him
;
that
is
,
not
through
any
fault
of
ours
,
but
only
for
the
sake
of
God
,
and
our
obedience
to
his
Commands
:
So
shall
we
imitate
him
,
as
well
in
the
most
happy
tranquility
of
Mind
under
all
Afflictons
,
as
in
the
Afflictions
themselves
,
and
the
Causes
of
them
.
Lastly
,
The
constant
imitation
of
our
Lords
Example
,
will
be
our
Comfort
and
Satisfaction
in
the
whole
course
of
our
Lives
;
which
will
remove
all
Doubts
and
Difficulties
,
and
give
us
the
best
assurance
,
that
we
have
performed
the
whole
Duty
of
Man
If
only
Precepts
of
a
good
Life
had
been
given
to
us
,
we
might
have
been
daily
distracted
with
Doubts
and
Scruples
concerning
the
meaning
,
extent
,
and
Application
of
them
,
they
might
have
been
perverted
by
the
errour
and
craft
of
Men
,
and
rendred
useless
by
false
Glosses
and
Interpretations
;
whereas
the
Example
of
our
Saviour
hath
taken
away
all
these
Scruples
,
and
placed
every
Precept
in
its
full
light
.
If
we
truly
imitate
his
Example
,
we
are
infallibly
assured
,
That
we
have
in
all
things
done
our
Duty
;
even
as
he
performed
the
whole
Will
of
God
,
and
more
than
once
obtained
that
Testimony
from
Heaven
.
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
So
much
greater
assurance
may
we
have
,
by
following
his
Example
,
than
by
respecting
his
Precepts
only
.
And
therefore
St.
Paul
after
so
many
Rules
and
Precepts
given
to
his
Converts
;
still
adviseth
them
to
be
Followers
of
him
;
but
then
no
farther
,
than
he
followed
Christ
.
Be
ye
followers
of
me
,
even
as
I
also
am
of
Christ
.
(
r
Cor.
XI
.
1.
)
By
this
also
we
shall
be
inabled
to
give
a
satisfactory
Reason
of
all
our
Actions
,
and
put
to
silence
the
Gainsaying
of
foolish
Men
without
the
assistance
of
any
profound
knowledge
,
or
deep
Speculation
.
If
they
deride
our
Christian
Vertues
,
and
scoffe
at
the
Duties
of
Humility
,
Self-denial
and
Mortification
;
it
will
be
sufficient
to
answer
,
That
in
practising
them
,
we
imitate
the
Example
of
the
Son
of
God
,
the
eternal
Wisdom
of
the
Father
.
Let
them
please
themselves
with
their
Mirth
,
and
false
supposal
of
a
more
refined
knowledge
.
We
follow
an
infallible
Guide
and
Pattern
;
who
,
if
he
hath
not
placed
the
Wisdom
of
his
Precepts
in
so
clear
a
light
,
as
the
Sun
in
Heaven
,
hath
at
least
recommended
them
by
his
Practice
,
and
can
assert
them
by
his
Power
.
Such
are
the
Obligations
of
all
Christians
,
to
imitate
the
Example
of
their
Saviour
;
and
such
are
the
Benefits
which
result
from
it
.
Let
us
by
an
earnest
endeavour
to
follow
this
most
excellent
Example
,
fullfil
the
Obligations
,
and
obtain
the
Benefits
,
that
as
we
have
been
on
Earth
made
like
unto
him
in
Vertue
and
Holiness
;
so
we
may
hereafter
in
Heaven
be
made
yet
more
like
unto
him
in
Glory
and
Immortality
.
The
Third
SERMON
.
PREACH'D
October
,
1688.
At
LAMBETH
CHAPEL
.
1
Pet.
III.
15.
Be
ready
always
to
give
an
answer
to
every
man
,
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meekness
and
fear
.
THE
most
Wise
God
hath
so
contrived
that
most
Holy
and
excellent
Religion
,
which
he
intended
as
the
most
perfect
,
and
ultimate
Revelation
of
his
Will
to
the
World
;
that
it
tendeth
equally
to
manifest
his
own
infinite
Wisdom
and
Goodness
,
and
to
procure
the
Salvation
of
Mankind
.
His
Wisdom
appeareth
in
the
Excellency
and
Simplicity
of
those
Rules
which
it
proposeth
;
in
its
immediate
tendency
to
beget
and
establish
due
Notions
and
Apprehensions
of
the
Deity
;
in
the
reasonableness
of
its
Constitution
,
and
admirable
Congruity
to
the
nature
of
Mankind
.
His
Goodness
is
conspicuous
,
not
only
in
those
infinite
Rewards
,
which
he
hath
affixed
to
the
performance
of
it
;
in
the
Free
Pardon
of
rebellious
Sinners
,
and
liberal
distribution
of
his
Graces
;
but
,
which
more
directly
comes
under
our
present
Consideration
,
in
adapting
that
Religion
,
which
he
intended
for
the
benefit
of
all
,
to
the
Capacity
of
all
;
and
thereby
rendring
it
no
less
easie
than
advantageous
.
And
in
this
the
Christian
Religion
infinitely
exceeds
all
other
Systems
of
Religion
,
whether
true
or
false
.
Among
the
Heathens
many
great
and
learned
Persons
had
imployed
their
Wits
in
refining
the
Superstitions
of
their
Countrey
;
and
assigning
Reasons
for
that
way
of
Worship
,
which
obtained
among
them
.
But
their
Notions
were
abstruse
and
mystical
,
their
Conceptions
dark
and
unaccountable
,
above
the
understanding
and
capacity
of
the
common
People
,
fitted
only
for
the
Contemplation
of
Philosophers
;
and
after
all
,
no
other
than
the
products
of
a
volatile
Fancy
:
So
little
adapted
to
the
understanding
of
the
vulgar
,
or
indeed
intended
for
their
benefit
;
that
they
were
studiously
concealed
under
the
venerable
Name
of
Mysteries
,
and
imparted
only
to
Confidents
.
Among
the
Jews
all
imaginable
Care
was
taken
to
instruct
the
People
in
all
necessary
Duties
relating
to
God
,
Themselves
,
and
their
Neighbours
:
But
even
the
more
Learned
of
them
knew
not
the
Reasons
of
those
many
Ceremonies
and
Legal
Observations
imposed
on
them
.
They
knew
in
general
,
that
many
of
them
typified
the
coming
of
a
future
Messias
,
who
should
institute
a
more
excellent
Religion
,
and
be
the
Author
of
signal
Benefits
to
their
Nation
.
But
alas
,
this
knowledge
was
lame
and
imperfect
in
its
own
Nature
:
and
infinitely
unsatisfactory
to
them
;
who
desired
to
know
somewhat
more
certain
,
yet
still
continued
to
wander
in
the
dark
without
any
certain
guide
.
This
appears
from
the
Writings
of
those
Learned
Jews
,
who
lived
about
the
time
of
our
Saviour's
coming
.
These
employed
their
Labours
in
finding
out
the
hidden
meaning
of
the
Mosaick
Law
,
and
discovering
the
Reasons
of
all
those
Ceremonial
Institutions
;
but
so
unsuccessfully
,
that
they
plainly
mistook
the
design
of
their
Divine
Lawgiver
,
and
by
turning
all
his
Ritual
Precepts
into
Allegories
and
obscure
Mysteries
,
defeated
their
Institution
,
and
corrupted
the
truth
of
their
Religion
,
with
false
Notions
and
Interpretations
.
And
no
wonder
indeed
:
for
the
veil
was
not
yet
taken
from
them
,
nor
to
be
removed
,
but
by
the
coming
of
the
Messias
,
who
was
to
be
the
Sun
of
righteousness
,
dispersing
the
dark
Clouds
of
ignorance
,
and
giving
light
unto
the
World
.
He
alone
hath
made
a
full
Discovery
of
the
Will
of
God
,
rendred
the
knowledge
of
it
easie
to
all
,
and
thereby
made
the
Ignorance
of
necessary
Truths
to
be
inexcusable
:
herein
compleating
the
Covenant
,
which
God
made
with
the
House
of
Israel
in
the
Prophet
Jeremy
,
XXXI
.
33
,
34.
After
those
days
saith
the
Lord
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
.
And
they
shall
teach
no
more
every
man
his
neighbour
,
and
every
man
his
brother
,
saying
,
know
the
Lord
.
For
they
shall
all
know
me
from
the
least
of
them
unto
the
greatest
of
them
,
saith
the
Lord
.
Yet
must
we
not
imagine
,
that
in
proposing
this
plain
and
easie
Religion
,
God
intended
to
supercede
all
Labours
of
Mankind
,
and
imprint
the
knowledge
of
it
even
violently
upon
our
Minds
.
He
hath
dealt
with
us
as
rational
Creatures
,
proposed
the
truth
clearly
to
us
,
enforced
it
with
the
most
perswasive
Arguments
,
fitted
it
to
our
Capacity
,
and
afforded
us
easie
means
of
obtaining
a
perfect
knowledge
of
it
.
After
such
abundant
Provision
for
the
free
Entertainment
of
it
in
our
Minds
,
he
leaves
it
to
the
Liberty
of
our
Will
,
whether
we
will
embrace
or
reject
it
.
To
deal
otherwise
with
us
were
to
suppose
us
meer
Brutes
and
Machines
,
not
capable
of
entertaining
any
Religion
,
and
unfit
to
receive
either
Rewards
or
Punishments
.
It
was
not
only
the
Precept
of
our
Saviour
,
but
the
Wisdom
of
all
Ages
,
Not
to
cast
holy
things
before
Dogs
,
nor
Pearls
before
Swine
;
to
create
a
knowledge
of
Divine
Truths
in
persons
insensible
of
the
Benefit
conferred
upon
Mankind
in
the
Revelation
of
them
,
and
who
make
no
advancement
towards
their
Reception
.
The
Divine
Wisdom
hath
chosen
to
propose
those
eternal
Truths
in
such
a
method
,
as
that
a
perfect
Acquisition
of
the
knowledge
of
them
might
exercise
the
diligence
and
obedience
of
Mankind
.
We
must
bring
Minds
freed
from
all
Prejudices
and
Passions
,
use
due
attention
,
search
the
Scriptures
,
weigh
the
Reasons
and
Arguments
which
perswade
their
Divinity
,
and
being
once
convinced
of
that
,
acquiesce
in
them
;
and
in
a
word
,
use
all
means
which
God
hath
abundantly
provided
for
our
Instruction
.
We
must
not
satisfie
our selves
with
an
Historical
knowledge
,
but
inquire
into
the
Reasons
of
the
Divine
Oeconomy
,
reflect
upon
the
reasonableness
of
it
,
and
make
it
the
Subject
of
our
Meditations
.
A
Subject
than
which
none
can
be
more
worthy
the
Dignity
of
our
Nature
,
or
more
necessary
to
the
being
of
a
Christian.
By
this
we
shall
be
convinced
,
That
the
performance
of
all
Christian
Duties
,
is
not
only
enforced
by
the
revealed
Will
of
God
,
but
also
commanded
by
the
Law
of
Nature
;
that
the
constant
Practice
of
them
is
our
greatest
Perfection
,
and
would
be
our
utmost
Happiness
,
although
attended
with
no
Rewards
.
Every
increase
of
knowledge
will
augment
the
force
of
our
Obligation
,
and
bring
some
perswasive
Argument
to
the
Exercise
of
our
Duty
.
But
then
,
if
we
consider
,
what
the
Revelation
of
Christianity
hath
added
to
those
imperfect
Discoveries
made
by
the
light
of
Nature
;
the
Mysteries
of
our
Redemption
;
the
Sacrifice
of
the
Cross
;
the
Free
Pardon
of
our
sins
;
the
hopes
of
eternal
Life
;
and
those
Foederal
Rites
,
the
Sacraments
,
by
which
we
are
intitled
to
these
Benefits
;
we
shall
be
able
more
perfectly
to
comprehend
the
Wisdom
and
Goodness
of
God
,
and
the
Greatness
of
our
Obligation
to
him
.
These
advantages
naturally
flow
from
a
perfect
knowledge
of
our
Faith
.
However
the
Apostle
,
in
giving
this
Precept
,
more
immediately
respects
the
Conviction
of
those
Persons
,
who
spoke
evil
of
the
Christians
,
as
of
evil
doers
,
as
appears
from
the
following
Verse
.
For
when
Christianity
first
appeared
in
the
World
,
teaching
the
Worship
of
one
only
God
,
and
our
Lord
and
Saviour
Jesus
Christ
,
Commanding
all
men
every
where
to
repent
,
and
enjoyning
them
upon
the
severest
Penalties
to
live
godlily
,
holily
and
righteously
in
this
present
world
;
Men
decried
it
as
leading
to
Atheism
,
and
the
Extirpation
of
Divine
Worship
;
because
forbidding
any
Worship
to
be
given
to
those
false
Gods
,
who
were
the
universal
Objects
of
Adoration
at
that
time
,
and
changing
all
pompous
external
Ceremonies
into
a
spiritual
and
internal
Worship
.
They
traduced
it
as
irrational
,
and
debasing
the
Dignity
of
Mankind
;
because
not
proposed
with
the
usual
Ostentation
of
worldly
Wisdom
and
Philosophy
,
and
requiring
men
to
deny
their
Lusts
,
conquer
their
Desires
,
and
sorfake
their
most
darling
Passions
.
Lastly
,
they
rejected
it
as
impious
and
execrable
,
as
an
unhe●…rd
of
Superstition
,
and
a
fond
Credulity
;
because
they
knew
not
those
Arguments
upon
which
it
was
founded
;
nor
considered
the
demonstrative
Proofs
,
which
recommended
it
.
To
convince
the
Folly
and
Ignorance
of
these
men
,
the
Apostle
requires
all
Christians
to
be
ready
always
to
give
an
answer
to
every
man
of
the
reason
of
the
hope
that
is
in
them
,
that
so
whereas
they
speak
of
them
as
evil
doers
;
they
may
be
convinced
,
that
neither
the
Doctrine
of
Christians
leads
to
Immorality
,
nor
their
Practice
favours
it
.
For
the
knowledge
of
Christianity
was
not
intended
to
be
a
Speculative
Science
,
meerly
to
inform
the
Judgment
,
and
not
Correct
our
Errours
:
But
as
an
operative
knowledge
,
which
might
visibly
exert
it self
in
all
our
Duties
to
God
and
Man
.
The
Divinity
of
Heathen
Philosophers
tended
to
no
other
End
,
than
to
foment
their
Pride
,
and
create
in
them
a
vain
Opinion
of
their
own
Wisdom
and
Merits
.
They
referred
it
not
to
God
,
nor
employed
it
as
a
Principle
of
obedience
to
him
.
It
abated
not
their
Passions
,
reformed
not
their
Lusts
,
and
had
no
visible
influence
upon
their
Lives
,
save
in
making
them
haughty
and
supercilious
,
the
constant
Character
of
those
Philosophers
.
In
opposition
to
this
the
Apostle
Wills
,
that
we
express
the
Divinity
of
our
Re●…igion
in
the
Holiness
of
our
Lives
,
that
we
be
not
puft
up
with
Pride
,
nor
imagine
it
to
be
the
product
either
of
our
own
merit
or
understanding
;
that
we
acknowledge
to
have
received
it
from
God
,
and
profess
that
we
expect
either
to
be
saved
or
damned
by
our
obedience
to
the
Rules
of
it
;
that
we
perpetually
maintain
an
awful
regard
of
the
Commands
of
our
Almighty
Lawgiver
,
and
set
our selves
to
the
performance
of
them
,
with
the
most
profound
Humility
and
Submission
;
that
we
be
not
affrighted
from
the
profession
of
our
Faith
by
the
greatest
threats
or
Terrours
;
nor
be
betrayed
to
the
Omission
of
our
Duty
by
supine
Negligence
and
want
of
Consideration
.
But
this
in
a
word
,
That
we
be
ready
always
to
give
an
answer
to
every
man
,
that
asketh
us
,
a
reason
of
the
hope
that
is
in
us
,
with
meekness
and
fear
.
In
Discoursing
of
these
words
,
I
shall
insist
upon
these
two
Heads
,
which
naturally
offer
themselves
to
our
Consideration
.
I.
That
the
Christian
Religion
is
agreeable
to
the
Principles
of
Reason
,
and
carrieth
sufficient
Evidence
along
with
it
.
II.
That
it
is
the
Duty
of
every
Christian
,
not
wanting
the
means
of
sufficient
Instruction
,
to
enable
himself
to
give
a
Reason
of
his
Faith
.
I.
That
the
Christian
Religion
,
&c.
For
the
Apostle
commanding
us
,
To
be
always
ready
to
give
a
reason
of
the
hope
that
is
in
us
,
plainly
intimates
,
that
a
Reason
may
be
given
of
it
.
For
that
by
this
term
of
the
hope
that
is
in
us
,
is
to
be
understood
the
whole
System
of
our
Faith
,
appears
as
well
from
the
Context
,
as
from
the
frequent
Acceptation
of
those
words
in
the
same
Sense
in
divers
places
of
the
New
Testament
.
This
Religion
,
as
it
carrieth
eminent
Marks
of
its
Divinity
on
many
other
Accounts
,
so
chiefly
in
the
reasonableness
,
and
evidence
of
it
;
and
that
either
,
1.
In
respect
of
the
Nature
of
it
,
and
the
Rules
prescribed
by
it
Or
,
2.
In
respect
of
the
undoubted
certainty
of
its
having
been
revealed
by
God
.
I.
If
we
respect
the
Nature
and
Constitution
of
the
Christian
Religion
,
and
the
Rules
of
Life
and
Worship
proposed
by
it
,
we
shall
find
it
exactly
rational
,
and
attended
with
the
greatest
Evidence
.
This
might
be
proved
by
many
Considerations
:
But
at
present
I
shall
insist
on
no
more
than
two
.
As
,
I.
Christianity
proposeth
a
Divine
Worship
most
consentaneous
to
the
Nature
of
God
,
and
tendeth
most
effectually
to
secure
his
Honour
among
men
.
The
Brimary
end
of
all
Religion
is
the
Worship
of
God
,
and
is
intended
cither
to
pay
to
God
that
tribute
of
Adoration
and
Thanks
,
which
his
infinite
Majesty
,
and
right
of
Creation
,
Redemption
,
and
other
benefits
require
;
or
to
implore
his
Favour
in
pardoning
our
sins
,
supplying
our
Necessities
,
or
conferring
his
Graces
on
us
.
All
these
Actions
ought
to
be
directed
in
that
way
which
is
most
sutable
to
his
Nature
,
and
may
best
express
the
perfection
of
it
.
God
is
a
Spirit
,
and
therefore
requireth
to
be
worshipped
in
spirit
and
truth
.
Our
Soul
alone
is
truly
capable
of
Religon
,
can
alone
entertain
the
Idea
of
God
,
and
form
an
Act
of
Worship
.
All
outward
Ceremonies
,
and
corporeal
Modes
of
Worship
are
no
otherwise
Holy
,
or
to
be
accounted
of
,
than
as
they
tend
to
shew
the
inward
Devotion
of
the
Soul
;
which
is
wont
to
declare
its
Thoughts
and
Motions
,
when
vehement
and
intense
,
by
external
Indications
.
All
other
voluntary
external
Acts
of
Worship
,
which
are
not
the
natural
Effects
and
Signs
of
an
inward
Zeal
and
warmth
of
Devotion
,
serve
only
to
gratifie
a
foolish
Superstition
,
and
relate
no
more
to
the
Worship
of
God
,
than
any
other
irregular
Motions
of
the
Body
.
If
we
really
imploy
the
Faculties
of
our
Soul
,
as
we
ought
to
do
,
in
admiring
the
perfections
of
the
Divine
Nature
,
in
adoring
his
Majesty
,
loving
his
Goodness
,
and
fearing
his
Justice
;
these
affections
of
the
Mind
will
naturally
discover
themselves
in
outward
Acts
and
Gestures
,
and
cannot
be
suppressed
.
These
external
Actions
declare
to
others
the
inward
Sense
of
our
Minds
,
and
thereby
tend
to
manifest
the
Honour
of
God
,
and
publish
his
Glory
;
but
deserve
no
otherwise
to
be
regarded
either
by
God
or
Man
,
than
as
they
are
the
Signs
and
Effects
of
an
inward
Piety
.
And
hence
we
may
judge
of
the
Excellency
of
our
Religion
,
without
considering
the
Evidence
of
its
Revelation
.
If
it
be
chiefly
employed
in
external
Shews
and
Ceremonies
,
and
makes
the
performance
of
them
,
without
any
inward
Motion
of
the
Soul
,
an
Act
of
Worship
;
if
it
represents
the
Divine
Attributes
and
Perfections
by
corporeal
Symbols
,
rather
than
noble
Conceptions
of
the
Soul
;
and
desires
God
to
accept
of
that
mean
and
imperfect
Service
,
instead
of
a
near
Conformity
to
himself
,
by
the
Exercise
of
Holiness
and
Vertue
:
Such
a
Religion
may
perhaps
be
true
,
but
neither
agrceable
to
the
Excellency
of
God
;
nor
answering
to
the
Dignity
of
our
own
Nature
.
God
may
accept
it
,
or
even
Command
it
for
a
time
,
in
Compassion
to
the
Blindness
and
infirmity
of
Mankind
,
not
capable
under
some
Circumstances
,
of
a
more
noble
and
spiritual
Religion
;
but
could
never
intend
to
continue
it
any
longer
,
than
till
he
should
please
to
make
a
more
full
and
open
Revelation
of
himself
.
And
this
was
the
Case
of
the
Jewish
Religion
.
For
the
Heathens
deserve
not
here
to
be
considered
,
among
whom
religious
Worship
consisted
wholly
in
external
Rites
and
Actions
,
and
those
oft-times
,
such
as
were
in
their
own
Nature
unlawful
.
The
Religion
of
the
Jews
however
instituted
by
God
,
was
chiefly
employed
in
outward
Rites
and
Observances
,
in
Washings
and
Abstinence
from
certain
Meats
,
in
Observation
of
times
,
and
tedious
Ceremonies
;
which
although
they
served
to
typefie
the
coming
of
the
Messias
,
and
with
him
the
Revelation
of
a
more
perfect
Religion
;
Yet
did
not
directly
signifie
any
inward
Acts
of
Reverence
,
Piety
or
Devotion
,
nor
were
necessarily
accompanied
by
them
.
The
perpetual
offering
of
carnal
Sacrifices
alone
argued
the
imperfection
of
their
Worship
:
Since
therein
the
Sacrificers
desired
of
God
to
accept
the
Lives
of
Beasts
,
instead
of
a
more
holy
and
reasonable
Sacrifice
,
the
devoting
their
own
Wills
and
Affections
to
his
Service
.
'T
is
the
peculiar
Honour
of
the
Christian
Religion
to
worship
God
in
a
manner
agreeable
to
the
simplicity
of
his
Nature
,
in
Spirit
and
Truth
.
In
this
the
Affections
of
the
Soul
are
alone
respected
;
no
Ceremonial
Observances
imposed
on
us
,
nor
indeed
any
external
Acts
of
Worship
;
save
only
those
Foederal
Rites
,
I
mean
the
two
Sacraments
of
Baptism
and
the
Eucharist
;
whereby
we
are
initiated
,
and
enter
into
Covenant
with
God
,
profess
our
belief
of
it
,
and
adherence
to
it
,
intitle
our Selves
to
the
Benefits
of
it
,
and
continue
to
receive
the
influence
of
the
Divine
Grace
.
Such
Foederal
Rites
are
absolutely
necessary
to
all
instituted
and
revealed
Religions
;
and
so
little
derogate
from
the
spiritual
Nature
of
our
Worship
,
that
they
were
intended
on
purpose
to
oblige
us
to
it
.
Thus
the
Christian
Religion
proposeth
a
Divine
Worship
most
agreeable
to
the
Nature
of
God
;
and
not
only
that
,
but
also
most
effectually
secures
his
Honour
and
Majesty
.
For
it
seems
to
have
been
the
Principal
design
of
Christianity
to
root
Idolatry
out
of
the
world
,
and
introduce
the
sole
Worship
of
the
true
God
.
And
how
admirably
it
was
fitted
for
this
purpose
appears
as
well
from
the
Precepts
,
as
the
Constitution
of
it
,
which
hath
provided
most
excellent
Remedies
for
those
prejudices
and
imperfections
of
Mankind
,
which
,
before
the
coming
of
Christ
,
betrayed
it
to
an
universal
Idolatry
.
The
two
great
Motives
and
Causes
of
Idolatry
seem
to
have
been
,
First
,
That
men
inured
to
sensual
and
corporeal
Objects
,
either
lost
all
Notions
of
an
immaterial
God
,
and
then
betook
themselves
to
the
worship
of
their
fellow
Creatures
;
or
retaining
the
knowledge
of
the
true
God
,
desired
to
worship
him
by
some
visible
Representations
,
which
might
strike
their
Senses
.
Or
Secondly
,
that
from
a
Sense
of
their
sins
,
and
having
deserved
the
Divine
Displeasure
,
they
formed
to
themselves
the
Notion
of
an
inexorable
Deity
,
who
would
not
receive
any
Prayers
from
their
polluted
hands
;
nor
be
intreated
any
otherwise
,
than
as
earthly
Princes
,
by
the
Mediation
of
Friends
and
Favourites
.
Hence
they
set
up
innumerable
Intercessours
with
God
,
either
Angels
,
whom
they
termed
Demons
;
or
the
Souls
of
departed
Heroes
,
whom
they
imagined
dear
to
God
;
solicited
their
Mediation
,
directed
their
Prayers
unto
them
,
and
by
them
transmitted
them
to
the
Supreme
God
.
These
Prejudices
and
false
perswasions
laid
the
Foundation
of
Idolatry
in
all
Ages
,
and
are
excellently
provided
for
in
the
Christian
Religion
;
wherein
God
forbidding
us
to
worship
him
by
any
corporeal
Representations
upon
Earth
,
hath
invested
his
own
Son
,
The
brightness
of
his
Glory
,
and
express
image
of
his
Person
,
with
our
Flesh
,
and
commanded
us
through
him
to
worship
himself
.
And
then
to
cure
the
Fondness
of
Mankind
,
desiring
to
address
themselves
to
God
by
Intercessours
,
he
hath
constituted
him
our
only
Intercessour
,
and
promised
to
hear
our
Prayers
directed
to
him
in
his
Name
and
through
his
Merits
,
and
at
his
Mediation
to
be
propitious
to
us
.
Thus
the
wise
Constitution
of
Christianity
hath
most
admirably
secured
the
Honour
of
God
;
and
indeed
most
successfully
.
For
hereby
Idolatry
was
rooted
out
,
the
constant
Worship
of
one
only
God
introduced
,
and
while
the
Church
continued
uncorrupted
,
preserved
inviolate
.
In
the
antient
Church
not
the
least
resemblance
of
Idolatry
could
be
discovered
:
the
very
Heathen
Philosophers
were
forced
to
confess
their
Worship
to
be
purely
spiritual
,
and
most
worthy
the
Nature
of
God
.
No
Images
were
used
by
them
,
nor
any
Prayers
offered
up
but
by
the
alone
Mediation
of
Jesus
Christ
.
It
was
the
ignorance
and
unhappiness
of
latter
Ages
,
which
admitted
corporeal
Representations
of
God
,
and
set
up
new
Intercessours
in
the
Court
of
Heaven
,
Saints
and
Angels
,
who
might
receive
and
manage
their
Requests
.
That
so
palpable
a
Corruption
of
the
Christian
Religion
,
which
intirely
defeats
the
great
Ends
and
Designs
of
it
before
mentioned
,
should
be
still
defended
as
lawful
,
and
continued
in
any
part
of
the
Church
after
so
manifest
Conviction
of
the
unlawfulness
of
it
,
may
justly
be
admired
:
But
the
maintenance
of
their
pretence
to
Infallibility
hath
enforced
them
to
do
this
,
which
nothing
but
the
defence
of
a
desperate
Cause
could
perswade
Men
to
do
.
It
is
our
Happiness
to
be
Members
of
a
Church
,
wherein
no
such
Corruptions
are
practised
,
nor
any
Acts
of
Worship
taught
,
which
are
not
,
even
by
the
Confession
of
our
Adversaries
,
undoubtedly
lawful
.
And
it
will
be
our
Condemnation
,
if
after
so
plain
Conviction
,
we
depart
from
a
rational
and
truly
Divine
Worship
to
embrace
one
corrupted
with
so
gross
a
Superstition
,
which
if
it
be
not
downright
I
dolatry
,
hath
at
least
all
the
resemblance
of
it
.
Secondly
,
Christianity
doth
not
only
direct
the
natural
religious
Inclination
of
Man
into
the
right
Channel
,
the
Worship
of
the
true
and
only
God
;
but
also
promoteth
the
real
perfection
of
Man
,
by
prescribing
to
him
the
most
excellent
Rules
of
Life
and
Conduct
.
Which
is
no
small
Argument
of
the
Divinity
of
it
,
in
that
it
beareth
so
manifest
resemblance
of
the
perfect
Holiness
of
God
.
And
indeed
what
can
be
imagined
more
Excellent
and
Holy
,
more
conducing
to
Piety
,
Justice
and
Temperance
,
than
the
Rules
and
Precepts
of
the
Christian
Religion
:
So
admirably
fitted
to
the
Nature
of
Man
,
that
it
would
be
his
Happiness
to
Practice
them
,
although
enforced
with
no
Command
,
nor
crowned
with
any
Reward
?
For
what
can
be
more
worthy
a
rational
Soul
,
than
to
entertain
noble
and
reverent
Conceptions
of
its
Creatour
;
to
express
an
unlimited
Devotion
and
Gratitude
to
him
by
all
imaginable
Actions
of
Respect
and
Honour
;
to
subdue
our
carnal
Affections
to
the
Government
of
Reason
,
conquer
our
Lusts
,
and
trample
under
foot
all
Considerations
of
Interest
and
Prosperity
,
when
standing
in
Competition
with
Vertue
and
Holiness
;
to
maintain
an
exact
Justice
to
all
Mankind
,
seek
the
good
of
others
,
and
delight
in
Acts
of
Charity
?
Such
a
Conduct
of
Life
even
the
more
wise
of
the
antient
Heathens
,
directed
by
the
Light
of
Reason
,
esteemed
the
utmost
degree
of
humane
Perfection
,
and
believed
thofe
Persons
,
who
possess
it
,
already
enstated
in
the
Supreme
Happiness
.
And
that
they
might
manifest
themselves
fully
convinced
of
the
truth
of
this
Opinion
,
there
were
not
wanting
some
generous
Souls
,
who
chose
to
foregoe
all
temporal
Conveniences
,
and
even
Life
it self
,
rather
than
violate
any
part
of
their
Duty
.
And
is
not
the
Exercise
of
all
the
aforementioned
Vertues
,
the
very
design
of
Christianity
?
Are
not
those
the
very
Precepts
of
our
Religion
?
With
this
only
difference
,
that
we
are
taught
to
practice
them
in
a
more
eminent
and
perfect
manner
,
and
to
refer
all
to
God
,
performing
them
from
a
Principle
of
Love
to
him
,
and
Obedience
to
his
Commands
.
Our
Saviour
hath
obliged
us
to
guard
our
thoughts
with
the
same
Care
and
Vigilance
,
with
which
we
do
our
outward
Actions
,
and
possess
those
Vertues
in
our
Soul
,
which
others
are
content
to
do
in
appearance
.
The
Jewish
Religion
required
no
more
than
the
performance
of
the
several
Rites
and
Observances
of
the
Law
:
And
whosoever
performed
them
,
although
without
any
inward
Sense
of
Piety
,
Had
fulfilled
all
legal
righteousness
,
and
was
no
longer
a
debter
to
the
law
.
But
the
Evangelical
righteousness
Soars
higher
;
and
scorning
to
stoop
at
such
mean
and
beggerly
Elements
,
primarily
respects
the
Affections
of
the
heart
.
A
manifest
Argument
that
the
Author
of
it
was
a
Divine
Person
,
and
could
discover
the
most
secret
Recesses
of
the
Soul
;
otherwise
it
would
be
vain
and
trifling
to
found
Piety
and
Religion
in
the
internal
Acts
of
the
Mind
,
and
appropriate
either
Rewards
or
Punishments
to
them
only
.
Again
Christianity
directeth
all
our
Actions
to
their
natural
end
,
the
Supreme
Good
,
the
Enjoyment
of
God
,
and
Obedience
to
him
.
It
is
but
too
apparent
,
and
hath
been
plainly
confessed
by
many
of
them
,
that
all
the
refined
Morality
of
the
Heathen
Philosophers
was
founded
upon
a
Principle
of
Vanity
,
and
directed
rather
to
the
Acquisition
of
Praise
and
Glory
,
than
the
discharge
of
their
Duty
to
God
,
Themselves
and
their
Neighbours
.
Whereas
the
Christian
Faith
directs
us
to
perform
all
in
obedience
to
the
Divine
Laws
,
to
ascribe
all
our
good
Deeds
to
God
the
Author
and
Fountain
of
them
,
and
preserve
an
awful
Sense
of
our
own
unworthyness
in
respect
of
the
Divine
Majesty
and
Goodness
.
Hereby
it
addeth
to
all
other
excellent
Perfections
,
and
Crowns
them
with
Humility
;
a
Vertue
almost
unknown
to
any
other
System
of
Religion
,
yet
naturally
arising
from
the
Principles
of
Christianity
.
Lastly
,
This
Religion
is
most
pure
and
simple
,
equally
adapted
to
all
Orders
and
Ranks
of
men
,
and
thereby
may
justly
be
accounted
most
agreeable
to
their
Nature
,
since
it
equally
concerneth
and
includeth
all
.
The
Precepts
of
it
are
plain
and
easie
,
laying
level
with
the
meanest
Capacity
,
and
placed
beyond
the
Power
of
none
;
such
as
carry
their
Conviction
along
with
them
,
and
need
no
other
Argument
,
than
to
be
proposed
.
The
Principles
and
Mysteries
of
it
are
perspicuous
and
significant
,
such
as
may
create
a
right
Sense
and
esteem
of
the
Divine
Attributes
,
and
afford
powerful
Arguments
to
Men
of
manifesting
their
obedience
to
God
.
In
a
word
,
nothing
can
be
found
,
or
discovered
in
it
unworthy
of
God
,
or
not
agreeable
to
Men
;
nothing
which
doth
not
proclaim
it self
owing
to
a
Divine
Original
.
Which
brings
me
to
the
second
Consideration
:
Namely
,
II.
That
the
Christian
Religion
is
rational
and
evident
,
in
respect
of
the
undoubted
certainty
of
its
having
been
revealed
by
God
.
To
evince
this
we
have
already
made
no
inconsiderable
advance
in
shewing
it
to
be
most
worthy
of
God
,
and
fitted
to
the
Nature
and
Necessity
of
Mankind
.
For
hereby
all
Objections
,
which
can
be
formed
against
it
,
are
prevented
,
and
the
Proofs
of
its
Revelation
left
in
their
full
force
.
Whereas
no
one
System
of
false
Religion
hath
ever
obtained
in
the
World
,
which
hath
not
taught
somewhat
contrary
to
Reason
,
and
upon
that
account
ought
to
have
been
rejected
,
without
inquiring
into
the
truth
of
those
Proofs
and
Arguments
,
whereby
it
pretended
to
Revelation
.
The
falfeness
of
the
Pagan
Religion
discovered
it self
,
in
proposing
the
Worship
of
many
Gods
;
in
giving
extravagant
and
undecent
Notions
of
them
,
representing
them
as
Murderers
,
Adulterers
,
and
Criminals
of
the
like
Nature
;
in
practising
Childish
and
oft-times
brutish
Superstitions
,
and
confining
all
Religion
to
external
Worship
.
To
come
to
our
own
Times
,
the
falseness
of
the
Mahometan
Religion
appears
,
in
the
most
absurd
and
extravagant
Fables
,
which
it
relates
of
God
,
unworthy
the
petulancy
of
an
Infant
,
much
more
the
Majesty
of
an
all-wise
Being
;
But
chiefly
,
in
placing
the
Supreme
and
eternal
Happiness
of
Man
,
after
this
Life
,
in
an
open
Violation
of
the
Laws
of
Nature
;
by
the
continual
Practice
of
unbridled
Lusts
,
and
indulging
a
brutish
Appetite
in
all
sensual
Pleasures
.
I
will
not
add
to
these
a
corrupt
part
of
the
Christian
Church
,
which
teacheth
Doctrines
contrary
both
to
Sense
and
Reason
.
But
from
the
whole
we
may
draw
a
convincing
Argument
of
an
All-wise
Providence
presiding
over
the
World
,
and
directing
all
things
to
the
good
of
Mankind
:
In
that
it
never
suffered
any
false
Religion
to
obtain
,
which
did
not
carry
along
with
it
most
evident
Marks
of
its
falseness
;
and
consequently
into
which
none
could
enter
,
but
by
betraying
their
Reason
,
and
wilfully
shutting
their
Eyes
upon
the
Truth
.
Hereby
the
Plea
of
Ignorance
,
and
involuntary
Errour
is
taken
from
all
.
For
the
existence
of
One
only
God
may
be
easily
discovered
by
the
light
of
Nature
.
The
Laws
of
Nature
are
known
to
all
;
and
the
meanest
Ideots
may
judge
of
sensible
things
by
their
Senses
:
So
that
to
fall
into
any
Errours
contradicting
the
light
of
Nature
,
or
the
report
of
our
Senses
,
may
justly
be
accounted
wilful
and
inexcusable
.
Thus
all
erroneous
Religions
discover
themselves
by
the
falseness
of
their
Doctrines
;
whereas
Christianity
recommends
it self
to
the
Understandings
of
all
Men
,
by
the
reasonableness
and
Divinity
of
its
Doctrines
.
To
this
we
may
add
,
that
some
Revealed
Religion
was
plainly
necessary
to
Mankind
,
overwhelmed
with
an
universal
corruption
of
Ignorance
and
Superstition
,
and
miserably
subjected
to
the
Dominion
of
the
Devil
and
their
own
Lusts.
But
as
none
more
excel-cellent
Religion
than
this
could
be
proposed
;
so
none
could
be
founded
upon
better
Proofs
.
For
since
all
Revelation
must
be
made
at
some
certain
time
,
to
some
certain
Persons
,
and
in
some
certain
place
:
However
,
it
might
to
them
be
attested
,
with
the
greatest
and
most
uncontestable
Miracles
;
yet
the
report
of
it
could
be
conveyed
to
Persons
distant
in
place
and
time
,
no
otherwise
than
by
the
Testimony
of
those
,
who
had
been
Eye-witnesses
of
it
;
and
consequently
to
them
the
Proofs
of
it
could
be
no
other
,
than
the
Nature
of
the
thing
would
admit
:
Not
Demonstrative
and
excluding
all
Doubt
,
but
Moral
,
and
excluding
all
just
Doubt
.
No
general
and
universal
Revelation
,
such
as
is
Christianity
,
can
be
made
in
any
other
manner
;
and
therefore
to
expect
any
other
Proofs
of
it
would
be
highly
unreasonable
;
although
these
it
possesseth
in
the
highest
,
and
most
eminent
manner
;
which
I
proceed
in
the
next
place
briefly
to
shew
.
Miracles
are
by
all
acknowledged
to
be
the
peculiar
effects
of
God
,
and
to
exceed
the
Power
of
a
finite
Being
.
That
wonderful
and
unaccountable
Actions
may
be
and
often
have
been
,
performed
by
the
sleight
of
Men
,
or
concurrence
of
evil
Spirits
,
must
be
Confessed
;
but
these
fail
not
to
carry
some
Evidence
of
deceit
and
imposture
along
with
them
,
and
may
easily
be
discerned
by
judicious
and
attentive
Persons
;
from
those
which
proceed
from
the
finger
of
God
;
and
are
the
real
works
of
Omnipotence
.
Now
it
cannot
be
imagined
,
that
God
will
exert
his
Almighty
Power
in
working
Miracles
upon
slight
and
trivial
occasions
,
much
less
in
Confirmation
of
a
Lye
,
or
any
pretended
Revelation
.
If
therefore
any
Prophet
appears
invested
with
the
Power
of
Miracles
,
and
we
be
satisfied
that
the
Miracles
are
true
and
real
,
and
that
his
Revelations
neither
contradict
the
light
of
Nature
,
nor
any
precedent
Revelation
,
we
must
own
his
Divine
Commission
,
and
submit
to
his
Revelations
,
which
in
that
Case
will
truly
carry
along
with
them
a
Divine
Authority
.
This
was
the
Case
of
Moses
,
whose
Miracles
were
unexceptionable
,
and
his
Revelations
in
no
respect
contrary
to
Reason
,
nor
yet
to
any
precedent
Revelation
;
for
no
precedent
one
was
yet
made
.
This
also
was
the
Case
of
our
Saviour
Christ
,
but
in
a
more
eminent
manner
.
His
Revelations
,
far
from
opposing
the
natural
reason
and
sense
of
Mankind
,
are
most
perfective
of
it
,
as
hath
been
already
in
some
measure
shown
.
Neither
are
they
contrary
to
any
precedent
Revelation
.
For
although
they
tend
to
abolish
and
destroy
the
Mosaick
Institution
;
This
doth
not
in
the
least
derogate
from
the
truth
of
it
.
The
Mosaick
Law
by
the
very
Nature
of
it
was
fitted
only
for
the
Nonage
of
Revelation
,
and
to
continue
no
longer
than
till
the
times
of
Reformation
should
come
.
But
which
cleareth
the
matter
beyond
all
doubt
,
God
had
expressly
foretold
to
the
Jews
,
that
he
would
put
an
end
to
their
Dispensation
,
and
institute
a
new
,
and
more
perfect
Covenant
.
Infinite
places
to
this
purpose
might
be
alledged
out
of
the
Old
Testament
;
I
shall
name
but
one
.
In
the
aforementioned
passage
of
Jeremy
,
God
tells
them
.
Behold
the
days
come
,
that
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
in
the
day
that
I
took
them
by
the
hand
to
bring
them
out
of
the
land
of
Egypt
:
But
this
shall
be
the
Covenant
,
which
I
will
make
with
the
house
of
Israel
.
The
Christian
Religion
doth
not
only
not
contradict
the
Jewish
Revelation
,
but
also
receive
infinite
Confirmation
from
it
.
God
by
foretelling
the
coming
of
the
Messias
with
all
the
Circumstances
of
it
,
had
abundantly
provided
,
that
when
he
should
come
,
unless
a
fatal
Blindness
and
Stupidity
intervened
,
he
should
not
be
rejected
by
those
,
for
whose
sake
he
came
.
God
had
promised
his
coming
to
our
first
Parents
;
had
assured
Abraham
,
That
in
him
all
the
Nations
of
the
earth
should
be
blessed
;
had
revealed
to
Jacob
,
That
before
the
departure
of
the
Scepter
from
Judah
Shiloh
should
come
;
and
had
declared
to
the
Jews
by
the
mouth
of
Moses
,
That
he
would
raise
up
a
Prophet
from
among
them
,
like
unto
him
,
whom
they
should
be
bound
to
hear
in
all
things
.
But
all
this
is
inconsiderable
in
respect
of
that
full
and
more
clear
Manifestation
given
by
God
in
after
Ages
:
The
most
Wise
God
choosing
to
prefigure
him
by
more
express
Characters
,
according
as
the
time
of
his
coming
drew
more
near
.
In
the
Psalms
and
Prophets
,
the
manner
and
place
of
his
Birth
;
the
Nature
of
his
Office
;
the
meanness
of
his
Condition
;
the
manner
and
bitterness
of
his
Sufferings
;
the
Triumphs
of
his
Resurrection
;
in
a
word
,
all
the
Circumstances
of
his
Life
and
Death
,
are
so
plainly
pointed
out
and
related
,
that
nothing
less
than
a
perverse
Blindness
could
doubt
of
the
Person
designed
by
them
.
Among
the
latter
Prophets
,
Daniel
foretold
,
that
he
should
come
at
the
end
of
seventy
weeks
of
years
;
and
Malachi
the
last
of
all
,
that
he
should
come
before
the
Second
Temple
was
destroyed
,
and
honour
it
with
his
Presence
.
So
that
all
the
Miracles
,
which
were
wrought
in
Confirmation
of
the
Jewish
Religion
,
tend
most
effectually
to
establish
the
Christian
Faith
:
Not
only
because
all
the
Characters
assigned
by
the
Prophets
to
denote
the
future
Messias
,
met
most
exactly
in
the
Person
of
our
Saviour
;
but
because
they
can
meet
in
no
one
else
.
For
the
time
prefixed
for
the
Accomplishment
of
the
Prophecies
concerning
the
Messias
is
plainly
expired
;
and
yet
no
other
Person
hath
yet
appeared
,
to
whom
the
Characters
of
the
Messias
can
with
any
shew
of
Reason
be
applied
.
So
that
either
the
Jewish
Religion
is
wholly
false
,
or
the
Christian
infallibly
true
.
Then
as
for
the
Miracles
of
our
Saviour
,
it
is
impossible
to
imagine
any
more
wonderful
in
their
Operation
,
more
beneficial
in
their
Nature
,
more
Convictive
of
their
Divine
Original
,
or
better
attested
than
they
were
.
So
great
and
stupendious
,
that
they
forced
even
his
Adversaries
to
confess
,
That
no
man
ever
did
such
works
as
he
;
convinced
the
multitude
,
That
even
when
the
Messias
should
come
,
he
could
not
do
greater
works
than
those
;
and
induced
the
Roman
Centurion
watching
at
his
Cross
,
even
at
the
lowest
ebb
of
his
Fortunes
,
and
after
he
had
lost
his
Life
by
an
ignominious
Punishment
,
to
acknowledge
him
to
be
the
Son
of
God
.
They
were
not
performed
once
or
twice
,
but
frequently
,
upon
all
occasions
,
and
for
many
years
together
by
himself
and
his
Apostles
:
Not
in
Corners
,
or
before
a
few
Confidents
;
but
in
the
Face
of
the
world
,
in
the
publick
Streets
,
before
vast
multitudes
,
and
in
all
parts
of
the
Earth
.
They
tended
not
so
much
to
raise
the
amazement
and
astonishment
of
Spectators
,
as
all
false
Miracles
do
,
as
to
relieve
the
Infirmities
,
cure
the
Diseases
,
and
procure
the
benefit
of
some
part
at
least
of
Mankind
;
and
therein
by
a
wonderful
mixture
of
Wisdom
,
served
no
less
to
declare
the
Goodness
,
than
the
Power
of
God
.
That
the
History
of
the
Miracles
and
Life
of
our
Saviour
,
as
it
is
delivered
to
us
in
the
Books
of
the
New
Testament
is
true
,
we
have
all
the
Reason
in
the
world
to
believe
.
These
Books
were
written
by
Persons
,
who
were
Eye-witnesses
of
what
they
relate
,
or
at
least
who
received
Instructions
from
such
.
They
had
all
the
advantages
,
which
could
possibly
be
required
,
of
knowing
the
truth
of
them
:
And
so
could
not
be
mistaken
in
their
Relations
;
and
that
they
should
wilfully
deceive
us
,
we
have
no
reason
to
believe
.
We
might
with
as
much
reason
call
in
doubt
,
and
dis-believe
all
the
Relations
of
former
Histories
,
which
depend
upon
no
other
Authority
than
that
of
their
Writers
:
yet
should
we
justly
esteem
him
Mad
,
who
should
doubt
whether
there
were
ever
such
Persons
,
as
Caesar
and
Alexander
in
the
world
;
and
we
daily
regulate
our
Actions
,
and
found
our
Concerns
upon
matters
attested
with
no
better
Proofs
.
But
to
our
comfort
and
entire
conviction
,
Christianity
hath
yet
much
greater
Evidence
.
The
Writers
of
these
Books
are
known
to
have
been
Persons
of
unquestioned
Integrity
,
who
,
far
from
managing
any
worldly
design
or
interest
in
this
matter
,
quitted
all
the
Conveniences
of
Life
;
underwent
the
most
toilsome
Labours
and
Miseries
;
suffered
Punishments
,
Contempt
and
Scorn
;
and
at
last
laid
down
their
Lives
in
Attestation
of
the
truth
of
what
they
had
related
:
Not
to
say
,
that
they
confirmed
the
truth
of
their
report
by
Miracles
while
alive
;
and
that
their
Holiness
,
Sincerity
and
miraculous
Power
was
in
like
manner
attested
for
some
Ages
after
by
many
pious
and
learned
Persons
,
who
laid
down
their
Lives
in
Testimony
of
their
veracity
,
and
wrought
Miracles
in
Confirmation
of
it
:
until
a
great
part
of
Mankind
being
by
these
convincing
Proofs
converted
to
the
belief
of
Christianity
,
and
the
truth
of
them
fully
made
known
to
the
world
,
Miracles
became
no
longer
necessary
.
All
these
things
happened
in
a
learned
and
inquisitive
Age
,
and
were
Matters
of
the
greatest
moment
,
concerning
no
less
than
the
eternal
Happiness
or
Misery
of
Mankind
.
So
that
on
both
these
Accounts
,
if
the
least
ground
of
Forgery
or
Imposture
could
have
been
discovered
in
the
Christian
Religion
,
it
would
have
been
impossible
for
it
to
have
gained
any
Success
,
or
made
any
progress
in
the
World
.
Especially
if
we
consider
with
how
great
Zeal
and
Vehemency
,
both
the
Magistrates
and
Philosophers
of
those
times
opposed
it
,
and
undertook
the
Extirpation
of
it
.
They
applied
themselves
to
this
design
with
the
utmost
Diligence
and
Fervour
,
and
left
no
stone
unturned
,
whereby
they
might
either
discover
any
Imposture
in
it
,
or
stop
the
Progress
of
it
.
But
the
Evidence
of
its
truth
,
assisted
with
the
Divine
Providence
,
bore
down
all
opposition
:
The
blood
of
the
Martyrs
became
the
seed
of
the
Church
;
and
its
learned
Adversaries
were
forced
to
Confess
its
Doctrines
to
be
Divine
,
and
the
Founder
of
it
an
extraordinary
Person
.
Lastly
,
that
the
Writings
of
the
Apostles
and
Evangelists
were
the
same
,
which
we
now
possess
under
their
Names
,
and
were
conveyed
uncorrupted
through
all
Ages
,
appears
not
only
from
the
constant
Tradition
of
Christians
,
and
their
great
care
to
preserve
those
sacred
Monuments
intire
and
uncorrupted
,
in
which
their
eternal
welfare
was
so
nearly
concerned
:
But
also
from
the
several
Translations
made
of
them
immediately
after
the
times
of
the
Apostles
;
some
of
which
are
now
extant
,
from
written
Copies
preserved
even
to
this
day
,
written
not
long
after
the
Apostolick
times
,
and
from
the
Citations
of
antient
Writers
in
all
Ages
.
Thus
I
have
briefly
proposed
to
you
the
Proofs
,
upon
which
the
Christian
Religion
depends
;
to
which
I
might
have
added
many
more
;
as
the
exact
Completion
of
all
our
Saviours
Prophesies
,
more
particularly
in
that
remarkable
Destruction
of
Jerusalem
within
the
time
prefixed
by
him
;
the
Constancy
,
Resolution
,
and
Number
of
Christian
Martyrs
in
those
ancient
times
,
when
they
had
certain
means
of
infallibly
knowing
the
truth
of
these
Matters
;
the
Conquest
,
which
under
so
many
disadvantages
,
it
made
over
the
feircest
opposition
of
the
Roman
Empire
,
and
Heathen
Philosophy
;
and
those
many
extraordinary
Interpositions
of
Divine
Providence
in
favour
of
it
,
which
have
signally
appeared
in
all
Ages
of
the
Church
;
but
these
shall
at
present
suffice
.
The
Fourth
SERMON
.
PREACH'D
November
,
1688.
At
LAMBETH
CHAPEL
.
1
Pet.
III.
15.
Be
ready
always
to
give
an
answer
to
every
man
,
that
asketh
you
a
reason
of
the
hope
that
is
in
you
,
with
meekness
and
fear
.
IN
Discoursing
on
these
Words
,
I
did
propose
to
insist
on
these
two
Heads
.
I.
That
the
Christian
Religion
is
agreeable
to
the
Principles
of
Reason
,
and
carrieth
sufficient
Evidence
along
with
it
.
II.
That
it
is
the
Duty
of
every
Christian
,
not
wanting
the
means
of
sufficient
Instruction
,
to
enable
himself
to
give
a
Reason
of
his
Faith
.
The
former
of
these
I
dispatched
in
the
foregoing
Sermon
.
I
now
proceed
to
the
Second
Head
of
Discourse
:
Namely
,
II.
That
it
is
the
Duty
of
every
Christian
,
not
wanting
the
means
of
sufficient
Instruction
,
to
enable
himself
to
give
a
Reason
of
his
Faith
.
That
this
,
not
the
constant
resolution
of
professing
the
Faith
at
all
times
without
Fear
or
Cowardice
,
was
the
Primary
intent
of
the
Apostolick
Precept
in
my
Text
,
appeareth
,
in
that
the
Apostle
willeth
us
to
do
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
which
our
Translators
have
not
so
exactly
rendred
)
by
way
of
Apology
;
or
in
Confutation
of
the
Calumnies
and
Objections
brought
against
our
Religion
by
the
Adversaries
of
it
.
I
will
not
say
that
such
a
perfect
and
compleat
knowledge
is
absolutely
the
Duty
of
every
private
Christian
,
so
that
he
cannot
be
saved
without
it
.
God
requireth
of
no
Man
any
thing
beyond
his
natural
strength
or
capacity
;
or
which
he
had
no
Opportunities
,
nor
means
to
attain
unto
.
We
know
how
great
a
part
of
the
Christian
Church
,
over-run
with
Tyranny
and
Oppression
,
hath
insensibly
fallen
into
a
deplorable
Ignorance
.
These
we
cannot
in
Reason
condemn
,
as
wanting
all
means
of
better
Instruction
;
but
rather
applaud
their
Constancy
,
and
pray
for
their
Delivery
.
We
know
also
how
great
a
Society
of
Christians
labours
under
miserable
Ignorance
,
and
the
consequence
of
its
gross
Erro●…s
,
by
the
artifice
and
contrivance
of
their
Guides
,
who
deny
to
them
the
use
of
the
Seriptures
,
and
teach
them
to
content
themselves
with
an
implieit
Faith
.
These
also
we
will
not
in
Charity
,
condemn
;
To
their
own
Master
they
either
stand
or
fall
.
Lastly
,
we
are
not
insensible
how
many
Members
of
our
own
Communion
,
either
through
want
of
leisute
,
or
natural
imbecillity
of
understanding
;
through
default
of
Education
,
or
other
accidental
defects
un-foreseen
,
and
unprovided
for
,
are
but
meanly
instructed
in
the
Mysteries
of
the
Christian
Faith
.
But
to
us
,
who
want
neither
means
of
Instruction
,
nor
Capacity
of
receiving
them
,
no
excuse
is
left
,
if
we
do
not
improve
them
to
a
full
Comprehension
of
,
the
Mysteries
of
our
Faith
;
whereby
we
may
both
obtain
a
rational
Conviction
of
the
truth
of
it
in
our selves
;
and
be
enabled
to
vindicate
the
honour
of
our
Lord
and
Saviour
,
from
the
Contradiction
of
foolish
and
unreasonable
Men.
Christianity
indeed
i●…
not
in
our
Age
opposed
with
that
open
and
barefac't
Confidence
,
wherewith
it
was
in
the
Apostles
time
,
when
it
was
forced
to
wrestle
with
Principalities
and
Powers
,
and
spiritual
wickedness
in
high
places
,
the
united
force
of
a
Victorious
and
learned
Empire
:
Yet
we
want
not
secret
impugners
of
our
most
Holy
Faith
:
who
if
by
the
natural
Light
of
Reason
and
remorse
of
Conscience
,
they
he
restrained
from
professing
their
secret
Atheism
,
and
denying
the
Existence
of
a
God
;
yet
stick
not
to
oppose
all
revealed
Religions
,
and
especially
Christianity
,
because
most
contrary
to
their
beloved
Lusts
;
in
defence
of
which
only
they
maintain
their
impious
Opinions
.
It
is
the
interest
of
these
Men
,
that
Christianity
should
be
false
,
that
so
the
licencious
practice
of
their
Lusts
and
Passions
may
not
be
abbridged
to
them
;
and
the
Expectation
of
eternal
Punishments
imbitter
all
their
Pleasures
.
For
to
the
Honour
of
Christianity
be
it
said
,
that
in
these
latter
Ages
it
hath
had
no
Enemies
,
but
Men
of
profligate
and
debauched
Lives
,
who
either
denyed
the
Being
of
a
God
,
or
lived
as
without
God
in
the
world
.
However
,
the
Conviction
of
these
Men
is
far
more
difficult
,
than
antiently
of
the
Heathen
Philosophers
:
Of
whom
many
sincerely
searched
after
the
Truth
,
which
commonly
ended
in
the
discovery
of
it
,
and
embracing
the
Christian
Religion
:
whereas
these
dispute
only
for
the
Love
of
their
Lusts
and
sensual
Pleasures
;
are
thence
transported
with
violent
Prejudices
,
willfully
shut
their
Eyes
against
the
Truth
,
cast
the
words
of
Convicton
behind
them
,
and
hate
to
be
reformed
.
To
vindicate
the
Honour
of
God
,
of
Christ
and
our
Religion
against
the
Blasphemies
of
such
men
,
is
the
Duty
of
every
Christian
in
his
place
and
station
,
and
as
opportunities
are
ministred
to
him
.
Nor
are
there
wanting
those
among
us
,
who
openly
and
with
great
excess
of
apparent
Zeal
,
seek
to
withdraw
us
from
our
most
Holy
Religion
,
endeavouring
to
impose
upon
us
the
belief
of
pernicious
Errours
and
Superstitions
.
They
oppose
not
directly
indeed
the
Faith
of
Christ
,
but
corrupt
it
with
Errours
and
false
Opinions
;
rend
in
sunder
the
Unity
of
the
Church
,
by
promoting
and
perswading
a
Schifmatical
departure
from
it
;
and
openly
impugn
the
most
Holy
Reform'd
Religion
of
our
Church
,
which
is
indeed
no
other
,
than
the
pure
and
genuine
Christianity
,
by
decrying
it
as
Heretical
and
Damnable
.
To
obviate
the
Designs
of
these
men
nothing
can
be
more
effectual
,
than
to
apply
our selves
diligently
to
the
study
of
Christianity
,
to
enquire
in
the
Holy
Scriptures
what
Christ
hath
revealed
to
us
,
and
to
search
the
Design
and
Mysteries
of
his
Religion
.
This
is
become
the
Duty
of
every
private
Christian
at
this
time
;
that
so
his
Ignorance
may
not
lay
him
open
to
the
Attempts
of
designing
Men
,
who
lay
in
wait
to
deceive
;
and
betray
him
to
be
a
prey
to
Errour
and
Superstition
.
To
this
pursuance
and
encrease
of
knowledge
,
our
Church
encourageth
,
and
earnestly
intreats
us
.
She
taketh
no
refuge
in
the
Ignorance
of
her
Communicants
,
nor
discourageth
them
from
examining
her
Doctrines
and
Opinions
;
as
well
knowing
,
that
this
Examination
will
end
in
a
full
Conviction
of
the
truth
of
them
;
and
that
the
Improvement
of
our
knowledge
in
Divine
Matters
,
and
an
impartial
study
of
them
,
will
infallibly
secure
us
from
the
delusions
of
her
Enemies
.
And
this
is
the
first
Reason
why
every
private
Christian
ought
to
be
fully
instructed
concerning
the
Reasons
of
his
Faith
;
that
so
he
may
answer
the
Objections
,
and
escape
the
Assaults
of
those
who
endeavour
to
withdraw
us
from
the
truth
,
or
seduceus
to
the
belief
of
any
Enrour
.
II.
It
is
a
strict
Enquiry
into
the
Reasons
and
Arguments
of
our
Religion
,
and
full
Comprehension
of
them
,
which
properly
maketh
Faith
to
be
praise
worthy
in
it self
,
acceptable
to
God
,
and
capable
of
reward
.
An
assent
to
Christianity
without
respect
to
the
Arguments
of
its
truth
,
may
be
a
Happiness
to
ignorant
Persons
,
in
as
much
as
they
enjoy
those
opportunities
,
which
lead
to
such
an
assent
;
such
as
are
Education
in
a
Christian
Countrey
,
or
under
Christian
Parents
or
Masters
;
whereby
through
custom
,
or
respect
to
the
Authority
of
those
Persons
,
they
embrace
Christianity
,
and
are
led
thereby
to
the
knowledge
of
God
,
the
Practice
of
their
Duty
,
and
dependence
upon
the
Merits
of
a
Crucified
Saviour
.
But
surely
we
cannot
imagine
this
to
be
an
Act
deserving
the
Favour
of
God
,
or
even
comparable
to
the
meanest
of
moral
Vertues
:
Before
all
which
a
true
Divine
Faith
is
so
frequently
,
and
so
eminently
preferred
in
Scripture
.
For
since
such
a
Disposition
of
Mind
,
I
mean
an
inclination
to
follow
the
Example
and
Authority
of
our
Countrey
,
Parents
or
Masters
,
in
assenting
to
the
Religion
received
by
them
,
may
and
doth
equally
dispose
Men
to
the
embracing
of
Errour
,
as
of
Truth
;
it
is
to
be
accounted
a
thing
wholly
indifferent
;
and
if
it
proceeds
from
a
a
willful
Negligence
of
examining
the
Grounds
of
any
Religion
,
when
means
and
ability
are
not
wanting
to
us
,
is
extremely
vicious
;
but
no
otherwise
laudable
,
than
in
the
happy
consequences
of
it
,
and
opportunities
it
may
possibly
minister
of
coming
to
the
Truth
.
Indeed
Christianity
is
so
admirably
fitted
to
the
perfection
and
Salvation
of
Mankind
,
that
it
cannot
be
assented
to
upon
any
Grounds
whatsoever
,
even
by
the
most
ignorant
Persons
,
without
a
precedent
habit
of
Mind
,
which
is
truly
vertuous
and
excellent
;
and
in
an
extraordinary
manner
testifying
a
profound
obedience
to
the
Commands
of
God
in
the
Person
assenting
,
may
not
unfitly
be
thought
to
qualifie
him
for
the
Divine
Favour
.
For
Christianity
proposing
such
Rules
,
as
restrain
the
corrupt
Lusts
and
Passions
of
men
;
teaching
a
strict
Sobriety
and
Abstinence
from
unlawful
Pleasures
,
forbiding
the
satisfaction
of
the
most
darling
Lusts
;
and
commanding
men
to
deny
to
themselves
,
what
they
are
apt
to
imagine
an
extreme
Happiness
,
the
unlimited
Fruition
of
all
sensual
Pleasures
;
and
even
upon
occasion
to
forforsake
the
Conveniences
of
Life
it self
,
Choosing
rather
to
suffer
affliction
,
than
enjoy
the
pleasures
of
sin
for
a
season
:
None
can
assent
to
a
Religion
of
this
Nature
,
without
first
overcoming
his
Lusts
and
Passions
,
and
being
thoroughly
convinced
,
that
all
these
ought
to
give
place
to
the
Command
and
Will
of
God
,
which
he
believes
to
be
proposed
to
him
in
the
Christian
Religion
.
