ONE
and
TWENTY
SERMONS
Preach'd
in
LAMBETH
CHAPEL
.
BEFORE
The
most
Reverend
Father
in
God
Dr.
WILLIAM
SANCROFT
,
late
Lord
Arch-Bishop
of
Canterbury
.
In
the
Years
MDCLXXXIX
.
MDCXC
.
By
the
Learned
HENRY
WHARTON
,
M.
A.
Chaplain
to
His
Grace
.
Being
the
Second
and
Last
VOLUME
.
LONDON
:
Printed
for
●i
.
Chiswell
at
the
Rose
and
Crown
in
St.
Pauls
Church
Yard
.
MDCXCVIII
.
THE
CONTENTS
.
-
SERMON
I.
JOhn
XVI
.
8.
And
when
he
(
the
Comforter
)
is
come
;
he
will
reprove
the
world
of
sin
,
and
of
righteousness
,
and
of
judgment
.
Pag.
1
-
SERMON
II.
1
Cor.
II.
11.
The
things
of
God
knoweth
no
Man
,
but
the
Spirit
of
God
.
p.
25
-
SERMON
III.
Esther
,
V.
13.
Yet
all
this
availeth
me
nothing
.
p.
51
-
SERMON
IV.
Job
XXXVII
.
23
,
24.
Touching
the
Almighty
,
we
cannot
find
him
out
:
He
is
excellent
in
power
,
and
in
judgment
,
and
in
plenty
of
justice
:
he
will
not
afflict
.
Men
do
therefore
fear
him
.
p.
76
-
SERMON
V.
Rom.
XII
.
3.
For
I
say
unto
you
,
through
the
grace
given
unto
me
,
to
every
man
that
is
among
you
,
not
to
think
of
himself
more
highly
than
he
ought
to
think
.
p.
99
-
SERMON
.
VI
,
and
VII
.
1
Pet.
V.
8
,
9.
Your
Adversary
the
Devil
,
as
a
roaring
Lion
,
walketh
about
,
seeking
whom
he
may
devour
.
Whom
resist
stedfast
in
the
Faith
.
p.
124
,
150
-
SERMON
VIII
.
S.
Mark
VIII
.
36.
For
what
shall
it
profit
Man
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
Soul
?
p.
181
-
SERMON
IX
.
S.
Luk.
XVI
.
31.
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
,
though
one
rose
from
the
dead
.
p.
220
-
SERMON
X.
S.
John
VIII
.
12.
I
am
the
Light
of
the
world
.
He
that
followeth
me
,
shall
not
walk
in
darkness
,
but
shall
have
the
Light
of
Life
.
p.
243
-
SERMON
XI
.
1
Pet.
IV.
18.
And
if
the
Righteous
sourcely
be
saved
,
where
shall
the
ungodly
and
the
Sinner
appear
?
p.
266
-
SERMON
XII
.
Matth.
XI
.
30.
For
my
Yoke
is
easie
,
and
my
Burthen
is
light
.
p.
291
-
SERMON
XIII
.
Rom.
XII
.
19.
Dearly
beloved
,
avenge
not
your selves
;
but
rather
give
place
unto
wrath
.
For
it
is
written
,
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
.
p.
318
-
SERMON
XIV
.
Acts
X.
24.
Whom
God
hath
raised
up
,
having
loosed
the
pains
of
death
;
because
it
was
not
possible
,
that
he
should
be
holden
of
it
.
p.
352
-
SERMON
XV
,
XVI
,
XVII
.
1
Tim.
II.
8.
I
will
therefore
,
that
Men
pray
every
where
,
lifting
up
holy
hands
without
wrath
and
doubting
.
p.
380
,
411
,
431
-
SERMON
XVIII
.
Acts
X.
40
,
41.
Him
God
raised
up
the
third
day
,
and
shewed
him
openly
,
Not
to
all
the
People
,
but
to
Witnesses
chosen
before
of
God
.
p.
466
-
SERMON
XIX
.
Mark
XVI
.
19.
So
then
,
after
the
Lord
had
spoken
unto
them
,
he
was
received
up
into
Heaven
,
and
sat
on
the
right
of
God
.
p.
494
-
SERMON
XX.
Matth.
V.
16.
Let
your
light
so
shine
before
Men
,
that
they
may
see
your
good
Works
,
and
glorify
your
Father
which
is
Heaven
.
p.
521
-
SERMON
XXI
.
Luk.
II.
14.
Glory
to
God
in
the
highest
,
and
on
Earth
Peace
,
Good-will
towards
Men.
p.
567
The
First
SERMON
.
ON
WHIT
SUNDAY
,
1689.
At
LAMBETH
CHAPEL
.
John
XVI
.
8.
And
when
he
(
the
Comforter
)
is
come
;
he
will
reprove
the
world
of
sin
,
and
of
righteousness
,
and
of
judgment
.
THE
Mission
of
the
Holy
Ghost
(
which
we
this
day
commemorate
)
was
the
Final
Confirmation
,
and
Completion
of
the
Christian
Religion
;
which
perfected
the
Mystery
of
the
Redemption
of
Mankind
;
and
at
the
same
time
set
the
last
Seal
to
the
truth
of
it
.
Our
Saviour
had
indeed
long
before
gathered
a
Select
number
of
faithful
Apostles
and
Disciples
;
but
can
scarce
be
said
to
have
founded
a
Church
,
till
he
poured
out
the
Holy
Ghost
upon
them
.
Till
then
their
Notions
of
the
intention
of
Christ's
coming
into
the
World
were
dark
and
obscure
,
their
apprehensions
of
the
Nature
and
Constitution
of
the
Kingdom
,
to
be
founded
by
him
,
false
and
frivolous
;
and
as
they
certainly
knew
not
what
form
of
Faith
to
profess
;
so
they
dared
not
profess
it
openly
.
Their
religious
Meetings
were
yet
in
secret
;
and
no
Attempts
yet
made
to
form
a
Church
,
by
Conversion
of
Jews
and
Gentiles
.
Their
thoughts
were
not
so
much
fixed
upon
the
remembrance
of
what
their
Master
had
done
and
suffered
,
as
upon
the
Expectation
of
somewhat
more
to
be
done
by
him
;
that
is
,
upon
the
hopes
of
the
Comforter
,
which
he
promised
to
them
.
They
wanted
yet
those
Perfections
of
mind
,
which
might
qualifie
them
for
the
Execution
of
their
designed
Office
;
that
Zeal
and
Charity
which
might
animate
and
direct
all
the
Members
of
the
Church
;
that
Knowledge
and
Understanding
,
which
might
fit
them
for
Pastors
and
Teachers
,
in
the
absence
of
their
Master
.
All
these
Advantages
were
abundantly
conferr'd
,
these
Necessities
supplied
by
the
sending
of
the
Holy
Ghost
,
as
upon
this
day
.
Then
they
received
internal
light
,
a
full
understanding
of
the
Mysteries
of
the
Messias
,
a
clear
Knowledge
of
all
that
had
been
delivered
to
them
;
then
they
obtained
Abilities
to
execute
the
Office
of
Preaching
,
to
which
they
were
designed
;
and
Courage
to
undertake
it
.
Then
they
began
,
as
to
possess
an
assured
and
rational
Belief
of
Christ
,
so
to
profess
and
declare
their
Belief
in
him
.
So
that
the
Reception
of
the
Holy
Ghost
was
to
them
,
what
Baptism
is
to
us
,
an
entrance
into
the
Church
of
Christ
;
according
to
what
our
Saviour
had
foretold
to
them
after
his
Resurrection
:
Ye
shall
be
baptized
with
the
Holy
Ghost
not
many
days
hence
.
These
were
the
Advantages
conferred
upon
the
Faithful
,
by
the
coming
of
the
Holy
Ghost
;
but
these
were
not
all
.
The
chief
design
of
his
coming
was
to
lay
the
Foundations
of
propagating
the
Belief
of
Christ
through
the
whole
World
,
and
to
offer
the
benefits
of
his
Death
and
Passion
to
all
the
Members
of
Mankind
;
to
assert
the
Divinity
of
Christ
,
to
manifest
the
truth
of
his
Doctrine
,
to
vindicate
the
Honour
of
God
,
to
convince
the
World
of
their
Obligation
to
believe
in
him
,
and
to
confound
the
opposition
of
his
Adversaries
.
To
this
grand
Design
,
the
aforementioned
Gifts
bestowed
upon
the
Apostles
were
subservient
,
being
such
as
enabled
them
to
Preach
the
Word
,
and
confirm
the
Truth
of
it
to
all
Nations
under
Heaven
.
The
Publication
of
the
Gospel
had
hitherto
been
reserved
,
shut
up
in
dark
Speeches
and
Parabolical
Expressions
;
confined
to
an
Hundred
and
twenty
Disciples
,
which
we
read
to
have
been
the
number
of
them
in
the
First
of
the
Acts.
But
from
this
day
it
was
to
be
set
in
a
clear
Light
,
communicated
to
all
,
without
obscurity
or
reserve
,
and
propagated
to
all
parts
of
the
habitable
World
.
The
Person
of
our
Saviour
Christ
had
hitherto
appeared
mean
and
contemptible
;
no
Signs
or
Tokens
of
his
glorious
Kingdom
were
yet
to
be
found
;
but
now
he
was
to
be
rescued
from
that
Imputation
by
visible
and
undeniable
Effects
of
Divine
Power
;
his
Kingdom
was
to
commence
in
the
hearts
of
Men
;
and
become
Glorious
both
from
the
Number
and
Piety
of
his
Followers
.
The
Jews
had
without
controul
dared
to
reject
his
Doctrine
,
vilifie
his
Person
,
and
put
him
to
an
ignominious
Death
;
but
now
they
were
to
be
convinced
by
uncontestable
Proofs
from
Heaven
,
that
his
Person
was
more
than
Humane
,
his
Doctrine
Divine
,
and
themselves
guilty
of
the
most
Enormous
wickedness
in
crucifying
the
Lord
of
Life
.
The
Justice
of
God
the
Father
had
suffered
Aspersions
,
in
not
revenging
the
Sufferings
and
rewarding
the
Labours
of
his
Son
:
But
now
this
was
to
be
cleared
,
and
the
Jews
convinced
;
that
neither
their
Wickedness
should
pass
unpunished
,
nor
his
Merits
unrewarded
.
The
Devil
had
triumphed
in
his
supposed
Conquest
over
Christ
,
and
his
imagination
of
having
baffled
the
Design
of
the
Redemption
of
Mankind
,
by
procuring
the
Author
of
it
to
be
put
to
Death
;
but
his
arrogant
Pretensions
were
henceforth
to
be
checked
,
his
Hopes
to
be
defeated
,
his
Empire
to
be
dissolved
.
All
these
Advantages
were
to
flow
from
the
Mission
of
the
Holy
Ghost
;
and
all
these
our
Lord
sums
up
and
Promises
in
the
words
of
my
Text
:
And
when
he
is
come
;
he
will
reprove
the
world
of
sin
,
and
of
righteousness
,
and
of
judgment
.
In
which
words
we
may
enquire
,
-
I.
In
what
Sense
all
these
Effects
and
Advantages
,
are
to
be
ascribed
to
the
Mission
of
the
Holy
Ghost
.
-
II.
How
far
these
promised
Effects
and
Advantages
of
his
Mission
were
performed
.
As
to
the
First
,
the
word
reproving
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
used
in
the
Text
,
in
the
Original
is
taken
from
judicial
Proceedings
,
and
signifieth
a
Confutation
of
the
adverse
Party
,
by
such
Proofs
and
Testimonies
,
as
by
an
impartial
Judge
should
be
allowed
to
be
valid
.
The
Office
therefore
of
the
Holy
Ghost
was
to
be
the
Paraclet
,
the
Advocate
of
our
Saviour
upon
Earth
,
to
plead
his
Cause
,
to
produce
these
Proofs
,
to
urge
and
propose
them
to
the
World
.
There
were
indeed
abundant
Proofs
before
in
the
Nature
of
the
thing
;
but
Proofs
are
not
convictive
,
till
laid
open
,
declared
and
proposed
.
This
was
the
Office
of
the
Holy
Ghost
,
in
this
he
was
to
be
the
Advocate
of
our
Saviour
;
and
this
he
performed
by
pouring
extraordinary
Gifts
upon
the
Apostles
,
as
on
this
day
;
which
might
enable
them
with
Power
and
Eloquence
,
with
Courage
and
Success
,
to
propose
those
Proofs
,
and
convince
the
world
of
sin
,
of
righteousness
,
and
of
judgment
.
They
were
to
be
the
Instruments
of
this
Reproof
,
this
Conviction
;
not
only
by
their
Gifts
received
,
and
Labours
performed
as
upon
this
day
;
but
by
all
their
Miracles
,
Sermons
,
and
Preaching
performed
in
the
whole
Course
of
their
Ministry
.
All
these
Actions
were
equally
directed
to
the
same
end
,
the
conviction
of
the
World
;
yet
all
in
vertue
of
those
Abilities
which
they
received
upon
this
day
.
All
their
Gifts
and
Labours
were
solely
owing
to
his
power
,
and
derived
from
his
Grant
;
their
Knowledge
to
his
Inspiration
,
their
Courage
and
Constancy
to
his
Support
,
their
Speaking
to
his
Impulse
,
their
Miracles
to
his
Power
,
their
Success
to
his
Blessing
.
So
that
all
which
they
performed
ought
truly
and
properly
to
be
ascribed
to
him
.
All
the
Miracles
,
Actions
,
and
Prophesies
of
their
Lord
before
the
Mission
of
the
Holy
Ghost
;
all
the
Miracles
and
Labours
of
themselves
after
it
,
were
to
contribute
to
the
Conviction
of
the
World
;
but
all
the
Efficacy
,
the
Application
of
this
Conviction
was
to
proceed
solely
from
the
Abilities
conferred
on
them
,
at
the
time
of
his
Mission
.
And
thus
the
Holy
Ghost
continueth
his
Office
of
Advocate
,
not
only
during
the
Apostles
times
,
but
in
all
Ages
of
the
Church
;
since
those
Gifts
which
he
then
began
to
dispense
to
the
Apostles
,
he
still
continueth
to
diffuse
to
the
Faithful
;
and
by
the
Efficacy
of
these
Gifts
it
is
,
that
the
Church
is
maintained
,
the
Faithful
enlivened
,
the
Conviction
continued
.
He
then
convinced
the
World
by
the
Preaching
of
the
Apostles
;
and
he
now
convinceth
it
,
by
the
Preaching
of
their
Successors
acted
with
the
same
Spirit
,
and
by
the
reading
of
the
Holy
Scriptures
,
written
by
them
through
his
assistance
and
direction
.
His
Gifts
indeed
conferred
on
them
were
far
more
eminent
,
because
more
necessary
;
his
Administration
of
the
Church
in
their
time
more
remarkable
,
because
manifesting
the
Completion
of
many
particular
Prophesies
of
our
Saviour
.
Upon
which
account
the
Promises
of
this
Text
were
then
more
eminently
fulfilled
.
And
that
they
were
so
,
I
come
next
in
Order
to
consider
.
First
then
,
the
Holy
Ghost
by
his
coming
,
reproved
or
convinced
the
World
of
Sin
;
because
they
believed
not
on
Christ
,
as
it
follows
in
the
9.
Verse
.
By
the
World
we
are
here
primarily
to
understand
the
Jews
;
who
notwithstanding
all
the
mighty
Signs
and
Miracles
performed
by
Christ
,
denied
Assent
to
his
Doctrine
.
This
disbelief
of
theirs
before
the
Mission
of
the
Holy
Ghost
,
our
Saviour
in
many
places
seems
to
excuse
and
pardon
;
and
St.
Pet.
in
the
III.
of
the
Acts
V.
17.
extenuates
their
crucifying
the
Lord
of
Life
by
their
Ignorance
:
Which
Plea
would
have
been
but
trifling
,
had
not
their
Ignorance
in
some
measure
been
excusable
;
but
after
the
Mission
of
the
Holy
Spirit
to
stand
out
against
those
manifold
Convictions
that
were
then
offer'd
,
could
be
no
other
than
an
inexcusable
Perverseness
and
Incredulity
.
Of
this
we
may
assign
two
several
Reasons
.
First
,
that
although
our
Lord
had
in
his
own
Person
performed
many
,
and
those
stupendious
Miracles
;
yet
these
affected
no
other
than
the
Spectators
of
them
.
For
while
alive
,
he
never
blazoned
abroad
his
Miracles
,
nor
employed
his
Disciples
in
spreading
the
Report
,
and
testifying
the
Truth
of
them
.
So
that
however
many
particular
Persons
,
who
were
Eye-witnesses
of
his
Miracles
,
could
not
but
be
abundantly
convinced
of
his
Divinity
;
yet
the
universal
Conviction
of
the
whole
Nation
of
the
Jews
was
to
be
reserved
to
the
Mission
of
the
Holy
Ghost
:
When
the
Apostles
were
to
be
endued
with
Courage
,
and
Power
from
on
high
,
to
proclaim
his
Actions
,
and
Doctrines
to
all
Men
,
and
if
need
were
,
to
assert
the
Truth
of
them
,
by
other
no
less
extraordinary
Miracles
.
Secondly
,
the
chief
Note
affixed
by
God
,
whereby
to
judge
of
the
Truth
of
any
Prophet
,
and
particularly
of
the
Messias
,
was
the
Completion
of
his
Prophesies
.
Thus
in
Deut.
XVIII
.
when
Moses
assureth
the
Children
of
Israel
,
That
God
should
raise
them
up
in
the
latter
days
a
Prophet
like
unto
himself
,
whom
they
should
be
obliged
to
hear
in
all
things
;
he
gives
them
this
Token
,
whereby
to
judge
between
the
true
and
any
false
Messias
:
If
the
Predictions
of
him
,
who
took
upon
him
the
Name
and
Character
of
the
Messias
,
did
really
come
to
pass
;
then
they
should
acknowledge
him
to
be
the
true
Messias
.
The
most
eminent
,
and
almost
only
Predictions
of
our
Lord
,
which
could
serve
as
Signs
of
this
nature
to
the
Jews
of
that
Age
,
were
the
Mission
of
the
Holy
Ghost
,
the
Resurrection
of
himself
after
three
days
Imprisonment
in
the
Grave
,
and
the
Final
destruction
of
Jerusalem
,
before
that
Generation
should
pass
away
.
The
first
was
happily
accomplished
upon
this
day
;
when
the
Gifts
of
the
Holy
Ghost
were
poured
out
upon
the
Apostles
,
in
so
illustrious
a
manner
;
as
the
Jews
could
not
but
take
notice
of
the
exact
Completion
of
his
Promise
,
of
sending
the
Comforter
not
many
days
after
his
Ascension
;
in
such
a
manner
as
drew
the
eyes
of
all
the
Inhabitants
of
Jerusalem
,
both
Jews
and
Strangers
upon
them
,
and
tended
no
less
to
demonstrate
the
Power
,
than
the
Truth
of
Christ
.
The
second
Prediction
indeed
,
that
of
his
Resurrection
,
was
fulfilled
fifty
days
before
,
but
became
not
an
Argument
of
Conviction
to
the
Jews
till
now
;
as
being
not
till
now
publickly
attested
by
the
Apostles
,
who
were
the
Witnesses
of
it
.
The
Report
of
his
Resurrection
,
had
been
indeed
rumoured
in
Jerusalem
;
which
put
the
Sanhedrim
upon
that
shameful
Device
of
corrupting
the
Soldiers
,
who
guarded
his
Sepulchre
;
but
the
certain
and
publick
Knowledge
of
it
was
not
delivered
,
till
the
Apostles
were
enabled
and
enboldened
to
proclaim
and
testifie
it
to
the
whole
World
by
those
Gifts
which
they
received
upon
this
day
.
After
the
exact
Completion
of
these
Prophesies
and
the
authentick
attestation
of
them
,
no
excuse
remained
to
the
Jews
,
whereby
to
extenuate
their
unbelief
;
according
to
the
Rules
laid
down
by
Moses
,
they
were
now
obliged
to
acknowledge
Christ
to
have
been
a
true
Prophet
,
and
the
true
Messias
;
and
were
convinced
of
their
hainous
Sin
before
commited
by
them
,
in
the
Rejection
of
his
Doctrine
,
and
Crucifixion
of
his
Person
;
the
horror
of
which
Sin
might
induce
them
the
more
readily
to
believe
in
Christ
,
and
lay
hold
of
his
Merits
;
that
so
they
might
obtain
Remission
of
it
.
Otherwise
they
were
to
expect
the
most
severe
Execution
of
Divine
Vengeance
for
their
wilful
obstinacy
and
disbelief
;
as
Moses
had
assured
them
in
the
same
place
,
Deut.
XVIII
.
19.
And
it
shall
come
to
pass
,
that
whosoever
will
not
hearken
unto
my
words
,
which
he
shall
speak
in
my
name
;
I
will
require
it
of
him
.
This
Sentence
,
and
therein
the
Prophesie
of
Christ
,
was
in
a
most
eminent
manner
,
executed
and
fulfilled
,
in
the
Destruction
,
and
intire
Desolation
of
the
whole
Nation
of
the
Jews
,
about
forty
years
after
the
Ascension
of
our
Lord
;
whereby
the
Apostles
and
Disciples
of
our
Lord
then
alive
,
acted
by
the
Holy
Ghost
,
were
farther
enabled
invincibly
to
plead
his
Cause
,
against
the
opposition
of
the
unbelieving
World
,
both
Jews
and
Gentiles
.
For
however
the
Mission
of
the
Holy
Ghost
,
and
the
Consequences
of
it
,
did
more
especially
convince
of
Sin
the
Jews
,
who
were
then
alive
,
and
had
been
guilty
either
of
rejecting
the
Preaching
,
or
contriving
the
Death
of
our
Lord
;
yet
it
contributed
no
less
effectually
to
manifest
the
Unreasonableness
of
all
both
Jews
and
Gentiles
,
who
either
in
that
,
or
in
all
Ages
to
come
,
should
reject
the
Faith
of
Christ
,
when
proposed
to
them
.
For
the
Belief
of
him
was
to
be
proposed
to
all
Creatures
under
Heaven
,
and
confirmed
by
Arguments
drawn
from
hence
;
which
were
so
rational
and
convictive
,
so
clear
and
demonstrative
,
that
they
could
not
be
rejected
without
the
most
extream
Perverseness
;
and
if
rejected
,
the
Holy
Ghost
should
hereby
plead
the
cause
of
Christ
against
them
,
and
convince
the
whole
World
,
and
their
own
Consciences
also
,
if
rightly
judging
,
that
in
rejecting
the
Gospel
they
had
sinned
against
their
own
Souls
;
and
that
nothing
remained
to
them
,
but
a
certain
fearful
Expectation
of
the
fiery
Judgment
,
to
be
most
justly
inflicted
on
them
.
The
second
point
of
which
the
Comforter
was
to
reprove
or
convince
the
World
,
was
of
Righteousness
;
the
reason
of
which
is
assigned
in
the
10th
Verse
;
Because
I
go
to
my
Father
;
and
ye
see
me
no
more
.
The
Justice
of
God
had
to
the
eyes
of
Men
been
clouded
;
when
he
permitted
his
only
begotten
Son
to
be
delivered
up
,
and
crucified
by
wicked
Men
;
when
he
abandoned
him
to
the
Rage
of
his
Enemies
,
and
rescued
him
not
from
the
Insults
of
the
Jews
by
an
extraordinary
Interposition
from
Heaven
.
The
Majesty
of
the
Deity
seemed
then
to
be
eclipsed
,
and
suffer
diminution
;
when
subjected
to
the
Contradiction
and
Affronts
of
unreasonable
Men.
Men
naturally
expect
that
God
should
even
in
this
World
declare
in
behalf
of
oppressed
Innocence
;
either
by
rescuing
it
from
the
Malice
of
its
Enemies
,
or
taking
a
severe
Revenge
upon
the
Oppressors
of
it
.
And
even
Christians
,
who
have
a
better
and
more
certain
Knowledge
of
the
Methods
of
Providence
,
cannot
but
expect
,
and
are
allowed
so
to
do
;
that
if
no
Discrimination
be
made
between
the
Good
and
the
Bad
in
this
life
,
yet
at
least
that
it
shall
be
in
the
next
;
when
Innocence
shall
be
crowned
with
Rewards
,
which
shall
be
enhanced
by
Patience
in
Sufferings
;
and
Violence
chastised
with
Punishments
,
which
shall
be
so
much
the
sharper
,
if
reserved
intire
to
another
World
;
if
no
part
of
them
be
inflicted
in
this
.
This
a
faithful
Christian
expects
from
the
Justice
of
God
;
and
this
the
Scripture
assureth
them
,
Seeing
it
is
a
righteous
thing
with
God
to
recompense
tribulation
to
them
that
trouble
you
;
and
to
you
who
are
troubled
,
rest
;
2
Thess.
I.
6.
And
God
is
not
unrighteous
to
forget
your
work
and
labour
;
Heb.
VI.
10.
If
then
this
Justice
may
be
securely
hoped
for
from
God
by
all
the
Members
of
Mankind
;
how
much
more
by
the
Son
of
God
,
whose
Person
was
of
infinite
Dignity
,
his
Sufferings
fraught
with
the
highest
Aggravations
of
Misery
,
and
his
Persecutors
guilty
of
the
most
enormous
Wickedness
?
That
the
Justice
of
God
might
be
therefore
vindicated
herein
;
that
Sin
might
no
longer
triumph
,
and
Innocence
pass
unregarded
;
God
exalted
his
Son
to
his
own
right
hand
,
seated
him
in
the
Heavens
,
gave
him
Dominion
over
all
things
,
crowned
him
with
glory
and
worship
.
The
knowledge
of
this
was
published
to
the
World
by
the
Mission
of
the
Holy
Ghost
;
by
whose
Direction
and
Assistance
the
Apostles
openly
testified
the
Ascension
of
their
Lord
;
and
by
which
all
might
be
convinced
what
Place
and
Power
Christ
now
obtained
in
Heaven
,
who
could
showre
down
such
glorious
Gifts
and
Priviledges
upon
his
Followers
on
Earth
.
These
were
so
many
undeniable
Testimonies
that
the
Malice
of
his
Enemies
was
defeated
,
that
our
Lord
was
yet
alive
,
set
above
their
reach
and
Insults
;
and
not
only
so
,
but
invested
with
supreme
Majesty
and
Dominion
,
able
to
protect
his
Church
,
and
punish
his
Enemies
;
that
his
former
Sufferings
had
not
been
then
more
calamitous
,
than
his
present
State
was
now
glorious
;
that
if
God
had
for
a
time
withdrawn
in
appearance
his
Favour
and
Protection
from
his
Humane
Nature
,
he
had
now
in
recompence
exalted
it
to
an
eternal
Throne
in
Heaven
.
The
last
thing
,
of
which
the
Comforter
was
to
reprove
or
convince
the
World
,
was
of
Judgment
;
and
that
for
this
reason
,
Ver.
11.
Because
the
prince
of
this
world
is
judged
.
It
is
a
Principle
even
of
Natural
Religion
,
that
God
is
the
supreme
Judge
of
the
World
,
and
that
of
invisible
as
well
as
visible
Beings
.
The
Devil
,
who
is
frequently
in
Scripture
called
the
prince
of
this
world
,
had
now
for
many
Ages
exercised
an
uncontrouled
Tyranny
in
the
World
:
He
had
withdrawn
the
far
greatest
part
of
Mankind
from
the
worship
of
the
true
God
;
and
caused
the
worship
of
himself
to
become
the
publick
Religion
of
all
Nations
,
except
the
Jews
.
Even
the
Jews
he
had
often
seduced
to
Idolatry
,
and
Disobedience
to
the
Divine
Commands
;
and
had
newly
instigated
them
to
imbrue
their
hands
in
the
Blood
of
their
Messias
.
All
these
enormous
Crimes
,
this
continued
Rebellion
against
God
,
and
particularly
the
last
and
greatest
,
the
Death
of
Christ
,
did
require
from
the
Judge
of
all
the
World
a
severe
Punishment
;
which
is
therefore
called
Judgment
in
the
Text
,
because
a
Sentence
proceeding
from
the
Rules
of
Justice
.
This
Sentence
was
to
be
executed
under
the
Gospel
of
Christ
,
as
we
are
told
above
in
the
XII
.
31.
Now
is
the
judgment
of
this
world
;
now
shall
the
prince
of
this
world
be
cast
out
.
The
Execution
of
it
was
to
be
performed
by
the
Preaching
of
the
Gospel
,
which
should
destroy
the
Powers
of
Hell
,
free
Men
from
the
Captivity
of
Sin
,
and
withdraw
the
World
from
the
Worship
of
Devils
.
This
to
those
proud
Spirits
was
the
sharpest
Punishment
,
which
could
possibly
be
inflicted
;
and
this
was
begun
by
the
Mission
of
the
Holy
Ghost
,
and
carried
on
and
compleated
by
the
Gifts
,
and
Graces
derived
down
,
and
continued
to
the
Church
from
his
blessed
Influence
.
From
the
Blessings
of
this
day
it
was
,
that
the
Apostles
received
Abilities
and
Courage
to
preach
the
Gospel
to
the
uttermost
parts
of
the
Earth
,
to
beat
down
the
strong
holds
of
Sin
,
to
ruin
the
power
of
Satan
,
to
turn
Men
to
the
Knowledge
and
Obedience
of
God
.
From
the
Continuation
of
these
Blessings
the
Church
hath
been
always
defended
from
the
secret
and
open
Assaults
of
these
infernal
Spirits
;
the
Governors
and
Ministers
of
the
Church
have
been
enabled
to
preach
the
Truth
,
and
discharge
their
Office
successfully
;
and
all
the
Members
of
the
Church
have
been
established
in
the
Faith
,
and
supported
against
all
the
Temptations
of
wicked
Spirits
.
So
eminently
did
God
upon
this
day
exercise
Judgment
upon
the
Prince
of
this
World
,
that
thenceforward
his
Kingdom
continually
decreased
,
his
Oracles
were
silenced
,
his
Altars
abandoned
,
his
Worship
relinquished
,
his
Disciples
diminished
,
until
a
glorious
Church
was
founded
in
all
parts
of
the
Earth
;
which
by
a
solemn
Engagement
,
(
her
Vow
in
Baptism
)
professeth
Enmity
unto
him
.
Upon
all
these
accounts
did
the
Holy
Ghost
,
as
a
most
faithful
Advocate
,
at
his
first
Mission
,
plead
the
Cause
of
Christ
against
his
Adversaries
,
whether
the
Devil
,
or
the
Jews
his
Persecutors
:
and
upon
the
same
accounts
doth
that
blessed
Spirit
,
who
was
promised
to
remain
with
the
Church
till
the
end
of
the
World
,
and
execute
the
Office
of
Advocate
till
the
Consummation
of
all
things
,
still
continue
to
plead
the
Cause
of
Christ
against
all
his
Enemies
;
and
that
he
should
do
so
,
is
highly
requisite
.
The
Devil
still
assaults
the
Church
by
open
Force
,
or
secret
Temptations
;
and
to
these
the
Holy
Spirit
opposeth
his
Gifts
and
Graces
:
Infidels
and
Hereticks
still
profess
Unbelief
to
the
Doctrines
of
it
;
and
to
these
he
opposeth
the
same
Arguments
of
Conviction
,
which
were
before
manifested
to
have
proceeded
from
his
Mission
.
All
these
remain
yet
in
their
full
force
.
Lastly
,
even
in
the
bosom
of
the
Church
,
among
the
Professors
of
Christianity
,
are
many
to
be
found
,
against
whom
it
is
necessary
that
the
Holy
Spirit
should
still
plead
the
Cause
of
Christ
,
which
they
discredit
by
their
Sins
,
and
blaspheme
by
their
Lives
,
crucifying
afresh
the
Lord
of
life
,
and
putting
him
to
an
open
shame
:
In
that
,
no
less
guilty
,
than
all
those
Enemies
of
Christ
,
which
the
Holy
Ghost
at
his
first
Mission
was
to
convince
.
For
did
the
Jews
disbelieve
the
Doctrine
of
Christ
,
before
the
undeniable
Confirmation
added
to
it
in
the
Mysteries
of
this
day
?
These
Men
by
their
Actions
proclaim
their
Unbelief
even
after
the
Reception
of
this
Confirmation
.
Did
the
Spirit
of
God
take
so
much
pains
to
manifest
the
unerring
Justice
of
God
in
the
distribution
of
Rewards
and
Punishments
?
After
all
these
,
Men
live
insensible
of
either
;
slighting
his
Rewards
,
and
defying
his
Punishments
.
Did
Christ
come
into
the
World
,
and
die
a
painful
Death
?
Did
God
exert
his
Power
in
so
many
Miracles
?
Did
the
Holy
Spirit
descend
as
upon
this
day
,
to
put
an
end
to
the
Empire
of
the
Devil
?
These
Men
by
Perseverance
in
Sin
endeavour
to
re-establish
it
in
the
World
,
and
do
effectually
restore
it
in
their
own
Souls
.
Justly
therefore
may
this
Eternal
Advocate
implead
these
Men
before
the
last
Tribunal
.
I
have
conveyed
the
Knowledge
of
the
true
God
even
to
these
Sinners
;
I
have
convinced
them
of
the
Truth
of
the
Christian
Faith
;
at
least
they
will
pretend
themselves
to
have
been
convinced
;
I
have
nourished
this
Knowledge
by
causing
the
Holy
Scriptures
to
be
writ
for
their
Edification
;
I
have
endeavoured
the
Improvement
of
it
by
the
constant
Exhortation
of
those
my
Officers
which
I
have
settled
in
the
Church
;
I
have
assisted
it
by
the
grant
of
all
necessary
Graces
,
as
often
as
desired
:
yet
notwithstanding
all
this
,
they
have
lived
as
if
they
knew
not
of
it
,
much
less
as
if
they
were
convinced
of
it
.
All
my
Graces
and
Sollicitations
of
them
have
produced
no
other
effect
,
than
to
render
their
Sin
the
more
hainous
;
in
that
they
have
wilfully
disobeyed
my
Commands
,
slighted
my
Directions
,
contemned
my
Exhortations
,
and
stifled
my
Motions
.
All
false
Perswasions
,
which
might
betray
them
to
Sin
and
Disobedience
,
I
have
long
since
corrected
.
If
they
imagine
the
Disbelief
,
or
which
is
all
one
,
the
Neglect
of
my
Doctrines
,
to
be
no
hainous
Crime
;
I
have
long
since
convinced
the
World
of
Sin
.
If
they
fancy
God
not
to
be
an
unerring
and
infallible
Judge
in
the
Dispensation
of
Rewards
and
Punishments
;
I
have
long
ago
reproved
the
World
of
Righteousness
.
If
they
pretend
the
Temptations
of
the
World
,
the
Flesh
,
and
the
Devil
to
be
irresistable
,
I
have
long
since
judged
the
prince
of
this
world
,
taken
away
his
Kingdom
,
and
limited
his
Power
.
These
then
are
the
most
criminal
Enemies
of
the
Name
of
Christ
,
who
being
by
me
convinced
of
their
Duty
to
obey
his
Laws
,
refused
to
perform
them
;
who
serving
under
his
banner
,
and
kindly
intreated
by
him
,
deserted
his
Service
,
and
delivered
up
themselves
to
his
and
their
own
Enemy
,
from
whose
Tyranny
I
had
before
freed
them
.
What
then
shall
we
plead
in
behalf
of
our selves
at
that
dreadful
day
?
Shall
we
alledge
want
of
Conviction
?
That
we
pretend
not
to
;
or
if
we
should
,
the
Holy
Ghost
hath
by
the
Wonders
and
Benefits
of
this
day
effectually
confuted
that
pretence
.
Shall
we
say
that
we
believed
not
God
to
have
been
in
earnest
,
when
he
allured
us
with
Rewards
,
or
threatened
us
with
Punishments
?
That
Plea
is
removed
by
the
Assertion
of
the
Righteousness
of
God
made
upon
this
day
.
Or
shall
we
excuse
our selves
with
want
of
extraordinary
Assistances
and
Graces
of
the
Holy
Spirit
,
enabling
us
to
perform
our
Duty
,
and
overcome
all
Temptations
?
That
Excuse
is
overthrown
by
the
constant
Continuation
of
the
kind
Influences
of
the
Holy
Ghost
.
We
receive
not
now
indeed
those
miraculous
Gifts
,
with
which
the
Apostles
were
once
endued
.
Nor
is
it
necessary
that
we
should
receive
them
.
Those
contribute
not
directly
to
the
securing
of
our
Salvation
,
which
may
be
equally
obtained
without
them
,
and
lost
with
them
.
All
that
is
necessary
,
all
that
is
convenient
for
us
,
is
yet
continued
to
us
.
The
Holy
Ghost
still
diffuseth
his
inestimable
Benefits
to
the
Souls
of
Men
,
excites
them
by
inward
Motions
,
confirms
them
by
his
Assistance
,
perfects
them
by
his
Graces
;
which
least
we
should
doubt
that
he
still
plentifully
bestoweth
on
us
for
want
of
some
external
Assurance
,
he
hath
instituted
the
Holy
Sacraments
,
more
particularly
the
Eucharist
,
as
visible
Pledges
of
his
Distribution
of
Grace
to
all
faithful
Believers
;
herein
bestowing
no
less
a
Benefit
to
the
Members
of
the
Church
,
than
he
did
when
he
formerly
descended
,
as
upon
this
day
,
attended
with
mighty
Signs
and
Miracles
,
with
the
Gift
of
Tongues
,
and
Cure
of
Diseases
.
We
are
assured
,
that
altho'
any
one
speak
with
the
tongues
of
Men
and
Angels
;
altho'
he
be
able
to
remove
Mountains
;
yet
it
is
possible
for
him
to
miscarry
,
and
become
a
cast-away
.
But
to
him
that
receiveth
this
Holy
Sacrament
worthily
;
to
him
that
bewails
his
former
Sins
,
and
seriously
endeavours
to
reform
them
;
to
him
that
enters
a
new
into
Covenant
with
God
,
and
lays
hold
of
the
Merits
of
his
Crucified
Saviour
in
the
Participation
of
these
sacred
Mysteries
;
to
him
that
herein
reconciles
himself
to
Christ
his
head
,
by
a
lively
Faith
and
Repentance
,
and
to
all
the
Members
of
the
Church
by
unfeigned
Charity
;
it
is
not
possible
to
miss
his
desired
end
,
the
Salvation
of
his
Soul
;
because
God
,
who
cannot
lie
,
hath
promised
it
by
his
Word
and
Spirit
;
the
Son
hath
sealed
it
by
his
Blood
;
and
the
Holy
Ghost
confirmed
it
;
as
at
first
by
his
Descent
upon
this
day
,
so
now
also
by
the
sensible
effects
of
his
Grace
,
which
he
diffuseth
to
all
worthy
Communicants
.
To
these
three
Persons
,
but
one
God
,
Father
,
Son
,
and
Holy
Ghost
,
be
ascribed
all
Honour
,
Power
,
and
Glory
,
henceforth
and
for
evermore
.
The
Second
SERMON
.
ON
TRINITY-SUNDAY
,
1689.
At
LAMBETH
CHAPPEL
.
1
Cor.
II.
11.
The
things
of
God
knoweth
no
Man
,
but
the
Spirit
of
God
.
THE
Doctrine
of
the
Holy
and
Ever-blessed
Trinity
(
in
Honour
of
which
this
Day
hath
,
for
some
Ages
,
been
Instituted
and
Celebrated
in
the
Church
)
is
that
alone
,
among
all
the
Principles
of
Christianity
,
which
carrieth
an
undeniable
difficulty
along
with
it
,
and
hath
been
always
made
use
of
by
the
Enemies
of
the
Cross
,
to
oppose
the
Revelation
of
Christ
.
Other
Doctrines
,
such
as
the
Resurrection
of
the
Body
,
Incarnation
of
the
Son
of
God
,
and
such
like
,
may
appear
Incredible
;
but
at
the
same
time
it
cannot
be
denied
,
that
they
are
possible
:
And
when
the
Motives
of
Faith
are
added
to
them
,
must
by
all
men
,
rightly
Judging
,
be
allowed
to
be
credible
.
But
it
is
pretended
,
that
the
Existence
of
a
Trinity
of
Persons
,
in
the
same
Divine
Nature
,
is
even
contradictory
,
and
therefore
impossible
;
that
it
overthroweth
the
Primary
Notions
of
our
Understanding
,
and
allowed
Principles
of
Reason
.
Even
many
Professors
of
Christianity
,
who
acknowledge
all
the
Revelations
of
Christ
to
be
true
,
and
believe
him
to
have
acted
by
a
Divine
Mission
,
yet
Stumble
at
this
Stone
of
Offence
;
and
therefore
to
avoid
it
,
have
taken
up
unwarrantable
Opinions
,
plainly
repugnant
to
the
whole
Tenour
of
the
Gospel
,
as
the
Arrians
of
old
,
and
Socinians
in
later
Days
.
That
we
therefore
may
not
be
scandalized
with
the
same
Difficulties
,
that
we
may
be
able
to
resist
the
Delusions
,
and
even
overcome
the
Prejudices
of
these
Men
,
it
will
not
be
amiss
to
consider
,
as
far
as
we
may
with
Safety
and
Modesty
,
that
Doctrine
which
is
the
peculiar
business
of
this
Day
.
For
altho'
it
becomes
us
not
too
narrowly
to
pry
into
the
Secrets
of
Heaven
,
and
rashly
determine
Matters
,
the
cognizance
of
which
belongeth
not
to
us
;
yet
since
it
hath
pleased
God
to
reveal
this
Mystery
to
Mankind
,
and
make
it
an
Article
of
Faith
,
it
now
ceaseth
to
be
a
Secret
of
Heaven
,
and
it
is
both
our
Duty
and
Concern
to
enquire
into
the
Credibility
of
it
.
For
the
Christian
Religion
debars
us
not
from
a
scrupulous
search
into
the
Truth
of
her
Doctrines
,
and
placeth
no
Merit
in
a
blind
belief
of
her
Propositions
.
It
is
accepted
indeed
by
God
,
as
an
act
of
Obedience
and
Merit
(
I
mean
Merit
in
a
large
sence
)
to
believe
his
Promises
of
a
Resurrection
and
eternal
Life
after
Death
;
as
it
was
imputed
unto
Abraham
for
Righteousness
,
that
trusting
in
the
Promises
of
God
,
of
giving
him
a
better
Inheritance
in
another
Land
,
he
forsook
his
own
Country
,
and
his
Father's
House
;
although
neither
we
nor
he
have
received
the
Assurance
of
those
Promises
,
by
the
Evidence
of
Sence
:
He
had
not
yet
seen
the
Land
of
Canaan
,
and
we
do
not
yet
enjoy
the
Possession
of
those
Glorious
Promises
.
Notwithstanding
all
this
,
God
neither
requires
nor
accepts
an
irrational
Belief
in
Man
;
but
as
He
at
first
endued
him
with
reasonable
Faculties
,
so
He
expects
he
should
make
use
of
them
to
his
Glory
;
which
is
by
no
other
thing
so
much
diminish'd
,
as
by
affixing
to
him
Revelations
repugnant
to
Reason
,
and
including
Contradictions
;
and
that
the
Doctrine
of
the
Trinity
is
not
such
,
I
will
endeavour
to
manifest
,
as
plainly
as
the
obscurity
of
the
Subject
will
permit
.
The
Foundations
of
my
intended
Discourse
are
laid
down
by
the
Apostle
in
the
Text
,
and
in
the
Context
of
it
;
which
therefore
it
will
be
necessary
to
explain
;
and
therein
I
desire
you
to
accompany
me
,
by
looking
upon
the
place
.
The
Apostle
had
,
in
the
first
eight
Verses
of
this
Chapter
,
declared
the
nature
and
simplicity
of
his
Preaching
and
Doctrine
;
that
it
was
not
recommended
by
pompous
and
affected
Ornaments
of
Rhetorick
;
that
it
depended
not
upon
Sillogisms
and
nice
Speculations
,
as
did
that
of
the
Gentile
Philosophers
,
who
were
esteemed
the
only
knowing
Men
of
the
Age
;
that
the
Matters
declared
by
him
,
were
not
such
as
might
be
found
out
by
the
natural
Light
of
Reason
;
or
when
found
out
,
were
such
as
would
be
applauded
by
the
World
as
extraordinary
flights
of
Speculation
.
[
They
were
not
the
Wisdom
of
Men
,
nor
the
Wisdom
of
this
World
,
]
Ver.
5
,
and
6.
[
But
the
Wisdom
of
God
;
]
Matters
not
to
be
found
out
by
the
sole
Guidance
of
Reason
,
but
deliver'd
by
the
infallible
Revelation
of
God
,
who
had
attested
the
Truth
of
them
,
by
the
wonderful
effects
of
his
Power
and
Spirit
,
manifested
in
the
Miracles
and
successful
Preaching
of
Christ
and
his
Apostles
.
And
least
it
should
seem
incredible
to
any
,
that
the
Matters
of
Divine
Revelation
should
be
inconceivable
to
Human
Reason
,
acting
by
its
own
Power
,
he
sheweth
us
in
the
ninth
Verse
:
That
this
was
no
more
than
was
foretold
by
the
ancient
Prophets
,
whose
Veracity
was
allowed
by
the
far
greater
part
of
those
to
whom
he
writ
.
For
it
was
written
in
the
Prophet
Isaiah
,
[
Eye
hath
not
seen
,
nor
Ear
heard
,
neither
have
entred
into
the
Heart
of
Man
,
the
things
which
God
hath
prepared
for
them
that
love
him
.
]
So
that
it
is
undeniable
,
that
the
Will
of
God
,
and
the
Mysteries
of
Heaven
may
be
unknown
to
Men
,
acting
by
the
sole
Light
of
Reason
;
but
to
Men
acquainted
with
the
Divine
Revelations
concerning
them
may
be
certainly
known
:
Now
this
is
the
case
of
Christianity
.
For
as
it
followeth
in
the
tenth
Verse
,
[
God
hath
revealed
them
unto
us
by
his
Spirit
,
]
that
is
,
by
his
Son
acting
by
the
Spirit
and
Commission
of
God
,
and
by
his
Holy
Spirit
instructing
the
Apostles
in
the
knowledge
of
them
,
and
confirming
them
by
Signs
following
.
And
that
such
Revelation
is
infallible
,
none
can
deny
;
for
that
it
proceedeth
from
one
who
infallibly
knew
the
Truth
of
what
he
taught
,
even
the
Spirit
of
God
,
[
For
the
Spirit
searcheth
all
things
,
even
the
deep
things
of
God
.
]
And
least
any
one
should
except
to
these
Revelations
,
and
deny
assent
to
them
,
because
they
are
things
which
he
never
thought
of
before
;
and
which
,
even
when
revealed
to
him
,
he
cannot
well
conceive
;
The
Apostle
shews
us
,
that
we
have
no
reason
to
wonder
or
stumble
at
this
,
from
the
obvious
Example
of
the
Soul
of
Man
,
in
the
11th
.
Verse
:
The
Nature
of
which
cannot
be
conceived
by
any
Being
inferiour
to
it
,
nor
the
Secrets
,
or
the
secret
Thoughts
of
it
found
out
by
any
Being
equal
to
it
.
[
For
what
Man
knoweth
the
things
of
a
Man
,
save
the
Spirit
of
Man
which
is
in
him
?
]
Yet
would
it
be
unreasonable
for
an
inferiour
Being
(
if
it
could
speak
and
argue
)
to
deny
that
the
Soul
of
Man
is
endued
with
noble
Faculties
,
because
it
cannot
conceive
the
Nature
of
them
;
or
for
one
Man
to
deny
that
there
are
any
secret
Thoughts
in
the
Soul
of
another
,
because
he
cannot
attain
to
the
knowledge
of
them
.