Such
a
Disposition
is
truly
excellent
;
and
in
them
who
want
means
of
attaining
a
more
perfect
knowledge
is
rewarded
by
God
,
as
a
true
and
perfect
Act
of
Faith
:
who
condescends
to
the
imperfection
of
Mankind
;
and
requiring
of
none
more
than
he
hath
given
to
him
,
supplyeth
by
his
Mercy
what
is
wanting
to
the
perfection
of
our
Faith
.
But
then
such
a
Disposition
of
Mind
is
so
far
from
being
a
true
and
proper
Faith
,
that
it
may
consist
without
it
,
and
be
joyned
with
Errour
.
Neither
can
we
imagine
that
Faith
,
which
hath
all
those
glorious
and
particular
Pro
rises
of
Reward
annexed
to
it
in
the
Holy
Scripture
,
consists
only
in
assenting
to
,
and
firmly
believing
,
what
we
are
assured
God
hath
revealed
to
us
,
For
that
we
cannot
but
do
.
None
ever
that
believed
the
Existence
of
a
God
,
dis-believed
what
he
was
perswaded
to
have
been
revealed
by
him
.
To
do
that
were
to
suppose
that
God
could
err
or
lye
,
and
consequently
were
not
God
.
Such
an
assent
therefore
being
necessary
and
unavoidable
,
is
not
capable
of
a
Reward
,
and
hath
nothing
excellent
in
it
.
No
Man
can
be
an
Infidel
in
this
Sense
:
And
therefore
none
can
be
esteemed
faithful
from
it
.
And
hence
it
appears
,
that
to
have
only
moral
and
not
demonstrative
Proofs
,
is
so
far
from
prejudicing
the
truth
of
Christianity
,
that
it
is
both
necessary
and
advantageous
to
it
.
For
if
the
Truths
of
Christianity
had
been
self
evident
,
or
placed
in
as
clear
a
Light
,
as
the
Sun
in
Heaven
,
Assent
to
them
had
been
necessary
,
and
no
Act
of
Choice
,
and
therefore
incapable
of
reward
.
Whereas
now
God
hath
so
wisely
contrived
it
,
that
a
rational
Afsent
to
it
,
and
perfect
Comprehension
of
it
,
will
exercise
the
diligence
,
obedience
and
reason
of
Mankind
,
in
enquiring
into
whatsoever
carrieth
the
stamp
of
Divine
Authority
;
in
submitting
to
whatsoever
justly
appears
to
bear
that
sacred
Character
;
in
using
aright
our
Faculties
of
Reason
and
Understanding
,
and
employing
them
to
the
Glory
of
God
.
All
these
Acts
and
Habits
are
in
themselves
praise
worthy
,
and
rewarded
by
God
,
with
the
Reward
of
Faith
,
that
is
,
with
infinite
and
eternal
Happiness
.
For
't
is
in
a
rational
and
just
Assent
to
the
Christian
Religion
,
for
the
sake
of
those
Arguments
which
perswade
it
to
have
proceeded
from
the
Divine
Authority
,
and
a
due
use
of
our
Reason
in
discovering
its
Divine
Original
,
that
a
true
and
perfect
Faith
consists
.
For
upon
Conviction
of
its
having
been
revealed
by
God
,
we
cannot
but
yield
to
the
truth
of
it
;
and
if
we
desire
or
expect
to
attain
the
Rewards
proposed
by
it
,
betake
our selves
to
a
serious
obedience
to
the
Precepts
of
it
.
For
as
a
due
use
of
our
Understanding
is
no
less
difficult
in
it self
,
and
advantageous
to
us
,
than
of
our
Will
;
so
we
ought
to
suppose
,
that
God
will
no
less
favourably
accept
it
,
and
no
less
highly
reward
it
.
Certainly
a
right
use
of
our
Reason
tendeth
no
less
effectually
to
the
Honour
and
Glory
of
God
,
than
a
due
Command
of
our
Will.
For
God
is
no
less
dishonoured
by
mean
and
unworthy
Apprehensions
of
him
by
Idolatry
and
Superstition
;
by
denying
his
Existence
,
or
debasing
his
Attributes
,
which
are
the
effects
of
misguided
Reason
;
than
by
an
open
Violation
of
his
known
Precepts
,
which
proceeds
from
the
Corruption
of
the
Will.
And
thus
it
appears
,
that
a
full
Enquiry
into
the
Reasons
and
Arguments
of
the
Christian
Religion
,
and
a
perfect
knowledge
of
the
truth
of
them
,
not
only
contributes
exceedingly
,
but
in
Persons
having
means
to
attain
it
,
is
absolutely
necessary
to
beget
a
true
and
perfect
Faith
,
and
secure
to
us
the
reward
of
it
.
III.
A
distinct
and
clear
knowledge
of
the
Mysteries
of
our
Faith
,
and
Rules
of
our
Religion
,
will
afford
to
us
many
and
great
Motives
to
the
practice
of
our
Duty
,
and
direct
us
in
the
performance
of
it
.
It
is
the
peculiar
Prerogative
of
the
Christian
Religion
,
that
the
more
we
search
into
the
Reasons
and
Constitution
of
it
,
the
more
fully
the
Divinity
of
it
will
appear
.
Every
new
Discovery
will
give
us
fresh
occasions
to
admire
the
Wisdom
,
Goodness
and
Justice
of
God
,
eminently
conspiring
in
the
Revelation
of
it
.
This
will
excite
in
us
,
if
we
be
not
insensible
,
a
profound
Veneration
of
the
Divine
Majesty
,
an
ardent
Love
of
his
Excellencies
,
and
the
most
intense
degree
of
Gratitude
.
It
will
manifest
to
us
the
Misery
of
Man
and
his
lost
Condition
without
the
Sacrifice
of
the
Cross
,
which
might
expiate
for
his
Sins
,
and
mediate
his
Pardon
:
and
hereby
will
increase
our
Sense
of
the
Divine
Mercy
;
will
enhance
the
value
of
that
inestimable
Sacrifice
;
teach
us
to
adore
,
love
and
devote
our selves
to
our
Saviour
,
to
resign
up
our
belief
to
his
Revelations
,
as
to
our
Prophet
;
to
depend
wholly
upon
the
Expiation
of
our
sins
once
made
,
and
Intercession
for
us
always
continued
by
him
,
as
of
our
High
Priest
;
to
yield
an
intire
Obedience
to
his
Commands
and
Precepts
,
as
to
our
King
.
Can
we
view
the
Love
and
Mercy
of
God
manifested
in
our
Redemption
,
the
wonderful
Contrivances
of
Providence
,
both
to
secure
the
Divine
Justice
and
Honour
,
and
yet
give
Pardon
to
sinful
Man
,
and
not
be
wound
up
into
an
Extasie
of
Love
and
Admiration
?
Can
we
consider
the
most
wise
Methods
,
whereby
God
brought
this
wonderful
design
to
perfection
,
and
trace
the
footsteps
of
it
through
all
Ages
:
can
we
think
upon
the
Majesty
of
him
who
condescended
to
suffer
for
us
,
and
the
unworthiness
of
Man
to
receive
so
great
a
Favour
,
without
filling
our
Understandings
with
awful
and
reverent
Conceptions
of
him
;
our
Wills
with
a
passionate
desire
of
Union
with
him
;
and
enlarging
all
the
Faculties
of
our
Souls
,
to
approach
his
Presence
,
and
receive
his
influence
?
Or
can
we
hope
to
raise
our
Souls
to
a
worthy
Sense
of
the
Divine
Favours
and
Benefits
,
and
carry
up
our
Affections
to
a
gratitude
not
inferiour
to
the
Greatness
of
them
,
without
a
perfect
knowledge
of
their
Design
and
Excellency
?
Surely
the
Admonitions
of
the
Prophets
,
Apostles
,
and
even
our
Blessed
Saviour
,
were
not
in
vain
;
which
so
earnestly
press
us
to
the
study
of
Divine
Truths
,
command
us
to
search
the
Scriptures
;
assure
us
,
That
they
were
written
for
our
instruction
;
and
which
is
to
be
observed
,
commend
those
who
were
conversant
in
them
above
all
other
Persons
.
Yet
how
small
a
part
of
the
Holy
Scripture
are
those
things
,
which
are
absolutely
necessary
to
be
believed
?
The
infinitely
greater
part
of
it
,
serveth
only
to
declare
the
extraordinary
Acts
of
his
Providence
to
the
Church
,
and
Testimonies
of
his
Love
to
Mankind
;
to
celebrate
his
Mercy
and
Goodness
;
and
induce
us
by
manifold
Arguments
to
our
Duty
.
Yet
these
also
hath
the
Divine
Wisdom
thought
necessary
to
the
knowledge
and
instruction
of
Men
;
and
surely
not
without
Reason
.
For
what
can
be
more
worthy
of
Man
,
more
perfective
of
his
Nature
,
or
conducing
to
enstate
him
in
the
greatest
Happiness
,
than
to
comprehend
the
Riches
of
the
Divine
Goodness
;
to
entertain
noble
Conceptions
of
his
Creator
;
and
by
a
constant
Meditation
and
exalted
Knowledge
raise
his
Affections
to
a
vehement
Love
of
him
?
By
this
we
anticipate
the
Joys
of
Heaven
,
and
begin
to
possess
them
even
before
we
are
received
into
them
.
For
both
Reason
and
Revelation
assureth
us
,
that
the
Fruition
of
Celestial
Happiness
consists
in
a
constant
and
unwearied
Contemplation
and
Love
of
the
Divine
Perfections
.
The
study
of
these
sacred
Matters
was
esteemed
the
best
indication
of
a
pious
Mind
,
and
the
most
certain
method
of
attaining
the
utmost
degree
of
Happiness
upon
Earth
,
even
under
the
Old
Law
,
when
God
had
not
yet
made
a
full
Manifestation
of
himself
,
and
the
Reasons
of
the
Divine
Oeconomy
were
obscure
,
and
hid
under
a
veil
of
Ceremonies
and
Ritual
Observations
.
For
proof
of
this
,
to
go
no
farther
than
the
CXIX
Psalm
,
wherein
such
inimitable
strains
of
Piety
,
Devotion
,
and
an
ardent
Love
of
God
appear
.
The
Holy
Psalmist
every
where
ascribes
his
Proficiency
in
Vertue
,
and
the
inward
satisfaction
and
Happiness
of
his
mind
,
to
the
assiduous
study
of
the
Divine
Laws
.
I
will
thank
thee
with
an
unfeigned
heart
,
when
I
shall
have
learned
the
judgments
of
thy
righteousness
.
Open
thou
mine
eyes
,
that
I
may
see
the
wondrous
things
of
thy
law
.
For
I
remembred
thine
everlasting
judgments
,
O
Lord
,
and
received
comfort
.
Lord
,
what
love
have
I
unto
thy
law
,
all
the
day
long
is
my
study
in
it
.
O
how
sweet
are
thy
words
unto
my
thro●…
,
yea
sweeter
than
honey
unto
my
mouth
.
Thy
word
is
a
lantern
unto
my
feet
,
and
a
light
unto
my
paths
.
For
thy
testimonies
are
my
delight
and
my
Counsellours
.
See
all
the
Marks
of
a
Soul
big
with
Devotion
,
and
filled
with
transports
of
Joy
,
from
the
Consideration
of
the
Divine
Goodness
and
Excellency
manifested
under
the
Mosaick
Law
.
But
alas
how
inconsiderable
is
this
,
if
compared
to
that
greater
Light
,
which
Christianity
hath
brought
into
the
world
?
What
satisfaction
and
advantage
may
not
we
now
hope
for
from
the
study
and
Contemplation
of
the
more
perfect
Law
of
Christ
,
that
hath
revealed
to
us
the
Mystery
which
hath
been
hid
from
Ages
,
and
represents
to
us
the
Divine
Goodness
,
not
under
a
veil
and
shadow
,
but
in
its
full
Dimensions
?
The
antient
Christians
were
truly
sensible
of
this
,
who
placed
their
Happiness
,
on
this
side
Heaven
,
in
this
Holy
study
,
chose
rather
to
part
with
their
Lives
than
Bibles
,
and
branded
those
,
who
delivered
them
up
to
their
Persecutors
,
although
in
exchange
for
their
dearest
Blood
,
with
the
name
of
Traditores
or
Traitors
.
And
in
the
last
Age
our
Forefathers
gave
eminent
Instances
of
the
same
perswasion
and
resolution
;
when
great
numbers
of
them
ventured
their
Lives
to
enjoy
the
advantage
of
reading
the
Scriptures
in
their
Mother
tongue
;
and
rather
than
forego
that
Benefit
chose
to
forfeit
their
Lives
to
the
Persecution
of
a
Church
,
whose
interest
it
was
that
those
Divine
Truths
should
not
be
known
.
It
is
our
Happiness
to
enjoy
that
advantage
in
a
most
eminent
manner
,
to
have
the
Scriptures
translated
most
exactly
into
our
own
Language
,
to
read
them
securely
,
and
hear
them
weekly
explained
to
us
.
Let
us
manifest
that
we
are
not
insensible
of
so
great
a
Benefit
by
a
right
use
of
it
;
least
we
fall
into
the
Condemnation
of
those
,
who
abuse
the
Divine
Mercy
;
and
that
Candlestick
,
of
which
we
are
not
worthy
,
be
removed
from
us
.
It
remains
,
that
we
briefly
apply
what
hath
been
said
.
And
first
,
If
our
Religion
be
so
excellent
and
rational
,
attended
with
such
Evidence
and
Conviction
;
it
is
our
Duty
to
maintain
a
firm
and
constant
Profession
of
it
at
all
times
,
or
in
the
words
of
my
Text
,
To
be
ready
always
to
give
an
account
of
it
;
not
to
dissemble
it
for
fear
or
interest
,
much
less
betray
it
by
a
denial
of
it
.
The
great
ends
of
Religion
are
to
secure
the
Honour
of
God
,
and
advance
the
Happiness
of
Mankind
.
By
such
shameful
Cowardize
both
these
ends
are
defeated
;
the
Honour
of
God
is
wounded
,
and
the
hopes
of
Happiness
intirely
destroyed
.
Hereby
Men
renounce
all
dependence
upon
God
,
disown
him
to
be
their
Lord
and
Master
,
and
bid
defiance
to
him
.
Nor
may
we
flatter
our selves
,
that
this
execrable
Crime
of
Apostacy
consists
only
in
denying
all
Christianity
,
and
wholly
renouncing
our
Saviour
:
to
yield
up
the
least
truth
which
we
are
convinced
to
be
Divine
;
to
assent
to
the
least
Errour
,
which
we
believe
to
be
false
;
to
forsake
a
Communion
,
which
we
know
to
be
pure
and
lawful
,
to
embrace
one
which
we
are
perswaded
is
corrupt
and
erroneous
;
is
no
less
truly
the
sin
of
Apostacy
,
and
will
undoubtedly
meet
with
the
same
Punishment
.
The
Nature
of
the
sin
is
the
same
in
both
Cases
,
that
we
willfully
recede
from
the
Truth
,
and
affront
the
Divine
Majesty
by
preferring
a
Lye
to
his
revealed
Will
.
The
maintenance
of
Truth
,
and
directing
our
Conduct
by
the
Dictates
of
it
,
is
the
Dignity
of
Man
,
and
perfection
of
his
Soul
.
To
betray
the
most
inconsiderable
Truth
to
any
temporal
Considerations
,
is
a
plain
Confession
,
that
we
have
inverted
the
order
of
Nature
,
and
subjected
our
more
noble
part
,
the
Soul
,
to
the
Lusts
and
Passions
of
the
Body
;
an
Indignity
unworthy
a
rational
Being
,
which
prostitutes
the
Honour
of
his
Nature
,
Ranks
him
among
brute
Beasts
,
and
from
being
the
head
of
all
visible
Creatures
,
degrades
him
into
the
condition
of
a
Slave
to
dust
and
ashes
.
But
when
Eternity
,
and
an
Interest
infinitely
greater
than
any
which
can
be
promoted
on
Earth
by
such
Apostacy
,
lays
at
stake
:
when
immortality
and
everlasting
Happiness
are
destroyed
by
it
:
nay
,
when
the
utmost
Displeasure
of
an
Almighty
God
,
and
the
direful
effects
of
it
,
eternal
Torments
,
are
the
consequences
of
it
;
to
preferr
a
few
trifling
Pleasures
of
this
World
,
disclaim
all
hopes
of
Happiness
in
another
Life
,
and
incurr
the
Divine
Vengeance
;
is
a
height
of
Folly
which
all
the
Affairs
and
Examples
of
this
Life
cannot
equal
;
an
Impiety
,
which
neither
the
Art
of
Men
or
Devils
can
exceed
.
When
the
Interest
of
Truth
is
concerned
,
the
Honour
of
God
engaged
;
to
lay
down
our
Lives
in
Testimony
of
the
one
,
and
Vindication
of
the
other
;
to
forego
all
the
Conveniences
of
this
Life
;
to
despise
all
worldly
Considerations
,
and
with
a
generous
Contempt
overlook
all
the
Sollicitations
,
and
Threats
of
men
;
this
the
Dignity
of
our
Nature
requires
of
us
;
this
our
Duty
to
God
obliges
us
to
;
this
the
Expectation
of
a
future
state
leads
us
to
.
For
surely
we
are
no
longer
deserve
the
Name
or
Character
of
men
,
than
while
we
continue
rational
.
We
deny
all
Relation
to
God
,
when
we
sacrifice
his
Commands
to
our
Interests
;
and
disclaim
all
Title
to
a
future
state
,
when
we
yield
up
the
Conditions
of
it
for
the
sake
of
a
present
advantage
.
Yet
how
many
Examples
of
such
Apostacy
hath
the
Church
deplored
in
all
Ages
?
And
I
wish
our
Age
afforded
none
of
those
,
who
have
betrayed
the
Profession
of
their
Faith
(
I
will
not
say
to
the
fear
of
Death
,
for
so
great
a
Terrour
all
Spirits
cannot
overcome
,
And
we
of
this
Nation
,
thanks
be
to
God
,
do
not
suffer
)
but
,
to
the
fear
of
Poverty
,
or
perhaps
to
the
hopes
of
continuing
or
advancing
their
Preferment
in
the
world
.
A
most
amazing
wickedness
,
that
Men
should
Sell
their
God
at
so
low
a
price
,
and
exchange
their
Religion
for
such
mean
Considerations
:
Resign
to
me
the
hopes
of
Heaven
,
and
I
will
give
you
a
possession
in
the
Earth
:
give
me
up
your
Soul
,
and
I
will
enrich
your
Body
:
deny
your
Creator
,
and
I
will
give
you
Honour
among
your
Fellow-Creatures
:
A
Proposal
which
even
a
Heathen
Philosopher
would
entertain
with
Scorn
;
and
every
sober
Christian
with
a
pious
Horrour
.
These
are
the
Flatteries
of
the
world
,
and
with
these
the
Prince
of
the
world
attempted
our
Saviour
:
All
these
things
will
I
give
thee
,
if
thou
wilt
fall
down
and
worship
me
.
But
our
Saviour
immediately
rejected
such
base
Proposals
with
a
generous
Disdain
;
and
,
with
a
get
thee
behind
me
Satan
,
manifested
with
how
great
Indignation
he
had
received
them
:
thereby
giving
us
an
Example
how
we
ought
to
behave
our selves
upon
such
occasions
;
and
not
to
admit
even
the
thoughts
of
such
a
Crime
.
For
surely
in
the
cause
of
God
,
even
to
deliberate
with
our selves
whether
we
shall
betray
it
or
no
,
is
a
degree
of
Apostacy
;
in
that
Case
deliberasse
est
descivisse
,
and
the
thought
of
foolishness
is
sin
.
To
put
the
question
to
our
own
Souls
,
is
to
trifle
with
the
Divine
Majesty
,
to
dishonour
our
Religion
,
and
degrade
our
Nature
.
But
to
decide
it
in
Favour
of
our
Lufts
,
and
the
petty
Temptations
of
the
world
,
is
to
fill
up
the
measure
of
our
iniquity
,
and
in
the
most
reproachful
Sense
turn
the
grace
of
God
into
wantonness
.
I
speak
of
those
who
are
convinced
of
the
truth
of
any
Religion
or
Communion
,
at
the
same
time
,
that
they
forsake
it
.
As
sor
those
who
may
pretend
Reasons
of
Conscience
,
and
Conviction
of
Judgment
for
their
departure
from
our
Church
;
let
them
seriously
consider
,
whether
this
be
not
indeed
a
Pretence
,
and
whether
they
can
really
answer
it
to
God
,
and
their
own
Consciences
.
Let
them
examine
themselves
,
whether
they
were
not
byassed
in
their
Judgments
,
and
powerfully
prejudiced
in
Favour
of
that
Communion
,
to
which
they
have
revolted
,
by
the
Temptation
of
secular
interest
and
advantage
;
in
this
Case
,
let
them
know
that
God
will
not
be
mocked
;
and
that
to
force
our
Understandings
,
is
no
less
Criminal
than
to
force
our
Consciences
.
God
hath
proposed
sufficient
direction
to
us
in
the
Holy
Scripture
,
and
will
by
no
means
pardon
us
,
if
we
willfully
shut
our
eyes
against
the
Truth
.
We
need
not
go
any
farther
than
the
words
of
my
Text
for
this
direction
.
The
Apostle
commands
all
Christians
to
be
ready
to
give
an
answer
of
the
reason
of
the
faith
that
is
in
them
.
If
then
any
Society
of
men
discourageth
and
overthrows
the
use
of
reason
in
private
Christians
;
if
it
teacheth
Doctrines
contrary
to
Reason
,
and
refuseth
to
give
any
account
of
them
;
we
may
infallibly
conclude
it
to
be
erroneous
,
and
to
have
departed
from
the
true
Faith
.
Yet
we
know
a
Church
,
that
hath
wholly
evacuated
the
Apostles
Precépt
,
by
inhibiting
to
private
Christians
the
use
of
Reason
in
Divine
Matters
,
and
setting
up
an
infallible
Judge
to
whom
all
ought
blindly
to
submit
;
that
useth
her
utmost
endeavours
to
disable
private
Christians
from
giving
a
Reason
of
their
Faith
,
by
forbidding
them
to
read
the
Scripture
;
that
hath
made
Christianity
irrational
,
by
adding
to
it
absurd
and
contradictive
Doctrines
.
For
what
reason
can
be
given
,
that
men
should
not
use
their
Reason
?
What
Reason
can
be
assigned
for
Transubstantiation
,
which
is
directly
contrary
both
to
Sense
and
Reason
?
What
reason
for
a
blind
Submission
to
a
pretended
infallible
Judge
,
which
defeats
all
use
of
Reason
?
But
these
things
are
too
apparent
.
I
omit
them
,
and
pass
to
the
second
and
last
Branch
of
Application
.
That
2.
We
ought
to
adorn
this
most
rational
and
Holy
Religion
of
our
Saviour
with
a
correspondent
Holiness
and
Purity
of
Life
.
The
Apostle
draws
this
inference
in
the
words
immediately
preceding
and
following
my
Text
:
But
sanctifie
the
Lord
God
in
your
hearts
,
and
,
having
a
good
conscience
;
and
indeed
most
naturally
.
For
if
it
be
the
highest
Perverseness
to
reject
the
Gospel
after
so
clear
a
Demonstration
of
the
Divinity
of
it
;
what
a
degree
of
Folly
and
Impiety
must
it
be
in
those
,
who
are
perswaded
of
the
truth
of
it
,
to
contradict
the
Evidence
and
Design
of
it
by
the
wickedness
of
their
Lives
,
and
live
as
if
they
believed
it
to
be
most
false
?
The
Apostle
urgeth
it
as
the
utmost
Aggravation
of
the
sin
of
the
wiser
Heathens
;
that
they
held
the
truth
in
unrighteousness
:
and
surely
with
much
more
force
will
the
Argument
fall
upon
immoral
Christians
.
For
the
Heathen
Sages
dissembled
their
Opinions
from
the
world
,
and
so
no
wonder
that
they
directed
not
their
Actions
by
them
:
whereas
these
publickly
profess
their
belief
of
Christianity
,
and
yet
live
in
open
Contradiction
to
it
.
And
indeed
it
is
a
most
astonishing
Consideration
,
that
rational
Creatures
should
deliberately
violate
those
Laws
,
upon
which
they
acknowledge
the
hopes
of
Eternity
to
depend
.
Do
we
really
believe
the
Christian
Religion
to
be
Divine
;
and
yet
go
on
without
remorse
to
trample
under
foot
its
Laws
and
Precepts
?
Are
we
perswaded
that
infinite
Rewards
in
another
world
attend
the
performance
of
our
Duty
in
this
;
and
yet
preferr
the
Temptations
and
Pleasures
of
the
World
to
the
Attainment
of
them
?
Do
we
profess
our
Belief
of
eternal
Punishments
;
and
yet
are
not
affrighted
from
the
Commission
of
any
pleasing
sin
by
the
terror
of
them
?
However
we
may
pretend
a
firm
Assent
to
all
these
Articles
;
yet
certainly
it
will
be
impossible
to
perswade
a
considering
Man
,
that
the
belief
of
them
can
be
reconciled
with
the
Practice
of
the
contrary
.
And
after
all
,
if
we
should
be
allowed
to
be
,
what
we
pretend
,
Believers
in
Christ
;
Can
faith
save
us
?
No
,
Shew
me
thy
faith
by
thy
works
.
If
a
sober
Heathen
should
come
among
us
,
and
compare
the
Rules
of
Christ
,
with
the
Lives
of
Christians
;
the
exercise
of
Piety
,
Temperance
,
and
Chastity
,
and
all
moral
Vertues
commanded
by
the
one
in
the
higest
degree
,
and
upon
the
severest
Penalties
;
and
Impiety
,
Intemperance
,
Lust
,
and
all
enormous
Vices
openly
and
greedily
practised
by
the
other
;
he
would
be
tempted
to
believe
that
the
Religion
of
Christ
were
no
more
than
a
pleasing
Fable
,
wherewith
Christians
sometimes
entertained
themselves
.
An
ancient
Father
,
who
lived
in
the
declining
times
of
Christianity
,
tells
us
,
how
the
Heathens
in
his
Age
formed
dishonourable
thoughts
of
Christ
,
from
the
scandalous
Lives
of
his
Disciples
:
Quomodo
bonus
est
Magister
,
cujus
tam
malos
videmus
Discipulos
?
How
can
he
be
a
good
Lawgiver
,
that
hath
no
better
Followers
?
how
can
his
Laws
be
excellent
,
that
do
not
reform
the
Lives
of
their
Professours
?
And
then
proceeds
to
deplore
this
Scandal
.
In
nobis
Christus
opprobrium
patitur
:
Thus
we
defame
our
most
excellent
Religion
,
dishonour
our
Saviour
,
and
blaspheme
him
in
our
Lives
.
Let
us
live
up
to
the
Rules
of
our
Religion
,
and
by
a
Conscientious
practice
of
them
,
manifest
that
we
are
perswaded
of
the
truth
of
it
;
otherwise
it
will
be
in
vain
to
be
ready
always
to
give
an
answer
to
every
one
,
that
asketh
us
a
reason
of
the
hope
that
is
in
us
.
This
were
unanswerably
to
refute
our
Arguments
by
our
Practice
,
and
add
to
our
own
Condemnation
.
Let
us
demonstrate
the
Divinity
of
our
Religion
,
by
the
influence
it
hath
upon
our
Lives
;
and
profess
an
intire
Belief
of
it
by
a
constant
Obedience
to
it
:
that
so
we
may
not
fall
short
of
the
Promises
annexed
to
it
;
and
others
seeing
our
good
works
,
may
glorifie
our
Father
,
which
is
in
heaven
.
The
Fifth
SERMON
.
PREACH'D
December
2d
.
1688.
At
LAMBETH
CHAPEL
.
Rom.
II.
4.
Not
knowing
,
that
the
goodness
of
God
leadeth
thee
to
repentance
.
THE
infinite
and
wonderful
Love
of
God
towards
Mankind
,
is
in
nothing
more
visible
and
conspicuous
,
than
in
the
various
methods
which
he
makes
use
of
to
draw
us
to
himself
.
The
Faculties
and
Passions
of
our
Soul
are
not
more
numerous
and
different
,
than
are
the
means
which
he
hath
employed
to
render
us
happy
,
and
oblige
us
to
the
performance
of
our
Duty
:
inducing
us
by
all
those
Motives
and
Arguments
which
in
other
moral
Actions
are
wont
to
make
impression
on
us
.
He
hath
engaged
our
Understandings
,
by
proposing
to
our
belief
and
practice
,
a
reasonable
and
holy
Religion
,
attended
with
the
greatest
Evidence
,
and
in
all
things
highly
agreeable
to
the
Nature
of
Mankind
,
and
first
Principles
of
Reason
.
He
hath
assured
our
Wills
,
by
presenting
such
Objects
to
it
,
as
employ
every
single
Passion
of
it
.
If
the
desire
of
obtaining
the
greatest
good
can
move
us
;
he
hath
allured
us
by
the
Promise
of
an
infinite
and
eternal
Happiness
.
If
fear
of
Misery
hath
any
influence
upon
our
minds
;
he
hath
deterred
us
from
the
Violation
of
his
Laws
,
by
affixing
to
it
the
most
severe
and
terrible
Punishments
.
If
hope
can
excite
us
;
he
hath
given
to
us
an
infallible
assurance
of
more
than
we
can
conceive
.
If
Love
can
affect
us
;
he
hath
obliged
us
by
the
greatest
Benefits
.
Lastly
,
If
reason
and
the
sense
of
our
Duty
,
if
Rewards
and
Punishments
,
if
Favours
and
Benefits
can
together
engage
us
;
he
hath
united
all
in
one
most
holy
and
excellent
Religion
.
And
in
this
appears
the
wonderful
Goodness
of
God
;
that
whereas
any
one
of
these
methods
were
alone
sufficient
to
oblige
Mankind
to
the
practice
of
our
Duty
,
he
hath
chose
to
employ
them
all
;
that
so
that
Attribute
of
Mercy
,
wherein
he
most
delights
,
might
be
more
conspicuous
;
and
the
impemtence
of
Mankind
in
opposition
to
it
,
might
not
only
become
irrational
,
but
even
monstrous
.
It
had
been
sufficient
,
as
to
the
Obligation
of
it
,
to
have
proposed
a
reasonable
Religion
,
without
annexing
to
it
any
Rewards
or
Punishments
:
We
had
been
obliged
by
the
Laws
of
Creation
to
embrace
and
practice
it
,
to
obey
the
Dictates
of
Reason
,
that
by
obeying
them
we
might
have
procured
the
perfection
of
our
Nature
.
Many
Duties
do
arise
from
the
Consideration
of
our
Nature
,
and
that
Relation
which
we
bear
to
God
and
the
whole
world
,
which
would
not
have
ceased
to
oblige
us
,
although
no
Revelation
had
been
made
unto
us
.
Or
if
it
had
pleased
God
to
re-inforce
these
Duties
by
a
particular
Revelation
;
yet
was
it
not
necessary
,
that
he
should
entail
any
rewards
on
the
performance
of
them
,
as
being
parts
of
our
Duty
antecedently
to
any
such
Revelation
.
If
he
had
required
of
us
more
than
was
naturally
suggested
to
us
by
the
light
of
Reason
,
even
the
most
difficult
and
laborious
Duties
,
He
might
justly
have
done
it
,
by
the
right
of
Creation
,
as
being
the
Author
of
our
Being
.
It
had
been
a
sufficient
Reward
to
Mankind
,
to
have
received
from
God
the
benefit
of
Existence
,
and
the
Continuation
of
it
,
and
to
enjoy
the
ordinary
effects
of
his
Providence
.
If
to
these
he
had
added
Threats
and
Punishments
,
he
might
reasonably
be
supposed
to
have
abundantly
secured
Mankind
from
the
neglect
of
his
Commands
;
since
none
but
the
most
stupid
and
brutal
Persons
would
,
for
the
Fruition
of
a
few
,
not
only
irrational
,
but
trifling
Vanities
,
incurr
the
displeasure
of
an
Almighty
Being
,
and
draw
upon
themselves
the
effects
of
his
Vengeance
.
Or
if
to
Actions
in
themselves
indifferent
,
and
not
in
the
least
contributing
to
the
perfection
of
our
Nature
,
Actions
having
nothing
extraordinary
in
them
,
beside
the
greatness
of
their
Difficulty
,
he
had
adjoyned
a
Promise
of
infinite
Rewards
;
yet
could
we
not
have
omitted
them
without
the
highest
degree
of
Folly
:
when
the
performance
of
them
might
procure
so
vast
a
Reward
;
the
sole
hopes
of
which
might
induce
us
to
force
our
Inclinations
,
and
do
violence
to
our
Nature
.
But
when
to
the
common
Benefits
of
Creation
and
Preservation
,
he
hath
added
the
Revelation
of
Divine
Truths
,
and
adapted
those
Revelations
to
the
capacity
and
imperfection
of
our
Nature
;
when
he
hath
urged
the
practice
of
these
revealed
Truths
,
by
the
Promise
of
Reward
on
the
one
side
,
and
the
Threats
of
Punishment
on
the
other
:
And
,
as
if
all
this
were
not
sufficient
,
proceeds
to
heap
new
Favours
on
us
;
intreats
us
as
a
Friend
,
bears
with
us
as
a
Father
,
and
by
Prodigies
of
Mercy
leads
us
to
our
own
Happiness
;
we
must
profess
our selves
astonished
and
confounded
at
so
stupendious
a
Goodness
;
and
acknowledge
our selves
unable
to
celebrate
,
as
we
ought
,
the
Mercy
of
God
;
who
when
he
might
have
satisfied
both
the
Justice
and
Holiness
of
his
Nature
,
by
requiring
of
us
the
performance
of
the
greatest
Duties
without
any
Reward
,
or
proportioned
his
Reward
to
the
imperfection
of
our
Service
,
or
proposed
both
Rewards
and
Duties
,
without
adding
continued
Acts
of
Mercy
and
Forgiveness
;
yet
contributed
all
to
the
Happiness
of
Mankind
,
and
thereby
made
the
Emanation
of
his
Goodness
,
to
be
no
less
infinite
than
his
Nature
,
the
Fountain
of
them
:
Who
when
it
was
sufficient
alone
to
manifest
the
Justice
of
his
proceeding
,
to
appeal
even
to
the
Judgment
of
Mankind
,
as
he
did
sometime
in
the
Prophet
,
Are
not
my
ways
equal
,
are
not
your
ways
unequal
?
O
house
of
Israel
;
chose
rather
to
conquer
us
by
kindness
,
and
by
the
greatness
of
his
Goodness
lead
us
to
Repentance
.
By
the
Goodness
of
God
,
in
this
place
,
we
are
not
so
much
to
understand
that
incommunicable
Attribute
of
perfect
Holiness
;
upon
account
of
which
our
Saviour
said
,
Matth.
XIX
.
17.
There
is
none
good
but
one
,
that
is
God
:
As
his
kindness
and
benignity
,
which
inclines
him
to
exercise
Acts
of
Beneficence
,
Love
and
Mercy
;
which
is
frequently
in
Scripture
called
by
the
name
of
Goodness
,
as
Psalm
LXXIII
.
1.
Truly
God
is
good
unto
Israel
,
even
unto
such
as
are
of
a
clean
heart
:
And
again
,
Psalm
CXLV
.
9.
The
Lord
is
good
to
all
,
and
his
tender
mercies
are
over
all
his
works
:
Where
his
Goodness
is
aptly
expressed
by
the
Tenderness
of
his
Mercy
.
The
former
Attribute
indeed
representeth
God
to
Mankind
,
as
a
fit
object
of
Worship
and
Adoration
;
and
inciteth
brave
and
generous
Souls
to
the
exercise
of
Vertue
,
that
so
they
may
attain
a
nearer
Similitude
and
Conformity
to
their
Creator
;
the
imitation
of
whom
is
their
ùtmost
perfection
.
But
the
latter
chiefly
creates
in
us
that
Love
of
God
,
which
is
the
best
and
most
efficacious
Principle
of
all
religious
Actions
;
by
representing
to
us
his
infinite
affection
to
Mankind
,
his
benefactive
Nature
,
and
proneness
to
Acts
of
Mercy
and
Compassion
;
which
even
although
we
forget
our
Duty
,
and
neglect
our
Interest
,
cannot
but
excite
a
lively
Senfe
of
gratitude
in
us
,
and
a
profound
Veneration
of
the
Divine
Mercy
.
This
Beneficence
and
indulgence
of
God
,
is
designed
in
the
Text
by
the
term
Goodness
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
an
eminent
instance
of
which
the
Apostle
had
laid
down
in
the
former
part
of
this
Verse
,
in
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Forbearance
and
Long-suffering
,
whereby
God
does
not
immediately
inflict
the
deserved
Punishments
upon
Sinners
,
but
with-holds
his
anger
,
and
patiently
awaits
their
Repentance
;
whereby
he
does
not
presently
revenge
the
Injuries
and
Affronts
done
to
his
Laws
and
Person
by
the
sins
of
Mankind
,
but
compassionates
our
Nature
;
and
at
all
times
reserveth
Mercy
for
penitent
Sinners
.
An
Attribute
than
which
nothing
can
render
God
more
amiable
and
dear
unto
us
,
or
more
effectually
secure
our
Obedience
to
him
;
were
not
the
Perverseness
of
Mankind
no
less
infinite
than
his
Goodness
.
Yet
did
many
in
that
Age
,
and
,
as
I
fear
,
more
in
our
Times
,
make
a
contrary
use
of
this
Goodness
,
by
thence
taking
Encouragement
to
continue
in
their
sins
,
because
they
see
not
Vengeance
to
be
speedily
executed
,
and
experience
in
themselves
and
others
the
Forbearance
and
Long-suffering
of
God
.
The
Apostle
complains
of
these
Men
in
the
former
part
of
the
Verse
,
That
they
despised
the
riches
of
the
goodness
,
forbearance
and
long-suffering
of
God
;
and
from
these
Attributes
inferrs
a
contrary
Conclusion
to
what
they
had
formed
,
namely
,
That
this
ought
rather
to
dispose
us
to
repentance
and
reformation
of
Life
,
by
enforcing
all
other
Arguments
of
our
Duty
with
a
powerful
Obligation
of
gratitude
:
which
is
violated
in
a
most
enormous
manner
,
by
those
who
abused
the
Divine
Mercy
to
a
contrary
intent
,
Not
knowing
that
the
goodness
of
God
leadeth
us
to
repentance
.
In
handling
these
words
,
I
shall
endeavour
to
illustrate
and
improve
the
Apostles
Argument
,
by
considering
it
,
as
well
in
Relation
to
that
influence
,
which
it
ought
to
have
upon
all
our
Actions
in
general
,
as
in
disposing
us
to
this
Duty
of
Repentance
in
particular
.
In
Discoursing
of
the
first
Head
,
I
will
lay
down
these
two
Propositions
.
I.
That
gratitude
,
or
a
right
Sense
of
our
Obligation
,
arising
from
the
consideration
of
the
infinite
Benefits
,
and
Mercies
of
God
towards
us
,
was
intended
by
God
,
to
be
to
us
the
grand
Motive
of
obedience
to
his
Laws
.
II.
That
it
is
the
best
and
most
effectual
Motive
,
which
could
be
employed
for
that
Purpose
.
I.
Then
,
That
gratitude
,
or
&c.
And
this
appears
from
the
very
Nature
and
end
of
Religion
,
which
was
intended
to
bring
Man
to
the
practice
of
his
Duty
,
and
consequently
to
Happiness
and
Salvation
,
by
other
Arguments
,
than
what
arose
from
the
bare
Consideration
of
the
Divine
Attributes
,
and
our
own
Relation
to
God
our
Creator
,
our Selves
,
and
our
fellow
Creatures
,
suggested
by
the
light
of
Reason
.
If
these
Considerations
had
been
duly
pondered
by
our
first
Parents
,
they
would
have
prevented
the
Misery
of
their
Fall
.
And
that
they
were
sufficient
none
will
deny
,
who
acknowledgeth
their
Fall
to
have
been
an
Effect
of
Choice
,
not
of
Necessity
.
Yet
was
the
light
of
Revelation
,
which
God
conferred
on
them
,
very
small
and
dim
in
respect
of
that
Evidence
,
which
God
conferred
on
following
Ages
.
He
shew
them
the
means
whereby
they
might
obtain
remission
of
their
Sins
,
by
promising
that
in
due
time
,
The
seed
of
the
woman
should
break
the
serpents
head
,
and
thereby
to
the
Obligation
of
Creation
added
that
of
Redemption
.
But
it
was
the
Memory
of
their
Creation
,
yet
fresh
in
the
Minds
of
men
,
that
maintained
Religion
in
the
world
,
and
preser●…ed
a
right
Sense
of
the
Majesty
of
God
,
and
their
Duty
to
him
.
It
could
not
so
easily
be
forgotten
,
that
God
had
produced
Man
out
of
nothing
,
and
eminently
distinguished
him
from
all
other
Creatures
,
by
giving
him
Dominion
over
them
.
So
great
a
Benefit
could
not
easily
be
obliterated
from
their
Minds
,
but
for
many
Ages
kept
alive
an
awful
regard
of
the
Divine
Power
and
Beneficence
.
When
the
Memory
of
that
decayed
,
and
therewith
an
universal
Corruption
of
Life
and
Manners
ensued
,
God
re-inforced
it
with
the
Benefit
of
preserving
Noah
and
his
Family
from
the
common
Destruction
of
Mankind
.
His
Descendants
could
not
but
for
many
Ages
retain
a
lively
Sense
of
so
signal
a
Mercy
,
which
had
rescued
them
from
an
universal
Calamity
,
and
manifested
thereby
how
dear
they
were
to
God
.
Yet
in
time
,
the
remembrance
of
this
Benefit
grew
faint
;
and
Men
thought
themselves
little
concerned
in
that
,
which
was
common
to
them
with
the
rest
of
Mankind
,
I
mean
the
Benefits
of
Creation
and
Preservation
.
They
required
nearer
and
more
particular
Testimonies
of
the
Divine
Favour
,
which
being
appropriate
to
themselves
might
distinguish
them
from
other
Men
,
by
a
greater
Participation
of
the
Divine
Bounty
.
This
was
the
effect
indeed
of
an
irrational
Judgment
,
and
prevailing
ingratitude
:
(
for
was
it
not
enough
that
God
was
the
Author
and
Continuer
of
their
Beings
,
to
engage
them
to
his
Service
?
)
But
an
effect
,
to
which
the
corrupt
Nature
of
Mankind
was
so
prone
;
that
to
restore
decayed
Religion
in
the
World
,
and
revive
the
true
Worship
of
himself
,
he
found
it
necessary
to
set
apart
a
peculiar
People
,
whom
he
might
oblige
by
particular
Benefits
to
retrieve
that
gratitude
,
which
the
Sense
of
his
universal
Benefits
ought
in
all
reason
to
have
produced
,
yet
wanted
its
effect
.
Hence
forward
God
was
worshipped
primarily
,
not
as
the
Creator
of
Mankind
,
and
producer
of
the
ordinary
effects
of
Providence
;
but
as
the
Author
of
particular
and
peculiar
Favours
.
Which
however
could
have
no
other
direct
influence
upon
the
minds
of
Men
thus
signally
obliged
,
than
to
produce
an
extraordinary
Sense
of
gratitude
;
since
the
common
Benefits
of
Creation
and
Conservation
tended
more
naturally
to
beget
a
right
Apprehension
of
the
Divine
Omnipotence
,
and
our
dependance
on
it
.
Thus
God
separated
Abraham
from
the
rest
of
Mankind
,
and
assured
him
with
his
Posterity
to
himself
by
a
particular
Covenant
,
and
Promise
of
giving
to
him
the
Land
of
Canaan
.
Upon
which
account
he
was
worshipped
by
Abraham
,
under
the
Notion
of
the
Author
of
that
Promise
,
by
Isaac
,
as
the
God
of
his
Father
,
by
Jacob
,
as
the
God
of
Abraham
,
and
the
f●…ar
of
his
Father
Isaac
;
by
their
Descendants
,
till
their
Deliverance
out
of
Egypt
,
as
the
God
of
Abraham
,
Isaac
and
Jacob
;
that
is
,
as
the
God
,
who
by
the
Promise
made
to
their
Forefathers
had
entailed
upon
themselves
particular
Blessings
.
After
their
Deliverance
out
of
Egypt
,
and
those
many
wonders
and
prodigies
wrought
in
Favour
of
them
,
God
chose
to
be
worshipped
by
them
as
the
Author
of
that
Deliverance
,
and
ushers
in
all
his
Commands
with
this
Preface
:
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egpt
,
out
of
the
house
of
bondage
:
And
accordingly
,
he
was
in
all
succeeding
Ages
worshipped
by
them
under
that
Notion
;
as
appears
from
the
frequent
Commemoration
of
that
Benefit
in
the
Old
Testament
,
and
the
whole
System
of
the
Jewish
Religion
.
In
which
God
challengeth
Adoration
and
Worship
from
them
,
not
as
the
Author
of
their
Creation
,
but
of
their
Deliverance
,
who
had
so
signally
employed
his
Almighty
Power
in
their
Favour
,
and
by
the
very
words
of
the
Covenant
,
so
often
repeated
,
declared
himself
to
be
their
God
,
and
them
to
be
his
people
;
whereby
he
manifestly
implyed
,
that
he
intended
to
distinguish
them
from
the
rest
of
Mankind
,
by
the
greatness
of
his
Benefits
,
and
to
be
worshipped
by
them
upon
that
account
.
For
to
all
other
Men
he
was
a
God
in
the
Notion
of
a
Creator
,
but
to
them
only
he
was
a
God
in
the
Notion
of
a
particular
Benefactor
.
The
Memory
of
these
particular
Benefits
are
every
where
the
chief
Argument
,
which
he
employeth
to
excite
the
Jews
to
his
Service
,
or
reduce
them
to
Obedience
when
gone
astray
.
Thus
Esai
XLI
.
8
,
9.
But
thou
Israel
art
my
servant
,
Jacob
whom
I
have
chosen
,
the
seed
of
Abraham
my
friend
.
Thou
whom
I
have
taken
from
the
ends
of
the
earth
,
and
called
thee
from
the
chief
men
thereof
,
and
said
unto
thee
,
Thou
art
my
servant
,
I
have
chosen
thee
.
Could
any
thing
be
spoken
more
passionately
,
or
more
effectual
to
gain
the
Devotion
of
that
People
;
whom
if
the
Sense
of
being
the
Servant
,
the
Friend
,
and
the
Chosen
of
God
could
not
perswade
to
an
exact
Obedience
;
the
Dictates
of
Nature
,
and
common
Principles
of
Reason
would
be
little
able
to
over-rule
them
?
Not
only
doth
he
own
them
,
in
other
places
,
for
his
chosen
People
,
but
,
as
if
for
their
sakes
he
disclaimed
his
Relation
to
the
rest
of
Mankind
,
he
condescends
to
be
in
a
peculiar
manner
called
their
God
,
as
Esai
XLIII
.
14
,
15.
Thus
saith
the
Lord
your
Redeemer
,
the
holy
one
of
Israel
:
I
am
the
Lord
,
your
holy
One
,
the
Creator
of
Israel
,
your
King
.
In
urging
the
practice
of
his
Commands
,
he
seldom
makes
use
of
his
Supream
Authority
,
or
Claims
Obedience
to
them
any
otherwise
than
in
Gratitude
to
those
wonderful
and
signal
Mercies
.
Thus
Ezek.
XX.
5
,
6
,
7.
reproving
them
for
their
Idolatry
,
he
justifies
his
Law
,
whereby
he
had
appropriated
all
Divine
Worship
to
himself
alone
,
not
from
the
Incommunicativeness
of
his
Divine
Nature
,
but
from
the
right
which
he
had
acquired
by
conferring
on
them
those
many
Benefits
.
Thus
saith
the
Lord
God
,
in
the
day
,
when
I
chose
Israel
,
and
lifted
up
my
hand
unto
the
seed
of
the
house
of
Jacob
,
and
made
my self
known
unto
them
in
the
land
of
Egypt
;
when
I
lifted
up
my
hand
unto
them
,
saying
,
I
am
the
Lord
your
God
.
In
the
day
that
I
lifted
up
my
hand
unto
them
to
bring
them
forth
of
the
land
of
Egypt
,
into
a
land
that
I
had
espied
for
them
,
flowing
with
milk
and
honey
,
which
is
the
glory
of
all
lands
.
Then
I
said
unto
them
,
Cast
ye
away
every
man
the
abomination
of
his
eyes
,
and
defile
not
your selves
with
the
Idols
of
Egypt
.
I
am
the
Lord
your
God
.
To
say
no
more
,
this
appears
evidently
from
the
name
of
JEHOVAH
,
under
which
God
was
constantly
worshipped
from
the
giving
of
the
Law
till
the
coming
of
Christ
.
For
this
name
imported
no
more
than
the
Immutability
of
the
Divine
Nature
,
and
Constancy
in
effecting
his
Promise
;
the
Completion
of
which
should
necessarily
as
often
return
into
their
Minds
,
as
that
most
Holy
Name
was
taken
into
their
mouths
.
And
therefore
at
that
moment
in
which
the
Promises
were
compleated
,
God
made
himself
known
unto
the
Jews
by
this
name
Jehovah
,
saying
unto
Moses
,
Exod.
VI.
3.
And
I
appeared
unto
Abraham
,
unto
Isaac
and
unto
Jacob
,
by
the
name
of
El
Shaddai
,
or
God
Almighty
,
but
by
my
name
Jehovah
was
not
I
known
unto
them
.
As
if
he
should
say
.
I
was
known
indeed
unto
your
Forefathers
by
my
Attributes
of
Greatness
and
Omnipotence
,
whereby
they
were
intirely
satisfied
,
that
I
was
able
in
due
time
to
conferr
upon
them
all
those
Benefits
,
which
I
had
promised
to
them
:
but
my
Attributes
of
Veracity
and
Immutability
were
not
sensibly
made
known
to
them
by
the
Completion
of
those
Promises
.
These
now
you
see
performed
,
and
consequently
are
convinced
that
I
am
a
God
,
true
to
my
Promise
,
and
invariable
to
my
Resolutions
.
By
this
Name
,
or
under
this
Notion
will
I
be
henceforward
worshipped
by
you
.
The
exceeding
Care
,
which
God
took
to
perpetuate
the
Memory
of
these
Benefits
among
the
Jews
,
does
manifest
it
to
have
been
the
best
means
of
preserving
Religion
,
and
the
true
Worship
of
himself
among
them
.
To
this
all
the
Rites
and
Ceremonies
of
the
Law
in
some
mea
sure
tended
,
but
especially
the
grand
Festival
of
the
Passover
was
instituted
for
no
other
Purpose
,
than
to
continue
the
remembrance
of
their
Deliverance
out
of
Egypt
.
Annual
repetitions
of
the
History
of
those
Benefits
were
enjoyned
,
and
Parents
commanded
to
teach
them
to
their
Children
on
the
severest
Penalties
.
The
greatest
part
of
the
Book
of
Deuteronomy
(
which
was
in
more
frequent
use
among
the
Jews
,
than
any
other
Book
of
the
Old
Testament
)
is
employed
in
repeating
the
Favours
of
God
,
and
urging
the
Duty
of
gratitude
arising
from
them
.
And
,
as
if
the
whole
Duty
of
that
People
consisted
in
retaining
the
Memory
of
those
Favours
,
Moses
in
one
place
seems
to
require
nothing
else
of
them
.
Who
after
he
had
described
the
Excellency
of
that
Law
and
Religion
,
which
God
had
revealed
to
them
,
subjoyns
,
Only
take
heed
to
thy self
,
and
keep
thy
soul
diligently
,
least
thou
forget
the
things
that
thine
eyes
have
seen
,
and
least
they
depart
from
thy
heart
all
the
days
of
thy
life
:
but
teach
them
thy
sons
,
and
thy
sons
sons
.
Deut.
IV.
9.
He
was
sufficiently
assured
,
That
if
this
grateful
remembrance
were
preserved
among
them
,
it
would
draw
along
with
it
an
universal
Obedience
to
the
whole
Law
.
And
therefore
as
our
Savio●…r
summed
up
the
whole
Duty
of
Man
in
the
Love
o
God
and
our
Neighbour
;
so
he
comprized
all
in
a
thankful
remembrance
of
the
Divine
Benefits
.
Afterwards
,
when
the
deplorable
Idolatry
of
the
Jews
(
for
which
God
caused
them
to
be
led
into
Captivity
)
had
almost
effaced
the
Memory
of
their
miraculous
Deliverance
out
of
Egypt
;
and
by
a
new
Prodigy
of
Mercy
,
God
had
brought
them
out
of
Captivity
,
and
replaced
them
in
their
ancient
Possessions
,
he
tells
them
,
he
would
not
any
longer
be
worshipped
by
them
,
as
the
Author
of
that
almost
forgotten
Benefit
of
their
Deliverance
out
of
Egypt
,
the
Memory
of
which
was
grown
faint
among
them
;
but
as
the
Author
of
the
late
Restitution
,
the
remembrance
of
which
was
yet
fresh
in
their
Minds
,
and
might
therefore
be
supposed
to
produce
a
greater
Sense
of
gratitude
in
them
.
For
thus
he
bespeaks
them
,
Jerem.
XVI
.
14
,
15.
Therefore
behold
the
days
come
,
saith
the
Lord
,
that
it
shall
no
more
be
said
the
Lord
liveth
,
that
brought
up
the
children
of
Israel
out
of
the
land
of
Egypt
.
But
,
the
Lord
liveth
that
brought
up
the
children
of
Israel
from
the
land
of
the
North
,
and
from
all
the
lands
whither
he
had
driven
them
;
and
I
will
bring
them
again
into
their
Land
,
that
I
gave
unto
their
fathers
.
The
same
words
he
repeats
in
the
XXIII
.
7th
.
and
8th
.
Verses
.
So
studiously
did
God
indeavour
to
oblige
the
Jews
to
pursue
their
own
Happiness
,
in
the
true
Worship
of
him
;
by
heaping
new
Benefits
upon
them
,
and
inculcating
the
Memory
of
them
in
all
solemn
Acts
of
Worship
.
Under
the
Gospel
also
,
God
continues
to
be
worshipt
as
the
Author
of
some
signal
Benefits
,
as
the
God
and
Father
of
our
Lord
Jesus
Christ
,
by
whom
we
obtained
Redemption
from
our
sins
,
and
Deliverance
out
of
the
spiritual
Egypt
,
the
bondage
of
Sin
and
the
Devil
.
In
every
Act
of
our
Christian
Worship
,
the
Memory
of
this
Benefit
is
presented
to
us
,
while
we
are
taught
to
direct
our
Prayers
to
him
,
and
to
worship
him
,
in
the
Notion
of
the
Father
;
which
cannot
be
,
without
recalling
to
mind
his
infinite
Mercy
manifested
in
our
Redemption
,
which
was
designed
by
him
,
and
effected
by
his
only
begotten
Son
.
All
the
Sacraments
and
external
Worship
of
the
Christian
Religion
,
tend
no
less
to
preserve
the
Memory
of
this
Benefit
,
than
did
the
Rites
of
the
Jewish
Law
to
Commemorate
their
Deliverance
out
of
Egypt
,
particularly
the
Holy
Eucharist
;
which
was
intended
for
the
constant
and
most
solemn
Act
of
the
Christian
Worship
,
was
instituted
to
this
very
Purpose
,
to
preserve
a
lively
Memory
of
that
great
and
final
Act
of
our
Redemption
;
to
represent
to
us
the
Death
of
our
Saviour
,
and
continue
the
Memory
of
those
stripesby
which
we
were
healed
,
and
of
that
blood
,
by
which
we
were
cleansed
.
If
by
the
degeneracy
of
latter
Ages
,
it
hath
in
great
measure
failed
to
produce
that
Effect
,
for
which
it
was
at
first
intended
,
that
is
to
be
ascribed
to
that
deplorable
disuse
of
the
Celebration
of
it
,
which
crept
into
latter
Ages
,
and
is
continued
in
our
times
.
That
universal
decay
of
Religion
and
Piety
,
which
we
all
acknowledge
and
lament
,
cannot
with
so
much
Reason
be
attributed
to
any
other
cause
as
to
this
;
the
Memory
of
our
Saviours
Passion
,
and
with
that
,
of
our
Redemption
,
sensibly
decayed
in
the
minds
of
Men
,
when
that
venerable
Mystery
began
to
be
discontinued
,
which
was
instituted
on
purpose
to
continue
for
ever
a
lively
Representation
of
it
in
the
Church
.
Men
perhaps
may
retain
an
Historical
remembrance
of
that
inestimable
Sacrifice
,
which
was
offered
on
the
Cross
;
may
confess
and
firmly
believe
that
Jesus
Christ
died
for
the
sins
of
Mankind
,
was
buried
,
and
rose
again
:
But
then
,
I
fear
,
this
remembrance
will
,
without
the
use
of
those
Commemorative
Rites
,
which
God
ordained
for
our
Instruction
,
and
the
compleat
Manifestation
of
those
infinite
Benefits
,
become
purely
Historical
,
and
have
little
influence
upon
our
Practice
;
and
contribute
much
less
to
excite
that
Sense
of
Gratitude
,
which
might
induce
us
to
resign
up
our selves
to
his
Will
and
Direction
,
who
had
done
and
suffered
so
great
things
for
us
.
This
is
best
procured
by
the
use
of
those
most
Holy
Mysteries
,
where
the
Death
and
Passion
of
our
Saviour
is
in
the
most
lively
and
significant
manner
represented
to
us
;
where
the
benefit
of
it
is
in
particular
applied
to
every
one
of
us
;
where
every
single
Communicant
may
behold
the
Body
of
Christ
broken
,
and
his
Bloodshed
for
him
;
and
by
descending
into
a
serious
Consideration
of
it
form
a
right
Judgment
of
the
greatness
of
that
Benefit
;
which
will
then
only
appear
infinite
and
transcendent
to
him
,
when
he
is
convinced
that
it
reacheth
to
himself
in
particular
,
and
may
be
productive
of
his
eternal
Happiness
.
This
cannot
but
raise
the
utmost
affections
of
his
Soul
,
and
create
such
a
Sense
of
Gratitude
,
as
shall
not
easily
expire
,
but
endeavour
to
exert
it self
in
all
those
Actions
which
shall
be
judged
acceptable
to
so
great
a
Benefactor
,
while
the
lively
Memory
of
those
Benefits
continue
;
which
shall
ever
continue
,
if
often
repaired
,
renewed
and
increased
by
a
frequent
Participation
in
that
solemn
Act
of
their
Commemoration
.
How
great
therefore
was
the
prudence
of
the
Apostolick
and
Primitive
Times
,
which
repeated
that
Commemoration
every
day
;
and
when
the
increase
of
their
number
permitted
not
that
,
at
least
every
Sunday
;
and
esteemed
every
baptized
Person
,
who
being
come
to
years
of
Discretion
,
omitted
constantly
to
bear
a
part
in
it
,
to
have
by
that
Intermission
fallen
from
the
Faith
,
and
cut
himself
off
from
the
Church
of
Christ
?
This
produced
and
secured
that
lasting
Gratitude
,
which
served
for
the
grand
Motive
and
Spring
of
all
Christian
Vertues
,
permitted
not
their
Zeal
to
grow
cold
,
and
continued
the
same
heat
of
Devotion
among
them
,
as
if
their
Saviour
had
been
yet
present
with
them
.
And
shall
we
deplore
the
decay
of
Religion
in
our
Age
,
and
the
degeneracy
from
the
Spirit
of
those
antient
Times
;
and
yet
neglect
to
make
use
of
those
means
,
whereby
they
raised
and
fomented
a
just
Sense
of
their
Obligation
to
God
,
and
therein
laid
the
Foundation
of
their
so
much
celebrated
Piety
?
We
are
equally
convinced
of
the
truth
of
those
Benefits
;
we
no
less
firmly
believe
that
Christ
died
for
us
than
they
did
;
we
no
less
passionately
desire
eternal
Happiness
;
and
have
all
other
means
of
Instruction
equally
afforded
to
us
.
We
enjoy
the
same
Faculties
of
Soul
and
Body
,
and
believe
our selves
to
have
the
same
innate
generous
Inclinations
of
mind
;
the
Grace
of
God
doth
no
lefs
abound
to
us
,
and
the
same
Rewards
do
yet
attend
us
.
How
then
comes
it
to
pass
that
we
cannot
equal
their
Piety
and
Holiness
,
that
we
fall
short
of
their
Zeal
and
Devotion
;
and
come
so
far
beneath
the
Example
of
those
Holy
Persons
,
that
we
seem
to
be
the
Followers
of
a
different
Religion
,
and
the
Disciples
of
another
Master
?
This
can
rationally
be
ascribed
to
no
other
cause
,
than
to
the
willful
neglect
of
those
Assistances
in
the
performance
of
our
Duty
,
which
our
Saviour
bequeathed
to
us
;
of
which
the
chief
and
infinitely
greatest
is
the
frequent
Celebration
of
the
Holy
Eucharist
,
whereby
that
great
Principle
of
Obedience
in
revealed
Religion
,
I
mean
Gratitude
,
might
be
produced
,
kept
alive
,
and
receive
continual
Accession
in
the
Minds
of
Christians
.
This
,
to
the
no
less
scandal
,
than
prejudice
of
Christianity
,
hath
in
latter
Ages
been
fatally
neglected
and
discontinued
,
reduced
to
some
few
Seasons
and
Festivals
of
the
year
,
and
then
performed
by
a
very
inconsiderable
part
of
the
Church
in
her
several
Congregations
.
An
abuse
which
perhaps
cannot
be
equalled
in
any
System
of
Religion
which
ever
obtained
in
the
World
;
that
the
Primary
and
Essential
Rite
of
it
should
be
generally
omitted
by
those
who
pretend
to
be
Disciples
of
it
.
Justly
therefore
doth
it
turn
to
the
Honour
of
the
Reformation
in
general
,
that
it
hath
in
some
measure
removed
this
abuse
;
and
given
occasion
to
more
frequent
and
numerous
Celebrations
of
the
Holy
Eucharist
over
all
Christendom
,
which
before
that
time
in
the
Church
of
Rome
were
by
long
disuse
almost
become
unknown
.
For
as
for
their
constant
private
Masses
,
whatsoever
may
be
pretended
for
their
being
a
Propitiatory
Sacrifice
for
the
quick
and
dead
,
most
certainly
they
do
not
in
the
least
conduce
to
Commemorate
and
set
forth
the
Death
of
Christ
.
Justly
also
to
the
Honour
of
the
Church
of
England
in
particular
,
which
after
a
lamentable
and
universal
disuse
of
these
Holy
Mysteries
introduced
in
the
late
times
of
Confusion
both
of
Church
and
State
,
hath
happily
restored
the
use
of
them
,
renewed
frequent
Communions
,
and
enjoys
numerous
Communicants
:
May
Pastors
and
People
conspire
to
make
this
excellent
Custom
become
universal
;
that
so
at
last
we
may
have
the
Happiness
to
see
this
Church
equal
the
Apostolick
times
in
Zeal
and
Piety
,
as
it
doth
in
Purity
of
Doctrine
!
But
I
return
to
the
prosecution
of
my
Text
,
(
although
even
this
conduceth
mightily
to
the
Illustration
of
the
Argument
now
in
hand
)
and
having
sufficiently
manifested
that
Gratitude
,
or
a
right
Sense
of
our
Obligation
arising
from
the
Considerations
of
the
infinite
Benefits
of
God
,
was
intended
by
him
to
be
to
us
the
grand
Motive
of
Obedience
to
his
Laws
;
I
proceed
in
the
Second
place
,
to
shew
,
that
II.
This
is
the
best
and
most
effectual
Motive
,
which
could
be
employed
for
that
Purpose
.
Which
however
it
cannot
be
called
in
question
,
since
as
we
have
already
shewed
,
this
Motive
was
before
all
others
chosen
by
the
infallible
Wisdom
of
God
,
to
lead
us
to
Repentance
,
and
thereby
to
Salvation
;
yet
I
will
proceed
to
demonstrate
the
truth
of
it
by
these
following
Considerations
.
First
then
,
if
we
respect
the
force
of
Goodness
in
general
,
and
how
prevalent
the
Obligation
of
Benefits
is
in
its
own
Nature
;
we
cannot
but
conclude
it
to
be
the
most
effectual
of
all
Arguments
.
Nothing
is
so
amiable
and
perswasive
as
this
Vertue
of
Beneficence
,
which
carrieth
invincible
Charms
along
with
it
;
and
maketh
greater
Conquests
in
the
hearts
of
Men
,
than
all
the
force
and
terrour
of
the
World
.
Other
Vertues
may
create
a
Veneration
,
some
a
fear
,
and
others
an
admiration
of
the
Persections
of
the
Person
endued
with
them
;
but
this
alone
produceth
Love
,
the
most
active
Principle
of
our
mind
.
In
God
there
are
many
Attributes
which
may
confound
the
apprehension
of
Mankind
,
as
the
infinity
of
his
Nature
,
his
Eternity
and
Omnipresence
;
others
which
may
create
awful
Apprehensions
of
him
,
as
his
Omnipotence
and
Omniscience
;
and
some
which
may
produce
reverent
Conceptions
of
him
,
as
the
perfection
of
his
Wisdom
and
Holiness
:
but
none
of
all
these
would
naturally
lead
Men
to
the
worship
of
him
without
the
addition
of
his
Goodness
and
Liberality
.
Without
these
men
would
esteem
his
Worship
,
both
unprofitable
and
unnecessary
;
and
think
themselves
little
concerned
in
the
Adoration
ofhim
,
from
whom
they
neither
received
,
nor
expected
any
Good
.
The
Benefits
indeed
of
Creation
and
Conservation
,
if
Men
would
duly
consider
the
Greatness
of
them
,
were
sufficient
to
introduce
and
secure
the
constant
Worship
of
the
Author
of
them
.
But
such
is
the
Nature
of
Mankind
,
that
they
little
consider
those
Benefits
which
are
common
to
them
with
inanimate
Beings
,
and
require
to
be
distinguished
from
the
rest
of
the
Creation
by
a
greater
proportion
of
the
Divine
Favour
;
as
who
alone
can
render
Worship
and
Honour
to
their
Creator
,
and
conserve
a
Grateful
esteem
of
their
Benesactor
.
To
this
we
may
add
,
that
as
it
is
the
Sense
of
our
own
Wants
,
which
chiefly
induceth
us
to
look
up
to
God
,
and
make
our
Addresses
to
him
;
so
it
is
the
sensible
experience
of
the
supply
of
those
Wants
,
which
moveth
us
to
return
thanks
to
God
,
and
continueth
the
remembrance
of
him
in
our
Minds
.
Without
this
it
may
be
justly
feared
,
the
Worship
of
God
would
be
lost
among
Men
,
and
Religion
vanish
into
unaccountable
Superstitions
.
If
we
view
the
several
Religions
of
the
World
,
we
shall
find
that
they
all
worshipped
God
on
the
account
of
his
supposed
Benefits
.
Insomuch
as
the
Heathens
enjoying
no
peculiar
Benefits
of
God
,
worshipped
with
Divine
Honour
those
men
whom
they
fancied
,
when
alive
,
to
have
been
their
greatest
Benefactors
.
They
did
equally
partake
of
the
common
Benefits
of
Creation
and
Conservation
,
and
as
St.
Paul
assureth
us
,
Acts
XVII
.
28.
acknowledged
that
in
God
they
did
live
,
and
move
,
and
have
their
being
:
But
the
want
of
peculiar
Favours
conferred
on
them
,
occasioned
the
loss
of
all
true
Notions
,
and
worship
of
the
Deity
;
not
necessarily
indeed
,
for
then
they
had
not
been
inexcusable
,
but
in
Conjunction
with
the
depraved
Nature
of
Mankind
,
which
is
led
more
by
the
Impressions
of
Sense
,
than
mature
Judgment
of
the
Understanding
:
whence
being
more
affected
with
the
visible
Benefits
of
mortal
Men
,
than
the
common
Benefits
of
God
,
(
which
however
infinitely
surpassing
the
others
,
yet
were
not
perceived
by
Sense
)
they
forgot
their
Creator
;
and
imagining
Beneficence
to
be
the
best
Indication
of
a
Deity
,
ranked
among
the
Gods
their
sellow
Creatures
,
from
whom
they
had
received
some
extraordinary
Benefit
.
These
they
worshipped
with
the
utmost
Efforts
of
Piety
and
Devotion
;
which
however
being
in
them
directed
to
false
Objects
,
tended
to
their
Condemnation
;
yet
may
justly
make
us
ashamed
,
who
incited
by
infinite
Benefits
,
and
allured
by
subsequent
Rewards
,
render
not
those
Duties
of
Gratitude
,
to
an
Object
,
in
its
own
Nature
,
worthy
of
Adoration
,
which
they
returned
to
mortal
Men
for
petty
inconsiderable
Favours
.
They
were
content
even
to
debase
their
Natures
,
and
stoop
to
the
Worship
of
their
fellow
Creatures
,
that
they
might
not
seem
to
be
wanting
in
returning
thanks
for
slight
and
temporal
Obligations
:
and
we
can
scarce
be
induced
by
infinite
Benefits
to
pay
that
Tribute
of
Adoration
to
our
Creator
,
which
is
due
to
him
on
many
other
accounts
also
.
For
it
is
our
Happiness
,
that
our
Gratitude
is
directed
to
the
right
Object
,
that
it
cannot
be
excessive
or
degenerate
into
Idolatry
or
Superstition
,
while
paid
to
the
true
God
,
who
deserves
the
most
profound
Subjection
and
highest
Adoration
from
us
.
Even
this
is
none
of
the
least
Benefits
,
for
which
we
owe
unto
him
the
utmost
transport
of
Gratitude
,
that
he
hath
been
pleased
to
awaken
us
,
and
draw
us
to
himself
by
wonderful
Acts
of
bounty
;
and
lay
new
Obligations
upon
us
least
we
should
forget
the
old
;
that
he
should
condescend
to
conquer
the
Ingratitude
of
Mankind
,
by
heaping
new
Benefits
upon
us
,
and
prepare
our
Minds
to
the
reception
of
true
Knowledge
,
by
striking
our
Senses
with
amazing
Acts
of
Mercy
.
For
if
we
consider
the
several
Revelations
made
by
God
unto
the
world
;
we
shall
find
them
all
to
have
been
preceded
by
extraordinary
Arguments
of
peculiar
Favour
to
that
People
unto
whom
those
Revelations
were
made
:
which
might
raise
their
Apprehensions
and
induce
them
,
to
consider
themselves
obliged
in
Gratitude
to
pay
an
intire
Obedience
to
the
Dictates
of
so
great
a
Benefactor
.
Thus
God
had
newly
created
Adam
,
given
him
Dominion
over
all
Creatures
,
and
seated
him
in
Paradise
,
when
he
made
known
to
him
the
Mystery
of
the
promised
Seed
.
He
had
assured
Abraham
to
himself
,
by
a
continued
Train
of
stupendious
Blessings
,
before
he
entred
into
Covenant
with
him
,
or
required
him
to
manifest
his
Obedience
in
his
Circumcision
.
But
the
Revelation
of
the
Mosaick
Law
upon
Mount
Sina
was
the
most
express
Instance
of
this
kind
;
which
was
not
delivered
until
God
had
abundantly
convinced
the
Jews
of
that
peculiar
Favour
which
he
bore
unto
them
,
by
working
Signs
and
Miracles
in
their
behalf
in
Egypt
,
bringing
them
out
thence
with
a
mighty
hand
and
a
stretched
out
arm
,
drowning
their
enemies
in
the
Red
Sea
,
and
miraculousty
nourishing
themselves
in
the
wilderness
.
Such
amazing
Prodigies
of
particular
kindness
could
not
but
unite
them
to
God
their
Benefactor
,
in
a
firm
resolution
of
Obedience
to
his
Commands
,
and
convince
them
of
their
Obligation
to
worship
him
;
and
,
amidst
all
their
most
gross
Idolatries
,
force
them
to
acknowledge
that
God
was
chiefly
to
be
adored
,
Who
had
brought
them
out
of
Egypt
;
although
their
ignorance
and
proneness
to
Superstition
often
betrayed
them
to
worship
him
in
a
manner
unbecoming
his
Nature
,
and
displeasing
to
him
.
Insomuch
that
it
may
be
observed
;
that
when
they
committed
that
foul
Apostacy
related
in
the
XXXII
.
Chapter
of
Exodus
,
and
worshipped
God
under
the
Representation
of
a
molten
Calf
;
they
still
forgat
not
that
Benefit
,
but
directed
their
Worship
to
him
chiefly
upon
that
account
,
saying
,
These
be
thy
Gods
,
O
Israel
,
which
brought
thee
forth
out
of
the
land
of
Egypt
,
Ver.
4.
And
when
the
last
and
most
perfect
Revelation
was
made
unto
the
world
by
our
Saviour
;
the
same
method
of
Divine
Providence
was
retained
and
made
use
of
by
him
;
who
in
his
triennial
Preaching
preceding
his
Crucifixion
,
and
final
Completion
of
his
Office
upon
Earth
,
went
about
doing
good
,
healing
the
Sick
,
raising
the
Dead
,
curing
Demoniacks
,
and
restoring
the
use
of
their
Limbs
and
Senses
to
unhappy
Persons
who
before
wanted
them
.
These
Miracles
indeed
were
likewise
intended
to
demonstrate
the
Divine
Mission
of
our
Saviour
,
who
performed
them
.
But
since
the
Conformity
of
the
ancient
Prophecies
concerning
the
Messias
,
to
his
Person
,
was
to
the
Jews
the
far
greatest
Argument
of
his
Divinity
;
and
to
the
Gentiles
,
not
the
Relation
of
his
Miracles
,
but
the
performance
of
other
Miracles
by
the
Apostles
in
Attestation
of
it
;
the
Primary
intention
of
his
own
Miracles
seems
to
have
been
no
other
,
than
to
raise
the
attention
of
the
World
by
the
Greatness
of
them
,
and
excite
their
Gratitude
by
their
direct
Tendency
to
the
benefit
of
Mankind
.
For
among
all
the
Miracles
of
Christ
,
not
above
three
or
four
can
be
found
,
which
do
not
immediately
respect
the
Cure
of
the
Infirmities
,
the
relief
of
the
Wants
,
or
in
general
the
good
of
Mankind
.
And
thus
it
appears
both
from
the
Nature
of
the
thing
,
and
the
Example
of
the
Divine
Oeconomy
,
that
a
right
Sense
of
the
Divine
Beneficence
,
is
the
most
effectual
Motive
of
Obedience
to
the
Laws
of
God
.
But
then
Secondly
,
This
will
appear
more
manifestly
,
if
we
consider
the
Nature
of
the
Divine
Benefits
,
how
much
greater
influence
they
deservedly
Challenge
than
any
others
:
Benefits
so
truly
infinite
,
and
exceeding
our
comprehension
,
that
God
might
justly
make
that
appeal
to
the
whole
world
,
which
he
doth
in
the
Prophet
Isaiah
,
Chap.
V.
Ver.
3
,
4.
And
now
O
Inhabitants
of
Jerusalem
,
and
men
of
Judah
,
judge
,
I
pray
you
,
betwixt
me
and
my
Vineyard
.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
So
studiously
hathGod
endeavoured
to
procure
the
Happiness
os
Mankind
,
by
all
thoseObligations
which
are
wont
to
make
impression
on
it
.
Every
one
of
the
Divine
Benefits
may
Challenge
the
most
exalted
Gratitude
of
our
Soul
;
and
affords
us
Entertainment
for
Admiration
as
well
as
Love
.
For
to
omit
the
common
Benefits
of
Creation
,
Preservation
and
the
ordinary
Acts
of
Providence
;
and
the
peculiar
ones
of
Redemption
and
Sanctification
,
The
means
of
grace
,
and
the
hopes
of
glo●…y
;
I
will
consider
only
that
mentioned
in
the
words
immediately
preceding
my
Text
,
which
the
Apostle
expresseth
by
the
riches
of
his
Goodness
,
forbearance
and
long
suffering
;
whereby
he
winks
at
the
sins
of
Mankind
,
while
there
are
any
hopes
or
possiblity
of
Reformation
left
;
prolongeth
the
Execution
of
his
Judgment
;
giveth
●…s
space
for
Repentance
,
and
gently
leads
us
to
it
.
A
Mercy
which
might
justly
alone
incline
us
to
conquer
the
Temptations
of
the
world
,
and
depraved
Inclinations
of
our
mind
,
and
henceforward
devote
our
Lives
to
the
Service
of
God
,
which
having
been
so
often
forfeited
to
his
Justice
,
have
been
as
often
remitted
by
his
Mercy
.
A
Vertue
which
hath
been
always
wont
beyond
others
to
win
the
hearts
of
Men
,
and
hath
antiently
procured
to
the
most
admired
Princes
,
the
Titles
of
Fathers
of
their
Countrey
,
and
the
delight
of
Mankind
.
In
them
it
was
esteemed
the
highest
degree
of
Perfection
,
and
to
deserve
from
Posterity
the
most
grateful
Acknowledgements
,
to
pardon
their
conquered
Enemies
,
remit
the
offences
of
their
Subjects
,
and
deferr
the
execution
of
Justice
until
the
Criminal
should
appear
incorrigible
.
But
alas
,
how
mean
and
inconsiderable
are
these
Acts
of
Clemency
,
if
compared
to
the
Divine
Forbearance
and
Long-suffering
:
where
the
Person
offended
is
of
infinite
Worth
and
Dignity
,
and
Author
of
the
most
illustrious
Benefits
;
who
is
able
to
strike
the
Sinner
dead
in
a
moment
,
and
vindicate
the
Honour
of
his
Name
by
a
single
nod
:
where
the
offence
is
repeated
,
not
once
or
twice
,
but
very
often
,
perhaps
every
day
and
moment
,
and
that
by
inconsiderable
Creatures
,
who
are
the
work
of
his
hands
,
the
dependants
of
his
Power
;
and
unable
to
render
any
Service
to
him
,
which
may
tend
to
his
Interest
,
or
augment
his
Greatness
?
We
are
not
ignorant
with
what
transports
of
Joy
,
and
Resolutions
of
extreme
gratitude
,
a
condemned
Person
would
receive
his
Princes
Pardon
.
And
if
the
same
affection
doth
not
seize
us
,
as
often
as
we
view
the
sins
of
our
Life
,
and
consider
the
offers
of
Pardon
made
to
us
upon
condition
of
Repentance
;
if
we
do
not
with
equal
Gratitude
resent
the
remission
of
every
single
sin
;
we
must
acknowledge
it
to
be
no
other
than
the
product
of
a
brutish
stupidity
,
which
can
be
convinced
by
Sense
,
that
hainous
Offences
may
forfeit
their
Lives
to
the
Laws
of
their
Countrey
;
but
will
not
be
convinced
by
Reason
,
that
more
hainous
sins
do
forfeit
them
to
the
Divine
Justice
.
But
I
speak
to
those
who
are
convinced
of
the
Truth
of
the
Christian
Religion
;
who
believe
they
were
created
for
no
other
end
,
than
to
honour
God
by
Obedience
to
his
Laws
;
that
even
by
the
Law
of
Nature
the
Commission
of
sin
renders
us
obnoxious
to
undergo
the
Divine
Vengeance
,
in
whatsoever
way
that
may
be
inflicted
on
us
;
but
that
by
the
revealed
Law
of
Christianity
,
every
single
sin
in
its
own
Nature
subjects
us
to
the
Divine
Wrath
,
and
in
that
to
eternal
Punishment
.
How
infinitely
therefore
are
we
bound
to
celebrate
the
Mercy
of
God
,
in
that
he
doth
not
imm●…diately
pour
out
his
Wrath
upon
us
,
but
patiently
awaits
our
Repentance
;
and
is
not
only
ready
to
re-admit
us
to
his
Favour
;
but
by
an
extraordinary
Act
of
loving
kindness
,
not
to
be
parallelled
in
the
Actions
of
Mankind
,
passionately
wisheth
that
by
our
Repentance
we
would
capacitate
our selves
to
receive
his
Favour
?
For
thus
Psalm
LXXXI
.
14
,
15.
he
testifieth
,
how
delightful
it
would
have
been
to
him
to
continue
his
Favours
to
the
Children
of
Israel
,
if
their
obstinate
perseverance
in
sin
had
not
rendred
it
incongruous
to
the
Holiness
of
his
Nature
to
do
it
.
O
that
my
people
would
have
hearkened
unto
me
:
for
if
Israel
had
walked
in
my
ways
;
I
should
soon
have
put
down
their
enemies
,
and
turned
my
hand
against
their
adversaries
.
And
in
like
manner
,
Esai
.
XLVIII
.
17
,
18.
Thus
saith
the
Lord
thy
Redeemer
,
the
Holy
one
of
Israel
,
I
am
the
Lord
thy
God
which
teacheth
thee
to
profit
,
which
leadeth
thee
by
the
way
that
thou
shouldest
go
.
O
that
thou
hadst
hearkned
to
my
commandments
;
then
peace
had
been
as
a
river
,
and
thy
righteousness
as
the
waves
of
the
sea
.
To
name
no
more
Passages
of
this
Nature
,
how
passionate
is
that
Protestation
of
God
,
Ezek.
XXXIII
.
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
live
,
turn
ye
,
turn
ye
from
your
evil
ways
,
for
why
will
ye
die
O
ye
house
of
Israel
?
This
carnest
desire
of
God
,
that
by
Repentance
we
would
qualifie
our selves
to
receive
his
Mercy
,
can
proceed
from
no
other
Principle
than
the
utmost
perfection
of
Clemency
and
Goodness
to
Mankind
;
and
,
beyond
all
other
Arguments
,
demonstrates
to
us
the
Greatness
of
it
;
since
the
execution
of
Justice
tendeth
no
less
to
manifest
the
Divine
Glory
,
than
Acts
of
Mercy
do
.
And
thus
it
again
appears
,
that
a
right
Sense
of
our
Obligation
,
arising
srom
the
Divine
Benefits
,
is
the
most
effectual
Motive
of
Obedience
;
since
his
Benefits
being
infinite
and
transcendent
,
may
reasonably
be
expected
to
produce
a
sutable
and
not
inferiour
degree
of
Gratitude
.
But
then
farther
,
in
Relation
to
the
Divine
Benefits
,
it
is
to
be
considered
,
that
they
are
not
only
great
in
their
own
Nature
,
but
also
wholly
undeserved
by
us
;
which
contributeth
very
much
to
raise
the
esteem
of
their
Excellency
in
our
Minds
,
and
amplifie
the
riches
of
the
Divine
Beneficence
.
The
Psalmist
made
excellent
use
of
this
Consideration
,
when
comparing
the
unworthiness
of
Man
,
to
the
Greatness
of
the
Divine
Favours
conferred
on
him
,
he
cries
out
in
Admiration
:
Lord
,
what
is
man
,
that
thou
art
mindful
of
him
;
and
the
son
of
man
,
that
thou
so
regardest
him
?
The
Apostle
useth
the
same
Argument
,
Rom.
V.
8.
For
scarcely
for
a
righteous
man
will
one
die
,
yet
peradventure
for
a
good
man
some
would
even
dare
to
die
.
But
God
commendeth
his
love
towards
us
,
in
that
while
we
were
yet
sinners
,
Christ
died
for
us
:
That
is
,
scarce
would
any
other
conferr
so
great
a
Benefit
,
as
to
lay
down
his
Life
for
his
sake
,
upon
any
one
,
however
punctually
performing
all
the
Duties
of
Juftice
,
and
deficient
in
none
of
those
Offices
which
are
necessarily
required
of
him
:
Yet
perhaps
for
one
,
who
out
of
the
abundance
of
his
Zeal
and
Charity
,
for
the
good
of
his
Neighbour
,
doth
more
than
was
in
common
Justice
required
;
some
men
,
induced
by
a
powerful
Sense
of
gratitude
,
would
not
fear
to
lay
down
their
Lives
.
And
in
this
appeareth
the
incomparable
Greatness
of
the
Divine
Goodness
,
that
while
we
,
far
from
performing
those
Duties
,
which
in
the
strictest
manner
we
are
obliged
to
pay
to
God
,
much
less
from
doing
more
than
is
necessarily
required
of
us
,
had
by
our
sins
provoked
the
Divine
Displeasure
,
and
proclaimed
our selves
Enemies
to
God
;
yet
notwithstanding
all
this
,
Christ
vouchsafed
to
die
for
us
.
If
we
apply
this
Argument
to
our
own
Obligation
arising
from
the
Divine
Benefits
,
we
shall
find
it
very
cogent
.
For
if
for
a
good
,
although
not
for
a
just
Man
,
some
would
,
out
of
Gratitude
,
even
dare
to
die
:
What
ought
not
we
to
do
for
God
,
who
,
by
his
superabundant
Goodness
,
hath
so
far
exceeded
,
what
he
oweth
to
us
in
Justice
,
that
the
latter
holdeth
no
Proportion
to
the
former
?
In
strict
propriety
of
Speech
he
oweth
nothing
to
us
;
Since
our
Creation
is
an
Act
of
his
own
Free-will
:
and
although
when
once
created
he
cannot
without
Injustice
necessitate
us
to
be
miserable
,
or
lay
greater
evil
upon
us
without
respect
to
our
Demerits
,
than
what
may
be
countervailed
by
the
Happiness
necessarily
flowing
from
our
Existence
;
yet
is
this
owing
rather
to
the
Justice
of
his
own
Nature
,
than
to
any
right
acquired
by
us
.
But
then
the
undeserved
Benefits
bestowed
on
us
are
greater
than
we
are
able
to
conceive
,
and
hold
no
Proportion
with
any
thing
save
the
infinity
of
his
Goodness
,
as
being
no
less
than
Redemption
from
eternal
Death
,
and
the
hopes
of
everlasting
Happiness
.
For
what
can
we
plead
in
behalf
of
our selves
to
render
us
worthy
of
the
Divine
Favour
?
Not
the
Dignity
of
our
Nature
,
which
in
his
sight
is
dust
and
ashes
:
not
the
perfections
of
our
Mind
,
which
are
the
Products
of
his
own
Power
,
and
miserably
debased
by
sinsul
Habits
:
not
our
Righteousness
or
Piety
,
which
is
infinitely
inferiour
to
our
Demerits
,
and
although
most
perfect
,
yet
were
no
more
than
our
Duty
:
not
the
Ability
of
magnifying
the
persections
of
his
Nature
,
and
celebrating
his
Majesty
;
for
that
is
infinite
already
,
and
can
receive
no
Addition
from
our
imperfect
Praises
.
The
Angels
were
much
more
fitted
by
the
Ex●…lency
of
their
Nature
to
perform
that
Office
;
as
ha●…ing
more
noble
Conceptions
of
the
Divine
Majesty
,
and
●…eing
able
,
by
reason
of
their
Spirituality
,
to
sing
Praises
unto
him
without
intermission
:
Yet
obtained
not
they
the
same
Favours
with
Mankind
,
nor
enjoy
the
Benefit
of
the
forbearance
and
long-suffering
of
God
.
For
them
,
after
Apostacy
,
he
receiveth
not
to
Mercy
:
But
the
Angels
which
kept
not
their
sirst
estate
,
but
left
their
own
habitation
,
he
hath
reserved
in
everlasting
chains
under
darkness
unto
the
judement
of
the
great
day
,
Jude
VI.
It
is
Man
alone
,
whom
God
seems
to
have
chosen
out
for
the
darling
of
the
Creation
;
and
to
have
tried
how
far
it
was
possible
to
oblige
his
Creatures
,
by
undeserved
Benefits
,
to
the
Worship
of
him
.
This
Consideration
cannot
but
strike
our
Souls
with
a
lively
Sense
of
our
Obligation
to
God
,
that
in
dispensing
the
riches
of
his
Goodness
,
he
weighed
not
our
Merits
,
but
chose
to
make
known
his
Power
in
our
weakness
.
A
Consideration
which
might
justly
find
matter
of
Astonishme●…t
for
our
whole
Lives
,
and
working
up
our
Souls
into
an
Extasie
of
gratitude
constrain
us
to
Obedience
.
Wisely
therefore
did
Moses
so
much
inculcate
it
in
the
IX
.
of
Deuteronomy
,
where
aggra●…ating
the
Greatness
of
the
Obligation
,
which
God
had
laid
upon
the
People
of
Israel
,
by
his
wonderful
and
numerous
Benefits
,
he
chargeth
them
to
remember
withall
that
they
were
undeserved
.
Speak
not
thou
in
thine
heart
,
after
that
the
Lord
thy
God
hath
cast
out
the
Canaanites
from
before
thee
,
saying
:
For
my
righteousness
the
Lord
hath
brought
me
to
possess
this
land
.
Not
for
thy
righteousness
,
or
for
the
uprightness
of
thy
heart
dost
thou
go
to
possess
their
land
,
but
for
the
wickedness
of
these
Nations
the
Lord
thy
God
doth
drive
them
out
from
before
thee
,
and
that
he
may
perform
the
word
which
the
Lord
sware
unto
thy
fathers
,
Abraham
,
Isaac
,
and
Jacob.
And
this
is
the
Second
Head
,
upon
the
account
of
which
the
Divine
Benefits
ought
to
appear
infinite
unto
us
,
and
create
a
proportionable
degree
of
thankfulness
:
B●…cause
they
are
undeserved
by
us
.
Lastly
,
if
we
consider
the
Nature
of
Mankind
,
we
shall
easily
discover
,
that
no
Argument
so
effectual
could
be
proposed
to
us
,
as
this
of
Gratitude
.
The
greatest
part
of
Mankind
are
no
otherwise
moved
than
by
the
report
of
their
Senses
,
and
have
not
so
far
improv●…d
their
Reason
,
as
to
conceive
the
perfection
of
the
Divine
Attributes
,
without
the
Assistance
of
sensible
Objects
.
These
can
be
no
other
than
the
visible
and
most
remarkable
effects
of
the
Divine
Power
and
Goodness
By
these
as
Men
are
chiefly
led
to
the
knowledge
of
a
God
,
so
they
are
perswaded
to
pay
him
Worship
and
Adoration
.
To
this
Purpose
no
Actions
of
God
are
so
adapted
,
as
those
which
declare
his
Beneficence
and
Liberality
,
in
which
Mankind
is
peculiarly
concerned
,
and
receive
the
benefit
of
them
.
Other
Actions
indeed
might
equally
manifest
his
Nature
,
if
seriously
reflected
on
;
but
these
few
make
the
subject
of
their
Meditations
.
Men
seldom
consider
God
any
otherwise
than
in
Relation
to
themselves
,
and
therefore
want
some
extraordinary
Benefits
to
excite
their
Att●…ntion
,
and
entertain
their
Consideration
.
These
,
beyond
all
other
Arguments
,
make
the
deepest
Impressions
on
our
Imaginations
,
and
therefore
continue
longest
in
our
M●…mories
.
So
that
if
the
remembrance
of
these
be
once
effaced
,
we
may
reasonably
conclude
,
all
other
Arguments
of
our
Duty
and
Subjection
to
God
,
to
have
been
long
before
forgotten
.
And
accordingly
the
Scripture
frequently
expresseth
the
final
Apostacy
of
Men
from
Religion
,
by
their
forgetting
the
Benefits
of
God
.
Thus
Judges
II.
after
it
had
been
said
Verse
7.
That
the
people
served
God
all
the
days
of
Joshua
,
and
of
the
Elders
who
had
seen
all
the
great
works
of
the
Lord
,
that
he
did
for
Israel
:
It
is
subjoyned
Verse
10.
That
when
all
that
generation
was
dead
,
there
arose
another
generation
after
them
,
which
knew
not
the
Lord
,
nor
yet
the
works
which
he
had
done
for
Israel
.
Now
see
the
effect
of
this
Forgetfulness
.
It
follows
in
the
11.
Verse
.
And
the
children
of
Israel
did
evil
in
the
sight
of
the
Lord
,
and
served
Baalim
,
and
forsook
the
Lord
God
of
their
fathers
.
And
therefore
the
Psalmist
commonly
joyneth
both
together
,
Oblivion
of
the
Divine
Benefits
,
and
disobedience
to
his
Commands
,
as
Psalm
CVI.
7.
Our
Fathers
regarded
not
thy
wonders
in
Egypt
,
neither
kept
they
thy
great
goodness
in
remembrance
;
but
were
disobedient
at
the
Sea
,
even
at
the
Read
Sea
;
and
Verse
19.
They
made
a
calf
in
Horeb
and
worshipped
the
molten
Image
;
and
they
forgat
God
their
Saviour
,
who
had
done
so
great
things
in
Egypt
:
and
Psalm
LXXVIII
.
11
,
12.
They
k●…pt
not
the
covenant
of
God
,
and
would
not
walk
in
his
law
:
But
forgat
what
he
had
done
,
and
the
wonderful
works
which
he
had
shewed
for
them
.
And
indeed
if
the
Sense
of
the
Divine
Benefits
cannot
perswade
us
;
if
an
Argument
recommended
by
so
many
great
advantages
cannot
move
us
;
if
we
be
deaf
to
the
obliging
words
of
so
sweet
a
Charmer
,
and
inexorable
to
all
his
Invitations
;
in
vain
will
it
be
hoped
,
that
other
Arguments
will
have
any
influence
upon
us
.
Other
Arguments
may
be
unknown
to
us
,
for
want
of
Attention
in
us
,
or
sufficient
Proposal
to
us
:
But
this
of
Gratitude
gaineth
entrance
in
our
Wills
without
requiring
any
studious
Attention
,
or
claborate
Proposal
.
So
con-natural
it
seems
to
Mankind
that
it
cannot
be
rejected
,
without
doing
violence
to
our
Wills
,
and
over-ruling
the
natural
Propension
of
our
Minds
.
If
we
hear
of
any
illustrious
Acts
of
Beneficence
,
or
Charity
conferred
even
on
any
third
Person
,
from
whence
we
our selves
reap
no
advantage
;
we
find
our selves
strongly
inclined
in
favour
of
the
Benefactor
,
and
carried
with
a
secret
Love
towards
him
.
If
the
Benefit
be
conferred
upon
our selves
,
we
are
even
ne●…essitated
to
form
an
Act
of
Love
,
and
begin
to
be
grateful
,
before
we
can
make
any
serious
reflection
on
the
Benefit
.
So
obvious
is
this
Argument
,
so
perswasive
in
it self
,
and
agreeable
to
finite
Natures
,
that
it
fails
not
to
make
impression
even
upon
brute
Beasts
;
who
retain
a
grateful
remembrance
of
their
Benefactors
,
and
reward
their
Benefits
by
a
submissive
Obedience
.
Unanswerably
therefore
doth
God
argue
in
the
Prophet
Isaiah
against
the
ingratitude
of
his
People
,
Esai
.
I.
23.
I
have
nourished
and
brought
up
children
,
and
they
have
rebelled
against
me
.
The
Ox
knoweth
his
owner
,
and
the
Asse
his
masters
crib
:
but
Israel
doth
not
know
,
my
people
doth
not
consider
.
And
shall
Man
be
less
grateful
to
his
Creator
,
than
brute
Beasts
to
their
fellow
Creatures
?
Or
shall
we
alone
of
all
the
Creation
be
untameable
by
kindness
,
and
refuse
to
be
mollified
by
any
Favours
?
Let
us
rather
consider
how
infinite
the
Love
of
God
is
to
us
,
and
how
great
our
Obligation
depending
on
it
;
that
when
he
might
have
obliged
us
by
the
Law
of
Vassallage
,
by
the
Right
of
Creation
,
and
his
own
supreme
Power
,
to
a
strict
and
unsinning
Obedience
;
he
hath
condescended
to
do
it
rather
by
repeated
Demonstrations
of
peculiar
kindness
:
That
he
hath
adapted
the
Arguments
of
Obedience
to
the
weakness
of
our
Wills
,
and
imperfections
of
our
Understandings
;
that
he
hath
in
a
manner
quitted
his
other
glorious
Attributes
,
of
Omniscience
,
Omnipresence
,
Almighty
Power
,
and
Infinite
Majesty
,
and
remitted
our
Duties
belonging
to
them
;
requiring
us
to
consider
him
only
under
the
amiable
Attribute
of
Goodness
and
Loving-kindness
;
and
worship
him
no
farther
,
than
as
the
Emanations
of
that
shall
oblige
us
.
If
after
all
this
we
shall
continue
impenitent
,
and
fail
in
our
Returns
of
Duty
to
God
,
we
shall
render
our selves
inexecusable
to
the
whole
World
;
and
fall
just
Sacrifices
to
his
Wrath
and
Vengeance
.
We
shall
not
be
so
much
as
able
to
plead
the
force
of
any
Temptation
for
the
Commission
of
so
monstrous
an
ingratitude
:
Since
God
by
heaping
upon
us
so
many
alluring
Benefits
,
hath
more
strongly
tempted
us
to
the
Obedience
of
his
Laws
,
than
all
the
Flatteries
and
Pleasures
of
the
World
can
entice
us
to
our
own
Destruction
.
We
have
no
less
vehement
a
Propensity
to
Love
our
Benefactors
,
than
to
gratifie
our
Lusts
;
and
if
we
view
the
Rewards
on
one
side
,
and
Punishments
on
the
other
;
have
infinitely
more
reason
.
And
this
is
sufficient
to
prove
the
Second
Head
proposed
,
That
the
Sense
of
our
Obligation
arising
from
the
Divine
Benefits
,
is
the
most
effectual
Motive
of
obedience
to
the
Laws
of
God
.
It
remains
that
I
consider
the
influence
of
Gratitude
upon
our
Minds
,
arising
from
the
Consideration
of
the
forbearance
and
long-suffering
of
God
,
in
Relation
to
the
particular
Duty
of
Repentance
mentioned
in
my
Text.
But
since
the
present
time
doth
not
permit
that
,
I
will
only
in
a
few
words
Summ
up
what
I
intended
to
say
,
by
way
of
Application
.
Of
all
the
Acts
therefore
of
Divine
Mercy
,
this
Forbcarance
and
Long-suffering
ought
least
to
encourage
Men
to
deferr
their
Repentance
and
Reformation
;
since
it
was
intended
by
God
to
procure
an
effect
directly
contrary
;
to
produce
that
happy
Reformation
,
by
giving
space
for
Repentance
.
If
to
forgetthe
Divine
Benefits
be
so
great
a
Sin
,
how
monstrous
and
unpardonable
a
Crime
must
it
be
,
to
abuse
them
to
a
quite
contrary
intent
?
May
we
not
justly
take
up
the
words
of
Moses
,
Deut.
XXXII
.
6.
Do
ye
thus
requite
the
Lord
,
O
foolish
people
and
unwise
?
This
is
so
manifest
an
Affront
to
the
Nature
of
God
,
that
an
higher
Indignity
cannot
be
thought
of
;
to
refuse
the
offers
of
Mercy
,
willfully
neglect
the
means
of
Pardon
,
and
therein
do
despite
to
the
Spirit
of
Grace
.
To
pardon
so
notorious
an
Injury
to
the
Divine
Goodness
is
inconsistent
with
the
Holiness
of
God
;
and
therefore
the
Apostle
assureth
us
in
the
Verse
following
the
Text
,
That
the
despisers
of
this
mercy
treasure
up
to
themselves
wrath
against
the
day
of
wrath
,
and
revelation
of
the
righteous
judgment
of
God
.
Let
us
remember
,
that
by
willfully
deferring
our
Repentance
we
add
to
the
number
of
our
former
Sins
,
and
,
which
is
infinitely
more
,
render
them
finally
unpardonable
,
by
forfeiting
our
Claim
to
that
Mercy
,
from
whence
alone
Pardon
was
to
be
expected
:
That
hereby
we
bid
defiance
to
the
Divine
Justice
,
and
provoke
God
to
the
Execution
of
it
upon
our selves
;
and
then
that
nothing
is
so
terrible
as
an
abused
Mercy
,
and
a
slighted
Goodness
.
You
only
,
saith
God
to
the
Jews
in
the
Prophet
Amos
(
chap.
III.
ver.
2.
)
Have
I
known
of
all
the
families
of
the
earth
;
therefore
I
will
punish
you
for
all
your
iniquities
.
So
unpardonable
is
the
neglect
of
Proficiency
under
the
means
of
Grace
.
Whereas
if
we
be
induced
by
a
Sense
of
Gratitude
to
Repentance
;
we
have
this
Comfort
,
that
our
Repentance
is
placed
upon
the
best
Foundation
,
the
Love
of
God
,
whence
ariseth
that
true
Contrition
which
God
hath
promised
not
to
despise
.
And
then
how
much
more
noble
is
it
,
how
more
becoming
the
Excellency
of
our
Nature
and
Religion
,
to
perform
our
Duty
to
God
,
rather
out
of
the
Sense
of
our
Obligations
to
him
,
than
the
fear
of
Punishment
,
or
the
hope
of
Reward
?
In
the
first
Case
,
the
chief
Principle
of
all
our
Actions
will
be
the
Love
of
God
,
in
the
latter
the
Love
of
our selves
:
By
this
we
may
become
the
Clients
,
but
by
that
the
Friends
of
God
.
Lastly
,
Let
us
remember
,
that
this
Forbearance
and
Long-suffering
of
God
will
not
endure
for
ever
,
that
if
despised
it
shall
be
withdrawn
from
us
;
and
that
God
hath
set
a
time
for
Repentance
,
beyond
which
he
will
not
a
wait
,
nor
suffer
his
Goodness
to
be
abused
.
For
we
must
not
ascribe
to
God
such
an
unlimited
Exercise
of
Mercy
,
as
may
destroy
his
Justice
,
and
include
the
highest
Contradictions
of
Sinners
,
and
pardon
Offences
committed
against
plain
Conviction
of
Conscience
,
and
in
open
Contempt
of
all
means
of
Repentance
afforded
to
them
.
To
pass
by
such
enormous
Sins
would
favour
of
a
Childish
Fondness
,
debase
the
Majesty
of
God
,
and
,
by
making
him
irrational
,
destroy
his
Nature
.
How
shall
I
pardon
thee
for
this
?
saith
God
in
the
Prophet
Jeremy
,
V.
7
,
9.
Shall
not
I
visit
for
these
things
,
and
shall
not
my
Soul
be
avenged
on
such
a
Nation
as
this
?
God
hath
appointed
his
Mercy
as
a
refuge
to
Mankind
for
Sins
of
ignorance
,
Passion
and
Inadvertency
;
not
as
a
Sanctuary
to
prophane
and
incorrigible
Sinners
.
He
winked
indeed
at
the
times
of
ignorance
,
but
now
commandeth
all
men
every
where
to
repent
.
If
a
man
will
not
turn
,
he
will
whet
his
sword
,
Psal.
VII
.
13.
And
then
the
dreadful
consequence
of
his
anger
himself
tells
us
,
Deut.
XXXII
.
40
,
41.
For
I
lift
up
my
hand
to
heaven
,
and
say
I
live
for
ever
.
If
I
whe●…
my
glittering
sword
,
and
mine
hand
take
hold
of
judgment
;
I
will
render
vengea●…te
to
mine
enemies
,
and
will
reward
them
that
hat●…
me
.
Let
us
therefore
perfect
our
Repentance
,
while
a
space
is
yet
open
for
us
,
before
Mercy
return
to
Judgment
,
and
the
Door
be
shut
upon
us
;
that
so
we
also
may
partake
of
the
goodness
,
forbearance
,
and
long-suffering
of
God
,
and
not
fall
into
their
Condemnation
,
who
despise
the
riches
of
them
.
W●…oso
is
wise
,
will
p●…nder
these
things
;
and
they
shall
understand
the
loving
kindness
of
the
Lord
.
The
Sixth
SERMON
.
PREACH'D
December
30.
1688.
At
LAMBETH
CHAPEL
.
1
Cor.
I.
23.
We
preach
Christ
crucified
,
unto
the
Jews
a
stumbling
block
,
and
unto
the
Greeks
foolishness
.
THE
coming
of
the
Messias
into
the
world
,
and
therewith
the
Manifestation
of
the
Divine
Mercy
to
lost
Mankind
,
which
we
at
this
time
Commemorate
,
was
so
signal
a
Benefit
,
and
in
all
respects
so
infinite
,
that
it
cannot
but
administer
Matter
of
Admiration
to
us
,
to
see
it
rejected
,
derided
and
opposed
,
by
the
greatest
part
of
Mankind
.
It
may
justly
seem
strange
to
us
,
that
that
which
was
proposed
by
God
to
rescue
Men
from
that
fatal
Ignorance
,
wherein
they
were
involved
,
should
be
treated
with
Scorn
,
become
a
Stumbling-block
,
and
be
accounted
Folly
.
That
the
glad
tidings
of
great
joy
to
Men
,
should
be
made
a
Matter
of
Derision
,
and
be
received
not
with
Thankfulness
,
as
it
deserved
,
but
with
Scofts
and
Contumelies
.
But
such
is
the
unhappiness
of
Mankind
,
ever
since
the
Fall
of
Adam
,
that
their
Understandings
being
darkned
with
Ignorance
,
as
well
as
their
Wills
corrupted
with
Passions
and
inordinate
Desires
;
it
hath
been
equally
difficult
,
without
the
Assistance
of
Revelation
,
to
find
out
the
Truth
,
as
to
pursue
the
Dictates
of
it
,
when
once
discovered
.
Such
is
the
natural
consequence
of
that
unhappy
Fall
,
and
such
have
been
the
Effects
of
it
in
all
Ages
.
But
then
,
whereas
the
Corruptions
of
the
Will
could
not
be
denied
or
dissembled
,
the
Sense
of
which
induced
Men
to
seek
Remedies
for
them
;
the
failings
of
the
Understanding
were
so
far
from
being
perceived
and
acknowledged
,
that
a
great
part
of
Mankind
had
flattered
themselves
into
an
Opinion
of
a
perfect
knowledge
,
and
believed
the
Truth
not
only
to
be
possessed
by
them
,
but
their
own
Understandings
to
be
the
rule
and
measure
of
it
.
They
had
framed
to
themselves
a
System
of
Religion
,
either
from
their
own
vain
Imaginations
,
or
some
precedent
mistaken
Revelation
;
and
being
pre-possessed
with
Notions
derived
from
thence
,
refused
to
hearken
to
any
Doctrine
different
from
them
.
They
falsely
imagined
their
own
Conceptions
to
be
infallible
;
and
thereby
treated
the
Christian
Religion
,
which
opposed
them
,
as
an
erroneous
and
ridiculous
Doctrine
;
especially
being
proposed
with
that
unaffected
Simplicity
,
to
which
themselves
were
so
much
strangers
;
as
believing
every
Opinion
to
be
so
much
Divine
,
by
how
much
more
it
was
more
refined
,
and
placed
beyond
the
common
Apprehensions
of
Men.
Whereas
the
Christian
Doctrine
was
more
humane
and
easie
,
lay
level
with
the
Capacity
of
the
meanest
Persons
,
and
excluded
not
the
most
illiterate
from
a
perfect
knowledge
of
it
;
being
an
Enemy
to
Pride
and
Ostentation
,
devoid
of
Subtilties
,
and
unuseful
Niceties
,
and
resembling
the
Nakedness
as
well
as
the
Purity
of
Paradise
;
withal
teaching
such
Mysteries
,
as
might
directly
contribute
to
destroy
the
Pride
of
such
men
,
not
only
by
opposing
their
Opinions
;
but
also
teaching
the
Mystery
of
God
incarnate
,
therein
humbling
himself
to
take
upon
him
an
humane
State
,
living
a
mean
and
obscure
Life
,
and
at
last
undergoing
the
shame
of
the
Cross
;
a
Mystery
which
at
once
intirely
ruined
both
the
carnal
and
spiritual
Pride
of
the
World
.
The
Simplicity
of
the
Christian
Religion
,
its
want
of
all
those
external
pompous
Arguments
of
Subtilty
and
mistaken
Learning
,
which
recommended
other
Systems
,
together
with
its
opposition
to
the
received
false
Opinions
of
men
,
had
induced
some
Christians
at
Corinth
,
who
lived
among
the
learned
Philosophers
of
the
Heathens
,
and
Doctors
of
the
Jewish
Law
,
to
doubt
of
the
Truth
of
it
;
others
to
refine
it
into
a
System
of
mysterious
and
subtil
Niceties
;
and
so
hindred
many
from
becoming
Christians
.
The
Apostle
therefore
in
this
Chapter
argueth
against
all
these
Men
,
and
in
the
17th
.
Verse
,
opposeth
to
these
new
Refiners
of
Christianity
,
his
own
Example
;
who
had
preached
the
Gospel
among
them
without
any
affected
shew
of
Eloquence
;
with
a
Simplicity
becoming
the
Majesty
,
and
agreeable
to
the
intention
of
the
Lawgiver
,
Not
with
Wisdom
of
words
,
least
the
Cross
of
Christ
should
be
made
of
none
effect
,
and
fail
of
its
Design
:
as
it
would
most
certainly
do
,
if
proposed
according
to
the
Fancies
of
those
men
,
who
turned
it
into
a
System
of
difficult
and
elaborate
Contemplation
.
For
hereby
it
would
exceed
the
reach
and
capacity
of
the
greater
part
of
Mankind
;
whereas
it
was
indifferently
intended
for
the
benefit
of
all
.
And
it
would
want
that
powerful
Confirmation
of
the
truth
of
it
,
that
being
proposed
in
a
plain
and
familiar
way
by
mean
and
unlearned
Persons
,
It
notwithstanding
surmounted
the
pompous
Learning
of
the
Schools
and
Synagogue
,
and
gained
a
more
universal
Reception
in
the
world
.
That
therefore
as
God
had
chose
to
contrive
the
Redemption
of
Mankind
in
a
way
very
different
from
their
Conceptions
;
so
he
had
chose
to
reveal
the
Mystery
of
it
in
a
method
contrary
to
that
which
they
used
in
the
Propagation
of
their
several
Sects
:
which
occafroned
the
preaching
of
the
Cross
to
be
accounted
foolishness
,
Verse
18.
Although
,
if
Men
would
have
laid
aside
their
unjust
Prejudices
,
they
had
sufficient
reason
to
be
convinced
of
the
Reasonableness
of
this
proceeding
.
The
truth
of
this
the
Apostle
manifesteth
,
not
only
by
appealing
to
the
Conscience
of
those
who
were
perswaded
of
it
,
and
the
secret
Effects
of
that
perswasion
in
the
minds
of
Men
;
but
unto
us
which
are
saved
,
it
is
the
power
of
God
;
but
also
by
other
external
Arguments
,
which
,
by
any
considering
Man
,
cannot
be
rejected
.
As
,
that
it
was
foretold
by
the
antient
Prophets
,
particularly
by
Isaiah
in
XXIX
.
Chapter
,
Verse
4.
For
it
is
there
written
:
I
will
destroy
the
wisdom
of
the
Wise
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
;
that
it
is
abundantly
justified
by
its
admirable
Success
in
the
world
,
to
have
been
the
best
and
most
wise
manner
of
proceeding
,
being
entertained
by
great
numbers
of
Persons
,
and
going
on
apace
in
procuring
its
designed
end
,
the
Reformation
and
instruction
of
Mankind
;
whereas
the
Philosophy
of
the
Gentiles
,
and
the
elaborate
Interpretations
of
the
Mosaick
Law
,
made
by
the
great
Doctors
of
it
,
gained
no
considerable
Progress
in
the
world
;
and
being
confined
to
some
small
number
of
Sectaries
and
Disciples
only
,
manifested
by
their
Unsuccessfulness
,
that
they
were
never
designed
by
the
infallible
Wisdom
of
God
for
the
universal
Discipline
or
Religion
of
Mankind
.
Where
therefore
is
the
Wise
?
as
the
Apostle
triumphantly
upbraids
them
,
Ver.
20.
Whe●…e
is
the
scribe
?
where
is
the
disputer
of
this
world
,
who
after
all
their
laborious
Searches
missed
of
the
Truth
,
and
could
never
propagate
their
Doctrines
with
Success
?
Hath
not
God
made
foolish
the
Wisdom
of
this
world
,
Baffling
all
the
elaborate
Schemes
of
these
opinionated
Men
,
and
confounding
their
glorious
Pretences
of
Wisdom
;
in
appointing
a
quite
different
method
for
procuring
the
Happiness
of
Mankind
from
what
they
had
imagined
;
and
proposing
it
Successfully
by
means
,
in
their
Esteem
,
Contemptible
,
by
Persons
illiterate
,
and
devoid
of
all
Philosophy
and
curious
Learning
?
And
that
we
may
not
conceive
this
way
of
procedure
,
to
be
either
unjust
or
unreasonable
;
the
Apostle
proceeds
in
the
21.
Verse
to
declare
the
Reason
and
Occasion
of
it
.
For
after
that
in
the
Wisdom
of
God
,
the
world
by
Wisdom
knew
not
God
;
it
pleased
God
by
the
foolishness
of
preaching
to
save
them
that
believe
.
Since
these
Persons
,
who
had
conceived
so
great
an
Opinion
of
their
own
Wisdom
,
had
apparently
failed
of
discovering
,
by
the
light
of
Reason
,
the
true
God
,
and
the
natural
Duties
of
Religion
owing
to
him
,
however
very
easie
and
possible
to
them
;
no
wonder
that
the
Mysteries
of
a
revealed
Religion
should
appear
Foolishness
to
them
;
and
that
God
should
as
it
were
by
way
of
Punishment
confound
their
Arrogance
and
mortifie
their
Self-conceit
,
by
instructing
and
saving
Mankind
by
a
way
directly
contrary
to
their
Suppositions
,
namely
by
Preaching
,
that
is
,
by
supernatural
Revelation
,
not
by
their
own
proper
Industry
and
Wit
;
and
by
the
foolishness
of
preaching
;
and
that
considered
in
the
matter
of
the
Revelations
,
which
having
nothing
of
extraordinary
Abstraction
or
difficult
Contemplation
in
them
,
were
in
their
Judgment
accounted
foolish
;
or
in
the
manner
of
proposing
these
Revelations
,
which
being
different
from
their
fond
Conceptions
,
appeared
foolish
and
absurd
to
them
;
the
Jews
requiring
a
sign
,
that
is
,
the
constant
performance
of
glorious
and
pompous
Miracles
,
which
might
secure
to
them
the
Fruition
and
increase
of
that
temporal
Felicity
,
which
they
vainly
hoped
to
receive
from
the
Messias
:
And
the
Greeks
seeking
after
Wisdom
,
despising
all
Doctrines
,
which
were
not
recommended
with
the
specious
shew
of
Philosophical
Subtilty
,
and
Mysterious
Niceties
,
or
not
proposed
by
Persons
,
in
the
Opinion
of
the
world
,
Learned
or
Eloquent
.
After
all
these
preliminary
Arguments
,
the
Apostle
having
thereby
cleared
the
way
,
and
removed
all
Objections
,
lays
down
this
Conclusion
in
the
words
of
my
Text
:
But
we
preach
Christ
crucified
,
unto
the
Jews
a
stumbling
block
,
and
unto
the
Gentiles
foolishness
:
That
is
,
we
justly
,
and
we
boldly
do
it
,
neither
valuing
the
Derision
of
the
world
,
nor
distrusting
the
Justice
of
our
Cause
.
So
then
,
the
words
thus
opened
,
naturally
and
easily
offer
to
us
these
two
Considerations
;
of
which
I
shall
in
order
Discourse
.
I.
The
Reasonableness
or
just
cause
of
believing
,
and
professing
the
Christian
Faith
,
notwithstanding
its
being
a
stumbling
block
to
the
Jews
,
and
to
the
Gentiles
foolishness
.
II.
Our
Obligation
to
Preach
and
openly
profess
this
Faith
,
without
being
offended
with
the
Contradiction
and
Opposition
of
the
Jews
and
Gentiles
;
or
being
led
away
with
the
same
Prejudices
.
I.
That
we
have
reasonable
and
just
Cause
to
believe
and
adhere
to
the
Christian
Faith
,
or
the
Mystery
of
Christ
Crucified
,
notwithstanding
the
derision
of
the
Gentiles
,
and
scandal
of
the
Jews
.
For
that
by
the
phrase
of
Christ
Crucified
,
is
not
so
much
meant
,
the
particular
Mystery
of
the
Death
and
Passion
of
our
Saviour
,
as
the
whole
System
of
Faith
revealed
by
Christ
,
is
manifest
from
the
Context
;
although
the
Crucifixion
of
our
Lord
,
as
it
is
the
grand
Mystery
of
our
Faith
,
so
was
it
of
all
others
to
the
Jews
most
scandalous
,
and
to
the
Gentiles
most
ridiculous
.
But
the
design
of
the
Apostle
being
to
vindicate
the
Christian
Religion
in
general
,
not
this
Mystery
in
particular
;
I
shall
close
with
his
Design
;
and
consider
only
the
more
general
Prejudices
and
Objections
,
upon
account
of
which
the
Faith
became
a
scandal
to
the
Jews
,
and
folly
to
the
Gentiles
;
that
so
by
manifesting
the
unreasonableness
and
inconclusiveness
of
them
,
I
may
manifest
the
Justice
and
Reasonableness
of
our
Belief
,
notwithstanding
their
Opposition
.
These
Prejudices
and
Objections
we
before
observed
from
the
Apostles
Discourse
preceding
my
Text
;
and
they
concern
either
,
1.
The
matter
of
those
Revelations
,
which
are
the
Object
of
the
Christian
Faith
:
Or
,
2.
The
manner
of
revealing
them
,
and
proposing
them
to
the
World
.
In
Relation
to
the
first
;
the
Spirituality
of
the
Christian
Religion
was
a
mighty
Objection
to
the
Jews
,
which
they
could
not
easily
overcome
:
they
being
inured
to
gross
and
corporeal
Conceptions
of
Divine
Matters
;
trained
up
in
carnal
Ceremonies
and
Ordinances
;
expecting
no
other
than
temporal
Rewards
,
and
vainly
expecting
the
glorious
appearance
of
a
temporal
Messias
.
Then
as
to
the
manner
of
the
Revelation
,
nothing
could
be
more
surprizing
to
the
Jews
,
than
to
see
it
performed
in
an
humble
and
gentle
manner
,
not
with
the
voice
of
Thunder
and
Lightnings
,
as
the
Law
of
Old
at
Mount
Sina
;
not
by
force
of
Arms
or
victorious
Success
of
the
Messias
;
not
by
stupendious
Miracles
performed
as
often
as
the
petulancy
of
a
Stiff-necked
People
should
require
it
;
nor
yet
by
the
Learning
and
Cunning
of
their
great
Doctors
and
Rabbies
;
but
by
a
few
mean
,
inconfiderable
,
disarmed
,
and
unlearned
Persons
:
who
set
upon
the
work
without
any
Preparation
of
Learning
or
Interest
;
proceeded
in
it
with
quiet
and
simplicity
;
and
in
treating
with
the
Jews
chose
rather
to
convince
the
Judgment
,
than
amaze
their
Senfes
;
rather
to
argue
from
the
Agreement
of
the
antient
Prophecies
concerning
the
Messias
to
the
Person
of
our
Saviour
,
than
from
the
Performance
of
wonderful
Miracles
;
although
those
were
not
wanting
upon
just
occasions
.
Such
were
the
Prejudices
conceived
by
the
Jews
against
Christianity
,
which
occasioned
and
continued
their
Illusion
.
They
knew
very
well
that
super-natural
Revelation
was
the
ordinary
means
,
by
which
Man
should
arrive
to
Happiness
;
that
it
was
agreeable
to
the
Majesty
,
and
former
Revelations
of
God
,
to
propose
Matters
of
Belief
and
Practice
not
exceeding
the
capacity
of
the
meanest
Persons
:
and
thus
far
they
proceeded
in
the
right
way
;
but
then
the
aforementioned
Prejudices
were
a
stumbling-block
in
their
way
,
which
occasioned
their
Fall
,
and
hindered
any
farther
Progress
.
The
Gentile
Philosophers
(
for
against
them
,
and
not
the
more
unlearned
sort
of
Heathens
,
the
Apostle
here
argues
,
)
conceived
yet
deeper
Prejudices
against
Christianity
,
accounting
it
Foolishness
,
and
deriding
the
whole
Design
of
it
.
They
were
puffed
up
with
an
Opinion
of
their
own
perfect
knowledge
,
or
at
least
Ability
to
obtain
the
perfection
of
it
;
believing
it
therefore
unnecessary
for
God
to
reveal
the
Truth
to
them
,
which
they
could
discover
by
their
own
Wit
and
Industry
.
Or
if
God
should
put
himself
to
this
unnecessary
trouble
,
they
vainly
supposed
,
that
no
Persons
were
so
fit
to
be
employed
in
it
as
themselves
,
who
were
indued
with
extraordinary
Assistances
of
acquired
Learning
:
Or
at
least
not
the
Apostles
of
all
Men
,
who
confessed
themselves
to
be
unacquainted
with
Secular
Learning
,
and
appeared
so
to
be
;
and
which
mightily
added
to
their
Prejudice
,
were
by
Birth
and
Education
Barbarians
;
whom
the
Greeks
were
wont
to
treat
as
the
most
vile
and
contemptible
part
of
the
Creation
,
devoid
of
Reason
,
and
not
much
Superiour
to
Brutes
.
And
then
as
to
theRevelation
it self
:
the
Christian
Religion
seemed
to
them
to
be
naked
and
homely
,
and
which
they
accounted
a
great
indecency
,
fitted
for
the
Reception
of
all
Men
,
not
the
Contemplation
of
themselves
only
;
as
not
consisting
of
abstruse
Mysteries
,
and
subtil
Distinctions
;
which
by
their
Intricacy
and
Difficulty
might
Intitle
themselves
to
Sublimity
and
a
Divine
Original
;
but
made
up
of
easie
,
natural
and
unaffected
Truths
,
equally
obvious
to
the
understanding
of
all
Men
,
equally
concerning
all
,
and
dispensing
the
Knowledge
of
her
Mysteries
to
all
.
Such
were
the
Reasons
,
and
such
were
the
Prejudices
,
which
caused
the
Christian
Religion
to
become
a
Scandal
to
the
Jews
,
and
Folly
to
the
Greeks
.
To
these
the
Apostle
giveth
one
general
Answer
in
the
25.
Verse
.
Because
the
foolishness
of
God
is
wiser
than
men
;
and
the
weakness
of
God
is
stronger
than
men
.
An
Answer
which
invincibly
overthrows
the
Plea
of
these
Opposers
of
Christianity
,
as
who
proceeded
upon
an
arrogant
Opinion
of
their
Knowledge
and
Comprehension
:
whereas
the
experience
of
many
Ages
might
have
convinced
them
,
how
unsuccessfully
Mankind
hath
ever
endeavoured
to
obtain
the
knowledge
of
Divine
Matters
by
its
own
Power
.
Matters
of
Natural
Religion
were
almost
universally
mistaken
;
and
how
should
we
hope
that
the
Mysteries
of
a
Revealed
Religion
can
be
fully
discovered
by
us
?
We
all
find
in
our selves
the
defects
of
knowledge
;
we
acknowledge
our
Errours
by
changing
our
Opinions
daily
;
and
may
discover
the
imperfection
of
our
Understandings
even
from
the
increase
of
Knowledge
;
for
every
Degree
added
to
it
manifesteth
a
precedent
Degree
of
Ignorance
,
and
that
somewhat
was
still
wanting
to
render
our
Knowledge
compleat
.
So
difficult
,
nay
even
impossible
is
it
,
for
Man
to
discover
the
Counsels
of
God
in
Relation
to
himself
,
or
to
pass
a
Judgment
on
them
.
He
may
easily
perceive
indeed
whether
any
thing
,
which
pretends
to
carry
that
Sacred
stamp
,
be
contrary
to
Sense
and
includeth
a
Contradiction
,
and
may
thence
certainly
conclude
it
to
be
false
and
counterfeit
;
but
may
not
by
any
means
be
admitted
to
judge
of
the
Conveniency
or
Inconveniency
of
the
Divine
Dispensations
:
This
is
too
high
a
Presumption
,
and
intrencheth
upon
the
Majesty
of
God
;
who
being
of
infinite
Wisdom
,
knoweth
always
what
is
most
convenient
;
and
knowing
it
doth
effect
it
.
It
is
no
hard
matter
to
put
plausible
Colours
upon
this
or
that
Model
of
Religion
,
recommend
it
with
abundant
Arguments
,
and
pompously
describe
the
Convenience
of
it
.
But
as
the
Apostle
assureth
us
,
1
Cor.
III.
19.
The
wisdom
of
this
world
is
foolishness
with
God
,
or
in
comparison
of
his
greater
and
infinite
Wisdom
,
who
seeth
all
things
and
their
Tendency
or
Subservience
to
procure
the
end
he
designeth
;
so
that
to
be
taught
or
commanded
by
him
,
is
the
most
certain
Argument
of
convenience
which
can
be
proposed
.
Not
only
doth
the
Excellency
of
the
Christian
Religion
in
general
,
appear
from
this
Argument
;
the
Reasonableness
of
the
whole
Design
and
Revelation
of
it
in
those
Matters
,
which
are
before
objected
against
,
is
no
less
manifest
.
For
first
,
As
to
the
Spirituality
of
it
,
this
is
so
far
srom
prejudicing
the
truth
of
it
,
that
if
justly
considered
,
it
ought
rather
to
recommend
it
to
the
Reception
of
all
considering
Persons
;
being
the
most
express
Character
of
Divinity
,
which
can
be
conferred
on
any
System
of
Religion
whatsoever
:
as
bearing
thereby
a
greater
resemblance
to
God
the
Author
and
Object
of
it
.
This
the
Jews
themselves
did
not
deny
;
only
they
pretended
that
this
spiritual
Worship
opposed
their
own
more
gross
and
corporeal
Worship
,
which
was
acknowledged
on
both
sides
to
have
been
revealed
by
God
;
and
defeated
their
hopes
of
a
promised
Messias
,
whom
they
expected
would
deliver
them
from
the
Slavery
of
other
Nations
,
and
by
force
of
Arms
settle
them
in
a
quiet
and
perpetual
Possession
of
all
temporal
Happiness
.