And
if
things
be
so
,
then
we
must
allow
the
Conclusion
drawn
in
the
Text
,
[
Even
so
the
things
of
God
knoweth
no
Man
,
but
the
Spirit
of
God
;
]
and
not
unreasonably
doubt
of
the
truth
of
them
,
because
we
cannot
conceive
the
manner
and
nature
of
them
.
So
then
all
Objections
drawn
from
the
difficulty
of
the
Conception
cease
;
and
it
remains
only
to
consider
,
whether
the
alledged
Revelation
be
truly
Divine
.
This
therefore
the
Apostle
asserts
in
the
12th
.
Verse
;
declaring
his
Preaching
of
it
to
be
founded
not
upon
bare
Conjectures
and
nice
Conclusions
,
as
were
the
Systems
of
Philosophy
then
received
and
applauded
in
the
World
;
from
which
he
distinguisheth
the
Christian
Faith
by
these
two
Characters
,
that
this
proceeded
from
the
Revelation
of
God
,
that
from
the
Invention
of
Men
,
[
Now
we
have
received
not
the
Spirit
of
the
World
,
but
the
Spirit
which
is
of
God
.
]
And
that
whereas
the
Gentile
Philosophy
,
the
Wisdom
of
this
World
,
contributed
nothing
to
promote
the
Happiness
of
Man
,
and
secure
to
him
the
Favour
of
God
,
The
other
effected
both
,
the
end
of
it
being
no
other
,
than
[
that
we
might
know
the
things
that
are
freely
given
to
us
of
God
.
]
Further
,
these
Matters
when
once
Revealed
,
and
come
to
our
Knowledge
,
as
we
propose
not
to
others
with
Artificial
Sophistry
and
Rhetorick
,
so
we
judge
not
of
the
truth
of
them
by
pure
Arguments
of
Natural
Reason
and
Logical
Inferences
,
[
Which
things
also
we
speak
not
in
the
Words
,
which
Man's
Wisdom
teacheth
,
Ver.
13.
]
But
as
we
teach
them
with
that
plainness
and
simplicity
which
God
directeth
,
and
confirm
the
truth
of
them
with
those
Miracles
which
he
effecteth
;
so
we
judge
of
the
truth
of
them
,
no
otherwise
than
by
comparing
the
Nature
of
the
Things
revealed
,
with
the
general
Motives
of
Christian
Faith
,
as
it
followeth
,
[
But
with
the
Wisdom
which
the
Holy
Ghost
teacheth
,
comparing
Spiritual
things
with
Spiritual
.
]
Now
the
necessity
of
this
Method
in
our
Enquiry
herein
,
the
Apostle
demonstrates
in
the
14th
.
Ver.
[
But
the
natural
Man
.
]
He
who
judgeth
these
Revelations
only
according
to
his
Preconceived
Notions
taken
up
from
natural
Reason
,
and
refuseth
to
believe
any
thing
which
he
receiveth
not
from
them
,
who
weigheth
not
the
external
Motives
of
Credibility
reinforcing
these
Revelations
,
[
He
receiveth
not
the
things
of
the
Spirit
of
God
,
]
believeth
not
these
revealed
Truths
,
which
surmount
the
reach
of
naked
reason
.
For
which
reason
also
,
[
They
are
foolishness
unto
him
]
because
he
considers
only
the
difficulty
of
them
,
and
regardeth
not
the
external
Arguments
of
Revelation
,
by
which
they
are
recommended
.
So
that
while
he
acteth
in
this
irrational
Method
[
he
cannot
know
them
;
]
it
is
impossible
to
be
convinced
of
them
[
because
they
are
spiritually
discerned
,
]
not
to
be
found
out
by
the
sole
Light
of
Reason
,
but
to
be
received
only
upon
the
account
of
Divine
Revelation
.
Whereas
he
who
understandeth
well
the
Motives
of
Christian
Faith
,
and
compareth
the
weight
of
them
with
the
difficulty
of
the
things
Revealed
,
[
He
that
is
Spiritual
,
Ver.
15.
judgeth
all
things
,
]
may
safely
,
and
without
Error
,
pronounce
of
this
Matter
.
And
in
doing
so
,
he
is
not
justly
to
be
over-ruled
with
the
Objections
of
those
,
who
consider
the
thing
absolutely
in
it self
,
and
not
compared
with
its
Motives
of
Credibility
,
[
Yet
he
himself
is
judged
of
no
Man
.
]
Since
plain
Reason
directeth
,
that
if
the
Motives
be
found
weightier
than
the
Difficulties
,
he
should
declare
in
favour
of
the
thing
Revealed
,
and
not
be
startled
at
the
Difficulties
,
as
concerning
a
subject
exceeding
the
natural
Understanding
of
Man
,
and
to
be
known
no
otherwise
than
by
the
Revelation
of
God
,
who
best
knew
the
truth
of
it
;
which
Revelation
we
have
,
as
it
follows
in
the
last
Verse
.
[
For
who
hath
known
the
Mind
of
the
Lord
,
that
he
may
Instruct
him
?
But
we
have
the
Mind
of
Christ
]
From
all
that
hath
been
laid
down
by
the
Apostle
in
the
Context
thus
explained
,
we
may
form
these
two
Considerations
,
whereby
to
determine
the
Truth
of
this
Matter
.
I.
That
we
ought
not
to
reject
any
Articles
of
Revelation
,
nor
be
offended
at
them
,
meerly
because
we
cannot
fully
conceive
the
manner
of
them
.
II.
That
in
judging
of
the
Truth
of
these
Matters
,
we
must
not
consider
their
internal
Probability
,
so
much
as
their
external
Motives
of
Credibility
.
First
then
,
we
ought
not
to
reject
any
Articles
of
Faith
,
nor
be
scandalized
at
them
,
because
we
cannot
fully
conceive
the
Nature
or
manner
of
them
.
For
this
we
cannot
rationally
do
,
unless
we
were
assured
,
that
we
fully
knew
all
things
,
and
were
able
to
conceive
the
nature
of
all
Objects
.
Which
that
we
are
not
,
we
may
be
convinced
,
if
we
consider
either
the
Imperfection
of
our
own
Understanding
,
or
the
excellency
of
many
Objects
exceeding
the
Capacity
of
it
.
1.
The
Imperfection
of
our
Understanding
appears
,
both
from
the
Consideration
of
our
Nature
,
and
from
manifold
Experience
.
The
nature
of
the
Soul
of
Man
is
finite
,
and
so
must
the
Faculties
of
it
also
be
.
One
of
these
is
the
Understanding
,
which
if
it
were
infinite
,
could
be
no
part
of
a
finite
Soul
.
It
hath
its
bounds
and
sphere
of
Activity
fixed
to
it
,
which
if
it
exceeds
,
it
cannot
judge
without
danger
of
Error
and
Illusion
.
If
we
desire
to
extend
our
Knowledge
to
all
Things
and
Objects
,
the
desire
is
unreasonable
;
if
we
pretend
to
it
,
the
pretence
is
foolish
.
The
limitation
of
our
Nature
hath
excluded
all
such
Hopes
,
which
can
be
obtained
no
otherwise
,
than
by
altering
our
Nature
,
and
raising
us
from
the
condition
of
Finite
,
to
Infinite
Beings
.
It
becomes
us
to
receive
with
grateful
Acknowledgements
those
Perfections
which
God
hath
bestowed
on
us
;
not
to
repine
,
that
he
gave
us
not
better
,
much
less
be
angry
that
they
are
not
infinite
;
since
it
is
impossible
,
that
any
Creature
should
have
an
infinite
Understanding
.
Further
,
the
Imperfection
of
our
Knowledge
is
manifest
from
Experience
.
The
greatest
part
of
Mankind
are
detained
in
miserable
Ignorance
,
even
of
plain
and
sensible
Matters
.
A
barbarous
Indian
could
never
be
perswaded
of
the
Truth
of
many
things
,
which
by
their
frequency
are
not
in
the
least
admir'd
by
us
.
The
fabrick
of
a
Watch
,
or
the
mutual
Communication
of
Thoughts
by
Writing
,
is
no
less
inconceivable
to
him
,
than
the
Mysteries
of
the
Trinity
are
to
us
.
And
yet
we
shou'd
by
no
means
allow
his
Conclusion
,
if
he
should
peremptorily
deny
the
Existence
of
such
things
,
because
he
cannot
conceive
them
.
Among
us
,
Men
,
who
have
not
improved
their
Reason
by
Thought
and
Study
,
are
far
more
unable
to
conceive
those
things
which
are
certainly
known
by
more
Learned
Men
,
than
the
latter
are
to
conceive
the
greatest
Mysteries
of
the
Deity
.
And
even
in
these
the
same
Imperfection
of
Understanding
may
be
discovered
.
For
however
they
may
flatter
themselves
with
knowing
the
Nature
of
Finite
Beings
and
Causes
of
visible
Effects
,
which
indeed
are
the
proper
and
suitable
Objects
of
Human
Understanding
;
yet
they
must
acknowledge
their
Ignorance
in
many
other
things
of
the
same
kind
;
and
what
they
do
pretend
to
know
in
Natural
Philosophy
,
others
oft-times
no
less
Learned
will
deny
;
and
if
themselves
now
fancy
that
they
know
the
Truth
;
yet
they
must
confess
,
that
they
once
knew
it
not
,
or
perhaps
had
different
Conceptions
of
it
.
And
then
that
very
improvement
of
their
Knowledge
is
an
undeniable
Argument
of
the
Imperfection
of
it
.
So
that
if
Men
should
always
deny
the
truth
of
what
they
cannot
conceive
,
even
all
natural
knowledge
would
be
destroy'd
,
and
things
most
certain
would
be
denied
to
exist
.
And
then
surely
we
cannot
but
allow
a
greater
distance
to
be
between
the
infinite
Knowledge
of
God
,
and
that
of
the
most
learned
Man
,
which
how
far
soever
improved
,
yet
still
continueth
to
be
finite
,
than
between
the
most
perfect
,
and
most
imperfect
Understandings
of
any
two
Men
living
.
Secondly
,
The
Excellency
of
the
Object
may
be
such
,
that
it
can
never
be
fully
conceived
by
the
understanding
of
any
created
Being
.
And
such
is
God
;
of
whose
Existence
altho'
we
be
most
certain
,
yet
we
have
no
other
than
an
imperfect
Idea
of
his
Essence
.
We
conceive
him
indeed
to
be
a
most
perfect
Being
,
but
his
Perfections
we
cannot
comprehend
in
one
single
Idea
;
we
are
forced
to
consider
them
apart
;
and
even
then
obtain
the
knowledge
of
them
rather
by
removing
all
Imperfections
from
him
,
then
by
conceiving
the
Nature
of
the
Perfections
themselves
.
And
after
all
,
many
Attributes
of
God
,
which
none
deny
to
be
his
Attributes
,
and
without
which
the
Divine
Nature
cannot
subsist
,
include
no
less
Difficulties
,
than
the
Doctrine
of
the
Trinity
.
I
will
instance
only
in
two
,
his
independent
Existence
,
and
his
Omnipresence
.
For
the
first
,
nothing
can
exist
without
a
cause
;
and
since
there
can
be
no
external
cause
to
God
,
the
cause
of
his
Existence
must
be
sought
for
in
himself
;
and
that
is
the
infinity
of
his
Nature
.
Now
altho'
all
Men
firmly
believe
that
God
never
received
his
Existence
from
any
external
Cause
,
nor
needed
to
do
it
;
since
the
infinity
of
his
own
Nature
was
a
necessary
Cause
of
independent
Existence
:
Yet
cannot
the
Soul
of
Man
conceive
how
any
thing
should
be
the
cause
of
it self
,
without
being
involved
in
inextricable
darkness
.
Again
no
Man
can
deny
God
to
be
Omnipresent
,
who
grants
his
Existence
;
yet
can
we
not
conceive
the
Presence
of
God
in
all
places
,
without
conceiving
at
the
same
time
an
Extension
of
parts
;
altho'
we
be
assured
that
God
is
an
immaterial
Being
,
and
as
such
,
can
have
no
Extention
of
parts
.
Further
not
only
the
infinity
of
the
Subject
may
exceed
our
Apprehension
,
but
the
Spirituality
of
it
,
altho'
finite
,
may
confound
us
in
this
Life
,
wherein
we
are
so
much
inured
to
judge
by
the
report
of
our
Senses
,
that
few
or
none
can
form
a
distinct
Conception
of
an
immaterial
Being
.
All
allow
the
Soul
of
Man
to
be
such
;
yet
the
greatest
part
of
Mankind
are
not
able
to
form
any
Conception
of
an
immaterial
Being
;
and
even
those
who
can
,
yet
have
no
other
than
a
very
confused
Idea
of
it
;
which
consists
rather
in
a
Negative
Conception
of
it
,
to
wit
,
that
it
is
not
material
,
than
in
any
positive
Notion
of
its
Immateriality
.
If
then
things
which
are
on
all
sides
allowed
,
continue
to
be
inconceiveable
,
if
we
cannot
solve
the
Difficulties
arising
from
many
Attributes
in
God
,
which
yet
we
cannot
deny
to
be
in
him
,
without
denying
his
Existence
at
the
same
time
;
if
we
be
so
much
at
a
loss
in
the
Conception
of
any
immaterial
Being
;
we
ought
not
to
be
astonished
or
scandalized
,
that
the
Doctrine
of
the
Trinity
cannot
be
fully
conceived
by
us
.
So
then
since
humane
Reason
cannot
by
its
own
Conceptions
alone
find
out
and
determine
all
which
may
relate
to
the
Nature
of
God
;
the
Second
Consideration
proposed
will
take
place
,
namely
,
That
in
judging
the
truth
of
these
Matters
,
we
must
not
consider
their
Internal
Probability
,
so
much
as
their
external
Motives
of
Credibility
.
For
since
we
cannot
perfectly
comprehend
the
Nature
of
God
,
many
Properties
may
be
in
it
,
which
we
could
never
discover
by
the
light
of
Reason
,
nor
yet
when
discovered
to
us
,
fully
conceive
them
.
But
what
we
cannot
conceive
,
we
cannot
judge
of
from
internal
Arguments
,
which
are
to
be
drawn
from
the
Nature
and
Essence
of
the
subject
;
the
perfect
knowledge
of
which
being
denied
to
us
we
cannot
form
any
Arguments
from
thence
.
It
remains
therefore
that
we
respect
only
the
external
Arguments
of
its
truth
;
and
those
can
be
no
other
than
external
Revelation
.
We
cannot
doubt
,
that
God
fully
knoweth
his
own
Nature
;
and
that
as
he
is
most
wise
,
he
is
most
veracious
;
that
as
he
cannot
be
deceived
himself
,
so
he
cannot
deceive
us
.
If
then
we
be
sufficiently
assured
that
God
hath
revealed
this
,
all
scruples
ought
to
cease
,
which
is
the
Apostles
Argument
in
this
Case
.
It
must
be
indeed
acknowledged
,
that
we
may
be
deceived
in
our
belief
of
a
Divine
Revelation
;
and
that
since
God
cannot
affirm
any
thing
which
is
false
,
it
is
an
invincible
Argument
against
any
pretended
Revelation
;
this
Matter
is
false
,
therefore
it
cannot
be
revealed
by
God
.
We
must
have
therefore
some
rule
,
whereby
to
direct
our
Assent
and
Judgment
in
this
Case
;
and
that
is
very
obvious
.
For
the
understanding
necessarily
(
at
least
reasonably
)
inclining
to
that
part
,
which
carrieth
the
greatest
evidence
along
with
it
;
if
the
Evidence
of
the
Revelation
of
any
Proposition
be
greater
than
the
Evidence
of
its
falsity
,
we
must
in
obedience
to
the
Laws
of
reason
embrace
and
believe
it
.
But
if
the
Evidence
of
its
falsity
exceeds
the
Evidence
of
its
Revelation
,
we
may
safely
reject
it
.
Let
us
therefore
compare
the
Evidence
of
both
sides
.
Matters
of
Revelation
may
concern
either
finite
or
infinite
Nature
.
Examples
of
the
first
sort
in
the
Christian
Religion
,
are
all
such
Propositions
,
as
relate
to
the
natural
Body
of
Christ
:
Of
the
second
,
all
such
as
respect
the
Divine
Nature
.
In
the
first
Case
,
which
exceedeth
not
the
natural
Capacity
of
our
Understandings
,
nothing
can
be
true
,
which
may
not
be
fully
conceived
by
us
.
For
altho'
many
Properties
and
Qualities
of
finite
Beings
,
may
lie
for
ever
undiscovered
to
the
natural
light
of
Reason
,
yet
when
discovered
to
us
,
they
may
be
easily
conceived
by
us
,
if
they
carry
any
truth
with
them
.
So
that
whatsoever
in
finite
Natures
is
inconceivable
to
us
,
can
be
no
part
of
Divine
Revelation
.
For
we
cannot
imagine
any
Revelation
to
be
made
without
an
intended
Obligation
of
Assent
;
now
since
God
hath
required
us
to
judge
according
to
the
greater
Evidence
,
he
could
never
require
us
to
believe
a
Proposition
,
the
Evidence
of
whose
falsity
exceeds
the
Evidence
of
its
Revelation
.
And
since
we
are
proper
Judges
of
the
Nature
of
finite
Beings
,
when
discovered
to
us
;
not
to
be
able
to
conceive
any
Proposition
relating
to
them
,
is
an
unanswerable
Argument
of
the
falsity
of
it
;
since
if
it
were
true
,
we
should
be
easily
able
to
conceive
it
,
and
reconcile
it
to
all
other
truths
,
and
the
received
Laws
of
Reason
.
And
upon
this
account
the
Doctrine
of
Transubstantiation
,
can
never
be
any
part
of
a
revealed
Religion
.
But
in
Matters
relating
to
infinite
Beings
it
is
far
otherwise
.
In
those
it
is
no
Objection
against
the
truth
of
them
,
that
we
are
not
able
to
conceive
them
;
as
we
before
shewed
.
The
only
internal
Argument
,
which
can
be
used
in
this
Case
against
the
truth
of
any
Revelation
,
must
be
founded
upon
a
Contradiction
included
in
it
;
to
wit
,
if
the
Revelation
proposeth
any
thing
which
destroyeth
the
Idea
of
the
Object
;
or
which
is
all
one
,
introduceth
a
Conception
,
which
cannot
consist
with
it
.
Such
would
be
to
affirm
there
are
two
or
more
God's
,
or
that
he
is
a
corporeal
Being
,
and
such
like
.
For
the
very
Notion
of
God
being
no
other
than
that
of
an
infinite
and
most
perfect
Being
,
the
Primary
cause
and
Author
of
all
other
Beings
;
to
suppose
any
other
Being
independent
from
him
,
or
himself
to
be
capable
of
Division
and
Limitation
,
the
inseparable
Property
of
all
corporeal
Beings
,
would
destroy
the
Notion
of
him
.
In
this
Case
we
should
affirm
and
deny
the
same
thing
;
or
which
is
all
one
,
Contraries
of
the
same
thing
;
wherein
consists
the
absurdity
of
a
Contradiction
.
So
that
the
only
internal
rule
which
is
left
us
to
judge
of
any
Revelation
concerning
the
Divine
Nature
,
is
,
whether
or
no
it
includeth
a
Contradiction
either
in
Terms
,
or
by
Self-evident
consequence
;
For
no
other
consequence
can
be
allowed
in
this
Case
;
since
the
consequences
,
upon
which
a
Contradiction
is
to
be
founded
,
must
be
of
equal
evidence
with
a
Contradiction
in
Terms
,
which
is
always
Self-evident
.
If
we
apply
these
Rules
to
the
question
of
the
Trinity
,
it
will
be
no
hard
Matter
to
determine
it
.
For
God
being
confessedly
an
infinite
Being
;
and
the
Doctrine
of
the
Trinity
a
Matter
relating
to
his
Nature
and
Properties
;
we
may
from
hence
perceive
,
that
we
are
not
to
require
a
distinct
Knowledge
of
it
,
but
only
whether
it
be
Contradictory
.
And
first
,
it
is
manifest
,
that
it
includeth
no
Contradiction
in
terms
.
For
we
do
not
say
,
That
there
is
one
God
,
and
three
Gods
;
(
which
would
be
all
one
as
to
say
,
there
is
one
God
,
and
not
one
God
.
)
Neither
do
we
say
,
There
is
one
Person
in
the
Deity
,
and
three
Persons
;
(
which
would
be
all
one
as
to
say
,
There
is
one
Person
,
and
not
one
Person
.
)
Nor
do
we
say
that
the
Father
is
the
Son
,
at
the
same
time
that
we
say
he
is
not
the
Son
.
These
are
the
only
imaginable
Contradictions
in
terms
;
and
these
are
no
part
of
the
Doctrine
of
the
Trinity
.
The
consequential
Contradictions
chiefly
insisted
on
by
the
Adversaries
of
the
Trinity
,
are
these
Two
.
1.
If
there
be
three
Persons
,
and
each
Person
be
God
,
then
there
are
three
Gods
:
which
is
Contradictory
to
an
allowed
Proposition
:
(
there
is
but
one
God
.
)
2.
If
these
three
Persons
agree
in
a
third
,
viz.
in
the
Nature
of
God
,
they
must
agree
among
themselves
,
and
so
there
will
be
but
one
Person
,
which
is
contradictory
to
the
Proposition
laid
down
,
viz.
[
There
are
three
Persons
.
]
The
first
Consequence
is
founded
upon
this
Proposition
;
There
cannot
be
a
plurality
of
Persons
,
without
a
plurality
of
Natures
.
The
second
upon
this
,
there
cannot
be
a
communication
of
Natures
,
without
an
Identity
of
Persons
.
Now
,
who
will
say
,
that
either
of
these
Propositions
is
self-evident
,
nay
,
that
they
carry
the
least
evidence
with
them
;
since
nothing
can
be
evident
to
us
,
of
which
we
cannot
judge
;
and
we
cannot
judge
of
these
two
Propositions
,
unless
we
fully
understood
the
very
Nature
of
God
?
It
is
generally
imagined
indeed
,
that
it
cannot
be
so
in
finite
Beings
,
but
that
is
no
Argument
that
it
cannot
be
so
in
infinite
Beings
:
nor
are
we
yet
sure
that
it
cannot
be
so
in
Finite
Beings
.
For
even
in
the
Soul
of
Man
there
is
no
small
resemblance
of
it
,
where
are
several
Faculties
which
can
operate
independently
from
each
other
;
and
yet
all
singly
possess
all
the
Properties
and
Qualities
of
the
Soul
consider'd
as
such
,
as
its
Immateriality
,
Immortality
,
and
such
like
.
So
in
the
Deity
,
there
are
several
Persons
obtaining
distinct
Operations
,
but
partaking
in
all
the
commune
Attributes
of
the
Deity
;
such
as
Eternity
,
Omnipotency
,
and
others
.
After
all
,
it
must
be
acknowledged
by
all
sober
Men
,
that
the
Difficulties
upon
which
the
Adversaries
of
this
Doctrine
proceed
,
are
far
less
evident
than
are
the
general
Motives
of
Credibility
of
the
Christian
Faith
;
as
that
Christ
died
and
rose
again
;
performed
many
Miracles
,
which
were
attested
and
confirmed
by
his
Disciples
,
who
were
Eye-witnesses
of
them
,
wrought
other
Miracles
in
testimony
of
them
,
and
at
last
laid
down
their
Lives
for
the
same
Cause
;
having
first
consigned
the
memory
of
them
to
Writing
,
which
hath
been
invariably
handed
down
to
us
in
all
Ages
.
These
Arguments
are
plain
,
obvious
,
and
certain
;
whereas
the
forementioned
Difficulties
are
obscure
and
inconceivable
to
many
,
and
to
all
uncertain
.
There
are
indeed
many
Erronious
Christians
,
and
have
formerly
been
more
,
who
pretend
that
Christ
and
his
Apostles
revealed
no
such
thing
.
But
these
Men
proceeded
chiefly
upon
those
Objections
,
which
we
have
already
Refuted
;
and
upon
unreasonable
and
forced
Interpretations
of
Scripture
,
which
they
wrested
to
their
sense
,
while
they
endeavour
to
solve
the
Difficulties
of
this
Doctrine
,
by
removing
it
wholly
.
But
while
they
attempted
this
,
they
involved
themselves
in
far
greater
Difficulties
,
and
even
in
flat
Contradictions
.
For
God
having
commanded
,
that
all
should
Worship
the
Son
,
even
as
they
do
the
Father
,
and
themselves
never
daring
to
deny
that
divine
Adoration
was
to
be
paid
to
Christ
;
hereby
they
have
been
forced
to
maintain
,
that
divine
Adoration
is
to
be
given
to
a
Being
which
is
not
God
;
which
is
a
most
palpable
Contradiction
,
infinitely
greater
than
all
the
Difficulties
of
the
Trinity
,
which
they
so
much
dreaded
.
For
an
act
of
Divine
Adoration
consists
chiefly
in
an
awful
conception
of
the
Infinity
of
that
Nature
which
is
to
be
adored
;
and
therefore
cannot
be
paid
to
any
Object
,
but
under
the
Notion
of
God
.
So
that
in
adoring
Christ
with
Divine
Honour
,
the
Mind
must
consider
him
as
God
,
while
at
the
same
time
it
denieth
him
to
be
God
,
which
is
a
plain
Repugnance
of
Conception
,
and
a
manifest
Contradiction
.
So
that
all
the
Arguments
of
Christianity
remain
in
full
force
,
in
favour
of
the
Doctrine
of
the
Trinity
,
and
those
Difficulties
which
may
attend
it
;
being
,
as
we
have
shewed
,
far
less
evident
than
are
those
Arguments
;
it
remains
,
that
if
we
act
rationally
,
we
assent
unto
it
.
I
am
sensible
,
that
what
I
have
said
in
this
matter
,
is
more
obscure
,
than
Discourses
from
this
place
are
wont
to
be
.
But
that
could
not
be
avoided
in
a
subject
of
this
Nature
.
I
hope
it
may
be
of
some
use
to
you
,
not
only
in
confirming
the
steadiness
of
your
Faith
in
general
;
in
manifesting
the
excellency
of
the
Christian
Religion
,
which
requireth
nothing
to
be
believed
repugnant
to
Reason
;
and
in
giving
you
some
Rules
for
the
conduct
of
your
Understanding
in
matters
of
Religion
;
but
also
in
arming
you
against
the
Snares
and
Delusions
of
a
Pestilent
Sect
,
which
hath
very
lately
taken
advantage
from
our
Divisions
to
revive
their
Objections
,
and
publickly
to
propose
them
.
May
what
hath
been
said
,
conduce
to
the
confirmation
of
your
Faith
,
to
the
clearing
of
your
Thoughts
,
to
the
removing
of
your
Doubts
,
if
any
such
be
,
and
therein
to
the
Glory
of
the
eternal
and
ever-blessed
Trinity
,
Father
,
Son
,
and
Holy
Ghost
,
Three
Persons
and
One
God
.
To
whom
be
ascribed
all
Honour
,
Might
,
Majesty
,
Dominion
and
Adoration
,
henceforth
and
for
evermore
.
The
Third
SERMON
.
Preach'd
on
the
9th
.
of
June
,
1689.
At
LAMBETH
CHAPPEL
.
Esther
,
V.
13.
Yet
all
this
availeth
me
nothing
.
AMONG
all
the
Errors
and
false
Perswasions
to
which
Man
in
this
mortal
State
is
subject
,
none
are
more
dangerous
,
and
at
the
same
time
more
common
,
than
those
relating
to
the
happiness
of
his
Nature
.
All
the
rational
parts
of
the
Creation
propose
to
themselves
,
and
the
irrational
part
are
directed
by
their
Creator
to
,
some
supreme
end
.
The
more
ignoble
part
fail
not
to
obtain
their
end
,
being
directed
by
an
infallible
hand
;
while
Man
,
the
most
noble
part
of
the
visible
Creation
,
miscarrieth
in
the
acquisition
of
it
.
It
is
a
rational
Soul
,
capacious
Faculties
,
and
the
uncontrouled
use
of
a
Free-Will
,
which
bestow
on
Man
a
possibility
of
being
truly
happy
:
Yet
such
is
the
Misfortune
of
Mankind
,
that
even
these
are
the
occasion
of
his
Fall
and
Miscarriage
.
He
sets
the
Faculties
of
his
Soul
on
work
to
invent
new
Methods
of
Happiness
;
he
runs
through
all
the
Pleasures
,
whether
of
Sense
or
Reason
,
of
which
his
Nature
is
capable
;
he
fixeth
his
desire
upon
those
which
most
of
all
strike
his
Imagination
,
or
gratifie
his
Senses
;
he
applieth
himself
to
obtain
them
by
the
use
of
his
Free-Will
:
When
he
hath
discovered
the
Vanity
and
Unsatisfactoriness
of
one
End
,
he
invents
another
;
he
grows
wanton
in
his
Desires
,
and
the
more
he
indulgeth
his
roving
Thoughts
,
the
farther
he
is
removed
from
the
possession
of
his
true
End
.
A
miserable
Calamity
indeed
,
that
Man
alone
should
miscarry
in
his
supreme
End
;
yet
a
Calamity
which
cannot
be
denied
;
a
Calamity
which
hath
involved
the
far
greater
part
of
Mankind
,
who
know
no
other
End
than
what
is
terminated
in
this
Life
;
seek
no
other
Happineth
than
what
ariseth
from
the
report
of
their
Senses
,
and
expireth
with
them
.
Many
have
indeed
,
by
the
excellency
of
their
Thoughts
,
rescued
themselves
from
this
common
Calamity
,
and
all
Christians
are
by
the
benefit
of
Revelation
delivered
from
it
:
They
know
a
better
and
more
lasting
Happiness
;
they
are
not
unacquainted
with
the
supreme
End
of
their
Nature
;
yet
by
a
miserable
corruption
of
Judgment
they
are
betrayed
to
neglect
this
End
,
to
stifle
their
Knowledge
,
and
over-rule
the
Convictions
of
their
own
Minds
.
This
ariseth
from
an
unjust
esteem
of
Corporeal
and
Temporal
Happiness
,
which
recommending
it self
to
the
Soul
of
Man
by
the
impression
of
Sense
,
diverteth
it
from
the
consideration
of
a
better
and
more
noble
End
,
taketh
root
in
his
Imagination
,
raiseth
his
Passions
,
and
by
their
assistance
continueth
its
Possession
.
Nothing
therefore
will
conduce
more
to
the
retrieving
a
just
conception
of
real
Happiness
,
to
rectifie
the
Thoughts
,
and
secure
the
End
of
Man
,
than
to
obviate
the
deceitfulness
,
to
defeat
the
delusions
of
sensual
and
temporal
Happiness
;
by
manifesting
how
unsatisfactory
it
is
in
its
own
Nature
,
how
unable
to
fill
the
capacious
Faculties
of
our
Souls
,
how
vain
and
trifling
,
how
unworthy
our
study
and
desire
.
This
will
effectually
perswade
us
to
raise
our
Thoughts
,
and
apply
our
utmost
diligence
to
the
acquisition
of
a
more
noble
End
:
When
we
shall
be
convinced
of
the
insufficiency
of
that
End
,
which
withdraws
us
from
the
pursuit
of
the
other
,
when
we
shall
perceive
that
no
real
Happiness
will
arise
from
thence
;
that
however
it
may
flatter
the
Sense
,
and
please
the
Imagination
,
it
will
fill
no
one
Faculty
of
the
Soul
.
To
effect
this
Conviction
therefore
,
the
Scripture
makes
use
of
various
Arguments
;
the
uncertainty
of
Life
,
the
mutability
of
Fortune
,
the
loss
of
an
eternal
Reward
,
forfeited
by
a
blind
pursuit
of
worldly
Happiness
;
the
Vanity
of
it
when
obtained
;
the
miserable
Consequences
of
it
when
expired
;
but
above
all
,
the
Examples
of
worldly
Men
,
who
after
they
had
obtained
all
which
they
could
desire
in
this
Life
,
rested
unsatisfied
,
or
became
unhappy
;
were
divested
of
their
Felicity
,
and
reduced
to
Misery
;
or
amidst
all
their
Enjoyments
,
by
a
conviction
of
Judgment
,
which
they
could
not
resist
,
declared
and
confessed
the
emptiness
and
vanity
of
that
Felicity
,
which
themselves
had
so
much
courted
,
and
others
so
much
admir'd
.
An
eminent
Instance
of
this
,
is
that
of
Haman
in
my
Text
,
who
,
amidst
all
his
Honours
and
Titles
,
his
Wealth
,
and
the
Favours
of
his
Prince
;
amidst
all
the
Pleasures
which
this
Life
can
receive
,
convinced
by
undeniable
experience
,
confess'd
,
that
all
this
availed
him
nothing
.
That
both
these
Considerations
therefore
,
both
the
nature
of
the
Thing
,
and
the
evidence
of
Experience
confirming
it
,
may
be
useful
to
us
,
I
will
proceed
upon
these
two
Heads
.
-
I.
The
Example
of
Haman
,
confessing
,
that
all
the
Satisfactions
of
this
Life
availed
him
nothing
.
-
II.
The
Reasons
,
why
they
did
not
avail
him
,
nor
will
avail
any
others
,
who
,
with
Haman
,
placeth
his
Happiness
in
the
fruition
of
them
.
I.
The
Example
of
Haman
is
very
remarkable
and
instructive
,
a
most
evident
Argument
of
that
Truth
for
which
we
now
contend
;
which
will
appear
,
if
we
view
the
several
Circumstances
of
his
Life
and
Greatness
.
He
enjoyed
all
those
Advantages
which
could
enhance
the
Opinion
of
his
own
Happiness
.
Among
these
,
none
of
the
least
is
,
that
he
rose
to
this
Grandeur
from
a
mean
Estate
,
which
set
a
better
relish
upon
his
Happiness
,
and
made
it
the
more
valuable
to
him
.
To
one
who
had
all
his
Life
long
enjoy'd
the
uninterrupted
course
of
Prosperity
,
these
Honours
might
appear
of
lesser
value
.
A
Satiety
of
Pleasures
might
in
such
have
extinguished
an
esteem
of
them
.
He
might
not
know
how
to
prize
them
,
because
he
never
knew
the
want
of
them
.
To
be
brought
up
in
a
constant
Plenty
of
all
that
Sense
can
desire
,
will
oft-times
produce
a
Greatness
of
Mind
,
surmounting
at
last
those
petty
Objects
.
For
the
desire
of
Man
in
this
Life
is
restless
;
so
that
what
he
hath
always
possest
he
will
scarce
think
desirable
.
'T
is
Novelty
which
recommendeth
Temporal
Enjoyments
:
The
want
of
them
first
raised
a
desire
of
them
;
and
their
absence
ministers
an
esteem
of
their
Greatness
.
Haman
had
,
no
doubt
,
while
yet
in
a
mean
Condition
,
before
he
was
taken
notice
of
or
advanced
by
his
Prince
,
admir'd
the
Honour
and
Riches
of
other
Men
,
envied
their
Happiness
,
and
bounded
his
Hopes
in
the
Acquisition
of
a
like
Fortune
.
He
had
often
imagined
he
should
be
truly
Happy
when
he
should
have
obtained
what
he
so
much
desired
.
The
opinion
of
this
Happiness
had
taken
deep
root
in
his
Mind
,
had
filled
his
thoughts
and
possest
his
Soul
.
And
now
after
his
Desires
were
accomplished
,
his
Hopes
fulfilled
;
when
he
was
raised
to
a
greater
Dignity
,
than
himself
before
had
even
dared
to
hope
;
when
he
was
far
advanced
above
all
those
,
whose
Happiness
he
had
so
long
both
envied
and
admired
;
when
he
was
newly
entred
upon
the
Possession
of
his
Hopes
,
and
had
not
so
long
enjoyed
the
Pleasures
of
them
,
as
to
be
glutted
by
them
,
yet
notwithstanding
all
these
Advantages
,
he
declares
,
this
availed
him
nothing
.
Again
,
if
such
a
Confession
should
proceed
from
the
mouth
of
a
Philosopher
,
it
might
possibly
be
attributed
to
somewhat
else
than
Conviction
of
Judgment
.
It
might
arise
from
Vain-glory
,
and
the
Desire
of
being
reputed
Superior
to
all
the
Satisfactions
of
sense
,
and
the
vanity
of
this
Life
.
It
might
be
thought
to
be
spoken
with
design
of
raising
an
Opinion
of
his
own
extraordinary
Wisdom
or
Mortification
.
As
it
was
usually
objected
to
the
Heathen
Philosophers
,
that
they
secretly
entertained
the
love
of
those
Vices
,
against
which
they
so
furiously
declaimed
,
and
directed
their
Discourse
rather
for
applause
than
conviction
.
Or
if
such
a
saying
should
proceed
from
a
firm
Perswasion
in
them
,
it
still
deserved
not
to
be
admired
:
because
they
knew
,
or
pretended
to
know
,
a
more
real
and
desirable
Happiness
;
so
that
to
depress
the
Pleasures
of
Sense
,
and
exaggerate
those
of
the
Mind
,
was
no
more
than
their
Profession
did
require
of
them
.
Or
if
a
Christian
should
make
such
a
Declaration
after
a
serious
Meditation
of
the
vanity
of
this
Life
,
and
the
Rewards
proposed
to
him
in
another
,
we
should
much
less
be
moved
at
it
.
In
him
,
that
would
be
but
natural
:
He
professeth
himself
a
Citizen
of
another
world
,
a
Pilgrim
and
Stranger
upon
the
Earth
,
whose
Hopes
and
Expectations
are
placed
in
Heaven
.
But
when
a
professed
Worlding
,
who
knows
no
Happiness
,
but
what
is
to
be
received
in
this
Life
,
who
never
considered
or
conceived
a
spiritual
Felicity
,
who
greedily
seeks
after
secular
Advantages
,
and
makes
those
the
only
Objects
of
his
desire
:
If
such
an
one
,
in
the
midst
of
his
Fruition
,
declares
his
unsatisfaction
;
this
is
an
unanswerable
Evidence
,
which
nothing
but
the
force
of
truth
can
extort
,
which
cannot
be
denied
.
And
such
was
Haman
,
a
stranger
to
the
Promises
of
God
,
an
Enemy
to
Religion
,
a
Slave
to
his
Passions
,
a
Votary
to
Lust
and
Pleasure
;
and
yet
even
he
in
the
Fruition
of
all
which
he
had
hitherto
so
ardently
desired
,
confest
,
that
it
availed
him
nothing
.
Further
,
this
Speech
of
Haman
was
not
the
effect
of
any
sudden
Motion
,
but
of
mature
Deliberation
.
A
worldly
Man
perhaps
may
be
driven
by
some
Disappointment
or
unwelcome
Accident
,
to
blaspheme
his
Mammon
,
and
in
a
hasty
Concession
to
declare
the
Vanity
of
all
sublunary
Enjoyments
;
to
renounce
his
part
in
them
,
and
pretend
that
he
doth
not
value
them
:
yet
would
be
unwilling
to
be
taken
at
his
word
,
and
stript
of
all
.
Such
Sallies
of
Passion
declare
not
the
fixed
Judgment
of
a
Man
,
and
not
proceeding
from
Deliberation
,
carry
no
Authority
with
them
.
But
the
resolution
of
Haman
in
my
Text
was
far
otherwise
.
He
pronounced
this
in
a
sedate
Disposition
,
after
long
Consultation
.
He
sent
for
his
Friends
to
acquaint
them
with
it
;
and
when
they
were
met
,
did
not
immediately
break
out
into
a
transport
of
Passion
,
and
bewail
his
misfortune
.
He
recounted
and
amplified
the
Benefits
of
fortune
to
him
,
took
a
full
Prospect
of
all
his
imaginary
Happiness
,
as
it
is
in
the
11.
Verse
,
And
Haman
told
them
of
the
glory
of
his
riches
,
and
the
multitude
of
his
children
,
and
all
the
things
,
wherein
the
King
had
promoted
him
;
and
how
he
had
advanced
him
above
the
Princes
and
Servants
of
the
King
.
He
gave
its
due
weight
to
every
Circumstance
of
his
present
Fortune
,
insisted
upon
all
the
Topicks
which
might
amplifie
the
greatness
of
it
,
magnified
it
in
a
set
harangue
,
and
yet
after
all
at
last
concluded
,
that
all
this
availed
him
nothing
.
A
strange
Conclusion
for
an
Haman
to
make
;
which
yet
will
carry
greater
weight
along
with
it
,
if
we
consider
,
that
this
proceeded
not
from
any
Representation
made
to
him
by
his
Friends
,
whom
he
had
called
together
,
of
the
vanity
of
his
riches
,
the
mutability
of
his
Fortune
,
or
the
mortality
of
his
Nature
.
Such
Suggestions
might
possibly
have
diverted
his
Vain-glorious
humour
for
a
while
to
a
melancholy
Consideration
of
them
,
and
in
that
Disposition
have
forced
him
to
make
this
Concession
.
As
Solon
did
to
Craesus
,
making
a
pompous
shew
of
his
Treasur●s
and
Magnificence
:
and
the
Prophet
reduced
King
Hezekiah
to
more
humble
thoughts
,
after
he
had
in
Ostentation
exposed
his
riches
to
the
view
of
the
Embassadours
of
Babylon
,
by
telling
him
,
that
they
should
be
carried
away
to
Babylon
.
In
that
case
,
to
restrain
the
love
of
worldly
Pleasure
,
and
for
a
while
seem
weary
of
it
,
may
easily
be
accountable
.
But
here
the
Friends
of
Haman
,
far
from
performing
such
an
Office
,
sought
rather
to
congratulate
his
Fortunes
,
to
flatter
his
Passions
,
to
foment
his
Pride
and
Ambition
,
by
concurring
in
an
Opinion
of
his
extraordinary
Happiness
.
Himself
in
order
recounted
his
Dignities
;
and
they
admired
them
.
He
reported
the
Favours
of
his
Prince
;
and
they
extolled
them
.
He
boasted
of
his
Grandeur
and
Riches
;
and
they
proclaim'd
him
Happy
.
Yet
himself
,
who
best
knew
what
Happiness
he
received
from
thence
,
declared
himself
unhappy
,
and
all
this
to
avail
him
nothing
.
Lastly
,
this
was
spoken
by
Haman
,
whilst
yet
in
full
Favour
with
his
Prince
,
and
expecting
to
receive
greater
Demonstrations
of
it
.
He
suffered
no
Apprehensions
of
losing
his
present
Enjoyment
.
Such
thoughts
indeed
distract
a
worldly
Man
,
imbitter
all
his
Pleasures
,
and
suffer
him
not
to
rest
contented
.
It
would
be
impossible
to
him
to
relish
any
delight
,
while
afflicted
with
Fears
and
Doubts
,
while
despairing
to
retain
his
present
Happiness
.
He
would
grow
Pale
at
the
Prospect
of
an
approaching
Storm
,
and
instead
of
receiving
any
Complacency
from
his
present
Prosperity
,
distract
his
thoughts
with
the
fear
of
future
Misery
.
In
such
Circumstances
an
Epicure
might
well
Confess
,
that
all
the
outward
Advantages
of
his
Life
profited
him
nothing
;
while
he
suffered
inward
Distraction
from
the
Apprehension
of
his
Fall
,
which
would
render
him
so
much
more
miserable
,
by
how
much
it
deprived
him
of
a
greater
Prosperity
.
Haman
at
this
time
had
no
such
Fears
,
he
had
yet
received
no
repulse
at
Court
,
his
Favour
daily
increased
,
he
had
that
very
day
received
eminent
Marks
of
his
Princes
affection
,
and
was
the
day
after
to
receive
yet
more
.
All
this
he
was
sensible
of
,
and
all
this
he
acknowledged
in
the
close
of
his
Speech
,
Ver.
12.
For
he
said
moreover
,
Yea
Esther
the
Queen
did
let
no
man
come
in
with
the
King
unto
the
banquet
that
she
had
prepared
,
but
my self
;
and
to
morrow
am
I
invited
unto
her
also
with
the
King
.
Far
from
fearing
the
loss
of
his
present
Greatness
,
he
probably
hoped
the
increase
of
it
,
and
yet
concluded
,
that
all
this
availed
him
nothing
.
If
then
Haman
under
all
these
Circumstances
missed
of
his
desired
end
,
of
being
made
Happy
by
worldly
Enjoyments
,
we
may
reasonably
suspect
some
defect
to
be
in
the
Nature
of
them
,
upon
the
account
of
which
neither
Haman
could
,
nor
any
other
can
,
receive
any
real
Happiness
from
thence
.
And
this
I
proceed
in
the
Second
place
to
treat
of
in
some
few
Considerations
.
First
then
,
nothing
on
this
side
Heaven
is
able
to
satiate
the
Soul
of
Man
;
and
however
temporal
Benefits
may
at
a
distance
ravish
the
Imagination
,
and
create
extraordinary
Conceptions
of
their
own
Excellency
;
yet
when
obtained
,
they
are
found
to
be
empty
and
trifling
,
unable
to
satisfie
the
Desires
of
the
Soul
,
and
fill
its
Capacity
.
They
are
like
the
Fruit
of
Sodom
,
which
by
their
external
Beauty
attract
the
Eye
,
but
when
touched
,
crumble
into
Ashes
.
While
they
are
yet
only
Objects
of
Desire
,
Men
frame
to
themselves
as
it
were
Systems
of
Happiness
,
to
be
enjoyed
in
them
.
No
sooner
do
they
become
Objects
of
Fruition
,
but
the
meanness
of
them
is
discovered
;
and
after
a
full
Enjoyment
of
them
,
Man
is
forced
to
Confess
,
this
is
not
that
he
desired
,
that
which
he
proposed
to
himself
.
He
is
never
enabled
by
the
Possession
of
them
to
say
,
I
am
now
completely
Happy
,
I
here
terminate
my
Desires
.
He
is
forced
to
carry
his
Desires
yet
farther
,
and
seek
true
Felicity
somewhere
else
;
which
,
while
constant
to
his
Principle
,
he
can
place
no
where
else
,
than
in
a
greater
Degree
of
the
same
Happiness
.
This
therefore
he
earnestly
pursues
,
yet
never
attains
that
Degree
.
If
he
fixeth
the
measure
of
the
Degree
,
he
may
indeed
arrive
at
that
;
but
when
arrived
,
finds
himself
,
as
far
as
ever
▪
removed
from
true
Happiness
.
He
turmoils
and
distracts
himself
,
experienceth
the
Vanity
of
former
Projects
,
invents
new
Methods
of
Happiness
;
until
Death
puts
an
end
to
his
Life
and
Designs
together
.
The
greatest
of
these
worldly
Enjoyments
are
generally
supposed
to
be
Riches
,
and
sensual
Pleasures
.
The
latter
are
common
even
to
Beasts
,
who
are
endued
with
Senses
no
less
strong
and
lively
,
than
Men.
And
then
surely
none
will
so
far
debase
his
Nature
,
as
to
level
himself
with
Beasts
by
proposing
to
himself
a
Felicity
,
of
which
they
are
no
less
capable
.
It
cannot
be
denied
indeed
,
that
as
we
consist
of
Soul
and
Body
,
God
intended
Happiness
to
each
part
;
that
he
put
us
into
this
World
,
to
make
our selves
Happy
,
even
in
this
Life
;
but
then
,
as
Soul
and
Body
together
constitute
but
one
Person
,
the
Pleasures
of
either
must
be
such
as
consist
with
the
Nature
of
both
.
As
the
Soul
ought
not
to
tyrannize
over
the
Body
,
by
imposing
on
it
unnecessary
Rigours
and
Mortifications
;
so
the
Excellency
of
the
Soul
ought
not
to
be
debased
for
the
satisfaction
of
the
Body
.
A
limitted
use
of
Pleasures
is
not
to
be
denied
to
the
Body
;
but
then
that
very
Limitation
supposeth
a
better
and
more
noble
end
of
Man
,
for
the
sake
of
which
they
are
limited
.