It
seemed
to
them
absurd
,
that
the
glorious
Messias
should
live
an
obscure
,
despised
,
and
ignominious
Life
,
and
at
last
die
a
shameful
and
a
painful
Death
.
An
Errour
indeed
into
which
the
Genius
of
their
Religion
,
depending
upon
temporal
Promises
and
Rewards
,
did
almost
naturally
lead
them
;
but
which
might
easily
have
been
discovered
,
if
they
would
have
wisely
considered
either
the
Nature
of
God
,
or
Condition
of
Man
.
From
the
first
they
might
easily
be
convinced
,
that
a
spiritual
way
of
Worship
was
far
more
noble
,
pleasing
,
and
agreeable
to
the
Divine
Nature
.
And
if
their
former
Religion
induced
them
to
different
Sentiments
,
God
had
taken
abundant
Care
to
prevent
their
mistake
,
by
frequent
foretelling
to
them
in
the
Prophets
his
intention
of
changing
their
Religion
,
dis-burthening
them
of
the
imposition
of
their
Rites
and
Ceremonies
,
and
re●…ining
it
into
a
spiritual
Worship
;
by
describing
the
Condition
and
Office
of
the
Messias
,
That
he
should
be
a
man
of
sorrows
,
acquainted
with
grief
;
bear
the
sins
of
the
people
,
heal
them
by
his
stripes
,
and
be
reckoned
among
the
Transgressours
.
Then
as
to
the
Nature
of
the
thing
it self
;
it
was
no
other
than
a
childish
Fancy
,
to
imagine
that
Pomp
and
Grandeur
,
Riches
and
Majesty
did
more
become
the
Messias
,
than
Humility
and
Affliction
;
Poverty
and
Contempt
,
being
things
in
their
own
Nature
indifferent
,
and
of
no
Esteem
any
otherwise
than
in
respect
to
their
conducement
to
some
better
end
;
Which
in
the
Messias
was
the
Instruction
of
the
world
,
and
the
Reconciliation
of
it
by
his
Death
to
his
offended
Father
.
To
the
latter
,
Contempt
,
Affliction
,
and
Suffering
,
were
absolutely
necessary
:
And
to
the
former
highly
convenient
.
For
since
our
Lord
was
not
only
to
reform
the
Errours
of
Mankind
by
his
infallible
Doctrine
,
and
attone
for
the
Sins
of
it
by
his
Passion
;
but
also
to
deliver
to
us
a
most
compleat
Pattern
of
Vertue
and
Holiness
in
his
own
Person
;
it
was
highly
expedient
,
that
he
should
suffer
all
the
Calamities
incident
to
humane
Nature
,
that
so
he
might
teach
Men
,
by
his
own
Example
,
patiently
to
endure
Affliction
,
undergo
Poverty
with
Contentment
,
and
not
be
affrighted
by
the
terrour
of
Death
from
the
performance
of
their
Duty
.
No
perswasion
was
necessary
to
induce
Men
to
admit
Riches
,
Pleasures
and
Prosperity
;
but
to
suffer
all
the
Miseries
of
this
World
with
a
generous
and
unrepining
Mind
,
nothing
less
than
the
Example
of
God
incarnate
could
perswade
them
.
The
manner
wherein
God
chose
to
reveal
the
Gospel
,
might
perhaps
seem
strange
to
the
Jews
,
as
being
different
from
that
wherein
the
Law
was
revealed
on
Mount
Sina
:
but
far
from
appearing
incredible
,
ought
rather
to
have
seemed
more
congruous
to
the
Nature
of
God
;
certainly
more
agreeable
to
the
Nature
of
the
things
revealed
;
which
being
Matters
of
the
highest
Bounty
and
Clemency
to
Mankind
,
required
not
to
be
revealed
in
such
a
terrible
manner
as
the
Law
,
which
was
employed
rather
in
denouncing
the
Judgments
than
the
Mercies
of
God
;
but
in
a
manner
,
which
by
the
sweetness
of
it
might
declare
the
Clemency
and
Loving
kindness
of
its
Author
.
It
can
be
no
other
than
a
bruitish
Stupidity
,
not
to
be
raised
to
the
knowledge
of
God
any
otherwise
than
by
the
Effects
of
his
Power
and
Justice
;
as
if
Acts
of
Mercy
did
not
equally
declare
his
Nature
,
and
lay
a
far
greater
Obligation
of
Obedience
upon
us
:
Or
if
Acts
of
Power
must
be
employed
,
as
indeed
they
are
highly
necessary
;
in
the
second
place
,
they
were
far
more
numerous
and
wonderful
in
the
Revelation
of
the
Gospel
,
than
of
the
Law
;
not
so
amazing
,
but
more
Divine
;
not
so
terrible
,
but
more
illustrious
.
The
Jews
indeed
were
wont
to
require
a
Sign
as
the
last
Proof
of
the
Christian
Faith
;
which
,
since
it
is
apparent
,
that
Miracles
were
frequently
wrought
by
the
Apostles
in
Confirmation
of
the
Faith
,
can
be
understood
of
no
other
,
than
either
that
great
and
final
Miracle
,
which
they
vainly
expected
from
the
Messias
,
the
Restitution
of
their
Nation
to
its
temporal
Happiness
;
or
performing
a
Miracle
as
often
as
every
single
Person
should
desire
it
,
for
establishing
the
Truth
of
Christianity
;
Or
else
relying
more
upon
Miracles
than
the
Testimony
of
the
ancient
Prophecies
concerning
Christ
,
and
never
urging
their
Authority
to
the
Jews
without
some
concomitant
Miracle
.
In
whethersoever
of
these
S●…nses
the
Jews
were
wont
obstinately
to
require
a
Sign
of
the
Apostles
;
nothing
could
be
more
unreasonable
or
impertinent
.
For
would
it
not
be
unworthy
the
Majesty
of
God
,
to
violate
the
ordinary
Course
of
Nature
to
gratifie
either
a
false
Opinion
,
or
a
fond
Desire
?
The
Restitution
of
Liberty
was
never
promised
from
the
M●…ssias
to
the
Jews
,
and
therefore
was
in
vain
expected
from
him
.
The
Prophecies
were
sufficiently
clear
,
and
needed
not
the
concurrent
Testimony
of
constant
Miracles
:
and
to
gratifie
the
idle
Curiosity
of
every
petulant
Humour
,
by
working
Miracles
as
often
as
should
be
required
,
would
be
such
a
trifling
Extravagance
,
as
would
more
effectually
destroy
the
Authority
of
such
a
Lawgiver
,
than
all
his
Miracles
would
confirm
it
.
Or
if
a
constant
uniform
Miracle
attending
the
Publication
of
Christianity
,
would
satisfie
such
Men
,
as
surely
it
ought
to
do
,
they
may
discover
one
in
that
very
Circumstance
which
they
use
to
inforce
their
Objection
;
namely
,
that
it
was
Successfully
propagated
in
the
World
by
ignorant
and
illiterate
Persons
,
who
could
neither
impose
upon
Mankind
by
the
Crafty
Artifice
of
Rhetorick
or
Insinuation
,
nor
delude
them
by
the
Authority
of
their
Names
;
a
Circumstance
which
unanswerably
argueth
a
Divine
Power
and
Assistance
to
have
attended
the
first
Preachers
of
the
Gospel
,
and
affected
the
Minds
of
their
Auditors
.
And
then
,
what
greater
Argument
can
we
desire
of
the
Wisdom
of
God
in
contriving
and
using
this
Method
,
than
those
illustrious
Advantages
which
it
administred
to
the
designed
End
,
the
Conversion
of
the
World
,
and
the
Glory
of
God
?
For
not
only
might
the
wonderful
Success
of
it
,
in
all
parts
,
even
of
the
learned
World
,
wrought
by
such
weak
and
contemptible
means
,
convince
all
sober
Persons
of
somewhat
more
than
humane
directing
the
Conduct
of
it
;
but
also
this
method
admirably
conduced
to
secure
the
Honour
of
God
,
and
destroy
the
Pride
and
Ambition
of
Men
;
who
if
they
had
been
qualified
for
such
an
Office
by
acquired
Learning
,
would
have
been
apt
to
have
ascribed
their
knowledge
of
Divine
Matters
to
their
own
Sagacity
,
not
the
Gift
of
God
;
and
intitled
all
the
Glory
of
Success
to
their
own
Prudence
,
not
the
Divine
Power
:
and
further
,
might
have
induced
Men
to
have
attributed
the
Success
of
Christianity
to
the
Sophistry
and
Insinuation
of
its
Teachers
,
not
the
Power
of
that
Truth
,
which
accompanied
it
,
and
the
Providence
of
that
God
,
who
founded
it
.
Thus
we
have
answered
the
Prejudices
of
the
Jews
,
and
by
shewing
the
Wisdom
of
God
in
employing
unlearned
Persons
,
defeated
a
like
Objection
of
the
Heathen
Philosophers
.
But
then
,
what
the
Jews
admitted
,
that
Supernatural
Revelations
were
both
convenient
and
necessary
to
the
Salvation
of
Mankind
,
theseMen
deny
,
trusting
to
the
supposed
Excellency
of
their
own
Learning
,
and
imagining
themselves
able
by
the
sole
light
of
Reason
to
attain
the
highest
Perfection
of
spiritual
Knowledge
;
herein
putting
themselves
into
a
worse
Condition
than
those
whom
they
treat
with
so
much
Scorn
,
Idiots
and
Barbarians
.
For
these
are
sensible
of
the
failures
of
their
own
Understanding
,
and
therefore
willingly
admit
a
Remedy
:
whereas
those
disowning
all
Disease
,
neglect
the
Cure
of
it
.
Surely
no
great
Reason
is
required
to
confute
these
Men.
For
is
it
unworthy
the
Mercy
of
God
to
assist
the
Soul
of
Man
by
supernatural
Revelations
,
even
although
it
might
,
(
although
not
without
great
Difficulty
,
)
attain
to
the
knowledge
of
all
things
necessary
?
This
none
will
say
.
Or
is
it
unbefitting
the
Goodness
of
God
to
provide
for
the
Instruction
of
unlearned
Persons
by
Revelation
,
although
most
learned
Men
may
not
want
it
?
This
cannot
be
doubted
.
Or
if
a
Revelation
must
be
made
,
could
it
be
done
in
any
more
prudent
and
rational
manner
,
than
was
Christianity
?
This
none
will
affirm
.
So
then
the
extraordinary
Revelation
of
Divine
Truths
is
consistent
with
the
Majesty
of
God
and
Reason
of
Man
;
and
the
necessity
of
it
to
all
Persons
without
Distinction
,
the
most
learned
as
well
as
ignorant
,
is
no
less
apparent
.
For
however
these
Philosophers
might
please
themselves
with
the
false
Opinion
of
a
perfect
Knowledge
,
it
is
too
notorious
that
their
Pretences
were
vain
and
trifling
.
They
professed
indeed
a
Science
of
Divine
Matters
,
but
such
as
included
only
unuseful
,
and
oft-times
absurd
,
Notions
;
which
were
as
various
as
their
several
Sects
,
and
those
as
numerous
as
the
Whimsies
of
ambitious
Men
;
and
all
derided
by
a
powerful
and
learned
Sect
,
which
denied
any
truth
to
be
in
things
.
Or
if
any
of
them
entertained
right
Notions
of
a
Deity
and
Religion
,
yet
was
it
rather
by
way
of
Conjecture
,
than
Certainty
,
which
therefore
had
no
influence
upon
their
Lives
,
nor
afforded
any
other
hopes
of
a
future
State
,
than
what
were
founded
only
on
faint
Wishes
and
uncertain
Desires
;
such
as
would
never
induce
them
to
forego
their
Lives
,
or
any
part
of
their
temporal
Happiness
,
rather
than
renounce
it
;
or
give
them
intire
assurance
of
any
Reward
or
Punishment
in
another
Life
.
If
to
pretend
that
Revelation
is
unnecessary
and
unuseful
to
them
,
was
frivolous
and
irrational
in
these
Heathen
Philosophers
;
much
more
absurd
was
it
to
arraign
the
Christian
Religion
of
its
simplicity
,
which
fitted
it
for
the
Reception
of
all
the
members
of
Mankind
,
not
appropriating
it
to
the
Benefit
of
Philosophers
only
,
by
proposing
abstruse
Contemplations
and
nice
Subtilties
,
beyond
the
ordinary
reach
of
unlearned
Persons
.
This
was
the
chief
Reason
why
Christianity
was
by
them
accounted
Folly
,
as
being
hereby
become
the
Portion
of
reputed
Fools
,
as
well
as
the
Science
of
those
,
who
flattered
themselves
with
the
Title
of
Wisdom
.
And
this
is
none
of
the
least
Reasons
why
we
ought
to
esteem
it
the
most
excellent
of
all
Religions
,
and
condemn
the
intolerable
Pride
and
Superciliousness
of
such
Men
,
who
either
then
did
endeavour
to
engross
the
Knowledge
of
Divine
Matters
,
or
now
do
true
Belief
and
Salvation
,
to
themselves
only
.
Religion
was
intended
by
God
to
procure
the
Happiness
of
the
whole
Race
of
Mankind
,
not
of
any
Sect
or
Denomination
of
Men
,
much
less
of
a
small
inconsiderable
Party
,
who
,
by
appropriating
to
themselves
the
greatest
Blessings
of
Heaven
,
make
themselves
unworthy
of
the
least
of
them
.
Nothing
therefore
contributes
so
much
to
declare
the
Mercy
of
God
,
or
is
so
befitting
the
Holiness
and
Beneficence
of
his
Nature
,
as
the
generous
Spirit
of
the
Christian
Religion
,
which
equally
admitteth
all
Men
,
and
acknowledgeth
no
other
distinction
in
Persons
,
than
what
ariseth
from
their
more
or
less
perfect
Obedience
to
the
Law
of
God
.
To
this
end
it
is
admirably
fitted
by
the
Simplicity
of
it
,
imposing
no
necessary
Duties
of
Life
and
Conversation
,
but
what
are
commanded
even
by
the
Law
of
Nature
,
and
observing
no
other
Sacraments
or
Ceremonies
,
than
what
are
easie
and
significant
,
few
and
instructive
.
And
if
this
must
be
accounted
a
Prejudice
against
the
Truth
of
Christianity
,
to
what
a
deplorable
Condition
hath
the
Reason
of
Mankind
degenerated
,
disliking
Divine
Truths
because
rational
,
plain
and
obvious
?
It
hath
indeed
been
a
common
mistake
to
despise
all
Doctrines
recommended
with
these
excellent
Qualities
,
and
because
lying
level
with
the
Capacity
of
the
unlearned
multitude
;
and
to
pronounce
them
foolish
,
as
the
Greek
Philosophers
in
the
Text
accounted
the
Gospel
to
be
Foolishness
,
because
of
its
Simplicity
.
But
this
is
such
a
Prejudice
,
as
nothing
less
than
the
most
invincible
Ignorance
of
the
Nature
of
Truth
and
Religion
can
excuse
.
A
mistake
however
,
to
which
the
corrupted
Inclination
of
humaneNature
is
so
prone
,
that
it
hath
not
only
affected
the
Greek
Philosophers
,
but
also
great
numbers
of
Christians
in
all
Ages
;
who
disdaining
the
Profession
of
a
simple
and
easie
Religion
,
either
added
abstruse
and
sometimes
incredible
Articles
to
it
;
or
turned
it
into
an
artificial
Science
,
involved
in
the
most
perplex
and
intricate
Subtilties
;
or
affected
to
propose
and
deliver
it
in
an
Enthusiastick
stile
,
in
wild
and
undigested
Conceptions
.
It
remains
that
I
consider
our
Obligation
,
notwithstanding
all
these
Objections
,
and
the
Scandals
derived
from
them
,
to
believe
and
openly
to
profess
the
Faith
of
Christ
.
For
however
it
be
to
the
Jews
a
stumbling-block
;
and
to
the
Greeks
foolishness
,
we
still
preach
Christ
crucified
;
and
as
it
appears
from
what
,
hath
been
said
,
have
Reason
so
to
do
;
being
neither
scandalized
at
the
Contradiction
and
Opposition
of
the
Jews
and
Gentiles
,
nor
deluded
by
the
same
Prejudices
with
them
:
Which
two
Heads
I
will
briefly
speak
to
.
First
then
,
If
the
Christian
Religion
be
to
the
Jews
a
Stumbling-block
,
and
to
the
Greeks
Foolishness
;
if
a
great
part
of
the
World
continue
not
only
in
Ignorance
of
it
,
but
in
Opposition
to
it
;
if
the
Mysteries
of
it
appear
to
some
incredible
,
and
the
manner
proposing
it
ridiculous
;
this
ought
not
to
scandalize
us
,
or
induce
us
to
believe
the
Truth
of
our
Religion
,
to
be
either
less
plain
or
less
certain
.
We
all
know
Mankind
to
be
subject
to
Errour
,
and
experience
the
weakness
of
humane
Understanding
.
We
cannot
be
ignorant
how
prone
all
Men
are
to
follow
the
direction
of
their
Lusts
and
Passions
;
and
then
if
we
consider
that
Christianity
opposeth
and
restraineth
these
unruly
Passions
,
we
shall
cease
to
wonder
at
its
Rejection
and
Contradiction
.
God
hath
indeed
set
his
revealed
Truths
in
as
clear
a
light
,
as
is
sufficient
for
the
Conviction
of
men
;
but
still
leaveth
our
Will
in
its
full
Liberty
to
embrace
or
reject
them
;
that
so
he
may
leave
place
either
for
Reward
of
Belief
,
or
Punishment
of
the
contrary
.
Not
that
God
requireth
us
to
believe
any
thing
incredible
or
extraordinary
;
not
that
we
merit
any
thing
at
the
hands
of
God
by
being
more
credulous
than
the
rest
of
Mankind
,
or
believing
those
things
which
other
Men
reject
as
foolish
or
monstrous
.
Our
Faith
is
no
otherwise
capable
of
a
Reward
,
than
as
it
is
just
and
rational
,
as
it
is
the
result
of
the
right
Exercise
of
our
Faculties
,
and
a
Demonstration
of
readiness
to
obey
the
Will
of
God
,
and
acknowledge
his
Attributes
of
Veracity
and
Dominion
over
us
.
It
was
therefore
a
strange
Expression
of
an
ancient
Writer
,
That
the
Mysteries
of
the
Christian
Faith
are
for
that
very
reason
certain
,
credible
,
and
meritorious
to
be
believed
;
because
they
are
foolish
,
incredible
and
impossible
:
that
in
this
consists
the
merit
of
Christian
confidence
;
and
that
God
therefore
chose
this
way
,
that
he
might
,
as
it
were
,
retaliate
to
Men
the
impudence
of
Idolatry
in
which
they
had
voluntarily
engaged
themselves
,
by
the
impudence
of
Faith
,
which
he
imposed
on
them
.
If
things
were
so
;
justly
might
Christianity
be
a
Scandal
to
the
Jews
,
and
Folly
to
the
Greeks
.
But
blessed
be
God
,
and
blessed
be
that
Holy
Religion
which
we
profess
,
nothing
is
required
of
us
to
be
believed
,
but
what
is
entirely
Conformable
to
the
Laws
of
Nature
and
Reason
,
and
which
would
be
our
Duty
to
ass●…nt
to
,
although
no
Reward
attended
the
Assent
.
In
the
next
place
,
if
we
ought
not
to
be
scandalized
at
the
Dissent
and
Opposition
of
the
Jews
and
Greeks
:
Much
less
ought
we
to
suffer
our selves
to
be
led
away
by
the
same
Prejudices
with
them
.
Men
perhaps
professing
Christianity
may
imagine
this
to
be
impossible
,
while
they
continue
in
the
open
Profession
of
it
,
and
so
take
no
Care
to
prevent
it
.
But
if
we
examine
our selves
,
I
fear
,
we
shall
find
our selves
obnoxious
to
the
same
Prejudices
,
and
to
have
been
often
seduced
by
them
;
if
not
to
a
Desertion
of
our
Religion
,
yet
to
a
Violation
of
it
.
Was
the
Christian
Faith
a
Stumling-block
to
the
Jews
,
because
defeating
their
hopes
of
a
temporal
Messias
,
and
worldly
Happiness
?
And
are
not
we
often
tempted
by
the
Pleasures
of
this
World
to
withdraw
our
Obedience
from
the
Laws
of
God
,
and
thereby
in
effect
to
deny
him
?
As
often
as
Men
preferr
their
worldly
Interest
to
the
least
Duty
of
Religion
;
as
often
as
by
too
anxious
a
Diligence
about
the
Affairs
of
this
Life
,
they
neglect
the
care
of
another
;
they
give
just
Reason
to
others
to
suspect
them
Guilty
of
the
same
Errour
of
placing
all
their
Happiness
on
this
side
Heaven
,
and
dis-believing
the
Joys
of
Paradise
.
Did
the
Jews
often
unseasonably
and
importunately
require
a
Sign
?
And
are
not
we
often
induced
to
distrust
Providence
,
and
murmur
against
the
Divine
Goodness
;
as
often
as
God
deferrs
to
rescue
us
from
imminent
Dangers
and
Calamities
and
immediately
ingageth
not
his
miraculous
Power
in
our
Assistance
?
Do
not
Men
call
in
question
the
Justice
of
the
Divine
Dispensation
;
because
God
refuseth
to
violate
the
established
Laws
of
his
Government
,
and
sometimes
permitteth
the
good
to
pass
unrewarded
,
and
the
wicked
to
escape
unpunished
in
this
life
?
Was
the
Christian
Religion
Foolishness
to
the
Greeks
,
because
proposed
by
mean
and
unlearned
Persons
?
And
have
not
the
Effects
of
spiritual
Pride
been
deplored
in
all
Ages
of
the
Church
,
and
continue
to
this
day
;
while
Men
,
puffed
up
with
a
vain
Opinion
of
their
own
extraordinary
Knowledge
in
Divine
Matters
,
refuse
to
hear
the
Voice
of
their
ordinary
Pastor
,
Scorn
to
be
instructed
by
him
,
and
rudely
turn
their
backs
upon
him
?
Did
the
Greek
Philosophers
despise
Christianity
,
because
plain
and
simple
,
easie
to
be
understood
,
and
not
difficult
to
be
performed
?
And
are
not
we
often
betrayed
by
a
like
Pre
judice
to
neglect
our
Duty
,
and
lay
aside
the
Study
of
Divine
Things
?
How
many
Christians
are
at
this
day
displeased
with
a
sober
and
rational
Form
of
Worship
;
either
because
it
is
not
fraught
with
pompous
and
unuseful
Ceremonies
,
or
because
it
is
devoid
of
Enthusiastick
Raptures
,
and
unintelligible
Impertinencies
?
So
that
we
must
acknowledge
our selves
to
be
no
less
concerned
in
the
words
and
meaning
of
my
Text
,
than
were
formerly
either
Jews
or
Greeks
.
To
conclude
,
if
the
most
certain
Truths
,
and
most
Holy
Religion
,
be
notwithstanding
liable
to
the
contradiction
of
foolish
and
unreasonable
Men
;
if
the
Prejudices
against
Christianity
be
found
to
be
unjust
and
false
;
let
us
neither
be
offended
at
the
Opposition
of
her
Enemies
,
nor
drawn
into
like
Mistakes
with
them
either
by
Passion
or
Inadvertency
.
Let
us
give
most
humble
and
hearty
Thanks
to
God
,
for
sending
his
Son
,
as
at
this
time
,
into
the
World
to
redeem
us
,
and
reveal
to
us
his
Will
and
Pleasure
.
Let
us
adore
his
Wisdom
and
Goodness
,
who
hath
contrived
such
excellent
Methods
,
whereby
the
knowledge
of
this
Mystery
and
Revelation
may
,
with
sufficient
certainty
,
be
transmitted
to
all
Ages
;
improving
the
Happiness
of
our
Knowledge
,
by
securing
to
our selves
the
Rewards
of
it
in
a
careful
Practice
of
our
Duty
;
that
so
we
may
here
with
Comfort
hold
fast
,
and
hereafter
with
Glory
obtain
the
Promises
of
everlasting
Life
:
To
which
God
of
his
infinite
Mercy
bring
us
all
,
for
the
sake
of
our
Lord
and
Saviour
Jesus
Christ
.
The
Seventh
SERMON
.
PREACH'D
January
20th
.
1689.
At
LAMBETH
CHAPEL
.
Hebr.
IX
.
27.
It
is
appointed
unto
Men
once
to
die
,
but
after
this
the
Judgment
.
I
Intend
not
from
these
words
to
prove
the
Mortality
of
Mankind
,
or
shew
that
all
the
Members
of
it
are
subject
to
that
fatal
Doom
.
The
experience
of
almost
Six
Thousand
Years
may
abundantly
convince
us
of
this
.
And
least
we
should
imagin
our selves
to
be
particularly
exempted
from
the
common
calamity
of
Mankind
,
that
decay
which
we
find
in
our
Bodies
,
and
those
frequent
Infirmities
to
which
we
are
all
subject
,
permits
us
not
to
entertain
any
hopes
of
such
an
extraordinary
priviledge
.
The
necessity
of
ending
this
Life
is
so
apparent
,
that
it
would
be
trifling
to
endeavour
to
demonstrate
it
;
however
the
consideration
of
that
necessity
is
a
matter
of
the
greatest
Moment
,
and
which
may
justly
require
the
most
serious
reflections
of
our
Mind
.
But
that
is
not
my
present
purpose
,
nor
the
design
of
the
Apostle
in
these
words
,
wherein
is
expressed
the
divine
Determination
in
relation
to
the
Mortality
,
and
future
Judgment
of
Men
,
and
the
Order
of
them
;
namely
,
that
God
hath
decreed
,
that
all
Men
shall
once
Die
,
and
that
after
Death
,
they
shall
receive
either
the
reward
or
punishment
of
their
Actions
.
Now
however
the
secret
Decrees
of
God
be
unsearchable
,
and
his
ways
past
finding
out
;
however
a
curious
desire
of
knowing
the
Nature
and
Reasons
of
them
,
may
be
rash
and
fruitless
;
yet
in
these
which
so
immediately
and
universally
concern
Mankind
,
and
are
,
in
effect
,
the
great
object
of
our
Religion
,
no
enquiry
can
be
unnecessary
or
unuseful
;
the
reasons
of
them
are
obvious
and
satisfactory
,
such
as
may
not
only
be
discovered
by
us
,
but
even
ought
not
to
be
unknown
to
us
;
and
surely
not
without
reason
:
For
nothing
tends
more
effectually
to
secure
the
Honour
of
God
,
and
induce
us
to
acquiesce
in
his
Decrees
,
than
an
intire
satisfaction
of
the
Justice
and
Wisdom
of
them
.
And
if
this
be
necessary
in
relation
to
all
the
divine
Decrees
which
respect
us
;
how
much
more
will
it
concern
us
to
have
a
perfect
knowledge
of
the
reasons
of
those
grand
Decrees
,
of
Death
and
Judgment
,
which
the
Apostle
hath
comprehended
in
the
words
of
my
Text
?
And
from
whence
I
shall
take
occasion
to
Discourse
upon
these
two
Heads
.
I.
The
Justice
of
the
Divine
Decre●…
of
Death
to
all
Men.
It
is
appointed
unto
Men
once
to
die
.
II.
The
Justice
and
Wisdom
of
the
Divine
Decree
of
Judgment
to
be
executed
,
after
Death
,
and
not
in
this
Life
:
But
after
this
the
Judgment
.
First
then
,
if
we
consider
only
the
light
of
Reason
,
nothing
can
appear
more
just
,
than
the
Divine
Decree
which
imposeth
a
necessity
of
Dying
upon
all
Men.
God
being
the
Author
of
our
existence
,
and
the
Lord
of
Life
and
Death
,
might
justly
dispose
of
,
or
dispense
either
,
according
to
his
Good
Pleasure
.
It
was
a
sufficient
obligation
to
Man
to
have
received
the
benefit
of
Existence
,
without
expecting
a
perpetual
and
invariable
conservation
of
that
Existence
.
The
very
Nature
and
Constitution
of
Man
declares
him
to
be
Mortal
;
and
then
surely
it
could
neither
be
unjust
or
unreasonable
in
God
to
permit
the
natural
course
of
Nature
to
be
observed
.
Thus
far
the
Divine
Decree
is
unquestionable
,
and
secure
from
all
objections
.
But
then
the
revealed
History
of
the
Creation
of
Man
,
and
the
Divine
Dispensations
in
relation
to
him
,
include
some
apparent
shew
of
injustice
;
which
may
induce
inconsidering
Persons
to
accuse
God
of
overmuch
Rigour
,
and
even
Tyranny
,
in
condemning
the
whole
Race
of
Mankind
to
the
Sentence
of
Death
,
for
the
single
fault
of
the
First
Man
;
and
extending
the
punishment
of
that
to
all
his
posterity
,
which
was
yet
unborn
,
and
therefore
wholly
innocent
of
it
.
A
proceeding
and
manner
of
Judicature
,
which
would
appear
harsh
and
even
cruel
among
Men
;
especially
as
it
hath
been
erroneously
represented
by
many
Writers
and
Divines
,
who
endeavouring
to
amplifie
the
unlimited
Power
of
God
,
and
meanness
of
Man
,
would
perswade
us
,
that
herein
God
had
no
respect
to
the
merits
or
demerits
of
Men
;
that
he
created
the
far
greater
part
of
Mankind
for
no
other
end
,
than
to
make
them
miserable
,
and
to
shew
forth
,
in
their
punishments
,
the
effects
of
his
Almighty
Power
;
and
that
in
punishing
the
fall
of
Adam
,
he
subjected
his
whole
posterity
,
not
only
to
Temporal
but
Eternal
Death
.
This
would
indeed
effectually
declare
the
power
of
God
,
but
such
a
Power
as
would
be
Odious
and
Intolerable
,
Unjust
and
Tyrannical
,
far
unbecoming
the
purity
of
a
most
perfect
Being
.
It
becomes
us
to
entertain
more
noble
conceptions
of
God
,
and
not
fancy
him
to
be
the
Author
of
such
arbitrary
Punishments
,
as
are
inconsistent
with
his
Holiness
and
Justice
.
To
vindicate
therefore
these
Divine
attributes
in
taking
occasion
from
the
fall
of
Adam
to
form
an
Universal
Decree
of
Death
to
all
his
Posterity
,
it
will
not
be
unseasonable
to
reflect
a
little
upon
it
before
I
pass
any
further
.
To
clear
this
matter
therefore
,
we
may
observe
,
that
the
Nature
of
Man
,
as
compounded
of
Soul
and
Body
,
is
Mortal
,
and
subject
to
Dissolution
,
as
all
compounded
Bodies
are
.
It
is
our
Soul
alone
,
which
being
immaterial
,
and
void
of
all
Composition
,
can
promise
to
it self
an
immortal
State
,
and
that
no
longer
than
while
it
pleaseth
God
that
the
ordinary
course
of
Nature
shall
be
observed
.
Death
then
was
the
natural
effect
and
consequence
of
our
Constitution
,
even
in
the
State
of
Innocence
,
from
which
Man
could
not
be
rescued
,
but
by
a
Miraculous
and
extraordinary
assistance
of
God
,
constantly
preserving
the
Union
of
Soul
and
Body
,
removing
Diseases
,
repairing
the
defects
of
Nature
,
and
renewing
the
vigour
of
it
.
This
extraordinary
assistance
therefore
,
and
means
of
preservation
,
was
a
superadded
favour
of
God
,
which
he
might
conferr
upon
Man
,
upon
whatsoever
condition
himself
pleased
.
Subjection
,
Adoration
,
and
Gratitude
was
owing
to
God
,
the
Author
and
Preserver
of
our
Being
,
even
without
the
Obligation
of
this
supernatural
Benefit
.
The
Dictates
of
Reason
and
Natural
Religion
,
were
wholly
independent
of
it
;
and
although
performed
exactly
,
and
without
any
intervenient
sin
,
could
not
justly
claim
any
other
reward
from
God
,
than
the
continuation
of
Existence
,
as
long
as
the
ordinary
course
of
Nature
should
permit
it
.
The
gift
of
Immortality
was
extraordinary
,
and
as
such
might
be
annexed
to
whatsoever
conditions
or
persons
God
should
please
to
do
it
.
God
therefore
made
a
Covenant
with
Adam
,
and
promised
to
him
,
That
if
besides
the
observation
of
the
Law
of
Nature
,
to
which
he
was
obliged
from
the
consideration
of
his
ordinary
State
and
condition
,
he
would
more
particularly
manifest
his
Obedience
and
Subjection
to
him
,
by
abstaining
from
the
seemingly
pleasant
Fruit
of
a
Tree
in
the
Garden
,
called
the
Tree
of
knowledge
of
good
and
evil
;
he
would
in
recompence
entail
upon
himself
and
his
posterity
,
performing
the
same
condition
,
a
perpetual
fruition
of
the
same
State
of
Life
,
which
he
then
enjoyed
,
and
continue
his
Existence
beyond
the
ordinary
course
of
Nature
,
even
for
ever
:
which
because
it
could
not
be
effected
without
some
extraordinary
remedies
and
assistance
,
God
Created
for
that
purpose
the
Tree
of
Life
,
by
the
powerful
vertue
of
whose
Fruit
the
decaying
Nature
of
Man
might
from
time
to
time
be
restored
and
preserved
without
corruption
.
Whereas
if
he
should
neglect
to
perform
this
small
condition
,
and
be
tempted
to
violate
the
Divine
prohibition
of
Tasting
the
Fruit
of
the
Tree
of
Knowledge
of
Good
and
Evil
,
he
should
forfeit
this
superadded
promise
of
Immortality
,
not
only
to
himself
,
but
to
all
his
posterity
descending
from
him
;
not
to
be
immediately
destroyed
or
put
to
Death
,
but
to
be
deprived
of
that
extraordinary
assistance
,
and
so
left
to
the
ordinary
course
of
Nature
.
When
Adam
therefore
really
broke
the
condition
,
and
violated
the
Command
of
God
;
God
might
justly
withdraw
,
as
he
in
effect
did
,
the
supernatural
benefit
of
Immortality
,
and
thenceforward
deny
it
to
Mankind
.
The
Mystery
of
the
Fall
of
Adam
being
thus
explained
;
nothing
can
be
more
unexceptionable
,
or
more
agreeable
to
the
strictest
Rules
of
Justice
and
Reason
.
Hereby
no
Man
is
punished
for
the
fault
of
another
:
For
the
loss
or
rather
not
obtaining
a
Favour
,
to
which
we
have
naturally
no
right
or
claim
,
can
in
nowise
be
called
a
punishment
.
Hereby
the
Justice
of
God
is
cleared
beyond
all
contradiction
,
seeing
that
no
wrong
or
injury
is
done
unto
any
.
His
Goodness
is
made
evident
in
entailing
so
wonderful
a
Reward
as
Immortality
,
upon
the
observation
of
so
easie
a
condition
;
and
enforcing
the
observation
of
it
,
by
an
Argument
drawn
from
the
happiness
or
unhappiness
of
all
Mankind
ensuing
to
it
;
which
in
all
reason
might
be
supposed
to
make
Adam
infinitely
more
careful
and
concerned
in
it
.
Lastly
,
the
Wisdom
of
God
is
most
manifest
herein
:
whereby
this
Mystery
becomes
not
only
just
but
rational
.
For
by
this
fatal
example
,
Mankind
cannot
but
be
made
sensible
,
how
subject
they
are
to
Temptations
,
and
how
prone
to
Sin
.
That
therefore
,
if
,
what
they
naturally
desire
,
an
extraordinary
reward
of
their
Obedience
be
expected
,
the
hopes
of
which
must
be
founded
in
a
revealed
Covenant
;
it
can
be
obtained
no
otherwise
than
in
vertue
of
a
Covenant
,
wherein
frequent
remission
of
Sin
and
Disobedience
may
be
bestowed
,
upon
Repentance
and
Reformation
;
and
Mercy
allowed
to
Sinners
,
until
they
should
appear
absolutely
incorrigible
.
That
therefore
,
neither
plenary
rewards
nor
punishments
could
be
dispensed
in
this
Life
;
and
if
either
were
desired
,
they
must
necessarily
be
deferred
till
after
Death
.
A
Truth
,
which
Mankind
would
very
hardly
have
been
convinced
of
,
had
not
the
Example
and
Fall
of
Adam
taught
it
to
us
:
So
naturally
are
Men
led
to
imagine
their
Supreme
Happiness
to
consist
in
the
perpetual
fruition
of
those
worldly
pleasures
and
enjoyments
,
which
they
now
so
much
value
;
and
to
suspect
the
truth
of
those
promises
,
the
performance
of
which
they
cannot
receive
till
after
Death
.
Whereas
now
,
neither
the
Wisdom
of
God
,
nor
the
Reason
of
things
,
can
permit
it
to
be
otherwise
,
which
I
will
endeavour
to
shew
in
discoursing
upon
the
Second
Head
proposed
,
namely
in
manifesting
II.
The
Justice
and
Wisdom
of
the
Divine
Decree
,
of
deferring
the
execution
of
Judgment
till
after
Death
,
and
not
dispensing
the
final
rewards
and
punishments
of
Men
in
this
Life
.
It
is
appointed
unto
Men
once
to
die
;
but
after
that
,
and
not
before
,
the
Judgment
.
The
continual
Infirmities
and
Temptations
incident
to
Mankind
,
the
daily
Sins
committed
by
us
,
and
the
fatal
Example
of
our
first
Parent
Adam
,
not
able
to
retain
his
Primitive
Innocence
under
so
many
and
so
great
advantages
,
evidently
cause
us
to
perceive
that
few
,
or
rather
none
,
would
ever
attain
to
Happiness
,
if
that
were
bestowed
in
reward
to
unsinning
Obedience
only
.
That
therefore
,
to
make
any
considerable
part
of
Mankind
partakers
of
this
Reward
,
it
was
necessary
that
God
should
proclaim
an
Universal
Pardon
to
penitent
sinners
,
and
forego
the
punishment
due
to
former
sins
,
if
an
earnest
abhorrenc●…
of
them
,
and
true
reformation
of
Life
did
succeed
.
If
notwithstanding
all
the
highest
demonstrations
of
repeated
Mercy
,
and
frequent
Pardon
of
sins
,
our
Saviour
still
assureth
us
,
that
strait
is
the
Gate
and
narrow
is
the
Way
,
which
leadeth
unto
Life
,
and
few
there
be
which
find
it
:
How
unaccessible
would
it
be
if
every
single
Act
of
Disobedience
defeated
the
hopes
of
it
,
and
laid
us
open
to
the
utmost
Execution
of
the
Divine
Wrath
?
If
therefore
we
desire
that
this
merciful
dealing
should
be
continued
to
us
;
if
a
Covenant
of
this
nature
be
Established
;
it
is
impossible
that
the
final
rewards
and
punishments
of
Men
should
be
dispensed
in
this
Life
.
For
if
a
proportionate
punishment
should
immediately
follow
the
Commission
of
every
sin
in
this
Life
;
how
can
God
be
said
to
pardon
our
offences
,
and
await
our
amendment
?
Or
if
it
should
not
attend
it
,
how
can
exemplary
Justice
be
executed
here
,
since
we
suppose
it
not
to
be
executed
hereafter
?
Or
if
God
should
presently
crown
every
good
Action
with
as
great
a
degree
of
Happiness
,
as
the
present
State
of
Human
Nature
will
receive
;
what
shall
be
done
,
when
such
a
Person
shall
exchange
his
Piety
for
Vice
,
or
wickedness
?
Or
if
the
reward
of
Temporal
Happiness
should
not
be
inseparably
annexed
to
a
vertuous
course
of
Life
;
how
can
God
be
said
to
reward
Vertue
in
this
Life
?
Must
God
as
often
change
the
Scenes
of
Human
Life
,
as
Man
changeth
the
inclinations
of
his
Will
?
Assuredly
such
an
inconstant
proceeding
would
derogate
as
much
from
the
Honour
of
God
,
as
the
Quiet
of
the
World
.
Or
must
God
await
the
last
Scene
of
every
Mans
Life
,
wherein
to
display
either
his
Favour
or
Anger
to
him
,
when
the
shortness
of
the
remaining
time
defeats
the
possession
of
any
great
reward
,
and
rescues
the
Delinquent
from
the
misery
of
his
punishment
?
So
that
it
is
impossible
to
dispense
the
rewards
and
inflict
the
punishments
of
Men
in
this
Life
,
but
where
Rewards
and
Happiness
are
annexed
to
unsinning
Obedience
only
.
Again
,
such
a
manner
of
proceeding
is
not
only
unpracticable
,
but
unuseful
,
even
for
those
ends
,
for
which
it
is
commonly
proposed
;
namely
,
to
manifest
the
Justice
of
God
,
to
vindicate
the
Innocence
of
Men
,
to
deterr
them
from
Sin
and
Wickedness
,
and
to
allure
them
to
Piety
and
Holiness
.
For
such
is
the
dissimulation
of
Men
,
so
secret
are
many
of
the
most
enormous
Sins
,
so
usual
is
it
to
palliate
the
most
horrid
Crimes
,
and
not
only
to
conceal
them
from
the
knowledge
of
the
World
,
but
to
create
a
contrary
Opinion
of
Holiness
and
Integrity
;
that
no
discrimination
could
be
made
by
Rewards
and
Punishments
in
this
Life
,
which
might
conduce
to
any
of
the
ends
before
mentioned
.
Hypocrites
are
no
less
odious
to
God
than
the
most
prophane
and
debauched
Sinners
,
and
are
perhaps
in
no
less
number
.
Now
,
as
it
would
be
unreasonable
to
bestow
any
Reward
upon
these
,
least
the
Justice
of
God
should
be
called
in
question
for
suffering
appearant
vertue
to
pass
unrewarded
;
so
it
would
be
impossible
to
hinder
Men
from
censuring
the
Divine
Dispensations
in
relation
to
them
,
while
they
retained
a
false
Opinion
of
their
supposed
merits
.
How
many
Innocent
and
Worthy
Persons
are
oppressed
,
calumniated
,
and
generally
esteemed
the
worst
of
Men
?
whom
if
God
should
therefore
refuse
to
reward
,
his
Justice
would
be
destroyed
;
if
he
Rewarded
them
,
while
labouring
under
these
false
suspicions
,
the
opinion
of
his
Justice
would
perish
.
If
then
Piety
and
Wickedness
may
be
hid
from
the
eyes
of
Men
;
if
contrary
Judgments
may
be
so
easily
and
so
often
framed
of
their
merits
and
demerits
;
the
Justice
of
God
can
in
no
wise
appear
in
dispensing
Rewards
or
Punishments
to
them
;
no
Argument
can
be
thence
framed
in
favour
of
Vertue
or
diminution
of
Vice
,
until
the
Secrets
of
all
Hearts
be
disclosed
and
laid
open
,
which
the
present
Circumstances
of
this
Life
will
not
permit
.
Not
only
is
the
Execution
of
Judgment
in
this
Life
incongruous
to
the
Mercy
and
Justice
of
God
,
but
also
the
Nature
of
the
Rewards
and
Punishments
to
be
bestowed
or
inflicted
.
And
first
,
it
is
impossible
that
Punishments
should
be
imposed
upon
the
wicked
in
this
Life
,
proportionate
to
the
Greatness
of
their
Demerits
.
Every
single
Sin
committed
against
the
infinite
Majesty
of
God
by
a
Creature
and
Dependant
of
his
own
,
is
of
an
infinite
Guilt
,
and
therefore
in
Justice
requires
a
not
inferiour
Degree
of
Punishment
.
Whereas
an
infinite
Punishment
cannot
be
suffered
in
this
Life
;
and
then
how
shall
a
Sinner
answer
for
Ten
thous●…nd
Sins
of
equal
guilt
?
If
we
place
the
Execution
of
Punishment
in
destroying
the
Existence
of
a
Sinner
;
this
is
so
far
from
being
terrible
,
that
many
have
placed
the
utmost
Degree
of
Happiness
,
in
Indolence
or
an
insensible
State
,
which
is
a
necessary
consequence
of
such
a
Destruction
.
And
then
,
since
good
Men
are
not
reprieved
from
an
immature
Death
,
being
no
less
subject
to
Sickness
,
Dangers
and
Violence
;
what
an
horrible
Confusion
of
Justice
would
it
be
,
that
both
good
and
bad
should
undergo
the
same
Punishment
,
and
not
be
di●…tinguished
in
their
End
?
Or
if
the
Punishment
of
the
wicked
should
be
placed
in
insupportable
Torments
,
continual
Crosses
,
and
dreadful
Pains
;
what
a
slight
matter
would
this
be
to
an
infinite
Guilt
,
which
deservedly
calls
for
eternal
Torments
?
The
greatest
Aggravation
of
the
Pains
in
Hell
will
be
,
that
the
wicked
will
be
assured
they
shall
have
no
end
,
and
will
be
thereby
cast
into
the
most
extreme
Despair
:
whereas
in
this
Case
the
Sinners
would
comfort
themselves
with
the
hopes
of
approaching
Death
,
which
may
end
their
Torments
and
their
Life
together
.
Nay
,
they
will
be
able
to
rescue
themselves
from
Punishment
,
and
escape
the
Divine
Anger
,
by
laying
violent
hands
upon
themselves
;
which
they
will
not
fear
to
do
,
when
not
awed
with
the
terrour
of
any
ensuing
Punishment
after
Death
.
And
after
all
,
Punishments
in
this
Life
can
only
respect
precedent
Sins
;
how
then
shall
a
Sinner
satisfie
for
those
more
dreadful
Sins
,
which
will
escape
him
in
the
midst
of
his
Pains
;
such
as
Blasphemy
,
Malice
,
and
Unrepentance
?
Shall
God
suffer
these
to
go
unpunished
,
or
not
rather
reserve
them
to
Judgment
in
another
World
?
But
if
Judgment
cannot
worthily
be
executed
upon
Sinners
in
this
World
;
much
lefs
can
the
righteous
recei●…
the
recompence
of
their
just
Deeds
therein
.
What
Happiness
can
be
bestowed
upon
Man
in
this
mortal
Life
,
worthy
either
the
Supernatural
Gift
of
God
,
or
constant
endeavours
of
Men
?
Is
it
Riches
or
Prosperity
,
sensual
Delights
and
temporal
Conveniences
?
Alas
!
that
God
should
conferr
no
more
noble
Reward
on
his
Servants
and
Followers
:
That
for
such
trifles
only
we
should
employ
all
the
Faculties
of
our
Soul
and
Body
in
a
careful
discharge
of
our
Duty
,
and
universal
Obedience
to
the
Divine
Laws
:
That
after
our
Labour
and
Study
to
procure
the
perfection
of
our
Nature
by
Vertue
,
Holiness
and
Obedience
,
we
should
attain
no
other
Reward
,
than
what
even
brute
Beasts
are
capable
of
,
the
Satisfaction
of
our
Senses
and
ease
of
our
Bodies
.
Or
if
any
voluptuous
Person
should
be
found
so
degenerous
as
to
place
his
utmost
Felicity
in
these
carnal
Enjoyments
;
he
would
fall
infinitely
short
of
his
designed
Satisfaction
,
although
heaped
with
all
the
temporal
Blessings
of
Heaven
and
Earth
.
The
constant
thoughts
of
his
approaching
End
,
which
may
be
deferred
,
but
cannot
be
removed
,
will
imbitter
all
his
Pleasures
,
create
a
continual
disquiet
,
and
torment
him
with
perpetual
Fears
.
And
then
what
an
inconsiderable
Happiness
is
that
which
an
Ague
or
a
Fever
,
a
Mistake
or
a
Casualty
may
destroy
?
So
foolish
is
it
for
a
pious
Man
to
expect
or
desire
the
Completion
of
his
Reward
in
this
Life
.
And
yet
much
more
,
if
we
consider
that
it
would
be
as
well
impossible
,
as
unreasonable
to
exercise
the
most
Noble
,
and
pleasing
Acts
of
Vertue
and
Religion
in
such
a
state
.
If
Riches
and
Prosperity
were
entailed
on
just
Men
only
;
there
would
be
no
room
left
for
the
exercise
of
Patience
and
Constancy
under
Affliction
;
no
occasion
for
Charity
and
Contentment
;
in
a
word
all
the
Beatitudes
of
the
Gospel
would
be
destroyed
.
What
greater
Demonstration
of
Religion
can
there
be
,
than
to
conquer
all
the
Temptations
of
the
Flesh
,
and
despise
the
Pleasures
of
the
World
?
Yet
this
would
then
become
not
only
indifferent
,
but
even
unlawful
:
being
in
that
Case
a
Renunciation
of
the
Supream
Happiness
,
and
relinquishing
the
assigned
Reward
by
God
.
What
more
certain
Manifestation
of
an
ardent
Love
of
God
,
than
to
lay
down
our
Lives
for
his
sake
,
or
at
least
to
forego
all
worldly
Possessions
when
called
to
it
?
Yet
this
would
be
then
no
less
foolish
than
impracticable
;
when
God
should
suffer
no
Persecutions
to
arise
,
and
dispense
no
Rewards
after
Death
.
It
would
then
in
Wisdom
concern
every
Man
to
continue
his
Life
and
Possessions
by
all
possible
means
,
and
over-look
all
Interests
standing
in
Competition
with
them
.
Charity
to
miserable
Persons
would
be
unlawful
;
for
to
the
good
,
who
should
be
free
from
all
Calamity
,
it
would
be
unuseful
;
and
to
shew
it
to
the
bad
,
in
whom
Misery
were
a
Punishment
,
would
be
to
reverse
and
overthrow
the
Sentence
of
God
.
Nay
,
to
proceed
yet
farther
,
no
Vertue
or
Vice
,
Obedience
or
Disobedience
to
God
,
would
then
take
place
.
For
no
Vertue
is
acceptable
,
no
Obedience
deserveth
any
Reward
from
God
,
any
otherwise
than
as
it
is
a
free
Act
of
our
Soul
,
strugling
with
the
Temptations
of
the
World
,
the
Flesh
,
and
the
Devil
,
or
its
own
corrupt
Inclinations
;
as
it
includes
somewhat
of
difficulty
in
it
,
somewhat
which
evidenceth
a
mature
Choice
of
right
Reason
prevailing
over
the
opposition
of
Lusts
and
Passions
.
Whereas
if
Rewards
and
Punishments
be
executed
in
this
Life
,
nothing
will
be
left
wherein
free-will
may
interpose
,
all
will
indifferently
strive
to
be
good
;
and
it
will
be
no
less
difficult
then
to
be
Wicked
,
than
it
is
now
to
be
Pious
;
when
the
Commands
of
God
,
and
the
Temptations
of
the
World
and
the
Flesh
shall
draw
the
same
way
;
and
the
means
to
gratify
our
Carnal
desires
,
will
be
to
yield
our selves
up
to
the
Obedience
of
God
.
What
wonder
will
it
be
if
Men
then
serve
God
,
when
it
is
even
their
Temporal
Interest
;
and
believe
him
to
be
a
Righteous
Judge
,
when
their
own
Senses
permit
them
not
to
disbelieve
it
?
So
that
while
the
Nature
of
things
remain
,
while
the
Notions
of
Good
and
Evil
continue
,
while
a
real
difference
between
Vertue
and
Vice
is
maintained
,
and
room
left
for
the
laudable
exercise
of
free-will
:
We
cannot
judge
it
possible
or
expedient
,
that
the
Final
Sentence
of
God
upon
all
Men
should
be
Executed
in
this
Life
.
I
will
add
but
one
consideration
more
,
which
is
,
that
Punishments
cannot
be
inflicted
on
Wicked
Men
in
this
Life
,
without
making
Good
Men
at
the
same
time
mi●…erable
.
It
would
be
highly
unreasonable
to
expect
from
God
the
benefit
of
a
constant
Miracle
in
favour
of
Good
Men
,
which
may
rescue
them
from
the
common
calamities
of
Pestilence
,
Sword
or
Famine
.
Or
if
so
great
a
discrimination
could
be
allowed
,
Good
Men
would
necessarily
be
involved
in
the
same
sufferings
by
their
compassion
,
by
the
loss
and
torments
of
their
dearest
Friends
and
nearest
Relations
,
who
being
tormented
for
their
Sins
in
this
Life
,
would
interrupt
all
the
pleasures
of
Pious
and
Compassionate
Men
by
their
Shrieks
and
Clamours
.
It
is
impossible
to
conceive
what
a
Scence
of
horror
theEarth
would
then
be
,
if
God
should
choose
to
execute
his
Vengeance
upon
Sinners
in
this
World
.
What
a
Face
of
Cruelty
and
Desolation
would
then
appear
!
It
would
then
bear
so
true
a
resemblance
of
Hell
,
that
Good
Men
would
rather
choose
to
be
annihilated
,
than
to
be
present
in
it
.
So
that
even
for
the
sake
of
Good
Men
,
the
Punishment
of
the
bad
is
deferred
to
another
Life
.
And
thus
,
I
hope
,
I
have
at
last
abundantly
satisfied
you
,
both
of
the
Justice
and
Wisdom
of
God
,
in
Forming
both
the
Decrees
mentioned
in
my
Text
,
of
appointing
all
Men
once
to
Die
,
and
in
exercising
a
Final
Judgment
not
till
after
Death
.
We
may
perhaps
imagine
that
we
are
long
since
convinced
of
the
Truth
of
this
:
But
if
we
descend
into
our
own
Souls
,
and
examin
them
throughly
,
I
fear
we
shall
find
too
much
reason
to
question
the
reality
of
our
conviction
.
We
are
inured
to
sensual
things
,
and
sensual
proofs
,
and
apt
to
disbelieve
all
that
we
are
told
of
another
Life
,
because
the
experience
of
sense
doth
not
confirm
it
.
We
are
too
prone
to
call
in
question
the
Justice
and
Providence
of
God
,
if
he
interposeth
not
in
our
behalf
in
this
World
;
we
are
ready
to
believe
that
the
wicked
escape
his
knowledge
,
when
they
Die
in
peace
;
and
a
seeming
neglect
of
the
Righteous
in
this
Life
,
betrays
us
into
a
false
opinion
that
they
are
equally
forgotten
in
the
next
.
Or
if
we
cannot
find
in
our
Souls
any
traces
of
such
incredulity
and
suspicions
;
I
am
sure
our
Actions
will
discover
them
.
We
believe
that
it
is
appointed
for
all
Men
once
to
die
,
and
yet
put
the
thoughts
of
it
far
from
us
.
We
are
assured
that
we
cannot
escape
that
Fatal
Sentence
,
and
yet
live
as
if
we
were
not
concerned
in
it
.
We
despair
of
prolonging
our
Life
for
many
years
,
and
yet
are
as
solicitous
about
the
affairs
of
this
World
,
as
if
we
were
to
continue
in
it
many
Ages
.
We
own
that
the
duration
of
this
Life
is
even
nothing
if
compared
to
the
Eternity
of
the
next
,
and
yet
every
trifling
pleasure
can
perswade
us
to
exchange
Eternity
for
this
nothing
.
If
we
review
all
the
reasons
,
why
God
deferreth
the
Execution
of
his
Judgments
till
another
Life
,
we
shall
find
abundant
cause
carefully
to
prepare
our selves
to
undergo
it
.
If
God
in
mercy
awaits
our
repentance
even
till
the
last
scene
of
our
Life
,
how
dreadful
may
we
imagin
those
punishments
to
be
,
which
he
would
not
inflict
,
till
the
Sinner
had
filled
up
the
measure
of
his
Iniquities
;
and
by
dying
impenitent
declared
himself
to
be
absolutely
Incorrigible
,
and
worthy
to
undergo
the
utmost
fury
of
an
enraged
God
?
If
he
rather
suffers
his
Providence
and
Justice
to
be
traduced
in
this
World
,
than
consent
to
dispose
of
his
Rewards
and
Punishments
according
to
the
erroneous
imaginations
of
Men
;
it
is
because
he
hath
reserved
an
unerring
Judgment
to
the
last
times
,
when
he
will
infallibly
return
to
every
one
the
true
Reward
of
their
Actions
,
and
discovering
the
most
secret
faults
of
every
individual
Criminal
,
make
their
demerits
as
publick
as
their
punishment
.
If
in
this
Life
Punishments
cannot
be
imposed
with
sufficient
severity
;
how
rigorous
and
terrible
,
how
much
exceeding
all
the
Calamities
of
this
World
must
be
the
Torments
prepared
hereafter
?
If
the
highest
and
most
admired
enjoyments
here
,
are
not
worthy
to
be
conferred
as
a
reward
to
a
Pious
Christian
;
we
may
conclude
the
joys
of
Heaven
to
be
inconceivable
,
and
ought
to
be
powerfully
insluenced
by
the
hopes
of
them
.
If
the
Final
Judgment
of
Men
was
not
to
be
executed
upon
Earth
,
because
inconsistent
with
the
exercise
of
all
more
noble
and
Christian
Vertues
;
we
may
be
then
convinc●…
how
necessary
they
are
to
fit
us
for
the
Judgment
hereafter
.
Lastly
,
if
God
would
not
inflict
the
deserved
punishments
on
Sinners
here
,
least
he
should
represent
a
Hell
on
Earth
,
and
affright
even
good
Men
with
so
dismal
a
spectacle
,
how
dreadful
must
the
Torments
of
Hell
be
,
which
may
in
some
measure
even
make
the
Spectators
miserable
?
Such
powerful
and
forcing
Arguments
have
we
to
oblige
us
to
a
careful
practice
of
our
Duty
;
and
yet
all
this
can
scarce
induce
us
even
to
a
serious
consideration
of
it
.
Neither
the
certain
assurance
of
Death
can
move
,
nor
the
Terrours
of
Hell
affright
us
,
nor
the
Hopes
of
Heaven
allure
us
,
nor
the
dread
of
future
Judgment
arrest
us
:
and
then
what
if
none
of
all
these
had
been
;
if
neither
Heaven
nor
Hell
,
Death
or
Judgment
had
attended
us
?
If
God
had
not
appointed
Men
once
to
die
,
and
we
had
been
permitted
to
live
Immortal
Sinners
?
What
Sins
should
we
then
have
scrupled
at
,
what
Violence
should
we
not
then
have
committed
?
So
that
even
the
Final
Decree
of
Death
upon
all
Men
is
no
small
benefit
to
Mankind
,
and
,
far
from
being
repined
at
,
ought
to
be
gratefully
received
by
us
.
At
least
let
us
take
care
to
improve
the
knowledge
of
this
Decree
to
a
real
advantage
,
by
continually
preserving
it
in
our
minds
,
opposing
it
to
all
Temptations
,
and
acting
under
a
constant
sense
of
it
.
So
shall
we
not
need
to
fear
the
Judgment
which
shall
follow
it
;
but
shall
patiently
a
wait
it
,
boldly
encounter
it
,
and
joyfully
receive
it
:
which
God
of
his
infinite
Mercy
grant
,
for
the
sake
and
merits
of
our
Lord
and
Saviour
Jesus
Christ
.
The
Eighth
SERMON
PREACH'D
February
10.
1689.
At
LAMBETH
CHAPEL
.
1
Tim.
I.
17.
Now
unto
the
King
,
eternal
,
immortal
,
invisible
,
the
only
wise
God
,
be
honour
and
glory
for
ever
and
ever
,
Amen
.
THE
Consideration
of
the
Divine
Attributes
is
of
such
excellent
use
to
all
Christians
,
and
tendeth
so
highly
to
beget
and
preserve
true
Notions
of
Religion
in
us
;
that
the
Spirit
of
God
hath
chosen
frequently
and
upon
all
occasions
to
inculcate
it
in
Holy
Writ
.
St.
Paul
in
this
place
breaks
out
in
Admiration
of
the
Divine
:
Mercy
to
himself
,
which
he
had
described
in
the
foregoing
Verses
;
and
then
returneth
Praise
and
Thanksgiving
to
him
in
these
words
:
words
so
admirably
framed
,
that
they
express
not
only
the
extreme
Gratitude
of
the
Apostle
;
but
powerfully
intice
us
also
to
joyn
in
the
same
Doxology
to
God
,
by
representing
and
briefly
enumerating
his
infinite
Perfections
,
upon
account
of
which
he
deserveth
to
be
adored
by
us
.
And
indeed
in
this
chiefly
consists
the
difference
between
true
and
false
Religions
;
that
in
the
one
,
right
Notions
of
the
Divine
Attributes
are
entertained
,
and
Worship
founded
upon
them
;
in
the
other
,
erroneous
and
mean
Conceptions
of
the
Deity
are
taken
up
,
and
religious
Adoration
paid
upon
Reasons
which
will
not
warrant
it
.
Religion
is
the
perfection
of
Man
,
and
therefore
ought
to
be
placed
upon
such
Foundations
,
as
may
secure
the
Honour
of
it
,
and
convince
the
Consciences
of
Men
of
the
necessity
and
reasonableness
of
it
.
God
hath
indeed
,
out
of
his
abundantMercy
andLove
to
Mankind
,
provided
many
other
Arguments
,
whereby
we
may
be
induced
to
Fear
him
,
to
love
him
,
to
obey
his
Commands
,
and
yield
Submission
to
him
.
He
hath
sent
his
Son
into
the
World
to
save
Sinners
,
as
we
are
told
in
the
15th
.
verse
of
this
Chapter
,
that
the
sense
of
so
wonderful
a
Benefit
might
engage
us
to
gratitude
;
he
sheweth
forth
his
long
suffering
to
them
which
believe
;
and
to
them
which
do
both
believe
and
actagreeably
to
their
belief
,
he
promiseth
everlasting
Life
,
as
it
follows
in
the
next
verse
.
The
consideration
of
these
matters
will
indeed
strike
us
with
a
lively
concern
,
we
cannot
but
love
the
Author
of
these
signal
Benefits
,
admire
his
Goodness
,
and
fear
to
displease
him
,
least
by
his
displeasure
we
forfeit
the
Reward
proposed
by
him
.
These
are
indeed
powerful
Arguments
to
us
to
be
Religious
;
but
yet
we
find
nothing
whereon
to
place
the
most
essential
Act
of
Religion
,
Worship
and
Adoration
;
we
know
not
how
to
Form
it
,
nor
to
whom
to
give
it
,
till
we
proceed
to
consider
the
Perfections
and
Attributes
of
God
;
till
we
begin
to
reflect
with
the
Apostle
,
that
he
is
a
King
Eternal
,
Immortal
,
Invisible
,
the
only
wise
God
;
and
then
we
cannot
but
conclude
with
the
Apostle
also
;
to
him
be
Honour
,
and
Glory
,
for
ever
and
ever
,
Amen
.
The
words
therefore
present
us
with
these
two
considerations
,
of
which
I
intend
to
Discourse
.
I.
The
Reasons
,
why
Religious
Worship
and
Adoration
ought
to
be
referred
and
paid
to
God
by
us
,
namely
,
because
he
is
our
King
,
Eternal
,
Immortal
,
Invisible
,
the
only
wise
God
.
II.
The
Nature
of
this
Religious
Worship
to
be
paid
to
him
;
to
him
be
Honour
and
Glory
,
for
ever
and
ever
.
Amen
.
First
then
,
the
Reasons
why
Worship
and
Adoration
ought
to
be
paid
to
God
,
are
his
Infinite
Perfections
or
Attributes
.
That
these
belong
to
God
we
are
taught
by
the
light
of
Nature
;
it
being
the
very
first
Notion
which
all
Men
conceive
of
a
Deity
,
that
he
possesseth
all
imaginable
Perfections
.
Only
in
this
Mankind
hath
miserably
erred
,
in
Forming
wrong
Notions
of
perfection
,
and
attributing
that
to
God
,
which
however
they
admired
in
themselves
or
others
,
would
indeed
not
only
debase
but
destroy
the
Nature
of
God
.
Such
are
believing
an
unlimited
and
Perpetual
enjoyment
of
sensual
pleasures
to
be
a
real
Happiness
and
Perfection
,
and
then
ascribing
it
to
God
;
which
was
the
brutish
Error
of
Ancient
Heathens
and
Idolaters
:
Or
imagining
a
perfect
indolence
and
unconcernedness
for
external
matters
to
be
none
of
his
least
Perfections
;
the
mistake
of
the
Ancient
Epicureans
and
Modern
Deists
:
Or
the
exercise
of
an
Arbitrary
Government
,
without
respect
to
Justice
,
the
Merits
or
Demerits
of
Men
;
as
many
wicked
Hercticks
of
Old
contended
.
Such
false
representations
of
the
Divine
Nature
,
are
intirely
destructive
of
the
perfection
of
it
;
and
therefore
although
simple
Reason
might
easily
and
certainly
discover
the
Knowledge
of
the
Divine
Attributes
;
yet
in
compassion
to
the
Ignorance
and
failures
of
Mankind
,
it
pleased
God
to
confirm
,
secure
and
advance
this
Knowledge
by
extraordinary
Revelation
.
The
Apostle
enumerates
the
chief
and
most
comprehensive
of
these
Attributes
,
in
the
words
of
my
Text
;
which
I
will
in
order
consider
God
therefore
is
our
King
.
This
impli●…th
Dominion
over
us
,
and
that
belongs
to
God
,
either
by
the
right
of
Nature
,
or
the
right
of
Redemption
.
By
the
right
of
Nature
,
he
hath
a
double
Title
to
Dominion
over
us
,
both
as
our
Creator
,
and
as
the
Supreme
Governour
of
the
World
.
He
Created
us
,
Formed
us
out
of
nothing
;
we
are
the
Work
of
his
Hands
,
and
dependants
of
his
Power
.
This
is
the
most
absolute
Degree
of
Vassalage
which
can
be
imagined
.
Among
Men
propriety
is
claimed
and
preserved
upon
many
Titles
;
and
common
reason
would
arraign
us
of
Injustice
,
if
we
should
deny
that
subjection
which
is
due
to
it
;
yet
are
the
highest
of
these
Titles
inconsiderable
in
respect
of
Creation
,
and
subordinate
to
it
.
Justly
therefore
may
God
expect
,
that
as
often
as
we
consider
the
Cause
of
our
Being
,
we
should
adore
the
Hand
that
gave
it
,
and
in
a
grateful
acknowledgment
of
it
say
,
Thou
,
O
God
,
art
the
Author
of
my
being
,
thou
formedst
me
out
of
nothing
,
I
am
thy
Creature
,
and
thy
Vassal
;
I
acknowledge
my self
to
be
wholly
thine
,
and
resign
my self
intirely
to
thy
disposal
.
Such
an
Act
of
Adoration
would
have
been
due
,
although
God
had
wholly
left
us
to
our
own
disposal
when
once
Created
,
and
not
interposed
in
the
Goverment
of
the
World
;
and
we
might
even
in
that
case
be
deservedly
accounted
the
worst
of
wretches
,
if
we
either
omitted
or
denyed
to
pay
it
.
But
then
far
from
abandoning
us
to
the
inclinations
of
our
own
Will
,
and
giving
up
the
World
to
the
fortuitous
Motions
of
unruly
Matter
,
he
continueth
to
exercise
a
constant
Government
of
the
Creation
.
He
hath
fixed
Laws
and
Bounds
,
and
a
particular
Sphere
of
Action
to
every
part
of
it
.
Even
inanimate
Beings
are
subject
to
the
Rules
prescribed
by
his
Infinite
Wisdom
,
and
observe
them
without
Variation
,
as
is
excellently
and
at
length
described
in
the
104th
.
Psalm
.
He
laid
the
Foundations
of
the
Earth
,
that
it
never
should
move
at
any
time
.
Thou
coveredst
it
with
the
deep
,
like
as
with
a
Garment
,
the
Waters
stand
in
the
Hills
.
At
thy
rebuke
they
flee
,
at
the
voice
of
thy
Thunder
they
are
afraid
.
He
appointed
the
Moon
for
certain
Seasons
,
and
the
Sun
knoweth
his
going
down
.
Even
brute
Beasts
attend
his
disposal
and
rely
upon
his
Providence
,
as
it
follows
in
the
same
Psalm
.
These
wait
all
upon
thee
,
that
thou
mayst
give
them
meat
in
due
season
.
When
thou
givest
it
them
,
they
gather
it
,
and
when
thou
openest
thy
Hand
,
they
are
filled
with
Good
,
when
thou
hidest
thy
Face
they
are
troubled
,
and
so
on
.
Thus
all
parts
of
the
Creation
conspire
in
acknowledging
the
Supreme
Dominion
of
God
,
and
according
to
their
several
Natures
,
do
Homage
to
him
.
And
then
surely
we
cannot
imagin
the
Rational
and
Intellectual
part
of
the
Creation
to
be
excused
from
this
Universal
Duty
.
We
may
rather
conclude
,
that
Reason
demands
,
and
God
expects
a
more
particular
Obedience
and
Adoration
from
them
,
for
whose
sake
only
God
framed
the
rest
of
Created
Beings
,
and
endued
them
with
Noble
Faculties
,
whereby
they
are
fitted
to
Adore
and
Praise
him
.
As
for
the
more
noble
part
of
the
Intellectual
Created
World
,
I
mean
Angels
;
they
immediately
attend
the
Service
and
Praise
of
God
,
and
are
wholly
employed
in
it
,
as
we
are
assured
in
the
4th
.
Verse
of
the
same
Psalm
.
Who
maketh
his
Angels
Spirits
,
and
his
Ministers
a
Flaming
Fire
.
And
then
with
what
Justice
can
a
Man
plead
an
exemption
from
the
performance
of
the
same
Duty
?
God
gave
us
a
Being
,
and
sent
us
into
the
World
to
perform
certain
conditions
,
such
as
are
Obedience
to
his
Laws
,
Submission
to
his
Government
,
and
Adoration
of
his
Majesty
.
If
then
we
own
Life
,
and
the
Consequences
of
it
to
be
a
benefit
;
surely
we
cannot
without
extream
Injustice
refuse
to
fulfil
the
conditions
of
it
.
Shall
Man
alone
of
all
the
Creation
.
become
a
Rebel
to
God
his
King
,
reject
his
Government
,
and
violate
his
Laws
,
and
defeat
the
very
end
for
which
he
was
Created
,
by
neglecting
it
,
or
perhaps
acting
directly
contrary
to
it
?
Surely
we
cannot
imagin
that
the
Supreme
Governour
of
the
World
,
who
possesseth
Justice
as
well
as
Mercy
in
the
highest
perfection
,
will
for
ever
omit
to
vindicate
his
Government
,
by
a
severe
punishment
of
such
unnatural
Malefactors
;
and
if
the
Queen
of
Sheba
and
the
Men
of
Ninive
will
rise
up
against
the
Jews
,
and
Condemn
them
at
the
last
Day
;
all
parts
of
the
Creation
,
Heaven
and
Earth
,
Beasts
and
Birds
,
will
unanswerably
condemn
us
in
the
Day
of
Judgment
,
who
have
refused
to
pay
that
Tribute
of
Obedience
to
our
common
Governour
,
which
they
did
.
Thus
God
is
our
King
by
the
Right
of
Nature
,
and
as
such
deserveth
Adoration
from
us
,
although
he
had
entailed
no
Rewards
upon
it
,
nor
obliged
us
with
any
particular
Benefits
.
But
then
to
us
,
who
own
our selves
Christians
,
who
are
Redeemed
with
the
Blood
of
Christ
,
who
are
bought
with
a
price
;
he
is
upon
that
account
in
a
more
particular
manner
our
King
and
Governour
.
We
put
our selves
under
his
Government
,
and
listed
our selves
under
his
Banner
,
at
our
Baptism
;
and
continue
to
profess
our
obligation
to
it
,
in
every
Act
of
our
Christian
Worship
.
We
believe
that
Christ
is
our
King
,
as
well
as
our
High-Priest
;
that
he
hath
a
particular
Right
to
Govern
us
acquired
by
his
own
most
precious
Blood
,
and
our
voluntary
submission
to
him
.
In
vertue
of
this
Right
therefore
he
justly
demands
an
intire
renunciation
of
our selves
and
resignation
to
his
disposal
,
to
adore
his
Goodness
;
and
celebrate
his
Mercy
,
to
own
him
to
be
our
God
,
and
testifie
the
sincerity
of
that
acknowledgment
by
an
exact
Obedience
.
God
was
formerly
in
a
more
especial
manner
a
King
to
the
People
of
the
Jews
;
and
therefore
required
an
especial
and
particular
Obedience
of
them
;
and
,
when
neglecting
their
Duty
,
punished
them
in
an
extraordinary
manner
;
as
he
tells
them
in
the
Prophet
Amos
,
Chap.
III.
Ver.
2.
You
only
have
I
known
of
all
the
Families
of
the
Earth
;
therefore
you
(
beyond
others
)
will
I
punish
for
all
your
Iniquities
;
And
if
God
requireth
a
greater
return
of
Obedience
in
proportion
to
a
clearer
manifestation
of
himself
,
and
more
signal
Obligations
;
we
must
conclude
our selves
far
more
nearly
concerned
,
than
were
the
Jews
,
as
in
the
Divine
Favours
,
so
in
the
obligation
of
Obedience
according
to
the
Apostles
Argument
,
Hebr.
X.
He
that
despised
Moses
Law
,
died
without
mercy
;
Of
how
much
sorer
punishment
,
suppose
ye
,
shall
he
be
thought
worthy
,
who
hath
trodden
under
foot
the
Son
of
God
,
and
hath
counted
the
blood
of
the
Covenant
,
wherewith
he
was
sanctified
,
an
unholy
thing
,
and
hath
done
despite
unto
the
spirit
of
grace
?
Such
is
our
Relation
to
God
,
considered
as
a
King
.
But
then
the
Apostlc
implyeth
yet
somewhat
further
by
calling
him
a
King
eternal
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
where
I
will
not
insist
on
their
interpretation
,
who
suppose
by
the
Term
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
meant
all
other
immaterial
Beings
,
of
what
Dignity
soever
;
that
so
the
opinion
of
some
HeathenPhilosophers
and
many
Ancient
Hereticks
may
be
excluded
,
who
introduced
many
immaterial
Beings
co-ordinate
to
God
,
and
not
subject
to
him
.
This
Interpretation
even
although
it
should
be
true
,
is
too
nice
for
a
Discourse
of
this
nature
.
The
more
natural
and
useful
Importance
of
this
word
is
,
that
as
God
hath
been
our
King
ever
since
the
first
Creation
of
the
World
;
so
he
will
continue
his
Government
for
ever
,
and
exercise
it
not
only
till
the
dissolution
of
this
present
Fabrick
of
the
World
,
but
as
long
as
any
immaterial
Beings
shall
exist
,
that
is
,
through
all
Ages
.
A
consideration
,
which
cannot
but
powerfully
incline
us
to
adore
the
Majesty
of
God
,
and
strike
us
with
a
Reverent
awe
of
him
;
while
we
remember
that
even
Death
cannot
rescue
us
from
the
influence
of
his
Government
,
and
execution
of
his
Wrath
,
if
we
shall
have
deserved
it
.
Earthly
Princes
can
maintain
their
Power
no
longer
than
their
Lives
,
and
reach
not
the
Soul
of
Man
;
whereas
God
is
our
King
,
not
only
in
this
Life
,
but
to
all
Eternity
,
not
only
while
the
Soul
is
joyned
to
the
Body
here
,
but
after
Death
,
whiles
it
continueth
in
a
separate
State
;
and
after
the
Resurrection
also
,
when
it
shall
be
again
re-joyned
to
the
Body
.
How
then
ought
we
to
revere
,
how
to
Adore
that
God
,
to
whose
Government
we
shall
be
subject
to
all
eternity
,
from
whose
Dominion
not
even
Death
can
rescue
us
,
and
in
whose
Hands
are
both
Soul
and
Body
?
Further
,
while
we
reflect
on
the
continuation
of
the
Divine
Government
over
us
to
all
Ages
,
we
cannot
but
remember
and
prepare
for
a
Judgment
to
come
.
If
he
be
then
also
our
King
,
he
will
certainly
exert
his
Power
in
a
severe
trial
of
our
Lives
and
Actions
,
and
in
dispensing
Rewards
and
Punishments
;
when
the
Nature
of
things
,
the
Constitution
of
the
World
,
and
his
own
most
wise
Decrees
,
shall
permit
an
impartial
Judgment
to
be
exercised
,
that
is
,
after
Death
.
It
was
the
comfort
antiently
of
brave
spirits
among
the
Heathens
,
(
by
whom
self-Murder
was
generally
,
though
erroneously
,
believed
in
many
cases
to
be
Lawful
)
that
they
could
easily
free
themselves
from
the
threats
and
oppression
of
a
Tyrant
,
by
a
voluntary
Death
;
and
is
the
comfort
of
us
Christians
,
that
we
can
baffle
and
overthrow
all
the
designs
of
the
most
outragious
Violence
,
at
least
by
a
generous
Death
:
but
who
can
rescue
a
Sinner
from
the
anger
of
God
,
or
how
shall
we
escape
his
Judgment
;
if
he
be
our
Governour
after
Death
also
,
to
all
Ages
,
the
King
Eternal
?
The
next
Attribute
ascribed
to
God
in
my
Text
,
is
Immortality
;
which
however
it
may
seem
coincident
with
the
former
Attribute
,
is
very
different
from
it
.
That
denotes
the
Eternity
of
his
Government
;
this
either
the
Eternity
or
the
Immutability
of
his
Nature
.
For
the
word
used
in
the
Original
implyeth
both
;
and
both
mightily
conduce
to
raise
in
us
an
extraordinary
dread
and
veneration
of
God
.
Eternity
confidered
in
the
Divine
Nature
,
is
the
most
Transcendent
and
Essential
of
all
the
perfections
belonging
to
it
,
and
indeed
the
Fountain
of
them
.
For
whatsoever
is
Eternal
,
that
is
,
independent
of
any
other
Cause
,
includeth
a
necessity
of
Existence
in
its
own
Nature
,
and
therefore
may
,
in
some
sense
,
be
said
to
give
a
Being
to
it self
.
But
whatsoever
can
give
a
Being
to
it self
,
can
add
all
other
perfections
,
so
that
no
Being
can
be
Eternal
,
which
is
not
infinitely
and
supremely
perfect
.
From
hence
all
other
Beings
derived
their
perfections
,
which
being
variously
and
obscurely
divided
among
the
several
parts
of
the
Creation
,
are
all
united
and
concentre
in
the
Creator
.
It
is
impossible
for
our
finite
Souls
to
comprehend
the
fulness
of
this
infinite
Perfection
;
we
can
only
entertain
a
faint
resemblance
of
it
,
and
comparing
it
to
the
several
excellencies
of
Created
Beings
,
imagin
it
yet
somewhat
greater
than
them
all
.
We
admire
the
brightness
of
the
Sun
,
and
cannot
without
astonishment
view
the
Beauty
of
the
World
.
We
revere
the
Power
of
Princes
,
and
have
sometimes
been
amazed
at
the
Wisdom
and
Knowledge
of
Men.
The
Nature
of
Angels
is
far
more
Glorious
,
and
their
perfections
more
refined
.
These
are
the
most
excellent
Patterns
of
the
Divine
Attributes
,
but
alas
,
imperfect
Patterns
,
which
hold
no
correspondence
with
the
Original
.
Yet
if
we
cannot
but
admire
these
;
how
Glorious
and
far
exceeding
all
imagination
must
the
Fountain
of
them
be
,
of
which
these
are
no
other
than
minute
Streams
or
obscure
Rays
?
To
so
glorious
,
so
infinitely
perfect
a
Being
,
what
Adoration
is
not
due
?
what
Sacrifice
less
than
of
our selves
,
and
all
the
faculties
of
Soul
and
Body
,
can
be
proportionate
?
On
the
other
side
,
if
we
reflect
,
that
this
so
infinite
and
perfect
a
Being
hath
admitted
us
to
a
near
participation
of
himself
in
this
Life
,
and
promised
to
us
a
much
nearer
in
the
next
;
that
he
hath
entailed
unconceivable
Rewards
on
the
faithfulObservers
of
his
Commands
,
and
threatned
the
most
rigorous
punishments
to
the
Violaters
of
them
;
and
then
,
that
all
this
will
be
most
certainly
performed
,
that
his
Nature
and
Decrecs
are
immutable
,
that
in
him
there
is
no
variableness
,
neither
shadow
of
change
;
we
have
all
imaginable
reason
to
apply
our selves
diligently
to
perform
the
conditions
annexed
to
these
Rewards
,
as
being
assured
of
the
success
,
if
we
faint
not
,
because
he
who
is
faithful
hath
promised
.
The
next
Attribute
of
God
is
,
Invisibility
,
which
is
a
necessary
consequence
of
the
precedent
Perfections
;
it
being
impossible
that
any
thing
visible
or
material
should
be
infinitely
Perfect
or
Eternal
.
For
the
things
which
are
seen
are
Temporal
;
but
the
things
which
are
not
seen
are
Eternal
.
2
Cor.
IV.
18.
This
formerly
distinguished
the
true
Worshipers
of
God
from
Heathens
and
Idolaters
,
who
framed
to
themselves
visible
Gods
;
and
is
not
without
use
even
at
this
day
.
For
this
teacheth
us
what
manner
of
Worship
we
owe
to
God
,
Rational
and
Spiritual
,
the
Product
of
the
most
excellent
faculties
of
our
Soul
;
instructs
us
in
the
Purity
and
Spirituality
of
his
Nature
;
That
he
dwells
not
in
Temples
made
with
Hands
,
but
in
the
Hearts
and
Souls
of
Men
;
that
the
Worship
we
offer
to
him
,
ought
to
consist
,
not
in
External
shew
and
observation
,
but
in
the
affections
and
intention
of
the
Mind
.
Lastly
,
reminds
us
of
the
affinity
of
our
Souls
to
his
Nature
,
by
partaking
in
the
spirituality
of
it
;
and
thereby
convinceth
us
,
that
the
Soul
as
far
exceeds
the
Body
in
its
excellency
and
real
interest
,
as
God
doth
all
Finite
Creatures
.
The
last
Attribute
of
God
mentioned
in
my
Text
,
is
his
Wisdom
,
the
only
wise
God
;
which
may
respect
either
the
extent
or
the
supreme
excellency
of
his
Knowledge
,
either
that
he
knoweth
all
things
,
the
most
secret
Transactions
and
Thoughts
of
Men
,
or
that
he
best
of
all
knoweth
the
Causes
of
things
,
and
the
tendency
of
means
to
their
proper
ends
;
what
is
most
fit
in
it self
,
what
is
most
convenient
for
us
.
In
either
sense
we
must
acknowledge
God
to
be
most
worthy
of
our
Adoration
.
If
God
indeed
seeth
all
our
actions
and
the
most
inward
recesses
of
our
Soul
;
if
the
most
private
motion
of
our
Heart
cannot
escape
his
knowledge
;
this
not
only
describes
him
to
be
of
Infinite
Capacity
,
and
thereby
worthy
of
the
highest
Veneration
,
but
also
encourageth
to
Adore
and
Worship
him
;
Since
we
are
sure
that
our
Piety
,
altho
never
so
secretly
performed
,
cannot
pass
unregarded
by
him
;
that
it
will
not
be
thrown
away
and
become
ineffectual
.
Whereas
if
we
neglect
to
pay
this
Tribute
of
Honour
and
Glory
,
we
cannot
flatter
our selves
with
the
hopes
of
secrecy
,
and
concealing
it
from
the
knowledge
of
God
.
This
of
all
other
Attributes
ought
to
create
in
us
the
most
lively
concern
and
diligence
,
to
consider
that
God
is
always
present
as
a
Witness
with
us
,
to
observe
our
demeanour
,
and
note
every
Action
of
our
Life
.
And
if
so
,
we
may
be
assured
,
that
no
Action
of
Praise
or
Thanksgiving
will
miscarry
,
or
fall
short
of
its
intended
end
,
to
procure
the
Favour
of
God
.
In
the
next
place
,
God
not
only
vieweth
all
the
parts
of
the
Creation
,
and
is
conscious
of
every
motion
,
whether
of
the
Soul
or
Body
;
but
directeth
all
things
to
their
best
and
most
proper
ends
,
fore-seeth
all
effects
,
knoweth
the
force
and
efficacy
of
all
Causes
,
and
ordereth
all
his
designs
in
the
most
wise
and
perfect
method
.
And
that
we
may
not
esteem
our selves
unconcerned
in
all
this
,
he
hath
chosen
to
employ
his
Wisdom
most
Illustriously
in
favour
of
Mankind
.
Thus
the
whole
Fabrick
of
the
World
doth
in
some
measure
tend
to
the
Service
and
Happiness
of
Man
,
whom
he
Constituted
Lord
of
all
the
Visible
World
;
and
most
wisely
contrived
it
for
his
Convenience
as
well
as
Pleasure
.
This
our
Senses
teach
us
:
this
we
cannot
doubt
,
if
we
view
the
several
parts
of
the
Universe
,
and
consider
in
what
a
Beautiful
and
Harmonious
Frame
they
are
united
,
and
conspire
to
the
use
of
Man
.
The
Methods
of
Divine
Providence
in
relation
to
the
Government
of
the
World
,
are
more
unsearchable
;
yet
such
as
manifest
a
most
compleat
Wisdom
and
tender
regard
of
our
Happiness
.
But
above
all
,
his
Wisdom
,
as
well
as
Love
to
Mankind
,
appears
most
eminently
in
contriving
the
Redemption
of
lost
and
sinful
Man
,
in
a
method
wherein
Pardon
is
offered
to
Sinners
without
doing
injury
to
the
Divine
Justice
;
wherein
Relief
is
afforded
and
Mercy
granted
to
the
infirmity
of
our
Natures
,
yet
Diligence
and
Vigilance
required
as
necessary
;
wherein
none
are
excluded
,
none
can
justly
either
presume
or
despair
.
The
Consideration
of
these
illustrious
Instances
of
the
Divine
Wisdom
cannot
but
create
in
us
a
Submission
to
his
Laws
,
and
Acquiescence
in
his
Decrees
;
convince
us
of
the
Justice
of
his
Proceedings
,
and
induce
us
to
resign
up
our
Wills
and
Passions
wholly
to
his
Conduct
and
Direction
;
which
is
the
most
noble
Testimony
of
giving
Honour
and
Glory
to
God
,
that
the
Soul
of
Man
is
capable
of
,
most
pleasing
to
God
,
and
agreeable
to
his
Nature
.
For
if
we
reflect
upon
the
Quality
of
the
Divine
Attributes
and
Perfections
,
we
shall
easily
discover
,
how
justly
the
Apostle
inferrs
from
them
all
,
that
to
God
the
Possessor
of
them
,
ought
to
be
ascribed
Honour
and
Glory
for
ever
and
ever
.
We
find
that
from
all
these
Perfections
God
hath
a
right
to
our
Praise
and
Adoration
;
this
is
the
natural
result
of
true
Conceptions
of
them
,
and
cannot
in
Justice
be
denied
,
ought
not
in
Duty
to
be
neglected
.
To
return
Honour
and
Glory
to
God
is
the
highest
Effort
of
Gratitude
which
we
can
aim
at
,
and
indeed
the
utmost
which
God
requires
of
us
.
It
had
been
but
a
mean
and
unworthy
Acknowledgment
of
those
infinite
Perfections
,
to
represent
them
upon
Earth
by
costly
Images
and
magnificent
Pageants
,
to
erect
stately
Temples
in
remembrance
of
them
,
or
acknowledge
the
deference
due
to
them
by
elaborate
and
pompous
Ceremonies
;
Actions
indeed
,
wherein
the
greatest
part
of
the
World
have
always
expressed
their
religious
Sentiments
,
yet
Expressions
far
beneath
the
Dignity
of
that
infinite
.
Object
to
which
they
were
directed
.
The
perfections
of
God
are
spiritual
,
and
as
such
,
require
a
spiritual
Acknowledgment
,
an
inward
Worship
;
that
we
ever
preserve
Noble
thoughts
of
God
in
our
Souls
;
that
we
maintain
an
awful
remembrance
of
our
Obligation
;
that
we
own
him
to
be
the
Lord
of
Life
and
Death
,
our
King
and
Governour
,
from
whom
we
receive
our
Being
,
and
in
whose
sight
we
are
Dust
and
Ashes
;
that
we
cautiously
fear
to
offend
him
,
studiously
endeavour
to
satisfie
those
ends
for
which
we
were
sent
into
the
World
;
and
in
all
our
Actions
manifest
that
we
are
sensible
of
our
Subjection
to
him
.
Thus
may
we
render
Honour
and
Glory
to
him
for
ever
and
ever
,
in
the
words
of
the
Apostle
,
that
is
,
continually
and
without
Intermission
.
For
a
steady
Course
of
Life
fixed
upon
Principles
and
Resolutions
of
Obedience
,
and
agreeable
to
them
,
is
a
continued
Act
of
honouring
God
;
although
we
cannot
always
employ
our
Thoughts
in
admiring
his
Perfections
,
or
our
Tongue
in
confessing
them
.
The
Angels
indeed
are
by
the
Spirituality
of
their
Nature
fitted
to
celebrate
the
Praises
of
God
without
Intermission
,
as
being
not
distracted
with
the
Cares
and
Necessities
of
a
Body
,
and
having
a
more
perfect
Comprehension
of
the
Divine
Attributes
:
but
of
Man
,
whose
Knowledge
in
this
Life
is
imperfect
,
whose
Temptations
are
numerous
,
and
Distractions
continual
,
no
more
is
required
,
than
a
sincere
Endeavour
of
directing
his
Life
in
general
,
by
Principles
and
Rules
,
which
arise
from
Obedience
to
the
Commands
and
Will
of
God
,
and
ultimately
tend
to
the
Honour
of
his
Name
.
And
surely
we
cannot
imagine
this
Condition
of
Happiness
,
to
be
any
difficult
,
much
less
any
Grievous
Matter
,
which
is
the
constant
Exercise
of
Angels
now
in
the
Supreme
Fruition
of
their
Happiness
.
This
Constitutes
their
present
Joy
,
and
in
this
will
consist
our
future
reward
,
to
be
admitted
to
perform
continual
Acts
of
Honour
and
Glory
to
God
in
Heaven
.
To
be
urged
to
the
Practice
of
the
same
Actions
in
this
Life
,
ought
rather
to
be
esteemed
an
Anticipation
of
those
future
Joys
,
than
an
Imposition
.
If
it
be
indeed
a
Happiness
in
Angels
to
be
employed
in
continual
Acts
of
this
Nature
;
if
it
shall
be
hereafter
an
infinite
Favour
to
us
to
be
admitted
to
the
same
Office
;
it
is
now
at
least
some
Degree
of
Happiness
to
perform
that
imperfectly
,
which
we
shall
then
compleatly
;
and
so
much
the
greater
Degree
,
by
how
much
the
more
we
are
intent
on
it
.
But
then
,
That
we
may
not
deceive
our selves
with
a
false
Opinion
of
giving
Honour
and
Glory
to
God
,
when
we
fall
short
of
it
;
that
we
may
not
be
ranked
among
those
,
of
whom
God
complains
,
That
they
Honour
him
with
their
lips
,
but
their
heart
is
far
from
him
;
we
must
take
especial
Care
that
the
Honour
and
Glory
we
pay
to
God
be
real
and
unfeigned
.
The
Apostle
teacheth
us
to
be
sincere
in
this
Duty
by
affixing
an
Amen
to
the
end
of
these
words
;
which
is
as
much
as
to
say
,
indeed
,
or
may
it
be
so
;
may
Men
sincerely
and
in
earnest
give
Honour
and
Glory
unto
God
;
may
their
Hearts
agree
with
their
Mouths
,
and
their
Actions
with
their
Declarations
:
Otherwise
instead
of
honouring
,
we
shall
but
vilifie
and
affront
God
,
and
deny
his
Attribute
of
Omniscience
,
vainly
imagining
that
our
Hypocrisie
is
concealed
from
him
,
and
undiscerned
by
him
.
And
indeed
no
deliberate
Sin
can
be
committed
without
overthrowing
our
Belief
of
all
the
Divine
Attributes
,
and
effacing
(
or
at
least
,
for
a
while
clouding
)
all
Notions
of
Religion
arising
from
them
.
By
the
Commission
of
any
such
Sin
,
we
disown
him
to
be
our
King
,
withdraw
our selves
from
his
Government
,
and
refuse
to
be
directed
by
his
Laws
.
We
set
up
to
our selves
and
pursue
a
different
end
from
that
appointed
by
the
Laws
of
our
Creation
;
we
wrest
our selves
out
of
the
Possession
of
Christ
,
by
the
price
of
whose
Blood
we
were
redeemed
;
and
deliver
our selves
to
his
and
our
professed
Enemy
,
the
Devil
.
We
deny
him
thereby
to
be
a
King
eternal
,
who
continueth
his
Government
even
after
Death
,
and
exerciseth
severe
Judgment
upon
Sinners
,
for
things
done
in
the
Body
.
We
dis-believe
the
immutability
of
his
Will
,
and
fondly
imagine
that
he
will
,
in
our
Favour
,
reverse
his
Sentence
of
Condemnation
pronounced
against
obstinate
and
deliberate
Sinners
.
We
perswade
our selves
that
we
escape
his
Knowledge
,
and
are
hid
from
his
All-seeing
Eye
.
So
fatal
and
erroneous
is
every
deliberate
Sin
,
that
it
either
destroyeth
,
or
debaseth
for
a
time
,
all
Principles
of
true
Religion
and
Notions
of
a
Deity
;
and
thereby
becomes
a
temporary
Apostacy
.
That
we
therefore
may
escape
the
Danger
of
that
unhappiness
,
let
us
constantly
keep
in
Mind
the
infinite
Perfections
of
God
,
and
our
Obligations
arising
from
them
;
let
us
always
remember
that
he
is
our
Creator
,
our
King
and
our
Redeemer
;
that
he
will
after
Death
take
an
exact
and
impartial
account
of
our
Actions
;
that
he
hath
decreed
Damnation
to
all
obstinate
and
impenitent
Sinners
,
and
will
not
recall
his
Sentence
;
that
he
knoweth
all
our
Thoughts
,
and
seeth
our
most
private
Motions
.
Let
us
frequently
call
these
things
to
Mind
,
and
Act
as
if
we
had
them
continually
before
our
Eyes
;
so
shall
we
give
Honour
and
Glory
to
God
in
our
Lives
;
so
may
we
without
the
Check
of
our
own
Consciences
confess
his
Glorious
Attributes
with
our
Mouths
;
and
so
shall
we
be
admitted
to
sing
Glory
and
Honour
to
him
eternally
in
Heaven
:
Which
God
grant
for
the
sake
of
Jesus
Christ
our
Lord
.
The
Ninth
SERMON
PREACH'D
March
17th
.
1688/9.
At
LAMBETH
CHAPEL
.
Psal.
XCV
.
7
,
8.
To
day
if
ye
will
hear
his
Voice
,
Harden
not
your
hearts
.
THERE
is
no
greater
Argument
of
the
miserable
Condition
of
Mankind
since
the
Fall
of
Adam
,
no
fuller
demonstration
of
the
Dominion
of
the
Flesh
over
the
Spirit
,
of
which
the
Scripture
so
often
complains
,
than
the
willful
Omission
of
those
means
,
which
are
at
the
same
time
allowed
to
be
the
only
way
to
Happiness
.
This
Happiness
all
Men
earnestly
desire
;
and
none
are
ignorant
that
the
Conditions
of
it
are
Repentance
and
Obedience
;
all
acknowledge
this
to
be
highly
reasonable
and
absolutely
necessary
;
yet
all
find
and
deplore
in
themselves
a
continual
aversion
to
set
immediately
upon
the
serious
Practice
of
these
Conditions
.
They
flatter
themselves
indeed
with
some
hopes
at
least
of
attaining
the
proposed
Happiness
;
and
by
the
hopes
of
this
support
themselves
,
whensoever
they
give
their
Souls
leave
to
entertain
any
serious
Reflections
.
The
Scripture
and
their
own
Conscience
tells
them
,
That
these
hopes
are
vain
,
while
they
continue
in
unrepentance
;
yet
they
deferr
their
Repentance
from
day
to
day
,
and
fondly
imagine
that
it
will
never
be
too
late
to
set
upon
it
;
they
are
loth
to
fix
the
time
of
this
necessary
Duty
,
and
say
to
their
Souls
,
hitherto
thou
hast
served
the
Lusts
of
the
Flesh
,
and
Temptations
of
the
World
;
henceforward
,
from
this
very
moment
,
abandon
them
,
and
devote
thy self
to
God
.
Wisely
therefore
hath
the
Church
in
all
Ages
,
ever
since
the
Apostles
time
,
set
apart
a
solemn
time
,
in
every
year
,
which
we
call
Lent
;
wherein
all
Christians
should
be
taught
,
and
obliged
to
attend
more
diligently
upon
the
Execution
of
their
Duty
;
to
enter
into
a
more
serious
Consideration
of
their
eternal
interest
,
and
be
exhorted
to
begin
a
resolute
Opposition
of
their
Lusts
and
Passions
,
by
inuring
themselves
to
a
severe
Exercise
of
Holiness
and
Vertue
;
by
denying
to
gratifie
the
Lust
of
the
Flesh
in
its
inordinate
Desires
,
and
if
it
be
otherwise
untameable
,
to
reduce
it
by
Maceration
,
or
other
sober
Austerities
.
By
this
means
Sinners
are
induced
to
bethink
themselves
in
earnest
of
their
forlorn
State
and
Condition
;
and
,
what
they
were
always
unwilling
to
fix
themselves
,
the
time
of
their
Repentance
is
appointed
for
them
,
and
the
performance
of
it
is
assisted
by
this
excellent
Discipline
of
th●…
Church
.
And
then
,
that
we
may
not
neglect
it
,
that
we
may
not
imagine
immediate
Repentance
to
be
unnecessary
;
that
we
may
not
omit
either
to
fix
a
time
to
it
our selves
,
or
to
embrace
the
time
appointed
by
the
Church
,
wherein
all
the
Faithful
do
in
a
more
particular
manner
apply
themselves
to
exercise
Acts
of
Repentance
;
we
are
assured
by
the
Holy
Ghost
,
That
if
we
will
not
,
yet
at
least
God
hath
set
a
time
,
wherein
he
expects
our
Repentance
,
and
beyond
which
he
will
not
await
.
To
day
if
ye
will
hear
his
voice
,
harden
not
your
hearts
.
From
which
words
I
shall
take
occasion
to
Discourse
upon
these
two
Heads
.
I.
The
Duty
of
Repentance
,
enjoyned
in
those
words
,
Harden
not
your
hearts
.
II.
The
term
prefixed
to
it
,
that
it
be
done
immediately
,
To
day
if
ye
will
hear
,
&c.
I.
The
Duty
of
Repentance
enjoyned
,
which
is
fitly
expressed
by
these
words
,
Harden
not
your
hearts
.
For
if
we
suffer
our
Reason
to
take
place
;
if
we
willfully
shut
not
our
eyes
against
the
Truth
,
and
embolden
our
Minds
against
the
influence
of
it
,
when
discovered
,
we
cannot
but
repent
.
To
harden
the
heart
,
is
to
Act
against
the
Conviction
of
a
Mans
own
Conscience
,
and
against
the
Dictates
of
Truth
clearly
and
fully
manifested
.
Thus
Pharaoh
is
often
in
Scripture
said
,
To
have
hardned
his
heart
,
when
he
refused
to
let
the
children
of
Israel
go
.
He
was
abundantly
convinced
,
that
the
Dismission
of
them
was
commanded
by
God
;
he
knew
very
well
that
Moses
was
a
true
Prophet
;
he
experienced
the
Power
of
God
,
in
the
dreadful
Plagues
inflicted
upon
his
Kingdom
,
and
acknowledged
him
to
be
the
true
God
,
by
recurring
to
him
,
and
imploring
his
Mercy
and
Pardon
,
as
often
as
he
desired
the
Plagues
to
be
removed
.
Yet
for
all
this
he
perversely
refused
to
obey
the
Command
of
God
;
and
was
therefore
made
an
Example
of
the
terrible
Justice
of
God
,
even
in
this
World
.
We
have
yet
a
nearer
instance
of
this
kind
in
the
People
of
the
Jews
,
whom
the
Psalmist
in
these
words
particularly
reflects
on
,
Harden
not
your
hearts
,
as
in
the
provocation
;
in
the
day
of
temptation
,
in
the
wilderness
,
when
your
Fathers
tempted
me
,
proved
me
,
and
saw
my
works
.
They
were
a
People
peculiarly
chosen
by
God
,
and
obliged
by
the
most
amazing
temporal
Benefits
,
that
ever
were
conferred
on
any
;
fed
with
a
constant
Miracle
,
led
by
a
Prophet
,
and
confirmed
by
continual
Miracles
wrought
in
Favour
of
them
.
Here
was
sufficient
Conviction
of
the
Truth
and
Power
of
that
God
they
worshipped
,
of
the
Greatness
of
the
Obligation
laid
upon
them
,
and
the
Reasons
they
had
to
yield
an
intire
Obedience
to
his
Commands
:
Yet
we
find
frequent
Defections
in
them
,
contempt
of
his
Precepts
,
vilifying
of
his
Benefits
,
and
disbelief
of
his
Promifes
;
which
enforced
God
in
Indignation
to
say
of
them
;
How
long
will
this
people
provoke
me
;
and
how
long
will
it
be
e're
they
believe
on
me
;
for
all
the
signs
which
I
have
shewed
among
them
?
I
will
smite
them
with
the
pestilence
,
and
disinherit
them
,
&c.
Numb
.
XIV
.
11
,
12.
So
then
,
To
harden
the
heart
,
is
to
Act
against
the
Convictions
,
and
impulse
of
our
own
Consciences
:
a
Sin
of
the
highest
Enormity
;
against
which
God
expresseth
the
greatest
Indignation
,
and
on
which
he
inflicteth
the
most
severe
Punishments
.
This
we
cannot
but
acknowledge
;
this
we
willingly
confess
.
We
wonder
at
the
impudence
and
obstinacy
of
Pharaoh
,
we
are
apt
to
conceive
Indignation
,
and
pronounce
Sentence
against
him
,
when
we
read
or
hear
his
History
.
We
abhor
the
ingratitude
and
baseness
of
the
Jews
,
and
are
astonished
to
think
,
that
they
should
,
after
so
many
signal
Miracles
wrought
in
Favour
of
them
,
rebel
against
God
,
slight
his
Favours
,
and
endeavour
to
stone
his
Prophet
,
and
their
own
Deliverer
.
We
condemn
the
Folly
and
unreasonable
Conduct
of
both
;
and
are
prone
to
conclude
with
our selves
,
had
we
then
been
in
the
place
of
Pharaoh
,
or
in
the
number
of
the
Jews
,
far
be
it
from
us
,
that
we
should
have
imitated
his
obstinacy
,
or
their
Perverseness
.
But
let
us
not
deceive
our selves
,
or
flatter
our selves
with
a
vain
Opinion
of
behaving
our selves
better
in
such
Circumstances
.
Let
us
reflect
upon
our
own
Behaviour
,
in
relation
to
the
Duty
of
Repentance
;
and
we
shall
find
the
Omission
of
it
,
to
be
in
no
less
a
Degree
,
a
hardening
of
the
heart
,
than
was
the
Crime
either
of
Pharaoh
,
or
of
the
Jews
.
For
our
Conviction
is
no
less
than
was
that
of
Pharaoh
,
our
Obligation
greater
than
was
that
of
the
Jews
.
We
are
without
doubt
fully
satisfied
,
that
our
God
is
the
true
God
,
that
he
hath
a
just
Right
to
lay
his
Commands
upon
us
,
and
to
require
our
Obedience
.
We
know
very
well
,
that
he
hath
commanded
us
to
observe
the
Rules
of
Holiness
,
Temperance
and
Justice
,
and
that
although
he
hath
reserved
Mercy
and
Pardon
for
Sinners
;
yet
that
this
is
dispensed
upon
no
otherCondition
than
that
of
Repentance
.
Without
the
Practice
therefore
of
this
,
no
Obedience
to
God
can
consist
or
be
preserved
.
And
then
may
not
he
justly
be
said
to
have
hardned
his
heart
,
and
defied
the
Divine
Majesty
,
who
acknowledgeth
all
this
;
and
yet
cannot
be
prevailed
on
to
manifest
his
Obedience
,
by
forsaking
,
bewailing
,
and
amending
his
former
Disobedience
?
Who
confesseth
himself
to
be
his
Creature
,
and
to
owe
to
his
Liberality
both
his
Life
,
and
all
the
consequences
of
it
;
and
yet
continueth
to
profess
Enmity
to
him
,
by
retaining
his
sinful
Habits
?
Who
believeth
all
his
Attributes
of
Almighty
Power
,
Wisdom
and
Omnipresence
;
and
yet
neither
dreads
his
Anger
,
nor
reveres
his
All-seeing
eye
?
So
that
if
Men
considered
but
the
natural
Obligations
,
which
they
have
to
God
,
they
could
not
disobey
him
,
or
continue
in
Disobedience
by
unrepentance
,
without
either
the
constant
Accusation
of
their
Consciences
,
or
a
studious
stifling
of
them
,
by
a
profligate
hardness
of
heart
.
But
then
,
who
can
reflect
upon
the
wonderful
Benefits
of
God
,
revealed
in
the
Redemption
of
Mankind
,
without
concluding
impenitent
Christians
to
be
guilty
of
unparallel'd
Obstinacy
?
When
the
Dictates
of
Reason
and
natural
light
of
Mankind
,
by
an
universal
decay
of
Piety
,
wanted
their
effect
,
and
failed
in
promoting
among
Men
obedience
to
their
Sovereign
Lord
and
Maker
:
God
contrived
such
a
method
to
reduce
them
to
their
Duty
,
as
,
if
an
inexcusable
ingratitude
did
not
oppose
,
could
not
miscarry
.
He
invited
them
by
the
Blood
of
his
only
begotten
Son
,
proclaimed
Pardon
to
all
penitent
Sinners
,
proposed
infinite
Rewards
to
sincere
Repentance
,
and
settled
a
Succession
of
Pastors
in
the
Church
,
who
might
renew
these
Promises
,
and
promote
Repentance
by
constant
Exhortations
.
After
all
this
it
is
impossible
to
corroborate
or
add
to
the
Obligation
of
what
is
required
of
us
.
And
if
we
inquire
what
that
is
;
we
shall
find
it
to
be
briefly
comprehended
in
Repentance
.
This
was
the
Message
of
John
the
Baptist
sent
to
prepare
the
way
to
our
Saviour
;
this
was
the
subject
of
theApostles
Sermons
,
Repent
and
be
baptized
.
So
necessary
is
it
to
the
Profession
of
Christianity
,
that
it
is
pre-required
to
it
.
The
main
design
of
that
most
Holy
Religion
is
to
promote
the
Honour
of
God
,
by
procuring
a
just
Esteem
and
Adoration
of
himself
,
an
universal
Obedience
to
his
Laws
,
and
Devotion
to
his
Will.
None
of
which
can
take
place
,
until
the
love
of
Sin
be
first
renounced
and
changed
into
a
steady
Resolution
of
Submission
to
the
Divine
Precepts
.
If
then
,
neither
the
offers
of
Pardon
can
perswade
us
,
nor
the
love
of
Christ
constrain
us
;
if
the
frequent
Exhortations
of
faithful
Monitors
cannot
move
us
,
nor
the
necessity
of
the
thing
it self
engage
us
;
if
these
Arguments
contrived
by
the
most
Wise
Providence
of
God
,
become
fruitless
and
ineffectual
;
it
must
be
imputed
to
an
Obduration
greater
than
any
other
,
because
opposing
Reasons
stronger
than
any
other
.
If
to
slight
and
over-look
all
these
Obligations
be
so
enormous
an
obduration
,
much
more
Criminal
will
it
be
to
despise
the
glorious
Promises
of
Reward
annexed
to
Repentance
:
because
these
ought
so
much
the
more
to
affect
us
,
by
how
much
the
more
they
concern
us
.
The
Reward
proposed
to
the
Jews
was
no
more
than
the
temporary
Possession
of
a
fruitful
Countrey
,
to
which
perhaps
some
Men
would
not
value
their
Title
,
that
they
might
gratifie
their
Lusts.
Yet
it
is
recorded
as
a
heinous
Aggravation
of
the
impiety
of
the
Jews
,
That
they
thought
scorn
of
that
pleasant
land
,
and
gave
no
credence
unto
his
words
.
In
the
Christian
Religion
more
noble
Rewards
are
proposed
,
Rewards
with
which
nothing
in
this
World
can
stand
in
Competition
;
and
yet
all
bestowed
upon
this
single
Condition
of
Repentance
:
which
if
it
be
neglected
,
may
we
not
reasonably
conclude
that
the
Reward
it self
is
despised
?
How
then
shall
God
oblige
Men
to
his
Service
,
if
this
be
ineffectual
?
He
propofeth
eternal
Felicity
,
they
preferr
temporal
Satisfaction
;
a
Satisfaction
so
far
beneath
true
Happiness
,
that
it
carrieth
no
Contentment
along
with
it
,
and
in
a
short
time
becometh
nauseous
.
He
grants
this
upon
easie
Conditions
;
and
yet
Men
think
it
not
worth
the
while
to
bestow
that
easie
Labour
;
he
bestows
it
upon
sinful
Men
who
are
thereby
his
professed
Enemies
,
and
yet
they
think
not
themselves
obliged
by
the
Gift
of
it
.
They
harden
their
Hearts
against
these
powerful
Impressions
,
and
suffer
not
themselves
to
be
mollified
by
the
most
endearing
kindness
.
Men
may
perhaps
imagine
,
that
it
will
never
be
too
late
to
undertake
the
Acquisition
of
this
Reward
,
that
it
may
be
securely
neglected
till
the
last
Scene
of
Life
.
But
surely
it
cannot
but
be
highly
unreasonable
even
to
endanger
the
hopes
of
so
great
a
Purchase
,
for
the
sake
of
any
worldly
Pleasure
;
which
so
infinitely
transcends
all
the
Satisfaction
which
this
Life
can
afford
.
Not
to
say
that
it
is
impossible
to
preserve
any
true
Satisfaction
in
this
Life
,
without
a
probable
assurance
of
the
Fruition
of
the
next
.
Men
may
for
a
while
stifle
the
natural
Desires
and
Notions
of
their
Souls
,
and
cloud
the
Dictates
of
Conscience
:
Yet
the
Soul
cannot
but
sometimes
free
it self
from
this
affected
Stupidity
;
and
,
being
by
the
Light
of
Reason
assured
of
its
own
immortal
Nature
,
look
forward
into
the
Ages
to
come
,
and
be
folicitous
of
its
future
State
.
It
will
then
perceive
that
that
future
state
is
an
Abyss
of
time
in
comparison
to
this
present
Life
,
and
remember
the
distinction
of
Bliss
and
Misery
,
appointed
by
God
to
the
departed
Souls
of
good
or
wicked
Men.
What
a
dismal
Prospect
will
it
then
be
to
a
Soul
employed
in
these
Meditations
,
to
consider
,
that
the
distinction
of
these
States
is
most
certain
,
but
the
Application
of
either
of
them
to
themselves
most
uncertain
,
unless
the
hopes
of
Happiness
be
secured
by
a
timely
Repentance
?
Not
to
say
,
that
that
Soul
cannot
appear
before
God
without
extream
Astonishment
,
which
God
by
all
his
glorious
Promises
could
not
induce
to
Repentance
and
Obedience
to
his
Laws
;
when
the
Devil
could
tempt
it
by
petty
Lusts
and
foolish
Pleasures
to
its
own
destruction
.
If
then
the
Propositions
made
by
God
to
penitent
Christians
,
be
infinitely
more
perswasive
than
all
the
Temptations
to
Sin
and
Disobedience
;
surely
to
stand
out
against
them
,
and
refuse
to
embrace
them
,
till
we
can
Sin
no
more
,
is
a
most
foolish
and
deplorable
Obduration
.
Further
,
the
impenitent
Sinner
manifests
the
hardness
of
his
Heart
by
contemning
the
dreadful
Punishments
denounced
by
God
against
him
.
And
in
this
,
beyond
other
Arguments
,
consists
that
execrable
Obduration
,
which
is
charged
upon
Impenitence
.
And
upon
this
account
Pharaoh
is
chiefly
said
to
have
hardned
his
Heart
:
that
when
he
had
felt
the
most
terrible
Punishments
inflicted
upon
himself
and
his
Nation
,
and
saw
others
yet
more
grievous
ready
to
be
executed
upon
him
,
after
so
many
Plagues
and
Threats
employed
for
his
Correction
,
he
continued
yet
obstinate
,
and
as
it
were
defied
God
.
Or
,
that
I
may
come
nearer
to
my
Text
:
The
most
wicked
Aggravation
of
the
Obduration
of
the
Jews
in
the
wilderness
,
was
their
contempt
of
the
Divine
Punishments
.
To
them
the
highest
Punishment
was
a
temporal
Death
.
And
although
by
natural
Reason
they
might
conclude
,
that
a
Judgment
,
and
more
impartial
Execution
attended
Sinners
in
another
Life
;
yet
that
was
not
revealed
to
them
:
to
whom
as
no
more
than
temporal
Rewards
were
promised
,
so
no
other
than
temporal
Punishments
were
threatned
.
God
had
given
frequent
and
terrible
Instances
of
his
Justice
in
this
kind
,
by
destroying
the
most
notorious
Delinquents
among
them
by
Sword
,
Pestilence
,
Earthquake
,
Fire
from
Heaven
,
and
many
other
ways
;
yet
far
from
being
terrified
by
these
,
and
discouraged
from
displeasing
God
;
when
their
foolish
Desires
were
not
gratified
in
opposition
to
the
Divine
Pleasure
,
they
feared
not
openly
to
declare
their
Contempt
of
his
punishments
,
and
themselves
rather
willing
to
undergo
them
than
submit
to
his
Commands
:
As
when
they
cryed
out
,
Numb
.
XIV
.
2.
Would
God
that
we
had
died
in
the
land
of
Egypt
,
or
would
God
we
had
died
in
this
wilderness
;
and
more
remarkably
,
Numb
.
XX.
3.
Would
God
that
we
had
died
,
when
our
brethren
,
(
That
is
,
Core
,
Dathan
,
and
Abiram
)
died
before
the
Lord
.
A
sober
Man
might
perhaps
imagine
it
impossible
to
parallel
so
enormous
an
Obstinacy
,
did
not
the
daily
Experience
of
Christians
confute
his
Supposition
,
who
dare
withstand
the
Threats
of
eternal
Fire
,
and
harden
their
Hearts
against
any
impression
from
them
.
It
may
perhaps
not
be
unaccountable
,
that
resolute
and
desperate
Persons
should
despise
a
temporal
Death
,
when
not
affrighted
with
any
succeeding
Judgment
;
but
to
slight
a
Punishment
extream
in
its
sharpness
,
and
perpetual
in
its
Duration
,
is
such
a
hardness
of
Heart
,
as
although
acccompanied
with
no
other
Crimes
,
might
justly
deserve
to
undergo
the
utmost
Extremity
of
the
Punishment
.
For
the
most
wise
contrivance
of
God
provided
the
Torments
of
Hell
,
not
only
for
the
Punishment
of
the
wicked
after
Death
;
but
also
for
the
Correction
of
all
in
this
Life
;
that
by
the
Fears
of
them
they
might
be
affrighted
from
the
Commission
of
Sin
,
and
even
enforced
to
Repentance
,
if
a
most
stupid
Obduration
of
mind
did
not
intervene
.
To
all
these
Aggravations
of
impenitence
I
should
be
unwilling
to
add
,
that
none
of
the
least
or
less
usual
Causes
of
it
,
is
a
perfect
unbelief
of
the
Revelations
,
Promises
or
Threats
of
God
,
(
all
Professors
of
Christianity
being
unwilling
that
the
sincerity
of
their
Belief
should
be
called
in
question
)
did
not
the
Apostle
ascribe
it
to
this
cause
,
who
citing
the
words
of
my
Text
,
Hebr.
III.
and
exaggerating
the
Obstinacy
of
the
Jews
,
ascribes
it
chiefly
to
their
unbelief
in
the
last
Verse
,
having
before
warned
all
Christians
,
least
there
be
in
any
of
them
an
evil
Heart
of
unbelief
.
And
surely
not
without
reason
:
For
it
cannot
well
be
conceived
,
that
the
Belief
of
these
things
should
consist
with
a
willful
continuance
in
Impenitence
;
that
any
Man
should
really
believe
,
that
there
are
Rewards
and
Punishments
prepared
for
Men
in
another
Life
,
both
infinite
and
inexpressible
;
and
withal
acknowledge
,
that
there
is
no
other
method
,
whereby
to
obtain
the
one
or
escape
the
other
,
but
a
hearty
and
sincere
Repentance
,
and
yet
with
this
Belief
and
Confession
should
continue
in
a
state
of
Unrepentance
.
Or
if
perhaps
it
may
be
possible
,
that
two
such
contrary
things
should
consist
together
;
yet
it
cannot
be
denied
,
but
that
by
his
Actions
he
proclaims
his
Unbelief
to
the
World
,
who
neglects
this
necessary
Duty
of
Repentance
,
or
,
which
is
all
one
,
deferrs
to
perform
it
.
This
was
the
Second
Head
proposed
;
namely
,
the
time
prefixed
by
God
to
our
Repentance
;
To
day
,
if
ye
will
hear
his
voice
,
harden
not
your
hearts
:
Or
as
the
Apostle
expresseth
it
,
Hebr.
III.
13.
While
it
is
called
to
day
:
Which
may
either
import
,
the
term
of
our
natural
Life
;
for
that
Repentance
will
take
no
place
after
Death
,
agreeably
to
that
of
our
Saviour
,
John
IX
.
4.
The
night
cometh
,
wherein
no
man
can
work
:
So
that
Repentance
being
necessarily
to
be
performed
in
this
Life
,
and
no
more
of
this
Life
being
certain
to
us
than
that
moment
,
which
we
now
enjoy
,
it
ought
to
commence
from
this
very
moment
:
Or
else
,
which
seems
most
natural
and
agreeable
to
the
Design
of
the
Psalmist
,
and
the
Apostle
in
the
III.
of
the
Hebrews
,
Repent
to
day
,
That
is
,
immediately
;
while
God
continueth
his
offers
of
Mercy
,
before
it
be
too
late
;
for
that
he
will
not
await
our
Repentance
till
we
please
,
nor
suffer
his
Goodness
to
be
willfully
slighted
.
This
term
of
Repentance
fixed
by
God
to
every
Man
may
be
easily
discovered
,
as
being
no
other
,
than
the
first
moment
of
his
Conviction
of
the
necessity
of
Repentance
.
When
that
Conviction
is
once
throughly
formed
;
when
Men
are
fully
satisfied
,
that
it
is
their
indispensable
Duty
to
conform
themselves
to
the
Will
of
God
;
when
they
know
withal
,
that
this
Conformity
consists
in
practising
all
the
Divine
Precepts
of
Holiness
,
Justice
and
Sobriety
,
and
that
all
habitual
Sins
are
an
open
Opposition
to
it
;
when
they
are
as●…ured
that
God
hath
proclaimed
his
Pardon
to
Penitent
,
and
denounced
his
Wrath
to
Impenitent
Sinners
:
Then
is
Life
and
Death
truely
set
before
them
;
Then
is
it
committed
to
their
Choice
,
which
they
will
preferr
.
An
easie
Choice
one
would
imagine
,
had
not
the
deplorable
Experience
of
so
many
obstinate
Sinners
taught
us
the
unhappiness
of
Mankind
in
choosing
the
worse
,
even
under
Convictions
of
their
Interest
and
Obligation
to
the
contrary
.
If
we
enquire
after
the
Cause
of
this
miserable
Perverseness
;
we
find
indeed
the
Temptations
to
which
Mankind
is
exposed
,
to
be
very
violent
;
the
Lusts
of
the
World
and
the
Flesh
to
be
very
powerful
;
and
the
Pleasures
of
sin
of
a
bewitching
Nature
:
Yet
all
this
would
not
be
sufficient
to
Master
the
Dictates
of
Reason
,
and
natural
desire
of
true
Happiness
,
which
is
found
in
all
,
did
not
an
unhappy
mistake
,
misguide
the
practice
of
Men
,
and
render
all
the
present
Convictions
of
Conscience
ineffectual
.
Men
are
apt
to
raise
false
Notions
from
the
Divine
Attribute
of
infinite
Mercy
,
and
flatter
themselves
with
vain
Hopes
,
that
the
term
prefixed
by
God
to
their
Repentance
is
not
yet
expired
;
that
it
will
never
be
too
late
to
begin
their
Repentance
,
and
in
Vertue
of
it
take
out
their
Pardon
.
This
is
that
Deceitfulness
of
sin
of
which
the
Apostle
warns
us
in
the
afore-mentioned
place
,
least
any
of
us
be
hardened
through
it
,
after
the
Example
of
the
Jews
;
of
whom
some
when
they
had
heard
,
did
provoke
,
Verse
16.
That
is
,
after
a
full
Conviction
of
the
Power
and
Veracity
of
God
,
refused
to
obey
his
Commands
,
or
rely
on
his
Pomises
;
as
in
the
Case
of
their
refusal
to
go
up
and
take
possession
of
the
Land
,
which
God
had
given
to
them
,
related
in
the
XIV
.
of
Numbers
;
to
which
this
Psalm
particularly
relates
.
They
immediately
indeed
repented
of
their
Folly
,
and
resolved
forthwith
to
take
up
Arms
and
enter
upon
the
Design
;
but
then
it
was
too
late
,
they
had
slipt
their
time
,
and
God
refused
to
be
among
them
,
or
to
give
them
Success
.
It
is
frivolous
therefore
to
plead
the
Hopes
of
continual
offers
of
Pardon
for
deferring
of
Repentance
;
and
to
pretend
,
that
if
they
exactly
knew
the
time
beyond
which
the
Patience
of
God
would
not
await
,
they
would
immediately
begin
to
form
a
sincere
Repentance
.
Such
Resolutions
may
possibly
be
true
;
and
indeed
unless
a
monstrous
stupidity
intervenes
,
it
cannot
be
otherwise
.
But
then
the
term
is
manifest
,
and
cannot
be
unknown
to
any
;
being
the
moment
from
which
we
are
convinced
,
that
it
is
our
Duty
to
obey
God
,
and
know
what
are
the
Rules
and
Measures
of
Obedience
.
We
must
believe
that
God
can
do
nothing
irrational
;
now
the
reasonableness
of
Pardon
to
sinful
Man
,
is
founded
either
in
the
invincible
ignorance
of
his
Duty
,
or
in
the
Infirmity
of
his
Nature
,
prone
to
yield
to
powerful
Temptations
.
The
latter
supposeth
an
endeavour
of
Obedience
and
Piety
,
and
cannot
consist
with
a
fixed
and
resolved
unrepentance
;
for
then
every
Sin
will
be
the
effect
,
not
of
humane
Infirmity
,
but
of
Resolution
.
The
former
Cause
vanisheth
,
when
the
Ignorance
of
Men
is
removed
by
a
clear
Revelation
of
the
Will
of
God
.
And
therefore
the
Apostle
tells
the
Athenians
,
That
God
winked
indeed
at
the
times
of
ignorance
;
but
now
(
after
the
Manifestation
of
the
Gospel
)
Willeth
all
men
every
where
to
repent
.
As
for
us
Christians
,
we
cannot
pretend
an
Ignorance
of
our
Duty
,
much
less
those
who
have
the
Happiness
to
be
Members
of
a
Church
so
excellently
Constituted
.
We
have
the
Scriptures
open
to
us
;
are
admonished
,
and
incited
to
the
Practice
of
our
Duty
by
weekly
Exhortations
;
and
disown
all
little
Arts
,
so
usual
in
other
Churches
,
of
procuring
Salvation
without
a
strict
and
real
Obedience
.
There
remains
then
to
us
only
the
Plea
of
Infirmity
,
whereby
to
excuse
our
Sins
,
and
not
wholly
to
despair
of
the
Divine
Mercy
.
This
supposeth
our
sincere
Endeavours
of
performing
our
Duty
,
and
a
settled
Course
of
Vertue
and
Piety
;
in
which
Course
we
may
be
overtaken
with
Temptations
,
and
being
unawares
insuared
by
them
,
may
be
betrayed
into
Sin
,
while
the
Soul
is
clouded
with
a
Passion
,
and
by
violent
impressions
from
the
Body
,
or
outward
Objects
,
hath
scarce
the
Liberty
of
directing
her
thoughts
aright
.
But
if
when
this
Tempest
is
allayed
,
this
Cloud
removed
;
when
the
Mind
regains
its
perfect
Freedom
,
and
enters
into
a
serious
thought
of
its
Condition
,
it
entertains
any
Complacency
with
the
Sin
performed
,
or
is
willing
to
permit
a
continuance
of
it
;
this
is
no
longer
a
Sin
of
Infirmity
,
but
of
deliberate
and
resolved
Choice
;
much
more
when
any
Man
resolves
wholly
to
stand
out
against
the
Divine
Command
,
and
Convictions
of
his
own
Conscience
,
and
to
proceed
in
his
unrepentance
,
although
but
for
a
certain
time
.
This
is
a
Sin
of
so
heinous
a
Nature
,
that
no
Pardon
is
promised
to
it
under
the
Gospel
,
nor
indeed
can
it
consist
with
the
Justice
and
Holiness
of
God
to
give
it
.
And
then
,
even
for
Sins
of
Infirmity
,
it
is
our
constant
Duty
to
watch
over
them
to
prevent
them
,
and
if
possible
at
last
wholly
to
remove
them
.
Otherwise
,
if
the
hopes
of
obtaining
Pardon
for
them
,
betrays
us
into
a
neglect
,
or
perhaps
a
voluntary
Admission
of
them
,
they
lose
their
Plea
of
Infirmity
,
and
become
Sins
of
Presumption
;
Sins
of
a
much
deeper
Contagion
.
To
cure
therefore
and
prevent
even
thofe
Sins
,
which
alone
can
take
place
in
a
true
and
real
Christian
,
we
must
endeavour
by
an
assiduous
diligence
and
circumspect
Carriage
to
form
Habits
of
Vertue
and
Piety
.