And
after
all
,
the
real
Happiness
of
such
limited
Pleasures
consists
not
so
much
in
the
report
of
the
Senses
enjoying
them
,
as
in
the
reflex
thoughts
of
the
Soul
forming
to
its
self
an
Act
of
Complacency
,
for
having
limited
them
according
to
the
Laws
of
God
.
The
unlimited
use
of
these
Pleasures
instead
of
conferring
a
real
Benefit
,
involves
Men
in
Troubles
and
Anxieties
;
in
Cares
and
Dangers
;
and
when
enjoyed
,
endures
but
for
a
Moment
,
no
longer
than
the
impression
of
Sense
continueth
;
when
expired
,
leaves
only
a
Weariness
and
Nauseousness
behind
them
.
So
then
sensual
Pleasures
conduce
little
to
the
Supreme
end
of
Man
;
unless
we
should
be
so
foolish
as
to
imagine
that
to
be
the
utmost
Happiness
of
Man
,
which
renders
him
happy
but
for
a
few
moments
.
And
then
as
to
Riches
,
the
natural
use
of
them
is
subordinated
to
sensual
Pleasures
,
and
the
Conveniencies
of
Life
,
and
therefore
can
bestow
nothing
beyond
them
.
If
any
imagine
,
as
it
cannot
be
denied
that
too
many
do
,
that
the
very
satisfaction
of
possessing
Riches
,
without
any
respect
to
the
use
of
them
,
bears
any
part
in
the
Happiness
of
Man
;
this
is
so
gross
and
unmanly
a
Conception
,
as
nothing
can
exceed
the
wickedness
of
it
,
nothing
can
equal
the
Folly
of
it
.
This
is
a
greater
Depravation
of
Nature
,
than
all
the
Villanies
of
Sense
,
or
Sins
of
violence
;
and
if
no
Punishment
attended
it
hereafter
,
would
rather
deserve
our
Scorn
than
Envy
.
The
Acquisition
of
Riches
is
generally
indeed
,
at
least
indirectly
,
referred
to
the
Enjoyment
of
sensual
Pleasures
to
be
procured
by
them
;
and
as
such
,
can
carry
the
Happiness
of
them
no
farther
,
than
the
Nature
of
them
will
permit
,
which
we
before
considered
.
Not
to
say
,
that
it
is
an
invincible
Argument
of
the
unsatisfactoriness
of
Riches
,
that
those
who
seek
after
them
,
seldom
or
never
set
bounds
to
their
Desires
;
and
although
in
the
acquiring
of
them
,
they
generally
please
themselves
with
the
thoughts
of
commanding
all
sensual
Pleasures
,
when
they
shall
have
obtain'd
them
;
yet
they
seldom
begin
in
earnest
a
Fruition
of
them
;
ever
proposing
an
end
to
themselves
and
never
taking
possession
of
them
.
Secondly
,
by
the
Fruition
of
temporal
Pleasures
no
provision
is
made
for
the
Happiness
of
the
Soul
,
the
far
nobler
part
of
Man
,
which
ought
therefore
to
be
satisfied
in
the
first
place
.
The
want
of
real
Happiness
in
the
Soul
may
for
a
time
be
stifled
by
powerful
impressions
of
Sense
,
but
when
those
Motions
cease
,
the
Soul
cannot
but
be
conscious
of
,
and
bewail
the
want
of
true
Happiness
.
To
obtain
this
,
a
Happiness
agreeable
to
her
Nature
,
which
is
spiritual
;
and
to
her
Duration
,
which
is
immortal
,
must
befound
out
.
This
can
never
be
placed
in
sensual
Enjoyments
,
which
expire
with
the
perception
of
Sense
;
and
while
continuing
,
affect
not
the
Soul
,
unless
with
weariness
in
attending
the
violent
motions
of
Sense
.
It
is
the
reflex
thoughts
of
the
Soul
alone
,
which
render
it
Happy
:
when
it
can
reflect
upon
its
own
State
without
Remorse
or
Sorrow
;
when
it
can
view
all
its
past
Actions
,
and
present
Condition
with
a
sweet
Complacency
;
when
it
considers
it self
united
to
God
by
executing
his
Commands
,
and
by
a
similitude
of
Holiness
.
None
of
all
these
Conditions
can
be
found
in
temporal
Enjoyments
.
For
what
satisfaction
is
it
to
a
Man
,
after
the
Enjoyment
is
passed
,
to
have
gratified
this
or
that
Sense
?
Do
we
applaud
our
good
Fortune
for
having
once
enjoyed
a
Pleasure
,
the
Sense
of
which
is
long
since
expired
?
Or
shall
we
receive
any
Comfort
after
Death
in
the
remembrance
of
having
possessed
Riches
and
Pleasures
when
alive
?
And
all
this
,
although
our
use
of
those
Pleasures
and
Riches
were
moderate
and
lawful
,
whereas
if
it
was
immoderate
,
the
stings
and
remorse
of
Conscience
will
perpetually
afflict
the
Soul
,
when
reflecting
on
it
.
And
in
that
State
it
cannot
but
reflect
continually
,
when
it
shall
not
be
diverted
by
rapid
Motions
of
the
Body
,
drowned
by
Sleep
,
or
stupified
by
Sense
;
when
the
sole
Object
of
her
thoughts
will
be
her
past
Behaviour
,
and
the
consequences
of
it
her
present
Condition
.
From
this
Consideration
it
will
manifestly
appear
,
how
much
more
conducing
Piety
and
Vertue
are
to
solid
Happiness
than
temporal
Prosperity
;
even
altho
no
Rewards
or
Punishments
should
attend
the
Soul
in
another
Life
.
For
altho'
Heaven
and
Earth
should
conspire
together
to
render
any
Man
externally
Happy
in
this
World
;
let
an
uninterrupted
Possession
of
Riches
and
Pleasure
,
of
Health
and
Vigour
,
of
Honour
and
Power
be
bestowed
on
him
:
No
one
Act
of
Pleasure
,
none
of
all
these
Blessings
,
will
be
of
advantage
to
him
after
the
Cessation
of
the
actual
Enjoyment
of
them
.
Whereas
the
Satisfaction
and
Happiness
arising
from
the
Exercise
of
Piety
,
Justice
and
Charity
will
continue
to
all
Ages
.
The
same
Complacency
,
which
the
Soul
received
,
when
it
first
exerted
any
one
of
these
Actions
,
the
same
it
shall
receive
for
ever
,
as
often
as
Reflection
shall
be
made
upon
it
;
nay
much
greater
after
Death
,
when
all
the
Faculties
of
the
Soul
will
be
enlarged
,
and
that
which
is
now
a
simple
Act
of
Complacency
,
will
then
be
advanced
into
an
Extasie
of
Joy
.
Thirdly
,
Altho'
Haman
,
when
he
spoke
these
words
,
had
no
Apprehension
of
being
actually
deprived
of
his
Riches
and
Greatness
,
yet
could
not
he
,
nor
any
other
in
the
like
condition
deny
,
but
that
the
Deprivation
and
loss
of
all
their
temporal
Advantages
is
at
least
possible
.
The
knowledge
of
this
possibility
alone
defeats
all
the
Pleasure
which
may
arise
from
the
Fruition
of
temporal
Happiness
;
at
least
suffers
it
not
to
become
such
as
may
satisfie
the
Soul
of
Man
.
For
all
must
acknowledge
,
in
the
midst
of
their
Enjoyments
,
that
they
want
at
least
this
satisfaction
to
compleat
their
Happiness
,
the
assurance
of
the
continuance
of
it
.
The
Possessors
of
it
are
continually
distracted
with
Fears
of
losing
it
,
with
Cares
of
preserving
it
;
and
that
very
solicitude
proclaims
the
imperfection
of
their
Happiness
.
This
Consideration
might
abundantly
convince
Mankind
,
that
true
Felicity
consists
not
in
the
Pleasures
of
Sense
or
secular
Enjoyments
.
For
can
we
believe
that
God
hath
proposed
such
a
supreme
end
to
Man
,
as
the
greatest
part
of
Men
shall
never
be
able
to
obtain
;
such
as
is
placed
beyond
their
Power
,
not
possible
to
be
attained
by
them
?
All
other
parts
of
the
Creation
infallibly
fulfil
their
end
;
and
shall
Man
alone
be
rendred
incapable
to
arrive
at
that
end
,
which
God
and
Nature
proposed
to
him
?
Or
shall
such
an
Happiness
be
assigned
to
him
,
which
a
Sickness
may
defeat
,
the
Malice
of
an
Enemy
may
ruin
,
a
petty
Accident
may
overthrow
?
Let
us
not
entertain
such
mean
Conceptions
of
our
own
Nature
.
If
worldly
Men
will
pretend
to
know
no
other
Happiness
,
than
what
ariseth
from
Sense
,
they
must
at
least
Confess
the
imperfection
of
their
Happiness
,
from
the
possibility
of
Deprivation
.
And
what
is
possible
in
this
,
cannot
but
be
always
feared
by
them
,
since
they
have
no
hope
left
beyond
it
.
Lastly
,
Let
the
continuance
of
their
present
Happiness
be
assured
to
them
,
yet
can
it
never
be
hoped
,
but
little
Crosses
will
intervene
;
that
all
their
Passions
will
not
always
be
gratified
;
and
then
,
even
the
least
Cross
,
or
the
Disappointment
of
any
single
Passion
,
will
be
sufficient
to
interrupt
their
whole
satisfaction
and
spoil
their
Pleasure
Haman
enjoyed
all
which
his
Sense
,
or
most
extravagant
Lusts
,
could
crave
,
and
had
reason
to
hope
the
continuance
of
it
;
yet
a
petty
Affront
put
upon
him
by
Mordecai
afflicted
him
beyond
measure
;
took
away
the
satisfaction
of
his
Riches
and
Honour
;
and
forced
him
amidst
them
all
to
conclude
himself
unhappy
.
Temporal
Felicity
depends
upon
a
complication
of
so
many
Causes
,
that
it
never
can
arrive
at
Perfection
,
since
it
is
impossible
that
some
of
those
Causes
should
not
miscarry
;
and
the
miscarriage
of
any
one
will
render
the
Operation
of
all
the
rest
ineffectual
.
It
will
not
in
that
case
be
sufficient
to
compensate
for
the
loss
of
one
,
by
the
possession
of
all
other
temporal
Advantages
;
rather
Man
will
conclude
himself
more
unhappy
in
the
absence
of
that
,
than
in
the
Presence
of
all
these
.
Nay
the
greater
share
he
obtains
of
other
Benefits
of
fortune
,
the
more
he
will
afflict
himself
for
the
want
of
what
he
in
vain
Desires
;
since
the
concurrence
of
so
many
Gifts
of
fortune
most
frequently
produces
a
Haughtiness
of
mind
,
which
flatters
it self
with
a
fond
Opinion
of
its
own
worth
and
Greatness
,
and
cannot
bear
the
least
Disappointment
.
If
then
,
Men
devoted
to
the
Pleasures
of
this
World
have
concluded
themselves
unhappy
amidst
the
affluence
of
all
worldly
Enjoyments
;
if
temporal
Felicity
be
unable
to
satisfie
the
Desires
of
the
Soul
,
to
fill
its
Capacities
,
or
perfect
its
Nature
;
if
it
be
attended
with
perpetual
Cares
and
Distractions
;
if
often
impossible
to
be
obtained
by
us
;
and
always
possible
to
be
taken
from
us
;
if
it
may
be
defeated
by
petty
Accidents
and
Crosses
,
and
that
such
should
happen
,
cannot
be
avoided
:
If
for
these
Reasons
,
and
many
others
which
we
cannot
now
insist
upon
,
they
are
unable
to
render
any
Man
truly
happy
;
what
remains
,
but
that
we
seek
for
true
Happiness
somewhere
else
.
If
the
former
cannot
be
the
Supreme
end
of
Man
,
and
if
it
be
natural
to
us
to
direct
all
our
Actions
to
some
end
;
it
will
be
necessary
for
us
to
find
out
some
other
end
,
and
when
found
out
,
to
apply
our
utmost
Diligence
to
obtain
it
.
And
here
perhaps
humane
Reason
,
having
thus
far
proceeded
,
might
continue
to
grope
in
the
dark
,
and
after
a
tedious
disquisition
be
unable
to
discover
either
the
end
or
the
means
of
obtaining
it
.
God
hath
therefore
,
in
Compassion
to
our
Infirmities
,
marked
out
both
the
Nature
and
the
means
of
Supreme
Happiness
.
The
Nature
of
it
is
Peace
of
Conscience
here
,
and
therein
the
hopes
of
the
Fruition
of
God
hereafter
,
which
Hopes
shall
then
be
turned
into
Possession
:
the
means
of
it
obedience
to
his
Laws
,
and
Faith
in
Christ
.
By
these
we
shall
obtain
an
Happiness
,
which
shall
fill
the
utmost
Capacities
of
the
Soul
,
which
shall
be
co-extended
with
the
duration
of
it
;
which
shall
satisfie
us
but
never
weary
us
;
which
shall
affect
all
the
Faculties
both
of
Soul
and
Body
;
which
shall
be
interrupted
by
no
Crosses
and
Disasters
;
which
will
never
expire
,
but
be
renewed
every
moment
;
which
no
adversity
of
Fortune
,
nor
infirmity
of
Body
,
which
neither
the
Malice
of
Men
or
Devils
shall
be
able
to
take
from
us
.
To
a
serious
Application
of
your selves
to
obtain
this
blessed
State
,
I
hope
what
has
been
said
will
be
no
small
Motive
to
you
.
You
all
desire
Happiness
;
and
if
the
Soul
be
once
fully
convinced
,
what
is
the
only
true
Happiness
,
it
cannot
but
move
towards
it
,
and
exert
all
its
Faculties
in
the
Acquisition
of
it
.
After
a
firm
perswasion
,
that
this
is
indeed
the
end
of
Man
,
there
needs
no
Exhortation
to
pursue
it
.
The
pursuit
of
it
will
then
be
no
less
natural
,
than
the
satisfying
of
Hunger
,
or
any
other
reasonable
Appetite
.
The
misfortune
is
,
that
we
suffer
our selves
to
be
deluded
by
the
impressions
of
Sense
and
unruly
Passions
,
representing
and
amplifying
to
us
the
Happiness
arising
from
the
Fruition
of
carnal
Pleasures
and
secular
Delights
;
we
are
not
unwilling
these
Passions
should
arise
;
we
permit
these
false
Judgments
to
be
formed
;
we
are
pleased
at
first
with
the
Delusion
,
altho'
conscious
of
it
;
and
at
last
become
so
far
stupified
,
that
we
do
not
perceive
it
;
until
at
last
a
terrible
Affliction
or
the
approaches
of
Death
awaken
the
Soul
,
and
revive
its
better
Notions
.
What
those
dreadful
remembrancers
may
then
do
,
Reason
may
now
much
more
easily
and
more
certainly
effect
;
to
reflect
upon
the
Nature
of
worldly
Enjoyments
,
to
consider
their
Vanity
,
and
discover
their
Emptiness
.
When
this
Conviction
is
throughly
formed
,
we
shall
be
even
necessitated
to
look
upward
,
and
fix
our
hopes
in
Heaven
,
and
then
we
are
assured
,
that
our
Labours
directed
thither
shall
not
miscary
;
that
they
shall
be
assisted
by
God
,
promoted
by
his
Spirit
,
and
Crowned
with
Success
;
Success
which
will
give
us
satisfaction
of
Mind
here
,
and
fulness
of
Joy
hereafter
.
To
this
Joy
,
may
God
,
&c.
The
Fourth
SERMON
.
Preach'd
on
the
23d
.
of
June
,
1689.
At
LAMBETH
CHAPEL
.
Job
XXXVII
.
23
,
24.
Touching
the
Almighty
,
we
cannot
find
him
out
:
He
is
excellent
in
power
,
and
in
judgment
,
and
in
plenty
of
justice
:
he
will
not
afflict
.
Men
do
therefore
fear
him
.
THE
ground
of
all
Religion
,
whether
Natural
or
Revealed
,
consists
in
the
knowledge
of
the
Nature
of
God
,
and
of
his
Conduct
in
the
Government
of
the
World
.
The
first
representeth
him
to
Man
,
as
a
fit
object
of
Adoration
;
the
latter
perswadeth
Man
to
adore
him
.
Without
the
first
there
would
be
no
reason
to
adore
him
;
without
the
latter
no
Obligation
.
The
perfection
therefore
of
any
Religion
consists
in
an
accurate
Delivery
of
these
Matters
;
in
giving
right
Notions
of
the
Nature
of
God
,
and
in
teaching
with
certainty
the
method
of
his
external
Actions
.
The
former
is
always
the
same
,
and
admits
no
Variation
;
the
latter
may
receive
Improvements
in
relation
to
Man
,
and
lay
greater
Obligations
on
him
under
one
Dispensation
than
under
another
.
So
much
of
both
may
be
known
by
the
light
of
Reason
,
as
may
direct
Men
aright
to
the
Worship
of
God
,
if
they
imploy
their
reason
in
a
due
manner
;
and
convince
them
at
the
same
time
of
their
Obligation
to
worship
him
;
but
both
may
be
mistaken
in
the
natural
use
of
the
understanding
;
and
when
mistaken
,
will
equally
defeat
the
Worship
of
God
;
a
mistake
of
the
first
Nature
leading
Men
into
Idolatry
,
of
the
second
into
Negligence
and
Impiety
.
It
is
not
so
easie
indeed
to
mistake
concerning
the
first
,
the
Nature
of
God
,
which
may
easily
be
discerned
by
the
weakest
understanding
,
I
mean
so
much
of
it
,
as
serves
to
beget
Notions
of
Religion
in
Men.
All
Men
,
whether
true
Believers
or
Idolaters
,
agree
in
this
common
Notion
of
God
,
that
he
is
a
most
perfect
Being
;
and
then
surely
it
is
no
hard
matter
to
determine
whether
Omnipotence
,
Omniscience
,
Omnipresence
,
and
such
like
,
be
necessary
Perfections
;
without
which
a
most
perfect
Being
cannot
subsist
.
Yet
Mankind
hath
most
miserably
mistaken
in
this
plain
and
easie
matter
;
hath
deified
Creatures
,
which
have
none
of
all
these
Perfections
,
hath
quitted
sometimes
even
the
Notion
of
God
,
but
oft-times
corrupted
it
.
And
these
mistakes
Revealed
Religion
doth
rectifie
;
and
restore
to
Men
,
what
they
had
willfully
lost
,
the
knowledge
of
the
Divine
Nature
.
But
this
is
not
our
present
Design
,
which
concerns
the
external
Actions
of
God
,
and
his
Government
of
the
World
,
wherein
it
is
no
hard
matter
for
Man
to
mistake
,
deriving
his
knowledge
from
the
light
of
Reason
only
.
It
is
possible
for
such
a
one
to
form
such
right
Conceptions
of
the
external
Conduct
of
God
,
from
the
Consideration
of
his
Attributes
,
as
may
incite
him
to
the
Worship
of
God
,
and
direct
him
in
it
.
But
this
perswasion
will
fall
infinitely
short
of
that
Conviction
,
and
this
Direction
of
that
certainty
,
which
is
to
be
had
in
Revealed
Religions
;
and
even
in
Revelations
admit
of
greater
or
lesser
Degrees
,
according
to
the
greater
or
lesser
manifestation
of
the
Will
of
God
therein
,
and
his
intended
Benefits
to
the
followers
of
that
Revelation
.
So
that
however
the
primary
Reasons
of
worshipping
God
continue
the
same
in
both
Cases
,
being
drawn
from
the
Attributes
of
God
,
which
are
always
the
same
,
yet
in
Revealed
Religions
they
are
both
improved
and
enhanced
,
and
also
secured
from
the
danger
of
Error
.
And
how
great
that
Danger
is
,
the
Scripture
fully
declareth
to
us
,
by
the
Example
of
Job
and
his
Friends
.
That
whole
Book
being
employed
in
discoursing
of
the
Laws
and
method
of
the
Divine
Government
in
relation
to
Man
,
as
far
as
the
light
of
Reason
could
discover
.
For
none
of
them
had
yet
received
the
benefit
of
Revelation
,
which
was
not
made
to
them
till
after
the
Conclusion
of
their
discourse
,
in
the
end
of
the
Book
.
All
of
them
both
knew
and
worshipped
the
true
God
,
were
eminent
for
Wisdom
in
their
Generations
,
and
one
of
them
approved
by
an
extraordinary
Testimony
of
God
himself
;
yet
all
of
them
proposed
so
many
different
Opinions
concerning
the
external
Government
of
God
;
and
all
of
them
were
mistaken
.
All
of
them
agreed
in
the
common
Reasons
of
the
worship
of
God
,
yet
all
of
them
mistook
in
the
Application
of
those
Attributes
from
whence
they
were
formed
.
The
Reasons
are
well
summed
up
in
the
words
of
my
Text
;
and
in
them
also
sufficient
matter
to
confute
the
several
Errors
proposed
by
these
Men.
Touching
the
Almighty
we
cannot
find
him
out
:
He
is
excellent
in
power
,
and
in
judgment
,
and
in
plenty
of
justice
:
he
will
not
afflict
.
Therefore
do
men
fear
him
.
The
words
therefore
will
naturally
give
me
an
occasion
to
Discourse
.
-
I.
Of
the
Reason
of
the
Worship
of
God
,
founded
in
the
Attributes
of
the
Text.
-
II.
Of
the
Errors
committed
by
Job
and
his
Friends
,
which
they
drew
indeed
from
these
Attributes
,
but
may
more
truly
be
confuted
by
them
.
The
Reason
of
the
worship
or
fear
of
God
among
Men
,
is
declared
by
Enumeration
of
those
Attributes
,
which
are
chiefly
to
be
considered
by
us
in
the
conception
and
worship
of
God
.
Our
first
Notion
of
him
,
and
on
which
all
the
rest
are
founded
,
is
,
that
he
enjoyeth
all
Perfections
,
which
can
meet
in
one
and
the
same
Being
.
And
this
is
designed
by
the
first
part
of
the
Text
;
where
the
word
Almighty
in
our
Translation
,
signifieth
All-sufficient
or
supremely
perfect
,
in
the
Original
.
We
admire
single
Perfections
in
other
Objects
;
in
one
Power
,
in
another
Wisdom
,
in
a
third
Vertue
;
and
these
not
only
possessed
by
so
many
several
Objects
,
but
also
in
a
limited
manner
.
Yet
we
revere
and
admire
these
single
and
limited
Perfections
,
wheresoever
we
find
them
,
and
acknowledge
it
to
be
unjust
to
deny
that
Deference
which
is
due
to
them
.
When
therefore
all
imaginable
Perfections
are
conjoyned
in
God
,
it
is
but
natural
to
conclude
that
all
the
Fear
,
the
Awe
,
the
Regard
,
the
Love
we
pay
to
other
Objects
,
upon
account
of
those
single
Perfections
,
we
discover
in
them
,
ought
to
be
conjoyned
,
when
we
reflect
on
God
,
and
be
paid
as
a
just
Debt
to
him
.
Whosoever
considers
them
,
may
perhaps
thro'
a
stupid
or
depraved
Mind
omit
or
even
reject
the
Worship
of
God
;
but
at
the
same
time
he
cannot
deny
him
to
be
most
worthy
to
be
Worshipped
.
In
the
next
place
,
as
the
Nature
of
God
is
infinite
,
so
his
Actions
are
unsearchable
;
or
,
as
it
is
in
the
Text
,
We
cannot
find
him
out
.
Which
may
respect
either
the
incomprehensible
Essence
of
the
Deity
,
or
the
unsearchableness
of
his
Judgments
in
the
Government
of
the
World
.
As
to
the
first
,
it
is
no
small
Argument
of
our
Obligation
to
render
the
most
profound
Adoration
to
him
,
that
he
is
of
infinite
Dignity
,
so
great
that
we
cannot
comprehend
it
or
measure
the
extent
of
it
.
Here
below
,
we
proportion
our
Esteem
and
Devotion
to
the
Merits
and
Dignity
of
Persons
;
and
should
confess
our selves
unjust
,
if
we
made
not
a
distinction
therein
.
The
same
Rules
of
Justice
therefore
,
will
require
us
to
form
of
God
the
most
noble
Conception
,
to
render
to
him
the
most
humble
Submissions
which
are
possible
to
the
Faculties
of
the
Soul
.
Again
,
if
the
Methods
of
the
Divine
Conduct
be
unknown
and
unsearchable
to
Man
,
this
will
yet
farther
raise
our
Opinion
of
the
Infinity
of
his
Nature
;
since
if
his
external
Effects
exceed
our
Conception
,
much
more
will
his
Nature
,
the
Cause
and
Fountain
of
them
.
This
will
also
teach
us
not
to
enquire
too
curiously
into
the
Secrets
of
his
Providence
,
not
to
determine
any
thing
rashly
concerning
it
,
which
is
not
revealed
to
us
.
Indeed
when
the
Knowledge
of
the
Rules
of
his
Government
is
bestowed
on
us
by
Revelation
,
we
are
firmly
to
believe
it
,
and
may
without
danger
of
Error
and
Presumption
apply
those
Rules
to
particular
Cases
.
But
as
we
ought
not
to
have
fixed
any
Rules
to
him
,
before
we
received
the
light
of
Revelation
;
so
after
the
Reception
of
it
,
we
are
not
to
carry
our
Conjectures
of
Assertions
beyond
what
is
revealed
to
us
.
We
might
conclude
indeed
without
it
,
that
God
could
do
nothing
unjust
,
nothing
which
is
not
Holy
:
But
this
would
not
have
warranted
us
to
determine
the
way
,
wherein
his
Justice
and
Holiness
should
exert
themselves
by
external
Effects
.
Upon
account
of
these
Attributes
God
is
most
worthy
of
Adoration
;
but
there
wants
yet
somewhat
to
perswade
Men
to
pay
that
Tribute
to
God
.
If
neither
Hope
nor
Fear
interposed
,
Men
would
esteem
themselves
unconcerned
in
the
Worship
of
God
,
the
Obligation
of
it
weak
,
the
Trouble
of
it
unnecessary
.
This
therefore
is
abundantly
supplyed
by
the
following
Attributes
;
whereof
the
first
is
his
Omnipotence
;
He
is
excellent
in
power
,
God
is
able
to
vindicate
the
Honour
of
his
Name
,
by
inflicting
exemplary
Punishments
upon
those
who
neglect
to
worship
him
;
or
worship
him
in
a
manner
unbecoming
his
Nature
,
and
contrary
to
the
light
of
Reason
or
Revelation
.
So
then
it
is
a
most
effectual
Motive
of
Divine
Worship
to
consider
,
that
as
it
is
the
Duty
of
Man
to
worship
God
,
so
it
is
most
just
;
and
if
most
just
,
must
certainly
be
required
by
God
;
that
if
this
Duty
be
neglected
,
we
are
in
the
hands
of
him
to
whom
the
Injury
is
offered
,
may
be
annihilated
by
a
single
Nod
,
may
be
chastifed
with
severe
Punishments
,
may
be
rendred
miserable
for
ever
.
This
Attribute
of
Power
,
in
Affairs
of
the
World
,
produceth
Fear
and
the
Signs
of
external
Respect
,
beyond
all
other
Arguments
.
This
secures
the
Authority
of
Laws
,
and
Majesty
of
Princes
;
that
the
one
cannot
be
violated
,
the
other
cannot
be
contemned
without
Danger
.
This
is
generally
supposed
to
have
at
first
begat
Idolatry
;
when
Men
following
the
report
of
their
Senses
more
than
the
light
of
Reason
,
fondly
imagined
,
that
their
Princes
,
their
Leaders
or
Conquerors
,
were
the
most
powerful
of
all
Beings
;
and
upon
that
account
rendred
that
Tribute
to
them
which
is
due
to
Omnipotence
,
I
mean
Adoration
.
They
found
themselves
to
be
at
their
disposal
,
their
Lives
at
their
Mercy
;
or
extraordinary
Actions
effected
by
them
;
and
believing
these
to
be
the
most
illustrious
Marks
of
Power
,
deifyed
the
Possessors
of
them
.
If
then
the
Prospect
of
that
little
Power
,
which
is
vested
in
Men
,
could
procure
Adoration
from
those
who
followed
the
Dictates
of
their
Senses
only
;
much
more
will
the
excellence
of
the
Divine
Power
,
as
it
is
here
called
,
induce
Men
to
the
Worship
of
God
,
being
manifested
both
from
Sense
and
Reason
.
In
mortal
Men
,
Power
,
far
from
being
adorable
,
may
oftimes
become
execrable
,
may
occasion
the
unhappiness
of
others
,
may
administer
Assistance
to
sins
and
violence
;
and
notwithstanding
such
wicked
Power
may
awe
and
terrifie
Men
(
as
both
ancient
and
modern
Idolaters
have
worshipped
Devils
,
lest
they
should
hurt
them
)
this
will
never
create
an
internal
Reverence
in
Men
,
in
which
chiefly
Adoration
consists
.
The
most
exalted
Power
of
finite
Beings
cannot
rescue
them
from
their
own
Imperfections
;
receiveth
Limits
,
and
is
capable
of
Dissolution
.
If
yet
such
a
Power
can
strike
thy
Mind
,
can
affright
thee
from
performing
what
is
displeasing
to
it
;
if
thou
darest
not
resist
its
Commands
,
and
quietly
submitest
to
it
;
how
much
more
art
thou
obliged
to
revere
the
Omnipotence
of
God
,
where
Power
and
Goodness
are
sweetly
joyned
together
,
where
no
Limitations
can
be
found
,
nothing
excluded
from
the
reach
of
it
,
no
Cessation
to
be
expected
?
If
thou
pretendest
not
to
know
this
Power
,
consider
the
Nature
of
God
,
and
judge
whether
Omnipotence
be
not
a
necessary
Attribute
of
a
most
perfect
Being
.
If
thou
appealest
to
Sense
,
view
the
Fabrick
of
the
World
,
pass
through
Heaven
and
Earth
;
thou
shalt
discover
the
Footsteps
of
Omnipotence
in
every
part
of
it
.
If
thou
pretendest
yet
not
to
see
what
is
most
evident
,
reflect
upon
the
Faculties
of
thy
own
Soul
,
and
say
,
who
gave
them
to
thee
?
consider
the
Fabrick
of
thy
Body
,
who
formed
it
for
thee
.
These
are
undeniable
Marks
of
thy
Subjection
to
an
Almighty
Power
,
which
even
if
thou
dost
deny
,
it
is
by
Faculties
of
Soul
and
Body
created
by
him
,
that
thou
canst
deny
it
.
Thus
we
perceive
,
that
the
Power
of
God
is
uncontroulable
and
infinite
;
that
he
is
able
to
inflict
whatsoever
Punishment
he
pleaseth
on
his
disobedient
Creatures
.
And
then
lest
we
should
vainly
imagine
this
Power
to
be
useless
in
respect
of
us
,
and
like
antiquated
Laws
,
never
put
in
execution
,
we
are
told
in
the
next
place
;
that
God
is
excellent
in
Judgment
also
;
that
he
will
most
certainly
judge
Manking
,
and
punish
them
for
the
Omission
of
their
Duty
.
For
so
Judgment
doth
almost
every
where
signifie
in
Scripture
,
the
infliction
of
Punishment
upon
Delinquents
.
This
is
the
chief
Mark
of
the
Divine
Government
of
the
World
,
to
take
a
Survey
of
the
Actions
of
Men
,
and
punish
them
for
the
Violation
of
those
publick
Laws
,
which
are
fixed
to
Mankind
and
prescribed
for
their
direction
.
Nothing
but
the
most
extreme
stupidity
can
defeat
the
Success
of
this
Argument
of
Divine
Worship
;
since
this
equally
affects
both
the
Wife
and
Foolish
,
by
striking
their
Imaginations
with
the
fear
of
Misery
.
A
Fear
which
will
affect
the
Mind
of
Man
,
when
no
other
Argument
can
prevail
.
The
Perfections
of
God
may
be
slighted
;
the
Infinity
of
his
Nature
may
be
neglected
;
his
Power
may
be
derided
,
when
not
put
in
execution
;
but
the
belief
of
Judgment
to
be
inflicted
upon
Sinners
will
awaken
the
Consciences
,
and
affright
the
Thoughts
of
Men
;
And
that
even
altho'
the
manner
of
the
Execution
of
this
Judgment
should
be
unknown
to
them
;
as
in
natural
Religion
.
For
let
the
Punishments
be
uncertain
as
to
their
quality
;
let
the
time
of
their
Execution
be
hid
from
Sinners
;
yet
this
they
cannot
but
know
,
that
God
is
the
Supreme
Governour
of
the
World
;
that
as
such
he
will
exercise
Judgment
;
and
that
as
his
Power
exceeds
that
of
the
most
formidable
Judicature
on
Earth
,
so
his
Punishments
will
be
correspondent
,
exceeding
what
Man
can
inflict
.
And
herein
appears
the
excellence
of
this
Judgment
,
mentioned
in
the
Text.
Humane
Judicatures
can
take
hold
only
of
the
external
Actions
of
Men
,
and
even
these
may
sometimes
be
hid
from
them
;
the
Power
of
the
Offender
may
set
him
above
the
reach
of
Punishments
;
they
may
be
evaded
by
crafty
Defences
,
may
be
hindred
by
the
Interposition
of
some
greater
Power
,
may
be
avoided
by
Death
,
and
will
certainly
be
finished
by
it
.
But
in
the
Execution
of
the
Divine
Judgment
it
is
far
otherwise
:
There
the
most
secret
Actions
of
Men
are
call'd
in
question
,
even
their
Thoughts
cannot
escape
discovery
.
The
Judge
cannot
be
blinded
by
crafty
Insinuations
,
nor
diverted
from
his
Resolution
by
extraneous
Causes
.
Nothing
can
rescue
us
out
of
his
hands
,
not
even
Death
it self
;
his
Dominion
extends
beyond
the
Grave
,
reaches
the
Soul
of
Man
,
and
surmounts
the
resistance
of
all
created
Beings
.
If
then
Fear
can
affect
Men
;
if
Punishments
can
deter
them
;
if
Power
can
awe
them
;
if
the
certainty
of
all
these
can
convince
them
;
they
do
all
combine
to
secure
the
Worship
of
God
,
and
continue
Religion
in
Mankind
.
But
then
,
lest
we
should
seem
Slaves
to
God
,
and
Servants
,
through
Fear
only
,
he
dispenseth
Rewards
as
well
as
Punishments
to
Men.
He
is
excellent
in
plenty
of
Justice
,
in
the
words
of
the
Text.
He
rewards
the
Obedience
of
Men
to
his
Precepts
,
not
because
any
Reward
was
due
to
them
,
but
because
he
delighteth
in
dispensing
his
Benefits
;
and
then
his
Justice
will
require
,
that
he
dispense
them
to
the
most
worthy
,
We
are
not
ignorant
,
how
powerful
an
Argument
Interest
is
in
moving
the
Hearts
of
Men.
What
draweth
Attendants
to
Princes
,
or
Servants
to
Great
Men
,
but
the
Power
of
rewarding
them
,
and
the
prospect
of
Preferment
to
be
attain'd
by
their
Favours
?
This
seldom
fails
to
secure
to
them
those
Duties
,
which
are
due
from
Dependants
,
Honour
and
Service
.
And
if
we
would
but
raise
our
Souls
from
the
Earth
,
and
carry
them
beyond
the
Objects
of
Sense
,
it
would
no
less
effectually
secure
what
is
due
to
God
from
us
;
Adoration
of
his
Majesty
,
and
Obedience
to
his
Laws
.
The
Rewards
to
be
attained
are
far
greater
,
such
as
the
Donor
will
not
,
and
such
as
all
the
other
Powers
of
the
World
cannot
take
away
from
us
;
such
as
shall
not
be
determined
by
Time
,
nor
restrained
by
any
Limitation
.
The
assurance
also
of
obtaining
them
is
far
more
certain
,
being
founded
on
the
Promise
of
him
,
who
can
give
what
he
pleaseth
,
and
will
give
what
he
Promiseth
;
whereas
the
Favours
expected
from
Men
may
be
defeated
by
Forgetfulness
,
by
Unfaithfulness
;
may
be
intercepted
by
others
,
may
become
impossible
to
be
bestowed
.
If
then
God
by
his
Infinite
and
most
certain
Rewards
cannot
procure
what
Men
obtain
by
their
Petty
and
uncertain
Favours
,
Fear
and
Reverence
;
we
must
deplore
the
Ingratitude
and
obstinate
Perverseness
of
Men
,
who
,
refusing
to
hearken
to
the
Arguments
of
obedience
propos'd
by
God
,
yield
to
those
proposed
by
Men
▪
which
yet
affect
the
same
Passion
(
that
of
Desire
)
but
in
a
much
lower
Degree
.
Lastly
,
to
secure
in
our
Minds
such
Thoughts
of
God
,
as
are
befitting
his
Majesty
and
Holiness
,
lest
our
Adoration
of
him
should
be
corrupted
with
any
Suspicions
of
Injustice
entertained
at
the
same
time
,
it
is
added
in
the
end
of
the
Verse
,
He
will
not
afflict
.
In
this
Life
,
the
Rules
and
Method
,
whereby
God
dispenseth
his
Rewards
and
Punishments
,
may
be
very
obscure
to
us
.
He
may
suffer
the
righteous
to
be
afflicted
;
he
may
permit
the
wicked
to
Prosper
;
he
may
in
appearance
cut
off
the
Hopes
of
good
Men
by
present
Miseries
,
and
encourage
the
Disobedience
of
bad
Men
by
temporal
Felicity
;
His
ways
may
be
unsearchable
,
and
his
judgments
past
finding
out
.
But
from
hence
we
must
not
conceive
any
Opinion
of
Injustice
in
God
,
or
Imperfection
in
the
Administration
of
his
Government
.
Although
the
Secrets
of
Providence
be
unknown
to
us
,
this
we
are
assured
of
,
that
he
is
infinitely
Just
and
Holy
,
and
that
being
such
,
he
will
not
afflict
.
The
Mysterious
Obscurity
of
Providence
herein
,
was
the
occasion
of
the
Mistakes
of
Job
and
his
Friends
,
which
I
proposed
,
and
come
now
to
consider
,
in
the
second
place
.
To
Solve
this
Difficulty
,
every
one
of
them
formed
a
different
Opinion
;
yet
all
came
short
of
Truth
.
Eliphaz
,
who
spake
first
,
asserted
that
God
inflicted
temporal
Misfortunes
on
no
Man
,
but
by
way
of
Punishment
for
some
enormous
Sins
;
and
therefore
urged
Job
,
to
confess
his
secret
Sins
,
and
give
Glory
to
God
,
as
it
is
XXII
.
5.
Is
not
thy
wickedness
great
,
and
thine
iniquities
infinite
?
And
so
on
:
Where
he
affirmeth
Job
to
be
the
greatest
of
Sinners
,
only
because
God
had
heaped
extraordinary
Calamities
upon
him
.
Bildad
maintaind
,
that
God
might
,
as
the
supreme
and
absolute
Governour
of
the
World
,
afflict
Man
without
any
respect
to
antecedent
Sins
;
but
then
that
he
was
bound
in
Justice
to
recompense
it
to
him
by
subsequent
Prosperity
.
For
thus
he
expresseth
himself
,
VIII
.
6
,
7.
If
thou
wert
pure
and
upright
;
surely
now
he
would
awake
for
thee
,
and
make
the
Habitation
of
thy
Righteousness
prosperous
.
Though
thy
beginning
was
small
;
yet
thy
latter
end
should
greatly
increase
.
Zophar
delivereth
his
Opinion
throughout
the
whole
XI
.
Chap.
that
God
might
in
right
of
his
supreme
Power
,
lay
the
heaviest
Afflictions
upon
Men
,
without
any
respect
either
to
Antecedent
Sin
,
or
subsequent
Recompence
.
Elihu
thought
that
God
might
afflict
good
and
bad
Men
indifferently
;
but
that
if
good
Men
received
the
Affliction
humbly
and
with
submission
,
and
addressed
themselves
to
God
by
Prayer
for
the
removal
of
it
;
and
if
bad
Men
were
moved
to
repent
through
it
,
God
would
remove
the
Affliction
,
and
restore
prosperity
to
them
,
especially
if
an
Angel
interceded
for
them
,
as
he
expresseth
himself
at
large
in
the
XXXIII
.
Chap.
Lastly
Job
.
whatever
his
Opinion
might
be
,
while
his
Calamity
was
yet
fresh
,
and
any
hopes
remained
of
the
speedy
removal
of
it
;
or
however
he
might
alter
his
Judgment
after
the
Revelation
of
God
,
in
the
end
of
the
Book
;
yet
in
the
midst
of
his
Troubles
,
when
the
Disease
grew
inveterate
,
and
no
hope
of
Delivery
yet
appeared
;
he
seems
to
have
thought
,
that
God
inter-medled
not
in
the
proceedings
of
the
World
,
and
reserved
neither
Rewards
for
the
good
,
nor
Punishments
for
the
bad
.
Which
Opinion
he
proposeth
chiefly
in
the
XXI
.
Chap.
All
these
Opinions
were
alike
erroneous
,
and
yet
all
founded
upon
the
Attributes
of
God
;
those
of
Eliphaz
,
Bildad
and
Elihu
,
upon
his
Justice
;
those
of
Zophar
and
Job
,
upon
his
Power
.
The
Errors
of
the
Three
first
,
plainly
arose
from
hence
,
that
they
pretending
to
determine
Matters
above
their
knowledge
,
confined
the
Exercise
of
the
Divine
Judgment
,
and
consequently
the
Dispensation
of
Rewards
and
Punishments
,
to
this
Life
only
:
Had
this
,
which
they
all
supposed
,
been
indeed
true
,
one
at
least
of
their
Opinions
must
necessarily
have
been
received
;
otherwise
the
Justice
of
God
could
not
be
cleared
.
But
what
ground
had
they
to
conclude
,
that
God
exercised
his
Judgments
in
this
Life
only
?
Might
not
the
Nature
of
Man
,
the
quality
of
the
Rewards
and
Punishments
to
be
inflicted
on
an
immaterial
and
immortal
Soul
,
teach
them
that
another
World
was
a
far
more
convenient
Tribunal
for
this
Judicature
?
Or
if
they
knew
not
the
Nature
of
the
Rewards
for
want
of
Revelation
,
yet
at
least
the
example
of
the
Patriarchs
,
with
which
they
were
not
unacquainted
,
and
wherewith
our
Saviour
afterwards
convinced
the
Jews
;
might
not
,
I
say
,
the
experience
of
their
Afflictions
and
Troubles
,
have
taught
them
,
that
God
did
not
ultimately
bestow
his
Rewards
,
and
consequently
not
his
Punishments
,
in
this
Life
?
They
had
received
glorious
Promises
of
some
extraordinary
Benefits
to
be
received
from
God
,
Promises
,
which
might
justly
make
them
expect
some
eminent
Advantages
beyond
the
rest
of
Mankind
▪
yet
none
of
all
these
just
Expectations
were
satisfied
in
this
World
,
wherein
they
were
Strangers
and
Pilgrims
,
exposed
to
Injuries
,
and
troubled
with
frequent
Afflictions
,
and
that
till
Death
;
an
invincible
Argument
,
that
God
reserved
the
Consummation
of
their
Hopes
and
his
Promises
to
another
Life
.
As
to
the
Opinion
of
Zophar
,
that
God
might
bring
Afflictions
on
Men
for
no
other
end
,
than
to
demonstrate
his
absolute
and
arbitrary
Power
over
Mankind
,
that
overthroweth
both
the
Wisdom
and
Justice
of
God
:
It
would
render
his
Government
Tyrannical
,
and
even
like
to
that
of
Hell
,
which
Sports
in
the
Misery
of
Mankind
.
God
is
a
most
wise
Being
,
and
cannot
do
such
a
vain
Act
;
he
is
a
most
just
Being
,
and
cannot
execute
such
an
unjust
Sentence
.
He
never
afflicts
,
or
prospers
Men
by
extraordinary
Power
in
this
Life
,
but
either
for
their
Reward
,
their
Punishment
,
or
their
Correction
.
As
for
the
Prosperity
or
Affliction
,
which
may
befall
Men
in
the
ordinary
Course
of
the
Government
of
the
World
,
they
may
respect
indeed
none
of
all
those
Ends
,
nor
do
they
concern
our
present
Case
.
Lastly
,
The
Opinion
of
Job
,
that
God
interpofeth
not
extraordinarily
in
the
Affairs
of
Mankind
,
might
be
confuted
from
the
same
Attributes
and
Considerations
.
For
we
must
not
suppose
that
God
allowed
and
ratified
whatsoever
he
had
said
,
when
he
gave
such
an
illustrious
Testimony
of
Integrity
to
him
in
the
close
of
the
Book
.
That
was
only
to
vindicate
him
from
the
Aspersions
of
his
Friends
,
more
particularly
Eliphas
and
Elihu
,
maintaining
that
his
Afflictions
had
befallen
him
for
the
Enormity
of
his
antecedent
Sins
.
God
confirmed
not
his
Speeches
made
in
answer
to
them
by
this
Suffrage
;
and
therefore
Job
himself
deploreth
the
rashness
of
his
Opinion
in
XLII
.
6.
Wherefore
I
abhor
my self
,
and
repent
in
dust
and
ashes
.
And
indeed
nothing
could
be
more
false
,
or
derogatory
to
the
Majesty
of
God
,
and
the
Preservation
of
his
Honour
among
Men.
Only
Job
asserted
not
pertinaciously
,
as
his
Friends
did
their
Opinions
;
he
concluded
not
peremptorily
,
but
only
confessed
,
that
he
could
not
discover
any
extraordinary
interposition
of
God
,
by
visible
Effects
in
this
Life
.
An
Opinion
indeed
,
which
too
many
have
taken
up
;
and
some
do
yet
maintain
;
but
which
cannot
be
allowed
without
the
utter
ruin
of
Religion
,
and
Reason
also
.
For
do
we
not
believe
that
God
is
infinitely
good
and
just
;
that
he
is
the
supreme
Governour
of
the
World
both
in
this
Life
,
and
after
Death
?
But
can
we
conceive
him
to
be
infinitely
good
,
who
after
having
created
Man
and
settled
him
in
the
World
,
takes
no
farther
care
of
him
,
abandons
him
to
Chance
,
and
there
stops
the
Emanations
of
his
Goodness
?
Can
he
be
perfectly
just
,
who
makes
no
provision
for
the
universal
Calamities
,
or
Opressions
of
Mankind
,
which
cannot
but
often
happen
notwithstanding
the
ordinary
Laws
of
his
Government
,
which
consist
only
in
maintaining
the
Course
of
Nature
?
Do
we
not
destroy
his
Government
,
when
we
confine
it
only
to
another
Life
,
or
perhaps
allow
it
no
place
in
either
?
Since
God
hath
created
the
World
,
the
Government
of
it
hath
become
necessary
to
him
;
and
then
not
to
derive
at
any
time
,
any
extraordinary
influences
upon
it
,
will
be
no
more
commendable
,
than
for
a
temporal
Prince
to
sit
still
and
be
unconcerned
for
the
Affairs
of
his
Kingdom
.
Thus
far
Reason
will
direct
us
;
but
then
Revelation
giveth
us
greater
assurance
of
the
constant
and
immediate
Protection
of
God
even
in
this
Life
.
We
have
the
Promises
of
this
Life
,
and
of
that
which
is
to
come
;
we
are
told
,
That
all
things
shall
work
together
for
good
to
us
;
That
whatsoever
we
shall
ask
of
God
with
Faith
,
excluding
doubt
,
he
will
do
it
;
and
that
he
will
never
leave
us
,
nor
forsake
us
.
All
these
and
many
more
such
Arguments
,
include
an
extraordinary
influence
of
God
,
whereby
he
Administers
the
Government
of
the
World
,
satisfies
his
Justice
,
and
declares
his
Goodness
.
Thus
all
the
Attributes
of
God
naturally
lead
us
to
the
Worship
of
him
;
thus
we
cannot
conceive
his
Nature
without
adoring
it
;
cannot
consider
his
Judgments
and
Justice
without
fearing
his
Displeasure
,
and
obeying
his
Commands
;
thus
are
we
on
every
side
surrounded
with
Arguments
of
our
Duty
.
May
God
by
his
Grace
improve
the
Efficacy
of
these
Arguments
to
every
one
of
us
,
for
the
sake
of
Jesus
Christ
our
Lord
.
The
Fifth
SERMON
.
Preach'd
on
the
4th
.
of
August
,
1689.
At
LAMBETH
CHAPEL
.
Rom.
XII
.
3.
For
I
say
unto
you
,
through
the
grace
given
unto
me
,
to
every
man
that
is
among
you
,
not
to
think
of
himself
more
highly
than
he
ought
to
think
.
AMONG
all
the
miscarriages
of
Mankind
,
none
are
more
fatal
,
and
at
the
same
time
more
ordinary
,
than
those
which
proceed
from
a
mistaken
Opinion
of
their
own
Nature
or
Merits
.
It
is
a
deplorable
misfortune
indeed
,
that
Man
should
be
subject
to
Mistakes
in
a
Matter
so
nearly
concerning
himself
;
that
he
,
who
pretends
to
Fathom
Heaven
and
Earth
,
to
discover
the
Properties
of
invisible
Beings
,
and
extend
his
Knowledge
both
to
precedent
and
future
Times
,
should
remain
in
the
dark
as
to
his
own
Condition
,
and
entertain
erroneous
Opinions
of
his
own
,
either
natural
or
acquired
Merits
.
Not
to
comprehend
perfectly
the
Nature
of
God
,
is
no
wonder
;
the
infinity
of
his
Essence
surpasseth
the
Capacity
of
our
finite
Understandings
.
Not
to
conceive
accurately
the
Properties
of
immaterial
Beings
,
whether
Angels
or
separate
Souls
,
may
be
excusable
;
immateriality
may
easily
confound
an
Apprehension
inured
only
to
sensible
Objects
:
but
to
be
mistaken
in
the
Nature
,
the
Dignity
,
the
Capacities
of
our selves
,
might
be
justly
admired
,
if
the
frequency
of
such
Mistakes
did
not
take
off
the
Admiration
of
them
.
If
they
extended
no
farther
than
Speculation
,
they
might
perhaps
be
pardoned
,
and
befit
the
Consideration
of
Philosophers
only
and
thinking
Men
;
but
when
they
reach
to
almost
all
the
Actions
of
the
Soul
,
introduce
false
Principles
of
Practice
,
which
at
last
become
fatal
to
the
real
Interest
of
Mankind
,
it
will
concern
all
Men
to
take
notice
of
them
,
and
to
acquire
more
just
Conceptions
.
To
this
purpose
Reason
invites
us
,
the
Scripture
directs
us
,
to
enter
into
the
serious
Consideration
of
our selves
,
to
contract
our
Thoughts
,
and
not
carry
them
beyond
our
Merits
,
to
form
a
just
Esteem
of
our
Perfections
,
and
not
in
an
over-weening
Confidence
of
them
enlarge
our
Pretensions
beyond
the
Rules
of
Justice
and
Sobriety
.
Which
is
the
sum
of
the
Exhortation
delivered
by
the
Apostle
in
the
words
of
the
Text
;
being
directed
indeed
more
particularly
to
those
Christians
of
his
time
,
who
upon
pretence
of
extraordinary
Gifts
,
whether
of
Knowledge
,
Miracles
or
other
Graces
,
despised
their
Fellow
Christians
,
who
were
less
gifted
;
became
proud
and
arrogant
;
invaded
the
Offices
of
their
Superiors
,
and
violated
the
publick
Order
of
the
Church
;
but
delivered
in
such
general
Terms
,
as
equally
oppose
all
other
Errors
of
Men
concerning
the
Dignity
of
their
Nature
,
or
the
Greatness
of
their
Merits
;
recommended
by
a
peculiar
Preface
of
Divine
Authority
.
For
I
say
unto
you
,
through
the
Grace
given
unto
me
,
directed
to
all
Christians
,
To
every
Man
that
is
among
you
;
altho'
all
cannot
be
supposed
to
have
been
guilty
of
that
particular
Exorbitance
;
and
proposed
in
such
a
general
Precept
,
as
will
obviate
all
the
aforementioned
Mistakes
and
Inconveniencies
:
Not
to
think
of
himself
more
highly
than
he
ought
to
think
.
I
shall
consider
it
then
as
such
a
general
Precept
;
and
shew
-
I.
The
Reasonableness
of
it
.
-
II.
The
Usefulness
of
it
.
I.
The
Reasonableness
of
it
will
appear
by
comparing
the
fond
and
exorbitant
Pretensions
of
Men
,
with
the
Imperfections
of
their
Nature
.
Man
is
apt
fal●ly
to
perswade
himself
that
he
is
a
greater
and
more
noble
sort
of
Being
,
than
he
really
is
.
He
pleaseth
himself
with
vast
Conceptions
of
his
own
Dignity
,
and
upon
Confidence
of
them
raiseth
his
Pretensions
to
Matters
beyond
his
Capacity
,
at
least
beyond
his
Merit
.
This
was
the
Original
of
all
the
misfortunes
of
Mankind
;
from
hence
was
derived
the
Fall
of
our
first
Parents
;
to
this
we
are
to
ascribe
our
present
and
future
Misery
.
The
wicked
Angels
had
led
the
way
,
who
were
no
sooner
created
,
but
reflecting
on
the
Excellency
of
their
Nature
,
the
Dignity
of
their
Order
,
and
the
Capacity
of
their
Understandings
,
became
Proud
and
Insolent
,
rebelled
against
God
,
and
attempted
an
Independency
on
the
Crown
of
Heaven
.
Man
soon
followed
the
Example
of
those
wicked
Spirits
;
who
reflecting
on
the
Faculties
of
his
own
Soul
,
which
were
then
intire
and
vigorous
,
exalted
with
the
Happiness
of
his
present
Condition
,
which
was
then
free
from
Cares
and
Crosses
,
entertained
a
foolish
Ambition
of
improving
his
Nature
to
somewhat
yet
greater
,
even
of
making
himself
like
to
God
himself
;
and
so
being
falsely
perswaded
by
the
Serpent
,
that
the
way
to
Compass
his
Designs
,
was
to
eat
of
the
forbidden
Fruit
,
he
fell
from
his
former
Happiness
,
and
entailed
Misery
upon
all
his
Posterity
;
whose
Happiness
was
from
thence
abated
,
their
Faculties
enervated
,
and
their
Perfections
lessened
.
Yet
could
not
the
dreadful
Example
of
their
first
Parents
,
nor
the
Conscience
of
their
much
greater
Imperfections
divert
succeeding
Mankind
from
engaging
themselves
in
the
same
Mistakes
.
They
lost
the
Dignity
,
but
retained
the
Pride
of
their
Forefathers
,
keep
up
their
Pretensions
,
and
flatter
themselves
with
an
over-great
Opinion
of
their
own
Perfections
.
For
not
to
mention
the
Impiety
of
Atheists
,
who
pretend
to
be
wholly
independent
from
God
,
and
deny
to
have
received
their
Existence
from
him
;
to
omit
the
Profaness
of
ancient
Epicureans
,
and
many
modern
Deists
,
who
disown
his
Government
of
the
World
,
and
imagine
themselves
to
be
freed
absolutely
from
his
Dominion
;
even
those
who
own
the
Existence
of
God
,
his
Government
of
the
World
,
and
their
own
Dependance
on
him
,
still
continue
extravagant
Pretences
to
greater
Perfections
,
than
were
designed
for
them
.
We
commonly
imagine
our selves
to
be
the
top
of
the
Creation
;
and
that
all
other
Beings
,
Heaven
and
Earth
,
Angels
and
Animals
,
were
created
merely
for
our
Service
.
Hence
we
form
a
lofty
Conceit
of
our
own
Excellence
,
and
look
down
upon
other
Creatures
with
disdain
;
we
grow
angry
,
if
Heaven
and
Earth
do
not
continually
conspire
to
advance
our
Interests
;
we
think
our selves
injured
,
if
the
general
Laws
of
Providence
be
not
violated
for
the
Promotion
of
our
Concerns
;
we
project
extraordinary
Schemes
of
Happiness
,
and
then
are
apt
to
murmur
against
God
,
if
they
are
not
effected
.
We
scorn
that
imperfect
Happiness
,
which
his
Providence
hath
assigned
us
in
the
World
;
we
esteem
it
inferiour
to
the
supposed
Dignity
of
our
Nature
,
and
think
it
impossible
,
that
so
noble
a
Being
should
not
enjoy
some
greater
Happiness
,
than
what
we
find
belongs
to
us
in
this
Life
.
This
Happiness
most
Men
place
in
the
satisfaction
of
their
Senses
;
but
then
quickly
perceiving
that
even
more
ignoble
Beings
enjoy
the
same
satisfaction
,
they
turmoil
themselves
about
enhancing
the
Pleasures
of
Sense
.
To
this
Purpose
they
either
seek
after
Riches
,
or
let
loose
the
Reins
to
Luxury
;
but
after
all
,
finding
themselves
disappointed
they
become
discontented
,
because
not
obtaining
a
Happiness
correspondent
to
the
Esteem
of
their
own
Merits
.
Or
if
any
of
better
Education
and
more
noble
Thoughts
,
seek
this
Felicity
in
the
Perfection
of
their
Souls
,
yet
are
not
they
free
from
the
like
Mistake
,
but
aim
at
greater
Perfections
than
their
Nature
will
bear
;
carry
their
Enquiries
into
Matters
too
hard
for
them
,
and
then
become
disquieted
,
because
the
Knowledge
of
such
things
is
denied
to
them
;
because
they
find
their
Souls
to
be
oft-times
dull
and
devoid
of
Vigour
,
and
cannot
hinder
the
Perturbation
of
them
by
Commotions
from
the
Body
;
and
oft-times
Experience
the
decay
of
their
Faculties
.
With
these
Thoughts
they
afflict
themselves
;
and
imagining
their
Nature
to
be
somewhat
greater
,
than
it
really
is
,
vainly
endeavour
to
free
themselves
from
all
these
Imperfections
.
Such
are
the
common
mistakes
of
Mankind
;
mistakes
which
few
escape
.
But
then
there
are
other
particular
,
yet
frequent
Mistakes
derived
from
the
same
Fountain
,
which
are
no
less
gross
,
and
far
more
prejudicial
to
the
Interests
of
another
Life
.
From
this
irrational
Opinion
of
their
own
Excellency
many
Men
are
tempted
to
believe
,
that
they
lay
an
Obligation
upon
God
,
when
they
execute
his
Commands
and
perform
his
Will.
They
imagine
the
Benefit
redoundeth
to
God
,
and
that
it
is
no
small
kindness
to
him
to
hearken
to
his
Proposals
of
Salvation
:
and
thence
are
often
drawn
into
a
false
Perswasion
,
that
God
will
wink
at
their
Impenitence
,
rather
than
forfeit
the
satisfaction
of
saving
them
.
This
Error
hath
prevailed
so
far
,
that
among
many
Christians
it
is
believed
,
that
God
may
in
a
strict
Sense
be
made
a
Debtor
to
Man
by
works
of
Supererogation
:
and
others
perswade
themselves
into
a
belief
of
particular
Decrees
of
Election
and
Predestination
made
in
Favour
of
them
.
They
may
pretend
indeed
for
the
ground
of
their
Perswasion
the
arbitrary
Will
of
God
,
but
the
true
Foundation
of
it
will
be
discovered
to
be
no
other
than
a
proud
Opinion
of
their
Excellency
beyond
their
fellow
Christians
;
which
makes
them
arrogant
and
morose
,
and
so
possesseth
their
Brains
,
that
they
imagine
God
to
be
in
Love
with
them
,
and
ready
to
relax
the
general
Terms
of
Salvation
,
and
forego
his
Commands
of
a
strict
Obedience
,
for
their
sakes
.
This
false
perswasion
sometimes
advanceth
so
far
,
as
to
believe
themselves
placed
by
their
extraordinary
,
and
at
the
same
time
unaccountable
,
Excellency
beyond
the
Obligation
of
the
common
Laws
and
Discipline
of
the
Church
,
and
thence
boldly
invade
those
Offices
which
were
never
entrusted
to
them
,
and
disturb
the
publick
Order
of
the
Church
,
as
not
obliged
to
perform
those
Duties
which
are
owing
to
the
whole
Church
in
general
,
and
to
all
the
Members
of
it
in
particular
;
which
Offence
the
Apostle
more
particularly
complains
of
in
this
place
.
These
are
the
most
notorious
Errors
which
proceed
from
the
unreasonable
Conceit
of
Men
concerning
their
own
worth
.
If
we
enquire
into
the
Foundation
of
all
these
Pretences
,
we
shall
find
them
very
frivolous
.
Man
is
far
from
such
an
excellent
Being
,
as
these
Pretences
suppose
him
to
be
.
His
Original
is
mean
and
common
to
him
with
the
most
ignoble
Animals
.
While
yet
an
Infant
,
nothing
can
be
discovered
in
him
,
which
distinguishes
him
from
brute
Beasts
,
except
a
greater
Inability
of
helping
himself
.
Nothing
of
Reason
can
be
discerned
in
him
,
which
must
afterwards
be
instilled
by
Degrees
,
by
the
Care
and
Diligence
of
others
;
or
if
born
with
him
,
yet
exerts
it self
but
slowly
,
and
would
never
become
considerable
without
the
direction
of
others
.
So
that
it
is
no
ill
Conceit
of
the
Philosopher
,
that
Man
at
first
is
born
an
Animal
,
and
afterwards
becomes
rational
.
Were
it
not
for
this
Education
,
it
is
not
improbable
,
that
Man
would
creep
upon
all
four
,
and
imitate
Beasts
as
well
in
the
posture
of
his
Body
,
as
in
the
brutishness
of
his
Life
.
When
after
a
thousand
Chances
,
which
might
have
destroyed
him
,
he
is
grown
up
to
be
a
Man
,
he
still
leads
a
more
precarious
Life
,
than
any
other
part
of
the
Creation
.
If
any
one
of
the
Elements
perform
not
their
Office
;
if
the
Earth
should
deny
her
Fruits
,
or
the
Air
its
benign
Influences
;
if
any
one
of
ten
thousand
possible
Accidents
should
light
upon
him
,
his
Life
is
ended
;
which
whilst
it
continueth
,
is
perplexed
with
continual
Cares
,
turmoiled
with
constant
Labours
,
exposed
to
infinite
Adversities
,
and
after
all
supported
with
inconsiderable
Pleasures
.
For
what
greater
Matter
do
we
enjoy
here
below
,
than
more
ignoble
Creatures
do
?
Length
of
Life
,
Agility
,
Accuracy
of
Sense
,
satisfaction
of
it
,
and
all
carnal
Pleasures
are
even
common
to
them
.
We
can
employ
indeed
the
Thoughts
of
a
rational
Soul
,
which
is
more
than
they
can
do
;
but
alas
this
Priviledge
would
have
been
scarce
desireable
,
had
not
God
promoted
Arts
and
Sciences
among
Men
,
by
raising
their
Apprehensions
at
first
with
extraordinary
Revelations
.
For
although
God
did
not
at
first
reveal
these
Arts
and
Sciences
,
yet
would
Man
never
have
obtained
that
Sagacity
,
which
was
necessary
to
the
Invention
of
them
,
if
God
had
not
raised
them
from
the
present
Objects
of
Sense
,
and
excited
them
to
the
Improvement
of
Knowledge
,
by
communicating
to
them
supernatural
Revelations
.
That
part
,
and
that
the
greatest
part
of
Mankind
,
which
have
not
yet
received
those
Advantages
,
do
so
little
exercise
these
Faculties
of
the
Soul
;
that
it
would
be
no
great
increase
of
the
Happiness
of
an
unthinking
Beast
,
to
be
put
into
their
Condition
.
Or
if
all
Men
could
naturally
obtain
clear
and
noble
Thoughts
of
things
;
yet
would
this
but
add
little
to
their
Happiness
;
while
uncertain
of
its
future
State
,
for
want
of
Revelation
.
To
a
Soul
which
graspeth
Eternity
,
it
cannot
but
be
a
continual
Affliction
to
reflect
upon
the
certainty
of
Death
,
and
the
uncertainty
of
what
will
succeed
it
.
If
he
endeavours
to
remove
these
melancholly
Thoughts
by
sensual
Pleasures
,
he
will
find
little
satisfaction
in
them
;
if
he
gives
himself
up
wholly
to
them
,
he
will
soon
grow
weary
of
them
.
When
he
hath
run
through
all
the
Scenes
of
Pleasure
,
and
looks
back
upon
his
Enjoyments
,
he
will
confess
the
Emptiness
of
them
,
and
scarce
desire
to
retrieve
them
.
Such
a
Man
when
he
comes
to
die
,
may
perhaps
wish
to
live
over
his
Life
again
,
but
then
't
is
only
in
Hopes
of
obtaining
greater
Happiness
therein
than
he
did
before
.
Scarce
any
Man
,
however
having
plentifully
enjoyed
all
the
satisfactions
of
this
Life
;
if
his
Life
could
be
renewed
to
him
upon
Condition
of
living
again
in
the
same
and
in
no
other
manner
than
he
did
before
,
would
esteem
it
any
great
Benefit
.
He
might
perhaps
accept
it
through
fear
of
Death
;
because
he
knows
not
what
it
is
to
die
:
but
for
the
intrinsick
Merit
of
it
,
he
would
hardly
judge
it
to
be
desirable
.
Such
is
the
Condition
of
humane
Life
considered
in
a
natural
State
,
and
what
great
Excellency
can
be
discovered
in
all
this
,
which
may
nourish
our
Pride
,
or
enlarge
our
Pretences
?
So
inconsiderable
a
part
of
the
Universe
is
Mankind
.
And
then
,
shall
so
mean
a
Being
vie
with
God
,
require
the
general
Laws
of
Providence
to
be
over-ruled
for
his
sake
,
become
swoln
with
Pride
,
think
himself
more
worthy
than
all
the
rest
of
the
Creation
,
and
continually
aspire
to
greater
Priviledges
,
than
were
at
first
assigned
to
him
?
Alas
poor
Mortal
,
however
thou
mayst
advance
thy
Pretences
,
and
flatter
thy self
with
a
fond
Opinion
of
thy
own
Greatness
;
that
Body
which
thou
carriest
about
with
thee
,
and
canst
not
shake
off
;
that
very
Body
upon
which
,
and
the
dependances
of
it
,
thou
so
much
valuest
thy self
,
proclaim
thy
Imperfection
.
If
I
should
call
thee
Dust
and
Ashes
;
thy
end
will
manifest
thee
to
be
no
more
;
but
this
will
only
express
thy
Infirmity
:
I
want
a
word
to
express
the
Vanity
of
thy
mind
.
If
I
should
call
thee
nothing
;
thy self
hast
often
confessed
thy self
to
be
worse
than
nothing
;
when
amidst
the
Crosses
of
fortune
,
or
torments
of
Diseases
,
thou
hast
often
wished
to
become
nothing
,
for
to
avoid
them
;
and
wilt
once
again
wish
it
after
Death
,
if
thou
dost
not
correct
thy
foolish
Arrogance
.
So
little
Reason
hath
Man
in
general
to
value
himself
upon
the
Excellency
of
his
Nature
;
and
as
to
the
divers
Pretentions
before-mentioned
,
hath
yet
much
less
.
If
Atheists
pretend
an
independent
Existence
from
God
,
let
them
demonstrate
it
by
continuing
their
Existence
for
ever
.
If
they
could
at
first
bestow
Existence
upon
themselves
,
they
may
by
the
same
Power
always
continue
it
:
if
this
exceeds
their
Ability
,
much
more
will
the
other
.
If
Deists
assert
the
Actions
of
Man
to
be
uncontrouled
by
God
,
and
the
Government
of
the
World
to
be
wholly
neglected
by
him
;
let
them
reconcile
to
such
stupid
Negligence
the
eternal
Attributes
of
Justice
,
Wisdom
,
and
Goodness
,
which
they
allow
to
be
in
God
;
let
them
stifle
,
if
they
can
,
the
Checks
of
their
Conscience
for
Sins
committed
in
secret
;
and
solve
the
undeniable
Characters
of
extraordinary
Providence
interposing
in
the
World
.
These
impious
Opinions
indeed
cannot
be
received
by
the
followers
of
any
revealed
Religion
;
but
the
others
may
.
As
first
,
That
all
other
parts
of
the
Creation
were
made
for
the
sake
,
and
the
service
of
Man
alone
.
An
Opinion
,
which
however
generally
taken
up
by
Men
,
and
in
some
measure
Useful
to
excite
their
Gratitude
to
their
Creator
,
yet
seems
to
have
proceeded
from
too
great
an
esteem
of
humane
Nature
,
and
tendeth
directly
to
●oment
its
Pride
.
It
is
certain
indeed
,
that
almost
all
parts
of
the
visible
World
are
subservient
to
the
use
of
Man
;
that
God
hath
not
denied
to
us
the
use
of
any
one
of
them
;
in
which
sense
it
may
indeed
be
said
,
that
all
things
were
created
for
the
use
of
Man
;
as
it
is
said
in
Scripture
,
Man
was
created
for
the
Woman
,
and
the
Woman
for
the
Man
,
that
is
,
not
for
that
end
alone
,
but
for
that
among
other
Reasons
.
And
thus
even
the
Angels
are
subservient
to
Man
,
being
sent
forth
as
Ministring
Spirits
to
such
,
as
are
heirs
of
Salvation
.
But
to
imagine
that
all
things
were
Created
only
for
the
use
and
the
sake
of
Man
,
hath
no
appearance
of
Truth
.
To
affirm
that
of
the
blessed
Angels
,
who
are
so
far
superiour
to
us
in
Dignity
,
would
be
an
intolerable
Arrogance
;
and
to
assert
it
even
of
other
created
Beings
,
would
be
a
vain
Presumption
.
Perhaps
not
the
thousandth
part
of
the
Universe
is
visible
to
us
;
And
then
what
are
we
concerned
in
so
many
vast
Orbs
as
are
beyond
our
Heavens
?
I
know
many
have
imagined
them
to
have
been
created
for
the
Seat
of
God
,
and
the
Reception
of
our
glorified
Bodies
after
the
Resurrection
;
but
that
is
too
gross
a
Conceit
to
need
any
Refutation
.
Even
in
the
visible
World
no
small
part
of
the
Creation
lays
undiscovered
,
and
not
a
little
of
what
we
know
is
wholly
unuseful
to
us
.
It
becomes
us
rather
with
Reverence
to
reflect
upon
our
Subjection
to
God
our
common
Creatour
,
than
endeavour
to
set
our selves
before
the
rest
of
the
Creation
,
and
flatter
our selves
into
an
ambitious
Opinion
of
an
Universal
Monarchy
.
In
the
next
place
to
ascribe
so
much
Excellency
to
our
Nature
,
as
to
imagine
that
the
general
Laws
of
Providence
ought
to
be
violated
for
the
Convenience
of
it
,
is
a
Pride
exceeding
all
Comparison
;
as
if
the
petty
Interests
of
Man
in
this
Life
were
of
greater
moment
,
than
the
Preservation
of
the
publick
Order
,
and
therein
the
Harmony
of
the
World
.
Is
it
not
sufficient
to
have
received
from
God
the
benefit
of
Existence
,
to
enjoy
all
the
Blessings
of
Earth
and
Heaven
,
which
the
ordinary
course
of
Nature
,
directed
by
the
Author
of
it
,
bestoweth
on
us
;
but
the
Fabrick
of
the
World
must
be
overturned
,
and
the
general
Laws
of
its
Government
be
reversed
for
us
?
Yet
this
unreasonable
Expectation
generally
seizeth
Men
in
Afflictions
;
when
all
the
hard
Words
which
they
heap
upon
adverse
Fortune
,
are
directed
against
the
Divine
Government
of
the
World
;
the
impartial
Execution
of
which
,
without
respect
to
the
little
Interests
of
private
Men
,
produceth
that
diversity
of
Accidents
,
which
is
generally
called
Fortune
.
Farther
,
to
murmur
at
the
Divine
Administration
of
the
World
,
because
no
more
excellent
or
more
certain
Happiness
is
assigned
to
Men
in
this
Life
,
is
an
effect
of
the
same
unreasonable
Ambition
of
being
more
noble
Creatures
than
we
really
are
.
For
while
we
are
a
compound
of
Soul
and
Body
,
endued
with
gross
Organs
of
Sense
,
and
subject
to
the
publick
Order
of
the
World
,
it
is
impossible
that
our
Pleasures
should
be
other
than
gross
,
and
adapted
to
the
Organ
of
their
Reception
,
that
is
,
our
Sense
.
We
may
tire
our selves
in
hunting
after
new
Methods
of
Happiness
,
and
afflict
our selves
in
the
Disappointment
of
them
;
but
while
our
Natures
continue
to
be
what
they
are
,
and
the
same
Order
is
preserved
in
the
World
,
it
is
impossible
that
the
Pleasures
of
Life
should
be
any
other
than
what
they
are
,
that
is
,
mean
in
their
own
Nature
,
and
uncertain
in
their
Duration
.
To
propose
the
acquisition
of
a
compleat
Knowledge
of
all
things
in
this
Life
,
of
an
absolute
imperturbation
of
Mind
,
and
constant
Infallibility
,
is
no
less
Vain
;
and
to
boast
of
such
Perfections
as
some
have
done
,
little
less
than
Madness
.
Our
present
Nature
admitteth
no
such
Improvements
,
which
while
we
are
content
to
own
,
we
must
also
own
those
Imperfections
which
necessarily
do
attend
it
.
Errors
of
this
nature
in
matters
of
Religion
,
are
yet
much
more
Dangerous
,
and
at
the
same
time
more
unreasonable
,
because
not
founded
in
internal
Perfections
of
our
Nature
;
but
in
extraneous
Advantages
,
such
as
the
extraordinary
and
unaccountable
Favour
of
God
,
whereby
he
prefers
some
Men
before
others
,
without
any
respect
to
the
Merits
or
Demerits
of
either
.
An
easie
way
indeed
of
gaining
Heaven
;
and
,
as
what
flatters
the
Ambition
of
Men
,
is
commonly
acceptable
to
them
,
a
pleasing
Delusion
.
But
such
Men
are
to
know
,
that
altho'
themselves
proceed
herein
without
any
other
Principles
than
a
strong
Imagination
prompted
by
a
vehement
Pride
;
yet
that
the
most
wise
God
never
Acts
without
sufficient
Reason
,
is
not
to
be
swayed
by
any
Partiality
,
and
Dispenseth
his
Favours
with
the
most
exact
Justice
.
If
they
believe
God
will
oversee
Faults
in
them
,
which
he
will
not
pass
by
in
others
;
they
prefer
themselves
to
the
inestimable
Blood
of
the
Son
of
God
,
which
being
shed
to
purchase
a
particular
Covenant
of
Remission
of
Sins
,
they
fondly
imagine
that
the
Conditions
of
it
shall
be
Dispensed
with
for
their
sake
.
Lastly
,
If
any
imagine
themselves
to
lay
an
Obligation
upon
God
by
their
own
Acts
of
Piety
and
Obedience
,
this
indeed
will
be
a
strong
Perswasion
of
extraordinary
Dignity
,
since
it
implies
an
absolute
Independency
from
God
.
But
as
this
is
Blasphemous
,
so
the
Belief
of
that
is
highly
Criminal
.
If
we
performed
an
exact
and
unsining
Obedience
,
we
should
still
do
no
more
than
our
Duty
;
it
is
what
we
owed
to
God
in
Right
of
our
Creation
and
Dependence
on
him
.
And
then
surely
even
in
Affairs
of
this
Life
,
we
do
not
believe
our selves
to
have
obliged
any
Person
,
when
we
pay
a
just
Debt
to
him
.
But
if
we
reflect
upon
our
many
Sins
,
more
numerous
than
our
Acts
of
Obedience
;
and
consider
that
the
first
is
the
sole
Act
of
our
own
Will
,
the
latter
the
effect
of
the
Grace
of
God
enabling
us
and
working
with
us
;
that
the
first
is
always
perfect
;
the
latter
,
even
when
best
,
still
imperfect
;
we
shall
find
abundant
Arguments
of
Humility
,
but
none
of
Arrogance
.
II.
The
usefulness
of
this
Exhortation
of
the
Apostle
,
and
what
hath
been
Discoursed
by
me
in
the
Prosecution
of
it
,
appears
not
only
in
preventing
these
fatal
Errors
,
which
have
been
markt
out
,
and
opposed
by
us
;
but
also
extends
to
many
Actions
of
Life
and
Duties
of
Religion
.
As
first
,
This
will
secure
to
us
constant
Peace
and
Satisfaction
of
Mind
,
amidst
all
the
inconveniences
of
Life
.
Whatsoever
is
wont
to
render
the
Mind
of
Man
uneasie
,
may
be
reduced
either
to
the
want
of
some
desired
Good
,
or
the
presence
of
some
vexarious
Evil.
And
herein
Men
put
no
Bounds
to
their
Desires
or
Resentments
,
They
passionately
desire
the
acquisition
of
some
Good
,
or
removal
of
some
Evil
,
which
is
sometimes
impossible
in
Nature
,
and
ofttimes
denied
them
by
the
ordinary
Providence
of
God
.
Hereupon
they
grow
Discontented
,
many
times
repine
against
God
,
and
think
themselves
injured
▪
and
all
upon
a
mistaken
supposal
of
their
deserving
whatsoever
they
shall
desire
.
Whereas
if
they
would
contract
their
ambitious
Desires
and
think
Soberly
,
as
the
Apostle
adviseth
;
they
would
soon
be
convinced
,
that
Man
is
no
such
excellent
Creature
,
for
whose
sake
the
ordinary
course
of
the
World
should
be
changed
,
or
God
work
Miracles
to
please
his
Fancy
.
That
if
Infirmities
and
Diseases
attend
his
Body
,
it
is
no
more
than
the
natural
Consequence
of
the
Constitution
of
it
.
If
adverse
Fortune
doth
afflict
him
,
it
is
an
effect
of
the
steady
Continuation
of
the
same
general
Laws
of
Providence
in
the
Universe
,
whereof
himself
is
but
an
inconsiderable
Member
.
If
the
grant
of
his
Desires
be
denied
to
him
,
it
is
no
Wonder
;
his
Merits
are
too
small
to
require
the
Performance
of
all
his
Wishes
.
If
all
these
together
trouble
him
;
he
hath
no
injury
done
unto
him
,
he
cannot
accuse
Heaven
of
Injustice
.
All
these
Inconveniences
are
the
necessary
Consequences
of
his
Nature
,
and
then
if
he
be
willing
to
continue
his
Existence
,
it
is
no
less
than
absurd
to
desire
to
change
the
Properties
of
it
.
If
he
murmurs
against
God
,
because
his
Nature
is
not
more
Excellent
,
he
shews
himself
yet
more
Unreasonable
;
since
all
proceeds
from
the
free
Gift
of
our
Creator
,
to
whom
we
ought
rather
to
be
thankful
,
that
we
are
raised
above
the
Order
of
Beasts
,
than
repine
because
we
are
set
beneath
the
Dignity
of
Angels
.
Secondly
,
this
will
teach
us
Humility
;
which
is
nothing
else
but
a
sobriety
of
Thought
,
or
just
esteem
of
our
own
Merits
:
And
that
first
with
our
fellow
Christians
;
which
was
the
peculiar
design
of
the
Apostle
,
when
he
laid
down
this
general
Precept
,
directing
it
against
those
,
who
upon
supposal
of
their
extraordinary
Merits
above
other
Men
,
boasted
of
a
particular
Favour
with
God
,
despised
their
Brethren
as
Carnal
and
perhaps
Reprobate
,
made
Ostentation
of
those
Graces
which
were
the
free
Gift
of
God
,
or
pretended
to
those
which
really
they
did
not
possess
:
And
in
Confidence
of
either
invaded
those
Offices
in
the
Church
,
which
were
not
committed
to
them
,
violated
the
Rules
of
Ecclesiastical
Discipline
,
and
presumed
to
exempt
themselves
from
the
Obligation
of
it
.
Such
Spiritual
Pride
hath
in
all
Ages
continued
to
infest
the
Church
,
and
still
continues
to
molest
it
.
But
since
I
have
hitherto
waved
the
Prosecution
of
this
particular
Design
of
the
Apostle
,
I
will
return
to
the
more
general
Use
of
his
Exhortation
,
and
observe
in
the
last
place
,
That
3.
This
will
teach
us
Humility
towards
God
,
and
give
us
a
just
Idea
of
our
relation
to
him
.
It
is
almost
impossible
to
form
any
rational
Act
of
Adoration
to
him
,
without
obtaining
a
true
Notion
of
the
infinite
Distance
betwixt
him
and
us
:
That
there
is
nothing
in
our
Nature
which
could
attract
his
Love
;
that
our
most
perfect
Obedience
can
confer
no
Benefit
upon
him
;
that
neither
our
celebrating
him
on
Earth
,
nor
our
Society
in
Heaven
will
add
to
the
infinity
of
his
present
Happiness
.
It
will
demonstrate
the
inconceivable
Greatness
of
the
Divine
Mercy
towards
us
,
in
sending
his
Son
to
dye
for
us
,
in
proclaiming
Pardon
to
our
Sins
,
in
offering
terms
of
Salvation
to
us
,
when
nothing
could
be
found
in
us
,
which
could
deserve
so
great
a
Favor
.
It
will
add
to
the
Love
of
Christ
,
that
he
was
content
to
lay
down
his
Life
for
such
inconsiderable
Creatures
;
and
thereby
not
only
bestow
upon
us
one
full
Pardon
of
all
precedent
Sins
,
but
renew
his
Pardons
,
as
often
as
Men
should
sincerely
renew
their
Repentance
;
in
giving
assurances
to
us
of
all
this
by
the
Participation
of
his
own
precious
Body
and
Blood
,
which
for
that
purpose
should
be
for
ever
continued
and
often
celebrated
in
the
Church
.
To
this
whosoever
approacheth
with
Humility
,
Faith
,
and
Repentance
,
will
assuredly
receive
Remission
of
his
Sins
past
,
and
Grace
to
avoid
them
for
the
future
.
But
without
these
preparative
Dispositions
of
Mind
,
it
is
vain
to
expect
the
Benefit
,
upon
a
presumptuous
Opinion
of
a
peculiar
unaccountable
Love
of
God
,
dispensing
with
the
Necessities
of
these
Conditions
in
any
one
;
or
indulging
to
him
more
than
to
another
.
Such
are
the
Presumptions
indeed
,
and
such
is
the
ordinary
Success
of
Favorites
on
Earth
,
where
Favour
is
often
distributed
not
according
to
the
Merits
,
but
the
Fancies
of
Men.
But
with
God
it
is
otherwise
;
the
Reasons
of
whose
Favour
are
certain
,
fixed
,
and
universal
:
Equally
distributed
to
all
who
shall
perform
the
Conditions
of
it
;
bestowed
on
none
,
who
shall
not
qualifie
himself
by
performance
of
these
Conditions
.
May
we
all
therefore
upon
a
full
Conviction
of
the
impartiality
of
God
in
the
distribution
of
his
Favours
,
seriously
apply
our selves
to
the
acquisition
of
'em
,
by
the
ordinary
and
certain
Means
.
Then
shall
we
not
doubt
to
obtain
our
Desires
,
the
assurance
of
which
our
Lord
giveth
to
us
in
this
blessed
Sacrament
;
that
as
surely
as
we
here
eat
his
Flesh
and
drink
his
Blood
,
so
surely
will
he
compleat
his
Promises
to
us
of
Happiness
hereafter
.
The
Sixth
SERMON
.
PART
I.
Preach'd
on
the
1st
.
of
Sept.
1689.
At
LAMBETH
CHAPEL
.
1
Pet.
V.
8
,
9.
Your
Adversary
the
Devil
,
as
a
roaring
Lion
,
walketh
about
,
seeking
whom
he
may
devour
.
Whom
resist
stedfast
in
the
Faith
.
—
IT
is
not
the
least
Benefit
of
the
Christian
Religion
,
that
it
makes
known
to
Men
the
Causes
and
Occasions
of
that
depravity
of
Nature
and
proneness
to
Sin
,
that
aversion
to
their
Duty
and
readiness
of
complying
with
unlawful
Suggestions
,
which
all
discover
in
themselves
.
All
cannot
but
take
notice
,
that
it
is
not
without
Labour
and
Difficulty
,
without
assiduous
Care
and
Vigilancy
,
that
any
habits
of
Piety
or
Vertue
can
be
formed
,
that
it
cannot
be
without
strugling
against
the
natural
Desires
,
and
over-ruling
the
Propensity
of
the
Soul
;
when
negligence
alone
,
or
letting
loose
the
Reins
to
the
natural
Appetite
will
produce
an
habit
of
Vice
:
Whereas
if
we
consider
the
nature
and
the
end
of
Man
,
we
might
rather
hope
the
contrary
;
since
the
performance
of
his
Duty
is
no
more
than
the
end
of
his
Creation
,
and
all
things
naturally
tend
to
the
acquisition
of
their
end
:
And
Vice
being
a
deviation
from
that
end
,
doth
thereby
become
unnatural
.
Yet
the
Experience
of
that
Depravation
of
the
Will
of
Man
,
which
we
complain
of
,
is
so
undeniable
,
that
it
hath
put
Men
in
all
Ages
upon
enquiring
into
the
Causes
of
it
.
Some
resolved
it
into
Fate
;
others
into
the
contexture
of
the
Body
;
some
into
the
malign
Influences
of
the
heavenly
Bodies
;
and
not
a
few
into
the
innate
Principles
of
the
Soul
.
But
as
all
these
Conceptions
were
gross
in
themselves
,
they
could
give
no
satisfaction
to
the
Mind
of
Man
,
and
the
matter
would
have
still
continued
to
have
been
Unaccountable
without
the
assistance
of
Revelation
.
Nor
doth
all
Revelation
clear
this
Doubt
:
In
the
Jewish
Religion
little
light
was
added
to
it
;
it
is
Christianity
alone
which
fully
manifests
the
Causes
and
Occasions
of
this
Unhappiness
;
and
as
the
discovery
of
Diseases
facilitates
the
Cure
of
them
,
thereby
enables
us
to
avoid
,
or
at
least
overcome
the
Contagion
of
it
.
The
Occasions
,
manifested
by
Revelation
only
,
are
two
,
the
Corruption
of
our
Nature
succeeding
the
fall
of
Adam
,
or
Original
Sin
,
and
the
temptation
of
evil
Spirits
or
Devils
.
The
knowledge
of
both
is
of
great
concernment
to
us
,
that
so
we
may
be
able
to
apply
fit
Remedies
to
them
;
yet
the
nature
of
both
is
little
known
by
the
ordinary
Sort
,
and
frequently
mistaken
by
the
more
knowing
Sort
of
Christians
.
I
intend
at
this
time
to
discourse
of
the
latter
,
taking
occasion
from
the
words
of
the
Apostle
,
who
enforceth
his
Exhortation
of
Sobriety
and
Vigilance
,
from
the
consideration
of
the
constant
Danger
whereto
Christians
are
exposed
by
the
perpetual
Snares
and
Temptations
of
the
Devil
,
who
as
their
Adversary
,
walketh
about
seeking
their
Destruction
;
from
the
violence
of
Rage
and
Force
wherewith
he
assaults
the
Faithful
,
denoted
by
comparing
him
to
the
most
terrible
of
Wild
Beasts
,
when
enraged
,
as
a
roaring
Lion
;
and
from
the
miserable
Consequence
of
being
seduced
by
him
,
which
is
,
to
be
devoured
by
him
;
as
utterly
deprived
of
spiritual
Life
and
Happiness
,
as
that
Man
is
of
natural
Life
,
who
is
devoured
by
a
Wild
Beast
:
For
Your
Adversary
the
Devil
,
as
a
roaring
Lion
,
walketh
about
,
seeking
whom
he
may
devour
.
Whom
resist
stedfast
in
the
Faith
.
Which
Words
will
oblige
me
to
treat
of
,
-
I.
The
manner
and
method
of
the
Temptations
of
the
Devil
.
-
II.
Our
Duty
,
Ability
,
and
Means
of
resisting
him
.
First
then
,
Altho'
the
manner
,
whereby
the
Devil
tempteth
us
,
be
very
obscure
,
as
are
all
the
Actions
of
immaterial
Beings
;
and
altho'
it
becomes
us
not
to
determine
rashly
,
what
we
do
not
certainly
know
;
yet
our
enquiries
herein
will
be
Lawful
,
while
guided
by
Reason
;
and
useful
,
because
teaching
us
a
Matter
which
doth
so
nearly
concern
us
▪
rectifying
our
Mistakes
,
which
may
be
fatal
to
us
;
and
convincing
the
opposition
of
unbelieving
Men
,
who
mock
at
this
Article
of
our
Belief
.
And
here
it
is
not
my
present
purpose
to
prove
the
Existence
of
such
evil
Spirits
.
For
altho'
the
common
and
constant
Opinion
of
Mankind
herein
,
produced
by
their
visible
Effects
,
doth
render
it
highly
probable
;
altho'
the
nature
of
Things
,
and
the
Existence
of
other
immaterial
Beings
,
differing
only
in
accidental
Qualities
,
prove
it
to
be
possible
;
and
altho'
Divine
Revelation
added
to
all
these
,
hath
put
it
beyond
all
Doubt
;
yet
it
is
not
my
design
to
improve
and
urge
these
Arguments
;
since
we
enquire
not
after
the
Existence
of
Devils
,
but
the
Manner
of
their
Operation
.
It
will
however
be
necessary
to
speak
somewhat
of
their
Nature
,
and
the
Motives
which
induce
them
to
busie
themselves
in
tempting
Men.
Their
Nature
is
the
same
with
that
of
the
blessed
Angels
,
from
whom
they
differ
no
otherwise
,
than
as
bad
from
good
Men
;
save
that
as
the
Purity
of
Angels
exceedeth
that
of
the
best
Men
:
So
the
Wickedness
of
Devils
exceedeth
that
of
the
worst
Men
▪
They
were
once
,
at
their
first
Creation
,
of
the
same
Order
with
Angels
,
endued
with
the
same
Faculties
,
and
enjoyed
the
same
Happiness
;
but
when
through
Pride
and
Ambition
they
rebelled
against
God
,
disobeyed
his
Commands
,
forsook
that
Station
wherein
he
had
placed
them
,
and
aimed
at
higher
Dignities
,
they
were
deprived
of
their
former
Happiness
,
and
thrown
down
from
Heaven
.
That
whereas
before
they
were
infinitely
happy
in
reflecting
upon
the
Purity
of
their
own
Nature
,
the
Favour
of
God
,
and
that
perpetual
Communication
of
Light
and
Joy
,
which
the
Angels
may
be
supposed
to
receive
from
God
in
extraordinary
Emanations
;
they
having
now
debased
their
Nature
,
by
violating
the
end
of
their
Creation
,
drew
upon
themselves
the
displeasure
of
God
,
and
being
deprived
of
the
Fruition
of
any
Divine
Illuminations
,
were
reduced
into
that
State
of
Darkness
which
the
Scripture
describeth
.
The
thoughts
of
this
Loss
could
not
but
infinitely
disquiet
them
,
as
soon
as
they
perceived
the
Disappointment
of
their
ambitious
Designs
;
and
as
they
are
quick
and
knowing
Spirits
,
they
could
not
but
immediately
perceive
their
Unhappiness
,
and
make
a
just
Estimate
of
the
Greatness
of
it
.
The
Sense
of
this
indeed
could
not
but
make
them
lament
their
Folly
,
and
repent
also
,
if
a
violent
Sorrow
only
for
past
miscarriages
could
be
called
Repentance
.
For
that
the
Devils
have
such
sorrow
,
cannot
be
denied
;
since
in
this
consists
their
Torment
;
but
an
unsuccessful
Sorrow
,
a
Sorrow
without
submission
to
the
just
hand
of
God
,
a
Sorrow
which
God
will
not
accept
,
and
which
therefore
will
continue
for
ever
,
heightened
by
the
greatest
Aggravations
,
as
being
the
result
of
an
unspeakable
,
and
which
is
more
,
irrecoverable
Loss
;
not
to
be
ended
by
Death
,
nor
diverted
by
a
stupid
inconsideration
;
but
placed
in
a
knowing
,
active
,
always
thinking
,
and
immortal
Spirit
.
Such
a
Spirit
endued
with
such
active
Faculties
,
and
tormented
with
such
dismal
Thoughts
of
Unhappiness
,
may
well
be
supposed
to
conceive
the
utmost
Degree
of
Rage
and
Malice
.
The
Disappointment
of
Pride
naturally
produceth
those
Effects
in
Men
;
which
Effects
could
not
but
be
so
much
the
stronger
in
the
fallen
Angels
,
by
how
much
their
Faculties
were
more
lively
and
capacious
.
In
Men
indeed
there
are
many
sins
,
which
they
are
not
capable
of
,
as
all
those
which
arise
from
the
inordinate
Appetite
of
the
Body
,
as
Lust
,
Intemperance
,
and
Covetousness
;
but
there
are
others
,
which
are
purely
immaterial
,
and
take
place
only
in
the
Soul
,
as
Malice
,
Hatred
,
Envy
,
and
Revenge
.
These
,
those
unhappy
Spirits
possess
in
their
full
Perfection
;
which
they
continually
exert
either
aganist
God
,
who
inflicted
that
Unhappiness
as
a
Punishment
upon
them
,
and
altho'
he
might
have
annihilated
them
in
their
first
Attempt
,
yet
continues
their
Existence
to
them
,
and
therein
their
Misery
;
or
against
Man
,
who
by
the
Favour
of
God
is
made
capable
of
attaining
that
Happiness
which
they
lost
;
and
placed
in
Dignity
above
them
,
who
had
endeavoured
to
set
themselves
above
their
fellow
Angels
,
and
even
equal
to
God
himself
.
Inspired
with
these
wicked
Thoughts
,
they
employ
themselves
continually
in
opposition
to
the
Will
of
God
;
and
because
this
Opposition
can
take
place
,
only
in
hindring
the
Happiness
of
Man
designed
and
desired
by
God
,
use
their
utmost
Endeavours
to
effect
it
.
The
Disposition
of
all
inanimate
Bodies
,
and
the
Course
of
the
material
World
,
God
hath
determined
by
fixed
and
certain
Laws
of
Motion
,
which
it
exceeds
their
Power
to
reverse
or
change
;
but
Man
,
being
left
to
the
use
of
his
own
Free-will
,
and
not
determined
by
the
Power
of
God
to
any
certain
Actions
,
admits
the
interposition
of
evil
Spirits
.
It
is
true
,
they
alleviate
not
their
own
Torments
,
nor
gain
any
real
Advantage
hereby
;
yet
ought
not
this
to
make
us
believe
,
that
they
do
not
busie
themselves
in
tempting
of
us
;
since
it
cannot
be
denied
,
that
Man
reaps
no
real
Profit
by
his
sins
,
and
yet
it
is
too
sad
a
Truth
,
that
Men
do
often
sin
:
and
that
false
satisfaction
,
which
Men
receive
from
gratifying
their
Lusts
,
the
Devils
obtain
by
serving
their
Revenge
and
Envy
.
So
then
,
that
the
Devils
should
desire
to
draw
us
into
the
same
Unhappiness
with
themselves
,
is
no
wonder
.
It
is
only
somewhat
difficult
to
conceive
,
how
they
should
effect
their
Desires
,
and
have
any
influence
upon
our
Wills
.
To
satisfie
this
Difficulty
many
have
entertained
false
Notions
of
things
,
which
it
will
be
adviseable
to
remove
,
before
I
enter
into
the
direct
Consideration
of
the
manner
,
whereby
evil
Spirits
tempt
us
.