For
this
end
the
Observation
of
Lent
was
wisely
instituted
by
the
Church
;
wherein
by
a
more
than
ordinary
vigilance
over
our
Actions
,
by
frequent
Meditation
,
Prayer
and
other
pious
Exercises
;
and
if
it
were
necessary
,
by
Bodily
Austerities
and
Mortifications
also
,
we
might
seek
Remedies
to
the
diseases
of
our
Soul
;
and
begin
to
form
Habits
of
Holiness
and
Sobriety
,
which
should
not
expire
with
the
Solemnity
of
the
holy
Season
,
but
be
continued
and
improved
through
the
whole
year
,
and
even
the
whole
Course
of
our
Lives
.
If
then
we
be
indeed
convinced
that
Repentance
is
a
necessary
Duty
,
that
it
ought
to
be
undertaken
upon
the
first
Conviction
,
and
that
to
deferr
it
after
That
,
is
an
unpardonable
Obduration
;
let
us
from
this
moment
resolve
to
do
it
:
let
us
confirm
our
Resolutions
by
a
more
than
ordinary
vigilance
and
attention
in
this
Holy
Season
;
and
so
by
making
these
pious
Resolutions
become
Habits
,
continue
the
happy
Effects
of
them
to
our
Lives
end
.
So
shall
we
not
fail
of
that
infinite
Reward
,
which
is
annexed
to
true
Repentance
,
and
the
consequent
of
it
,
unfeigned
Obedience
:
To
which
Reward
God
of
his
infinite
Mercy
bring
us
all
,
for
the
Sake
and
Merits
of
our
Lord
and
Saviour
Jesus
Christ
.
The
Tenth
SERMON
PREACH'D
March
16th
.
1689/90.
At
LAMBETH
CHAPEL
.
Luke
XIII
.
5.
Except
ye
repent
,
ye
shall
all
likewise
perish
.
IT
is
an
ancient
and
most
prudent
Constitution
of
the
Church
,
to
set
a
part
solemn
Times
for
the
exercise
of
Repentance
,
and
a
more
serious
application
to
the
duties
of
Religion
;
founded
upon
the
example
of
our
Lord
himself
,
who
though
he
committed
no
Sins
whereof
to
repent
;
yet
,
before
he
entred
upon
his
Office
,
prepared
himself
for
the
execution
by
it
,
by
an
extraordinary
abstinence
for
forty
days
together
;
and
continued
by
the
Church
in
all
Ages
;
although
the
remissness
and
degeneracy
of
latter
times
hath
almost
defeated
the
use
of
it
.
The
design
of
it
was
,
that
Men
,
who
are
always
willing
to
put
off
their
Repentance
from
day
to
day
,
and
contriving
reasons
of
their
delay
,
being
loth
to
fix
the
time
of
an
unwelcom
Duty
,
might
be
obliged
by
the
Constitution
of
the
Church
,
by
the
example
of
their
fellow
Christians
,
and
by
the
admonition
of
their
Guides
to
enter
upon
it
at
this
time
;
to
apply
themselves
in
a
particular
manner
to
search
their
Consciences
,
enquire
into
the
condition
of
their
Souls
,
discover
their
Diseases
,
and
seek
the
remedies
of
them
;
by
confessing
their
sins
to
God
,
acknowledging
the
guilt
of
them
,
begging
pardon
of
God
who
is
offended
by
them
;
removing
them
from
the
Soul
,
introducing
contrary
habits
of
Piety
and
Religion
;
taming
the
unruly
pafsions
of
the
Body
,
by
a
serious
attention
to
the
Commands
of
God
,
to
his
precepts
,
to
his
Promises
,
and
his
Threats
,
to
the
deformity
and
unhappy
Consequences
of
Sin
;
by
inuring
the
mind
to
Acts
of
Religion
and
Devotion
,
by
a
constant
Meditation
,
both
of
the
Duty
prescribed
and
the
Arguments
enforcing
it
;
and
if
all
this
be
not
sufficient
to
check
and
overrule
the
violent
motions
of
the
Body
,
to
depress
them
by
abstinence
and
Fasting
;
in
a
word
,
to
subdue
the
Body
to
the
Government
of
the
Soul
,
and
the
Soul
to
the
Obedience
of
God
.
We
are
indeed
always
obliged
to
watch
over
our
Actions
,
to
repent
of
our
Sins
as
soon
as
we
discover
them
,
and
to
strive
against
them
;
yet
it
will
be
necessary
to
fix
some
certain
times
,
wherein
a
more
severe
examination
is
to
be
made
,
the
state
of
the
Soul
to
be
exactly
searched
,
the
imperfections
and
corruptions
of
it
to
be
discovered
;
a
stricter
Course
of
Piety
to
be
undergone
,
whereby
it
may
make
deep
impressions
in
the
Mind
,
and
as
it
were
take
Root
in
it
.
This
time
the
Church
hath
most
wifely
determined
,
and
not
left
her
Sons
to
their
own
direction
;
who
might
possibly
deferr
their
Repentance
,
till
either
it
were
prevented
by
Death
,
or
Sin
had
taken
such
deep
root
,
that
it
could
not
be
removed
.
And
such
was
the
excellent
discipline
of
the
Church
herein
,
in
former
Ages
;
so
Solemn
and
Devout
their
Observation
of
Lent
;
I
mean
not
in
abstaining
from
this
or
that
sort
of
Meat
,
for
that
,
even
when
rightly
used
,
is
but
●…ubservient
to
the
great
Design
;
but
in
the
Forming
an
Exercise
of
a
strict
Repentance
,
of
a
more
careful
Obedience
,
and
more
constant
Devotion
;
that
it
could
not
fail
to
have
great
effect
upon
the
Minds
of
all
sorts
of
Christians
.
They
were
not
content
to
exercise
in
secret
all
the●…e
Acts
of
Mortification
(
for
so
I
call
whatsoever
tends
to
destroy
Sin
in
Man
,
which
is
the
true
notion
of
mortification
)
but
did
it
in
publick
,
in
the
Face
of
the
whole
Church
,
and
in
many
external
Acts
of
Life
.
Those
who
had
committed
more
hainous
sins
voluntarily
underwent
a
publick
Penance
;
fequestred
themselves
from
the
●…ank
of
the
Faithful
,
placed
themselves
in
a
particular
part
of
the
Church
appointed
for
the
Penitents
;
there
publickly
confessed
their
sins
,
implored
the
mercy
of
God
,
and
desired
the
Intercession
of
the
whole
Church
for
them
.
Not
only
those
,
but
all
other
Christians
,
who
were
not
conscious
to
themselves
of
any
flagrant
Crimes
,
still
applyed
themselves
,
during
all
that
holy
Season
,
to
an
extraordinary
exercise
of
all
the
Acts
of
Religion
;
denied
themselves
many
of
the
ordinary
and
Innocent
pleasures
of
Life
;
that
they
might
without
interruption
attend
to
the
forming
of
a
true
Repentance
,
to
the
mortifying
of
their
Lusts
,
and
to
the
improving
of
their
good
Resolutions
into
habits
of
Piety
.
I
mean
not
that
they
macerated
themselves
with
Hair-cloth
,
or
Whippings
,
or
unreasonable
Fastings
;
those
were
the
Follies
of
latter
and
more
Ignorant
Ages
:
but
they
afflicted
their
Souls
with
the
continual
thoughts
of
having
offended
God
by
their
Sins
;
they
endeavoured
to
Form
a
hatred
of
sin
,
by
taking
the
shame
of
it
upon
themselves
in
a
publick
confession
;
they
daily
implored
the
Mercy
of
God
,
with
all
the
ardent
expressions
and
real
signs
of
Repentance
,
which
Pious
Souls
could
invent
.
They
fitted
themselves
for
the
receiving
of
that
Mercy
,
by
raising
and
fixing
steady
Notions
and
Resolutions
of
their
Duty
to
God
,
and
their
obligation
to
all
the
Precepts
of
Religion
;
by
generous
Acts
of
Charity
,
by
a
vigilant
strugling
with
all
sinful
Motions
,
and
even
rooting
them
out
by
maceration
,
if
no
other
means
could
prevail
;
that
so
they
might
present
themselves
pure
and
unspotted
to
their
Lord
at
the
ensuing
solemnity
of
Easter
;
when
whosoever
did
not
Communicate
,
and
had
not
prepared
himself
for
it
by
such
a
precedent
exercise
of
Repentance
,
did
not
presume
to
take
upon
himself
the
Name
of
a
Christian
.
While
this
excellent
Discipline
prevailed
,
an
Universal
Piety
could
not
but
be
produced
among
the
Professors
of
Christianity
;
when
all
those
Arguments
,
which
now
chiefly
hinder
the
practice
of
Repentance
,
did
then
promote
it
.
I
mean
a
general
example
,
and
the
fear
of
Shame
.
It
was
then
no
more
than
fashionable
to
put
on
at
least
the
pretence
of
Repentance
in
this
Holy
Season
;
and
then
to
indulge
to
the
Body
its
wonted
Pleasures
and
Gayeties
was
no
less
absurd
than
to
rejoyce
at
a
Funeral
,
when
all
compose
themselves
with
a
seeming
Gravity
.
Again
to
confess
the
guilt
of
Sin
,
when
all
joyned
in
the
same
Confession
,
was
no
matter
of
shame
.
Whereas
now
the
example
of
Impenitence
prevails
;
and
to
put
on
a
more
severe
Deportment
,
to
restrain
the
usual
method
of
Life
,
would
be
accounted
and
derided
as
a
Singularity
.
Now
the
Order
of
things
is
inverted
,
and
through
disuse
of
Confession
,
whether
publick
or
private
,
shame
is
affixed
,
not
to
the
Commission
,
but
to
the
Confession
of
any
Sin
.
So
that
if
the
former
excellent
Discipline
could
be
retreived
,
the
same
shame
,
which
now
diverts
us
from
Confession
,
would
then
deterr
us
from
Commission
.
It
can
scarce
be
hoped
indeed
,
that
a
Discipline
,
so
far
surpassing
the
degenerate
spirit
of
latter
times
,
will
ever
be
restored
:
yet
this
we
think
our selves
obliged
to
remind
you
of
,
that
ye
might
understand
for
what
end
this
Holy
Season
was
at
first
Instituted
;
and
might
be
moved
by
this
Noble
Example
to
make
at
least
some
use
of
so
excellent
an
Institution
;
if
not
to
confess
your
sins
in
publick
,
yet
at
least
to
confess
them
to
God
in
secret
;
if
not
to
put
your selves
to
an
open
Shame
,
yet
at
least
to
conceive
inwardly
both
a
shame
and
hatred
of
your
Sin
;
to
examine
your
Consciences
strictly
,
to
purg
them
from
all
corruptions
,
to
remove
all
vicious
habits
,
to
reconcile
your selves
to
God
by
an
earnest
Repentance
of
past
Sins
,
and
a
well
grounded
beginning
of
future
Obedience
.
To
this
end
the
Church
,
since
she
can
do
no
more
,
is
wont
,
during
this
solemnity
,
to
inculcate
by
frequent
exhortations
the
Duty
of
Repentance
;
and
to
this
purpose
I
have
chosen
this
Text.
Except
ye
repent
,
ye
shall
all
likewise
perish
.
These
words
of
our
Lord
were
occasioned
by
a
pernicious
error
of
the
Jews
,
that
the
not
execution
of
exemplary
vengeance
upon
them
in
this
Life
,
was
an
Argument
that
they
were
no
great
sinners
;
and
that
signal
Calamities
were
an
Indication
of
an
extraordinary
Impiety
;
whereas
those
who
escaped
any
such
Calamities
,
might
presume
themselves
to
be
Innocent
,
and
thereupon
deferr
,
or
wholly
omit
repentance
.
Thus
Pilate
having
lately
slain
several
Galiteans
at
Jerusalem
in
the
Act
of
Sacrificing
,
and
the
Tower
in
Siloam
having
slain
Eighteen
Men
by
a
sudden
Fall
,
as
we
read
in
the
Second
and
Fourth
Verses
;
the
Jews
presently
concluded
that
this
Calamity
,
which
they
supposed
to
have
been
inflicted
by
the
extraordinary
direction
of
God
,
was
preceded
with
an
extraordinary
guilt
of
the
Sufferers
;
and
not
finding
such
Calamities
to
fall
upon
themselves
,
thence
raised
a
false
perswasion
that
they
were
more
Righteous
than
those
unhappy
Men
,
and
more
beloved
by
God
.
To
correct
this
false
perswasion
our
Lord
assureth
them
,
that
it
was
no
other
than
a
vain
delusion
to
think
that
those
Galileans
were
sinners
above
all
the
Galileans
:
or
that
those
upon
whom
the
Tower
fell
,
were
sinners
above
all
the
Inhabitants
of
Jerusalem
:
or
that
themselves
were
more
Righteous
than
either
,
and
tells
them
that
unless
they
repent
,
they
shall
all
likewise
perish
.
In
which
words
he
I.
Insinuates
the
error
of
their
perswasion
,
that
the
not
execution
of
Divine
Vengeance
in
this
Life
,
is
an
Argument
of
the
Innocence
of
Men
,
and
little
necessity
of
Repentance
.
And
II.
Pronounceth
the
certainty
of
their
Destruction
without
repentance
.
At
this
time
I
will
confine
my self
to
the
former
only
;
and
shew
the
unreasonableness
of
deferring
repentance
for
this
cause
;
that
God
doth
not
revenge
the
Sins
of
Men
in
this
Life
:
a
reason
,
which
hath
more
hindred
the
practice
of
Repentance
than
any
other
.
It
was
long
since
a
complaint
of
the
Wise
Man
,
that
the
Sinner
goes
on
securely
,
because
he
seeth
not
Vengeance
to
be
speedily
executed
;
and
because
he
feels
it
not
in
this
Life
,
believeth
there
is
none
prepared
for
him
in
the
other
.
He
hath
wholly
busied
himself
in
matters
of
sense
,
and
takes
his
measures
,
formeth
his
Judgments
from
the
perceptions
of
it
;
believeth
not
any
thing
which
that
doth
not
ascertain
to
him
;
or
if
he
doth
believe
the
being
and
the
Providence
of
God
,
the
dispensation
of
Rewards
to
Good
,
and
infliction
of
Punishment
upon
bad
Men
consequent
to
it
;
yet
through
a
corrupted
Judgment
,
cannot
conceive
himself
capable
of
any
greater
Happiness
than
worldly
Prosperity
,
nor
of
any
more
grievous
Punishment
than
Poverty
and
secular
Distress
.
So
that
if
the
Rewards
and
Punishments
of
God
,
be
not
consonant
to
these
Conceptions
,
he
cannot
conceive
wherein
they
should
consist
;
and
while
he
may
be
secured
of
the
continuance
of
Happiness
in
this
Life
,
he
hath
gained
his
end
,
and
resteth
secure
as
to
what
may
befall
him
hereafter
;
he
cannot
believethat
God
can
be
angry
with
him
,
to
whom
he
permitteth
the
uninterrupted
enjoyment
of
worldly
Happiness
,
which
while
he
possesseth
,
he
seeth
no
reason
to
believe
himself
to
be
in
a
State
of
Enmity
with
God
.
If
such
visible
Punishments
did
attend
his
sin
,
as
in
the
case
of
Ananias
and
Sapphira
,
even
fear
would
force
him
to
be
Pious
;
but
the
want
of
such
terrible
examples
continually
to
awaken
him
,
betrays
him
to
a
false
belief
,
either
of
the
remissness
and
negligence
of
God
,
or
of
his
own
Innocence
,
not
deserving
any
such
Punishment
;
and
in
both
cases
draweth
him
into
a
false
opinion
that
Repentance
is
not
necessary
.
But
what
a
miserable
corruption
must
the
judgment
of
Man
have
suffered
,
which
can
be
cheated
into
a
false
perswasion
,
that
himself
is
capable
of
none
but
sensible
Rewards
or
Punishments
?
That
Man
should
carry
about
him
an
immaterial
Soul
,
and
yet
not
conceive
any
spiritual
Benefits
or
Miseries
?
Either
not
know
,
or
not
value
any
perfections
or
improvements
,
but
what
the
Body
may
receive
?
Yet
this
delusion
is
too
frequent
in
Mankind
;
even
that
part
of
it
which
believe
there
is
within
them
a
Spiritual
and
an
Immortal
Being
which
actuates
their
Bodies
,
which
giveth
them
their
thoughts
,
by
which
alone
they
conceive
themselves
Happy
or
Miserable
.
They
acknowledge
all
this
;
and
yet
will
not
believe
any
Happiness
or
Misery
peculiar
to
the
Soul
alone
;
they
confess
the
Soul
must
endure
for
ever
;
and
yet
continue
wilfully
Ignorant
,
that
it
cannot
continue
in
a
Neutral
State
,
but
must
be
the
Subject
either
of
Happiness
or
Misery
.
So
true
is
that
observation
of
the
Psalmist
XLIX
.
ult.
Man
being
in
Honour
,
hath
no
understanding
,
but
is
compared
to
the
Beasts
that
perish
.
While
he
abounds
in
sensual
pleasures
,
he
acts
not
the
part
of
a
Rational
Being
,
considers
not
what
distinguisheth
him
from
a
Beast
,
the
existence
of
his
Soul
after
death
,
and
the
capacity
of
receiving
Rewards
or
Punishments
from
his
Supreme
Judge
after
the
dissolution
of
the
Body
.
Beasts
are
capable
of
a
good
or
bad
Condition
,
while
Life
is
continued
to
them
;
and
if
a
Man
imagins
that
nothing
attends
him
beyond
this
Life
,
he
doth
therein
compare
or
level
him-self
with
the
Beasts
that
perish
.
Yet
perhaps
it
may
be
imagined
,
that
this
mistake
was
pardonable
in
the
Jews
,
to
whom
our
Saviour
spoke
,
whose
Religion
taught
them
not
to
expect
any
Rewards
or
Punishments
,
beyond
the
extent
of
this
Life
;
whose
Arguments
of
Obedience
were
an
Earthly
Canaan
,
a
fruitful
Land
,
a
long
Life
,
and
abundance
of
Temporal
Blessings
;
their
punishments
no
other
than
the
loss
of
these
by
Captivity
,
Oppression
,
Calamities
,
or
sudden
Death
.
Their
Fathers
received
no
other
promises
,
their
Law
taught
no
other
:
and
therefore
it
was
but
natural
for
them
to
believe
,
that
signal
Calamities
were
the
Indications
of
the
Divine
displeasure
arising
from
Sin
;
and
freedom
from
Misfortunes
,
Arguments
of
the
continuance
of
the
Divine
Favour
to
particular
Persons
.
Thus
the
Apostles
seeing
a
blind
Man
,
presently
asked
their
Lord
,
whether
for
his
own
sin
,
or
for
the
sin
of
his
Parents
that
Calamity
was
inflicted
on
him
:
And
in
this
Chapter
,
the
Jews
not
partaking
with
the
Galileans
in
their
miserable
end
,
immediately
concluded
,
that
neither
had
they
partaken
with
them
in
the
guilt
,
which
they
supposed
drew
that
end
upon
them
.
Yet
notwithstanding
all
this
the
Error
of
the
Jews
was
not
excusable
.
Their
Religion
did
not
warrant
them
to
make
any
such
conclusions
:
which
proposed
indeed
no
other
than
Temporal
Rewards
or
Punishents
to
them
;
yet
did
not
Teach
that
no
other
were
to
be
expected
by
them
.
The
cause
of
their
mistake
was
,
that
what
God
had
only
promised
to
the
whole
Nation
of
the
Jews
together
,
they
applyed
to
all
the
Members
of
it
in
particular
.
He
engaged
by
his
promise
to
bestow
upon
that
Nation
a
Fruitful
Land
,
to
continue
the
possession
of
it
to
them
,
while
his
Worship
and
Obedience
to
his
Laws
was
publickly
and
generally
maintained
;
to
make
them
fruitful
,
to
multiply
them
and
bless
them
,
by
giving
them
Fruitful
Seasons
,
secure
Peace
,
or
at
least
Victory
over
the
disturbers
of
their
Peace
.
He
threatned
to
deprive
them
of
their
Possessions
,
to
afflict
thém
with
the
Sword
and
Pestilence
,
to
deliver
them
up
to
the
Will
of
their
Enemies
,
and
deny
the
kind
influences
of
Heaven
to
them
;
if
they
sorsook
his
Worship
,
or
generally
violated
his
Laws
.
In
this
general
Prosperity
and
Calamity
of
the
whole
Nation
,
the
promised
Rewards
or
threatned
Punishments
of
every
particular
Man
were
included
;
and
no
otherwise
.
God
no
where
promiseth
to
them
that
he
would
by
an
extraordinary
interposition
preserve
the
Possessions
,
the
Peace
and
Plenty
of
a
few
good
Men
,
when
the
prevailing
and
almost
Universal
Apostacy
of
the
Nation
did
require
a
general
Punishment
.
In
that
case
,
those
few
good
Men
were
to
share
in
the
common
Calamity
,
and
retain
no
advantage
beyond
the
others
,
besides
the
peace
of
their
own
Conscience
,
and
the
hopes
of
receiving
from
God
hereafter
a
Reward
of
their
Obedience
.
Neither
did
he
threaten
that
he
would
extraordinarily
punish
the
wickedness
of
a
few
Men
,
when
the
generality
of
the
Nation
should
continue
in
Obedience
to
him
.
They
shared
in
the
common
Benefits
of
their
Nation
:
and
for
the
punishment
of
their
particular
Sins
were
reserved
to
a
future
Judgment
.
We
find
indeed
in
the
History
of
the
Old
Testament
,
that
God
did
oft-times
rescue
good
Men
from
a
general
Calamity
;
as
Caleb
and
Josh'ua
in
the
Wilderness
,
Jeremy
in
the
Captivity
of
Babylon
,
and
many
others
.
On
the
other
side
,
he
sometimes
inflicted
exemplary
punishments
upon
private
Sinners
;
while
the
whole
Body
of
the
Nation
preserved
intire
their
Obedience
,
and
therefore
still
enjoyed
their
Peace
;
as
in
the
case
of
Achan
and
Uzziah
.
But
these
are
to
be
esteemed
so
many
extraordinary
Acts
of
Providence
,
exercised
for
the
vindication
of
his
Justice
and
Government
,
not
in
vertue
of
the
Covenant
which
he
made
with
that
People
;
which
we
find
chiefly
in
the
Book
of
Deuteronomy
;
and
therein
can
discover
no
other
than
general
threats
or
promises
made
not
to
particular
Persons
,
but
to
the
whole
Nation
taken
in
Society
.
That
the
Covenant
of
God
included
no
more
,
is
manisest
from
the
practice
of
following
Times
.
For
far
be
it
from
us
to
imagine
that
God
violated
his
Covenant
;
yet
we
find
that
in
after
Ages
the
Good
were
involved
in
the
general
Calamities
of
the
Nation
,
and
the
Bad
often
escaped
unpunished
in
this
World
.
An
undeniable
proof
,
that
the
contrary
practice
was
never
any
part
of
the
Covenant
made
by
God
with
that
People
.
Thus
Mordecai
and
Daniel
were
carried
away
in
the
Captivity
;
thus
Jeroboam
and
Ahab
reigned
securely
.
The
Psalmist
complains
that
the
Wicked
enjoyed
all
the
satisfactions
of
Life
,
and
came
in
no
misfortunes
like
other
Men
;
while
the
Good
were
Persecuted
,
Afflicted
and
Killed
all
Day
long
.
Whereas
if
God
had
promised
external
Happiness
to
every
good
Man
of
that
Church
in
particular
;
or
denounced
visible
Punishments
upon
the
hainous
Sins
of
every
single
Sinner
;
it
is
no
more
possible
any
such
Conduct
should
have
followed
,
than
that
God
should
lye
.
It
was
therefore
no
other
than
a
falsé
perswasion
of
the
Jews
,
that
such
sensible
Rewards
or
Punishments
were
entailed
upon
every
one
of
them
in
particular
.
That
terrible
Calamities
were
certain
Arguments
of
every
hainous
Crimes
though
unknown
to
Men
,
and
that
eminent
prosperity
was
a
certain
mark
of
the
Favour
of
God
;
was
the
Opinion
of
the
Jews
,
whom
our
Saviour
here
opposeth
;
and
before
them
,
of
the
Friends
of
Job
,
whose
Arguments
do
all
proceed
upon
this
Principle
;
and
which
occasioned
all
those
querulous
expostulations
with
God
in
the
Book
of
Psalms
,
concerning
the
prosperity
of
the
Wicked
and
the
afflictions
of
the
Pious
.
Rather
the
Jews
ought
to
have
concluded
,
that
,
since
God
distinguished
not
always
the
Good
and
Bad
by
visible
Marks
of
his
Favour
,
or
Disfavour
;
since
he
suffered
his
Prophets
and
Devout
Worshippers
to
be
Stoned
,
to
be
Sawn
asunder
,
to
Wander
about
in
misery
,
and
suffer
all
those
afflictions
which
the
Author
to
the
Hebrews
Elegantly
describeth
;
since
he
permitted
the
most
notorious
Sinners
to
go
on
still
in
their
wickedness
,
to
live
in
Plenty
and
dye
in
Peace
;
themselves
had
grosly
mistaken
the
Intent
of
his
Promise
,
and
the
Nature
of
his
Covenant
;
and
that
a
visible
Impunity
in
this
Life
was
no
more
an
Argument
of
their
own
Innocence
,
than
it
was
of
those
prosperous
Sinners
,
at
whose
continued
Happiness
they
murmured
,
and
whose
impiety
at
the
same
time
they
could
not
deny
.
A
right
Notion
concerning
the
manner
of
the
Divine
Conduct
and
distribution
of
Justice
under
the
Jewish
dispensation
,
will
contribute
much
to
remove
a
like
prejudice
from
our
Minds
,
with
what
they
entertained
.
For
if
under
the
Jewish
Law
,
which
confined
it self
wholly
to
the
Actions
and
Concerns
of
this
Life
,
God
neither
promised
nor
exercised
any
such
constant
visible
Justice
,
which
might
distinguish
the
Good
from
the
Bad
,
and
sensibly
teach
Men
the
necessity
of
Repentance
;
much
less
can
it
be
expected
,
that
in
the
more
spiritual
Religion
of
Christ
,
and
more
abstracted
from
the
Interests
of
the
World
,
any
such
discrimination
of
Good
and
Bad
by
External
Circumstances
of
prosperity
should
take
place
;
that
God
should
constantly
awaken
the
negligence
of
slothful
Christians
by
severe
and
visible
Judgments
;
or
,
if
he
doth
not
,
should
be
thought
to
approve
their
Conduct
.
Yet
is
this
Error
almost
as
frequent
among
Christians
,
as
it
was
formerly
among
the
Jews
.
While
Men
enjoy
the
satisfactions
of
this
Life
securely
,
and
find
themselves
at
ease
;
they
fondly
imagine
that
Heaven
also
hath
declared
it self
in
Favour
of
them
,
and
are
not
willing
to
entertain
a
thought
of
the
displeasure
of
God
towards
their
vicious
Courses
,
least
the
thoughts
of
it
should
abridge
their
present
Happiness
.
They
are
told
indeed
of
the
pleasures
and
punishments
of
another
Life
;
but
conceiving
no
greater
pleasure
than
what
they
now
enjoy
,
nor
fearing
any
greater
punishment
than
the
deprivation
of
that
enjoyment
;
because
they
find
the
possession
of
it
continued
to
them
,
they
●…magine
themselves
secure
,
and
think
that
they
either
have
escaped
the
Divine
Punishment
,
or
not
deserved
it
.
To
be
convinced
of
the
unreasonableness
of
this
conclusion
,
we
need
only
reflect
upon
the
example
of
our
Blessed
Saviour
;
who
,
notwithstanding
he
was
most
dear
to
God
,
publickly
declared
to
be
his
beloved
Son
,
in
whom
he
was
well
pleased
,
and
even
in
respect
of
his
Humane
Nature
taken
separately
,
said
to
increase
in
favour
with
God
and
Man
;
yet
in
the
Opinion
of
the
World
led
a
miserable
and
afflicted
Life
;
underwent
all
those
things
which
the
sensual
appetite
of
Man
most
dreadeth
,
as
Poverty
,
Hunger
,
Pain
and
a
Violent
Death
;
yet
all
this
while
continued
to
be
the
most
beloved
Son
of
God
.
In
conformity
to
his
Example
,
his
Apostles
,
to
whom
he
so
often
professed
an
extraordinary
Love
,
suffered
all
the
sensible
inconveniencies
of
this
Life
;
and
were
yet
the
peculiar
Favourites
of
their
Lord
and
Master
now
Exalted
into
Heaven
.
So
that
Temporal
affliction
is
by
no
means
any
Indication
of
the
displeasure
of
God
;
nor
the
contrary
of
his
Favour
.
So
then
,
in
vain
do
Men
reject
or
deferr
Repentance
,
because
they
see
not
the
constant
execution
of
his
displeasure
upon
Notorious
Sinners
in
this
World
.
For
how
should
that
displeasure
exert
it self
?
Not
in
Poverty
,
Afflictions
,
or
in
Temporal
Calamities
.
For
these
we
find
in
our
Lord
himself
,
and
his
dearest
Servants
,
and
therefore
can
never
be
any
Argument
of
the
dis-favour
of
God
.
Yet
from
these
Characters
alone
,
Man
would
take
his
measures
,
who
fondly
imagineth
nothing
to
be
more
dreadful
than
such
Disasters
,
and
knoweth
no
greater
misery
than
what
ariseth
from
them
,
while
he
consulteth
his
Sense
alone
.
But
God
seeth
not
as
Man
seeth
,
he
knoweth
what
will
be
real
Happiness
and
Misery
to
Man
,
and
therein
placeth
his
Rewards
and
Punishments
.
As
his
Rewards
are
not
adapted
to
the
sensual
imaginations
of
Men
;
so
neither
are
his
Punishments
to
their
Fears
and
Passions
.
What
they
suppose
to
be
a
severe
Punishment
,
may
possibly
be
a
Benefit
,
but
certainly
is
so
small
a
Punishment
,
as
does
not
at
all
compensate
the
guilt
of
having
offended
an
Infinite
Majesty
.
To
revenge
therefore
the
Wickedness
of
Men
wholly
in
this
Life
,
could
not
but
come
far
short
of
the
demerit
of
their
Actions
;
and
after
all
,
would
but
little
contribute
to
manifest
the
Divine
Justice
of
God
,
or
excite
the
Repentance
of
Men
;
since
what
God
would
in
that
case
inflict
,
would
be
far
different
from
what
Men
esteem
the
greatest
misery
:
which
renders
the
constant
execution
of
Divine
Justice
in
this
Life
unpracticable
.
Other
considerations
make
it
unreasonable
.
And
first
,
the
Wisdom
of
God
hath
appointed
some
time
,
wherein
Man
should
give
a
trial
of
his
Obedience
,
and
live
in
a
State
of
Probation
;
during
which
time
,
neither
Rewards
nor
Punishments
of
his
Actions
should
ordinarily
be
distributed
;
but
both
reserved
till
that
Probation
should
expire
,
and
the
last
resolutions
of
Man
were
known
.
This
time
can
be
no
other
than
that
of
Life
on
Earth
;
in
which
Man
at
his
first
entrance
hath
proposed
to
him
the
Arguments
of
Obedience
to
God
,
the
Rewards
of
that
Obedience
,
and
all
other
Motives
to
his
Duty
.
On
the
other
side
,
the
pleasures
of
Sin
allure
him
,
the
suggestions
of
evil
Spirits
tempt
him
,
the
want
of
consideration
fits
him
to
follow
the
directions
of
sense
alone
,
and
not
to
trouble
himself
with
any
other
Interest
than
that
of
this
Life
.
His
Will
and
the
freedom
of
choice
is
still
reserved
intire
to
him
;
Life
and
Death
is
set
before
him
,
as
it
was
by
Moses
before
the
Jews
:
he
is
at
liberty
to
choose
which
he
pleaseth
;
still
remembring
that
upon
his
conduct
in
this
Life
depends
the
Happiness
or
Misery
of
his
future
State
.
In
the
mean
time
God
ordinarily
affrights
him
not
into
his
Duty
,
by
a
certain
Execution
of
Punishment
consequent
in
this
Life
to
the
Commission
of
his
sins
;
neither
doth
he
draw
him
to
Obedience
by
the
sensible
experience
of
Rewards
.
For
that
would
destroy
all
the
merit
of
Faith
or
Obedience
;
since
the
Actions
of
Men
would
then
proceed
from
the
dictates
of
their
own
sense
,
not
upon
the
principle
of
believing
this
,
because
God
hath
said
it
,
or
doing
that
because
God
hath
Commanded
it
.
I
say
,
that
ordinarily
God
doth
not
dispose
Men
to
Obedience
by
the
sensible
experience
of
Justice
executed
in
this
Life
,
although
often
in
mercy
to
Mankind
,
he
doth
extraordinarily
in
this
Life
Reward
the
eminent
good
Actions
of
his
Obedient
Servants
,
and
Punish
the
more
notorious
Sins
of
wicked
Men.
This
he
doth
for
the
Vindication
of
his
Justice
,
and
for
the
Instruction
of
other
Men
,
to
whom
beside
the
ordinary
Light
of
Revelation
,
he
doth
sometime
indulge
these
extraordinary
admonitions
.
But
this
is
not
to
be
drawn
into
any
Rule
by
us
;
we
may
not
hence
conclude
that
Prosperity
is
an
Argument
of
the
Favour
of
God
,
or
the
not
inflicting
of
exemplary
Revenge
,
a
sign
of
Reconciliation
with
him
.
Rather
we
ought
to
judge
,
that
the
time
of
this
Life
God
hath
given
us
for
a
Trial
of
Obedience
,
during
which
he
patiently
awaits
our
Resolution
.
All
this
our
Lord
manifests
to
us
in
the
parable
of
the
Tares
,
which
the
Housholder
would
not
suffer
to
be
plucked
up
till
the
time
of
Harvest
,
but
till
then
,
be
mixed
securely
among
the
Corn
;
plainly
insinuating
,
that
the
ordinary
providence
of
God
should
in
this
Life
make
no
discrimination
between
the
Good
and
Bad
;
but
suffer
both
alike
to
live
secure
without
any
denunciation
of
his
Judgment
till
the
time
of
Harvest
,
which
himself
explains
to
be
the
time
of
the
last
Judgment
,
when
the
Tares
and
the
Wheat
should
be
severed
from
each
other
.
This
proceeding
indeed
doth
shock
the
common
understanding
of
Men
;
but
that
ariseth
from
this
prejudice
,
that
Men
forming
Rules
from
like
Cases
of
this
World
,
fondly
imagine
,
that
Men
have
escaped
all
possibility
of
punishment
,
when
they
have
put
off
the
Body
;
as
the
Tyrant
said
of
his
Adversary
,
who
had
killed
himself
,
that
he
had
escaped
his
Hands
.
In
that
case
Men
see
not
the
punishment
inflicted
on
them
;
and
then
those
who
are
wont
to
consult
the
report
of
sense
alone
,
will
not
believe
it
,
little
considering
that
it
is
impossible
the
Soul
of
Man
should
perish
;
that
after
the
dissolution
of
the
Body
it
is
no
less
capable
of
Reward
or
Punishment
,
since
by
that
alone
it
is
that
Man
even
in
this
Life
,
is
sensible
of
either
;
that
after
Death
it
ceaseth
not
to
be
the
Creature
of
God
,
subject
to
his
Dominion
,
and
responsible
for
all
its
Actions
done
in
this
Life
,
which
was
the
time
of
Probation
allowed
to
it
.
All
this
is
illustrated
by
the
Parable
following
in
this
Chapter
,
which
our
Lord
purposely
delivered
in
confirmation
of
what
he
had
spoken
in
the
Text.
There
God
is
represented
in
the
Person
of
the
Possessor
of
a
Vineyard
,
wherein
was
an
unfruitful
Vine
;
the
ordinary
apprehensions
of
Men
are
represented
in
the
Dresser
of
that
Vineyard
,
who
perceiving
the
unfruitfulness
of
the
Vine
,
presently
crieth
out
,
that
it
ought
to
be
cut
down
,
that
it
cumbreth
the
Ground
,
that
it
should
be
rooted
up
and
cast
out
of
the
Vineyard
.
The
Owner
of
the
Vineyard
on
the
contrary
commandeth
it
should
be
let
alone
for
some
while
longer
,
that
it
may
fully
appear
,
if
perhaps
it
will
ever
bear
Fruit
;
during
which
he
willeth
the
Dresser
of
his
Vineyard
to
dig
about
it
and
dung
it
,
to
promote
the
fertility
of
it
by
all
means
possible
;
and
if
after
all
it
continueth
unfruitful
,
then
giveth
sentence
that
it
shall
be
cut
down
.
During
the
time
of
this
Life
,
God
executeth
not
his
final
sentence
upon
Men
;
he
doth
not
immediately
deliver
them
up
to
the
Tormenter
upon
the
first
Act
of
disobedience
;
for
then
alas
who
could
be
saved
?
But
with
an
admirable
patience
awaits
their
Repentance
till
the
end
of
Life
,
when
there
is
no
more
place
of
Repentance
left
;
and
in
the
mean
time
promotes
it
by
the
solicitations
of
his
Spirit
,
by
the
admonitions
of
his
Pastors
,
by
all
imaginable
methods
,
which
may
incline
the
Will
of
Man
,
without
putting
any
force
upon
it
.
If
then
,
in
this
Life
,
we
find
not
the
just
recompence
of
our
evil
Actions
;
it
is
not
because
they
have
escaped
the
knowledge
of
God
,
or
pass
unregarded
by
him
;
it
is
not
because
they
deserve
not
the
Divine
Vengeance
,
or
that
we
continue
in
his
Favour
;
but
because
he
will
not
alter
the
method
of
his
most
prudent
Government
of
the
World
,
nor
violate
the
ordinary
Rules
of
it
;
by
which
he
hath
determined
this
World
to
be
the
Stage
of
Action
for
Mankind
,
and
the
next
to
be
the
Seat
of
Judgment
.
Yet
may
not
this
forbearance
of
God
encourage
Men
to
deferr
their
Repentance
till
the
end
of
their
Life
.
That
St.
Paul
tells
us
,
Rom.
2.
Is
to
despise
the
riches
of
the
goodness
,
forbearance
and
long-suffering
of
God
,
and
thereby
to
treasure
up
wrath
against
the
day
of
wrath
.
Our
Lord
throughout
all
his
Gospel
warns
Men
concerning
the
suddenness
and
unexpected
time
of
his
coming
to
Judgment
,
in
prevention
of
this
fatal
errour
.
What
his
second
coming
was
to
the
Jews
,
and
what
his
last
coming
in
Judgment
will
be
to
all
Mankind
,
that
Death
is
to
us
,
which
if
it
finds
us
unprepared
,
all
the
miseries
which
Christ
denounced
should
befall
them
,
will
fall
on
us
.
Nor
if
Life
were
assured
to
us
,
could
we
at
all
times
form
such
a
true
Repentance
as
would
qualifie
us
for
the
Mercy
of
God
;
which
consists
not
in
a
transient
sorrow
for
past
Sins
,
but
in
a
total
change
of
all
the
vicious
habits
and
inclinations
of
the
Will.
Nor
lastly
,
is
there
any
pardon
promised
to
presumptuous
sins
,
deliberately
committed
in
prospect
of
the
pardon
offered
to
all
truly
penitent
sinners
.
But
of
the
Nature
,
Necessity
and
Benefits
of
Repentance
,
I
shall
speak
more
largely
in
the
further
prosecution
of
these
words
in
my
next
Discourse
.
The
Eleventh
SERMON
PREACH'D
March
23d
.
16889/90.
At
LAMBETH
CHAPEL
.
Luk.
XIII
.
5.
Except
ye
repent
,
ye
shall
all
likewise
perish
.
IN
my
last
Discourse
,
I
described
to
you
the
Reason
and
the
Excellency
of
the
Institution
of
this
Holy
Season
.
To
improve
which
,
I
proposed
to
treat
of
Repentance
from
these
words
;
and
therein
observed
the
occasion
of
them
;
which
was
a
pernicious
mistake
of
the
Jews
,
that
the
Divine
Justice
,
not
punishing
the
Sins
of
men
in
this
Life
,
did
thereby
warrant
them
;
and
that
the
Defect
of
such
a
visible
Execution
,
was
an
Argument
of
the
little
necessity
of
Repentance
.
In
opposition
to
which
I
shew
you
,
that
however
the
Jewish
Revelation
might
give
some
Countenance
to
such
an
Opinion
,
yet
that
they
had
therein
mistaken
their
Law
:
That
under
Christianity
there
is
yet
much
less
Pretence
to
entertain
such
a
perswasion
,
which
is
contrary
to
the
Constitution
of
humane
Nature
,
to
the
Wisdom
of
God
,
and
to
the
present
Order
of
the
world
settled
by
him
the
Author
of
it
.
Lastly
,
That
however
God
doth
ordinarily
bear
with
the
Sins
of
men
in
this
Life
,
and
deferr
the
Punishment
of
them
to
another
world
;
yet
that
this
giveth
no
reasonable
Encouragement
to
men
to
put
off
their
Repentance
till
the
end
of
their
Lives
.
After
having
removed
these
obstacles
of
Repentance
,
I
proceed
to
enforce
the
Duty
,
and
direct
you
in
the
use
of
it
.
The
Motive
to
Repentance
is
taken
from
the
plain
words
of
the
Text
,
being
the
certainty
of
Destruction
without
Repentance
,
pronounced
by
our
Lord
,
Except
ye
repent
,
ye
shall
perish
.
And
the
Usefulness
of
it
is
insinuated
in
the
same
words
;
that
by
Repentance
,
if
true
,
sincere
and
rightly
applied
,
Destruction
may
be
avoided
.
These
two
then
shall
be
the
Heads
of
my
present
Discourse
.
And
first
,
I
will
improve
the
Argument
of
Repentance
,
drawn
from
the
inevitable
consequence
of
Destruction
attending
the
want
of
it
,
and
endeavour
to
convince
you
of
the
certainty
of
that
Consequence
.
The
Evidence
of
the
Argument
,
when
once
a
full
Conviction
is
formed
of
the
truth
of
it
,
is
manifest
,
being
taken
from
that
which
most
affects
Mankind
,
their
own
Interest
.
It
were
indeed
more
noble
to
pay
our
just
Obedience
to
God
,
rather
from
a
Sense
of
Duty
,
than
that
of
Interest
,
rather
out
of
Gratitude
to
God
for
the
many
Benefits
received
from
him
,
and
a
Conviction
of
the
entire
Subjection
due
to
that
Almighty
Being
,
than
from
the
fear
of
Punishment
,
or
the
hope
of
Reward
.
But
such
is
the
weakness
of
humane
Nature
,
so
corrupted
is
his
Will
,
and
so
much
darkened
his
Understanding
,
that
this
Argument
hath
been
ever
found
insufficient
.
God
therefore
of
his
infinite
Mercy
hath
been
pleased
to
employ
that
more
sensible
Argument
of
Profit
and
Interest
,
by
propofing
Rewards
to
his
obedient
Servants
,
and
denouncing
Punishments
to
obstinate
Sinners
.
An
Argument
,
which
cannot
fail
,
if
Man
by
reflecting
on
it
would
perswade
himself
,
that
his
Interest
is
indeed
engaged
in
it
.
For
it
affects
those
very
Passions
,
which
are
wont
to
betray
the
Will
of
man
to
sin
,
desire
and
fear
;
and
,
would
men
consider
,
could
not
but
be
more
prevalent
than
all
other
Objects
which
move
those
Passions
;
since
the
Reward
proposed
is
more
desirable
,
the
Punishment
denounced
more
to
be
feared
,
than
any
other
thing
whatsoever
.
This
was
the
Argument
which
our
Lord
,
his
forerunner
John
Bapti●…t
,
and
his
Apostles
,
employed
to
convert
the
World
.
Repent
,
for
the
Kingdom
of
God
is
at
hand
;
the
time
now
cometh
,
when
he
will
no
longer
wink
at
the
Sins
of
Mankind
;
when
he
will
evidently
declare
his
Resolution
to
punish
impenitent
Sinners
,
and
even
exemplifie
it
in
the
terrible
Destruction
of
the
impenitent
Nation
of
the
Jews
,
as
he
did
shortly
after
.
The
axe
is
now
laid
to
the
root
of
the
tree
,
and
every
tree
which
bringeth
not
fo●…th
good
fruit
,
shall
be
hewen
down
and
cast
into
the
fire
.
These
and
such
like
Denunciations
of
the
wrath
of
God
to
unrepenting
Sinners
,
drew
multitudes
of
Men
to
a
sense
of
,
and
sorrow
for
their
Sins
;
not
only
the
more
devout
Jews
,
but
also
Soldiers
and
Publicans
,
who
confessing
their
Sins
,
were
then
Baptized
;
manifesting
by
that
anciently
received
Emblem
of
Purity
and
Innocence
,
their
Resolution
of
sinning
no
more
.
Even
after
a
full
Conviction
formed
of
their
Duty
,
our
Lord
thought
fit
to
propose
this
very
Argument
to
his
Disciples
,
who
had
been
long
trained
up
in
Obedience
to
him
,
and
were
now
entring
upon
the
most
difficult
Point
of
Christianity
,
the
patient
enduring
of
Persecution
,
Affliction
,
and
even
Death
it self
;
all
which
he
foretold
should
befall
them
in
that
Mission
,
which
he
then
enjoyn'd
them
.
Yet
to
these
Fears
he
opposeth
,
as
the
greatest
Remedy
,
this
Consideration
only
,
Fear
not
them
which
can
kill
the
Body
,
and
after
that
can
do
no
more
;
but
I
will
tell
you
whom
you
shall
fear
.
Fear
him
,
who
can
destroy
both
Body
and
Soul
in
Hell
.
All
other
Motives
of
Interest
,
all
other
Objects
of
fear
or
hope
,
concern
the
Body
only
,
and
terminate
there
:
But
in
the
Matters
of
Religion
,
the
Reward
to
be
desired
,
the
Punishment
to
be
feared
,
equally
concern
both
Soul
and
Body
;
the
common
Happiness
or
Misery
of
both
which
depends
upon
it
.
The
Reward
you
may
slight
perhaps
,
as
not
desiring
any
greater
Satisfaction
than
what
you
now
enjoy
;
but
the
Fear
you
cannot
surmount
;
that
will
still
affect
you
.
For
if
you
so
much
value
the
present
ease
of
the
Body
,
the
one
part
of
you
;
you
cannot
but
be
affrighted
at
the
certain
Expectation
of
the
eternal
Misery
of
both
Soul
and
Body
.
If
this
Consideration
hath
not
that
effect
upon
us
,
which
it
had
upon
the
Hearers
of
Christ
,
John
Baptist
and
the
Apostles
;
it
is
because
the
Expectation
of
this
denounced
Destruction
,
far
from
being
certain
in
us
,
is
eluded
by
vain
Perswasions
,
that
Destruction
may
be
avoided
without
Repentance
.
We
all
believe
the
truth
of
the
Divine
Revelations
prescribing
Rules
of
Piety
,
Justice
and
Temperance
;
commanding
Repentance
,
upon
neglect
or
violation
of
these
Rules
;
giving
Sentence
of
dreadful
Punishments
,
upon
Impenitence
.
We
all
confess
that
we
have
violated
those
Rules
,
we
apply
not
the
Remedy
of
Repentance
;
and
yet
we
hope
to
avoid
the
Punishment
.
For
did
not
Men
really
flatter
themselves
with
those
hopes
;
it
is
impossible
that
the
mind
of
Man
,
convinced
of
the
truth
of
such
a
future
Punishment
,
and
conscious
of
its
own
Demerits
,
should
not
immediately
apply
it self
to
prevent
the
Execution
of
that
dreadful
Sentence
by
a
timely
Repentance
.
These
false
hopes
and
perswasions
may
be
referred
to
a
double
Head
;
either
that
of
Presumption
,
or
that
of
Inadvertency
.
That
men
,
through
a
fond
Opinion
of
their
own
worth
,
fancy
God
will
exempt
them
from
the
general
Sentence
,
and
from
the
necessity
of
Repentance
,
or
at
least
allow
this
and
another
and
a
third
Sin
to
them
;
or
that
they
proceed
in
sin
securely
,
and
with
a
sort
of
Stupidity
,
never
willingly
considering
the
consequences
of
Punishment
upon
Sin
;
and
when
they
are
suggested
to
them
,
still
putting
them
off
,
and
continuing
to
imagine
that
God
will
however
save
them
,
though
theyk
now
not
why
.
Both
these
sort
of
Prejudices
are
too
common
among
all
Christians
,
and
to
both
I
shall
oppose
some
general
Considerations
,
shewing
it
impossible
that
Go●…
should
not
execute
the
Sentence
of
Destruction
pronounced
universally
against
all
impenitent
Sinners
;
or
in
the
words
of
my
Text
,
that
it
cannot
be
,
that
Men
should
not
repent
,
and
yet
should
not
perish
.
The
necessity
of
Destruction
consequent
upon
Unrepentance
is
drawn
chiefly
from
the
Determination
of
the
Divine
Will
,
which
hath
so
appointed
it
.
And
the
resolution
of
God
herein
is
so
frequently
and
fully
expressed
in
Scripture
;
that
no
doubt
can
be
admitted
of
it
.
Nay
the
holy
Spirit
of
God
seems
to
have
taken
particular
care
least
men
should
be
deceived
herein
,
by
affixing
vehement
Asseverations
to
his
Threats
of
Punishments
.
As
in
Ezech.
XVII
.
19.
Thus
saith
the
Lord
God
,
as
I
live
;
surely
my
Oath
that
he
hath
despised
,
and
my
Covenant
that
he
hath
broken
;
even
it
will
I
recompense
upon
his
own
head
.
And
in
the
XXII
.
Chapter
,
having
denounced
to
Sinners
the
extremity
of
his
anger
,
he
subjoyns
,
Verse
14.
Can
thy
heart
endure
,
or
can
thy
hands
be
strong
in
the
days
that
I
shall
deal
with
thee
?
I
the
Lord
have
spoken
it
,
and
I
will
do
it
.
So
that
those
,
who
promise
Salvation
to
themselves
without
Repentance
of
past
Sins
or
Reformation
of
Life
,
must
either
pretend
to
new
Lights
and
new
Revelalations
,
new
terms
of
Covenant
;
or
disbelieve
those
contained
in
Scripture
,
which
are
indeed
the
only
true
ones
.
Yet
I
will
not
say
dis-believe
them
.
For
far
be
it
from
me
to
judge
that
of
many
Christians
,
who
do
firmly
indeed
believe
all
the
Revelations
of
that
Sacred
Writing
,
and
yet
continue
their
hopes
of
Salvation
without
employing
the
means
of
it
.
Only
,
we
must
confess
,
that
believing
them
,
we
do
not
regard
them
;
and
when
we
do
seriously
reflect
upon
it
,
must
acknowledge
that
such
vain
hopes
are
inconsistent
with
those
revealed
Truths
.
For
,
I
hope
,
none
of
this
Assembly
have
been
deceived
with
the
idle
Pretences
of
inward
Lights
,
or
unaccountable
Revelations
;
of
Arbitrary
Election
for
secret
Reasons
,
and
absolute
Reprobation
for
unknown
Causes
;
which
Delusions
when
once
entertained
,
would
render
all
Repentance
useless
.
We
hold
fast
to
the
old
form
of
Tradition
delivered
to
the
Saints
;
pretend
to
no
Revelations
unknown
to
former
Ages
;
to
know
more
of
the
Will
of
God
,
than
what
our
Lord
or
the
Apostles
have
plainly
delivered
in
Scripture
.
We
are
content
to
go
to
Heaven
the
same
way
that
all
Saints
have
gone
before
us
,
by
the
Exercise
of
Repentance
and
good
Works
.
Nor
,
if
there
be
any
truth
in
those
Sacred
Writings
,
is
there
any
other
way
.
Yet
we
hear
those
Holy
Scriptures
daily
read
to
us
;
wherein
we
are
commanded
by
Precepts
,
we
are
allured
by
Promises
,
we
are
terrified
by
Threats
,
we
are
warned
by
Examples
to
Repentance
,
and
still
continue
unmoved
.
We
hear
the
voice
of
our
Lord
calling
to
Repentance
,
the
Exhortations
of
his
Apostles
preaching
to
the
World
,
whose
Message
was
Repent
,
and
be
baptized
.
We
read
the
dreadful
Examples
of
Punishments
inflicted
in
this
World
upon
notorious
Sinners
:
And
yet
reflect
not
that
we
are
the
Creatures
of
God
as
well
as
they
,
that
we
are
subject
to
the
Laws
of
Government
;
that
the
Duty
is
not
remitted
,
but
made
more
severe
;
and
that
the
hand
of
God
is
not
shortned
,
that
he
cannot
punish
us
;
but
that
his
Power
always
continueth
the
same
;
and
that
the
Rules
of
Conduct
given
to
Men
are
no
more
changed
than
is
the
Nature
of
them
.
It
is
somewhat
surprizng
indeed
,
that
Men
should
know
and
confess
all
this
,
and
yet
not
attend
to
it
;
that
it
should
be
possible
to
form
an
habit
of
Acting
constantly
in
opposition
to
the
clearest
,
and
no
less
constant
Conviction
of
mind
.
For
can
we
hear
with
what
Detestation
the
Scripture
speaketh
of
the
hardness
of
Pharaohs
Heart
,
and
what
a
sudden
Destruction
followed
;
and
not
reflect
,
that
in
continuing
deaf
to
so
many
Admonitions
of
Repentance
,
we
are
guilty
of
the
same
Crime
,
and
that
,
in
one
respect
,
in
a
higher
Degree
;
inasmuch
as
he
knew
not
at
first
,
that
that
God
,
who
commanded
him
to
let
the
Captive
Jews
depart
,
was
the
true
God
,
until
he
was
convinced
by
many
Miracles
;
whereas
we
are
convinced
from
the
beginning
,
of
the
Divine
Authority
of
him
who
imposeth
this
Duty
on
us
?
Or
can
we
call
to
mind
the
severe
Judgments
,
which
God
exercised
upon
the
Jews
for
sudden
and
rash
Resolutions
taken
up
in
heat
,
and
as
soon
repented
of
;
such
as
their
frequent
Rebellions
against
Moses
,
their
refusing
to
march
to
the
promised
Land
after
having
r●…ceived
a
false
account
from
the
timorous
Spies
;
and
many
such
other
occasions
?
Do
we
remember
all
this
,
and
imagine
that
God
will
pass-by
unregarded
our
deliberate
and
obstinate
Rebellions
,
such
as
is
the
Continuation
of
every
habit
of
Sin
?
These
things
were
written
for
our
Example
,
that
by
them
we
might
receive
Instruction
;
being
terrified
by
the
knowledge
of
their
Sufferings
from
following
the
Example
of
their
Sins
.
It
is
absurd
to
think
that
God
hath
remitted
his
Justice
herein
,
and
will
oversee
those
Sins
in
us
,
which
he
so
eminently
revenged
in
elder
times
.
His
Attributes
always
continue
the
same
,
his
Justice
,
his
Holiness
,
and
his
hatred
of
Sin
.
The
Reasons
of
his
Favour
are
eternal
and
unchangeable
,
being
Piety
and
Obedience
.
Although
he
hath
been
pleased
in
ancient
times
to
demonstrate
his
Justice
by
more
visible
Examples
than
in
after
Ages
;
which
was
no
more
than
was
necessary
at
the
first
Delivery
of
any
general
Revelation
;
partly
to
attest
the
Authority
of
those
Revelations
,
and
partly
to
deterr
Men
by
such
severe
Examples
from
the
Prosecution
of
sin
;
who
ought
thence
to
conclude
,
That
if
God
exercised
not
the
same
Severity
toward
them
in
this
Life
,
he
reserved
it
for
another
;
it
being
impossible
,
that
God
,
who
is
no
respecter
of
persons
,
should
be
so
inexorable
to
some
Sinners
,
and
unaccountably
indulgent
to
others
involved
in
the
same
Guilt
.
To
be
farther
convinced
of
the
impossibility
of
Salvation
without
Repentance
,
we
may
consider
the
Mystery
of
our
Lords
Incarnation
,
Death
and
Passion
;
who
having
taken
upon
himself
the
Sins
of
Mankind
,
bore
our
Infirmities
upon
the
Cross
,
and
became
answerable
to
God
for
them
.
Surely
,
if
ever
God
would
Pardon
the
sins
of
Men
without
any
Satisfaction
,
whether
of
Punishment
or
Repentance
;
he
would
have
remitted
his
Methods
of
Justice
to
his
only
begotten
Son
,
and
not
required
him
to
take
upon
himself
the
Shame
and
Bitterness
of
the
Cross.
Yet
such
was
the
Divine
Hatred
of
Sin
,
that
although
earnestly
and
passionately
intreated
by
Christ
in
his
Prayer
in
the
Garden
to
remit
his
Decree
therein
,
and
receive
Mankind
to
Mercy
without
requiring
so
severe
a
Satisfaction
,
he
would
not
condescend
to
do
it
;
nor
would
give
Pardon
to
Man
upon
any
other
terms
,
than
that
that
ever
Blessed
Person
,
who
had
taken
the
Sins
of
Mankind
upon
him
,
should
suffer
all
the
Marks
of
Divine
Displeasure
,
which
Man
in
this
Life
can
undergo
,
and
expiate
it
by
the
shedding
of
his
own
Blood
.
Could
the
Justice
of
God
permit
him
to
Pardon
the
sins
of
Man
without
any
satisfaction
,
he
would
never
have
put
such
an
hard
Condition
upon
his
own
Son
;
as
that
either
the
World
,
whose
Redemption
he
had
undertaken
,
must
be
for
ever
lost
,
or
himself
must
lay
down
his
Life
in
exchange
for
it
.
When
therefore
a
Life
of
such
inestimable
value
must
be
Sacrificed
to
appease
the
Anger
of
God
to
sinful
Men
,
how
terrible
must
that
Anger
have
been
?
how
vehement
his
Hatred
of
sin
,
the
occasion
of
it
?
Nor
did
his
Hatred
of
sin
expire
with
the
offering
up
of
that
inestimable
Sacrifice
;
that
continueth
yet
fixed
and
constant
.
Only
now
,
he
may
remit
to
men
the
full
and
just
Punishment
of
their
sins
without
any
prejudice
to
his
Attributes
,
of
Holiness
and
Justice
;
which
without
that
Satisfaction
of
the
Cross
he
would
not
do
;
least
Man
should
conclude
that
he
took
delight
in
,
or
winked
at
their
sin
,
which
he
pardoned
so
easily
;
or
that
Sin
was
not
of
so
deep
a
Guilt
,
since
Man
with
all
his
sins
was
capable
of
the
Divine
Favour
without
any
Compensation
for
it
;
whereas
now
Man
cannot
reflect
upon
the
means
of
Pardon
offered
by
God
,
without
conceiving
at
the
same
time
his
hatred
of
Sin
.
God
indeed
required
ne
the
Life
of
every
particular
Man
in
Punishment
of
his
Sins
,
which
in
strict
Justice
would
seem
agreeable
;
but
he
required
the
Life
of
his
own
Son
more
valuable
than
the
Lives
of
all
sinful
Men
put
together
.
He
receiveth
to
Mercy
the
most
enormous
Sinners
;
but
condemned
to
Punishment
that
Divine
Person
,
who
took
the
Sins
of
them
all
upon
him
.
And
even
after
so
much
done
and
suffered
by
Christ
for
the
Expiation
of
the
sins
of
Men
,
God
distributeth
not
the
Benefits
of
that
Sacrifice
indifferently
to
all
who
lay
any
Claim
to
it
.
Hereby
the
sins
of
Men
are
not
actually
pardoned
,
nor
Man
immediately
acquitted
of
the
Guilt
of
them
;
but
only
made
capable
of
Pardon
;
and
the
grant
of
Pardon
in
God
made
possible
without
any
Diminution
to
his
Justice
.
This
Pardon
he
distributeth
to
Men
upon
those
Conditions
which
himself
hath
pleased
to
appoint
,
and
those
such
which
farther
declare
his
Hatred
of
sin
,
being
Repentance
and
Reformation
,
a
Confession
of
the
guilt
of
sin
,
and
a
forsaking
of
it
;
such
means
as
may
produce
in
the
Soul
of
Man
a
like
Detestation
of
Sin
.
Upon
no
other
account
can
Man
claim
any
Benefit
from
the
Merits
of
that
Sacrifice
;
the
sum
of
the
Conditions
required
being
included
in
that
comprehensive
form
of
Speech
so
often
mentioned
in
the
New
Testament
:
Repent
and
be
baptized
.
Acknowledge
the
Guilt
of
your
former
sins
,
conceive
a
Sorrow
for
them
,
and
form
a
Hatred
of
them
.
Renounce
any
farther
Exercise
of
them
;
testifie
your
Resolutions
to
the
Church
into
which
you
are
received
,
by
taking
such
a
visible
Mark
upon
you
,
as
may
be
both
a
fit
Emblem
of
your
designed
Purity
,
and
a
Seal
of
the
Covenant
made
there
with
God
.
These
are
the
Conditions
upon
which
alone
Mercy
is
offer'd
to
Mankind
,
even
after
the
great
Expiation
of
the
Cross.
Nor
may
it
be
hoped
that
God
will
dispense
with
these
Conditions
in
any
Man
.
God
proposed
to
his
own
Son
undertaking
the
Salvation
of
the
World
,
as
the
only
Condition
to
effect
it
,
the
laying
down
his
Life
for
it
.
He
proposeth
to
Man
,
seeking
Delivery
from
the
Sentence
of
Damnation
due
to
his
Sins
,
as
the
only
Condition
of
Pardon
,
sincere
Repentance
.
He
would
not
remit
to
his
own
Son
the
determined
Condition
of
the
Salvation
of
the
World
;
much
less
therefore
will
he
remit
to
sinful
Men
the
Condition
of
Pardon
,
which
he
hath
once
fixed
.
If
he
spared
not
his
eternal
Son
herein
;
much
less
will
he
spare
Man
the
work
of
his
own
hands
,
especially
while
continuing
in
Rebellion
against
him
.
It
neither
becomes
us
,
nor
will
it
be
of
any
use
to
us
to
enquire
,
whether
God
could
not
have
pardoned
the
Sins
of
men
without
exacting
so
great
a
Satisfaction
;
or
whether
he
cannot
yet
Pardon
the
sins
of
particular
Men
without
requiring
from
them
the
ordinary
Condition
of
Pardon
,
which
is
Repentance
.
It
is
sufficient
to
us
,
that
he
hath
declared
that
he
will
not
do
it
;
and
that
he
hath
also
said
of
himself
,
that
he
cannot
lie
.
He
hath
done
all
which
is
wont
to
create
a
Belief
in
Man
to
perswade
him
of
the
certainty
of
his
Resolution
in
this
Matter
;
he
hath
affirmed
that
he
will
not
justifie
the
Sinner
,
unless
he
turns
from
the
evil
of
his
way
.
He
hath
often
repeated
his
Asseverations
;
he
hath
confirmed
them
by
an
Oath
;
he
hath
given
frequent
Examples
of
it
,
in
visible
Punishments
of
more
notorious
Sinners
;
he
hath
Sacrificed
his
own
Son
,
because
he
would
not
change
his
Resolution
;
and
yet
he
cannot
perswade
us
,
that
in
all
this
he
deals
in
earnest
.