And
first
,
It
were
needless
to
refute
the
Errour
of
the
Manichees
or
Valentinians
,
who
gave
to
the
Devil
an
independent
Existence
from
God
and
uncontrolable
by
him
;
nay
all
the
Attributes
of
God
,
save
that
of
Goodness
:
allowed
him
an
infinite
Power
,
whereby
he
could
force
the
Wills
of
Men
,
and
bind
them
to
the
Observation
of
his
wicked
Counsels
.
It
is
not
much
to
be
feared
,
that
any
Christian
would
at
this
time
be
guilty
of
such
an
absurd
Heresie
.
Yet
many
perhaps
,
from
the
frequent
Experience
of
their
own
yielding
to
the
Temptations
of
the
Devil
,
may
be
so
far
corrupted
in
Judgment
,
as
to
believe
them
irresistible
,
or
at
least
plead
this
in
excuse
of
their
Impenitence
.
To
such
it
may
not
be
amiss
to
observe
,
that
it
exceeds
the
Power
of
any
finite
Being
to
force
the
Will
of
Man
;
for
that
were
to
overthrow
the
very
Essence
of
Man
,
and
thereby
change
the
ordinary
Laws
of
Nature
,
to
which
all
Creatures
,
and
amongst
them
Devils
also
,
are
subjected
.
Add
to
this
the
many
Exhortations
in
Scripture
to
resist
their
Temptations
,
which
would
have
been
vain
,
if
these
had
been
irresistible
;
the
Promise
of
God
also
,
that
we
shall
not
be
tempted
above
what
we
are
able
to
bear
;
which
would
not
have
taken
place
,
if
we
could
not
overcome
all
Temptations
;
and
the
Experience
of
good
Christians
,
who
daily
resist
and
surmount
them
.
Even
the
worst
of
Men
might
baffle
them
,
if
they
would
use
the
natural
Power
of
their
Souls
,
assisted
with
that
common
Grace
,
which
is
denied
to
none
.
So
that
what
the
Apostle
saith
of
some
Men
,
2
Tim.
II.
26.
That
they
are
taken
captive
by
him
at
his
Will
;
is
not
to
be
understood
without
their
own
Consent
,
yielding
up
themselves
to
his
Conduct
,
and
voluntarily
following
his
Suggestions
;
which
also
appears
from
the
Apostles
command
to
Timothy
in
the
precedent
words
of
instructing
them
,
That
they
may
recover
themselves
out
of
the
snare
of
the
Devil
.
A
second
Errour
in
this
Matter
is
,
that
God
giveth
to
the
Devil
an
extraordinary
Power
of
tempting
Men
;
a
Mistake
,
which
may
be
observed
in
many
of
the
ancient
and
even
modern
Writers
,
who
hence
take
occasion
to
magnifie
the
Grace
of
God
,
and
the
Merits
of
Mans
obedience
;
the
First
,
in
that
God
hath
graciously
contrived
this
impediment
of
obedience
to
Man
,
that
so
his
obedience
might
become
the
more
meritorious
;
and
the
latter
,
in
that
Man
performs
his
Duty
,
notwithstanding
so
great
Impediments
.
This
opinion
,
altho'
received
,
would
not
in
the
least
clear
our
doubt
,
since
it
would
still
remain
to
be
enquired
,
in
what
manner
the
Devils
exercise
this
delegated
Power
;
but
that
it
should
not
be
admitted
,
it
is
enough
to
say
,
That
it
is
injurious
to
the
Honour
of
God
.
If
it
were
is
,
God
might
justly
be
said
to
tempt
us
,
contrary
to
what
the
Apostle
teacheth
;
Let
no
man
,
when
he
is
tempted
,
say
,
that
he
is
tempted
of
God
.
For
God
tempteth
no
man
.
It
is
impossible
that
so
excellent
a
Being
should
be
guilty
of
such
double
Dealing
,
as
to
command
the
Observation
of
his
Laws
,
and
at
the
same
time
tempt
us
to
the
Violation
of
them
;
to
allure
and
enable
us
to
obey
him
by
Promises
,
by
Threats
,
and
by
the
assistance
of
his
Holy
Spirit
,
and
to
divert
us
from
it
by
the
interposition
of
evil
Spirits
employed
by
him
.
This
were
to
ascribe
no
less
Injustice
to
him
,
than
to
the
Devils
themselves
.
Nay
to
blacken
Him
,
and
to
clear
them
,
in
the
matter
of
Temptation
.
For
if
the
Devils
herein
act
by
the
extraordinary
Power
of
God
,
they
act
in
obedience
to
him
,
and
then
Temptation
in
them
will
be
so
far
from
being
a
Crime
,
that
it
will
be
an
Act
of
Duty
.
On
the
other
side
,
God
could
not
be
excused
from
the
Imputation
of
all
those
ill
Consequences
,
as
might
attend
such
Temptation
.
For
whatsoever
is
performed
by
a
supernatural
Power
derived
from
him
,
is
to
be
ascribed
to
him
only
.
Whatsoever
happens
in
the
ordinary
Course
of
things
,
or
is
effected
by
the
natural
Power
of
any
Creature
,
is
only
permitted
by
him
,
he
is
not
to
answer
for
it
;
but
what
is
caused
by
his
extraordinary
Power
delegated
to
any
Creature
,
may
truly
be
said
to
be
done
by
his
direct
Will
and
special
Commission
.
So
that
to
avoid
the
charging
of
Injustice
upon
God
,
we
ought
not
to
entertain
any
such
Opinion
of
him
.
He
permits
indeed
the
Devil
to
exert
his
Malice
in
the
continual
Temptation
of
Men
;
and
hinders
not
his
Operations
by
a
perpetual
interposition
of
his
Almighty
Power
,
nor
would
it
be
reasonable
for
us
to
expect
it
,
much
less
to
conceive
unworthy
Thoughts
of
the
Divine
Government
of
the
World
,
which
hath
so
settled
the
Frame
of
things
,
that
,
as
if
the
Pleasures
of
the
World
,
the
violent
craving
of
a
sensual
Appetite
,
and
the
Difficulty
of
Vertue
were
not
sufficient
to
divert
Men
from
their
Duty
,
the
restless
Sollicitation
of
evil
Spirits
is
added
to
all
these
Arguments
and
Incentives
to
sin
.
That
it
should
be
so
,
was
not
a
primary
institution
,
but
a
depravation
of
Nature
,
accidental
to
the
order
of
the
World
at
first
settled
by
the
Author
of
it
;
which
when
once
happened
,
God
was
no
more
obliged
to
remove
or
suspend
by
an
extraordinary
Miracle
,
than
he
is
to
hinder
the
bad
example
,
Suggestions
or
Sollicitations
of
one
Man
to
another
.
And
this
is
no
small
Encouragement
to
us
to
oppose
the
assaults
of
evil
Spirits
with
Constancy
and
Resolution
,
to
consider
,
that
they
act
not
against
us
by
any
extraordinary
Communication
of
an
infinite
Power
;
but
by
their
own
natural
force
only
,
which
must
be
finite
and
limited
.
We
read
indeed
in
Scripture
,
that
the
Devils
are
sometimes
extraordinarily
employed
by
God
to
execute
his
Will
,
and
that
in
relation
to
Mankind
,
in
which
case
they
act
by
a
supernatural
Power
derived
from
him
;
but
this
extendeth
not
to
Temptation
.
They
were
at
their
first
Creation
,
intended
for
Ministerial
Spirits
,
an
Office
which
the
Blessed
Angels
still
enjoy
;
and
although
those
wicked
Spirits
endeavoured
to
free
themselves
from
Subjection
to
God
,
which
endeavour
occasioned
their
fall
,
yet
,
what
is
none
of
their
least
Torments
,
they
are
forced
to
acknowledge
their
subjection
,
by
executing
his
Commands
.
An
eminent
example
of
this
we
find
to
have
been
frequent
in
the
Apostles
times
,
when
Persons
who
were
Excommunicated
by
the
Church
with
the
highest
censure
,
or
formally
delivered
up
to
Satan
,
were
seized
on
by
him
in
a
conspicuous
manner
,
and
either
wholly
possessed
by
him
and
deprived
of
the
use
of
their
reason
,
or
immediately
afflicted
with
violent
Diseases
.
Thus
in
the
case
of
the
incestuous
Corinthian
,
St.
Paul
commandeth
the
Governours
of
that
Church
solemnly
to
excommunicate
him
,
to
deliver
such
an
one
unto
Satan
,
for
the
destruction
of
the
Flesh
,
that
the
Spirit
may
be
saved
in
the
day
of
the
Lord
Jesus
,
1
Cor.
V.
An
employment
surely
very
ungrateful
to
the
Devils
,
since
nothing
could
tend
more
to
the
confirmation
of
the
Christian
Faith
,
the
Glory
of
God
,
and
the
conviction
of
Men
,
than
such
visible
punishments
,
which
conduced
also
to
the
Salvation
even
of
those
,
who
were
affected
with
them
;
striking
them
with
a
due
awe
of
the
Almighty
Power
of
God
,
and
forcing
them
to
enter
into
a
serious
consideration
of
their
unhappy
State
,
and
abhorrence
of
those
sins
,
which
occasioned
it
.
If
such
exemplary
punishments
do
not
at
this
day
attend
the
solemn
Censures
of
the
Church
,
it
is
for
the
same
reason
for
which
the
Gift
of
Miracles
is
denied
to
it
;
although
it
is
to
be
believed
,
that
the
Devil
acquires
still
no
small
power
over
such
Persons
,
when
the
Sentence
is
rightly
and
justly
pronounced
,
by
their
loss
of
that
supernatural
Grace
,
which
all
true
Christians
receive
in
their
Communion
with
the
Church
,
and
in
vertue
of
which
they
are
chiefly
enabled
to
withstand
the
wiles
of
the
Devil
.
Another
example
of
this
extraordinary
power
given
to
the
Devils
,
may
be
that
of
Demoniacks
,
whose
number
seems
to
have
been
considerable
at
the
time
of
our
Saviour
;
and
perhaps
somewhat
of
a
like
,
if
not
the
same
kind
,
may
still
be
found
.
That
the
Devils
possessed
these
unhappy
Persons
,
not
by
their
own
natural
power
,
but
by
extraordinary
commission
derived
from
God
,
seems
unquestionable
.
For
it
cannot
be
imagined
,
that
any
finite
Being
could
by
its
ordinary
power
,
alter
the
course
of
Nature
.
If
so
,
Miracles
would
be
no
Argument
of
Divinity
,
and
the
foundation
of
all
revealed
Religion
would
fall
.
One
of
the
most
eminent
and
frequent
Miracles
of
our
Saviour
,
was
the
cure
of
Demoniacks
.
Now
if
the
Devils
could
take
possession
of
Men
by
their
own
power
,
they
might
also
quit
that
possession
at
their
will
,
and
by
quitting
it
opportunely
,
perform
the
same
Miracle
as
to
the
Eyes
of
Men
,
which
Christ
himself
did
.
They
acted
therefore
herein
as
the
Executioners
of
God
,
who
might
command
and
impower
them
to
seize
on
the
Bodies
of
Men
,
to
alter
their
natural
Constitutions
,
bereave
them
of
the
use
of
their
Reason
,
and
afflict
them
with
continual
Torments
,
in
punishment
of
their
Sins
.
For
which
reason
also
we
may
well
believe
these
Demoniacks
to
have
been
more
numerous
among
the
Jews
,
than
they
ever
were
among
Christians
.
For
the
Covenant
of
the
Jews
included
chiefly
Temporal
Rewards
and
Punishments
;
in
vertue
whereof
the
Honour
of
God
was
concerned
to
inflict
dreadful
Punishments
upon
Notorious
Sinners
,
even
in
this
Life
;
while
he
had
not
yet
made
fully
known
to
the
World
his
Resolution
of
punishing
Men
in
another
Life
.
But
neither
of
these
Cases
doth
infer
a
Command
or
Commission
to
the
Devil
to
tempt
Men
;
yet
there
is
one
instance
in
Scripture
,
which
if
not
rightly
understood
,
may
seem
to
infer
it
:
And
that
is
the
case
of
Job
,
whose
Patience
and
Submission
God
tried
by
the
Ministry
of
the
Devil
.
It
were
enough
to
say
,
that
such
extraordinary
Examples
are
no
more
to
be
brought
in
proof
and
illustration
of
the
ordinary
conduct
of
God
in
relation
to
us
,
than
was
his
Command
to
Abraham
of
offering
up
his
Son
Isaac
.
However
,
neither
here
did
the
Devil
receive
any
extraordinary
Power
of
tempting
Job
,
in
a
strict
Sense
.
He
was
impowered
indeed
to
raise
that
Tempest
whereby
the
Sons
of
Job
were
buried
in
the
ruins
of
their
House
.
But
this
is
very
agreeable
with
what
I
laid
down
before
,
and
may
well
be
supposed
to
have
been
in
punishment
of
their
Sins
;
of
the
greatness
of
which
Job
was
so
sensible
,
that
he
daily
offered
Sacrifice
to
God
in
expiation
of
them
.
The
Devil
was
further
enabled
to
destroy
his
Possessions
,
and
torment
his
Body
with
a
loathsome
Disease
.
But
all
this
directly
affected
not
his
Mind
,
which
still
remained
untouched
,
exposed
indeed
to
the
ordinary
assaults
of
the
Devil
,
which
assaults
as
they
were
not
suspended
by
God
,
so
neither
were
they
assisted
by
him
.
Which
assaults
how
they
are
affected
by
the
natural
power
of
the
Devil
,
I
come
next
to
enquire
,
having
first
observed
to
you
,
that
although
we
could
not
conceive
or
explain
the
manner
of
it
,
we
should
have
no
reasonable
cause
to
doubt
of
it
.
Our
own
experience
will
not
suffer
us
to
admit
such
doubts
,
and
that
the
Faculties
and
Operations
of
immaterial
Beings
are
imperceptible
to
us
,
we
have
the
example
of
our
Soul
,
which
although
it
be
so
nearly
related
to
us
,
we
know
but
very
imperfectly
the
manner
and
spring
of
all
her
Actions
.
The
Devil
is
said
to
tempt
us
two
ways
,
properly
and
improperly
.
Innumerable
Examples
of
each
may
be
brought
from
Scripture
.
The
latter
is
not
hard
to
be
conceived
,
and
is
no
more
than
this
;
that
as
the
Devil
was
the
first
Apostate
and
Rebel
against
God
,
and
still
continueth
his
opposition
to
him
,
so
he
is
the
Captain
and
Head
of
all
which
opposeth
God
;
as
are
the
Lusts
,
the
Passions
,
and
the
Sins
of
Men
:
Which
being
excited
by
sublunary
Objects
,
by
worldly
Pleasures
,
whatsoever
is
done
by
these
in
opposition
to
God
,
is
ascribed
to
him
,
as
done
after
his
Example
,
and
under
his
Banner
.
Since
his
Fall
,
the
World
is
in
a
manner
divided
between
God
and
him
;
whatsoever
is
good
and
excellent
proceeds
from
God
,
and
is
done
by
his
Influence
,
Command
,
Direction
,
and
Perswasion
:
Whatsoever
is
bad
and
repugnant
to
the
Laws
of
God
is
done
by
the
example
of
the
Devil
,
by
imitating
him
,
following
his
Conduct
,
and
entring
into
his
Government
.
For
thus
,
all
Beings
disobedient
to
God
,
may
be
said
to
constitute
one
Society
,
whereof
the
Devil
is
the
Head
.
And
because
this
Society
busie
themselves
wholly
in
the
things
of
this
World
,
and
are
deluded
by
gross
Pleasures
;
he
is
called
the
Prince
of
this
World
,
and
the
Prince
of
the
Air
;
not
that
he
hath
,
or
ever
had
,
the
disposition
of
things
here
below
,
the
disposal
of
Kingdoms
,
or
distribution
of
temporal
conveniencies
or
inconveniencies
;
which
hath
been
the
mistake
of
some
.
Such
Power
never
belonged
to
him
.
He
told
our
Saviour
indeed
in
tempting
of
him
,
that
all
the
Kingdoms
of
the
World
and
the
Glory
of
them
were
his
;
and
that
he
would
give
them
to
him
,
if
he
would
fall
down
and
Worship
him
.
But
he
was
a
Liar
from
the
Beginning
;
it
was
more
than
he
could
perform
.
The
Devil
is
said
properly
to
tempt
Men
,
by
acting
immediately
upon
their
Souls
,
by
suggesting
wicked
thoughts
unto
them
,
by
instigating
them
to
Wickedness
and
Disobedience
:
And
this
is
that
temptation
,
by
which
we
so
much
suffer
,
which
we
so
much
fear
,
and
by
which
he
executes
his
Malice
and
Hatred
upon
Mankind
.
There
are
but
two
possible
ways
by
which
this
can
easily
be
supposed
to
be
performed
,
since
an
extraordinary
Derivation
of
Power
from
God
is
rejected
.
The
first
is
,
by
moving
the
imaginations
of
Men
,
and
producing
whatsoever
Thoughts
and
Ideas
he
thinks
fit
,
by
moving
their
Animal
Spirits
,
which
in
Man
have
so
near
a
Connexion
with
the
thoughts
of
the
Soul
,
that
such
motions
in
them
will
infallibly
and
unavoidably
produce
such
thoughts
in
the
Soul
.
Now
it
is
not
impossible
to
conceive
,
that
the
Devils
,
as
they
are
most
sagacious
Spirits
,
and
of
long
experience
,
may
have
observed
and
found
,
to
which
motions
of
the
Spirits
such
and
such
thoughts
of
the
Soul
are
annexed
,
and
accordingly
procure
those
motions
,
as
often
as
they
desire
to
introduce
such
thoughts
.
For
it
is
highly
probable
,
that
all
immaterial
Beings
have
a
natural
power
of
moving
matter
.
We
find
that
in
our
own
Soul
,
which
is
the
lowest
of
all
such
Beings
,
that
moveth
our
Spirits
,
and
by
the
assistance
of
those
our
whole
Body
:
It
no
sooner
formeth
an
Idea
,
but
the
Spirits
attend
the
Formation
of
it
,
and
are
moved
according
to
its
Diversity
.
There
is
no
more
necessary
Connexion
between
the
Thoughts
of
the
Soul
and
the
Motions
of
the
Body
,
than
between
the
latter
,
and
the
Thoughts
of
any
other
immaterial
Being
.
So
that
the
Devil
may
well
be
supposed
to
be
able
to
make
impressions
on
our
Imagination
,
by
the
Motion
of
these
Spirits
.
Yet
it
will
not
follow
from
hence
,
that
he
is
able
to
move
or
disorder
our
whole
Bodies
;
since
to
the
former
is
required
the
consent
of
our
Will
,
which
is
in
our
own
Power
,
and
doth
not
necessarily
follow
any
Motion
of
the
Spirits
:
To
the
latter
is
required
a
Power
transcending
the
ordinary
Laws
of
Nature
,
whereby
the
Causes
and
Effects
of
Health
and
Strength
are
settled
and
preserved
,
which
are
not
in
the
least
violated
by
such
Motions
in
the
Brain
,
as
produce
a
bare
Idea
or
naked
Conception
of
any
thing
.
This
way
of
impressing
Thoughts
in
our
Mind
is
possible
:
But
it
is
more
probable
that
all
immaterial
Beings
can
communicate
Thoughts
,
and
make
impressions
on
each
other
.
Without
this
it
not
be
imagined
how
a
Society
of
Angels
or
Devils
can
consist
;
and
yet
that
there
are
a
Society
of
each
,
the
Scripture
assures
us
.
If
one
Man
cannot
immediately
impress
a
Thought
in
the
Soul
of
another
;
it
is
no
wonder
.
We
are
here
inchained
in
a
Body
,
in
which
state
no
approaches
can
be
made
to
us
but
by
the
Organs
of
the
Body
.
Nature
hath
provided
another
way
for
Men
to
communicate
their
Thoughts
,
which
when
it
shall
cease
by
putting
off
the
Body
,
we
have
just
ground
to
believe
,
that
we
shall
obtain
that
Priviledge
common
to
other
imaterial
Beings
,
of
communicating
our
Thoughts
to
each
other
by
immediate
influence
.
At
least
it
is
most
certain
,
that
Angels
and
Devils
have
that
Priviledge
,
because
they
have
formed
Societies
,
which
they
could
not
have
done
without
it
.
And
if
they
can
impress
any
Thoughts
upon
each
other
,
that
is
,
upon
Beings
of
equal
Dignity
;
they
are
surely
much
more
able
to
do
it
upon
those
of
an
inferiour
Rank
and
Capacity
;
such
as
are
the
Souls
of
Men.
Both
these
ways
are
possible
;
but
that
the
Devils
do
tempt
us
by
either
of
these
Methods
,
I
dare
not
determine
.
It
is
sufficient
to
shew
that
what
we
believe
concerning
the
Temptation
of
evil
Spirits
,
is
possible
and
agreeable
to
Reason
.
And
this
I
have
spoken
to
you
as
Persons
desiring
satisfaction
in
the
Truth
of
this
Article
of
Christianity
;
I
will
now
return
and
speak
to
you
as
Christians
firmly
perswaded
of
this
Truth
,
that
the
Devils
do
tempt
us
.
From
what
hath
been
said
,
you
may
take
a
just
Estimate
of
the
efficacy
of
the
Devil's
Temptations
,
and
our
Ability
to
resist
him
.
He
can
proceed
indeed
no
farther
than
to
suggest
the
first
Cogitations
of
any
Object
;
and
if
Man
also
stopped
here
,
he
would
never
forfeit
his
Innocence
,
the
Devil
would
never
obtain
his
desired
End
.
He
can
do
no
more
indeed
,
yet
this
he
improves
to
great
advantage
,
and
with
that
success
which
we
all
lament
.
He
knoweth
the
Constitutions
of
all
Men
,
and
can
cunningly
suggest
those
Sins
unto
them
,
to
which
they
are
most
prone
.
He
is
unwearied
in
his
Nature
as
well
as
Malice
,
and
so
can
continually
renew
his
Suggestions
.
He
can
improve
them
with
the
introducing
of
all
those
false
Arguments
,
which
can
recommend
any
Sin
.
He
can
propose
the
Pleasures
of
the
World
under
the
most
specious
appearance
;
is
not
discouraged
by
any
repulse
;
renews
his
Sollicitations
with
the
most
constant
Diligence
.
If
Man
considers
,
what
Pleasures
the
World
can
give
him
;
he
amplifieth
to
him
the
Greatness
of
them
.
If
the
Commands
of
God
be
reflected
on
;
he
suggesteth
their
Difficulty
.
If
past
Sins
be
recalled
to
Mind
;
he
exaggerates
their
Enormity
,
and
suggests
them
to
be
Unpardonable
.
If
good
Christians
through
long
strugling
and
Constancy
baffle
him
in
all
these
Attempts
,
by
stifling
his
wicked
Impressions
in
their
first
rise
,
by
withholding
their
assent
,
and
refusing
to
embrace
his
Motions
▪
he
employeth
other
Methods
,
and
exciles
wicked
Men
,
who
seldom
resist
his
Suggestions
,
because
always
recommended
with
the
apparent
shew
of
Profit
or
Pleasure
,
or
some
other
Advantage
,
to
assist
him
in
his
Design
,
by
bad
Examples
,
or
Counsels
;
and
if
these
be
not
sufficient
,
by
Injuries
and
Persecutions
;
which
was
the
very
case
St.
Peter
particularly
speaks
of
in
this
place
.
Thus
we
see
,
what
a
vigilant
and
powerful
Adversary
we
have
to
encounter
;
the
Conviction
of
which
will
oblige
us
to
reflect
seriously
upon
our
ability
and
means
of
resisting
him
;
to
enquire
the
most
secure
Methods
of
opposing
him
,
and
seriously
apply
our selves
to
the
Acquisition
and
Successful
use
of
them
.
This
I
proposed
in
the
second
place
to
treat
of
;
which
,
God
willing
,
shall
be
the
Subject
of
another
Discourse
.
The
Seventh
SERMON
.
PART
II.
Preach'd
on
the
29th
.
of
Sept.
1689.
At
LAMBETH
CHAPEL
.
1
Pet.
V.
8
,
9.
Your
Adversary
the
Devil
,
as
a
roaring
Lion
,
walketh
about
,
seeking
whom
he
may
devour
.
Whom
resist
stedfast
in
the
Faith
.
—
HAVING
represented
to
you
in
my
former
Discourse
upon
these
words
the
powerful
and
constant
Opposition
made
to
Mankind
,
in
the
Prosecution
of
their
Duty
,
by
the
Temptations
of
evil
Spirits
;
it
is
but
necessary
to
lay
open
the
Means
of
resistance
,
which
are
afforded
to
Men
against
these
violent
and
continual
Assaults
;
lest
the
Consideration
of
that
Vigour
,
and
for
the
most
part
Success
,
wherewith
the
Devil
carrieth
on
his
Assaults
should
discourage
you
from
a
resolute
resistance
.
What
in
other
Combats
is
wont
to
encourage
Men
,
may
be
reduced
either
to
the
Concern
of
some
great
Interest
,
as
Life
and
Liberty
,
lying
then
at
stake
,
to
be
recovered
or
even
improved
by
Victory
,
and
forfeited
by
a
defeat
;
or
to
the
apparent
Hopes
of
Success
.
These
Arguments
we
find
by
daily
Experience
want
not
their
Effect
to
move
Men
to
venture
their
Lives
and
Fortunes
;
even
singly
and
without
the
Conjunction
of
each
other
.
The
fear
of
the
Loss
of
all
worldly
Happiness
will
induce
Men
to
fight
,
even
when
there
is
little
probability
of
Success
;
and
the
assured
Hopes
of
Success
will
produce
the
same
Effect
,
altho'
no
great
Interest
be
decided
by
it
.
It
may
be
wondred
indeed
,
that
what
is
so
ordinary
in
temporal
Matters
should
seldom
be
discovered
in
spiritual
Concerns
,
where
both
these
Motives
are
always
joyned
together
,
and
yet
both
seldom
obtain
their
Effect
.
Here
a
far
greater
Interest
lieth
at
stake
,
than
is
ever
the
occasion
of
temporal
Quarrels
:
Here
greater
certainty
of
Success
appears
;
since
here
to
obtain
a
Victory
depends
not
upon
the
Faithfulness
of
Allies
,
the
Courage
of
other
Men
,
or
the
lucky
Accidents
of
Fortune
,
but
upon
the
single
Power
of
every
private
Man
,
for
which
every
one
can
become
answerable
.
If
after
all
this
,
the
resistance
made
by
Men
to
the
Assaults
of
evil
Spirits
be
feeble
and
oft-times
unsuccessful
,
we
must
ascribe
it
not
to
the
want
of
Evidence
in
these
Arguments
,
or
Conviction
of
it
in
the
minds
of
Men
,
but
to
want
of
Consideration
;
that
Men
blindly
pursue
the
Objects
of
Sense
,
raise
not
their
Souls
from
the
Earth
,
and
seldom
enter
into
the
Consideration
of
their
spiritual
Interests
,
enquire
not
what
opposition
they
are
like
to
meet
with
in
the
Prosecution
of
them
,
or
what
Abilities
are
conferred
on
them
,
whereby
they
may
defeat
this
Opposition
.
Men
indeed
are
always
ready
to
ascribe
this
want
of
Success
to
any
thing
else
rather
than
their
own
default
,
and
so
they
may
excuse
themselves
,
care
not
either
to
vilifie
the
Divine
Justice
,
or
depress
their
own
Natures
.
Thus
the
Marcionites
,
and
other
Hereticks
of
old
pretended
that
the
Devil
was
an
Almighty
Being
,
whose
Will
could
not
be
resisted
.
And
which
is
much
to
the
same
Purpose
in
relation
to
Man
,
some
others
fear
not
to
maintain
,
that
God
giveth
not
sufficient
Grace
to
all
,
whereby
he
may
be
resisted
with
Success
.
If
things
were
so
,
in
vain
would
Men
endeavour
to
resist
him
;
nay
,
it
would
be
even
irrational
to
undertake
a
resistance
,
which
we
were
before
assured
would
be
unsuccessful
.
We
should
then
have
no
more
to
do
than
to
resign
up
our
Wills
to
the
Suggestion
of
those
evil
Spirits
,
and
submit
our selves
quietly
to
that
Tyranny
,
which
we
foresaw
could
never
be
shaken
off
.
But
far
from
advising
this
Submission
,
St.
Peter
exhorts
us
to
resist
stedfast
in
the
faith
,
that
is
,
with
assured
Hopes
of
Success
and
Deliverance
;
and
that
,
after
he
had
described
the
fierceness
and
violence
of
the
Assaults
made
upon
us
by
our
Adversary
the
Devil
,
by
comparing
him
to
a
roaring
Lion
;
and
amplified
the
dreadful
Execution
which
he
performs
upon
conquer'd
Men
,
by
saying
that
he
doth
devour
them
:
Notwithstanding
all
this
,
he
exhorts
us
to
resistance
,
and
in
resisting
him
assureth
us
of
Success
.
In
pursuing
the
Design
and
improving
the
Exhortation
of
the
Apostle
,
I
will
consider
the
Means
of
resisting
the
Devil
,
which
are
possible
to
Men
;
and
these
are
either
Internal
;
the
result
of
their
own
natural
Power
or
Faculties
of
their
Soul
;
or
External
;
the
supernatural
,
yet
ordinary
Gift
of
God
.
Of
these
in
their
Order
.
First
then
,
Man
is
enabled
to
resist
the
Temptations
of
the
Devil
by
his
own
natural
Power
;
and
by
the
due
Exercise
of
the
internal
Faculties
of
his
Soul
.
To
understand
this
fully
,
it
will
be
necessary
to
take
a
View
of
the
methods
whereby
evil
Spirits
obtain
their
influence
upon
the
Minds
of
Men
and
effect
their
Temptations
.
This
I
treated
largely
of
in
my
former
Discourse
,
and
shall
only
repeat
the
Summ
of
it
unto
you
.
The
Devil
then
operates
herein
as
a
natural
Agent
only
,
whose
Nature
being
finite
,
his
Operations
must
be
of
a
limited
Power
also
.
He
cannot
violently
over-rule
the
Minds
of
Men
,
nor
forcibly
restrain
the
Exercise
of
their
Free-wills
.
For
this
were
to
change
the
Nature
of
Man
;
whereas
himself
as
well
as
all
other
Creatures
cannot
exceed
the
ordinary
Laws
of
Nature
fixed
by
the
great
Author
of
it
in
the
first
Creation
of
the
World
.
That
therefore
Men
by
their
natural
Power
may
resist
and
surmount
his
Temptations
,
especially
since
they
are
not
enforced
by
an
extraordinary
Assistance
of
God
;
who
as
he
giveth
no
Commission
to
the
Devil
to
tempt
Men
,
so
neither
doth
he
give
him
any
Assistance
in
the
tempting
of
them
.
That
only
natural
Means
therefore
remain
unto
him
;
and
that
this
natural
Means
can
be
no
other
than
by
working
upon
the
Imaginations
of
Men
;
that
this
he
effects
by
imprinting
Ideas
and
Conceptions
of
several
Objects
therein
,
either
by
producing
such
Motions
in
the
Brain
,
which
create
such
Conceptions
in
the
Soul
;
or
by
immediately
Communicating
such
Conceptions
to
it
;
or
perhaps
by
some
other
unknown
way
;
but
whatsoever
the
manner
of
his
Operation
may
be
,
that
the
effect
is
and
can
be
no
other
than
the
Production
of
bare
Ideas
or
first
Cogitations
in
the
mind
of
Man
.
For
as
for
his
tempting
one
Man
by
the
Sollicitation
or
Persecution
of
another
,
that
must
be
reduced
to
the
same
Original
;
since
he
could
induce
one
Man
to
tempt
another
no
otherwise
than
by
tempting
that
first
Man
in
a
proper
and
strict
Sense
.
From
this
short
view
of
the
manner
of
the
Devils
effecting
his
Temptations
,
and
the
Power
which
attends
them
,
we
may
easily
conceive
our
own
Abilities
to
resist
them
.
For
the
same
Power
which
we
have
either
to
approve
or
reject
the
first
Thoughts
of
any
Object
arising
in
our
Minds
,
the
same
Power
we
have
to
repel
the
Insinuations
of
evil
Spirits
;
since
these
extend
no
farther
,
without
our
own
Concurrence
.
The
first
Thoughts
of
the
Mind
are
the
bare
Conception
of
any
Objects
,
before
any
Judgment
be
formed
of
them
,
or
the
Will
be
yet
inclined
on
either
side
in
relation
to
them
.
As
if
the
Mind
should
conceive
the
material
Act
of
any
sin
,
and
even
with
all
the
Circumstances
of
it
,
and
run
over
all
the
apparent
Advantages
which
may
arise
from
the
Reception
of
it
,
and
yet
hath
not
determined
whether
it
shall
admit
or
reject
it
.
Such
a
bare
Conception
precedes
every
Operation
of
the
Will.
The
Imagination
or
Understanding
first
represents
the
Object
to
the
Will
,
and
then
the
Will
formeth
a
Judgment
of
it
;
either
consenting
to
,
or
disapproving
the
thing
proposed
.
The
latter
,
the
use
of
the
Will
,
is
always
in
our
Power
,
and
cannot
beforced
by
any
Power
whether
of
Men
or
Devils
;
nay
,
with
Reverence
be
it
spoken
,
cannot
be
over-ruled
by
God
himself
.
For
the
measure
of
his
Power
is
his
Will
;
and
this
cannot
be
supposed
to
alter
the
Nature
of
things
which
himself
hath
fixed
;
and
if
he
should
by
an
extraordinary
Act
of
Power
constrain
the
Will
of
Man
,
the
Operation
would
be
neither
good
nor
bad
,
because
not
free
,
and
so
capable
neither
of
Reward
nor
Punishment
.
So
that
Man
is
secure
on
this
side
,
his
Will
always
remains
untouched
;
the
only
Approaches
,
which
can
be
made
to
him
,
are
by
his
Imagination
or
Faculty
of
Conception
.
And
this
is
not
always
in
his
Power
.
Evil
Spirits
may
impress
Ideas
in
it
without
his
own
Concurrence
;
the
Presence
of
Objects
will
naturally
produce
them
,
and
the
secret
workings
of
Memory
will
recal
them
.
In
all
this
the
Will
is
not
concerned
;
such
Thoughts
will
enter
into
the
Soul
not
only
without
the
Consent
,
but
even
against
the
Desire
of
Man
.
He
cannot
avoid
the
Conception
of
those
Objects
,
which
are
presented
to
him
either
by
evil
Spirits
,
or
external
Objects
,
or
the
Suggestion
of
his
own
Memory
.
But
then
as
Man
cannot
avoid
them
,
so
neither
is
he
to
answer
for
them
,
no
more
than
when
he
hears
the
Relation
of
a
Sin
committed
by
another
,
or
seeth
it
with
his
own
Eyes
;
in
which
Case
he
cannot
avoid
the
Conception
of
it
,
and
yet
is
not
rendred
Guilty
thereby
.
Which
sufficiently
confutes
the
Opinion
of
some
Men
,
who
maintain
these
first
Cogitations
to
be
in
our
own
Power
;
and
that
as
such
we
are
answerable
for
them
.
For
whether
the
Conception
be
imprinted
in
the
Mindby
the
Suggestion
of
evil
Spirits
,
or
by
the
Fruitfulness
of
our
own
Invention
,
it
is
of
the
same
Nature
,
and
hath
no
more
necessary
Effect
,
than
that
which
is
produced
by
the
Report
of
the
Senses
,
whether
seeing
or
hearing
.
In
which
last
Cases
it
cannot
be
denied
,
that
a
Conception
of
the
matter
related
or
seen
cannot
be
prevented
.
The
Soul
is
so
quick
a
Being
,
that
no
sooner
doth
the
Object
strike
the
Organ
of
sense
,
but
it
frameth
an
idea
of
it
.
If
then
in
such
obvious
Cases
the
first
Thoughts
of
the
Soul
may
be
absolutely
involuntary
;
if
the
Mind
cannot
prevent
the
gross
Operations
of
Sense
,
much
less
will
it
be
able
to
exclude
the
more
subtle
Impressions
of
spiritual
Beings
,
such
as
are
the
Temptations
of
Devils
,
or
the
inward
Suggestions
of
Imagination
.
But
then
,
as
I
said
before
,
Man
is
not
accountable
for
these
,
because
not
within
his
Power
.
A
Man
indeed
may
turn
away
his
Eyes
from
beholding
Sin
;
he
may
stop
his
Ears
when
he
heareth
pleasing
Relations
of
Sin
;
he
may
for
the
most
part
stifle
these
Suggestions
,
whether
of
evil
Spirits
,
or
a
depraved
Imagination
;
he
may
expel
them
from
his
Mind
,
and
permit
them
not
to
Lodge
themselves
within
his
Breast
.
This
was
the
Practice
of
our
blessed
Saviour
,
whose
Example
should
be
our
constant
Pattern
.
He
had
framed
such
a
clear
Conviction
of
his
Duty
and
firm
Resolution
of
performing
it
,
that
in
him
to
master
any
Temptation
was
no
more
than
to
discover
,
that
it
was
contrary
to
the
Commands
of
God
and
his
own
Duty
.
No
sooner
did
the
Devil
suggest
to
him
the
miraculous
Conversion
of
Stones
into
bread
for
the
satisfying
of
his
Hunger
,
but
he
rejected
the
Proposal
,
because
contrary
to
a
due
Reliance
upon
the
Divine
Promises
of
Protection
.
When
he
would
have
perswaded
him
to
work
an
unnecessary
Miracle
in
throwing
himself
off
the
Pinacle
of
the
Temple
,
he
immediately
remembred
that
God
had
forbidden
Men
to
tempt
his
Providence
,
and
the
remembrance
of
that
Prohibition
was
a
sufficient
Safeguard
against
the
Suggestion
of
the
Devil
.
When
he
tempted
our
Lord
to
fall
down
and
worship
himself
,
by
promising
him
in
Reward
the
Kingdoms
of
the
earth
and
all
the
glory
of
them
,
he
opposed
to
this
the
Divine
Command
of
worshipping
▪
God
alone
;
and
did
not
so
much
as
enter
into
debate
whether
he
should
admit
the
Proposal
,
but
with
a
generous
Disdain
immediately
rejected
all
▪
Thoughts
of
it
with
a
Get
thee
behind
me
Satan
.
His
Resolutions
of
Obedience
to
God
alone
,
were
as
quick
as
his
conceptions
of
what
was
proposed
to
him
by
the
subtle
Tempter
,
and
that
because
he
had
firmly
rooted
this
Principle
in
his
Mind
,
that
whatsoever
was
his
Duty
he
would
perform
;
whatsoever
was
unlawful
,
he
would
reject
.
If
we
by
assiduous
Meditation
would
take
care
to
fix
the
same
Principle
in
our
Minds
;
if
we
would
diligently
recall
it
to
mind
,
as
often
as
any
Object
of
choice
were
presented
to
us
;
if
the
same
pious
Indignation
would
seize
us
,
as
often
as
any
thing
were
proposed
to
us
Derogatory
to
the
Honour
of
God
and
our
own
real
Interest
;
it
would
be
no
less
easie
for
us
to
overcome
the
Temptations
of
the
Devil
,
than
it
was
for
our
Lord
and
Master
.
The
manner
of
Temptation
in
each
Case
was
not
different
;
being
in
each
Case
effected
by
inward
Suggestion
.
For
we
must
not
suppose
that
the
Devil
visibly
appeared
to
our
Lord
and
spake
to
him
face
to
face
;
to
have
proposed
his
alluring
Temptations
without
any
disguise
would
more
have
prejudiced
the
Efficacy
of
them
,
than
all
the
specious
Arguments
wherewith
he
recommended
them
,
could
have
enforced
them
.
He
tempted
Christ
by
insinuating
secretly
into
his
mind
such
Thoughts
as
these
,
that
since
he
was
Conscious
to
himself
of
his
Power
of
working
Miracles
,
he
had
better
satisfie
his
Hunger
by
turning
the
Stones
into
Bread
,
than
endure
it
any
longer
in
awaiting
the
ordinary
Providence
of
God
;
that
to
leap
off
the
Pinacle
of
the
Temple
,
and
to
be
seen
to
be
carried
safe
in
the
Air
,
would
contribute
very
much
to
raise
his
Glory
and
Fame
among
Men
;
and
that
if
he
would
employ
that
Power
of
Miracles
,
which
he
had
received
from
God
for
the
Conversion
of
the
World
,
to
the
Conquest
of
it
;
it
would
be
no
hard
Matter
in
a
short
time
to
gain
all
the
Kingdoms
of
the
Earth
and
the
Glory
of
them
.
Thus
the
Devil
tempted
our
Lord
,
and
thus
he
continueth
to
tempt
us
;
with
this
only
difference
,
that
our
Lord
by
his
excellent
Wisdom
knew
that
all
those
Suggestions
proceeded
from
that
wicked
Spirit
;
and
we
when
we
are
tempted
by
him
are
wont
to
ascribe
those
evil
Motions
,
which
we
then
find
within
our selves
,
to
any
thing
rather
than
the
Suggestion
of
evil
Spirits
.
For
since
these
Suggestions
are
usually
specious
Arguments
of
the
extraordinary
Pleasure
or
Profit
to
be
found
in
sin
,
Men
are
apt
to
ascribe
all
this
to
the
Excellency
of
their
Understanding
,
which
,
as
they
imagine
,
raiseth
them
beyond
the
trifling
superstition
of
religious
Fools
;
who
are
content
to
forfeit
the
chief
Satisfactions
of
this
Life
,
for
fear
of
offending
they
know
not
whom
,
and
suffering
they
know
not
what
;
or
to
their
own
extraordinary
Sagacity
whereby
they
alone
can
discern
what
is
the
true
Happiness
of
Man
;
or
perhaps
reconcile
all
these
sins
wherein
they
delight
,
to
their
Pretences
of
future
Happiness
.
When
indeed
pious
Men
know
,
no
less
than
they
,
what
are
the
specious
Arguments
recommending
sinful
Pleasures
,
and
by
what
Methods
they
may
be
best
enhanced
;
but
they
will
not
entertain
themselves
with
such
Considerations
,
and
if
suggested
to
them
,
presently
do
remove
them
;
not
only
because
by
Attention
to
them
,
they
are
endangered
to
be
allured
or
betrayed
to
Consent
to
them
;
but
also
because
voluntarily
to
continue
such
thoughts
in
the
mind
and
dwell
upon
them
,
is
a
sin
;
since
this
includes
a
Connivence
of
the
Will
,
not
restraining
the
Imagination
from
such
impure
Ideas
;
and
is
commonly
attended
with
a
sort
of
Complacency
;
which
wanteth
nothing
but
a
fit
occasion
to
put
the
pleasing
sin
in
Practice
.
So
then
the
most
secure
method
of
eluding
the
Temptations
of
the
Devil
,
is
to
decline
his
suggestions
immediately
,
to
remove
even
the
first
Thoughts
of
them
,
and
divert
the
Soul
to
some
lawful
Object
.
But
because
the
imagination
of
Man
may
be
so
strongly
excited
by
some
violent
Object
or
Impression
;
that
it
shall
not
be
even
in
the
Power
of
the
Soul
to
suppress
it
for
some
considerable
time
;
as
we
see
in
violent
Passions
,
which
can
no
more
be
allayed
by
one
Act
of
Dissent
in
the
Will
,
than
a
tempestuous
Sea
be
calmed
in
one
minute
;
therefore
it
will
be
necessary
to
provide
Remedies
against
such
Adventures
.
And
the
most
effectual
is
that
prescribed
by
our
Saviour
,
Matth.
V.
29.
30.
If
thy
right
Eye
offend
thee
,
pluck
it
out
,
and
cast
it
from
thee
:
And
if
thy
right
hand
offend
thee
,
cut
it
off
and
cast
it
from
thee
,
&c.
That
is
,
if
by
the
Enjoyment
of
any
otherwise
indifferent
Object
,
thou
find
thy self
often
betrayed
to
an
unlawful
use
of
it
,
or
to
any
other
sin
,
deprive
thy self
even
of
that
lawful
Pleasure
,
rather
than
for
the
sake
of
that
expose
thy
Soul
to
the
Danger
of
total
Destruction
;
and
thereby
forfeit
,
not
only
that
apparent
,
but
even
,
all
real
Satisfactions
.
If
by
any
pleasing
Objects
of
sight
,
thou
art
apt
to
be
tempted
to
unlawful
Desires
;
by
a
prudent
Caution
debar
thy self
even
of
those
otherwise
lawful
Pleasures
,
which
thou
mightest
receive
from
that
noble
Faculty
.
If
grateful
Objects
of
touch
do
often
excite
such
vehement
Passions
in
thee
,
as
cannot
be
satisfied
without
the
Commission
of
sin
;
renounce
even
all
lawful
Pleasures
,
which
thou
mightest
receive
from
thence
.
If
thou
canst
not
look
upon
a
Woman
without
lusting
after
her
,
suffer
not
thy
Eyes
to
gaze
upon
her
.
If
thou
canst
not
engage
in
Company
,
without
being
tempted
to
Drunkenness
,
deny
thy self
so
dangerous
a
Satisfaction
;
and
so
in
all
other
Cases
.
A
most
Divine
Counsel
,
and
excellently
fitted
to
defeat
the
Temptations
of
the
Devil
,
or
the
Propensity
of
our
own
Nature
to
sin
.
Every
Man
may
discover
in
himself
a
Proneness
to
some
particular
sin
beyond
others
;
of
which
evil
Spirits
make
their
advantage
,
and
most
frequently
assault
Men
by
inciting
them
to
the
Commission
of
it
.
Here
a
Man
should
be
chiefly
careful
,
and
rather
than
suffer
himself
to
be
led
into
it
,
dread
even
the
Approaches
of
it
,
suspect
even
his
lawful
Enjoyments
of
that
Object
,
to
which
the
sin
relates
;
and
if
all
this
Circumspection
prevents
not
the
returns
of
his
unlawful
Passions
,
as
oft
as
the
Object
is
renewed
,
to
renounce
even
all
lawful
use
of
it
;
at
least
until
those
Passions
can
be
so
far
allayed
,
that
the
Soul
can
again
entertain
the
Object
without
any
Danger
of
sin
.
But
the
most
frequent
Case
remaineth
yet
to
be
provided
for
;
that
is
,
when
the
Idea
produced
by
the
Object
,
or
by
the
suggestion
of
the
Devil
,
is
so
violent
,
that
it
cannot
be
removed
by
a
single
Dissent
of
the
Will
;
and
notwithstanding
all
the
forementioned
rules
of
Caution
,
is
,
either
by
our
own
Negligence
,
or
by
the
subtilty
of
our
Adversary
,
or
both
,
actually
produced
.
Here
it
is
that
the
Efficacy
of
Temptations
chiefly
appears
;
the
Devil
is
vigilant
and
unwearied
in
the
prosecution
of
his
Designs
,
attacks
us
on
all
sides
successively
;
if
he
be
repulsed
at
one
Post
,
he
assaults
us
at
another
,
and
never
gives
over
till
he
gaineth
entrance
.
Here
is
the
chief
Conflict
of
a
Christian
;
when
the
Suggestion
of
evils
Spirits
exciteth
his
Imagination
;
when
his
Passions
are
raised
by
this
Conception
;
when
his
sensual
Appetite
grows
impetuous
,
opposeth
the
Directions
of
Reason
,
and
requireth
blindly
to
be
satisfied
.
The
repugnancy
of
this
to
the
rational
Faculties
of
the
Soul
giveth
the
Devil
opportunity
to
assault
us
,
and
success
in
it
.
This
proceeds
no
farther
than
the
bare
satisfaction
of
Sense
,
it
lyeth
grovelling
on
the
Earth
,
looks
not
up
to
Heaven
,
nor
discerns
any
future
Hopes
;
therein
common
with
Beasts
,
who
pursue
the
Enjoyment
of
present
Objects
without
any
regard
to
Futurity
.
This
continually
inciteth
a
Man
to
enjoy
the
Object
,
which
is
set
before
him
,
without
enquiring
whether
it
be
allowed
or
forbidden
by
God
;
considers
no
further
than
whether
it
be
grateful
and
acceptable
to
the
Sense
;
becomes
clamorous
if
denied
;
and
can
never
be
wholly
rooted
out
,
while
we
carry
this
Body
about
with
us
,
whose
Wants
and
natural
Motions
are
the
Spring
of
it
.
It
is
indeed
absolutely
subject
to
the
command
of
the
rational
Faculty
,
if
this
exerts
its
self
vigorously
,
and
maintains
a
constant
Guard
;
but
if
it
grows
remiss
,
if
those
natural
Motions
,
either
by
Negligence
,
or
the
Impression
of
evil
Spirits
,
be
raised
into
strong
Passions
,
the
Danger
is
evident
;
Sin
lieth
at
the
doors
,
and
if
not
repelled
by
a
vigorous
Opposition
,
will
force
its
entrance
.
This
constant
Rebellion
of
the
sensual
Appetite
against
the
Reason
of
Man
,
is
that
unhappiness
,
which
St.
Paul
so
much
complains
of
,
Rom.
VII
.
I
see
another
law
in
my
members
warring
against
the
law
of
my
mind
,
and
bringing
me
into
Captivity
to
the
law
of
sin
,
&c.
This
alone
is
a
constant
Temptation
to
Mankind
;
but
then
most
dangerous
,
when
excited
and
fomented
by
the
impression
of
evil
Spirits
,
which
imprint
in
the
Imagination
all
those
Arguments
,
which
can
enforce
the
Desires
of
the
sensual
Appetite
,
and
render
them
plausible
.
In
Opposition
to
these
,
we
should
prepare
our selves
by
a
frequent
Meditation
and
full
Comprehension
of
all
those
Arguments
,
which
may
perswade
us
to
the
performance
of
our
Duty
,
to
the
restrainment
of
our
Lusts
,
to
the
continuance
of
our
Obedience
.
If
by
an
assiduous
Entertainment
of
these
Arguments
in
our
Thoughts
,
they
become
familiar
,
and
as
it
were
habitual
to
us
;
no
sooner
shall
we
be
prompted
to
sin
by
the
Insurrection
of
our
carnal
Appetites
,
or
the
Sollicitation
of
infernal
Spirits
,
but
the
contrary
Arguments
will
present
themselves
,
oppose
and
defeat
the
other
.
If
it
be
suggested
to
us
,
that
this
sin
includeth
some
considerable
Pleasure
;
the
mind
on
the
other
side
will
remember
,
that
God
sent
us
not
into
the
World
to
take
our
Pleasure
,
as
we
should
think
most
convenient
;
but
to
perform
those
immutable
Rules
of
Justice
and
Sobriety
which
he
hath
prescribed
;
and
for
the
sakes
of
which
he
bestowed
Existence
on
us
;
that
this
proposed
Pleasure
is
indeed
mean
and
trifling
,
depriving
us
of
a
far
greater
Pleasure
,
and
drawing
eternal
Misery
upon
us
.
If
the
Body
or
Imagination
now
affected
urgeth
vehemently
for
the
Grant
of
their
Desires
;
the
Soul
will
consider
,
that
it
is
better
to
deny
an
unnecessary
Gratification
to
it
,
than
to
destroy
both
Soul
and
Body
by
a
soolish
Compliance
with
it
.
If
Secrecy
and
Security
in
the
Commission
of
this
sin
be
suggested
;
Reason
will
oppose
the
all-seeing
Eye
of
God
,
will
dread
his
Majesty
and
fear
his
Anger
.
If
the
smallness
of
the
sin
be
pleaded
;
a
knowing
Soul
will
presently
call
to
mind
that
every
wilful
Sin
is
mortal
,
and
an
open
Rebellion
against
God
.
If
the
uncertainty
of
future
Rewards
and
Punishments
be
objected
;
Reason
silenceth
the
Objection
and
appeals
to
the
Evidence
of
those
Arguments
,
from
whence
by
frequent
Meditation
it
hath
received
a
thorough
Conviction
.
And
thus
in
all
other
Arguments
of
sin
,
suggested
either
by
the
sensual
Appetite
,
or
the
Temptation
of
the
Devil
,
if
the
Soul
be
prepared
with
an
exact
and
ready
Comprehension
of
all
the
Motives
of
Obedience
;
if
it
hath
fully
weighed
them
,
thoroughly
digested
them
,
and
firmly
retains
them
;
it
cannot
want
the
proposed
end
,
the
defeat
of
Temptations
,
continuance
of
Innocence
,
and
increase
of
Piety
.
To
prepare
the
mind
with
such
Considerations
will
indeed
successfully
baffle
the
Assaults
of
our
spiritual
Enemy
;
and
to
employ
it
continually
in
such
would
wholly
prevent
his
Attempt
.
But
because
such
continual
Attention
to
spiritual
Meditations
is
,
I
will
not
say
rare
,
but
impracticable
in
this
imperfect
State
of
Life
;
instead
of
that
,
Men
should
endeavour
to
employ
their
Souls
continually
with
some
certain
Thoughts
,
which
if
not
Pious
,
yet
at
least
may
be
innocent
.
It
is
a
no
less
true
than
common
Maxim
,
That
Idleness
lays
men
open
to
the
snare
of
the
Devil
.
The
reasonableness
of
which
Position
,
plainly
appears
from
what
I
have
already
laid
down
,
concerning
the
manner
of
the
Devils
Operation
in
his
Temptation
.
For
this
Being
,
by
imprinting
the
first
Thoughts
of
any
Object
in
the
minds
of
Men
,
he
hath
no
where
so
easie
an
entrance
,
as
where
the
Soul
lies
open
on
all
sides
,
uncultivated
,
unemployed
.
In
such
a
state
,
the
mind
of
Man
is
capable
of
any
Impressions
,
and
ready
to
receive
them
,
and
when
it
hath
received
them
,
will
scarce
make
any
other
than
a
feeble
Opposition
to
the
plausible
Insinuations
of
evil
Spirits
.
And
for
this
Reason
,
I
suppose
,
the
Habitation
of
the
Devil
is
so
often
in
Scripture
said
to
be
more
particularly
in
the
Wilderness
and
in
Desart
Places
,
where
Men
for
want
of
Business
or
innocent
Society
,
wherewith
to
entertain
the
Faculties
of
the
Soul
,
lay
open
to
his
Assaults
.
Whereas
if
the
mind
busieth
it self
continually
either
in
pious
Meditations
,
lawful
Concerns
of
the
Body
,
Knowledge
and
Prosecution
of
useful
Arts
and
Sciences
,
in
a
chast
Society
,
or
innocent
Recreations
;
the
Imagination
being
prepossessed
with
the
Conception
of
those
Objects
,
wherein
the
mind
is
employed
,
leaves
no
room
for
the
Suggestions
of
the
Devil
,
and
happily
precludes
them
.
Man
is
a
thinking
Being
,
enjoying
an
active
and
immaterial
Soul
;
which
as
such
,
must
necessarily
be
always
employed
in
some
Cogitation
or
other
.
If
then
Men
will
take
no
care
to
direct
and
regulate
their
Thoughts
at
all
times
,
the
infallible
effect
will
be
,
that
they
must
blindly
follow
,
either
the
fortuitous
Conceptions
of
a
roving
Imagination
,
or
the
impressions
of
external
Objects
,
or
the
secret
insinuations
of
subtile
and
wicked
Spirits
.
In
this
Condition
Man
inconsiderately
follows
that
Idea
which
first
strikes
him
;
and
then
no
wonder
the
Devil
makes
use
of
this
favourable
opportunity
to
take
Possession
of
his
Imagination
,
and
turn
it
to
his
own
Destruction
.
Having
thus
represented
to
you
the
principal
and
most
effectual
Methods
of
resisting
our
grand
Adversary
the
Devil
,
arising
from
our
own
natural
Power
and
Faculties
;
I
proceed
to
consider
the
external
Assistances
,
whereby
Man
is
enabled
to
carry
on
the
same
Design
with
Success
;
and
these
are
chiefly
two
,
the
Grace
of
God
,
and
the
Assistance
of
good
Spirits
.
And
of
these
briefly
in
their
Order
.
The
Grace
of
God
and
the
Inspirations
of
his
Holy
Spirit
are
never
wanting
to
faithful
Christians
in
this
spiritual
Combat
.
He
hath
engaged
that
he
will
never
suffer
us
to
be
tempted
above
what
we
are
able
,
but
will
with
the
temptation
also
make
a
way
for
us
to
escape
.
And
this
Promise
he
observes
inviolably
;
by
enlightening
our
minds
,
by
directing
our
Thoughts
,
by
influencing
our
Wills
.
Not
that
all
the
aforementioned
Faculties
of
the
Soul
of
Man
,
and
Abilities
of
resisting
the
Temptations
of
evil
Spirits
,
are
less
owing
to
him
,
than
these
more
extraordinary
Emanations
;
both
equally
proceed
from
his
Gift
,
both
are
to
be
ascribed
to
his
Liberality
.
But
the
former
are
the
natural
Faculties
of
Man
,
which
cannot
be
wanting
to
him
while
he
is
Man
;
which
depend
not
upon
the
good
or
bad
use
of
them
,
and
are
never
withdrawn
from
us
,
nor
denied
to
us
.
The
latter
are
the
supernatural
Gift
of
God
,
which
Man
cannot
claim
in
right
of
his
Nature
,
are
conferred
only
to
the
worthy
receiver
;
and
are
withdrawn
upon
the
abuse
or
neglect
of
them
.
It
is
no
hard
matter
to
conceive
,
how
God
herein
influenceth
the
Soul
of
Man
,
after
it
hath
been
shewed
,
that
even
finite
Spirits
can
effect
it
.
If
they
could
by
long
Experince
find
out
what
Cogitations
of
the
mind
were
annexed
to
such
Motions
in
the
Brain
;
He
surely
,
who
did
at
first
unite
them
,
cannot
be
ignorant
of
them
.
If
evil
Spirits
,
by
the
Priviledge
of
immaterial
Beings
,
can
communicate
Thoughts
to
the
Soul
of
Man
by
immediate
influence
;
He
certainly
who
is
the
supreme
Lord
of
all
,
can
do
much
more
.
He
may
proceed
in
other
Methods
,
nothing
being
impossible
to
him
,
nor
himself
subject
to
the
Laws
of
Nature
.
However
this
we
must
assuredly
believe
,
that
God
changeth
not
the
Order
of
Nature
herein
,
in
violently
with-holding
our
Wills
from
Consenting
to
the
Sollicitations
of
the
Devil
.
He
deals
with
us
as
with
rational
Beings
,
pointeth
out
the
right
way
to
us
,
perswadeth
us
to
enter
into
it
,
fixeth
Rewards
at
the
end
of
it
,
moveth
us
gently
by
his
Holy
Spirit
to
embrace
it
:
but
after
all
,
will
not
forcibly
carry
us
into
it
.
And
thus
he
deals
with
us
when
tempted
by
the
Devil
,
he
giveth
us
sufficient
strength
to
withstand
him
,
enlightens
our
Souls
with
a
full
Prospect
of
those
Arguments
which
may
withdraw
the
Will
from
his
Sollicitations
;
but
after
all
leaves
it
at
Liberty
,
and
awaits
the
issue
.
Not
that
this
extraordinary
Assistance
is
given
to
all
,
who
are
tempted
of
the
Devil
;
but
that
it
is
denied
to
none
,
who
rightly
seek
it
.
He
withdraws
his
Grace
,
if
it
be
not
earnestly
desired
,
if
it
be
not
thankfully
received
,
if
it
be
not
soberly
used
,
if
it
be
not
rightly
improved
;
as
he
formerly
delivered
up
the
Rebellious
Israelites
to
their
own
hearts
lusts
,
and
to
follow
their
own
Imaginations
;
and
as
still
by
the
solemn
Censures
of
the
Church
,
when
rightly
applied
,
wicked
Christians
are
delivered
up
to
Satan
,
to
be
led
captive
by
him
at
his
Will.
Another
method
,
whereby
God
assisteth
Mankind
extraordinarily
against
the
Temptations
of
the
Devil
,
is
by
restraining
his
force
and
limiting
his
Malice
.
The
Devil
cannot
perform
any
Act
of
Temptation
without
the
ordinary
permission
of
God
;
and
oft-times
he
is
extraordinarily
restrained
by
his
Almighty
Power
from
tempting
faithful
Men
beyond
the
proportion
of
their
Ability
to
endure
.
God
putteth
a
Hook
in
the
Nose
of
this
Leviathan
▪
and
fixeth
his
bounds
unto
him
,
how
far
he
shall
pass
and
no
farther
;
as
in
the
Case
of
Job
,
where
he
determined
,
how
far
his
Power
of
Temptation
should
extend
,
and
forbad
him
to
proceed
any
farther
than
to
such
a
Degree
.
And
this
is
one
of
the
general
and
most
conspicuous
Benefits
of
Christianity
,
that
by
the
Reception
and
publick
Profession
of
it
,
the
Devil
,
that
old
Dragon
in
the
Revelations
,
is
chained
up
,
his
Power
abridged
,
his
Malice
weakned
.
Before
the
Promulgation
of
the
Christian
Religion
,
he
had
procured
to
himself
an
universal
Worship
in
the
World
;
except
in
the
small
spot
of
Judea
,
erected
Oracles
,
and
daily
effected
lying
wonders
.
Men
were
from
their
Infancy
trained
up
in
his
Service
,
and
to
be
subject
to
him
was
the
Unhappiness
of
their
Education
.
If
any
opposed
his
Worship
,
he
was
presently
decried
as
an
Atheist
,
as
an
introducer
of
new
Religions
,
obnoxious
to
severe
Punishments
by
the
Laws
of
the
Empire
;
if
Men
entertained
a
Suspicion
of
that
irrational
Worship
which
he
had
formed
;
he
could
amuse
the
Minds
of
his
followers
by
seeming
Miracles
,
Fright
them
into
his
Obedience
by
Prodigies
,
keep
up
the
Reputation
of
Divinity
by
Sorceries
and
Predictions
.
All
this
was
then
permitted
to
him
,
till
the
glorious
Light
of
the
Gospel
appeared
;
his
Power
then
sensibly
decreased
,
untill
the
open
Exercise
of
it
was
wholly
determined
,
by
the
publick
Profession
of
Christianity
in
the
World
.
He
was
then
remanded
to
the
bottomless
Pit
,
ceased
to
be
the
Prince
of
the
Air
,
deprived
of
the
Power
of
working
apparent
Miracles
,
at
least
in
Christian
Countries
;
confined
to
secret
and
dark
Operations
only
;
and
even
those
in
great
measure
enervated
and
defeated
by
that
ordinary
Grace
,
which
is
bestowed
on
all
Christians
in
the
publick
Sacraments
and
Offices
of
the
Church
.
It
remains
that
I
add
somewhat
of
the
Assistance
given
to
us
by
good
Spirits
against
the
Temptations
of
evil
Spirits
;
of
which
the
Solemnity
of
this
day
doth
particularly
require
a
grateful
Acknowledgment
;
which
was
piously
instituted
by
the
Church
in
Commemoration
of
those
many
and
eminent
Benefits
,
which
we
receive
from
the
Holy
Angels
.
Among
these
none
of
the
least
is
what
we
now
treat
of
,
their
assisting
us
in
resisting
the
Temptations
of
evil
Spirits
.
For
being
ministring
Spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
Heirs
for
Salvation
,
as
it
is
Heb.
I.
14.
they
apply
themselves
with
unwearied
Diligence
to
this
Charitable
Office
;
attending
the
Motions
of
our
Minds
,
insinuating
good
Counsels
,
countermining
the
Stratagems
of
the
Devil
,
enlightning
the
Mind
,
moving
the
Affections
,
promoting
the
good
of
the
Soul
.
How
all
this
is
performed
by
them
,
we
may
easily
conceive
,
after
a
clear
Comprehension
of
the
method
whereby
evil
Spirits
operate
in
our
Souls
.
For
whatsoever
natural
Power
these
Possess
,
equally
belong
to
the
Holy
Angels
,
who
partake
of
the
same
Nature
,
and
differ
only
in
the
quality
of
good
and
bad
.
If
they
have
the
Power
of
moving
Matter
,
and
so
of
affecting
our
Imagination
;
much
more
these
,
who
are
the
Messengers
of
God
.
If
they
can
imprint
Ideas
in
our
Mind
by
immediate
influence
;
much
more
these
,
whose
pious
Designs
are
blessed
and
prospered
by
their
Almighty
patron
.
If
they
by
long
Observation
have
found
out
the
turnings
and
windings
of
the
Heart
of
Man
;
these
possess
by
Nature
an
equal
knowledge
,
and
have
obtained
a
much
greater
by
Divine
Communication
.
If
they
have
discovered
the
less
defensible
places
of
the
Soul
of
Man
,
where
the
Attempt
may
most
successfully
be
made
;
these
have
discerned
the
Arguments
of
Obedience
,
which
are
most
perswasive
to
every
single
Man
,
and
fail
not
to
apply
them
fitly
.
If
they
prosecute
their
hatred
and
wicked
Designs
against
Mankind
with
unwearied
Malice
;
these
continue
their
good
Offices
with
no
less
constant
Diligence
and
Charity
.
If
they
be
rendered
vigorous
and
powerful
in
all
their
Actions
by
their
Subtilty
,
Agility
,
long
Experience
and
comprehensive
Knowledge
;
these
obtain
the
same
Faculties
in
equal
Perfection
,
and
with
far
greater
Probability
of
success
in
the
use
of
them
;
in
as
much
as
therein
these
act
in
Obedience
to
God
,
they
in
opposition
to
him
;
these
with
a
constant
Complacency
and
Prospect
of
reward
to
be
obtained
by
it
;
those
with
a
perpetual
Vexation
,
as
knowing
the
increase
of
their
Punishment
,
doth
attend
it
;
these
assisted
and
directed
by
God
,
those
restrained
and
with-holden
by
him
.
In
short
,
if
the
Devils
bring
great
Detriment
to
the
spiritual
Interests
of
Mankind
,
the
Angels
bring
no
less
advantage
to
it
;
that
it
may
be
questioned
whether
it
were
more
eligible
for
Man
to
suffer
the
Temptation
of
evil
,
for
the
Assistance
of
good
Spirits
,
or
to
want
them
both
together
.
Only
the
same
Caution
,
which
we
before
observed
to
be
necessary
in
procuring
and
continuing
the
Grace
of
God
,
is
also
required
here
;
that
we
render
our selves
worthy
of
it
by
a
diligent
Concurrence
;
and
that
as
we
should
not
by
our
Perverseness
grieve
the
Holy
Spirit
of
God
,
so
neither
should
we
by
our
Negligence
and
obstinate
Perseverance
in
Sin
grieve
the
Holy
Angels
.
And
this
is
the
only
Reward
,
which
for
all
their
Labour
and
Care
bestowed
on
us
,
they
require
of
us
;
that
together
with
them
we
pay
a
due
Obedience
to
our
common
Master
;
that
we
defeat
not
their
Charitable
Designs
by
our
own
Wilfulness
.
Worship
and
other
Signs
of
Divine
Honour
they
affect
not
;
nay
this
they
will
not
receive
from
us
.
The
end
of
their
Labour
is
to
procure
Happiness
to
Man
,
and
the
Reward
of
it
,
next
to
the
Conscience
of
having
obeyed
their
great
Master
,
is
the
satisfaction
of
their
Success
in
it
.
Their
only
aim
is
that
we
would
joyn
with
them
here
in
paying
intire
Obedience
to
our
common
Creator
;
that
so
we
may
joyn
with
them
hereafter
in
singing
Praises
to
him
.
To
him
therefore
be
ascribed
the
Glory
and
Thanks
of
all
their
Charitable
Operations
in
relation
to
Mankind
;
to
him
be
rendred
all
Praise
and
Honour
,
who
at
first
Created
such
excellent
Beings
,
and
afterwards
sent
them
forth
to
Minister
to
our
Salvation
;
who
hath
placed
in
us
Souls
not
unlike
to
these
noble
Beings
;
and
hath
Promised
,
that
if
we
be
not
wanting
to
our selves
,
he
will
in
due
time
make
us
fully
like
unto
them
.
To
him
,
with
his
Son
and
blessed
Spirit
,
be
ascribed
all
Power
,
Might
,
Majesty
,
Dominion
and
Adoration
,
henceforth
and
for
evermore
.
The
Eighth
SERMON
.
Preach'd
on
the
20th
.
of
Octob.
1689.
At
LAMBETH
CHAPEL
.
St.
Mark
VIII
.
36.
For
what
shall
it
profit
a
Man
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
Soul
?
IT
is
the
peculiar
Character
of
the
Christian
Religion
,
that
it
is
adapted
as
well
to
the
Interest
as
the
reason
of
Mankind
;
that
it
is
not
only
Consentaneous
to
our
Natures
,
but
advantageous
to
our
Persons
;
that
it
not
only
prescribes
to
us
our
Duty
,
but
directs
us
in
the
way
of
Happiness
.
Herein
it
infinitely
surpasseth
even
all
the
more
refined
Systems
of
the
Gentile
Divinity
and
Philosophy
.
They
pretended
to
no
more
than
to
refine
our
Reason
,
and
enlighten
our
Understanding
,
by
the
Knowledge
and
consideration
of
Truth
.
But
then
they
could
produce
nothing
,
wherewith
to
satiate
the
unbounded
Appetite
of
the
Will
,
and
create
a
real
Happiness
.
Many
of
them
indeed
asserted
the
immortality
of
the
Soul
;
but
neither
hoped
a
Resurrection
of
the
Body
,
nor
any
reward
of
the
Soul
,
beside
the
Conscience
of
a
vertuous
Life
.
The
Jewish
Oeconomy
indeed
had
a
reward
annexed
to
it
,
but
such
as
fell
infinitely
short
of
the
Desires
of
Mankind
,
and
the
Capacity
of
rational
Beings
:
as
being
wholly
restrained
to
the
Pleasures
of
this
Life
,
and
appropriated
to
the
more
ignoble
part
of
Man
the
Body
.
Whereas
our
Saviour
,
in
this
last
Revelation
of
God
communicated
by
him
to
the
World
,
whereby
the
Happiness
of
Mankind
was
fully
to
be
compleated
,
and
our
Natures
raised
to
the
highest
Perfection
,
hath
consulted
not
only
the
Reason
,
but
the
interest
of
Mankind
.
He
hath
satisfied
the
first
,
by
giving
us
a
spiritual
and
rational
Religion
,
not
tied
up
to
the
beggerly
Elements
of
the
World
,
nor
wholly
immersed
in
Rites
and
Ceremonies
;
but
agreeing
to
the
Dictates
of
Nature
,
and
first
Principles
of
Reason
.
And
then
in
the
second
Place
he
hath
advanced
our
Interest
by
proposing
to
us
an
infinite
and
eternal
Reward
far
surpassing
all
the
Pleasures
and
Delights
of
this
World
.
Our
most
Wise
and
ever
Blessed
Law-giver
knew
very
well
,
that
the
greatest
part
of
Men
are
more
moved
with
Arguments
of
Profit
,
than
with
Considerations
of
Duty
.
The
latter
only
affect
our
Understandings
;
but
the
first
strike
our
Senses
,
and
ravish
our
Will.
He
might
as
well
by
the
right
of
Creation
as
Redemption
have
enjoyned
to
us
all
the
Precepts
of
the
Christian
Religion
,
without
annexing
any
Reward
to
the
performance
of
them
.
It
had
even
then
been
our
Duty
to
obey
;
and
a
sufficient
Happiness
by
obeying
to
serve
the
great
ends
of
our
Creator
.
And
therefore
all
the
Patriarchs
before
Abraham
served
God
without
any
express
promise
of
a
Reward
,
much
less
a
Reward
of
that
Nature
and
Value
,
as
is
proposed
to
us
Christians
.
They
might
indeed
justly
hope
for
the
Favour
of
God
;
but
then
that
Favour
might
consist
only
in
providing
them
food
,
and
Rayment
,
and
other
common
Benefits
of
humane
Nature
,
and
could
not
with
any
certainty
be
extended
farther
.
Since
our
Saviour
therefore
together
with
a
most
excellent
Religion
hath
delivered
to
us
an
assurance
of
eternal
Happiness
;
and
requireth
our
Obedience
for
no
other
end
,
than
that
we
may
thereby
obtain
this
Reward
:
as
we
ought
to
admire
and
magnifie
the
infinite
Goodness
of
God
;
so
must
we
condemn
our
own
extreme
Folly
if
we
neglect
or
contemn
so
great
Happiness
.
This
is
an
Argument
highly
accommodated
to
the
Understanding
and
Capacity
of
all
Men
,
and
therefore
is
very
frequently
urged
by
Christ
,
who
beginneth
his
Sermon
upon
the
Mount
in
the
V.
Chap.
of
St.
Matthew
with
affixing
this
Promise
to
the
greater
and
more
arduous
Duties
of
the
Christian
Religion
,
that
so
the
Difficulty
of
these
might
willingly
be
overseen
by
us
upon
the
Prospect
of
the
Greatness
of
our
Reward
.
So
Matth.
XIII
.
44.
he
compareth
the
Kingdom
of
Heaven
to
a
Treasure
hid
in
a
Field
,
the
which
when
a
Man
hath
found
he
hideth
,
and
for
joy
thereof
goeth
and
selleth
all
that
he
hath
,
and
buyeth
that
field
:
and
in
the
following
Verses
to
a
Merchant
selling
all
his
Estate
to
buy
on
Pearl
of
great
price
.
By
which
Sale●
,
and
by
the
Joyfulness
attending
it
,
he
intimates
that
all
worldly
Considerations
are
to
be
foregone
,
when
they
stand
in
Competition
with
the
hopes
of
another
Life
.
A
Position
which
might
justly
be
esteemed
a
Paradox
,
if
that
infallible
Mouth
had
not
pronounced
it
;
and
Reason
did
not
in
some
measure
assure
us
of
the
Truth
of
it
.
But
such
was
both
the
Wisdom
and
Goodness
of
our
Saviour
in
prescribing
to
us
a
rule
of
Life
;
that
he
chose
to
make
use
of
all
the
Arguments
,
wherewith
either
the
Will
or
Understanding
of
Mankind
could
be
incited
,
to
engage
us
to
the
Observation
of
it
;
that
so
if
the
Duty
we
owe
to
God
for
the
Benefits
of
Creation
,
Preservation
and
Life
,
could
not
enforce
us
;
if
the
wonderful
Love
of
our
Redeemer
dying
for
us
could
not
perswade
us
;
if
Gratitude
to
both
could
not
oblige
us
;
if
neither
Reason
nor
Authority
could
prevail
with
us
to
endeavour
the
Perfection
of
our
Nature
,
by
Holiness
and
Submission
to
the
Divine
Will
;
and
thereby
to
serve
the
great
Ends
of
our
Creation
:
yet
the
Promise
of
an
eternal
Crown
,
and
the
Consideration
of
so
vast
an
Interest
might
enforce
us
to
Obedience
.
This
obviates
all
the
Objections
even
of
worldly
Men
,
who
must
needs
Confess
,
that
in
vain
do
they
Labour
for
the
Attainment
of
Felicity
in
this
Life
,
if
it
can
never
truly
be
found
on
this
side
Heaven
.
A
thorough
perswasion
of
the
Truth
of
this
would
banish
all
sinful
Temptations
,
and
extravagant
Desires
of
carnal
Pleasures
.
For
Men
would
be
the
most
deplorable
and
irrational
of
all
Creatures
,
if
they
preferred
a
present
trifle
before
a
future
Treasure
,
and
voluntarily
quitted
the
Life
of
Angels
,
to
retain
those
Pleasures
which
are
common
to
Beasts
.
And
not
only
doth
this
Truth
hold
in
quitting
the
momentany
Enjoyments
of
this
Life
,
and
suffering
our selves
to
be
deprived
of
them
for
an
exchange
of
future
Glory
;
but
even
in
undergoing
the
greatest
Afflictions
of
this
Life
,
and
embracing
Death
it self
,
upon
the
same
Account
.
This
our
Saviour
chiefly
aims
at
in
this
place
.
For
when
in
the
foregoing
Verses
he
had
foretold
,
that
bearing
the
Cross
should
be
inseparable
from
the
Profession
of
the
Christian
Religion
;
and
that
he
who
endeavoured
to
decline
this
Cross
,
and
save
his
Life
by
a
denial
of
his
Faith
,
should
thereby
incurr
a
much
greater
Punishment
than
is
the
loss
of
this
temporal
Life
,
he
subjoyns
in
the
words
of
my
Text
,
For
what
shall
it
profit
a
Man
,
if
he
shall
gain
the
whole
World
,
and
lose
his
own
Soul
?
As
if
he
should
say
.
That
System
of
Religion
which
I
have
instituted
and
recommended
to
you
,
is
not
intended
to
enlarge
or
satisfie
the
Pleasures
of
the
Body
;
but
to
increase
the
Dignity
of
the
Soul
,
improve
its
Faculties
,
and
procure
to
it
a
Happiness
commensurate
to
the
Vastness
of
its
Desire
,
and
the
Liberality
of
its
Creator
.
Whosoever
therefore
seriously
intends
to
become
my
Disciple
,
and
partake
of
the
Benefits
of
my
Gospel
,
must
prepare
himself
with
a
firm
Resolution
to
quit
all
the
Interests
and
Advantages
of
the
World
,
embrace
Afflictions
,
and
not
decline
Death
,
whensoever
the
Malice
of
wicked
Men
and
the
Obligation
of
my
Commands
shall
require
that
Tryal
and
Testimony
of
his
Obedience
.
And
in
so
doing
he
shall
not
only
perform
his
Duty
,
but
secure
and
promote
his
Interest
.
For
those
,
who
shall
basely
renounce
their
Allegiance
to
me
,
or
violate
my
Commands
,
to
save
their
own
Lives
,
and
avoid
the
Malice
of
their
Enemies
,
shall
after
this
Life
undergo
a
much
greater
Loss
and
Punishment
,
than
that
which
they
so
Cowardly
fear'd
,
and
ungenerously
declin'd
.
On
the
other
side
,
they
who
shall
willingly
lay
down
their
Lives
,
and
slight
all
the
Terrors
of
Men
and
Devils
,
to
preserve
their
Obedience
to
me
intire
,
and
retain
the
Profession
of
my
Gospel
,
shall
be
certainly
Crowned
with
so
great
a
Reward
,
that
the
loss
of
this
temporal
Life
will
be
inconsiderable
,
in
respect
of
that
eternal
Life
which
is
attained
by
it
.
This
is
your
Interest
as
well
as
my
Command
;
your
Profit
as
well
as
Duty
.
For
it
is
not
only
reasonable
that
every
Man
should
quit
that
particular
share
and
Portion
,
which
he
hath
in
the
Pleasures
and
Possessions
of
this
World
,
to
secure
thereby
his
Hopes
of
a
future
Happiness
;
but
even
if
all
the
Riches
and
Possessions
of
the
World
were
●●aped
upon
one
single
Man
,
or
could
be
all
obtained
by
denial
of
my
Religion
or
Violation
of
my
Laws
,
yet
would
it
not
be
a
sufficient
Motive
for
so
great
a
Crime
.
And
he
that
should
prevaricate
upon
such
mean
Considerations
,
would
find
in
the
end
,
when
he
casts
up
his
Account
,
that
he
hath
gained
nothing
.
To
evince
,
illustrate
and
recommend
to
you
this
great
Truth
is
the
Design
of
my
present
Discourse
.
Which
therefore
I
shall
divide
into
these
two
Heads
.
-
I.
That
the
Interests
of
the
Soul
are
infinitely
greater
and
more
considerable
,
than
those
of
the
Body
.
-
II.
That
this
Interest
is
destroyed
,
and
the
Soul
rendred
miserable
by
disobedience
to
the
Laws
of
God
.
I.
That
the
Interests
of
the
Soul
are
infinitely
greater
and
more
considerable
,
than
those
of
the
Body
.
And
this
appears
,
if
we
consider
either
the
Reason
and
Nature
of
things
,
or
the
Revelation
and
Commands
of
God
.
Under
the
first
Head
may
be
comprised
the
Nature
and
Dignity
of
the
Soul
,
and
the
Excellency
of
those
peculiar
Perfections
and
Rewards
which
the
Soul
is
capable
of
.
First
then
,
the
Dignity
and
Precedence
of
the
Soul
,
was
ever
acknowledged
in
all
Ages
,
by
wife
and
learned
Men
of
all
Sects
and
Perswasions
;
nay
even
the
more
rude
and
illiterate
parts
of
Mankind
did
ever
firmly
believe
this
,
as
an
Opinion
planted
in
them
by
the
first
Dictates
of
Nature
,
and
arising
from
the
first
Principles
of
Reason
.
That
we
have
an
immortal
Soul
,
is
a
thing
which
ought
to
be
supposed
by
all
,
who
profess
the
least
shew
of
Religion
;
and
cannot
be
denied
without
the
total
Destruction
of
it
.
All
false
Religions
were
invented
by
Men
,
and
the
true
Religion
proposed
by
God
,
merely
for
the
Improvement
and
direction
of
this
noble
Being
.
It
is
this
only
which
distinguisheth
us
from
the
Rank
and
Condition
of
Beasts
,
which
likens
us
to
God
,
and
makes
us
little
inferiour
to
the
Angels
.
It
is
this
,
whereby
we
contemplate
the
admirable
and
wonderful
Perfections
of
God
;
understand
the
Wisdom
of
his
Government
,
and
the
Greatness
of
his
Works
.
It
is
this
alone
whereby
we
form
Habits
of
Vertue
,
and
do
any
thing
grateful
to
our
Creator
:
whereby
we
receive
the
Instructions
of
God
,
and
know
his
Will.
And
therefore
Prov.
XX.
27.
the
Spirit
of
Man
is
called
the
candle
of
the
Lord
:
because
by
that
only
we
receive
the
Divine
Illuminations
,
and
are
instructed
in
the
way
to
Happiness
.
This
Dignity
and
Preference
of
the
Soul
beyond
the
Body
might
be
at
large
demonstrated
from
many
other
Considerations
,
but
I
will
insist
only
upon
three
which
are
plain
and
obvious
to
the
understanding
of
all
Men.
As
first
,
by
the
Soul
alone
we
receive
the
influence
and
benefits
of
God
.
Some
Divine
Benefits
indeed
belong
also
to
the
Body
,
as
Creation
and
Preservation
,
but
those
are
common
to
all
other
Creatures
,
and
belong
equally
to
the
vilest
of
all
created
Beings
:
whereas
the
Favours
granted
to
the
Soul
are
peculiar
to
it
,
and
to
infinitely
greater
value
.
For
to
pass
by
the
natural
Priviledges
of
Knowledge
,
Desire
and
a
Capacity
of
improvement
;
all
the
superadded
Happiness
of
our
Nature
is
intirely
bestowed
on
it
alone
.
All
Revelation
was
given
for
the
Instruction
of
this
noble
Being
,
that
so
it
might
not
be
inferiour
to
the
Angels
in
Happiness
,
to
whom
it
is
little
inferiour
in
Dignity
.
To
rescue
this
from
the
Slavery
of
Sin
and
Dominion
of
the
Devil
,
the
Son
of
God
descended
from
Heaven
,
lived
an
afflicted
Life
,
and
died
a
shameful
Death
.
Into
this
,
as
into
a
capacious
Treasure
,
are
all
the
Divine
Graces
conveyed
;
Graces
of
which
the
Body
is
no
more
capable
,
than
a
Stock
or
Stone
.
Lastly
by
the
Merits
or
Guilt
of
the
Soul
,
the
Body
will
be
hereafter
either
saved
or
condemned
.
If
then
all
the
Blessings
of
Heaven
be
primarily
bestowed
upon
the
Soul
;
if
this
be
the
only
receptacle
of
moral
Vertues
and
Divine
Graces
;
if
the
Son
of
God
vouchsafed
to
do
and
suffer
so
much
for
the
Salvation
of
it
;
if
all
the
future
Happiness
of
the
Body
depends
upon
the
well-doing
of
the
Soul
:
certainly
this
Soul
deserveth
our
greatest
Regard
and
Consideration
,
as
by
which
alone
we
obtain
the
Favour
of
God
,
and
are
made
like
unto
him
,
by
imitating
his
Perfections
,
as
far
as
our
finite
Nature
will
permit
us
,
in
the
Practice
of
Vertue
and
Holiness
of
Life
.
In
the
next
place
,
't
is
the
Excellency
of
our
Souls
alone
which
distinguisheth
one
Man
from
another
,
and
maketh
any
Person
more
excellent
than
his
Neighbour
.
It
is
a
childish
mistake
of
Men
to
imagine
that
Riches
,
or
Honour
,
or
temporal
Greatness
,
gives
a
real
Excellency
to
Mankind
,
or
confers
a
true
Dignity
upon
the
Possessors
of
them
;
since
all
these
outward
Advantages
are
common
to
the
worst
and
most
profligate
of
Men
;
who
as
they
are
most
miserable
in
themselves
,
so
they
deserve
no
other
than
the
Slight
and
Contempt
of
all
who
know
them
.
Not
to
say
that
all
these
things
are
frail
and
momentany
,
of
which
a
Man
may
be
bereaved
in
an
hour
,
either
by
the
inconstancy
of
Fortune
,
or
the
Malice
of
others
.
But
we
cannot
imagine
that
our
Wise
Creatour
should
assign
that
to
be
our
chief
Perfection
,
of
which
we
might
either
be
deprived
or
defrauded
;
and
that
our
Happiness
should
be
in
the
Power
,
and
at
the
Mercy
of
another
Man
.
In
that
Case
we
should
have
been
more
miserable
than
all
the
rest
of
the
Creation
;
if
it
were
not
in
every
Man's
Power
to
become
Happy
.
So
true
is
it
,
that
all
the
Excellency
of
Man
consists
in
the
great
and
eminent
Endowments
of
his
Soul
;
which
the
poorest
of
Men
may
obtain
,
and
when
obtained
can
by
no
Art
or
Fraud
be
taken
from
him
.
Thus
the
Scripture
,
giving
an
account
of
the
eminent
Perfections
of
Daniel
,
the
Honour
and
Reverence
paid
to
him
,
and
Dignities
conferr'd
upon
him
,
gives
this
as
the
Reason
of
it
:
Because
an
excellent
Spirit
was
in
him
,
Dan.
VI.
3.
It
was
that
alone
which
caused
him
to
surpass
the
ordinary
Rank
of
Men
,
and
made
him
the
Favourite
of
Heaven
.
Not
that
a
more
excellent
and
perfect
Soul
was
infused
at
first
into
him
,
than
into
the
rest
of
Men
;
(
for
all
Souls
are
created
equal
,
and
are
capable
of
the
same
Improvements
)
but
that
he
had
adorned
it
with
all
the
Perfections
of
Reason
and
Religion
,
and
thereby
rendred
it
worthy
the
Favour
of
God
,
and
Esteem
of
Men.
And
herein
clearly
appears
both
the
Goodness
of
God
,
and
the
Happiness
of
Men
,
that
all
these
Improvements
and
Cultivations
of
the
Soul
are
equally
possible
to
the
Poorest
,
as
well
as
the
richest
Men.
Poverty
and
temporal
Calamity
cannot
exclude
us
from
the
utmost
Perfection
,
and
in
that
from
the
greatest
Happiness
.
It
is
in
the
Power
of
the
meanest
Person
to
be
truly
more
Excellent
than
his
rich
Neighbours
,
and
to
ensure
to
himself
the
Favours
of
Heaven
,
although
not
the
Riches
of
the
Earth
.
Thus
God
hath
in
Truth
made
an
equal
Distribution
to
all
Men
,
by
assigning
to
all
Souls
an
equal
Capacity
.
For
as
for
the
Goods
of
Fortune
,
when
put
in
the
Scale
with
Piety
and
the
interests
of
Religion
,
they
deserve
not
the
least
Consideration
.
There
are
some
Endowments
of
the
mind
indeed
which
are
not
common
,
and
cannot
be
obtained
by
all
Men
,
as
Learning
and
an
exquisite
Knowledge
.
These
may
put
in
a
fair
Plea
for
an
intrinsick
Worth
and
Excellency
,
as
being
inseparable
from
the
Soul
when
once
acquired
;
of
infinite
use
in
this
Life
,
and
perhaps
greater
in
the
next
.
But
then
there
are
disadvantages
attending
such
acquired
Knowledge
,
which
may
justly
take
off
the
immoderate
Desire
of
it
,
and
make
it
become
no
reasonable
Object
of
Envy
to
a
pious
unlearned
Christian.
As
that
it
renders
the
way
to
Heaven
infinitely
more
difficult
to
the
Possessors
of
it
;
exposeth
them
to
many
and
great
Temptations
,
not
common
to
all
other
Persons
;
but
chiefly
because
more
and
greater
Duties
are
required
of
them
,
greater
and
more
severe
Punishments
attend
the
neglect
of
them
.
In
the
more
unlearned
sort
God
requireth
no
more
than
a
hearty
Sincerity
,
Belief
and
sure
Trust
in
the
Merits
of
a
Crucified
Saviour
,
and
living
up
to
the
great
Truths
of
Religion
,
and
Principles
of
common
Honesty
.
In
them
he
willingly
over-seeth
small
and
trivial
Faults
,
and
imputes
not
Errors
to
them
,
unless
they
influence
and
corrupt
their
Practice
.
But
of
the
more
learned
sort
of
Christians
he
requireth
right
Notions
of
Religion
,
and
worthy
Conceptions
of
the
Divine
Majesty
,
employing
their
knowledge
to
the
good
of
others
,
the
Edification
of
the
Church
;
and
after
all
,
an
exact
Observation
of
the
most
minute
Punctilios
of
the
Divine
Laws
.
In
them
mistakes
are
dangerous
,
and
Pardon
not
so
easie
to
be
obtained
.
If
indeed
at
last
they
be
thought
worthy
of
the
Joys
of
Heaven
,
they
will
shine
there
in
a
more
eminent
Station
and
brighter
Glory
.
But
then
,
even
the
lowest
Degree
in
Heaven
is
a
greater
Happiness
,
than
we
can
either
imagine
or
conceive
.
Thus
all
the
truly
desirable
Perfections
of
the
Soul
are
possible
to
all
,
and
debarr'd
from
none
.
Those
are
no
other
than
an
ardent
Love
of
God
,
an
active
Zeal
to
his
Service
,
a
strict
Sobriety
in
our selves
,
and
a
fervent
Charity
to
all
our
Neighbours
.
How
far
these
will
advance
the
Dignity
of
our
Souls
appears
hence
,
that
these
only
make
us
capable
of
the
Joys
of
Heaven
;
that
't
is
the
perfect
and
uninterrupted
Possession
of
these
which
maketh
Angels
,
and
the
want
of
these
which
maketh
Devils
.
Lastly
,
Our
Body
,
when
considered
alone
,
hath
nothing
excellent
beyond
other
material
Creatures
,
nor
is
capable
of
any
Improvements
.
It
is
taken
out
of
the
same
Mass
of
Matter
with
other
Bodies
,
and
after
the
Separation
of
the
Soul
by
Death
is
resolved
into
the
same
Corruption
,
becomes
Filth
and
Rottenness
,
and
in
Truth
the
most
odious
of
all
things
.
Nay
even
in
this
Life
,
it
would
be
subject
to
the
same
miserable
Condition
with
the
Beasts
of
the
Field
,
if
it
were
not
actuated
by
a
noble
and
generous
Soul
,
which
rescues
it
from
the
common
Calamity
of
dull
and
vile
Matter
,
and
giveth
it
the
Honour
to
be
joyned
to
,
and
be
the
Companion
of
,
a
most
excellent
and
immortal
Spirit
.
And
so
far
is
this
Body
from
receiving
new
Perfections
in
this
Life
,
that
it
continually
decays
till
it
be
laid
in
Ashes
,
and
become
as
the
Dung
of
the
Earth
.
None
yet
with
the
greatest
Care
and
Diligence
could
give
Beauty
to
their
Bodies
,
or
as
our
Saviour
expresseth
it
,
add
one
cubit
to
their
stature
.
None
with
the
greatest
Art
and
Industry
can
make
their
Senses
more
quick
and
accurate
:
But
certainly
not
any
can
procure
immortality
to
their
Bodies
;
a
Priviledge
which
naturally
belongs
to
the
Soul
.
We
believe
indeed
,
That
our
Bodies
shall
be
hereafter
invested
with
Immortality
,
and
made
Partakers
of
the
Glories
of
Heaven
,
but
then
they
shall
be
changed
into
a
spiritual
Nature
;
devested
of
these
gross
Senses
,
which
now
accompany
us
,
and
are
the
great
Instruments
of
our
Worldly
and
admired
Pleasures
.
For
then
,
There
will
be
neither
eating
nor
drinking
,
marrying
nor
giving
in
marriage
;
but
we
shall
be
like
the
Angels
of
heaven
,
in
the
Fruition
of
purely
spiritual
Delights
.
Which
is
an
invincible
Argument
of
the
Vanity
and
Vileness
of
earthly
and
carnal
Enjoyments
:
that
we
cannot
be
made
happy
without
the
loss
of
them
.
If
they
had
been
indeed
of
any
real
worth
,
God
would
have
continued
them
to
us
in
another
Life
.
But
since
he
hath
made
way
to
the
Consummation
of
humane
Happiness
,
by
the
Abolishment
of
all
gross
and
sensual
Pleasures
;
and
despoils
the
Body
,
to
enrich
the
Soul
:
We
cannot
but
conclude
these
transitory
Enjoyments
are
light
and
trifling
,
incompatible
with
real
Happiness
,
and
unworthy
the
Spirits
of
just
men
made
perfect
.
I
come
next
to
consider
the
Excellency
of
those
peculiar
Perfections
and
Rewards
which
the
Soul
is
capable
of
beyond
the
Body
.
Those
Pleasures
of
which
alone
our
Body
is
capable
,
and
which
we
are
apt
so
much
to
admire
here
below
,
consist
only
in
the
Gratification
of
our
Senses
;
Delights
which
are
so
far
beneath
true
Happiness
,
that
they
are
common
to
Beasts
,
finite
,
short
,
and
contemptible
.
The
frequent
Repetition
of
them
may
be
thought
to
increase
their
worth
;
but
then
this
very
Repetition
becomes
nauseous
,
and
is
nothing
else
but
the
Reiteration
of
the
same
thing
.
The
desire
of
them
is
commonly
produced
by
an
irregular
Appetite
,
but
always
by
the
infirmity
of
our
Nature
;
and
when
performed
they
leave
no
Satisfaction
behind
them
.
They
cloy
the
Appetite
,
and
by
their
frequency
become
troublesome
and
even
odious
to
us
;
are
finished
in
a
few
moments
;
and
then
leave
nothing
grateful
behind
them
.
But
which
is
chiefly
to
be
considered
,
end
with
our
Life
,
and
even
in
Life
may
be
obstructed
by
Diseases
and
Calamities
.
An
eminent
Instance
of
this
we
have
in
Solomon
,
in
whom
all
the
Greatness
and
●leasures
of
the
World
were
joyned
.
He
presided
over
a
mighty
and
powerful
People
,
and
that
in
greater
Glory
,
than
all
the
Kings
before
or
after
him
.
So
that
if
Ambition
worldly
Honour
and
Pomp
,
could
make
him
Happy
,
he
possessed
them
all
in
great
abundance
.
If
the
Fame
of
Wisdom
,
and
a
profound
Veneration
among
neighbour
Nations
,
could
increase
this
Happiness
,
it
was
not
wanting
to
him
;
to
whom
the
Queen
of
Sheba
came
from
the
farthest
parts
of
the
East
to
hear
the
wisdom
of
his
mouth
.