We
willingly
believe
all
other
Points
of
Revelation
,
but
this
we
will
not
believe
,
that
God
will
judge
us
according
to
the
strict
Rules
of
his
Gospel
;
nor
grant
us
any
more
Mercy
,
than
what
he
hath
there
promised
.
We
presently
lay
hold
of
all
such
Passages
,
as
declare
the
infinity
of
his
Mercy
,
little
considering
that
it
is
joyned
with
no
less
infinite
Justice
.
We
remember
what
passionate
Concern
he
often
expresseth
for
the
good
of
Mankind
,
forgetting
his
unchangeable
Hatred
of
sin
.
Whereas
if
we
fairly
considered
those
very
places
,
where
God
expresseth
the
greatest
Tenderness
,
and
whence
Men
chiefly
raise
their
hopes
;
we
shall
find
,
that
even
in
them
he
giveth
manifest
Indications
of
the
impossibility
of
receiving
his
Mercy
without
their
own
precedent
Repentance
.
He
representeth
himself
as
stretching
forth
his
Hands
to
them
all
day
long
;
but
adds
that
if
they
will
not
hear
,
he
giveth
them
up
to
their
own
hearts
Lusts.
He
describeth
his
Concern
for
them
by
the
similitude
of
a
Housholder
cultivating
his
Vine
,
Dressing
,
Digging
about
it
and
watering
it
;
but
subjoyns
his
command
of
cutting
it
down
,
if
it
still
remains
unfruitful
.
He
breaks
out
into
passionate
Exclamations
in
sorrow
for
their
obdurate
Impenitence
.
As
in
Ezek.
XXXIII
.
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
live
.
Turn
ye
,
Turn
ye
f●…om
your
evil
way
,
for
why
will
ye
die
O
ye
house
of
Isaael
?
And
Psal.
LXXXI
.
14.
O
that
my
people
would
have
hearkned
unto
me
,
for
if
Israel
had
walked
in
my
ways
;
I
should
soon
have
put
down
their
enemies
,
&c.
and
Matt.
XXIII
.
37.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
&c.
how
often
would
I
have
gathered
thy
children
together
,
even
as
a
hen
gathereth
her
chickens
under
her
wings
,
and
ye
would
not
?
In
all
the
Scripture
there
are
not
more
vehement
Protestations
of
kindness
to
Mankind
;
and
yet
all
these
carry
along
with
them
a
certain
Denunciation
of
Destruction
without
Repentance
.
In
the
first
place
it
is
plainly
insinuated
,
that
if
Israel
will
not
turn
from
their
evil
way
,
there
is
no
Remedy
but
they
must
die
.
The
second
Passage
carrieth
this
Sense
in
other
words
.
O
that
my
People
would
put
themselves
into
a
capacity
of
receiving
my
Favour
,
which
while
they
continue
Disobedient
to
me
,
I
cannot
bestow
upon
them
!
Which
because
they
would
not
do
,
it
is
adjoyned
in
the
13.
Verse
;
But
my
people
would
not
hearken
unto
me
,
and
Israel
would
have
none
of
me
.
Therefore
I
gave
them
up
unto
their
own
hearts
lusts
,
and
let
them
follow
their
own
imaginations
,
or
in
other
words
,
I
would
have
none
of
them
.
And
in
the
last
place
,
where
to
the
passionate
Commiseration
of
Jerusalem
,
it
is
added
that
our
Lord
even
wept
over
it
;
yet
it
immediately
follows
,
that
because
they
would
not
obey
his
command
of
Repentance
,
and
put
themselves
under
his
Protection
,
Behold
your
house
is
left
unto
you
desolate
.
However
then
we
dare
●…not
affirm
that
God
could
not
have
pardoned
Man
without
the
Expiation
of
the
Cross
,
or
that
he
cannot
communicate
the
Benefits
of
the
Cross
to
an
unrepenting
Sinner
,
because
we
presume
not
to
measure
the
Power
of
God
;
yet
this
we
may
affirm
,
and
this
is
most
evident
,
that
Man
continuing
in
a
state
of
Unrepentance
cannot
receive
the
Mercy
,
and
the
Pardon
of
God
.
For
the
distribution
of
Mercy
or
Pardon
supposeth
a
Reconciliation
between
God
and
Man
;
and
therefore
St.
Paul
saith
of
his
Exhortations
to
Repentance
,
We
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
While
Man
continueth
in
Sin
,
he
is
in
a
state
of
Enmity
with
God
;
in
as
much
as
every
Sin
is
a
violation
of
the
Divine
Authority
,
and
a
Rebellion
against
him
in
its
own
Nature
;
and
every
willful
Sin
is
an
absolute
disclaiming
of
his
Government
,
and
renouncing
Subjection
to
him
.
Resolvedly
to
deferr
Repentance
is
such
a
willful
Sin
;
and
therefore
cuts
off
all
Communication
of
Favour
between
God
and
Man
:
it
being
absurd
to
say
,
That
he
is
reconciled
to
God
,
who
continueth
in
Rebellion
to
him
,
and
fears
not
to
Affront
him
with
his
sins
;
who
defieth
his
Threats
of
Punishment
against
impenitent
Sinners
,
or
at
least
slights
his
Commands
of
universal
Repentance
.
These
things
are
so
inconsistent
,
that
the
least
Attention
will
manifest
the
impossibility
of
a
Pardon
without
Repentance
.
This
also
follows
from
all
those
earnest
Exclamations
of
God
before
recited
;
which
are
so
many
Affirmations
,
that
while
Men
continue
in
disobedience
to
him
,
he
cannot
bestow
any
Act
of
Favour
on
them
:
cannot
,
I
say
;
not
by
reason
of
any
defect
of
his
Power
,
but
by
reason
of
the
incapacity
of
Man
to
receive
,
in
that
state
of
Unrepentance
,
any
such
Favour
;
and
in
complyance
to
his
most
just
Determinations
of
the
contrary
.
Upon
which
account
he
plainly
makes
it
impossible
for
himself
to
Pardon
unrepenting
Sinners
,
Jeremy
V.
9.
Their
transgressions
are
many
;
and
their
backslidings
are
increased
:
How
shall
I
pardon
thee
for
this
?
We
have
hitherto
considered
God
only
as
the
Author
of
that
revealed
Religion
which
we
profess
.
It
may
not
be
amiss
to
consider
him
also
as
the
common
Governour
of
the
world
,
and
the
Judge
of
all
Mankind
.
To
the
Execution
of
these
Offices
nothing
is
more
necessary
than
an
impartial
Execution
of
Justice
;
which
cannot
consist
,
if
Rewards
and
Punishments
be
distributed
without
any
respect
to
the
Merits
or
Demerits
of
Men
;
if
the
Rewards
proposed
to
the
diligent
observers
of
the
Divine
Commands
,
be
given
in
common
to
the
Neglecters
of
them
.
In
vain
then
would
good
Men
employ
so
much
Industry
,
Zeal
and
Caution
;
in
vain
should
they
forego
the
Pleasures
of
Life
,
deny
the
Desires
of
the
sensual
Appetite
,
and
Labour
in
the
more
arduous
Duties
of
Christianity
;
if
by
all
this
they
gained
no
more
,
than
what
negligent
Sinners
might
secure
to
themselves
,
and
yet
retain
the
use
of
all
those
Pleasures
which
a
depraved
Will
could
desire
.
Nor
could
we
account
for
the
Justice
of
God
,
if
he
should
require
such
difficult
Duties
of
his
most
faithful
Servants
;
and
yet
allow
the
same
Rewards
to
his
Enemies
,
to
impenitent
Sinners
,
which
he
hath
proposed
to
them
.
Our
Lord
told
the
Pharisees
indeed
,
those
great
Pretenders
to
Holiness
,
That
the
Sinners
and
Publicans
go
into
heaven
before
them
;
and
in
another
place
saith
,
That
the
Kingdom
of
heaven
suffers
violence
,
and
the
violent
take
it
by
force
.
But
then
those
Sinners
did
repent
,
which
the
Pharisees
refused
to
do
;
and
the
violence
offered
to
Heaven
,
is
there
no
other
than
Prayers
and
Tears
.
Without
those
the
supream
Judge
would
continue
inexorable
to
them
;
who
hath
promised
indeed
to
lay
open
Heaven
to
penitent
Sinners
,
but
upon
no
other
Condition
will
admit
them
into
it
.
Otherwise
what
Abraham
said
to
God
,
Gen.
XVIII
.
25.
when
he
imagined
that
God
would
involve
the
just
Inhabitants
of
Sodom
and
Gomorrah
in
the
unive●…sal
Destruction
,
which
he
was
about
to
bring
upon
those
Cities
.
That
be
far
from
thee
to
do
after
this
manner
,
to
slay
the
righteous
with
the
wicked
,
and
that
the
righteous
should
be
as
the
wicked
.
That
be
far
from
thee
.
Shall
not
the
Judge
of
all
the
earth
do
right
?
The
same
we
might
justly
apply
,
if
God
communicated
the
Rewards
of
just
Men
,
such
as
Pardon
of
sins
,
and
hope
of
future
Happiness
,
to
impenitent
Sinners
.
But
sar
be
it
from
us
to
imagine
any
such
uneven
Conduct
in
God
;
who
from
the
in
variable
distribution
of
Pardon
to
Penitent
,
of
Punishment
to
unrepenting
Sinners
,
raiseth
the
Proof
of
his
own
Justice
,
Ezek.
XVIII
.
25
,
26
,
27.
Hear
now
O
house
of
Israel
,
Is
not
my
way
equal
,
are
not
your
ways
unequal
?
When
a
righteous
man
turneth
away
from
his
righteousness
and
committeth
iniquity
and
dieth
in
it
;
for
his
iniquity
that
he
hath
done
he
shall
die
.
Again
when
the
wicked
turneth
away
from
his
wickedness
that
he
hath
committed
,
and
doth
that
which
is
lawful
and
right
;
he
shall
save
his
soul
alive
.
Therefore
I
will
judge
every
one
according
to
his
ways
,
saith
the
Lord
God
:
Repent
and
turn
your selves
from
all
your
Transgressions
;
so
iniquity
shall
not
be
your
ruin
.
I
have
been
so
long
upon
this
Head
,
that
I
have
little
time
left
to
speak
of
the
Second
;
which
is
,
the
Usefulness
of
Repentance
;
in
that
,
if
it
be
perfect
,
sincere
and
rightly
applied
,
it
averts
the
Punishment
due
to
sins
:
Not
through
any
intrinsick
Merit
of
its
own
,
but
through
the
gracious
acceptance
of
God
,
who
hath
promised
Pardon
upon
true
Repentance
.
That
we
may
not
be
deceived
therefore
in
the
Nature
of
Repentance
;
we
may
reflect
upon
the
Reasons
for
which
Repentance
is
so
acceptable
to
God
,
who
,
as
he
is
a
most
perfect
Being
,
doth
nothing
without
most
evident
reason
.
God
therefore
,
whensoever
he
taketh
the
Soul
of
Man
to
himself
,
and
ca●…th
it
to
Judgment
,
judgeth
it
according
to
the
present
Disposition
of
it
.
If
a
Man
hath
formerly
lived
up
to
his
Commands
,
but
did
afterwards
Apostatize
from
them
,
and
gave
up
himself
to
the
direction
of
his
Lusts
,
and
died
in
that
corrupt
Habit
of
Mind
;
he
shall
be
judged
according
to
it
.
If
he
formerly
neglected
his
Duty
,
but
before
his
Death
,
had
changed
all
the
Habits
and
Dispositions
of
his
Soul
into
firm
Resolutions
of
Obedience
to
God
,
into
a
perfect
Hatred
of
Sin
,
and
a
love
of
Piety
,
and
dieth
in
them
;
God
will
reward
him
according
to
that
prefent
Dispofition
.
Such
a
Repentance
then
,
which
God
will
accept
,
must
be
an
entire
change
of
the
very
frame
of
the
Mind
;
not
a
slight
Sorrow
for
past
sins
,
nor
even
a
bitter
Sorrow
for
them
;
if
founded
only
upon
the
prospect
of
the
Punishment
attending
them
,
it
proceeds
not
to
change
the
Habits
of
the
Soul
:
For
with
such
a
Sorrow
a
love
of
sin
may
well
consist
.
Nor
even
if
this
Sorrow
should
proceed
to
a
careful
discharge
of
Duty
for
many
days
together
,
and
often
break
out
into
ardent
Ejaculations
of
Devotion
;
yet
will
not
this
avail
;
unless
the
Will
be
firmly
setled
in
Resolutions
of
continuing
the
work
so
well
begun
,
and
taken
off
from
all
Complacency
in
sin
.
As
the
Body
of
Man
is
not
to
be
accounted
sound
or
healthful
,
although
it
hath
now
and
then
some
intervals
of
Health
;
unless
the
whole
Crasis
of
it
be
strong
and
uncorrupted
.
That
every
one
may
judge
of
himself
herein
,
let
him
propose
to
himself
the
greatest
Temptation
,
which
he
knoweth
can
affect
him
;
let
him
imagine
himself
secure
from
being
discovered
in
this
World
,
and
not
being
immediately
snatcht
away
to
Judgment
;
then
let
him
impartially
examine
himself
,
whether
in
those
Circumstances
he
should
preferr
his
Duty
before
the
Pleasure
of
sin
.
If
he
be
well
assured
of
his
Resolution
therein
,
he
may
then
hope
well
of
his
own
Condition
.
But
because
Men
in
such
Examinations
will
be
partial
to
themselves
;
let
him
take
a
View
of
his
latest
Actions
;
in
which
if
he
can
find
any
sin
committed
deliberately
,
after
Consideration
,
in
cool
Blood
,
and
the
Suggestions
of
his
own
Conscience
to
the
contrary
;
then
let
him
assuredly
conclude
,
that
the
state
of
his
Soul
is
depraved
;
that
the
whole
frame
of
it
must
be
changed
by
Repentance
,
before
God
will
extend
any
Mercy
to
him
;
and
that
without
such
Repentance
he
is
for
ever
lost
.
For
in
every
such
deliberate
sin
Man
really
chooseth
Damnation
to
himself
.
In
the
precedent
Deliberation
of
it
,
his
Conscience
sets
before
him
Life
and
Death
;
on
the
one
hand
the
Command
of
God
,
the
Authority
of
his
Command
,
and
the
Promises
of
Obedience
;
on
the
other
hand
the
Guilt
of
sin
,
and
the
Punishments
affixed
to
it
:
If
notwithstanding
all
this
his
Will
be
over-ruled
by
the
seeming
Pleasures
of
Vice
to
embrace
it
,
and
violate
the
Laws
of
God
;
Man
doth
therein
make
an
absolute
Choice
of
Damnation
for
himself
;
and
doth
as
truly
renounce
Obedience
to
God
,
as
if
he
made
an
open
and
formal
Abjuration
of
it
.
A
mind
therefore
so
corrupted
can
by
no
means
be
said
to
be
well
disposed
or
fitted
to
receive
the
favour
of
God
.
Other
Sins
there
are
,
which
may
consist
with
such
a
pious
Habit
of
Soul
as
is
required
;
namely
,
Sins
of
Ignorance
and
Infirmity
.
The
first
sort
arise
from
an
Errour
of
the
understanding
;
when
a
Man
offends
against
his
Duty
,
because
he
knows
it
not
.
The
second
Spring
from
the
disorder
of
the
sensual
Appetite
;
as
when
a
Man
through
a
sudden
fear
or
Passion
is
hurried
on
rashly
to
commit
a
Sin
,
before
he
well
considers
what
he
doth
;
before
he
hath
time
to
reflect
upon
his
Duty
,
or
to
consider
with
himself
what
he
should
,
or
should
not
do
.
But
a
willful
Sin
,
or
Sin
of
Presumption
ariseth
from
a
corruption
of
Will
,
and
proceeds
upon
deliberate
Choice
and
advised
Resolution
.
I
will
illustrate
all
these
by
Examples
.
St.
Paul
persecuted
the
Church
of
God
,
not
knowing
it
to
be
his
Church
;
although
he
was
all
the
while
ready
to
receive
and
obey
the
Truth
,
as
soon
as
it
should
be
manifested
to
him
.
This
was
a
Sin
of
Ignorance
;
for
which
he
saith
of
himself
that
he
received
Mercy
,
because
he
did
it
in
unbelief
.
If
this
Ignorance
should
be
affected
;
because
Men
will
not
inquire
after
Truth
,
or
will
not
attend
to
it
;
the
mis-carriages
founded
upon
it
cease
to
be
Sins
of
Ignorance
,
and
become
willful
Sins
.
Of
sins
of
Infirmity
St.
Peter
is
a
great
Example
;
who
through
a
sudden
fear
of
Death
or
Punishment
,
was
betrayed
to
deny
his
Master
:
Although
he
had
before
fully
resolved
against
it
,
and
as
soon
as
the
violence
of
his
Fear
was
over
,
and
his
Mind
returned
to
the
former
Freedom
;
as
soon
as
he
thought
of
it
,
He
wept
bitterly
.
Of
willful
Sins
that
of
David
against
Uriah
is
an
eminent
Instance
;
where
the
Sin
of
Adultery
and
Murder
was
,
after
long
Deliberation
and
a
Contrivance
of
many
days
together
,
at
last
put
in
Execution
by
him
.
And
for
this
it
was
that
Nathan
told
him
he
had
deserved
to
die
;
this
created
to
him
that
lasting
and
vehement
Sorrow
,
which
we
often
find
described
in
the
Book
of
Psalms
;
and
this
stuck
as
an
indelible
blot
to
his
Memory
,
when
lesser
offences
were
passed
by
.
And
therefore
it
is
said
of
them
,
1
King
.
XV.
5.
That
David
did
that
which
was
right
in
the
sight
of
the
Lord
,
and
turned
not
aside
from
any
thing
which
he
commanded
him
,
all
the
days
of
his
life
,
save
only
in
the
matter
of
Uriah
the
Hittite
.
We
read
of
many
Sins
of
Infirmity
which
he
committed
,
but
these
were
easily
pardoned
;
that
stuck
close
to
him
,
and
could
not
be
wiped
off
but
by
a
long
and
strict
Repentance
,
and
patient
enduring
of
terrible
Calamities
inflicted
on
him
.
Other
Sins
alter
not
the
Constitution
of
the
Soul
of
Man
;
and
if
a
good
Man
should
suddenly
die
even
in
the
Commission
of
one
of
them
,
we
might
still
hope
for
Mercy
;
but
for
a
willful
Sin
no
Mercy
is
to
be
expected
,
till
the
habit
of
the
Mind
be
intirely
changed
by
Repentance
.
This
Distinction
of
Sins
may
instruct
you
in
the
necessary
manner
of
forming
your
Repentance
.
For
Sins
of
Ignorance
and
Infirmity
,
a
general
Repentance
may
suffice
;
a
hearty
Sorrow
for
having
offended
God
in
Thought
,
Word
or
Deed
;
an
humble
Supplication
of
Pardon
,
a
sincere
Resolution
of
endeavouring
to
avoid
any
such
for
the
future
.
But
for
every
willful
Sin
a
particular
Repentance
is
required
,
a
sad
reflection
of
the
Mind
upon
it
,
an
earnest
and
continued
Supplication
for
pardon
of
it
;
a
diligent
strugling
with
the
corrupt
Inclinations
of
the
Will
;
a
long
Preparation
of
it
by
Prayer
,
by
Resolution
,
by
Meditation
,
by
all
necessary
Acts
of
Mortification
,
which
may
intirely
change
the
Bent
,
and
remove
the
Corruptions
of
it
,
and
subdue
it
to
the
Obedience
of
God
.
Then
,
and
not
till
then
may
the
willful
Sinner
presume
of
Pardon
;
believe
himself
reconciled
to
God
,
and
to
have
escaped
the
Sentence
of
Destruction
pronounced
in
the
Text
:
which
God
of
his
infinite
Mercy
Grant
,
that
by
a
true
and
perfect
Repentance
we
may
all
avoid
,
for
the
Sake
&c.
The
Twelfth
SERMON
PREACH'D
April
21st
.
1689.
At
LAMBETH
CHAPEL
.
Acts.
X.
34
,
35.
Then
Peter
opened
his
Mouth
and
said
,
Of
a
Truth
I
perceive
that
God
is
no
respecter
of
Persons
.
But
in
every
Nation
,
he
that
fea●…eth
him
and
worketh
Righteousness
,
is
accepted
with
him
.
THE
Christian
Religion
being
the
ultimate
,
ought
also
to
be
the
most
perfect
Revelation
of
the
Will
of
God
.
And
that
it
is
so
,
cannot
better
be
discovered
,
than
from
its
most
perfect
agreement
with
the
Divine
Attributes
,
and
subservience
to
them
.
The
end
of
all
Religion
is
first
the
Honour
and
Service
of
God
,
and
then
the
good
of
Men.
The
first
is
promoted
by
noble
conceptions
of
God
and
his
infinite
perfections
,
the
latter
is
inhanced
by
the
extent
of
it
.
The
primary
attribute
of
God
in
relation
to
us
is
his
Goverment
of
the
World
,
and
the
excellency
of
that
consists
in
the
Justice
of
it
.
This
Justice
appears
most
conspicuously
in
the
Universal
diffusion
of
his
Benefits
,
in
dispensing
his
Rewards
as
well
as
punishments
impartially
to
all
Orders
and
Ranks
of
Men
,
in
excluding
none
from
his
Favour
,
but
for
Reasons
common
to
them
with
all
Mankind
.
This
all
Men
conceive
to
be
a
perfection
in
God
,
and
as
such
it
must
be
an
eternal
Attribute
of
the
Divine
Nature
;
although
the
influences
and
effects
of
it
may
be
more
manifest
in
some
Ages
,
and
under
some
dispensations
,
than
in
others
.
As
his
Mercy
,
his
Goodness
,
and
his
Power
,
were
from
all
Ages
equal
and
uniform
;
but
more
openly
declared
to
the
World
by
external
Actions
relating
to
us
.
His
Justice
was
always
impartial
and
universal
;
yet
clouded
in
a
great
measure
under
the
Mosaick
Law
,
while
the
Divine
Mercies
were
in
appearance
appropriated
to
a
small
division
of
Mankind
;
not
clouded
indeed
directly
and
by
necessary
consequence
;
but
by
reason
of
the
fond
Opinion
of
Men
,
who
from
the
peculiar
Favours
of
God
,
would
take
occasion
to
fancy
him
partial
in
their
behalf
,
and
exclude
the
rest
of
the
World
from
the
participation
of
the
same
Happiness
.
This
the
Jews
in
a
most
gross
manner
did
,
who
imagined
themselves
to
be
the
only
Members
of
Mankind
,
for
whom
God
had
any
care
or
respect
;
fancied
themselves
dear
to
God
,
not
upon
the
common
account
of
Piety
and
Obedience
,
but
for
peculiar
Reasons
;
as
their
descent
from
Abraham
,
their
separation
from
the
rest
of
the
World
by
Circumcision
,
and
other
Typical
Rites
.
Upon
this
account
they
Treated
all
other
Persons
as
Prophane
and
Unclean
,
allowed
no
share
of
the
Divine
Favour
to
them
;
and
believed
them
to
be
utterly
unregarded
by
God
in
his
Government
of
the
World
.
A
prejudice
which
the
Jews
had
so
far
imbibed
,
that
the
Apostles
retained
it
many
years
,
even
after
the
descent
of
the
Holy
Ghost
,
and
would
not
receive
the
Gentiles
to
their
Company
or
Conversation
;
much
less
to
the
hopes
and
fellowship
of
the
same
blessed
Calling
,
until
God
by
an
extraordinary
Vision
,
and
by
the
example
of
Cornelius
,
taught
St.
Peter
not
to
call
any
Man
common
or
unclean
;
and
convinced
him
that
his
Favours
were
not
to
be
restrained
,
according
to
the
mean
and
unworthy
conceptions
of
the
Jews
;
that
the
extent
of
his
Mercy
and
Goodness
was
no
more
capable
of
limitation
,
than
the
Nature
of
them
;
and
that
the
conditions
of
his
Favour
should
not
,
as
his
Countrey
men
had
hitherto
vainly
imagined
,
be
descent
from
Abraham
,
and
observation
of
legal
Ceremonies
;
but
the
more
noble
and
universal
conditions
of
Fear
and
Righteousness
.
Convinced
of
this
Truth
,
Peter
opened
his
Mouth
and
said
:
Of
a
Truth
I
perceive
,
that
God
is
no
respecter
of
Persons
:
But
in
every
Nation
,
he
that
feareth
him
and
worketh
Righteousness
,
is
accepted
by
him
.
In
which
words
we
may
observe
I.
The
Universality
and
Impartiality
of
the
Divine
Justice
and
Favour
.
II.
The
conditions
of
it
,
which
are
Fear
of
God
and
working
of
Righteousness
.
The
First
is
founded
in
the
excellency
of
the
Divine
Nature
,
which
enjoying
all
perfections
in
the
most
Transcendent
manner
,
cannot
be
supposed
to
want
that
,
which
above
all
is
necessary
to
a
Supreme
Judge
and
Governour
of
the
World
,
Impartial
Justice
in
the
dispensing
of
Rewards
and
Punishments
.
All
Men
were
equally
created
by
God
,
and
if
we
respect
that
alone
,
all
have
an
equal
Right
to
his
Favour
.
He
accepteth
not
the
Persons
of
Princes
,
saith
Job
.
XXXIV
.
19.
nor
regardeth
the
rich
more
than
the
poor
:
for
they
are
all
the
work
of
his
Hands
:
or
as
it
is
in
the
Book
of
Wisdom
,
VI.
7.
He
made
the
small
and
the
great
,
and
doth
equally
take
care
of
all
.
So
that
in
the
right
of
Creation
only
,
antecedently
to
all
Merits
or
Demerits
of
Men
,
no
respect
is
had
to
the
Persons
of
Men.
Otherwise
we
could
not
but
conceive
Injustice
to
be
in
God
;
nor
were
it
possible
to
reconcile
such
a
partial
Conduct
with
his
infinite
Excellency
.
And
therefore
in
2
Chron.
XIX
.
7.
the
reason
why
God
is
no
respe●…er
of
Persons
,
is
said
to
be
;
because
there
is
no
Iniquity
with
the
Lord
.
All
reasonable
preference
of
one
Person
to
another
must
necessarily
be
founded
upon
some
just
cause
;
otherwise
it
would
be
trifling
and
fond
,
nay
even
injust
and
foolish
.
We
find
indeed
in
our selves
,
our
affection
oft-times
excited
without
sufficient
Reasons
.
We
are
passionately
carried
to
Objects
not
worthy
our
Love
or
Desire
.
We
value
the
Objects
of
our
Love
beyond
their
true
Merits
;
and
weigh
not
so
much
the
Reason
of
the
Thing
,
as
the
dictates
of
a
blind
desire
.
Yet
after
all
,
we
never
fix
our
affections
without
some
apparent
shew
of
Reason
:
Reasons
indeed
oft-times
false
and
frivolous
,
yet
specious
and
pleasing
:
which
the
imperfection
of
our
Nature
permits
to
become
effectual
with
us
,
and
falsly
representeth
to
us
,
as
perswasive
Arguments
.
But
far
be
it
from
us
to
imagine
any
such
imperfections
to
be
in
God
.
In
him
is
no
variableness
or
shadow
of
change
.
He
fully
knoweth
the
Merits
of
all
Causes
,
and
can
never
be
deceived
by
false
Lights
or
Prejudices
;
he
cannot
be
swayed
by
Passions
and
Affections
,
or
be
betrayed
into
erroneous
Judgments
by
false
representations
.
He
ever
proceedeth
upon
fixed
and
immoveable
principles
,
drawn
from
the
nature
of
things
and
reason
of
Causes
,
principles
which
equally
serve
for
all
Actions
and
Causes
;
and
are
never
violated
for
the
sake
of
external
Circumstances
.
Such
as
are
,
to
be
Descended
of
this
or
that
Family
,
to
be
Born
in
this
or
that
part
of
the
World
;
or
to
practice
this
or
that
Ceremony
(
I
mean
not
as
a
Religious
Action
,
but
as
a
Custom
of
the
Countrey
.
)
All
these
outward
Circumstances
ought
not
to
be
respected
by
an
Earthly
Judge
,
and
therefore
cannot
have
any
place
with
God
,
who
hath
fixed
most
juft
and
impartial
Laws
of
Government
,
which
universally
affect
all
the
Members
of
Mankind
.
It
may
not
be
amiss
to
view
these
principles
;
and
from
them
to
Form
right
Notions
of
the
Divine
Justice
.
They
may
be
briefly
comprehended
in
these
three
.
1.
God
cannot
create
Man
on
purpose
to
make
him
miserable
;
or
after
a
promulgation
of
an
Eternal
Covenant
,
deny
the
benefits
of
it
to
any
performing
the
conditions
of
it
.
It
may
perhaps
seem
offensive
to
say
,
that
God
cannot
do
this
:
but
as
the
Apostle
saith
,
He
cannot
lye
;
so
we
may
truly
say
,
He
cannot
be
unjust
.
But
what
greater
Injustice
than
to
necessitate
a
Man
to
be
miserable
?
What
more
notorious
respecting
of
Persons
,
than
to
conferr
Salvation
upon
one
,
and
deny
it
to
another
,
using
equal
diligence
to
attain
it
;
nay
not
only
to
deny
this
to
him
,
but
to
punish
him
everlastingly
without
respect
to
his
demerits
,
and
only
in
vertue
of
an
Arbitrary
Decree
of
Reprobation
?
Surely
those
who
would
perswade
Men
that
God
acteth
in
this
manner
,
contribute
no
less
effectually
,
although
not
intentionally
,
to
the
extirpation
of
Religion
and
dishonour
of
God
,
than
either
Atheists
,
or
the
most
gross
Idolaters
.
For
to
what
purpose
was
Religion
Instituted
,
Rewards
and
Punishments
proposed
,
Laws
prescribed
,
and
Rules
fixed
;
if
after
all
Judgment
is
given
at
the
last
Day
,
not
according
to
the
observation
of
them
,
but
the
unaccountable
Decrees
of
Election
and
Reprobation
?
It
is
vain
to
pretend
that
God
may
justly
do
all
this
in
right
of
Creation
:
For
this
cannot
still
be
denied
to
be
respect
of
Persons
;
and
no
respect
of
Persons
can
be
Just
in
God
.
Besides
Eternal
Damnation
is
a
State
,
whose
miseries
far
surmount
the
necessary
Benefits
flowing
from
existence
;
and
as
such
,
cannot
be
by
God
necessarily
imposed
on
any
;
for
then
the
existence
which
he
gave
them
,
would
not
compensate
the
misery
,
which
he
cast
upon
them
;
which
would
be
a
manifest
defect
of
Justice
.
If
any
believe
it
a
more
preferable
State
to
be
infinitely
miserable
than
not
to
be
,
I
would
not
be
so
uncharitable
as
to
wish
they
might
be
convinced
by
their
own
experience
;
but
surely
all
will
conclude
them
grosly
mistaken
,
unless
the
necessary
Benefit
of
existence
be
also
infinite
;
which
none
will
say
.
2.
That
which
is
the
true
and
ultimate
Happiness
of
Man
,
I
mean
Eternal
Salvation
,
God
will
not
,
and
in
Justice
cannot
,
conferr
upon
one
merely
for
the
sake
of
another
,
nor
deny
to
one
only
for
default
of
another
.
None
is
capable
either
of
Reward
or
Punishment
,
but
for
the
good
or
bad
use
of
his
own
free-will
;
and
if
after
his
utmost
diligence
used
,
Man
could
mifs
his
intended
Happiness
through
default
of
another
;
or
gain
it
without
employing
that
careful
diligence
;
there
could
be
no
obligation
,
at
least
no
encouragement
to
pursue
the
means
,
Reason
directeth
Men
to
use
any
means
,
only
upon
assurance
or
belief
of
their
subserviency
to
the
acquisition
of
the
end
proposed
;
and
if
there
be
no
necessary
connexion
between
the
means
and
the
end
,
it
would
be
unreasonable
for
Mankind
to
employ
the
one
or
hope
the
other
.
Not
to
fay
,
that
it
would
be
an
inexcusable
partiality
to
bestow
Happinefs
upon
one
Man
without
any
concurrence
of
his
own
,
and
deny
even
the
possibility
of
obtaining
it
to
another
,
although
acting
in
the
same
Circumstances
.
3.
Temporal
Benefits
and
worldly
●…elicity
God
may
bestow
or
deny
to
any
one
for
the
fake
of
another
,
without
any
●…minution
of
his
Justice
and
Impartiality
;
which
requireth
no
more
,
than
that
●…f
●…e
punisheth
Man
for
neglecting
to
o●…tain
his
Supream
Happiness
,
he
should
●…ut
it
into
his
power
to
obtain
it
.
This
〈◊〉
be
done
either
with
or
without
●…nporal
Benefits
or
Calamities
:
which
●…ly
contribute
nothing
to
that
su●…
end
,
and
are
purely
accidental
to
〈◊〉
God
may
dispose
them
in
this
World
,
either
for
the
vindication
of
his
Providence
,
the
encouragement
or
trial
of
the
Faithful
,
the
punishment
or
correction
of
the
Wicked
.
But
while
they
impose
not
on
any
a
necessity
of
doing
Well
or
Ill
;
nor
render
any
Man
truly
Happy
or
Miserable
;
they
may
not
be
always
Rewards
or
Punishments
:
and
so
do
not
necessarily
attend
the
Obedience
or
Disobedience
of
Men.
Upon
these
unalterable
principles
,
the
Divine
Justice
doth
proceed
;
and
although
we
cannot
deny
any
of
these
,
without
denying
God
at
the
same
time
to
be
Just
and
Impartial
;
yet
Men
have
still
continued
to
frame
different
Notions
to
themselves
,
and
to
Act
upon
them
.
It
is
so
pleasing
a
delusion
to
fancy
themselves
dear
to
God
in
an
extraordinary
manner
,
and
for
unaccountable
Reasons
;
that
no
wonder
many
have
been
always
tempted
to
entertain
such
a
charming
Errour
,
which
flatters
their
Ambition
,
gratifies
their
Self-love
,
sets
them
above
the
ordinary
Rank
of
Men
,
and
even
exempts
them
from
the
obligation
of
pursuing
the
Ordinary
means
of
Salvation
,
Righteousness
and
Holiness
,
Purity
and
Obedience
.
This
seduced
the
Jews
to
grow
secure
and
confident
,
and
to
found
their
Title
to
the
Favour
of
God
,
not
in
the
diligent
performance
of
his
Commands
,
but
in
their
Relation
to
their
Father
Abraham
;
for
whose
sake
they
imagined
themselves
so
dear
to
God
,
that
he
would
certainly
conferr
Happiness
upon
them
without
any
further
consideration
.
This
prejudice
hath
also
corrupted
great
numbers
of
Christians
,
especially
in
this
last
Age
of
the
Church
;
who
place
their
hopes
of
Salvation
,
not
upon
the
general
grounds
of
Piety
and
Obedience
,
but
upon
secret
Decrees
of
Election
and
Predestination
;
which
may
set
them
above
the
Rank
of
their
Fellow-Servants
,
and
exempt
them
from
the
Obligation
,
which
is
common
to
all
Sober
Christians
,
of
a
diligent
pursuit
of
Salvation
by
its
proper
means
,
observation
of
the
Divine
Precepts
,
and
performance
of
the
Conditions
prescribed
by
God
.
Hence
also
the
fond
pretensions
of
Men
have
proceeded
so
far
,
as
to
perswade
themselves
that
all
of
such
an
Order
shall
be
saved
;
or
that
whosoever
are
of
this
or
that
Confraternity
or
Congregation
shall
not
be
Damned
;
and
then
the
natural
Consequence
will
be
,
to
change
the
ordinary
Methods
of
Salvation
,
and
either
to
reject
all
care
of
it
,
or
place
that
care
upon
trifling
and
fond
Observations
.
Thus
Men
have
forsaken
the
Well
of
Life
,
and
hewed
Cisterns
to
themselves
,
Cisterns
which
will
hold
no
water
;
not
considering
,
that
if
things
were
so
,
all
Religion
would
be
vain
and
foolish
;
but
above
all
,
that
God
would
be
in
a
most
gross
manner
unjust
and
a
partial
respecter
of
Persons
,
against
the
express
Declaration
of
the
Apostle
in
my
Text.
I
need
not
now
confute
the
Erroneous
pretensions
of
these
deluded
Christians
;
but
it
may
not
be
unseasonable
to
clear
the
Divine
Impartiality
in
relation
to
the
Jews
.
For
it
may
be
imagined
,
that
can
not
consist
with
his
Conduct
to
them
.
Could
God
interpose
by
Miracles
so
often
in
their
behalf
,
feed
them
with
Bread
from
Heaven
,
and
destroy
whole
Nations
to
make
room
for
them
;
and
not
be
partial
?
Could
he
choose
them
out
of
all
the
Families
of
the
Earth
,
declare
himself
to
be
in
a
particular
manner
their
God
,
and
them
to
be
his
People
;
who
far
from
excelling
other
Men
in
Holiness
and
Obedience
,
continued
always
to
be
a
stifnecked
and
stubborn
Generation
,
a
Generation
,
that
set
not
their
hearts
aright
?
Could
he
profess
all
this
Favour
to
be
shewed
to
them
,
as
he
often
doth
,
not
for
their
own
Righteousness
,
but
for
personal
respects
,
for
the
sake
of
their
Father
Abraham
,
and
their
Descent
from
him
?
Could
God
perform
all
these
apparent
signs
of
partiality
;
and
yet
not
be
partial
?
Yes
surely
,
Justice
and
Impartiality
are
eternal
Attributes
in
God
;
which
began
not
with
the
Revelation
of
the
Christian
Religion
,
but
are
Essential
Properties
in
him
,
and
inseparable
from
his
Nature
:
which
however
St.
Peter
discovered
not
till
now
,
as
being
blinded
with
preconceived
Prejudices
,
taken
up
in
his
Education
among
the
Jews
;
a
little
reflection
will
clearly
shew
it
unto
us
.
First
then
,
This
Favour
of
God
to
the
Jews
for
the
sake
of
their
Father
Abraham
,
consisted
not
in
bestowing
on
them
Eternal
Happiness
,
but
only
Temporal
Blessings
;
which
we
before
shewed
to
be
consistent
with
the
strictest
Rules
of
Justice
;
and
even
those
he
dispensed
to
them
not
merely
for
the
sake
of
their
Fore-father
,
but
in
conjunction
with
their
own
Obedience
;
whom
he
required
to
distinguish
themselves
from
the
rest
of
Mankind
by
a
careful
observation
of
their
Duty
,
and
extraordinary
Precepts
,
not
incumbent
upon
other
Men
,
nor
enjoyned
by
the
Law
of
Nature
.
When
these
Conditions
were
neglected
or
violated
,
he
inflicted
punishments
upon
them
,
no
less
extraordinary
than
his
Benefits
;
and
severely
revenged
in
them
what
he
oversaw
in
others
.
He
admitteth
them
indeed
to
the
hopes
of
Eternal
Felicity
;
but
that
was
no
part
of
their
particular
Covenant
,
nor
in
consequence
of
any
private
Promise
.
The
hopes
of
this
were
common
to
them
with
all
Mankind
;
and
not
to
be
obtained
,
but
upon
Conditions
common
to
all
.
In
that
no
respect
is
had
to
their
descent
from
Abraham
;
they
are
therein
Judged
by
such
Universal
Rules
,
as
admit
no
exceptions
.
And
then
even
those
Temporal
Blessings
were
not
appropriated
to
them
;
but
equally
laid
open
to
all
the
Members
of
Mankind
;
who
if
they
obliged
themselves
to
the
observation
of
the
Mosaick
Law
,
and
confirmed
their
engagement
by
the
Seal
of
Circumcision
,
were
no
less
Heirs
of
the
Promises
made
unto
Abraham
,
than
were
his
immediate
Descendents
.
Lastly
,
These
Temporal
Benefits
were
at
first
conferred
as
a
Reward
to
extraordinary
and
wonderful
Acts
of
Obedience
and
Piety
in
Abraham
,
and
entailed
with
Conditions
of
the
same
Obedience
to
his
Posterity
;
as
well
to
encourage
him
to
continue
his
Obedience
by
the
prospect
of
the
Happiness
of
his
whole
Posterity
depending
on
it
,
as
to
excite
them
to
the
same
practice
,
by
the
visible
example
of
his
Reward
.
Thus
the
Divine
Justice
in
relation
to
the
Jews
alone
,
is
unexceptionable
;
but
then
what
shall
we
say
,
if
we
consider
bo●…h
Jews
and
Christians
as
partakers
of
the
Promises
of
Eternal
Salvation
;
and
compare
them
with
the
Gentiles
,
who
are
Strangers
to
the
Covenant
of
Grace
,
and
never
knew
either
the
promises
or
conditions
of
Salvation
?
Is
God
the
God
of
the
Jews
and
the
Christians
only
?
Is
he
not
God
of
the
Gentiles
also
?
Are
not
his
Attributes
always
unalterable
;
and
the
influences
of
them
equally
derived
down
to
all
his
Creatures
?
We
believe
that
the
Jews
under
the
Old
Law
shall
be
saved
through
Faith
,
and
the
Merits
of
a
Crucified
Saviour
,
even
as
we
are
;
but
what
provision
shall
be
made
for
the
far
greatest
part
of
Mankind
,
who
never
heard
of
this
Mystery
,
nor
knew
any
revealed
Religion
?
For
as
for
those
,
who
have
rejected
the
Gospel
when
preached
,
and
sufficiently
proposed
to
them
;
no
Doubt
can
remain
concerning
them
.
But
for
the
rest
,
who
know
not
the
Gospel
,
nor
have
heard
of
Christ
,
hath
God
concluded
them
in
an
Universal
Sentence
of
Damnation
?
as
some
Men
Dogmatically
pronounce
.
This
seemed
so
hard
and
unjust
to
the
Ancient
Christians
;
that
rather
than
conceive
such
partiality
to
be
in
God
,
they
framed
to
themselves
diverse
Erroneous
Systems
,
whereby
Salvation
might
be
rendred
equally
possible
to
all
Men.
Some
fancied
that
Christ
descended
into
Hell
on
purpose
to
Preach
the
Gospel
to
all
departed
Souls
Imprisoned
there
;
that
so
he
might
carry
with
him
into
the
Regions
of
Bliss
,
all
those
who
embraced
it
;
and
leave
in
deserved
Torments
,
those
who
rejected
it
.
Others
Taught
that
the
Souls
of
all
Men
should
be
so
often
reunited
to
the
Body
and
live
again
,
until
the
Gospel
fhould
be
in
order
proposed
and
Preached
to
all
the
Sons
of
Adam
;
that
so
their
Salvation
or
Damnation
consequent
to
their
belief
or
disbelief
of
it
,
might
be
an
Act
of
their
own
deliberate
choice
.
Some
believed
a
particular
place
should
be
appointed
to
receive
them
after
Death
;
where
they
should
enjoy
a
State
of
Indolence
.
And
not
a
few
of
the
most
Learned
of
them
Taught
,
that
they
might
be
saved
;
for
that
whatsoever
they
did
rationally
,
and
in
compliance
to
the
Law
of
Nature
;
they
did
it
by
a
Reason
,
Light
,
and
Instinct
derived
from
Christ
himself
,
who
is
the
Eternal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
and
Wisdom
of
the
Father
.
It
becomes
not
us
indeed
to
dive
too
curiously
into
the
secrets
of
Heaven
;
or
to
pretend
to
discover
what
is
hidden
from
us
;
much
less
to
propose
such
unwarrantable
Opinions
,
which
have
no
certain
foundation
in
the
Word
of
God
.
However
it
will
be
neither
unlawful
nor
unuseful
to
carry
our
inquiries
in
this
matter
,
as
far
as
Reason
,
and
Scripture
,
and
modesty
will
permit
us
:
whereby
we
may
satisfie
our selves
of
the
impartial
conduct
of
God
,
and
vindicate
his
Honour
in
the
World
.
Those
who
include
all
the
Gentiles
without
distinction
,
in
an
universal
Sentence
of
condemnation
,
have
certainly
no
warrant
from
the
Word
of
God
;
and
it
is
at
least
more
charitable
to
err
on
the
other
hand
.
If
by
Gentiles
we
understand
all
those
who
being
unacquainted
with
any
supernatural
Revelations
,
acted
only
by
direction
of
the
Law
of
Nature
;
almost
all
the
Patriarchs
before
and
after
the
Flood
,
till
the
days
of
Abraham
,
will
come
under
that
denomination
;
and
surely
none
will
deny
the
hopes
of
Salvation
to
them
.
But
if
we
mean
by
th●…
Gentiles
those
who
lived
as
without
God
in
the
World
,
who
obeyed
not
the
Law
of
Nature
,
but
delivered
themselves
up
to
Idolatry
and
Immoral
Sins
,
(
under
which
notion
the
Name
of
Gentiles
is
almost
every
where
to
be
understood
in
the
New
Testament
)
we
cannot
doubt
of
the
Justice
of
God
,
in
giving
Sentence
of
Condemnation
on
them
,
and
the
certainty
of
the
execution
of
it
.
The
doubt
then
remaineth
only
concerning
those
Gentiles
,
who
lived
since
the
Covenant
made
with
Abraham
;
and
performed
the
Law
of
Nature
,
as
far
as
Human
Infirmity
would
permit
:
who
studiously
observed
the
precepts
of
Piety
,
Temperance
and
Justice
;
who
cultivated
all
the
Faculties
of
their
Soul
with
all
Noble
Perfections
,
and
above
all
made
a
right
use
of
their
free
will
;
who
yeilded
not
to
the
common
corruptions
of
Idolatry
and
Immorality
;
but
yet
never
received
the
knowledge
of
any
divine
Revelation
,
nor
heard
of
the
Name
of
Christ
,
at
least
heard
it
not
sufficiently
proposed
to
them
.
That
there
have
been
such
brave
Persons
in
the
World
,
it
cannot
be
denied
;
and
that
God
cannot
be
unjust
to
them
,
we
are
no
less
assured
,
although
we
know
not
certainly
his
Decrees
in
relation
to
them
.
Only
let
us
take
care
of
affixing
such
Decrees
to
him
,
as
cannot
be
accused
from
partiality
.
It
must
be
confessed
that
all
Men
do
in
strict
Justice
deserve
Damnation
,
in
as
much
as
all
have
sinned
,
and
come
short
of
their
Duty
.
But
since
God
hath
pleased
to
pardon
the
infirmity
of
Men
;
his
Holiness
requireth
him
to
grant
his
pardon
by
such
general
Rules
,
as
all
may
,
if
they
will
,
partake
of
it
.
It
must
also
be
acknowledged
that
all
are
saved
by
the
merits
of
Christ
,
and
that
there
is
no
other
Name
under
Heaven
by
which
any
one
can
be
saved
;
that
we
●…all
obtain
salvation
and
remission
of
sins
,
by
the
application
of
his
merits
to
us
.
But
then
,
how
shall
those
lay
hold
of
his
Merits
,
and
apply
them
to
their selves
by
Faith
,
who
knew
not
of
them
;
or
must
they
be
condemned
merely
for
involuntary
Ignorance
?
Surely
if
we
consider
the
State
of
the
Jews
before
the
coming
of
Christ
,
we
all
believe
and
confess
,
that
they
shall
be
saved
through
the
merits
of
Christ
;
and
yet
they
had
no
distinct
knowledge
of
him
.
They
knew
indeed
and
believed
that
a
Glorious
Messias
should
be
given
to
them
,
who
should
redeem
them
and
make
them
happy
;
but
as
for
the
Sacrifice
of
the
Cross
,
by
which
the
eternal
Redemption
of
Mankind
was
chiefly
wrought
,
and
remission
obtained
for
sins
;
they
knew
little
of
it
,
and
even
the
Apostles
understood
it
not
after
the
performance
of
it
;
until
our
Lord
rising
from
the
Dead
,
and
pouring
the
Holy
Ghost
upon
them
,
instructed
them
in
the
mystery
of
it
.
So
that
a
distinct
knowledge
of
the
Redemption
wrought
by
our
Saviour
,
seems
not
in
all
absolutely
necessary
to
the
application
of
his
Merits
.
Besides
since
it
is
by
all
confessed
,
that
the
Gentiles
,
before
the
Covenant
made
with
Abraham
,
were
by
the
observation
of
the
Law
of
Nature
capable
of
Salvation
;
it
cannot
well
be
imagined
,
how
a
particular
Covenant
,
and
that
a
Covenant
of
Temporal
Blessings
only
,
made
with
Abraham
,
should
exclude
them
from
any
further
hope
;
especially
since
the
observation
of
Moral
vertues
is
even
in
all
revealed
Religions
,
that
which
chiefly
recommends
us
to
the
Favour
of
God
,
and
is
the
most
necessary
condition
of
Salvation
.
If
then
as
St.
Paul
saith
Rom.
II.
14.
The
Gentiles
which
have
not
the
Law
(
that
is
not
any
revealed
Law
)
do
by
nature
the
things
containĕd
in
the
Law
,
(
exercise
the
same
Divine
Vertues
,
which
are
enjoyned
and
reinforced
in
revealed
Religions
)
these
having
not
the
Law
,
are
a
Law
unto
themselves
.
And
then
we
may
charitably
conclude
with
the
Apostle
also
,
Glory
,
Honour
,
and
Peace
to
every
Man
that
worketh
good
,
to
the
Jew
first
,
and
also
to
the
Gentile
.
For
there
is
no
respect
of
Persons
with
God
.
ver.
10
,
11.
After
all
it
must
be
confessed
,
that
we
are
wholly
in
the
dark
in
this
matter
.
And
what
I
have
said
,
is
not
so
much
to
perswade
you
that
the
Gentiles
may
be
saved
,
(
for
that
we
have
no
certain
warrant
to
determine
)
as
to
shew
you
,
that
no
objection
to
the
Justice
and
Impartiality
of
God
,
can
be
deduced
from
his
conduct
in
relation
to
them
.
Which
not
only
tendeth
to
vindicate
his
Honour
,
and
to
create
in
us
a
just
esteem
of
his
infinite
Perfections
;
not
only
restrains
us
from
passing
uncharitable
censures
upon
our
fellow
Servants
,
or
conceiving
amiss
of
those
immutable
Rules
,
which
God
hath
fixed
to
the
exercise
of
his
Mercy
and
Judgment
;
but
also
teaches
us
that
Salvation
depends
,
not
so
much
upon
any
external
Relation
or
Denomination
,
as
upon
the
eternal
Obligations
of
Righteousness
and
Holiness
.
This
was
the
Second
Head
proposed
to
be
Treated
of
;
namely
,
the
Conditions
of
the
Divine
Favour
,
expressed
in
the
latter
part
of
the
Text.
But
in
every
Nation
he
that
feareth
him
and
worketh
Righteousness
is
accepted
with
him
.
The
favour
of
God
is
not
now
,
as
it
seemed
to
be
under
the
Jewish
dispensation
,
annexed
to
a
Family
or
a
Nation
,
to
external
Badges
and
ritual
Observations
;
but
to
the
more
noble
and
universal
obligations
of
Fear
and
Righteousness
;
offered
and
dispensed
unto
all
Men
upon
the
same
Conditions
;
Conditions
from
which
none
can
plead
exemption
,
even
although
no
Revelation
had
enforced
them
.
They
had
then
been
Duties
even
without
a
Reward
,
but
are
now
conditions
of
a
Reward
:
which
manifesteth
the
infinite
Mercy
and
Goodness
of
God
,
which
is
also
enhanced
by
the
universality
of
it
;
for
that
in
eve
y
Nation
he
that
worketh
Righteousness
,
is
accepted
by
him
.
For
after
all
,
the
Title
to
a
Reward
must
be
grounded
upon
the
Divine
acceptance
,
not
on
any
merit
of
the
Work
.
But
the
time
will
not
permit
me
to
Discourse
farther
of
these
things
.
I
will
only
exhort
you
to
make
a
just
use
of
what
you
have
already
Learned
,
That
God
is
no
respecter
of
Persons
.
This
cannot
but
be
a
mighty
encouragement
to
you
to
use
your
utmost
diligence
to
attain
that
Reward
,
which
God
hath
rendered
equally
possible
to
you
,
with
those
who
are
now
the
greatest
Saints
in
Heaven
;
that
whatever
your
condition
or
circumstances
may
be
here
below
,
God
respecteth
not
that
in
distribution
of
his
Favour
,
but
only
what
is
in
your
own
power
.
On
the
other
side
,
if
you
neglect
these
possible
,
these
easie
conditions
offearing
God
,
and
working
Righteousness
;
flatter
not
your selves
with
the
thoughts
of
being
exempted
by
any
peculiar
Favour
from
undergoing
that
universal
Sentence
of
Condemnation
,
which
is
indifferently
pronounced
against
all
Sinners
.
Which
is
also
the
conclusion
drawn
by
St.
Peter
from
this
very
consideration
,
1
Pet.
I.
17.
And
if
ye
call
on
the
Father
,
who
without
respect
of
Persons
judgeth
according
to
every
Mans
work
,
pass
the
time
of
your
Sojourning
here
in
fear
.
The
Thirteenth
SERMON
PREACH'D
Easter-Day
,
1689.
At
LAMBETH
CHAPEL
.
Coloss.
III.
1.
If
ye
then
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
.
THE
Resurrection
of
our
Blessed
Saviour
from
the
Dead
hath
by
the
Church
,
in
all
Ages
,
been
deservedly
celebrated
with
a
greater
Solemnity
,
than
any
other
Festival
whatsoever
;
as
being
instituted
in
remembrance
of
the
most
signal
Act
of
our
Lord
here
on
Earth
,
and
the
final
Completion
of
our
Redemption
by
it
.
Other
Actions
indeed
prepared
the
Minds
of
his
Followers
to
expect
Salvation
from
him
;
but
this
alone
gave
them
infallible
assurance
of
the
performance
of
it
.
Till
then
they
retained
Doubts
and
Scruples
;
were
meanly
instructed
in
the
Nature
of
his
Office
,
and
Design
of
his
Coming
;
were
confounded
at
his
Ignominious
Crucifixion
;
and
began
to
suspect
that
they
had
been
mistaken
in
the
Person
of
the
Messias
.
All
their
glorious
hopes
of
a
temporal
Kingdom
to
be
founded
by
their
Lord
and
Master
,
were
laid
aside
;
and
in
a
little
time
they
began
to
doubt
whether
it
were
he
,
that
should
have
redeemed
Israel
.
The
Church
then
was
not
only
dispersed
but
destroyed
;
and
none
left
who
would
own
their
Belief
in
a
Crucified
Saviour
.
The
Apostles
were
fled
:
The
Women
prepared
Spices
for
his
Body
now
lying
in
the
Grave
,
as
not
expecting
it
should
rise
again
;
and
the
Jews
triumphed
over
his
afflicted
Disciples
,
as
having
defeated
their
hopes
,
and
overthrown
their
Pretences
.
At
this
time
,
in
this
State
of
things
,
our
Lord
rose
from
the
Dead
,
and
by
his
Resurrection
demonstrated
the
Divinity
of
his
Person
,
dispelled
the
Anxiety
of
his
Disciples
,
and
confounded
his
Enemies
.
By
this
he
retrieved
the
lost
Faith
of
his
Followers
,
and
put
it
beyond
all
possibility
of
being
subject
to
any
more
Fluctuations
.
Hereby
he
not
only
gave
the
last
and
most
infallible
Confirmation
to
the
truth
of
his
Doctrine
,
by
a
Miracle
unheard
of
in
former
Ages
;
but
also
established
in
Mankind
,
the
glad
assurance
of
a
future
Resurrection
.
He
had
before
indeed
promised
it
;
but
now
gave
an
earnest
of
it
in
his
own
Person
,
and
manifested
it
to
be
possible
by
the
actual
effecting
of
it
.
No
wonder
then
,
that
as
the
Church
did
at
first
receive
our
Lord
from
the
Dead
with
unspeakable
Joy
and
Triumph
;
so
it
always
continued
to
renew
the
remembrance
of
that
Triumph
by
extraordinary
Solemnities
;
that
the
Apostles
urged
the
Miracle
of
his
Resurrection
,
as
the
highest
Argument
of
Conviction
to
Jews
and
Gentiles
;
and
admonished
their
Disciples
to
comfort
one
another
with
the
Remembrance
of
it
.
And
not
only
so
,
but
also
drew
continual
Arguments
of
Instruction
and
Motives
of
Holiness
from
it
,
and
made
all
the
Mysteries
and
Sacraments
of
the
Christian
Religion
to
be
in
some
measure
subservient
to
it
.
An
Action
of
so
great
importance
was
not
barely
to
strike
the
Senses
,
and
to
satisfie
the
doubtful
,
or
convince
the
incredulous
;
but
to
affect
the
Soul
,
and
become
a
Foundation
of
Practice
,
as
well
as
Belief
to
all
Christians
.
Our
Lord
raised
not
his
natural
Body
from
the
Grave
,
to
leave
us
his
Mystical
Body
groveling
on
the
Ground
;
he
resumed
not
his
bodily
Life
,
to
leave
us
in
a
spiritual
Death
;
but
taught
us
thereby
to
raise
our
Thoughts
and
Affections
from
the
Earth
;
to
free
our selves
from
the
Power
of
Darkness
,
and
enter
into
the
Regions
of
Light
.
For
we
are
risen
with
Christ
,
if
we
be
true
Christians
,
as
the
Apostle
assureth
us
in
my
Text
;
and
if
so
,
the
natural
consequence
will
be
,
That
we
seek
those
things
which
are
above
,
and
act
agreeably
to
the
new
state
of
Life
into
which
we
are
entred
.
If
then
ye
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
.
The
words
therefore
will
oblige
me
to
treatFirst
of
our
Resurrection
with
Christ
;
and
Secondly
,
of
the
Conclusion
drawn
from
thence
by
the
Apostle
,
that
we
ought
therefore
to
seek
those
things
which
are
above
.
That
we
shall
hereafter
rise
and
bewith
Christ
,
is
the
most
firm
Belief
of
all
Christians
;
but
that
we
are
already
risen
,
may
not
perhaps
be
so
easily
conceived
,
especially
by
those
,
who
experience
not
in
themselves
any
Effects
of
this
Blessed
Resurrection
.
We
are
therefore
said
to
rise
with
Christ
even
in
this
Life
,
either
by
similitude
,
or
by
hope
;
by
mortifying
and
changing
our
former
vicious
Course
of
Life
,
into
a
new
and
Heavenly
Life
;
or
by
conceiving
firm
hopes
and
assurance
of
the
Divine
Promises
concerning
our
own
Resurrection
,
by
the
Example
of
our
Lords
Resurrection
.
The
former
manner
indeed
is
purely
Allegorical
;
but
an
Allegory
as
well
most
natural
in
its
self
,
as
most
familiar
to
the
Apostle
;
who
treats
of
it
often
and
largely
,
and
inculcates
it
in
almost
all
his
Epistles
.
As
in
the
Chapter
preceding
my
Text
,
he
tells
the
Colossians
,
Col.
II.
12
,
20.
Ye
are
buried
with
him
in
Baptism
,
wherein
also
ye
are
risen
with
him
;
and
ye
are
dead
with
Christ
from
the
Rudiments
of
the
world
,
Galat.
II.
20.
I
am
Crucified
with
Christ
.
Philip.
III.
10.
That
I
may
know
him
,
and
the
power
of
his
Resurrection
,
and
the
fellowship
of
his
sufferings
;
being
made
conformable
unto
his
Death
,
2
Cor.
IV.
10.
Alway●…
,
bearing
about
in
the
body
the
dying
of
the
Lord
Jesus
;
that
the
life
also
of
Jesus
might
be
made
manifest
in
our
body
.
But
more
especially
in
the
III.
and
IVth
.
Chapters
of
1
Pet.
and
Rom.
VI.
this
Conformity
between
our
Lord
and
us
in
dying
and
rising
again
is
at
large
explained
.
We
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
,
&c.
These
Allegorical
Conclusions
were
not
the
mere
products
of
Fancy
,
but
the
designs
of
the
Divine
Wisdom
;
which
so
admirably
contrived
the
Christian
Religion
,
that
all
the
Actions
of
our
Saviours
Life
tend
no
less
to
our
Instruction
than
his
Precepts
;
and
could
not
but
have
exceeding
influence
upon
the
Minds
of
Christians
,
whose
thoughts
were
then
,
and
ought
now
to
be
,
chiefly
employed
about
our
Saviours
Resurrection
.
They
were
excellently
fitted
to
the
Genius
of
the
World
at
that
time
,
when
both
Heathen
Philosophers
,
and
Jewish
Doctors
employed
themselves
almost
wholly
in
Allegorical
Explications
of
Natural
or
Divine
Truths
;
and
were
more
particularly
adapted
to
the
Religion
of
the
Jews
,
and
the
Writings
of
the
Old
Testament
concerning
the
Messias
,
consisting
in
Types
,
shadows
and
symbolical
Representations
of
things
to
come
.
And
lastly
,
least
we
should
conceive
any
unreasonable
prejudice
against
these
Allegorical
inferences
;
besides
that
they
are
recommended
by
the
Authority
of
the
Divine
Pen-man
,
the
present
Allegory
drawn
from
our
Saviours
Resurrection
,
doth
most
excellently
describe
to
us
the
Nature
and
Duties
of
our
spiritual
Regeneration
;
as
it
will
appear
,
if
we
consider
it
more
fully
.
The
design
of
the
Christian
Religion
was
to
recover
Mankind
from
his
lost
Condition
,
free
him
from
the
Subjection
of
the
Devil
,
reform
his
Life
,
and
fit
him
for
the
Reception
of
those
infinite
Benefits
,
which
God
had
designed
for
him
in
another
Life
.
To
this
end
a
total
Desertion
of
that
corrupted
state
of
Life
,
wherein
he
was
before
engaged
,
was
absolutely
necessary
:
As
well
in
the
Nature
of
the
thing
;
it
being
wholly
impossible
that
a
vicious
Soul
should
receive
that
Reward
;
as
by
the
Appointment
of
God
,
who
had
determined
not
to
grant
the
Reward
on
any
other
Condition
.
And
therefore
our
Saviour
had
assured
his
Followers
,
That
unless
a
man
be
born
again
,
he
cannot
enter
into
the
Kingdom
of
Heaven
.
It
was
required
,
that
every
one
should
relinquish
all
those
temporal
Enjoyments
and
Satisfactions
,
which
were
contrary
either
to
right
Reason
,
or
the
express
Command
of
God
;
and
because
the
greatest
part
of
Mankind
placed
the
whole
Satisfaction
of
their
Life
in
these
unlawful
Enjoyments
;
whoever
renounced
the
use
of
them
,
might
well
be
said
to
die
unto
the
world
.
And
this
was
it
,
which
all
Christians
were
obliged
to
Promise
at
their
Baptism
,
solemnly
to
renounce
the
World
,
the
Flesh
,
and
the
Devil
,
and
give
themselves
wholly
to
a
new
Life
instituted
by
God
;
which
was
excellently
represented
in
the
antient
Form
of
Baptism
,
to
which
the
Apostle
in
all
the
places
before
mentioned
referrs
;
wherein
the
Person
baptized
,
was
wholly
immerged
in
the
water
;
so
that
the
Immersion
represented
his
Resolution
of
dying
to
the
World
,
and
imitation
of
our
Lord
,
who
was
by
Death
taken
from
the
World
;
and
then
his
Emersion
presently
following
,
signified
his
entrance
into
a
new
state
of
Life
,
and
the
Resurrection
of
our
Saviour
reviving
and
appearing
after
Death
.