If
Riches
can
confer
any
thing
to
this
desired
Perfection
,
none
can
put
in
a
better
Claim
for
it
than
he
,
in
whose
time
Gold
was
esteemed
no
more
than
Iron
,
and
Silver
as
stones
for
the
abundance
of
it
.
Lastly
,
if
the
Pleasures
of
Sense
can
compleat
our
Happiness
,
none
had
greater
Advantages
than
he
,
at
whose
Command
was
the
most
fruitful
part
of
the
World
,
and
who
was
Blessed
with
a
profound
and
uninterrupted
Peace
all
his
Life
.
And
least
we
should
imagine
,
that
he
made
no
use
of
all
these
Advantages
,
and
supposed
means
of
Happiness
;
he
assureth
us
,
Eccles.
II.
10.
That
whatsoever
his
eyes
desired
,
he
kept
not
from
them
;
nor
with-held
his
heart
from
any
joy
.
Nay
by
a
strange
kind
of
Curiosity
,
that
he
might
leave
nothing
unattempted
,
he
tells
us
,
That
he
gave
his
heart
to
know
madness
and
folly
,
Eccles.
I.
17.
One
who
had
all
these
Advantages
,
had
run
thro'
all
the
Scenes
of
Pleasure
,
and
could
by
his
exquisite
Wisdom
and
Knowledge
of
the
Nature
of
things
,
heighten
and
refine
these
Pleasures
,
must
be
allowed
to
be
a
competent
Judge
of
the
worth
and
value
of
them
.
Yet
after
all
,
he
gives
this
Verdict
of
them
,
Vanity
of
Vanities
all
is
Vanity
.
If
then
no
real
Happiness
,
if
no
solid
Pleasure
can
be
had
from
the
Enjoyments
of
Sense
,
from
Riches
,
and
the
outward
Pomp
of
the
World
;
we
must
recurr
to
the
Faculties
of
the
Mind
,
where
we
shall
find
an
Happiness
truly
solid
,
and
which
is
more
eternal
.
None
but
a
vast
and
infinite
Good
can
satisfie
the
unbounded
Desires
of
our
Mind
,
nothing
less
than
Eternity
it self
can
satiate
an
immortal
Being
.
For
however
our
Souls
be
finite
,
as
all
other
Creatures
are
,
yet
our
Wills
have
no
limits
,
but
continually
desire
somewhat
more
;
unless
that
Good
which
they
already
possess
,
can
receive
no
farther
Additions
.
This
Good
is
no
other
than
God
,
who
alone
can
fix
our
restless
Wills
,
and
by
his
infinite
Perfections
ravish
them
with
Wonder
and
Pleasure
at
the
same
time
.
This
is
a
Happiness
truly
peculiar
to
spiritual
Beings
,
who
alone
can
contemplate
the
Majesty
and
inimitable
Goodness
of
their
Creator
;
and
,
by
so
doing
,
secure
to
themselves
an
Happiness
infinite
in
it self
,
not
inferior
to
the
vast
Desires
of
the
Will
,
which
surviveth
all
the
changes
of
Fortune
,
Malice
of
Men
,
and
even
Death
it self
.
If
we
cannot
,
or
will
not
,
believe
the
Greatness
of
these
spiritual
Pleasures
,
their
convenience
to
the
Nature
of
our
Souls
,
and
the
infinite
duration
of
them
;
't
is
because
we
are
unacquainted
with
them
;
immersed
in
gross
and
earthly
Delights
so
far
,
that
we
are
neither
willing
,
nor
perhaps
able
to
receive
these
greater
and
more
real
Enjoyments
,
by
attending
so
much
to
the
things
of
this
World
,
we
have
even
changed
the
Nature
and
Nobleness
of
our
Souls
,
and
from
Guides
and
Directors
made
them
mere
Instruments
to
our
Bodies
,
devested
them
of
all
remembrance
of
their
Divine
Original
,
degraded
them
into
a
servile
Condition
,
and
were
we
not
sometimes
put
in
mind
of
the
interest
of
another
World
,
should
perhaps
forget
that
we
were
created
in
a
Condition
little
lower
than
the
Angels
.
Thus
far
Reason
teacheth
us
,
That
the
interests
of
the
Soul
are
to
be
preferred
to
those
of
the
Body
:
Revelation
doth
the
same
no
less
fully
.
This
was
the
great
end
of
the
Christian
Religion
,
to
wean
our
Affections
from
worldly
Pleasures
,
and
fix
them
upon
things
above
;
to
withdraw
us
by
degrees
from
the
Earth
,
and
seat
us
at
last
in
Heaven
.
To
this
the
whole
Genius
and
Temper
of
our
Religion
plainly
tends
,
commanding
us
to
be
ready
at
all
times
to
take
up
the
Cross
,
undergo
Persecutions
,
embrace
Afflictions
,
and
even
suffer
Death
,
when
the
interest
of
our
Souls
requireth
us
to
do
it
.
Thus
our
Saviour
tells
us
,
He
who
loveth
Father
and
Mother
,
Wife
or
Possessions
,
beyond
him
,
is
not
fit
to
be
his
Disciple
:
and
among
other
Precepts
,
commands
that
his
Followers
should
deny
themselves
,
that
is
,
be
ready
to
part
with
all
the
Pleasures
of
the
World
,
and
imaginary
Delights
of
Nature
,
when
they
stand
in
Competition
with
the
interests
of
another
Life
.
This
Duty
is
so
strict
,
that
for
the
Observation
of
the
most
minute
Precept
,
all
Considerations
of
wordly
Profit
and
Pleasure
must
be
foregone
;
and
the
whole
Body
destroyed
,
rather
than
the
Soul
in
the
least
be
injured
.
Our
Saviour
gave
us
an
eminent
Example
of
this
in
himself
;
who
in
that
Life
which
he
was
pleased
to
lead
on
Earth
for
the
Salvation
of
a
miserable
and
wretched
World
,
used
none
of
all
those
Pleasures
,
which
we
so
much
admire
,
and
greedily
hunt
after
;
denied
to
himself
even
the
Conveniencies
of
Nature
,
and
therein
put
his
Body
to
greater
Hardships
than
the
very
Beasts
.
For
the
Foxes
have
holes
,
and
the
Birds
of
the
Air
have
nests
:
but
the
Son
of
Man
had
not
whereon
to
lay
his
head
.
As
for
Pains
and
Torments
,
which
we
so
much
dread
,
and
are
certainly
the
greatest
Calamities
which
can
attend
the
Body
,
he
willingly
underwent
them
,
suffered
himself
to
be
Crucified
as
a
Malefactor
,
chiefly
indeed
to
appease
the
Divine
Anger
,
and
atone
for
our
Sins
;
but
in
the
second
place
,
to
give
us
an
Example
with
how
great
readiness
and
Patience
,
we
ought
to
submit
to
all
Afflictions
,
and
even
Death
it self
,
when
they
tend
to
promote
the
interests
of
the
Soul
.
If
then
the
Commands
of
God
,
and
the
Example
of
Christ
can
perswade
us
;
if
Divine
Revelation
,
and
the
remembrance
of
the
Holy
Jesus
can
move
us
;
there
is
no
doubt
to
be
made
of
this
great
Truth
,
so
plainly
taught
and
revealed
in
Scripture
,
that
I
will
not
any
longer
insist
upon
it
.
I
pass
to
the
second
Proposition
,
that
the
Interests
of
the
Soul
are
destroyed
by
Sin
or
Disobedience
to
the
Laws
of
God
.
These
Laws
were
at
first
given
to
direct
the
Soul
in
the
way
to
Happiness
;
and
,
when
complyed
with
,
fail
not
to
obtain
their
End
.
No
wonder
then
,
if
when
we
neglect
these
means
,
we
miss
the
End
;
and
,
by
pursuing
contrary
Methods
,
render
our selves
miserable
.
That
ye
may
the
better
be
convinced
of
this
,
I
will
speak
of
the
Effects
of
Sin
upon
the
Soul
in
general
,
and
of
this
Sin
of
Apostacy
,
to
which
our
Text
more
peculiarly
relates
in
particular
.
As
to
the
first
then
,
we
may
observe
,
That
sin
is
contrary
to
the
very
Nature
of
the
Soul
,
which
is
a
rational
Being
,
and
as
such
ought
to
govern
and
direct
its
Actions
according
to
the
Laws
of
Reason
.
Otherwise
it
would
be
worse
than
insensible
Beings
,
which
all
perform
the
several
ends
of
their
Creation
,
and
by
so
doing
perform
the
Commands
of
their
Creatour
.
Whereas
the
Soul
in
contracting
Habits
of
sin
violates
the
Laws
of
Reason
,
debases
its
own
Nature
,
rebels
against
God
,
and
overthrows
the
end
of
its
Creation
.
For
for
this
very
end
our
Souls
were
created
,
that
they
should
Act
as
spiritual
Beings
,
and
govern
themselves
by
the
Principles
of
Reason
inserted
in
them
.
For
this
Purpose
God
gave
us
an
understanding
to
distinguish
between
good
and
evil
,
that
we
might
be
able
to
imitate
the
Perfections
of
our
Creatour
in
Vertue
and
Holiness
,
and
by
a
strict
Observation
of
the
Rules
of
Life
formed
by
our
Reason
,
at
least
maintain
,
if
not
advance
our
Nature
.
When
afterwards
through
the
Ignorance
and
Degeneracy
of
Men
,
these
Rules
were
corrupted
,
and
our
Judgments
blinded
,
God
gave
us
a
standing
Revelation
,
to
ascertain
to
us
our
Duty
,
and
let
us
know
what
we
have
to
do
.
The
performance
of
this
was
the
end
for
which
we
were
sent
into
the
World
,
had
Reason
given
us
,
and
a
Soul
assigned
to
us
.
To
neglect
our
Duty
then
,
or
violate
it
by
the
Commission
of
Sin
,
is
no
other
than
to
deny
and
disclaim
our
Nature
,
defeat
the
ends
of
our
Creation
,
and
degenerate
into
a
miserable
sort
of
Beings
.
For
as
Sin
turn'd
Angels
into
Devils
;
so
it
doth
the
Souls
of
Men
into
somewhat
worse
than
Devils
.
'T
is
true
,
they
will
still
continue
Souls
,
but
that
doth
but
augment
their
Misery
,
because
,
being
immortal
,
they
will
never
cease
to
be
miserable
,
always
gnawed
with
the
Conscience
of
their
degenerous
Actions
,
and
the
Horror
of
their
own
depraved
Natures
.
Secondly
,
Sin
destroyeth
the
very
formal
Happiness
of
the
Soul
,
which
consists
in
the
Love
of
God
,
the
Contemplation
of
his
Attributes
,
and
the
Admiration
of
his
Perfections
,
as
we
before
proved
.
And
in
these
will
consist
the
Joys
of
Heaven
,
in
a
constant
and
serene
Meditation
upon
the
unparallel'd
Perfections
of
our
Creatour
,
in
an
ardent
and
perpetual
Love
of
him
,
and
Conscience
of
being
loved
by
him
.
Now
Sin
sets
a
Man
at
Enmity
with
God
,
makes
him
unworthy
his
Favour
,
and
hinders
all
such
Contemplation
.
For
how
can
we
think
on
him
with
delight
,
whom
we
account
our
Enemy
?
Or
how
can
we
not
esteem
him
our
Enemy
whose
Laws
we
violate
,
and
whose
Precepts
we
contemn
?
The
Conscience
of
this
Divine
Anger
alone
is
a
greater
unhappiness
than
can
be
easily
imagined
.
When
a
Soul
is
forced
to
say
,
God
hath
created
me
and
doth
now
preserve
me
,
but
thinks
me
unworthy
of
his
Benefits
,
and
esteems
me
as
the
worst
of
his
Creatures
.
'T
is
true
he
gave
me
Reason
and
Understanding
,
but
they
are
to
my
Destruction
and
Misery
.
I
acknowledge
him
to
be
an
infinite
Being
worthy
of
all
love
and
dread
,
but
he
denieth
to
me
the
influences
of
his
Favour
,
doth
not
indeed
annihilate
me
;
but
't
is
because
he
reserveth
greater
Punishments
for
me
.
He
put
me
here
into
a
State
of
Probation
on
Earth
,
that
I
might
fit
my self
to
be
his
Attendant
in
Heaven
;
but
now
he
hath
excluded
me
from
all
Hopes
of
his
Favour
,
and
destined
me
to
be
a
Companion
of
Devils
.
Such
melancholly
Thoughts
will
render
the
Soul
truly
miserable
,
and
not
only
unhappy
,
but
uncapable
of
Happiness
.
For
a
Soul
corrupted
with
Sin
is
no
more
capable
of
the
Joys
of
Heaven
,
than
is
a
blind
Man
of
seeing
the
Light
of
the
Sun
.
They
are
Delights
of
a
purely
spiritual
Nature
,
and
consist
in
an
intire
Conformity
to
the
Will
of
God
;
so
that
if
Heaven
should
by
an
unaccountable
Miracle
be
bestowed
upon
wicked
Men
,
the
Pleasures
of
it
would
neither
relish
with
them
,
nor
be
grateful
to
them
.
Lastly
,
Sin
defeats
the
future
Interests
of
the
Soul
,
by
excluding
it
from
its
intended
Reward
,
and
engaging
it
in
eternal
Punishments
.
For
in
this
Life
the
Soul
is
no
more
than
Probationer
for
another
,
being
a
Being
of
it self
capable
of
Perfection
,
and
by
the
singular
Mercy
of
God
to
be
endowed
with
it
.
So
that
it
Acts
here
only
in
order
to
the
Attainment
of
that
great
Perfection
which
we
hope
for
hereafter
;
and
by
a
prudent
use
of
this
World
gaineth
Admittance
into
the
next
,
where
it
shall
be
received
to
the
immediate
Presence
of
God
;
and
him
whom
it
now
views
darkly
and
imperfectly
,
shall
then
see
face
to
face
.
This
will
give
the
last
Perfection
to
our
Natures
,
and
raise
them
to
the
highest
pitch
,
to
which
they
can
be
advanced
.
But
Sin
depriveth
the
Soul
of
this
Happiness
,
and
thereby
permits
it
not
to
obtain
its
end
.
A
Loss
much
greater
,
than
Thought
can
imagine
,
or
Tongue
express
;
but
still
greater
;
when
considered
,
not
only
as
a
bare
loss
of
the
Joys
of
Heaven
,
but
a
fall
into
the
bottom
of
Hell
;
where
such
Punishments
will
be
inflicted
,
as
will
make
the
Soul
desirous
of
Annihilation
.
And
then
the
Excellency
of
its
Nature
will
be
so
far
from
helping
it
,
that
it
will
infinitely
aggravate
the
sharpness
of
its
Pains
.
For
its
Immortality
will
render
them
eternal
,
and
its
Understanding
will
heighten
the
sense
and
feeling
of
them
.
In
this
Life
Sinners
often
are
pleased
with
their
own
miserable
Condition
,
and
Fancy
themselves
seated
in
Paradise
,
when
environed
with
Pleasures
,
and
glutted
with
Enjoyments
.
They
can
stifle
the
Dictates
of
their
Consciences
,
and
securely
make
use
of
their
imaginary
Happiness
.
But
in
Hell
their
fire
is
not
quenched
,
and
their
worm
dieth
not
.
The
Sharpness
of
their
Torments
will
not
suffer
them
to
rest
.
And
if
those
should
be
extinguished
,
yet
will
they
still
be
tormented
with
an
inward
Fire
,
so
much
the
more
violent
,
because
then
they
will
be
certainly
convinced
in
Judgment
,
that
they
acted
against
their
own
Interests
,
and
the
plain
Rules
of
Reason
,
in
running
the
Danger
of
eternal
Punishments
,
for
the
sake
of
a
few
gross
and
trifling
Pleasures
.
We
may
next
consider
the
peculiar
influence
of
that
Sin
which
our
Saviour
here
chiefly
intends
.
This
is
the
Sin
of
Apostacy
,
or
denial
of
the
true
Religion
;
against
which
Christ
fore-arms
his
Followers
by
inculcating
this
necessary
truth
of
preferring
the
goods
of
the
Soul
to
those
of
the
Body
.
For
this
foul
Sin
is
ever
committed
for
some
temporal
End
,
being
too
odious
to
recommend
it self
without
some
outward
Advantages
.
Men
deny
not
their
God
out
of
a
dislike
or
disbelief
of
him
,
but
to
secure
to
themselves
a
Fortune
in
the
World
,
prevent
some
Inconveniencies
,
or
gratifie
some
Lusts.
This
is
a
Crime
of
the
same
Nature
and
Contagion
with
Idolatry
under
the
old
Law
.
For
to
worship
a
false
God
is
the
same
thing
as
to
deny
the
true
one
,
and
the
first
cannot
be
done
without
the
latter
.
How
heinous
God
accounted
this
,
appeareth
from
the
whole
Tenour
of
the
Mosaick
Law
,
which
is
chiefly
directed
against
this
Sin
alone
.
All
the
Writings
of
the
Prophets
are
employed
against
it
;
and
all
the
Judgments
,
which
God
ever
inflicted
upon
his
People
of
Israel
are
solely
owing
to
this
Cause
:
Insomuch
,
as
there
is
no
Record
left
in
sacred
History
,
of
any
Pardon
ever
granted
to
the
Commission
of
this
Sin
.
And
indeed
a
wilful
Apostacy
from
the
true
Religion
dissolves
the
very
Union
between
God
and
Man
,
and
leaves
no
place
for
Pardon
.
Such
a
Person
openly
by
his
Act
proclaims
to
the
World
,
that
he
will
have
nothing
to
do
with
God
,
bids
defiance
to
him
,
and
disclaims
his
Pardon
.
It
would
prostitute
the
Divine
Mercy
,
and
make
it
cheap
and
easie
,
to
bestow
it
upon
such
execrable
Villanies
,
which
do
violence
to
Heaven
,
and
are
the
very
last
Efforts
of
Impiety
.
This
cannot
but
degrade
the
Soul
from
its
Affinity
to
God
,
and
debar
it
from
all
nearer
approach
to
his
Presence
.
We
cannot
hope
to
have
any
Interest
left
in
God
after
a
denial
of
him
,
nor
can
without
Horror
entertain
any
remembrance
of
him
.
How
then
shall
we
make
our
Souls
happy
with
the
continual
Meditation
of
his
Perfections
;
or
please
our selves
with
the
Hopes
of
the
future
Fruition
of
him
?
In
that
Case
it
will
be
our
Interest
to
banish
all
thoughts
of
God
,
and
remove
from
our selves
,
as
far
as
possible
,
all
Considerations
of
a
future
State
;
that
so
we
may
not
be
alarmed
with
the
dread
of
an
angry
God
,
and
the
Terrors
of
future
Torments
.
Thus
a
denial
of
God
against
the
Light
of
our
own
Consciences
doth
not
only
render
us
unhappy
,
but
causeth
us
to
endeavour
to
become
yet
more
unhappy
,
by
a
total
and
wilful
stifling
of
all
Thoughts
and
Meditations
of
God
,
in
which
alone
true
Happiness
consists
.
And
this
is
true
not
only
in
the
Case
of
notorious
Apostacy
,
when
any
one
openly
renounceth
his
Religion
and
denieth
his
belief
of
the
true
God
;
which
Case
,
in
these
peaceable
times
of
the
Church
doth
not
often
happen
;
but
also
in
the
Commission
of
every
deliberate
Sin
,
which
in
truth
is
a
no
less
formal
Apostacy
from
God
,
than
that
before-mentioned
;
where
the
Sinner
puts
in
the
Scale
the
present
Pleasure
and
Convenience
of
the
Sin
,
with
the
future
Consequence
and
Divine
Prohibition
of
it
;
and
after
having
weighed
each
rejects
the
Command
of
God
,
of
which
he
is
very
Conscious
,
and
prefers
the
present
Satisfaction
of
the
Sin
.
This
is
done
in
every
deliberate
Sin
,
and
this
is
indeed
a
no
less
true
Apostacy
,
than
an
open
denial
of
God
.
For
this
we
may
be
assured
,
that
whosoever
upon
a
deliberate
Choice
prefers
the
seeming
Pleasures
of
any
sin
to
the
Command
of
God
,
would
never
foregoe
all
the
Pleasures
of
this
Life
,
and
even
Life
it self
,
in
obedience
to
the
Will
of
God
.
It
remains
that
I
make
some
Application
of
what
hath
been
said
.
First
then
,
if
the
Interests
of
the
Soul
be
much
greater
than
those
of
the
Body
,
and
the
Happiness
of
the
Soul
consists
only
in
the
due
Contemplation
of
God
,
and
the
possession
of
Piety
and
Vertue
;
let
us
endeavour
to
render
our
Soul
,
even
in
this
Life
,
as
Happy
as
we
possibly
can
.
It
is
not
reasonable
,
that
all
the
Cares
of
our
Life
should
be
employed
in
providing
Necessaries
or
rather
Superfluities
to
the
Body
,
or
attending
to
the
Pleasures
of
it
:
That
no
farther
use
should
be
made
of
the
Soul
,
than
to
serve
as
a
Slave
to
the
Body
,
to
heighten
its
Enjoyments
,
and
refine
its
Pleasures
.
Let
us
remember
that
we
carry
about
with
us
a
more
noble
Being
,
which
deserveth
our
Care
in
the
first
place
,
and
cannot
be
neglected
without
the
loss
of
Happiness
.
May
not
God
justly
say
to
Mankind
,
I
have
given
to
you
great
and
Celestial
Souls
,
endued
with
wonderful
Perfections
,
and
capable
of
much
greater
,
when
rightly
cultivated
;
your
Bodies
I
formed
from
the
Clay
of
the
Earth
,
but
your
Souls
I
sent
down
from
Heaven
;
the
one
I
permit
to
return
to
Corruption
,
but
the
other
I
have
invested
with
Immortality
?
How
justly
might
I
expect
that
you
would
have
valued
these
two
according
to
their
several
worth
and
Dignity
:
That
you
should
not
indeed
starve
the
Body
,
nor
Tyrannize
over
it
,
but
however
attend
chiefly
to
the
Concerns
of
the
Soul
;
that
it
might
not
fall
short
of
that
Happiness
which
I
intended
for
it
,
nor
be
deprived
of
those
spiritual
Enjoyments
which
it
is
capable
of
?
But
alas
!
Man
is
turned
back
and
grown
foolish
,
employeth
himself
with
all
his
Diligence
to
procure
Pleasures
for
his
Body
;
rises
early
,
sits
up
late
,
and
eats
the
bread
of
carefulness
,
to
heap
up
Riches
for
the
Continuation
of
these
Bodily
Enjoyments
;
makes
this
the
only
Business
of
his
Life
,
and
thinks
of
nothing
else
.
As
for
his
Soul
he
makes
it
a
Slave
to
his
Body
,
refuseth
to
receive
Directions
from
it
,
and
sometimes
forgets
that
he
hath
any
.
What
shall
we
answer
to
these
Expostulations
of
God
?
I
fear
we
cannot
plead
Innocence
.
Our
Actions
and
the
whole
Course
of
our
Lives
demonstrate
the
contrary
.
We
are
continually
busie
about
enlarging
our
petty
Acquisitions
in
the
World
,
we
trouble
and
turmoil
our selves
about
the
Conveniencies
of
the
Body
:
but
afford
no
leisure
to
the
Soul
to
meditate
upon
the
Greatness
and
Worth
of
her
Creator
,
the
necessity
of
her
own
Duties
,
and
to
form
these
Meditations
into
Habits
of
Vertue
,
and
thereby
procure
to
our selves
that
real
Happiness
even
in
this
Life
,
which
is
infinitely
more
valuable
,
than
all
the
Riches
and
Possessions
of
the
World
when
joyned
in
one
.
Again
Secondly
,
If
the
Happiness
of
the
Soul
in
this
Life
deserveth
our
greatest
Care
,
much
more
doth
the
welfare
of
it
in
a
future
State
,
as
being
free
from
all
Passions
and
Infirmities
of
the
Body
,
and
,
which
is
more
,
eternal
.
This
ought
to
be
the
Business
and
Employment
of
our
whole
Lives
,
that
we
fail
not
of
the
Consummation
of
our
Hopes
and
Crown
of
our
Happiness
.
And
it
would
be
so
,
if
we
were
throughly
perswaded
of
the
Existence
and
immortality
of
our
Souls
,
of
the
Greatness
and
Importance
of
their
Interests
,
and
the
infinite
Preference
which
is
due
to
these
beyond
those
of
our
Body
.
For
can
it
be
,
that
we
are
perswaded
of
the
Truths
of
these
things
,
and
yet
Act
as
though
we
had
neither
Souls
nor
Reasons
;
that
we
believe
the
Existence
of
another
more
Glorious
and
lasting
State
,
and
yet
set
up
our
rest
in
this
;
that
we
hope
for
the
appearance
of
a
Judge
at
the
last
day
,
and
yet
never
think
of
making
our
Accounts
ready
?
Let
us
reflect
upon
the
Nature
of
our
Souls
,
and
justly
weigh
the
great
Interests
of
them
;
consider
the
Vanity
of
worldly
Pleasures
,
and
the
shortness
and
inconstancy
of
this
frail
Life
;
remember
the
Glories
of
Heaven
,
and
the
inconceivable
Happiness
of
another
Life
;
and
we
must
either
put
off
our
Reason
,
or
employ
it
in
pursuing
those
Interests
,
which
do
so
greatly
and
so
nearly
concern
us
.
Let
us
be
so
brave
and
generous
as
not
to
think
that
we
die
like
the
beasts
that
perish
;
that
we
were
made
for
greater
and
more
noble
Ends
,
intended
for
the
Favour
of
God
,
and
Society
of
Angels
;
that
we
carry
about
with
us
spiritual
Beings
which
cannot
die
,
and
will
receive
no
Prejudice
by
the
Dissolution
of
the
Body
;
that
these
Souls
were
designed
by
God
to
receive
a
Participation
of
his
own
Glory
,
and
will
certainly
do
so
,
if
they
be
not
debarr'd
from
it
by
our
fatal
Stupidity
and
Neglect
;
and
that
in
providing
for
this
more
Excellent
part
of
us
,
we
secure
likewise
a
Mansion
for
the
Body
,
which
at
the
general
Resurrection
shall
be
received
into
the
same
Station
,
and
undergoe
the
same
fate
with
the
Soul
.
If
we
were
perfectly
perswaded
of
the
Truth
of
all
this
;
we
could
not
consign
our selves
up
to
pursue
the
Vanities
of
the
World
,
and
heap
up
Riches
,
which
are
of
no
Service
for
the
Interests
of
another
Life
,
and
promote
not
our
real
Happiness
in
this
.
Can
you
be
supposed
to
believe
all
this
,
and
at
the
same
time
imploy
your
Lives
upon
the
Practice
of
the
contrary
?
Hope
for
the
Perfection
designed
,
and
make
no
step
towards
the
Attainment
of
it
;
rather
let
us
endeavour
with
our
utmost
Vigour
to
maintain
that
Degree
which
God
hath
assigned
to
us
among
created
Beings
;
and
not
by
our
Degeneracy
become
the
vilest
and
most
miserable
of
all
Creatures
.
Let
us
do
nothing
unworthy
that
noble
Being
,
which
is
seated
within
us
,
nor
cloath
the
Body
with
the
Spoils
of
it
.
Let
us
maintain
the
Dignity
and
Character
of
our
Natures
,
by
a
severe
and
unblemisht
Integrity
,
and
procure
to
our selves
an
assurance
of
those
Perfections
which
are
allotted
to
us
.
Certainly
in
worldly
Matters
,
we
willingly
over-see
lesser
and
more
trivial
Gains
for
obtaining
of
a
greater
and
more
substantial
Profit
;
and
should
we
not
slight
the
impertinent
Gayeties
,
and
vile
Allurements
of
the
World
,
to
secure
to
our selves
a
treasure
which
fadeth
not
,
eternal
in
the
Heavens
?
Lastly
,
If
the
benefits
of
the
Soul
be
ever
preferable
to
the
Interests
of
the
Body
;
if
all
the
Glories
and
Riches
of
this
World
be
of
small
account
,
when
opposed
to
the
Happiness
of
the
next
;
if
the
Favour
of
God
,
and
Concerns
of
Religion
,
be
the
only
true
Perfections
of
Mankind
:
a
firm
Constancy
in
the
Exercise
and
Profession
of
Religion
,
although
attended
in
this
Life
with
the
greatest
Inconveniences
,
Discouragements
and
Afflictions
,
will
not
only
be
our
Duty
,
but
our
highest
Interest
.
This
is
the
natural
Consequence
of
the
words
of
my
Text
,
and
the
Conclusion
which
our
Saviour
himself
drew
from
them
,
in
the
following
Verse
▪
with
which
I
shall
conclude
,
Whosoever
therefore
shall
be
ashamed
of
me
and
of
my
words
,
in
this
adulterous
and
sinful
generation
;
of
him
also
shall
the
Son
of
man
be
ashamed
,
when
he
cometh
in
the
Glory
of
his
Father
with
the
Holy
Angels
.
The
Ninth
SERMON
.
Preach'd
on
the
20.
of
Novemb.
1689.
At
LAMBETH
CHAPEL
.
St.
Luke
XVI
.
31.
If
they
hear
not
Moses
and
the
Prophets
,
neither
will
they
be
perswaded
,
though
one
rose
from
the
dead
.
THESE
words
are
the
Conclusion
of
a
remarkable
Parable
of
our
Saviour
,
and
seem
to
be
the
Scope
to
which
his
whole
Discourse
was
therein
directed
;
to
shew
the
Vanity
of
that
Pretence
,
wherewith
unreasonable
Men
have
been
wont
to
defend
or
excuse
their
Sins
;
the
uncertainty
of
the
Rewards
and
Punishments
of
another
Life
,
arising
from
the
defect
of
a
visible
Experience
of
them
,
or
an
undeniable
Attestation
of
the
Truth
of
them
by
constant
Miracles
.
It
was
not
for
the
peculiar
Doctrines
of
Christ
alone
that
the
Jews
required
a
Sign
to
be
given
to
them
,
to
demonstrate
the
Truth
of
them
;
but
also
in
their
ancient
and
received
Doctrines
they
entertained
Scruples
,
because
not
confirmed
by
a
constant
Continuation
of
the
same
Miracles
,
which
at
first
established
them
.
An
incredulity
,
as
it
should
seem
,
Hereditary
to
the
Jews
,
and
renewed
as
often
as
the
Divine
Miracles
were
interrupted
.
No
sooner
was
Joshua
dead
,
and
that
Generation
which
had
seen
all
the
great
works
of
the
Lord
,
which
he
had
done
for
Israel
,
as
we
are
told
in
Judges
II.
but
the
next
Generation
even
lost
the
knowledge
of
God
,
they
knew
not
the
Lord
,
as
it
is
there
expressed
:
and
altho'
Miracles
were
continued
down
among
them
by
the
Ministration
of
the
Prophets
and
Holy
Men
;
yet
as
these
could
be
visible
but
to
a
certain
Number
,
they
produced
no
universal
influence
,
affected
not
the
rest
;
and
even
in
those
who
saw
them
,
they
seemed
to
have
produced
no
other
effect
than
wonder
and
Amusement
.
They
still
continued
their
disbelief
of
those
Promises
and
Threats
,
which
they
saw
not
yet
effected
,
and
of
that
future
State
,
which
they
did
not
yet
perceive
.
And
it
were
to
be
wished
that
this
incredulity
of
the
Jews
had
been
so
hereditary
to
them
,
as
to
be
peculiar
to
them
;
but
it
hath
found
place
even
among
Christians
also
;
many
of
whom
have
even
renounced
and
denied
their
Faith
,
because
themselves
could
not
see
those
Miracles
,
upon
the
Authority
of
which
Christianity
was
at
first
founded
.
Others
become
irresolute
and
remiss
in
the
Prosecution
of
their
Duty
,
as
being
upon
the
same
account
unsatisfied
in
the
event
of
it
.
And
all
pretend
that
there
is
no
Duty
so
difficult
which
they
would
not
practise
,
no
Pleasure
so
grateful
which
they
would
not
Renounce
;
if
God
would
satisfie
their
Doubts
,
raise
their
Attention
,
and
awaken
their
Thoughts
,
by
some
extraordinary
Admonition
or
Operation
,
such
as
the
working
of
a
Miracle
,
or
sending
one
from
the
Grave
,
to
assure
them
of
the
reality
of
another
State
from
his
own
Experience
.
That
Men
should
make
such
Pretences
for
their
Irreligion
,
is
no
wonder
;
sin
appears
odious
and
ugly
to
all
even
at
the
first
Sight
,
and
ever
wants
some
Cloak
to
hide
its
Deformity
;
or
that
their
Curiosity
should
prompt
them
to
such
unreasonable
Fancies
,
is
not
strange
.
The
Desires
of
Men
are
wanton
;
and
't
is
not
the
Body
alone
that
hath
irregular
Lusts
attending
it
.
It
is
only
to
be
admired
that
Men
should
not
easily
discover
the
Vanity
of
this
Pretence
;
for
the
discovery
of
which
our
Lord
hath
plainly
marked
out
the
way
to
us
in
this
excellent
Parable
;
wherein
the
Example
of
a
rich
voluptuous
Man
is
proposed
to
us
,
either
disbelieving
,
or
at
least
putting
far
from
him
the
Thoughts
of
another
Life
,
and
therefore
busying
himself
wholly
in
the
Pleasures
of
this
World
.
On
the
other
side
we
have
a
poor
despised
and
afflicted
Man
,
who
in
prospect
of
the
Rewards
of
another
Life
patiently
endured
the
Afflictions
of
this
.
Then
the
event
of
this
different
Conduct
is
proposed
to
us
;
the
one
translated
to
the
bosom
of
Abraham
,
that
is
,
either
to
an
eminent
Station
in
Heaven
,
as
some
expound
it
,
or
to
a
Condition
of
Peace
and
Tranquility
,
as
others
:
The
other
condemned
to
a
State
of
Torments
,
to
a
Punishment
so
rigorous
,
that
therein
even
the
most
inconsiderable
Refreshment
would
appear
to
him
the
greatest
Happiness
;
and
that
,
altho'
received
by
the
means
of
one
whom
he
had
formerly
so
much
contemned
;
desiring
only
that
Lazarus
,
might
be
sent
to
dip
the
tip
of
his
finger
in
water
and
cool
his
tongue
.
He
now
becomes
sensible
of
the
certainty
of
those
different
States
after
Life
,
which
he
had
before
either
disbelieved
,
or
not
considered
.
The
Rewards
of
good
Men
he
finds
in
Lazarus
whom
he
seeth
afar
off
in
Abrahams
bosom
.
The
Punishments
of
bad
Men
he
experienceth
in
himself
;
and
to
compleat
his
Misery
,
is
assured
from
Abraham
,
that
the
State
of
each
is
wholly
unalterable
,
an
unpassable
gulf
being
fixt
between
them
.
In
this
miserable
Condition
,
he
cannot
but
reflect
upon
his
own
unhappiness
;
his
incessant
Pains
will
not
permit
him
to
lay
aside
those
Thoughts
;
and
then
it
is
but
natural
to
recal
to
Mind
and
bewail
the
Causes
of
it
.
He
remembers
,
that
all
which
now
befalls
him
,
had
been
indeed
foretold
unto
him
;
but
that
himself
had
not
,
while
alive
,
entred
into
a
serious
Consideration
of
it
;
as
not
being
favoured
with
any
extraordinary
Admonition
,
which
might
strike
his
Thoughts
and
fix
them
to
a
serious
reflection
on
his
Duty
.
The
Conscience
of
his
own
Misery
maketh
him
desirous
,
that
none
dear
unto
him
,
should
fall
into
the
same
Calamity
;
and
then
judging
that
what
had
been
the
occasion
of
his
unhappiness
,
might
also
become
their
Ruin
,
the
disbelief
or
inconsideration
of
a
future
State
;
he
desireth
to
prevent
it
;
begging
of
Abraham
to
send
Lazarus
from
the
dead
to
his
five
brethren
,
to
testifie
unto
them
,
least
they
also
come
into
this
place
of
torment
.
But
in
return
to
this
,
he
is
told
,
that
his
desire
is
unreasonable
;
since
God
hath
provided
an
ordinary
means
for
their
Instruction
,
They
have
Moses
and
the
Prophets
,
let
them
hear
them
;
Ver.
29.
and
that
even
altho'
granted
,
it
would
be
unsuccessful
:
For
if
they
hear
not
Moses
and
the
Prophets
;
neither
will
they
be
perswaded
though
one
rose
from
the
dead
.
The
Parable
was
spoken
to
the
Jews
,
to
whom
nothing
was
expresly
revealed
concerning
the
Rewards
or
Punishments
of
another
Life
.
So
that
it
may
be
admired
how
Abraham
could
remit
the
Brethren
of
Dives
to
Moses
and
the
Prophets
for
Satisfaction
in
this
Matter
,
when
Moses
and
the
Prophets
have
nothing
express
concerning
it
.
To
this
we
may
answer
,
That
the
opinion
of
future
Rewards
and
Punishments
was
at
that
time
universally
entertained
among
the
Jews
;
and
that
drawn
from
the
Law
of
Moses
,
and
Writings
of
the
Prophets
and
inspired
Men
,
by
Interpretations
generally
received
among
them
.
Their
Scribes
and
Doctors
,
to
whom
our
Saviour
sends
the
People
for
Instruction
,
and
from
whom
they
received
without
scruple
the
Explication
of
their
Law
,
resolved
all
the
Promises
and
Threats
of
God
into
this
Sense
;
so
that
those
to
whom
our
Lord
spoke
,
made
no
doubt
,
but
that
all
this
was
to
be
learned
from
Moses
and
the
Prophets
;
and
that
it
might
be
indeed
deduced
by
just
Inference
,
we
may
be
satisfied
from
that
Argument
of
our
Saviour
,
wherewith
he
convinced
the
Sadducees
;
and
on
which
the
Author
of
the
Hebrews
so
largely
insisted
after
him
;
the
not
performing
of
any
extraordinary
Benefits
to
the
Patriarchs
in
this
Life
by
God
,
after
the
bestowing
of
very
ample
and
magnificent
Promises
of
Rewards
upon
them
.
Whence
it
infallibly
followed
,
that
since
God
was
true
and
could
not
be
false
to
his
Promise
;
he
reserved
the
performance
of
it
to
another
Life
.
But
we
need
not
go
so
far
to
justifie
this
Expression
of
our
Saviour
;
since
his
Design
in
this
place
was
not
so
much
to
treat
of
the
Nature
or
certainty
of
Rewards
or
Punishments
after
Death
,
as
to
confute
the
Pretence
of
those
Sinners
,
who
in
defence
of
their
Sins
alledged
the
want
of
extraordinary
Conviction
.
For
since
God
had
prepared
ordinary
means
of
Conviction
,
and
those
abundantly
sufficient
for
their
designed
end
,
in
vain
were
any
extraordinary
means
desired
.
Since
if
the
Threats
and
Promises
of
God
,
whether
relating
to
this
or
another
Life
,
contained
in
the
Writings
of
Moses
and
the
Prophets
;
if
all
the
Arguments
,
whereon
the
Truths
of
those
Revelations
were
at
first
established
,
could
not
engage
Men
to
the
Practice
of
their
Duty
,
could
not
induce
them
to
the
belief
or
desire
of
those
Promises
,
and
to
the
fear
of
those
Threats
;
if
this
ordinary
method
of
Conviction
proved
ineffectual
,
neither
would
the
extraordinary
Attestation
of
the
Divine
Will
by
constant
Miracles
,
or
of
the
consequences
of
it
,
by
the
Apparition
of
deceased
Men
,
who
had
experienced
them
,
have
any
better
Success
.
In
Prosecution
therefore
of
our
Lords
design
in
these
words
I
will
shew
,
-
I.
That
the
Desire
of
extraordinary
Conviction
is
unreasonable
.
-
II.
That
such
extraordinary
means
of
Conviction
would
be
unuseful
and
unsuccessful
.
As
to
the
First
,
It
is
the
Property
not
of
God
alone
,
but
of
all
rational
Agents
also
,
not
to
Act
in
vain
,
but
always
for
some
Cause
,
and
in
Prosecution
of
some
Design
.
When
therefore
God
hath
ordained
sufficient
means
for
the
Conviction
of
all
Men
in
the
ordinary
methods
of
Salvation
,
which
he
hath
established
,
it
would
be
vain
and
trifling
to
practise
extraordinary
Methods
;
since
this
could
tend
to
no
end
,
every
reasonable
end
being
supplied
by
the
ordinary
Means
;
and
that
the
ordinary
means
doth
supply
the
end
perfectly
and
sufficiently
,
we
cannot
doubt
without
calling
in
question
the
Wisdom
of
God
who
established
it
;
but
if
it
would
be
unreasonable
in
God
to
practise
such
extraordinary
Methods
,
it
will
be
absur'd
in
Man
to
desire
it
;
since
't
is
impossible
that
God
should
do
any
unreasonable
thing
.
Further
,
if
the
Majesty
and
Wisdom
of
God
should
permit
it
,
it
would
yet
be
an
intolerable
Presumption
in
Man
to
desire
or
expect
it
.
Our
great
Creator
in
framing
the
Universe
,
whereof
Mankind
is
but
a
small
part
,
setled
general
Laws
,
whereby
every
part
of
it
might
be
governed
and
directed
.
Not
any
part
of
the
whole
Creation
moveth
,
but
in
Vertue
of
these
general
Laws
,
nor
can
all
together
deviate
in
the
least
from
them
.
Now
every
Miracle
is
an
Alteration
of
these
general
Laws
;
therein
God
supercedes
the
ordinary
Course
of
the
World
,
and
produceth
somewhat
,
which
would
never
have
happened
without
his
extraordinary
Interposition
.
What
a
Presumption
then
would
it
be
in
Man
to
require
that
God
should
exert
his
Omnipotence
,
as
often
as
his
vain
Imagination
should
expect
it
;
or
that
the
constant
Course
of
the
World
should
be
altered
to
please
his
Fancy
?
It
is
indeed
a
great
mistake
of
many
Deists
,
that
no
Case
can
happen
,
wherein
it
shall
be
fitting
to
change
the
Course
of
Nature
,
and
Act
in
a
miraculous
manner
;
that
were
to
limit
the
Power
of
God
,
and
to
bereave
him
of
the
Attribute
of
infinite
Goodness
dispensing
its
self
in
extraordinary
Emanations
to
Mankind
.
But
it
is
a
no
less
insolence
to
Desire
,
that
the
Divine
Power
should
attend
every
idle
Motion
or
Capricio
,
and
work
a
Miracle
as
often
as
Man
should
entertain
a
doubt
.
Not
to
say
that
this
would
vilifie
the
Majesty
of
God
;
and
that
it
supposeth
some
greater
Dignity
in
Man
than
is
really
in
him
,
as
if
all
the
Creation
should
be
reversed
or
altered
to
satisfie
his
Will.
This
would
destroy
even
the
end
of
Miracles
,
which
lose
their
Majesty
and
their
Efficacy
by
being
prostituted
upon
every
mean
Account
.
For
if
peculiar
Miracles
must
be
wrought
to
satisfie
the
Doubts
of
every
Man
,
they
must
be
so
frequent
,
that
it
would
be
impossible
to
know
what
the
fixed
Course
of
Nature
were
,
and
so
equally
impossible
to
discern
miraculous
from
natural
Actions
.
Or
if
they
could
be
separated
,
yet
one
would
be
no
more
regarded
than
the
other
;
since
it
is
the
rareness
and
surprizingness
of
it
which
makes
a
Miracle
considerable
.
And
it
is
most
certain
,
that
the
Power
of
God
doth
no
less
truly
and
fully
exert
it self
in
every
ordinary
Act
of
Nature
,
than
in
the
greatest
Miracle
.
Only
the
latter
,
being
never
performed
but
for
some
great
and
noble
End
,
is
justly
esteemed
the
Indication
of
some
particular
Will
of
God
;
which
it
could
not
be
,
if
it
were
as
frequent
as
the
ordinary
Effects
of
Nature
;
nor
could
it
be
less
frequent
,
if
it
were
always
to
be
opposed
to
the
Doubts
and
Scruples
of
private
Men.
Again
,
it
must
be
remembred
,
that
in
proposing
any
Religion
to
us
,
God
deals
with
us
as
with
rational
Creatures
;
he
giveth
us
sufficient
means
of
Instruction
;
but
as
he
forceth
not
our
Will
,
so
neither
our
Understanding
.
If
the
Principles
of
Faith
were
as
demonstrative
as
Geometrical
Propositions
,
as
it
would
be
impossible
,
that
any
should
be
Infidels
;
so
neither
would
it
be
in
the
least
commendable
to
be
Believers
:
no
more
worthy
of
Reward
,
than
to
believe
those
Axioms
which
we
cannot
disbelieve
,
without
forcing
our
Understandings
,
and
giving
the
Lye
to
our
own
Reason
.
All
Religion
,
and
the
annexing
of
Rewards
to
it
,
supposeth
somewhat
in
the
Power
of
Man
to
embrace
or
reject
,
but
this
would
not
be
,
if
as
often
as
any
Man
should
entertain
a
Doubt
,
God
should
visibly
interpose
,
and
deter
him
from
it
by
some
amazing
Act
of
Omnipotence
.
Whereas
the
knowledge
of
God
and
true
Religion
,
if
it
be
supposed
laudable
or
capable
of
any
Reward
,
must
require
a
suitable
Diligence
in
Enquiry
;
a
fit
Preparation
of
Mind
for
the
Reception
of
it
,
by
removing
all
corrupt
Passions
and
Inclinations
,
which
may
oppose
the
Admission
of
it
;
a
serious
Examination
of
the
Arguments
which
recommend
it
;
a
firm
Expectation
of
the
Promises
of
God
,
although
not
yet
perceived
by
Sense
,
nor
ascertained
by
any
Proof
equivalent
to
Sense
,
yet
confirmed
by
Arguments
,
which
in
a
mind
fitly
disposed
,
and
rightly
judging
cannot
be
rejected
.
All
these
ends
are
excellently
supplied
in
a
fixed
and
standing
Rule
of
Faith
,
wherein
Divine
Revelations
are
conveyed
by
the
Ministration
of
Men
;
whereby
neither
the
Divine
Omnipotence
is
prostituted
in
working
Miracles
upon
all
occasions
,
nor
the
order
of
Nature
continually
reversed
,
nor
the
Pride
of
Man
fomented
,
nor
his
Understanding
forced
,
nor
the
Merit
of
Faith
defeated
,
but
the
Delivery
of
the
Divine
Will
is
performed
in
an
easie
,
safe
and
sufficient
method
.
And
when
such
an
excellent
method
is
once
setled
by
the
Divine
Wisdom
,
it
is
most
unreasonable
to
imagine
,
that
God
will
violate
or
overturn
it
for
the
sake
of
any
private
Man
▪
For
this
were
to
suppose
,
That
some
Emergencies
may
happen
not
provided
for
in
the
general
Constitution
,
and
which
God
did
not
foresee
when
he
made
that
Establishment
.
Which
sufficiently
demonstrates
not
only
the
unreasonableness
of
those
Men
,
who
require
particular
Miracles
for
their
private
Scruples
;
but
also
the
Vanity
and
mistake
of
those
Enthusiasts
,
who
after
this
ordinary
Rule
of
Faith
is
setled
,
pretend
to
have
received
their
System
of
Religion
from
extraordinary
Inspiration
.
For
either
the
fixed
Rule
must
be
insufficient
to
teach
them
the
Faith
,
which
to
affirm
is
a
dishonour
to
God
;
or
their
Faith
must
be
somewhat
different
from
that
contained
in
the
ordinary
Rule
,
which
themselves
will
not
allow
;
or
God
must
Act
in
vain
when
he
bestows
such
unnecessary
Illumination
on
them
.