It
is
not
sufficient
therefore
to
mortifie
one
single
Lust
,
or
to
give
up
this
or
that
sinful
Affection
in
exchange
for
eternal
Rewards
,
and
retain
the
rest
.
This
is
not
to
die
in
imitation
of
our
Saviour
;
whose
Soul
was
fully
separated
from
his
Body
,
and
continued
in
a
separate
state
till
the
Resurrection
.
He
satisfied
not
himself
to
have
endured
Scourgings
,
Reproaches
,
and
Buffettings
;
he
descended
not
from
the
Cross
,
after
he
had
endured
most
bitter
Torments
,
till
he
had
completed
his
Sufferings
by
Death
,
and
laid
down
his
Life
as
a
Sacrifice
to
God
;
which
it
could
not
be
,
till
it
were
destroyed
:
It
being
the
necessary
Condition
of
all
Sacrifices
to
be
annihilated
.
If
then
we
be
really
baptized
into
his
Death
;
if
we
resolve
to
offer
up
our selves
a
Sacrifice
to
God
;
we
must
yield
up
all
our
Pretences
to
the
Pleasures
of
this
World
,
and
enjoy
no
more
of
them
than
God
permitteth
to
us
;
we
must
absolutely
free
our selves
from
the
Slavery
of
Sin
and
Satan
,
and
devote
our selves
intirely
to
the
Divine
Pleasure
.
To
die
unto
the
World
supposeth
a
full
Conviction
,
that
the
true
Interest
of
a
Christian
is
not
placed
on
Earth
,
and
that
his
great
Concern
here
is
only
to
improve
his
short
term
of
Life
to
the
Acquisition
of
a
more
excellent
and
more
durable
Happiness
hereafter
.
From
this
perswasion
it
will
easily
follow
,
that
different
Interests
from
this
are
not
to
be
pursued
in
this
Life
,
which
ought
to
be
no
other
than
a
Preparation
for
a
better
.
And
herein
a
Christian
truly
imitates
the
Death
of
his
Lord
and
Saviour
,
who
best
of
all
manifested
that
his
Kingdom
was
not
of
this
world
by
laying
down
his
Life
willingly
;
that
his
Designs
were
far
from
founding
an
Empire
,
and
procuring
to
himself
worldly
Advantages
,
when
he
submitted
to
undergo
the
Pains
of
Death
.
Thereby
teaching
us
,
that
we
are
not
truly
Crucified
with
him
,
until
we
as
absolutely
forsake
all
Desires
and
Inclinaons
to
our
former
sinful
Life
,
as
if
we
were
deprived
of
Life
it self
;
that
we
retain
not
the
least
Claim
or
Title
to
our
former
vicious
Satisfactions
,
but
by
a
total
relinquishing
of
them
,
even
put
it
out
of
our
Power
to
recal
and
re-establish
them
.
In
the
next
place
,
if
we
view
the
dreadful
Horrour
and
Anxiety
under
which
our
Saviour
laboured
,
while
he
bore
the
Sins
of
Mankind
upon
the
Cross
;
if
we
reflect
on
the
Melancholy
state
of
the
Church
,
his
ignominious
Condition
,
and
the
Triumphs
of
the
infernal
Powers
,
while
he
was
detained
in
the
Grave
;
we
may
perceive
the
desperate
and
deplorable
State
of
Man
,
while
yet
detained
in
Sin
,
labouring
under
the
just
Displeasure
of
an
angry
God
,
and
not
broke
loose
from
the
Chains
and
Dominion
of
the
Devil
.
The
state
of
our
Lord
and
his
Church
were
indeed
at
that
time
in
the
highest
confusion
:
without
any
Consolation
,
or
apparent
possibility
of
Recovery
.
Yet
much
greater
is
the
Misery
of
an
unrepentant
Sinner
,
who
suffers
all
this
thro'
his
own
Fault
,
and
until
he
be
regenerate
seeth
no
approaching
Delivery
.
From
all
these
Calamities
our
Saviour
and
his
Church
were
rescued
by
his
glorious
Resurrection
.
And
from
all
these
Miseries
is
unhappy
Man
delivered
by
his
Regeneration
.
Our
Lord
by
his
Resurrection
vindicated
his
Honour
from
the
Blasphemies
of
Jews
and
Gentiles
,
who
had
argued
against
his
Divinity
from
the
seeming
Imperfections
of
his
Sufferings
;
overthrew
the
design
of
wicked
Spirits
,
endeavouring
to
defeat
the
Success
of
his
Mission
by
the
Ignominy
of
the
Cross
;
and
delivered
his
Church
from
that
Disgrace
and
Despair
,
which
it
had
by
his
Death
incurred
.
Such
were
the
Benefits
and
Glories
of
this
days
Resurrection
;
and
no
less
are
the
Advantages
of
rising
with
Christ
from
Sin
unto
a
new
Life
,
which
removeth
that
Stain
and
Imperfection
introduced
into
our
Nature
by
Sin
;
restores
it
to
that
primitive
Glory
which
it
obtained
in
the
State
of
Innocence
;
rescueth
us
from
the
Slavery
of
the
Devil
;
repairs
the
Honour
and
Integrity
of
our
Souls
;
and
renders
us
infinitely
Happy
,
by
making
us
Partakers
of
the
Divine
Favour
.
For
this
was
none
of
the
least
Arguments
,
which
inhanced
the
Glory
os
Christ's
Resurrection
;
that
God
by
interposing
in
so
extraordinary
a
manner
in
his
behalf
,
evidently
manifested
how
dear
he
was
unto
him
,
whom
he
would
not
leave
in
Hell
,
in
a
state
of
Disgrace
,
nor
suffer
to
see
corruption
.
This
raised
him
beyond
the
Degree
of
all
mortal
and
corruptible
Men
,
and
placed
him
in
such
an
height
of
Glory
,
as
cannot
be
resembled
by
any
thing
but
the
Regeneration
of
a
Christian
;
wherein
God
interposeth
by
his
Power
,
not
so
visibly
indeed
,
but
no
less
miraculously
,
converting
,
assisting
and
confirming
him
by
his
Grace
;
without
which
this
admirable
Change
cannot
be
effected
.
A
Change
which
,
however
in
an
inferiour
Degree
,
declares
the
Power
and
the
Love
of
God
,
who
produceth
Habits
of
the
most
exalted
Vertue
in
a
Soul
before
overwhelmed
with
Sin
and
Wickedness
.
For
Resurrection
denotes
not
only
a
Deliverance
from
the
Calamities
of
Death
and
Corruption
,
but
also
an
enabling
any
one
to
renew
an
active
Course
of
Life
.
Our
Lord
was
not
barely
content
to
rescue
his
Body
from
the
Grave
,
and
the
insults
of
his
Enemies
;
but
he
carried
it
with
him
triumphantly
into
Heaven
,
and
there
sitting
at
the
right
hand
of
God
,
employeth
it
in
Conjunction
with
his
Divine
Nature
to
mediate
continually
the
Redemption
of
Man
.
If
then
we
be
risen
with
Christ
,
we
must
manifest
the
truth
of
our
Resurrection
,
by
vital
Actions
proper
to
a
new
and
spiritual
Life
;
which
are
the
Exercise
of
all
spiritual
Vertues
,
and
a
strict
Conformity
to
the
Laws
of
that
new
Society
with
Heaven
,
wherein
we
are
engaged
.
Farther
,
a
bare
recovery
of
Life
deserveth
not
the
Title
of
a
Resurrection
,
for
then
the
intermediate
Death
would
have
been
of
no
advantage
;
at
least
it
reacheth
not
the
illustrious
Example
of
our
Lord's
Resurrection
;
who
after
that
was
endued
,
with
a
farr
more
glorious
State
than
before
his
Death
.
Before
his
Crucifixion
he
was
subject
to
all
the
Infirmities
of
humane
Nature
,
Sin
only
excepted
;
after
his
Resurrection
exempted
from
them
all-Before
his
Passion
subject
to
change
and
decay
,
after
his
Resurrection
instated
in
an
eternal
and
immutable
Possession
of
Glory
.
For
as
St.
Paul
amplifies
this
very
matter
,
Rom.
VI.
9.
Christ
being
raised
from
the
dead
,
dieth
no
more
;
Death
hath
no
more
Dominion
over
him
.
His
Life
preceding
and
following
his
Resurrection
were
infinitely
different
;
that
contemptible
and
mean
,
this
glorious
and
terrible
;
that
common
with
the
rest
of
Mankind
,
this
exalted
above
all
the
Infirmities
of
humane
Nature
.
And
this
is
the
Reason
,
why
our
Saviour
conversed
not
openly
among
the
Jews
after
his
Resurrection
,
as
he
had
done
before
;
from
that
time
a
new
and
different
State
of
Life
was
to
commence
,
never
any
more
to
be
altered
or
relinquished
.
Whence
we
are
taught
,
that
to
come
up
to
the
Resurrection
of
our
Lord
and
Master
,
and
express
it
nearly
in
our
Lives
,
we
ought
to
exceed
what
is
required
of
us
in
a
Natural
State
,
and
improve
our
Obedience
farther
than
was
exacted
of
us
in
a
State
,
wherein
no
more
than
temporary
Rewards
were
promised
;
at
least
that
after
our
Entrance
into
a
new
Life
,
after
our
Profession
of
Christianity
,
we
walk
invariably
whereunto
we
have
attained
;
that
we
suffer
not
our selves
to
relapse
into
our
former
State
,
which
we
relinquished
bydying
with
Christ
;
and
deprive
our selves
of
the
Benefit
of
partaking
in
his
Resurrection
,
by
a
similitude
in
this
Life
,
which
might
otherwise
secure
to
us
a
nearer
imitation
of
him
by
a
glorious
Resurrection
in
the
next
.
Of
this
the
Resurrection
of
our
Lord
giveth
us
the
greatest
assurance
.
Without
that
signal
Confirmation
of
the
truth
of
the
Divine
Promises
Men
would
have
been
prone
to
dis-believe
them
.
It
seemed
a
matter
incredible
both
to
Jews
and
Gentiles
,
that
God
should
after
many
Ages
recollect
the
scattered
parts
of
a
dead
Body
,
and
reuniting
them
into
their
former
Frame
,
once
more
animate
them
with
a
living
Soul
.
This
to
some
seemed
impossible
,
to
others
improbable
.
But
both
were
refuted
by
the
Example
of
our
Lord's
Resurrection
;
which
was
to
that
purpose
always
urged
by
the
Apostles
in
their
Preaching
,
and
is
employed
by
St.
Paul
as
the
chief
Argument
against
the
incredulity
of
the
Corinthians
,
in
the
1
Epist.
XV.
Chapter
.
God
had
promised
as
well
to
raise
up
Mankind
at
the
last
day
,
as
to
raise
up
his
Son
on
the
Third
day
;
and
the
certain
Completion
of
this
latter
Promise
secured
the
Belief
of
the
former
;
there
being
no
more
effectual
Argument
to
perswade
Men
to
rely
upon
the
Promise
of
future
Benefits
,
than
to
demonstrate
to
them
,
how
all
preceding
Promises
were
infallibly
performed
.
And
thus
in
some
sense
all
Mankind
may
be
said
to
rise
with
Christ
,
inasmuch
as
Christ
being
risen
from
the
dead
,
is
become
the
first
fruits
of
them
that
slept
,
1
Cor.
XV.
20.
That
as
the
whole
Mass
is
sanctified
by
the
Dedication
of
the
first
Fruits
;
so
all
Mankind
received
an
earnest
of
the
Divine
Promises
concerning
their
Resurrection
,
in
the
Person
of
Christ
.
But
then
in
a
more
particular
and
proper
manner
,
all
faithful
Christians
may
be
said
to
rise
with
Christ
.
There
is
a
Resurrection
to
Death
as
well
as
Life
;
a
terrible
as
well
as
a
desireable
Resurrection
.
To
rise
therefore
with
Christ
,
is
the
happy
Resurrection
,
and
That
,
as
St.
Peter
tells
us
,
1
Epist.
I.
4.
is
to
rise
to
an
inheritance
incorruptible
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
us
.
That
this
will
be
the
Reward
of
all
good
and
pious
Christians
,
the
Resurrection
of
their
Lord
and
Master
is
sufficient
assurance
to
them
.
To
such
Christ
is
a
Head
;
and
what
more
natural
than
for
the
Members
to
follow
their
Head
?
He
is
the
Captain
of
their
Salvation
;
and
what
more
consistent
than
for
Soldiers
to
follow
their
Captain
?
He
is
their
forerunner
;
and
what
more
usual
than
for
Travellers
to
follow
their
Leader
,
a
Forerunner
who
is
for
us
entred
,
Hebr.
VI.
20.
that
is
,
to
take
Possession
in
our
Names
,
and
for
our
behalf
;
agreeably
to
what
himself
had
promised
to
his
faithful
Disciples
,
that
he
departed
from
them
into
Heaven
,
only
to
prepare
Mansions
for
them
;
and
that
where
he
was
,
there
they
should
be
also
.
How
blessed
and
desireable
then
shall
the
state
of
the
Faithful
be
after
the
Resurrection
,
when
they
shall
be
made
Companions
with
the
Son
of
God
,
and
even
share
with
him
in
his
present
Happiness
?
A
Happiness
,
which
,
however
inconceivable
in
this
Life
,
is
excellently
deseribed
by
the
Apostle
in
the
latter
words
of
my
Text
,
where
Christ
sitteth
at
the
right
hand
of
God
.
He
sitteth
,
to
denote
the
Permanence
and
Eternity
of
his
Happiness
;
and
at
the
right
hand
of
God
,
to
shew
the
Power
,
Majesty
,
and
Glory
,
wherewith
he
is
invested
.
Such
were
the
glorious
consequences
of
our
Saviour's
Resurrection
;
and
such
will
be
the
blessed
Effects
of
our's
also
,
if
we
diligently
observe
the
Apostle's
Precept
,
which
he
inferrs
from
our
rising
with
Christ
,
That
we
seek
those
things
which
are
above
.
If
ye
then
be
risen
with
Ch●…ist
,
seek
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
.
Our
Lord
after
his
Resurrection
settled
not
his
abode
upon
Earth
,
he
stayed
no
longer
than
to
instruct
his
Disciples
in
the
necessary
Duties
of
their
Mission
,
and
convince
them
that
he
was
really
risen
.
Even
while
he
remained
upon
Earth
,
he
was
farr
more
reserved
than
before
his
Resurrection
;
abstained
from
a
publick
and
ordinary
Conversation
,
and
resumed
not
the
common
Offices
of
mortal
Life
,
such
as
eating
and
drinking
,
but
only
to
convince
his
Followers
of
the
reality
of
his
Resurrection
.
Not
but
that
he
might
,
if
he
had
pleased
,
continued
all
these
Actions
untill
his
Ascension
,
with
the
same
Innocency
and
Freedom
from
sin
,
which
was
inseparable
from
his
whole
Life
;
but
he
chose
rather
to
teach
us
thereby
,
that
after
our
new
Birth
and
spiritual
Resurrection
,
we
are
not
to
imploy
our
Care
and
Affections
in
the
things
of
this
World
;
but
living
here
as
if
we
lived
not
,
carry
our
thoughts
much
higher
,
even
whither
he
is
gone
before
us
,
and
fix
them
upon
the
Interests
of
Eternity
.
Not
but
that
we
may
,
and
even
ought
to
take
a
prudent
Care
for
the
Concerns
of
this
world
,
while
we
are
engaged
in
it
;
but
that
we
ought
not
to
rest
here
,
or
make
this
our
ultimate
end
;
but
make
it
the
great
business
of
our
Lives
to
secure
those
more
noble
Ends
,
which
are
proposed
to
us
,
the
Fruition
of
God
,
and
Society
of
Christ
in
Heaven
.
This
all
will
acknowledge
to
be
our
farr
greatest
Concern
;
and
then
surely
our
utmost
Care
ought
to
be
employed
in
the
Acquisition
of
it
.
What
we
earnestly
Love
,
we
cannot
but
diligently
seek
;
it
being
most
true
,
That
where
our
treasure
is
,
there
will
our
hearts
be
also
.
Desire
is
the
Spring
of
all
Actions
in
us
;
and
whatsoever
we
perform
,
even
the
most
trifling
Action
,
ariseth
from
the
desire
of
some
end
to
be
obtained
by
it
;
so
that
we
cannot
be
said
so
much
as
to
desire
the
Joys
of
Heaven
,
if
we
diligently
seek
not
to
obtain
them
,
by
all
those
means
which
are
possible
to
us
and
proposed
by
God
.
If
we
retain
an
unlawful
Love
of
the
Pleasures
of
this
Life
,
it
is
manifest
we
preferr
the
Satisfaction
proceeding
from
them
,
before
the
Concerns
of
the
next
;
and
however
we
be
said
abstractedly
to
desire
these
,
yet
certainly
in
that
Case
we
desire
them
not
in
Comparison
of
the
other
;
nay
,
we
even
quit
our
desire
of
them
,
which
we
may
truly
be
said
to
reject
,
when
we
espouse
an
Interest
,
which
we
know
to
be
utterly
inconsistent
with
it
.
But
farr
be
this
from
any
Christian
,
to
admire
and
celebrate
the
Glories
of
his
Lord's
Resurrection
,
and
yet
refuse
the
offers
of
sharing
with
him
in
it
.
We
have
all
already
,
by
our
Baptism
,
and
by
assuming
the
Name
of
Christians
,
professed
to
die
with
Christ
,
and
to
rise
with
him
;
and
if
we
falsifie
not
these
Resolutions
,
we
cannot
but
set
our selves
wholly
to
seek
those
things
which
are
above
.
To
die
is
to
suspend
,
or
to
cease
the
ordinary
Actions
of
Life
;
and
if
yet
the
Lusts
of
the
world
and
the
Flesh
be
retained
;
if
the
same
Care
be
employed
on
the
Concerns
of
it
,
which
were
before
any
hopes
of
a
future
&
better
Life
were
given
;
if
the
same
Love
,
the
same
desire
of
earthly
Satisfactions
continue
,
such
a
Person
can
no
more
be
said
to
have
died
to
the
World
,
than
a
Body
to
be
naturally
dead
,
which
yet
continueth
to
eat
,
and
drink
,
and
walk
,
and
perform
all
the
ordinary
Actions
of
Life
.
After
those
things
do
the
Gentiles
seek
,
who
are
without
God
in
the
world
,
who
have
hope
only
in
this
Life
;
who
expect
no
Satisfaction
,
but
what
they
reap
here
below
.
From
these
a
Christian
separates
himself
by
his
Baptism
;
professeth
himself
a
Member
of
a
different
Society
,
which
proceeds
upon
contrary
Principles
,
and
foundeth
his
Interests
in
another
Life
.
He
abandons
his
Pretensions
to
the
unlimited
Pleasures
of
this
Life
,
Crucifies
his
Affections
,
and
dieth
to
the
world
,
that
he
may
rise
with
Christ
;
rise
with
him
here
to
a
new
Life
,
that
he
may
rise
with
him
to
Glory
hereafter
.
In
Confirmation
of
this
blessed
Hope
,
he
often
considers
of
his
Lord's
Resurrection
;
he
celebrates
the
Mercy
and
Faithfulness
of
God
in
comforting
his
afflicted
Church
as
upon
this
day
,
by
restoring
to
her
the
Presence
of
her
Beloved
Saviour
:
He
thence
conceiveth
assured
Hopes
that
himself
shall
in
like
manner
be
raised
up
at
the
last
day
.
And
now
that
the
bodily
Presence
of
his
Lord
is
after
his
Ascension
taken
from
him
,
he
strengthens
his
Faith
,
and
confirms
his
Hope
by
the
frequent
Participation
of
the
Holy
Eucharist
,
instituted
in
remembrance
of
him
:
He
esteemeth
these
sacred
Symbols
received
and
eaten
by
him
as
an
infallible
Pledge
of
his
own
Resurrection
;
agreeably
to
the
Belief
of
the
ancient
Christians
,
who
accounted
the
Body
and
Blood
of
Christ
delivered
to
the
Faithful
,
to
be
a
most
certain
earnest
of
their
future
Resurrection
;
as
being
perswaded
,
that
as
God
permitted
not
the
natural
Body
of
Christ
to
see
Corruption
;
so
neither
will
he
suffer
his
Symbolical
Body
to
be
imprisoned
in
the
Grave
for
ever
.
By
the
Reception
of
these
sacred
Elements
we
are
incorporated
with
Christ
,
and
become
Members
of
his
Mystical
Body
,
and
thereby
obtain
the
highest
assurance
that
we
can
desire
,
that
as
he
raised
up
his
own
Body
on
the
Third
day
,
so
he
will
raise
up
us
,
who
are
thereby
Members
of
his
Body
,
in
his
due
time
.
Only
let
us
by
dying
to
the
World
and
living
to
him
,
by
renouncing
the
inordinate
Affections
of
the
Flesh
,
seeking
those
things
which
are
above
,
so
fit
our selves
for
the
Reception
of
his
Representative
Body
in
the
Holy
Sacrament
,
that
we
be
not
unworthy
after
Death
to
be
received
unto
the
Society
of
his
Natural
,
and
now
glorious
Body
in
Heaven
,
Where
he
sitteth
on
the
right
hand
of
God
.
To
him
with
the
Father
,
and
the
Holy
Spirit
,
be
ascribed
all
Honour
,
Power
,
and
Glory
,
henceforth
and
for
evermore
.
The
Fourteenth
SERMON
PREACH'D
May
4th
.
1689.
At
LAMBETH
CHAPEL
.
Joh.
XIV
.
1.
Let
not
your
heart
be
troubled
:
ye
believe
in
God
,
believe
also
in
me
.
OUR
Lord
and
Saviour
,
being
now
ready
to
leave
the
World
and
return
to
his
Father
,
endeavoured
by
many
Preparatory
Discourses
to
confirm
the
Minds
,
and
dispel
the
Anxiety
of
his
Disciples
,
who
began
to
despond
at
the
News
of
his
approaching
Departure
.
This
to
them
,
not
yet
fully
understanding
the
design
of
Christ's
Coming
,
seemed
a
total
Dereliction
of
them
,
and
abandoning
them
to
the
World
.
They
had
forsaken
all
the
present
Conveniences
of
Life
,
when
they
entred
into
the
number
of
his
Disciples
;
and
had
all
along
shared
in
the
Miseries
and
Hardships
,
that
their
Master
was
content
to
endure
on
Earth
,
in
hopes
of
partaking
at
last
in
the
Glories
of
that
temporal
Kingdom
,
which
they
fondly
imagined
he
would
found
on
Earth
.
With
these
Hopes
they
supported
themselves
under
all
their
Calamities
;
and
busied
themselves
in
proposing
imaginary
Methods
of
enjoying
what
they
so
long
and
so
earnestly
expected
.
We
find
them
disputing
who
should
be
the
greatest
Officer
,
or
the
principal
Favourite
in
this
Kingdom
;
who
should
sit
on
his
right
hand
and
on
his
left
.
And
now
that
after
their
Lord
had
entred
into
Jerusalem
in
a
triumphal
manner
,
their
Hopes
were
enhanced
,
and
Expectations
grew
higher
,
as
believing
the
Completion
of
them
to
be
at
hand
,
and
that
this
glorious
Kingdom
of
the
Messias
would
immediately
commence
:
When
on
a
sudden
all
their
Hopes
were
dashed
,
and
their
imaginary
Happiness
overthrown
,
by
a
free
and
open
Declaration
of
their
Lord
concerning
his
Sufferings
and
ignominous
Death
,
which
now
drew
near
,
and
were
immediately
to
be
accomplished
.
In
what
Confusion
and
Anxiety
must
we
then
conceive
them
to
have
been
,
when
not
only
their
Hopes
,
and
therein
,
in
their
own
Opinion
,
the
Fruits
and
Reward
of
so
many
Labours
,
so
much
Hardship
undertaken
and
endured
in
prospect
of
their
Preferment
in
a
temporal
Kingdom
to
be
founded
by
their
Master
,
were
in
an
instant
overthrown
and
cancelled
:
When
not
only
themselves
were
to
be
dispersed
,
as
sheep
having
no
Shepheard
,
exposed
to
the
Derision
,
Insults
and
Persecution
of
the
Jews
,
who
,
as
our
Lord
foretold
,
should
even
force
them
to
deny
their
Master
,
and
thereby
renounce
all
Title
to
any
share
in
the
Glories
of
his
Kingdom
:
When
they
were
to
be
left
alone
without
any
Head
to
direct
,
comfort
,
and
protect
them
:
When
not
only
all
these
Calamities
were
to
come
upon
themselves
;
but
also
their
dearest
Lord
and
Master
was
to
be
delivered
up
to
the
Rage
of
wicked
Men
,
to
be
treated
with
the
utmost
Indignities
,
and
at
last
Crucified
as
a
Malefactor
?
What
Distraction
must
they
then
have
suffered
,
when
so
many
contrary
Passions
,
Love
of
their
Master
,
and
fear
of
their
own
Misery
,
Deprivation
of
past
hopes
,
and
Despair
of
future
Happiness
wrought
together
in
their
Minds
?
They
retained
still
indeed
some
faint
Hopes
of
the
Resurrection
of
their
Lord
,
after
three
days
Imprisonment
in
the
Grave
,
who
should
then
enter
upon
his
Kingdom
and
satisfie
all
their
Expectations
;
but
alas
even
these
remaining
Hopes
are
dissipated
by
our
Saviour's
acquainting
them
in
this
Chapter
,
that
immediately
after
his
Resurrection
he
was
to
leave
the
World
,
and
go
unto
the
Father
.
In
this
disconsolate
Condition
of
the
Church
,
our
Lord
seeks
to
chear
up
the
Spirits
and
remove
the
Despair
of
his
Followers
;
by
representing
to
them
the
necessity
of
his
Suffering
,
That
thus
it
was
written
,
and
that
thus
it
behoved
Christ
to
suffer
;
by
giving
them
the
Promise
of
the
Holy
Ghost
,
who
should
both
Comfort
,
Instruct
and
Guide
them
;
by
assuring
them
this
Comforter
could
not
be
sent
,
untill
himself
first
returned
to
the
Father
,
and
by
his
Intercession
should
obtain
the
Mission
of
him
;
that
although
his
Bodily
Presence
should
be
taken
from
them
,
yet
that
it
was
for
their
good
;
and
that
he
would
ever
continue
to
be
present
with
them
,
by
the
influences
of
his
Government
and
Blessed
Spirit
,
by
interceding
for
them
continually
with
the
Father
,
by
promoting
their
Requests
in
the
Court
of
Heaven
,
by
pouring
down
his
Gifts
and
Graces
on
them
,
and
watching
over
them
with
a
constant
Eye
of
Providence
;
but
above
all
,
in
preparing
Mansions
for
them
in
Heaven
,
to
receive
them
after
Death
,
and
the
Final
Completion
of
their
Labours
upon
Earth
.
Upon
all
these
Accounts
he
bids
them
not
be
troubled
in
their
Hearts
for
his
Departure
,
and
the
temporal
Calamities
which
they
fancied
would
ensue
upon
it
;
and
for
an
Argument
of
Consolation
,
says
to
them
,
Ye
believe
in
God
,
believe
also
in
me
.
As
if
he
should
say
;
You
canno●…
deny
that
it
is
both
your
Duty
,
and
Safety
also
to
trust
in
God
,
considered
only
as
the
Creator
and
Governour
of
the
World
;
to
resign
up
your
Wills
to
his
difposal
,
and
upon
firm
assurance
,
that
he
both
knoweth
and
willeth
what
is
best
for
you
,
rest
contented
in
all
the
various
Conditions
of
Life
.
If
you
consider
him
as
the
Author
of
your
Religion
,
in
which
ye
have
been
brought
up
,
ye
have
yet
much
greater
reason
to
rely
upon
his
Care
and
Providence
in
all
doubtful
Cases
and
Distresses
;
as
having
often
experienced
his
peculiar
Kindness
to
your
Church
and
Nation
,
in
many
and
wonderful
Instances
,
which
were
therefore
at
first
recorded
,
that
ye
might
from
thence
conceive
assured
hope
of
the
Divine
Goodness
and
Providence
,
interposing
in
your
behalf
in
all
Calamities
;
as
it
is
in
the
LXXVIII
Psalm
.
He
gave
Israel
a
law
,
which
he
commanded
our
forefathers
to
teach
their
children
:
To
the
intent
,
that
when
they
came
up
,
they
might
shew
their
children
the
same
.
That
they
might
put
their
trust
in
God
,
and
not
to
forget
the
works
of
God
.
If
for
these
Reasons
you
are
content
to
trust
in
God
,
and
depend
on
him
for
relief
in
your
Afflictions
;
for
much
greater
Reasons
ye
ought
to
confide
and
relye
upon
my
Promises
of
Assistance
to
you
,
and
constant
Care
of
you
,
even
after
I
shall
be
removed
from
you
;
inasmuch
as
ye
have
received
from
me
more
manifest
Assurances
of
the
peculiar
Favour
of
God
to
you
,
than
ever
were
indulged
to
any
part
of
Mankind
,
to
the
Patriarchs
or
the
Jews
.
My
Ability
to
do
all
this
you
cannot
doubt
;
As
knowing
who
I
am
,
and
what
place
I
bear
in
Heaven
;
or
if
ye
should
not
believe
this
merely
for
the
Consideration
of
the
Divinity
of
my
Person
,
yet
believe
me
for
the
very
works
sake
,
Ver.
11.
being
convinced
by
so
many
Miracles
,
as
I
have
wrought
for
your
Satisfaction
;
that
I
am
able
to
perform
whatsoever
I
Promise
to
you
.
And
then
for
my
willingness
to
do
it
,
you
have
all
along
experienced
my
Affection
to
you
;
and
if
you
do
still
doubt
,
I
do
now
give
you
fresh
Assurances
.
For
if
it
were
not
so
,
I
would
have
told
you
,
Verse
2.
And
if
ye
shall
ask
any
thing
in
my
n●…e
,
I
will
do
it
,
Verse
14.
Even
my
Crucifixion
is
for
your
sake
,
for
to
purchase
Redemption
for
you
;
and
after
that
,
my
return
into
Heaven
is
for
your
sake
also
,
to
secure
your
Reward
,
and
prepare
you
Mansions
there
.
For
in
my
Fathers
house
are
many
Mansions
:
As
it
followeth
in
the
second
Verse
.
I
go
not
to
take
possession
of
the
Joys
of
Heaven
for
my self
alone
,
but
in
your
Name
also
,
and
in
your
behalf
.
Let
not
your
hearts
therefore
be
troubled
,
neither
he
distracted
with
the
Afflictions
that
may
fall
upon
you
.
For
whatsoever
Shocks
you
may
meet
with
in
this
World
;
although
you
be
persecuted
,
injured
,
and
oppressed
;
let
not
this
afflict
you
,
or
cause
you
to
despair
;
this
is
not
your
abiding
place
,
your
Mansion
is
in
Heaven
:
let
this
be
your
Consolation
.
This
was
abundantly
sufficient
to
dispel
the
Anxiety
,
and
raise
the
drooping
Spirits
of
the
Apostles
;
and
not
only
so
,
but
also
in
some
manner
to
support
all
faithful
Christians
in
difficult
Emergencies
to
all
Ages
.
This
was
spoken
indeed
to
the
Apostles
,
but
written
for
our
Instruction
,
whom
it
doth
no
less
concern
.
For
the
Church
succeeding
the
Apostles
,
was
not
by
any
peculiar
Priviledge
exempted
from
Difficulties
and
Disasters
.
The
Promises
made
unto
her
were
not
to
take
place
in
this
Life
;
and
therefore
if
she
were
assaulted
with
Tempests
,
and
oppressed
by
the
Malice
of
Men
or
Devils
,
she
suffers
no
more
,
than
her
Lord
and
Master
did
before
her
;
than
her
Founders
,
and
his
beloved
Disciples
also
did
.
A
greater
Calamity
cannot
befall
the
Church
,
than
what
befell
the
Apostles
at
this
time
:
Nay
,
all
that
ever
the
Church
suffered
,
all
that
it
can
suffer
,
come
farr
beneath
it
:
and
yet
our
Saviour
thought
this
Consideration
a
sufficient
Remedy
to
their
Affliction
.
Much
more
therefore
will
it
suffice
to
remove
our
lesser
Troubles
,
and
continue
a
constant
quiet
and
tranquility
in
our
Minds
,
who
are
Followers
of
the
same
Faith
,
and
Heirs
of
the
same
Hopes
.
And
that
it
may
do
so
,
I
will
take
occasion
from
the
Text
to
Discourse
of
these
two
Heads
.
I.
What
reason
and
ground
Natural
Religion
,
or
the
Mosaick
Dispensation
giveth
us
to
trust
in
God
,
and
receive
Comfort
from
thence
in
all
Difficulties
and
the
apprehension
of
Calamities
;
insinuated
in
those
words
,
Ye
believe
in
God
.
II.
What
force
the
Christian
Religion
hath
superadded
to
these
Reasons
of
Trust
and
Consolation
,
Believe
also
in
me
.
First
then
,
What
Reason
,
&c.
I
joyn
Natural
Religion
,
and
that
of
the
Jews
herein
together
,
because
no
certain
hopes
or
promise
of
Happiness
in
another
Life
were
given
to
either
;
and
upon
that
account
the
Reasons
of
depending
upon
God
in
this
Life
were
common
to
both
.
The
Jews
indeed
had
stronger
reason
to
relye
upon
the
Divine
Providence
,
as
having
had
more
frequent
and
apparent
Experience
of
it
;
but
it
was
a
Reason
of
the
same
kind
with
that
common
to
Natural
Religion
;
which
proceedeth
no
farther
with
any
certainty
,
than
the
consideration
of
the
Divine
Government
of
the
world
in
this
present
Life
.
Let
us
then
enter
into
the
same
Consideration
;
where
the
first
thought
,
which
presents
it self
,
will
be
,
that
since
God
created
Man
by
his
own
good
Pleasure
,
and
continueth
to
govern
him
and
all
other
parts
of
the
Creation
,
according
to
his
own
Primary
Decrees
,
it
is
but
reasonable
that
Man
should
acquiesce
in
the
Laws
of
his
Government
.
For
if
God
bestowed
on
him
the
benefit
of
Existence
,
and
continueth
it
by
a
constant
Preservation
,
he
may
justly
expect
that
Man
should
thankfully
receive
that
Benefit
,
without
repining
that
it
was
no
greater
.
All
other
parts
of
the
Creation
perform
their
Duties
without
variance
in
their
several
Stations
and
Capacities
;
and
if
Man
alone
desires
,
that
his
Station
may
be
changed
,
his
Post
removed
,
he
shews
himself
unworthy
even
of
the
first
Benefit
,
I
mean
that
of
Existence
;
much
more
of
any
extraordinary
Acts
of
Favour
to
be
wrought
by
God
in
his
behalf
.
The
meanest
and
most
miserable
Member
of
Mankind
,
excluding
his
Sins
,
which
are
the
product
of
his
own
Choice
,
is
farr
more
Happy
,
than
any
other
part
of
the
visible
World
;
as
enjoying
a
noble
and
capacious
Soul
;
which
is
capable
of
receiving
true
Happiness
,
if
directed
aright
,
or
at
least
pleasing
it self
with
a
mistaken
Happiness
;
a
Priviledge
which
is
denied
to
the
irrational
part
of
the
Creation
;
which
however
many
of
them
have
more
exquisite
and
accurate
Organs
of
sense
than
Men
,
yet
thence
receive
neither
real
nor
imaginary
Happiness
,
because
not
reflecting
on
any
Perceptions
of
sense
.
After
all
,
let
the
Afflictions
of
any
private
Man
be
never
so
heavy
;
yet
it
cannot
be
denied
,
that
the
more
noble
part
of
him
,
the
Soul
,
is
still
at
Liberty
to
improve
its
more
real
Happiness
,
and
not
subject
to
any
of
those
Calamities
any
farther
,
than
it
shall
immerge
,
or
interest
it self
in
the
Concerns
of
the
Body
.
And
even
this
is
no
small
Consolation
,
that
in
all
the
mis-fortunes
of
this
Life
,
we
perform
the
Will
of
God
,
in
executing
that
Station
,
which
his
Providence
hath
appointed
us
in
the
World
.
And
that
this
Station
is
fittest
for
us
,
we
must
believe
,
if
we
reflect
on
the
perfection
of
the
Divine
Wisdom
;
if
not
fittest
for
us
simply
,
and
in
its
own
Nature
,
yet
in
Conjunction
with
all
other
Circumstances
;
it
being
not
reasonable
that
we
should
at
all
times
expect
the
interruption
of
the
publick
Government
of
the
World
for
our
private
Concerns
.
Indeed
it
must
be
acknowledged
,
that
as
God
is
the
absolute
Governour
of
the
world
,
so
he
is
also
infinitely
Just
and
Holy
;
which
may
encourage
Men
,
who
have
no
knowledge
of
Rewards
or
Punishments
in
another
Life
,
to
expect
,
that
he
should
,
in
an
extraordinary
manner
in
this
Life
,
interpose
in
behalf
of
good
Men
,
and
against
bad
Men.
So
that
however
the
former
Consideration
may
remove
the
Anxiety
of
Men
;
yet
nothing
less
than
an
assured
Belief
of
this
latter
will
ever
perswade
them
to
trust
in
God
,
which
supposeth
the
hopes
of
some
extraordinary
Assistance
or
proceeding
in
the
World
.
And
therefore
such
extraordinary
influences
were
actually
conferred
upon
the
Jews
,
whose
Obedience
,
or
Dis-obedience
was
commonly
attended
with
temporal
Rewards
or
Punishments
.
But
this
was
in
Vertue
of
a
particular
Covenant
;
which
,
admitting
no
better
hopes
,
confined
it
felt
to
the
Concerns
of
this
Life
;
and
after
all
,
received
frequent
Exceptions
and
Variations
;
many
wicked
Men
among
them
living
in
Plenty
,
and
dying
in
Peace
;
and
oth●…rs
of
eminent
Sanctity
persecuted
,
oppressed
,
and
at
last
unjustly
Slain
.
So
that
only
probable
Motives
of
trust
in
God
remained
in
that
Dispensation
under
the
Law
;
as
,
because
Peace
or
Misery
did
for
the
most
part
accompany
Virtue
or
Vice
:
and
this
even
those
,
who
followed
the
Dictates
only
of
natural
Religion
,
in
some
measure
had
;
who
have
often
taken
notice
of
singular
instances
of
Providence
in
reward
of
the
good
,
and
Punishment
of
the
bad
:
And
related
not
only
particular
Examples
of
this
kind
,
but
also
from
the
frequency
of
them
formed
and
delivered
general
Rules
,
that
Wickedness
never
escapeth
unpunished
,
or
Innocence
unrewarded
.
In
short
,
it
is
the
indispensable
Duty
of
Man
to
Act
cheerfully
and
submissively
in
that
Station
,
on
in
those
Circumstances
wherein
the
supreme
Author
of
Life
hath
placed
him
.
;
to
receive
not
only
without
murmuring
,
but
also
with
Reverence
,
all
Dispensations
proceeding
from
him
.
He
hath
just
ground
to
believe
that
God
will
not
forsake
him
,
if
sincerely
putting
his
Trust
in
him
,
nor
suffer
his
Innocence
to
pass
unregarded
;
which
is
a
sufficient
Motive
of
relying
on
his
Providence
,
and
a
necessary
one
of
submitting
to
it
.
But
the
certain
and
infallible
assurance
of
these
Hopes
,
the
exact
knowledge
of
the
methods
of
Providence
in
this
matter
,
and
the
unerring
experience
of
the
Divine
Justice
and
Goodness
herein
,
is
to
be
found
only
in
the
Christian
Religion
:
And
that
it
is
abundantly
found
there
,
I
come
next
to
shew
,
by
considering
in
the
second
place
II.
What
force
and
weight
the
Christian
Religion
hath
superadded
to
the
natural
or
precedent
Reasons
and
'
grounds
of
Trust
and
reliance
in
God
,
and
therein
of
Consolation
in
Dangers
and
Afflictions
.
In
the
Natural
,
or
under
the
Mosaick
Law
,
the
apparent
hopes
of
Mankind
were
terminated
in
this
Life
;
and
although
the
common
.
Notions
of
the
perfection
of
the
Divine
Justice
,
and
the
visible
experience
of
the
great
Disproportion
in
the
distribution
of
Rewards
and
Punishments
in
this
Life
,
induced
many
to
believe
,
that
a
more
equal
and
impartial
Survey
of
the
Actions
of
Men
would
be
taken
after
Death
;
and
the
Soul
of
Man
,
which
is
not
capable
of
Dissolution
,
receive
then
the
merits
or
demerits
of
its
Actions
;
as
considering
.
Men
could
not
but
esteem
this
as
most
rational
in
it self
,
so
not
unlikely
;
yet
the
perswasions
of
it
were
in
the
Gentiles
little
more
than
some
faint
Hopes
and
Wishes
,
and
in
the
Jews
wrapt
up
in
obscure
Prophecies
,
or
uncertain
Interpretations
.
But
in
the
Christian
Religion
,
these
Conjectures
being
advanced
into
certainty
,
these
Hopes
into
assurance
;
the
reliance
and
trust
in
God
consequent
to
them
,
which
in
the
former
could
not
but
be
faint
and
weak
,
became
now
lively
and
vigorous
.
To
a
Christian
,
who
professeth
himself
a
stranger
and
Pilgrim
in
the
earth
,
who
disowns
the
placing
of
his
hopes
on
this
side
Heaven
,
it
seems
not
strange
,
that
God
should
suffer
him
to
labour
under
Difficulties
and
Calamities
;
since
these
affect
not
his
grand
Concern
,
hinder
not
his
real
Happiness
,
and
many
times
tend
highly
to
promote
it
.
In
taking
that
Profession
on
him
,
he
renounced
the
immoderate
Love
of
the
World
,
the
gratifying
his
Lusts
,
and
the
ease
of
his
Body
;
professed
himself
a
Citizen
of
another
Countrey
,
and
listed
himself
under
the
Banner
of
a
Crucified
Saviour
;
and
in
Vertue
of
these
Resolutions
proceeds
in
a
steady
course
of
Vertue
and
Holiness
to
attain
his
end
;
is
not
amazed
at
any
Terrours
or
Disasters
,
which
may
meet
him
in
the
way
;
declines
them
indeed
as
farr
as
Prudence
will
permit
,
but
will
not
forsake
the
right
way
to
avoid
them
.
A
natural
consequence
to
a
firm
Belief
in
God
and
Christ
,
and
that
Opinion
which
is
rooted
in
all
true
Christians
,
that
the
real
Happiness
and
perfection
of
Man
is
to
be
expected
in
another
Life
;
that
Crosses
and
Afflictions
in
this
world
hinder
not
the
Acquifition
of
this
supreme
Good
,
and
oft-times
promote
it
.
If
publick
Calamities
invade
the
Church
,
if
private
Miseries
affect
himself
,
a
sincere
Christian
is
neither
scandalized
at
the
one
,
nor
Despairs
through
the
other
.
He
considers
,
that
if
he
suffers
for
the
name
of
Christ
he
is
happy
;
if
upon
any
other
account
,
without
his
own
fault
,
his
Affliction
may
be
of
use
to
him
,
may
correct
his
wandring
thoughts
,
and
fix
his
hope
upon
God
alone
;
but
that
in
no
Case
it
tends
to
deprive
him
of
his
chief
and
ultimate
End
,
the
Fruition
of
God
in
another
Life
.
The
exceeding
Happiness
of
that
Fruition
so
infinitely
surpasseth
all
the
Petty
satisfactions
of
this
World
,
and
the
Duration
of
it
the
continuance
of
this
Life
;
that
no
Affliction
,
no
Calamity
so
grievous
,
can
happen
to
any
one
,
which
will
not
seem
light
under
the
apprehension
of
those
Blessed
Hopes
.
Men
may
lessen
our
Enjoyments
here
below
;
but
yet
notwithstanding
the
Rage
or
Envy
of
Men
,
it
is
in
our
Power
to
augment
and
improve
them
above
.
For
so
the
Fathers
do
generally
expound
the
Promise
of
our
Saviour
following
the
Text
:
In
my
Fathers
house
are
many
Mansions
;
that
is
,
in
Heaven
are
many
and
different
Degrees
of
Glory
prepared
for
you
,
to
be
distributed
according
to
your
greater
or
less
perfection
in
Holiness
.
This
is
the
only
Ambition
worthy
of
a
Christian
,
to
aim
at
an
eminent
Station
in
that
Blessed
place
,
where
Preference
will
be
no
Injury
to
another
,
nor
diminish
another's
Happiness
;
contrary
to
the
proceedings
of
this
World
,
where
the
greatness
or
estate
of
one
Man
can
be
raised
no
otherwise
than
upon
the
Ruins
or
Decay
of
another
.
It
can
scarce
be
hoped
indeed
,
nor
is
it
expected
by
God
,
that
Man
should
free
himself
absolutely
from
all
concern
for
things
here
below
.
Such
impassibility
will
be
one
of
our
chief
Perfections
,
when
our
Nature
shall
be
raised
above
this
corruptible
Condition
,
and
become
spiritualized
;
but
to
aim
at
it
in
this
Life
may
perhaps
be
an
impossible
Design
,
but
certainly
not
our
Duty
.
We
are
here
Citizens
of
the
whole
World
,
and
as
such
,
bound
to
seek
the
good
of
Mankind
in
general
;
Members
of
a
Civil
Society
,
and
as
such
,
obliged
to
promote
the
Peace
and
Welfare
of
our
Countrey
;
Members
of
a
Christian
Church
,
and
as
such
,
commanded
to
Labour
for
the
external
Peace
and
Prosperity
of
Jerusalem
;
Lastly
,
in
our
own
private
Capacities
.
God
designed
at
least
some
sort
of
Happiness
even
in
this
Life
for
Man
,
when
he
placed
him
in
the
World
;
and
this
we
may
lawfully
pursue
and
improve
,
as
far
as
the
Rules
of
Justice
,
Sobriety
,
and
Religion
will
permit
.
To
be
unconcerned
in
all
these
is
so
far
from
being
a
Duty
,
or
required
by
God
,
that
in
most
Cases
it
may
become
a
Crime
.
But
the
Exhortation
of
our
Saviour
in
this
place
,
and
the
Precepts
of
the
Christian
Religion
in
general
,
require
us
not
to
be
anxious
and
sollicitous
about
any
Contingencies
on
this
side
Heaven
:
Not
to
suffer
our selves
to
be
so
transported
with
Passions
,
arising
from
either
the
Sense
or
the
prospect
of
unhappy
Accidents
in
this
World
,
as
may
embroil
our
minds
,
disturb
our
thoughts
,
and
hinder
the
performance
of
more
noble
and
Divine
Duties
:
much
less
to
conclude
our selves
unhappy
,
to
despond
and
murmur
,
to
repine
at
the
publick
Government
of
the
World
,
and
distract
the
Soul
with
Melancholy
thoughts
of
private
mis-fortunes
.
Such
a
Perturbation
of
mind
would
be
most
unworthy
a
rational
Man
;
much
mo●…e
a
knowing
Christian
,
who
cannot
but
be
convinced
,
that
it
is
in
his
own
Power
to
render
himself
truly
happy
notwithstanding
all
the
opposition
of
Men
or
Devils
;
and
amidst
all
the
Disasters
of
Fortune
,
the
Injuries
of
Men
,
and
Calamities
of
this
Life
,
to
press
forward
toward
the
Mark
of
his
high
calling
,
and
attain
the
Reward
of
his
Labours
.
But
the
chief
design
of
our
Lord
in
these
words
,
was
to
warn
his
Disciples
to
avoid
that
common
Errour
,
to
which
Mankind
is
so
prone
,
of
concluding
from
private
Mis-fortunes
or
publick
●…alamities
,
that
God
hath
forsaken
them
,
and
withdrawn
his
Protection
and
delivered
them
up
to
the
Will
of
their
Enemies
,
to
Despair
and
Misery
.
Men
are
so
much
inured
to
pass
Judgments
from
the
report
of
their
Senses
,
that
they
are
apt
falsly
to
perswade
themselves
that
God
hath
disowned
them
,
and
withdrawn
the
influences
of
his
Favour
,
as
often
as
he
interposeth
not
his
Power
in
a
visible
manner
to
rescue
them
from
Injuries
and
Oppressions
,
from
Miseries
and
Mis-fortunes
.
Thus
the
Apostles
receiving
the
News
of
their
Lord's
intentions
to
leave
the
Earth
,
and
return
to
Heaven
,
could
hardly
be
induced
to
believe
,
that
when
he
had
removed
his
Bodily
Pre●…ence
from
them
,
he
would
continu●…
his
Care
of
them
,
or
Favour
to
them
.
They
abandoned
themselves
to
Grief
and
Despair
,
gave
up
themselves
for
lost
,
and
began
to
question
the
sincerity
of
his
Love
and
reality
of
his
Promises
.
It
was
indeed
so
great
an
Affliction
to
the
Apostles
to
be
deprived
of
the
Blessed
Presence
of
their
beloved
Master
,
that
no
Christian
since
those
days
,
can
pretend
to
have
endured
such
a
Loss
;
but
in
a
Christian
,
assured
of
the
Promises
of
another
Life
,
knowing
the
Nature
of
true
Happiness
,
and
the
method
directed
by
Christ
to
attain
it
,
it
is
inexcusable
to
form
an
Opinion
of
the
dis-favour
of
God
from
temporal
Afflictions
.
According
to
the
ordinary
Course
of
the
World
,
it
cannot
but
happen
that
Misfortunes
will
attend
the
best
of
Men
,
and
whole
Societies
be
involved
in
general
Calamities
.
But
then
none
will
presume
to
say
,
that
it
is
convenient
that
the
fixed
and
constant
Course
of
the
World
should
be
violated
to
satisfie
these
particular
Cases
.
The
Preservation
of
the
publick
Order
of
the
World
,
and
general
Laws
of
Providence
,
is
a
matter
of
greater
Concern
than
the
relief
of
particular
Irregularities
.
It
is
sufficient
to
manifest
both
the
Justice
and
the
Wisdom
of
God
,
that
he
hath
settled
such
Laws
of
Government
in
the
World
,
that
all
Men
may
,
if
they
please
,
make
themselves
truly
Happy
;
none
become
truely
miserable
,
but
through
their
own
default
.
We
believe
indeed
that
God
doth
often
,
even
in
this
World
,
interpose
in
an
extraordinary
manner
in
behalf
of
his
Church
,
or
faithful
Servants
;
but
the
Motives
and
Causes
of
the
Divine
Conduct
herein
,
may
be
so
various
and
different
,
that
no
certain
Argument
of
favour
or
dis-favour
can
be
drawn
from
them
.
He
may
bring
Mis-fortunes
upon
pious
Men
to
Correct
them
,
to
restrain
their
Passions
,
or
afford
them
opportunity
of
improving
particular
Vertues
and
Duties
.
He
may
conferr
temporal
Felilicity
on
wicked
Men
,
to
oblige
them
by
Benefits
to
Repentance
,
or
to
serve
and
promote
some
wonderful
Ends
in
the
Government
of
the
World
or
the
Church
,
which
they
little
think
of
,
and
contribute
to
it
without
their
knowledge
.
He
may
punish
the
good
in
this
Life
,
for
their
sins
of
Omission
,
Passion
,
or
Inadvertency
,
that
so
he
may
Reward
them
in
the
next
,
for
their
more
constant
and
regular
Course
of
Piety
.
He
may
reward
bad
Men
in
this
Life
,
for
those
few
good
Actions
which
they
do
;
that
so
he
may
leave
them
without
excuse
,
when
he
shall
punish
them
in
another
World
for
their
habitual
Wickedness
and
,
Disobedience
.
He
may
continue
their
present
Condition
,
whether
of
Riches
or
Poverty
to
either
;
because
he
,
who
knoweth
the
Constitutions
and
Hearts
of
all
Men
,
foresees
that
the
one
would
not
be
able
to
continue
his
Innocen●…e
,
and
the
other
grow
much
worse
,
in
a
different
state
of
Life
.
He
may
punish
with
general
Calamities
,
the
Sins
and
Corruptions
of
publick
Societies
,
which
cannot
be
punished
as
such
in
another
Life
;
and
then
it
is
not
reasonable
,
that
any
good
Men
,
who
share
in
the
Society
,
should
require
to
be
exempted
by
so
many
private
Miracles
from
the
universal
Calamity
.
The
Church
of
Christ
hath
received
indeed
many
and
greatPromises
of
particular
Favour
and
Assistance
.
But
then
it
is
not
necessary
that
this
Divine
Favour
should
exert
it self
in
bestowing
of
temporal
Prosperity
.
Affliction
and
Persecution
may
be
sometimes
farr
more
convenient
to
the
Church
,
to
restore
her
decayed
Di●…cipline
,
to
revive
her
languishing
Zeal
,
to
awaken
the
negligent
,
to
separate
the
false
,
to
reform
all
the
Members
of
it
.
The
Church
hath
indeed
experienced
in
all
Ages
manifest
interpositions
of
Divine
Providence
in
favour
of
her
:
She
hath
been
often
freed
in
an
extraordinary
manner
from
the
Rage
of
her
Persecutors
,
the
designs
of
Apostates
,
and
infection
of
Hereticks
.
Kings
have
been
her
nursing
Fathers
,
and
Queens
her
nursing
Mothers
;
She
hath
surmounted
the
opposition
of
all
her
Enemies
,
and
through
an
uninterrupted
Course
of
many
Ages
,
enjoyed
both
the
Blessings
of
the
Earth
,
and
the
Hopes
of
Heaven
.
The
Apostles
,
reduced
at
the
Crucifixion
and
Departure
of
our
Lord
to
that
miserable
Condition
,
which
we
before
represented
,
were
comforted
,
and
re-animated
by
the
Mission
of
the
Holy
Ghost
,
at
the
approaching
Feast
of
Pentecost
.
Heaven
then
declared
for
them
,
by
conferring
extraordinary
Gifts
of
knowledge
on
them
,
and
afterward
by
confirming
their
Preaching
,
with
no
less
wonderful
Miracles
;
which
removed
their
Anxiety
,
convinced
them
that
the
Love
of
their
Master
now
in
Heaven
,
was
both
continued
and
increased
to
them
,
and
enabled
them
to
subdue
the
victorious
Roman
Empire
,
to
the
Laws
and
the
Name
of
Christ
.
And
least
we
should
imagine
the
Arm
of
God
to
be
shortned
to
us
,
we
of
this
Church
and
Nation
have
been
more
than
once
,
even
in
this
Age
,
delivered
in
an
extraordinary
manner
from
Danger
of
Popery
on
the
one
hand
,
and
Fanaticism
on
the
other
.
But
from
hence
we
are
not
to
raise
confident
assurances
,
that
God
will
always
continue
the
same
Prosperity
to
his
Church
.
He
hath
promised
indeed
,
that
the
Gates
of
Hell
shall
not
prevail
against
it
;
that
the
Faith
shall
never
be
wholly
destroyed
;
nor
a
Succession
of
Pastors
,
wanting
to
preach
the
Word
,
and
administer
the
Sacraments
;
but
has
no
where
engaged
,
that
she
shall
always
enjoy
the
Protection
of
the
Civil
Power
,
and
the
Blessings
of
outward
Peace
.
External
Grandeur
and
Happiness
is
not
necessary
to
the
being
of
a
Church
;
which
may
be
found
in
the
Wilderness
,
as
well
as
in
the
Land
of
Rest
;
in
an
upper
Chamber
,
as
well
as
in
a
stately
Temple
.
After
all
,
we
must
acknowledge
our selves
not
to
be
merely
Passive
,
in
receiving
the
influences
of
the
Divine
Care
and
Providence
.
Our
Lord
bids
us
not
be
troubled
nor
torment
our selves
with
over-much
Anxiety
,
in
Confidence
of
his
Protection
,
and
assurance
of
his
designed
Rewards
;
but
then
at
the
same
time
he
requires
as
a
Condition
,
or
Qualification
of
us
,
Ye
bēlieve
in
God
:
believe
also
in
me
.
Belief
is
an
active
Principle
,
and
includeth
Hope
,
the
great
Spring
and
Motive
of
all
Humane
Undertaking
.
We
know
,
that
we
cannot
attain
the
spiritual
Rewards
of
another
Life
without
our
own
diligent
Endeavours
;
and
it
is
no
less
vain
to
expect
from
God
any
temporal
Benefits
,
such
as
Peace
,
Protection
and
Security
,
to
our selves
in
particular
,
and
the
Church
in
general
,
without
addressing
our selves
by
all
possible
means
and
industry
to
the
Acquisition
of
them
.
One
of
these
means
,
and
that
the
most
effectual
,
our
Saviour
proposeth
to
us
in
the
end
of
this
Discourse
,
Verse
13.
Whatsoever
ye
shall
ask
in
my
Name
,
that
will
I
do
.
May
God
therefore
,
of
his
infinite
Mercy
,
Grant
that
the
Course
of
this
World
may
be
so
peaceably
ordered
,
that
we
may
not
be
distracted
by
Trouble
and
Anxieties
;
may
he
defend
and
protect
his
Church
from
the
rage
and
designs
of
her
Enemies
;
may
we
so
pass
through
things
temporal
,
that
we
finally
lose
not
the
things
eternal
;
for
the
sake
of
our
Lord
Jesus
Christ
,
to
whom
with
the
Father
,
&c.
FINIS
.
Books
Published
by
th●…
Reverend
Mr.
Henry
Wharton
,
and
Printed
for
Ri.
Chiswell
.
ANglia
Sacra
,
sive
Collectio
Histori●…um
,
●…partim
Antiquitus
partim
recenter
Scriptarum
,
de
Archiepiscopis
&
Episcopis
Angliae
,
a
prima
Fidei
Christian●…e
Susceptione
ad
annum
1540.
〈◊〉
primum
in
luccm
editarum
,
in
2
Vol.
Fol.
1691.
The
History
of
the
Troubles
and
Tryal
of
the
most
Reverend
Father
in
God
William
Loud
,
Lord
Arch●…op
of
Canterbury
:
Wrote
by
himself
,
during
his
Imprisonment
in
the
Tower
;
to
which
is
prefixed
the
Diary
of
his
own
Life
,
faithfully
and
entirely
published
from
the
Original
Copy
.
And
subjoyned
a
Supplement
to
the
precedeing
History
;
the
Archbishops
last
Will
:
His
large
Answer
to
the
Lord
Says
Speech
concerning
●…itnrgies
:
His
Annual
Accounts
of
his
Province
delivered
to
the
King
,
and
some
other
things
relating
to
the
History
.
Fol.
1695.
(
There
are
some
few
Printed
in
a
large
Paper
for
such
Gentlemen
as
are
Curious
.
)
Jacobi
Lisserii
Armachani
Archiepisoopi
Historia
Dogmatica
Controversiae
inter
Orthodoxos
&
Pontisicios
de
Scripturis
&
Sacris
Vernaculis
:
Nune
primum
Edita-Accesserunt
ejusdem
Differtationes
duae
de
pseudo-Dionysi●…
Scriptis
&
de
Epistola
ad
Laodjcenos
antehac
ineditae
.
Descripsir
,
digessit
,
&
notis
atque
Auctario
Locupletavit
Henricus
,
Whartan
.
Quarto
,
1689.
A
Brief
Declaration
of
the
Lords
Supper
,
written
by
Dr.
Nicholas
Ri●…ley
,
Bishop
of
London
,
during
his
Imprisonment
,
with
some
Determinations
and
Disputations
concerning
the
same
Argument
,
by
the
same
Author
,
4
to
.
1688.
A
Popish
Pamphlet
Intituled
,
Speculum
Ecclesiasticum
:
Or
,
an
Ecclesiastical
Prospective
Gl●…ss
,
considered
in
its
false
Reasonings
and
Quotations
.
There
are
added
,
by
way
of
Preface
,
two
further
Answers
,
the
First
to
the
Defender
of
the
Speculum
,
the
Second
to
the
Half
sheet
against
the
Six
Conferences
.
Quarto
,
1688.
The
Enthusiasm
of
the
Church
of
Rome
,
Demonstrated
in
some
Observations
upon
the
Life
of
Ignatius
Loyola
(
Founder
of
the
Jesuits
Order
.
)
4
to
.
1688.
Historia
de
Episcopis
&
Decanis
Landinensibus
:
Nec
non
de
Episcopis
&
Decanis
Assavensibus
:
A
Prima
sedis
utriusque
Fundatione
ad
Annum
1540.
Accessit
Appendix
duplex
Instrumentorum
Quorundam
insignium
,
ad
utrumque
Historiam
Spectantium
,
8vo
.
1695.
Other
Books
Printed
for
Ri.
Chiswell
.
ARchbishop
Cranmers
Memorials
,
Folio
.
Dansons
Origine
of
all
Laws
,
Fol.
Bishop
Wettenball's
Method
and
Order
of
private
Devotions
,
10o
.
Three
Volumes
of
Archbishop
Tillotson's
Sermons
,
Published
since
his
Death
by
Dr.
Barker
his
Chaplain
,
8vo
.
—
A
Fourth
Volumn
is
in
the
Press
,
8vo
.
Dr.
Burton's
Sermons
in
Two
Volumes
,
Octavo
.
Published
by
Dr.
Tillotson
.
Dr.
Hammond
of
Christ's
Descent
into
Hell
,
Octavo
.
(
not
Printed
in
this
Works
in
Fol.
)
The
History
of
the
Indian
Prince
,
or
Self
Targht
Philosopher
.
Demonstrating
by
what
steps
and
degrees
Humane
Reason
,
improved
by
Observation
and
Experience
,
may
arrive
to
the
Knowledge
of
Natural
things
,
and
Discovery
of
Supernaturals
,
Octavo
.
Melford's
Discourse
of
Simony
,
Octavo
.
Archbishop
Tenison's
Nine
Sermons
on
several
Occasions
,
Quarto
.
for
1695.
and
1696.
Bishop
Willams's
Twelves
Sermons
at
Esq
Boyles
Lecture
,
Quarto
.
—
(
The
remaining
Four
will
shortly
be
Printed
.
)
Mr.
Whitefoot's
Discourse
of
the
Power
and
Efficacy
of
Charity
,
Octavo
.
Bishop
Patrick's
Hearts
Ease
,
or
Remedies
against
all
Troubles
,
Twelves
.
—
Ten
Sermons
on
several
Occasions
,
Quarto
.
—
Sermon
before
the
Lords
,
Novemb
5th
.
1696.
—
Commentary
on
Genesis
,
Quarto
.
—
Commentary
on
Exodus
,
Quarto
.
Bishop
Burnet's
Sermon
before
the
King
,
on
Christmas
Day
,
1696.
—
Lent
Sermon
before
the
Kin●…
,
March
7th
.
1695.
Notes, typically marginal, from the original text
Notes for div A65591-e170