The
true
Reason
of
such
Mens
fond
conceit
is
no
other
than
a
vehement
Pride
,
whereby
they
scorn
to
be
included
in
the
common
Rank
and
Discipline
of
Christians
;
and
from
a
haughty
esteem
of
their
own
Merits
affect
to
distinguish
themselves
from
others
by
bold
Pretences
,
expecting
somewhat
extraordinary
should
be
done
for
them
,
as
being
extraordinary
Persons
.
Which
is
true
not
only
in
them
,
but
in
all
who
desire
particular
Miracles
to
be
wrought
for
their
satisfaction
.
For
of
these
,
few
or
none
are
so
unreasonable
,
as
to
think
it
convenient
that
the
same
Favour
should
be
extended
to
all
Mankind
;
but
imagining
themselves
to
be
more
worthy
,
and
as
it
were
of
a
higher
Rank
than
their
fellow
Creatures
,
presume
to
expect
that
somewhat
more
should
be
done
for
them
than
for
other
Men.
After
all
,
if
none
of
these
Reasons
forbid
the
Expectation
of
such
extraordinary
Methods
to
be
indulged
to
any
;
yet
if
they
should
appear
no
less
ineffectual
,
when
bestowed
,
than
the
ordinary
Methods
are
;
it
would
be
highly
unreasonable
to
desire
them
.
So
that
to
all
which
I
have
offered
upon
this
Head
,
a
new
Confirmation
will
arise
from
the
Consideration
of
the
second
thing
proposed
,
Namely
II.
That
such
extraordinary
means
of
Conviction
would
be
no
less
unuseful
and
unsuccessful
,
than
are
the
ordinary
means
.
And
that
will
appear
,
either
if
we
reflect
on
the
Reasons
,
which
defeat
the
Success
of
the
ordinary
means
,
or
the
force
of
those
Objections
to
which
both
Methods
are
liable
.
The
true
Cause
which
renders
the
ordinary
means
unsuccessful
,
is
not
the
want
of
Evidence
,
but
the
opposition
of
it
to
the
Lusts
and
Passions
of
Men.
It
finds
no
welcome
Reception
in
World
,
because
contrary
to
the
Genius
the
of
it
;
it
abridgeth
the
Sensuality
,
the
corrupt
Desires
and
inclinations
of
Mankind
.
A
covetous
Man
will
not
obey
it
,
least
he
should
forgoe
the
immoderate
Love
of
Riches
.
A
carnal
Man
will
not
receive
it
,
least
he
be
obliged
to
restrain
his
admired
Enjoyments
.
It
forbiddeth
Revenge
,
Envy
and
Malice
,
and
therefore
Minds
possessed
with
these
Vices
cannot
bear
it
.
These
are
the
Impediments
which
defeat
the
Efficacy
of
the
Christian
Religion
;
they
plead
more
strongly
,
and
perswade
more
effectually
,
than
the
Arguments
,
which
recommend
that
excellent
Religion
.
Few
or
none
,
who
enter
into
the
Consideration
of
it
,
perceive
not
the
just
Motives
of
its
Credibility
.
They
acknowledge
it
reasonable
to
Assent
to
it
;
but
then
comparing
the
Pleasure
of
sin
forbidden
by
it
,
with
the
certainty
of
those
Promises
and
Threats
which
are
annexed
to
it
;
they
willingly
over
see
and
reject
the
latter
,
that
they
may
not
forego
the
former
.
And
while
Men
act
thus
against
the
Dictates
of
Reason
,
no
Evidence
of
Miracles
will
be
able
to
reform
them
.
If
any
such
were
performed
for
their
satisfaction
;
it
could
have
no
other
Effect
,
than
to
convince
them
of
the
reasonableness
and
truth
of
that
Religion
,
in
Confirmation
of
which
they
were
wrought
;
and
this
Conviction
is
already
sufficiently
performed
by
the
ordinary
means
.
So
that
in
both
Cases
Reason
directs
them
to
embrace
and
obey
this
Divine
Revelation
;
and
if
in
one
Case
the
direction
of
reason
be
rejected
,
it
can
scarce
be
hoped
that
in
another
it
will
be
admitted
.
For
all
true
Piety
and
Religion
proceeds
upon
this
Principle
,
a
Resolution
of
performing
whatsoever
Reason
shall
direct
.
And
if
this
Principle
be
once
violated
,
it
is
no
matter
,
whether
the
Evidence
of
Reason
be
greater
or
less
;
since
the
Man
is
resolved
not
to
obey
it
,
any
farther
than
it
shall
agree
with
his
own
Lusts.
For
Miracles
affect
the
understanding
only
,
they
reform
not
the
Will
of
Man
.
They
induce
him
indeed
to
look
up
to
the
Author
of
them
,
from
whom
he
is
to
receive
direction
,
but
remove
not
those
Lusts
and
Passions
,
which
oppose
the
performance
of
that
Divine
Direction
.
The
same
irregular
Desires
continue
,
the
same
Affections
possess
his
Soul
,
and
will
infallibly
render
the
greatest
Evidence
of
Duty
unsuccessful
;
until
a
firm
Resolution
be
formed
by
him
of
performing
whatsoever
shall
appear
to
be
his
Duty
,
of
submitting
to
whatsoever
Reason
shall
direct
,
of
Assenting
to
whatsoever
it
shall
recommend
.
And
when
this
Resolution
is
once
formed
,
the
ordinary
means
setled
for
the
Conveyance
of
Religion
,
will
obtain
equal
Success
with
any
extraordinary
methods
whatsoever
;
since
even
in
that
,
sufficient
Evidence
may
be
found
to
convince
Mankind
of
the
truth
of
it
;
and
therefore
Reason
directs
and
requires
Obedience
and
Assent
to
it
.
No
wonder
then
that
the
Jews
,
even
under
the
Government
of
Moses
,
while
they
enjoyed
the
sight
of
frequent
Miracles
,
nay
for
Forty
years
together
were
fed
by
a
constant
Miracle
,
continued
still
no
less
disobedient
,
made
frequent
Apostacies
from
God
,
rebelled
against
his
Prophet
,
by
whose
Ministration
those
Miracles
were
performed
,
and
could
never
be
brought
to
any
tolerable
sense
or
practice
of
Religion
.
In
departing
out
of
Egypt
they
had
not
left
their
vicious
Inclinations
behind
them
,
but
retained
the
same
Sensuality
and
Perverseness
of
mind
.
In
which
Case
it
was
not
possible
that
the
clearest
Demonstration
of
Divine
Revelation
could
make
any
impression
on
them
.
It
was
all
one
whether
God
wrought
one
or
ten
thousand
Miracles
for
their
satisfaction
;
since
one
alone
might
convince
them
,
and
all
together
could
do
no
more
;
as
a
blind
Man
receives
no
more
advantage
from
the
light
of
the
Sun
,
than
from
a
single
Star
.
Our
Lord
indeed
saith
,
in
Matth.
XI
.
21.
That
if
the
mighty
works
which
were
done
in
Bethsaida
,
(
among
the
Jews
)
had
been
done
in
Tyre
and
Sidon
,
they
would
have
repented
long
ago
in
sackcloth
and
ashes
.
But
this
may
well
be
supposed
to
have
been
said
,
rather
to
exaggerate
the
Impenitence
and
Perverseness
of
the
Jews
,
than
to
declare
what
would
have
been
the
certain
Event
,
if
those
Miracles
had
really
been
performed
in
Tyre
and
Sidon
.
Besides
the
Case
was
infinitely
different
between
the
Jews
and
the
Tyrians
.
The
former
had
a
standing
Rule
of
Faith
,
whereby
to
receive
the
Knowledge
of
the
Will
of
God
,
in
the
Writings
of
Moses
and
the
Prophets
;
the
others
wanted
that
advantage
.
The
Tradition
of
the
first
Patriarchs
,
whence
they
also
descended
,
had
been
worn
out
by
a
long
Succession
of
time
;
and
the
Notions
of
natural
Religion
had
been
defaced
by
long
disuse
;
so
that
Miracles
were
even
necessary
to
supply
that
defect
and
restore
the
Knowledge
of
true
Religion
among
them
;
and
had
they
seen
the
mighty
works
of
the
blessed
Jesus
,
it
is
not
improbable
,
but
that
they
would
have
repented
in
sackcloth
and
ashes
.
Farther
,
if
we
consider
the
common
Objections
,
to
which
the
ordinary
method
of
conveying
Religion
long
since
setled
without
Miracles
,
and
the
extraordinary
method
by
Miracles
,
are
subject
;
we
shall
find
them
equal
on
both
sides
.
The
general
Objection
against
the
ordinary
method
,
is
the
want
of
absolute
Demonstration
;
and
even
altho'
Miracles
should
be
always
continu'd
that
still
would
be
wanting
.
Men
desirous
to
retain
their
Vices
,
in
Contradiction
to
the
Precepts
of
Religion
,
would
still
alledge
,
That
those
Miracles
were
no
other
than
Illusions
,
that
their
Senses
deceived
them
,
or
were
imposed
on
by
Tricks
and
Impostures
.
Particularly
that
sort
of
method
,
which
the
rich
Man
in
the
Text
desired
might
be
employed
for
the
Conversion
of
his
Brethren
,
would
be
of
all
others
the
most
exceptionable
;
I
mean
the
Apparition
of
the
Spirits
of
deceased
Men
,
assuring
the
living
of
the
reality
of
another
Life
.
It
would
be
impossible
to
form
Rules
whereby
to
distinguish
true
from
imaginary
Apparitions
,
the
appearance
of
humane
Souls
from
Illusion
of
evil
Spirits
.
Or
if
such
Rules
could
be
formed
;
Men
could
never
be
assured
of
the
Truth
of
what
they
should
reveal
;
since
the
Souls
of
Men
put
not
off
their
Vices
with
the
Body
,
and
may
still
retain
such
Sins
,
as
may
be
Exercised
without
the
assistance
of
corporeal
Organs
,
such
as
Envy
,
Malice
,
Lying
,
and
Fraud
.
Or
if
all
these
Difficulties
were
removed
;
the
Terror
and
Affrightment
attending
such
Apparitions
would
infallibly
hinder
all
clear
Perception
either
of
the
reality
of
the
Apparition
,
or
of
the
Matters
revealed
in
it
.
If
then
,
there
be
any
here
,
as
it
is
a
Prejudice
common
to
many
Christians
,
who
imagines
,
that
if
he
had
lived
in
the
time
of
Christ
and
his
Apostles
,
and
had
seen
with
his
own
Eyes
the
miraculous
Works
performed
by
them
;
or
if
God
should
please
to
admonish
him
by
the
Admonition
of
some
departed
Soul
,
he
should
then
carefully
observe
the
Precepts
of
Religion
,
and
live
up
to
the
Rules
of
it
;
let
him
be
assured
,
That
he
deceiv●th
his
own
Soul
;
that
if
the
present
Arguments
of
Christianity
,
afforded
to
him
in
the
ordinary
Rule
,
cannot
induce
him
to
the
belief
or
practice
of
his
Duty
;
neither
would
that
extraordinary
method
,
which
he
so
much
desireth
.
He
hath
already
sufficient
Motives
of
Conviction
and
Instruction
in
the
Scripture
,
in
the
Exhortations
of
those
who
are
appointed
by
God
for
this
very
Office
;
and
if
he
rejecteth
these
,
neither
would
he
be
any
more
moved
,
altho'
God
should
speak
to
him
from
Heaven
.
The
same
Lusts
and
Vices
,
which
hinder
the
Efficacy
of
the
one
,
would
defeat
the
Success
of
the
other
;
and
even
if
he
should
be
satisfied
in
his
fond
Desires
,
he
would
still
fly
off
,
and
seek
some
other
Cloak
for
his
Impiety
.
Let
us
rather
be
thankful
to
God
for
those
ordinary
means
of
Instruction
a●d
Admonition
,
which
he
hath
afforded
●s
.
Let
us
by
a
right
use
of
them
approve
our selves
worthy
of
them
;
and
then
that
Satisfaction
and
Conviction
,
which
others
may
pretend
they
can
receive
alone
from
Miracles
,
Inspirations
and
Apparitions
,
we
shall
infallibly
find
in
Moses
and
the
Prophets
;
in
the
common
methods
of
Salvation
;
in
the
Writings
of
the
Holy
Pen-men
,
and
in
the
constant
Instructions
of
the
Church
.
This
Knowledge
will
be
raised
and
actuated
by
a
careful
discharge
of
the
Duties
enjoyned
by
it
;
by
a
frequent
Conversing
with
those
means
,
whereby
it
is
communicated
;
by
a
diligent
use
of
all
those
Religious
Offices
,
and
Participation
of
Holy
Rites
,
whereby
it
may
be
improved
.
So
shall
what
we
now
know
certainly
indeed
,
but
not
Demonstratively
,
be
at
last
advanced
into
an
absolute
and
perfect
Demonstration
,
when
we
shall
see
our
Lord
Face
to
Face
,
and
sensibly
enjoy
,
what
we
now
assuredly
hope
.
To
the
Fruition
of
this
Joy
,
and
Completion
of
this
Hope
,
God
of
his
infinite
Mercy
bring
us
all
for
the
sake
of
Jesus
Christ
,
Amen
.
The
Tenth
SERMON
.
Preach'd
on
the
22.
of
Decemb.
1689.
At
LAMBETH
CHAPEL
.
St.
John
VIII
.
12.
I
am
the
Light
of
the
world
.
He
that
followeth
me
,
shall
not
walk
in
darkness
,
but
shall
have
the
Light
of
Life
.
AMONG
all
the
Metaphorical
Expressions
,
wherewith
Christ
is
either
prefigured
in
the
Old
Testament
,
or
denoted
in
the
New
,
none
is
more
expressive
of
the
Excellency
of
his
Person
,
and
the
Nature
and
Design
of
his
Office
,
than
this
of
Light
,
which
he
applieth
to
himself
in
the
Text.
Nothing
is
more
necessary
and
desirable
to
Men
;
nothing
of
more
universal
influence
and
benefit
to
the
whole
World
,
than
Light
.
Upon
which
account
the
most
Glorious
Descriptions
of
God
,
and
his
Effects
and
Benefits
,
are
in
Holy
Scripture
generally
represented
by
the
Denomination
or
Comparison
of
Light
.
Himself
is
called
by
that
Name
.
God
is
light
,
saith
St.
John
,
1
Epist.
I.
5.
and
in
him
is
no
darkness
at
all
.
He
is
termed
the
Father
of
Lights
,
by
St.
James
I.
17.
His
Habitation
,
because
nothing
more
Glorious
than
Light
can
be
conceived
,
is
described
to
be
in
the
Light
.
And
the
Light
dwelleth
with
him
,
Dan.
II.
22.
Who
only
hath
immortality
dwelling
in
the
Light
,
which
no
man
can
approach
unto
.
1
Tim.
VI.
16.
The
Magnificence
,
and
the
Joys
of
Heaven
are
amplified
by
the
exceeding
Light
of
it
,
in
Apoc.
XXI
.
And
in
innumerable
places
of
the
Old
Testament
,
the
Joy
and
Comfort
of
Men
is
expressed
by
the
conferring
of
Light
upon
them
,
or
the
Springing
up
of
Light
to
them
.
Among
the
Heathens
,
who
knew
little
of
Divine
Matters
,
and
followed
the
Dictates
of
their
natural
Inclinations
,
the
Benefits
of
Light
were
always
esteemed
so
far
to
exceed
all
other
advantages
of
Nature
,
that
in
choosing
to
themselves
a
Deity
,
they
all
betook
themselves
in
the
first
place
to
the
Sun
,
that
great
Fountain
of
Light
;
and
paid
their
Adoration
to
it
as
to
the
most
beneficial
of
all
visible
Beings
.
Now
what
the
Sun
is
to
the
visible
World
,
to
the
Eyes
of
Men
,
and
to
all
corporeal
Objects
,
which
receive
his
Influences
;
the
same
is
Christ
to
the
Soul
of
Man
;
dispensing
the
same
Benefits
to
it
;
producing
the
same
Effects
in
it
;
dispelling
the
Darkness
of
it
,
animating
,
quickning
and
enlivening
it
,
enlightning
and
directing
it
;
and
Communicating
his
beneficial
Influences
to
all
who
receive
and
follow
the
Light
which
he
holds
out
to
them
.
All
this
Christ
affirms
of
himself
in
the
Text
;
the
Greatness
and
Brightness
of
his
Light
in
the
former
words
:
I
am
the
Light
of
the
world
.
And
the
Communication
of
that
Light
and
the
Benefits
of
it
to
all
his
Followers
,
in
the
latter
words
:
He
that
followeth
me
shall
not
walk
in
darkness
,
but
shall
have
the
Light
of
Life
.
A
great
and
eminent
Character
indeed
to
be
the
Light
of
the
world
;
and
which
can
be
verified
of
none
but
that
Messias
,
who
was
to
enlighten
the
World
.
Yet
a
Character
so
exactly
agreeing
to
our
Lord
,
that
if
there
were
no
other
Arguments
to
prove
him
the
true
Messias
,
this
alone
might
Evince
it
.
The
Properties
and
Benefits
of
Light
are
to
dispel
Darkness
,
and
to
enlighten
the
World
,
whereby
Men
and
other
Creatures
may
be
directed
in
their
Motions
and
Actions
.
This
our
Lord
hath
in
a
most
perfect
manner
performed
to
the
intellectual
World
,
the
Soul
of
Man
;
and
thereby
approved
himself
the
true
Light
of
the
World
;
and
abundantly
satisfied
those
ancient
Prophesies
,
which
went
before
concerning
him
;
that
he
should
confer
an
extraordinary
Light
upon
Mankind
,
dispel
the
Darkness
under
which
they
laboured
,
and
introduce
a
Glorious
state
of
Light
.
He
was
of
old
prefigured
by
the
Name
of
a
Star
,
which
should
arise
in
Jacob
▪
But
afterwards
by
more
full
and
ample
Significations
,
Isa
▪
XLIX
.
6.
He
is
Promised
to
be
given
for
a
Light
to
the
Gentiles
.
A
Prophecy
renewed
by
Old
Simeon
,
Luk.
II.
32.
when
at
his
Presentation
in
the
Temple
he
foretold
,
he
should
be
a
Light
to
lighten
the
Gentiles
.
A
Promise
made
in
more
than
one
place
of
the
Old
Testament
.
For
we
read
also
in
the
XLII
.
of
Isa.
I
the
Lord
have
called
thee
in
righteousness
;
and
will
give
thee
for
a
covenant
of
the
people
,
for
a
Light
of
the
Gentiles
,
to
open
the
blind
eyes
.
And
in
the
LX.
Ch.
Arise
,
shine
;
for
thy
Light
is
come
;
and
the
Glory
of
the
Lord
is
risen
upon
thee
.
And
the
Gentiles
,
shall
come
to
thy
Light
,
and
Kings
to
the
brightness
of
thy
rising
.
And
of
the
times
of
the
Messias
it
is
foretold
by
the
same
Prophet
,
XXX
.
26.
Moreover
the
Light
of
the
Moon
shall
be
as
the
Light
of
the
Sun
;
and
the
Light
of
the
Sun
shall
be
seven
fold
as
the
light
of
seven
days
,
in
the
day
that
the
Lord
bindeth
up
the
breach
of
his
people
,
and
healeth
the
stroke
of
their
wound
,
and
LX.
19.
The
Sun
shall
be
no
more
thy
Light
by
day
;
neither
for
brightness
shall
the
Moon
give
Light
unto
thee
;
but
the
Lord
shall
be
unto
thee
an
everlasting
Light
,
and
thy
God
the
Glory
.
And
as
the
Effect
of
all
this
,
IX
.
2.
The
people
,
which
sate
in
darkness
,
saw
great
Light
;
and
to
them
which
sate
in
the
region
and
shadow
of
death
,
Light
is
sprung
up
:
Which
Prophecy
St.
Matthew
observeth
to
have
been
exactly
fulfilled
by
our
Saviour
,
in
the
IV.
16.
of
his
Gospel
.
After
so
many
Magnificent
Prophesies
concerning
the
extraordinary
Light
to
be
brought
into
the
World
by
the
Messias
;
we
cannot
but
raise
our
Apprehensions
,
and
expect
somewhat
more
than
humane
Knowledge
to
be
communicated
by
him
to
the
World
,
somewhat
more
than
humane
Light
to
be
dispensed
by
him
.
Nor
shall
we
be
deceived
in
our
Expectations
;
the
Light
communicated
by
our
Lord
to
the
World
is
so
universal
in
the
extent
,
so
resplendent
in
the
Nature
,
so
constant
in
the
Duration
of
it
;
that
it
in
no
ways
falls
short
of
those
Glorious
Predictions
,
which
went
before
concerning
it
;
and
justly
gives
to
our
Lord
the
Author
and
Conveyer
of
it
,
the
Title
of
the
Light
of
the
World
:
This
will
appear
evidently
;
if
we
consider
either
,
-
I.
The
Doctrine
:
Or
-
II.
The
Example
of
Christ
:
Upon
both
which
Accounts
he
was
the
Light
of
the
World
.
I.
Then
,
the
Doctrine
of
Christ
gave
Light
unto
the
World
,
by
removing
the
Errors
of
it
,
and
teaching
it
the
Rules
of
Truth
,
which
might
point
out
the
way
to
Happiness
.
To
conceive
the
better
the
happy
Effects
of
the
Doctrines
of
Christ
,
let
us
take
a
view
of
the
state
of
the
World
at
that
time
;
and
we
shall
find
;
as
in
the
beginning
,
Darkness
to
have
over-spread
the
face
of
the
Earth
.
A
very
small
part
of
Mankind
enjoyed
the
benefit
of
Revelation
;
and
even
they
had
corrupted
and
almost
effaced
the
Divine
Truths
revealed
to
them
,
by
false
Glosses
and
gross
Interpretations
;
they
had
forsaken
the
weightier
Matters
of
the
Law
;
and
even
those
who
were
most
Conscientious
among
them
,
busied
themselves
wholly
in
observing
such
trivial
Ceremonies
,
as
themselves
had
for
the
most
part
formed
by
mistaken
Interpretations
.
But
the
infinitely
greater
part
of
Mankind
lived
as
without
God
in
the
Word
.
They
had
intirely
lost
those
revealed
Notions
,
which
were
delivered
to
their
Fore-fathers
,
immediately
after
the
Deluge
;
and
the
natural
Notions
of
Religion
they
had
so
far
corrupted
;
that
their
Worship
was
downright
Impiety
,
and
all
their
religious
Actions
,
so
many
gross
Superstitions
.
In
the
far
greater
part
of
the
World
,
all
Notions
of
Morality
and
a
Natural
Law
were
intirely
lost
;
and
it
was
a
brutish
Fear
only
,
which
kept
up
any
sort
of
Religion
among
them
:
Which
after
all
was
such
a
Religion
,
as
was
their
greatest
Crime
;
being
no
other
than
a
most
stupid
Idolatry
.
In
the
more
polite
part
of
the
World
,
which
retained
Civility
and
pretended
to
Letters
;
the
natural
Law
indeed
was
kept
up
among
the
more
Learned
of
them
;
but
even
by
them
so
mistaken
and
corrupted
,
that
they
allowed
as
lawful
the
Practice
of
some
enormous
Vices
;
which
to
convince
of
unlawfulness
needed
no
more
than
to
consult
the
common
Reason
of
Mankind
;
as
Fornication
,
Sodomy
,
practising
the
idolatrous
Worship
of
the
Country
,
although
at
the
same
time
convinced
of
the
Folly
of
it
;
Self-murder
,
and
many
other
Vices
,
which
the
most
refined
of
their
Philosophers
defended
to
be
lawful
.
As
for
the
common
People
,
their
Notions
of
God
were
such
as
the
publick
Religion
of
the
Country
infused
into
them
;
the
most
vile
and
unworthy
of
a
Deity
which
can
be
imagined
,
such
as
patronized
all
the
Crimes
they
could
commit
,
provided
they
violated
not
the
Laws
of
their
Country
.
For
by
these
Corruptions
no
Notion
of
Morality
was
left
among
them
,
nor
any
other
distinction
of
Good
and
Evil
,
than
what
the
Laws
of
their
Country
imprinted
in
them
.
They
could
not
but
imagine
that
such
Actions
were
good
in
their
own
Nature
,
which
their
chief
Gods
had
practised
;
altho'
their
inconvenience
to
the
publick
had
caused
them
to
be
forbidden
.
In
a
word
conceive
a
People
ignorant
both
of
God
and
their
own
Nature
;
desirous
of
Happiness
,
but
knowing
not
where
to
find
it
,
and
pursuing
methods
directly
contrary
to
it
;
groping
in
Darkness
,
without
the
least
ray
of
Light
;
and
such
was
the
state
of
the
World
at
that
time
.
To
rescue
the
World
from
this
miserable
Darkness
,
to
restore
Light
to
the
minds
of
Men
,
was
a
noble
undertaking
,
and
worthy
the
Son
of
God
:
an
undertaking
,
which
as
it
could
be
performed
by
none
but
the
Son
of
God
;
so
was
it
most
happily
effected
by
him
.
He
saith
of
himself
that
he
came
a
Light
into
the
World
;
that
whosoever
believeth
on
him
should
not
abide
in
darkness
,
John
XII
.
46.
His
Design
was
to
deliver
us
from
the
power
of
darkness
;
as
the
Apostle
assures
us
,
Coloss.
I.
13.
A
Design
first
begun
by
himself
in
Person
,
and
afterwards
carried
on
by
the
Apostles
and
their
Successors
to
this
day
,
by
his
Command
and
through
his
Power
:
whom
he
sent
(
as
St.
Paul
describes
his
Commission
,
Acts
XXVI
.
18.
To
open
the
eyes
(
of
the
Gentiles
or
the
ignorant
)
and
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
.
Himself
,
while
conversant
on
Earth
,
busied
himself
in
nothing
more
than
in
detecting
the
false
Explications
of
the
Moral
part
of
the
Jewish
Law
,
which
was
of
equal
Obligation
to
all
Mankind
;
in
discovering
the
Corruptions
of
it
,
and
restoring
it
to
its
Primitive
Integrity
.
And
not
content
only
to
discover
the
Errors
of
the
World
(
as
it
was
commonly
objected
to
the
Heathen
Philosophers
,
that
they
could
easily
overthrow
the
Opinions
of
one
another
,
but
could
establish
no
Truth
in
the
room
of
them
)
he
plainly
revealed
their
whole
Duty
to
them
;
taught
them
even
the
Principles
of
the
Moral
Law
,
that
so
Men
might
no
more
be
subject
to
mistake
in
it
.
To
this
he
added
the
Revelation
of
the
whole
Will
of
God
,
which
concerns
either
the
Rewards
or
Punishments
annexed
to
this
Law
,
which
might
reinforce
the
Practice
of
it
;
or
the
future
Felicity
of
Man
to
be
obtained
by
the
Observation
of
it
;
or
the
means
of
Pardon
in
Case
of
the
Violation
of
it
.
Nor
was
this
Light
to
be
confined
to
a
Corner
,
to
be
appropriated
to
a
few
;
it
was
to
be
made
truly
the
Light
of
the
World
,
to
be
communicated
to
all
,
to
be
continued
to
the
end
of
the
World
.
The
easiness
and
simplicity
of
it
adapted
to
the
Capacity
and
Practice
of
all
Men
,
fitted
it
for
such
an
universal
Communicaon
.
And
that
it
should
be
actually
communicated
,
he
abundantly
provided
by
proclaiming
it
himself
to
all
while
on
Earth
;
by
establishing
a
numerous
Order
of
Disciples
,
who
should
propagate
it
successively
to
the
end
of
the
World
;
by
inspiring
Holy
Writers
to
commit
it
plainly
and
intirely
to
writing
;
by
founding
a
Church
,
the
Members
of
which
should
by
certain
solemn
Rites
or
Sacraments
oblige
themselves
to
the
Practice
of
it
;
by
contriving
the
Discipline
and
Government
of
this
Church
in
such
a
manner
as
might
best
tend
to
the
perpetual
Continuation
and
Propagation
of
this
Light
once
delivered
.
When
therefore
by
these
means
in
a
few
Centuries
almost
all
the
known
World
was
delivered
from
the
Power
of
darkness
,
freed
from
its
ancient
Errors
,
and
received
the
Truth
:
when
a
considerable
part
of
the
World
still
continues
to
enjoy
the
same
Benefits
,
Freedom
from
the
darkness
of
Ignorance
in
Divine
Matters
,
and
an
exact
Knowledge
both
of
the
Nature
of
God
,
as
far
as
relates
to
us
,
our
Duty
to
him
,
and
way
to
Happiness
;
may
we
not
justly
conclude
all
the
Glorious
Prophesies
concerning
the
happy
times
of
the
Messias
,
and
the
Light
to
be
conferred
on
the
World
by
him
,
to
have
been
exactly
completed
in
our
Lord
;
and
that
in
removing
the
Ignorance
of
Mankind
,
and
restoring
and
increasing
the
Knowledge
of
truth
among
Men
,
he
was
in
an
eminent
manner
the
Light
of
the
World
.
And
so
pure
and
unspotted
,
as
well
as
clear
and
bright
,
is
this
light
communicated
by
Christ
unto
the
World
;
so
exactly
conformable
to
all
the
first
Principles
of
Truth
and
Reason
imprinted
in
the
Souls
of
Men
,
or
to
be
deduced
thence
;
that
a
more
clear
Argument
of
the
Truth
of
the
Christian
Religion
cannot
be
conceived
or
desired
.
A
Reflection
,
which
may
be
worth
our
Consideration
a
while
,
as
being
no
small
Confirmation
of
the
Excellency
of
that
Light
,
of
which
we
now
treat
.
It
is
impossible
to
conceive
,
that
a
Person
devoid
of
all
acquired
Learning
,
as
our
Lord
confessedly
was
,
should
in
an
Age
over-run
with
universal
Errors
teach
and
deliver
an
entire
System
of
Doctrine
and
Rule
of
Life
,
without
the
least
Error
,
if
he
had
not
been
directed
by
a
Divine
Power
,
and
really
acted
by
that
Divine
Commission
which
he
pretended
.
It
might
perhaps
have
been
accounted
possible
,
if
he
had
been
brought
up
at
the
feet
of
Gamaliel
,
instructed
in
all
the
Learning
of
the
Age
;
altho'
even
in
that
Case
,
it
would
have
been
very
hardly
possible
,
when
the
learned
Men
among
the
Jews
are
all
known
at
that
time
to
have
been
involved
in
so
many
Errors
;
and
how
grosly
the
learned
Men
among
the
Gentiles
erred
in
the
Rules
of
natural
Religion
we
before
instanced
;
and
that
any
one
Man
should
after
the
Reception
of
his
Education
,
from
these
very
Erroneous
Doctors
,
happily
discover
all
the
Errors
both
of
Jews
and
Gentiles
,
and
find
out
the
exact
Truth
in
all
Questions
of
Morality
and
Religion
,
without
the
least
mixture
of
Error
or
Mistake
,
seems
a
Matter
wholly
incredible
.
But
that
a
Person
devoid
of
all
Learning
and
external
Helps
should
effect
it
,
is
wholly
impossible
.
Now
it
is
most
certain
,
that
in
the
whole
System
of
Christian
Religion
,
and
among
all
the
Rules
of
Life
,
as
delivered
by
Christ
and
contained
in
his
Gospel
,
not
the
least
Flaw
or
Error
could
ever
be
found
by
all
the
Adversaries
of
it
.
Or
if
we
trust
not
them
,
let
every
Mans
Reason
be
his
Judge
.
Let
him
view
all
the
Commands
of
Christ
,
and
see
if
he
can
find
any
thing
contrary
to
Reason
,
any
thing
unworthy
either
of
God
or
Man
.
An
invincible
Argument
,
that
the
Author
of
it
proceeded
by
a
Divine
Commission
,
and
derived
his
Knowledge
from
a
supernatural
Revelation
.
It
may
not
be
amiss
in
a
few
words
to
carry
this
Argument
a
little
higher
,
and
apply
it
to
the
Religion
of
the
Jews
,
before
the
coming
of
our
Lord
.
Where
if
we
think
rationally
,
we
shall
find
it
absolutely
impossible
,
that
a
People
so
barbarous
as
they
were
in
the
beginning
,
so
devoid
of
all
Assistances
of
Arts
and
Sciences
in
the
whole
Succession
of
their
Government
,
should
form
such
just
and
noble
Notions
of
a
Deity
,
contrive
a
Religion
without
any
mixture
of
Sin
or
Idolatry
;
unless
they
had
been
directed
by
God
himself
.
View
all
the
Nations
round
about
,
and
you
shall
find
them
drowned
in
gross
Ignorance
and
Idolatry
.
And
then
enquire
if
any
other
Cause
of
this
so
great
difference
can
be
assigned
.
Compare
their
Hymns
formed
in
Honour
of
God
,
and
Books
treating
concerning
the
Nature
of
him
,
now
comprised
in
the
Old
Testament
,
with
the
Compositions
formed
by
the
Grecians
or
any
other
Learned
Heathen
Nation
in
Honour
of
their
Gods
,
and
with
their
Theological
Writings
;
you
will
find
the
first
to
contain
just
and
noble
Thoughts
of
God
;
true
Judgments
concerning
the
Relation
between
God
and
Man
;
nothing
which
is
not
agreeable
to
the
Honour
and
Majesty
of
God
;
nothing
,
which
is
not
exactly
true
.
Whereas
in
the
other
,
you
shall
discover
every
where
either
childish
or
impious
Notions
of
God
,
nothing
answerable
to
his
Majesty
,
and
little
agreeable
to
Truth
.
A
difference
which
can
never
be
accounted
for
,
but
by
acknowledging
the
former
to
have
proceeded
from
a
Divine
Direction
and
Inspiration
.
So
clear
and
undeniable
is
the
force
of
Light
,
that
it
discovers
it self
where-ever
it
Acts
;
it
cannot
be
hid
,
dissembled
or
stifled
;
and
according
to
our
Saviour's
own
Comparison
,
like
a
City
placed
upon
a
Hill
,
appeareth
at
a
distance
,
giving
direction
to
all
far
and
near
.
And
thus
our
Saviour
was
also
the
Light
of
the
World
,
upon
the
account
of
the
Exemplariness
of
his
Life
.
In
which
Respect
he
tells
his
Disciples
that
they
are
the
Light
of
the
World
,
Matth.
V.
14.
giving
Direction
to
Mankind
in
the
practice
of
their
Duty
,
by
that
eminent
Vertue
which
shone
forth
in
them
,
and
could
not
but
be
observed
by
all
Men.
And
of
himself
,
John
IX
.
5.
As
long
as
I
am
in
the
World
,
I
am
the
Light
of
the
World
.
Not
that
he
was
wholly
to
cease
to
be
the
Light
of
the
World
,
even
after
he
should
be
removed
from
it
:
For
both
his
Doctrine
,
and
the
Report
of
his
Example
were
to
enlighten
the
World
to
all
Ages
;
but
in
the
latter
Respect
,
that
of
his
Example
;
the
Efficacy
of
it
would
decrease
upon
his
removal
from
the
Earth
,
inasmuch
as
the
Sight
moveth
more
than
the
Fame
of
an
illustrious
Example
.
An
Example
indeed
so
eminent
,
that
whether
seen
or
heard
it
was
a
Light
to
all
Mankind
;
so
resplendent
and
remarkable
,
that
as
the
Light
,
it
struck
the
Eyes
of
all
Men
,
and
could
not
but
be
taken
Notice
of
;
so
just
and
adequate
,
that
it
included
the
whole
Duty
of
Man
in
its
utmost
Perfection
;
and
as
the
Light
,
directed
Men
in
the
right
way
.
His
Doctrine
was
the
most
exact
System
of
all
Moral
and
Divine
Vertues
,
that
ever
was
proposed
to
the
World
.
And
in
all
this
System
there
is
no
one
Vertue
,
which
himself
possessed
and
exercised
not
in
the
most
perfect
manner
.
All
that
Piety
,
Temperance
,
Meekness
and
Charity
,
which
he
prescribed
to
his
Followers
,
himself
practised
in
the
whole
Course
of
his
Life
.
And
that
in
a
Degree
which
other
Men
cannot
hope
to
attain
to
,
without
any
interruption
of
Vice
or
Imperfection
.
Such
an
Example
might
well
be
termed
the
Light
of
the
World
;
in
which
alone
,
if
all
Rules
of
Piety
,
if
all
Notions
of
good
were
lost
among
Men
,
they
might
be
entirely
recovered
:
And
not
only
illustrious
in
it self
,
but
also
industriously
made
so
to
all
Mankind
by
a
studious
Communication
of
the
Knowledge
of
it
.
For
this
Purpose
it
was
at
first
acted
in
the
Cities
,
in
the
solemn
Feasts
,
and
in
the
publick
Places
of
Judea
;
not
in
a
Desert
or
in
a
Cell
,
not
spent
in
a
solitary
Retirement
or
known
to
few
.
And
after
that
,
the
History
of
it
was
by
the
wise
Direction
of
the
Holy
Spirit
committed
to
Writing
;
whereby
the
knowledge
of
it
might
be
conveyed
to
all
Ages
and
Nations
;
and
that
Light
which
first
arose
and
shone
in
a
small
Corner
of
the
World
,
might
be
diffused
through
the
Universe
,
and
become
a
general
and
eternal
Standard
of
Duty
to
all
Mankind
.
The
Second
thing
proposed
to
be
spoken
to
were
the
Benefits
,
which
this
Light
should
conferr
upon
the
World
,
by
the
Communication
of
it
:
Which
our
Lord
expresseth
in
the
latter
part
of
the
Verse
,
He
that
followeth
me
▪
walketh
not
in
darkness
,
but
shall
have
the
Light
of
Life
.
And
this
is
but
a
natural
Consequence
;
for
if
the
Light
,
which
Christ
communicated
to
the
World
by
his
Doctrine
and
Example
,
were
so
illustrious
,
as
we
before
described
;
it
was
impossible
that
any
Man
,
who
obtained
the
Knowledge
of
the
one
,
or
imitated
the
other
,
should
still
continue
in
Darkness
,
in
the
same
Ignorance
and
Error
,
in
which
he
was
before
involved
.
He
had
thereby
his
Mistakes
removed
,
the
measure
of
his
Duty
ascertained
to
him
,
and
the
Knowledge
of
saving
Truth
conveyed
to
him
;
which
was
the
thing
our
Lord
chiefly
intended
in
these
Words
;
where
he
speaks
of
the
Perfection
of
all
necessary
Knowledge
of
Divine
Matters
,
which
he
would
communicate
to
those
who
should
put
themselves
under
his
Discipline
.
But
then
,
there
is
another
easie
and
practical
Sense
of
the
words
which
may
be
of
more
use
to
us
.
Light
and
Darkness
in
Scripture
do
most
frequently
signifie
those
two
contrary
States
of
Life
,
which
ought
to
be
led
by
the
Professors
of
the
Gospel
,
which
enjoyed
the
Benefit
of
this
revealed
Light
;
and
which
was
wont
to
be
led
by
those
who
formerly
lived
or
still
continued
in
the
Darkness
of
Gentilism
.
Hence
in
the
New
Testament
,
the
Disciples
of
the
Christian
Religion
are
often
called
the
Children
of
light
;
and
that
State
of
Sin
and
Error
,
from
which
they
were
converted
,
expressed
by
Darkness
,
as
Ephes.
V.
8.
Ye
were
sometimes
darkness
,
but
now
are
ye
light
;
walk
as
the
Children
of
light
;
and
in
many
other
places
.
And
all
Sin
is
called
the
work
of
Darkness
,
as
Rom.
XIII
.
12.
Let
us
cast
off
the
works
of
Darkness
;
and
Ephes.
V.
11.
Have
no
fellowship
with
the
unfruitful
works
of
Darkness
.
Our
Lord
therefore
in
this
place
teacheth
us
;
that
his
true
Disciples
,
they
who
followed
the
Conduct
of
his
Light
,
walked
in
the
right
way
,
cast
off
the
works
of
Darkness
,
and
were
directed
into
,
and
followed
the
path
,
which
leadeth
unto
Life
.
Many
Sins
to
which
they
were
before
subject
,
were
the
effect
of
their
Ignorance
;
occasioned
by
the
Darkness
of
their
Mind
.
They
knew
them
not
to
be
Sins
.
Their
Judgment
,
which
is
the
natural
Light
of
Man
,
could
not
direct
the
Will
aright
,
or
betrayed
it
to
a
wrong
Choice
;
even
when
it
was
disposed
aright
,
and
as
Reason
Wills
,
resolved
to
follow
the
Direction
of
the
Judgme●t
.
A
miserable
State
indeed
,
when
Men
were
willing
to
perform
their
Duty
,
and
knew
it
not
.
The
unhappiness
of
which
our
Lord
fitly
describeth
,
Matth.
VI.
23.
If
therefore
the
light
that
is
in
thee
be
darkness
;
(
if
thy
Judgment
be
corrupted
with
Error
or
Ignorance
of
thy
Duty
;
)
how
great
is
that
darkness
?
From
this
unhappiness
our
Saviour
fully
freed
his
Disciples
,
by
teaching
them
all
necessary
Truth
,
by
informing
their
Judgment
,
by
setting
their
Duty
in
a
full
Light
;
whereby
if
they
would
use
any
ordinary
Diligence
,
they
could
not
mistake
in
the
Knowledge
and
Practice
of
it
.
Further
,
these
works
of
Darknses
,
even
among
the
Gentiles
,
much
less
among
Christians
,
proceeded
not
always
from
the
defect
of
Judgment
,
from
the
Ignorance
of
Duty
;
but
more
ordinarily
from
the
Corruption
of
the
Will
were
acted
against
the
Dictates
of
Conscience
,
and
known
to
be
Sins
while
acted
:
Yet
fitly
called
the
works
of
Darkness
,
because
(
as
our
Lord
told
Nicodemus
,
John
III.
20.
)
Every
one
that
doth
evil
hateth
the
Light
,
neither
cometh
to
the
Light
,
least
his
deeds
should
be
reproved
.
There
is
a
natural
Detestation
of
Sin
,
when
known
to
be
such
,
in
all
Men
;
which
maketh
the
most
profligate
,
Men
desire
their
Sins
may
be
concealed
from
the
knowledge
of
others
;
not
considering
perhaps
(
as
they
seldom
give
themselves
time
to
consider
)
that
they
cannot
escape
the
knowledge
of
God
.
This
Corruption
of
the
Will
,
which
occasions
such
works
of
Darkness
,
Christ
hath
also
provided
for
and
removed
,
by
proposing
such
Arguments
of
Reward
and
Punishment
,
as
if
seriously
reflected
on
,
cannot
fail
to
perswade
;
by
rectifying
the
Judgment
,
and
thereby
influencing
the
Will.
For
besides
the
external
Arguments
of
our
Obligation
to
God
,
and
our
own
Interest
concerned
in
it
;
every
part
of
our
Duty
,
when
rightly
understood
,
carrieth
internal
and
powerful
Arguments
of
Perswasion
with
it
.
Further
,
this
Sentence
of
Christ
may
be
of
use
to
us
,
to
the
discovering
the
true
Followers
of
Christ
,
and
to
the
making
a
right
Estimate
of
our
own
as
well
as
others
Relation
to
Christ
.
For
as
he
that
followeth
this
Light
,
cannot
walk
in
Darkness
,
so
it
is
impossible
that
he
who
walketh
in
Darkness
should
follow
this
Light
.
It
was
formerly
the
Condemnation
of
the
Jews
;
that
Light
came
into
the
World
,
and
Men
loved
darkness
rather
than
light
,
because
their
deeds
were
evil
.
They
retained
their
Infidelity
,
and
rejected
the
Doctrine
of
Christ
,
because
contrary
to
their
beloved
Lusts
and
Vices
.
And
it
is
now
the
Condemnation
of
as
many
Christians
,
that
professing
to
follow
the
Light
,
they
still
walk
in
Darkness
;
that
in
the
midst
of
all
that
Knowledge
,
which
by
Christianity
is
conferred
to
them
,
they
practise
the
same
Vices
,
which
the
Gentiles
and
Infidels
were
guilty
of
,
betrayed
to
them
by
their
Ignorance
and
Blindness
:
who
nevertheless
call
themselves
the
Sons
of
Light
,
pretend
to
be
the
Disciples
of
the
Author
of
it
,
and
to
have
a
near
Relation
to
him
.
Of
such
St.
John
hath
pronounced
,
1
John
I.
6.
If
we
say
that
we
have
fellowship
with
him
,
and
walk
in
darkness
,
we
lie
and
do
not
the
truth
.
And
indeed
if
the
Light
of
Heaven
was
not
intended
only
to
gaze
upon
,
and
please
the
Eyes
of
Men
;
if
much
less
the
Light
of
the
Soul
,
the
Doctrine
and
Truth
revealed
by
Christ
,
was
not
intended
merely
to
promote
the
Speculations
,
and
gratifie
the
Fancies
of
Men
;
if
a
rational
and
vertuous
Conduct
of
Life
be
the
natural
Effect
of
a
sound
Judgment
and
accurate
Knowledge
of
Duty
,
and
the
Arguments
enforcing
it
;
it
is
but
a
natural
Consequence
that
this
Light
,
wheresoever
it
is
found
,
should
exert
and
discover
it self
in
Actions
conformable
to
it
.
But
it
is
absurd
to
pretend
that
Light
hath
there
any
influence
,
where
the
works
of
Darkness
are
performed
;
or
that
two
such
Contraries
can
consist
together
.
Let
us
rather
give
thanks
to
God
,
who
hath
sent
this
Glorious
Light
into
the
World
;
and
then
hath
called
us
out
of
darkness
into
this
marvellous
light
;
hath
rescued
us
from
the
former
Darkness
and
Ignorance
,
and
clearly
revealed
to
us
all
necessary
Truths
.
Let
us
secure
to
our selves
,
and
improve
the
Benefits
of
this
Light
,
by
invariably
following
the
Directions
of
it
;
so
shall
it
become
to
us
(
what
our
Lord
promiseth
in
the
Text
)
the
Light
of
Life
.
The
Eleventh
SERMON
.
Preach'd
on
the
9th
.
of
Febr.
1689/90.
At
LAMBETH
CHAPEL
.
1
Peter
IV.
18.
And
if
the
Righteous
scarcely
be
saved
,
where
shall
the
ungodly
and
the
Sinner
appear
?
THAT
Christianity
is
no
lazy
Profession
,
that
the
Acquisition
of
Salvation
is
no
easie
Undertaking
,
our
Lord
hath
endeavoured
to
convince
us
,
by
those
many
Precepts
of
watching
and
constant
Preparation
to
receive
him
,
whensoever
he
should
call
us
to
Judgment
;
by
those
many
Parables
,
which
tend
to
the
same
Design
;
by
those
frequent
Predictions
of
Persecutions
,
Hatred
and
Tribulation
,
which
should
attend
his
faithful
Disciples
.
But
in
no
place
are
we
pressed
to
Vigilance
and
Diligence
by
a
more
cogent
Argument
than
in
these
words
,
which
reach
all
sorts
of
Men
,
both
those
who
earnestly
desire
and
pursue
Salvation
;
and
those
who
either
not
desire
it
,
or
with
the
desire
of
it
retain
those
Sins
,
which
are
manifestly
Destructive
of
it
.
To
increase
the
Diligence
of
the
former
,
they
are
told
,
that
the
Righteous
,
are
not
without
extreme
Difficulty
,
are
scarcely
saved
.
And
to
confound
the
vain
hopes
of
the
latter
,
or
force
them
to
change
their
vicious
Course
of
Life
,
if
they
will
with
any
appearance
of
Success
continue
their
Desire
of
Happiness
,
they
are
assured
that
even
the
Righteous
are
but
hardly
saved
;
and
then
certainly
no
Hopes
of
Salvation
can
be
left
for
them
.
To
enforce
this
Argument
upon
each
sort
of
Men
,
is
the
Design
of
the
words
in
the
Text
;
and
shall
be
also
of
my
Discourse
.
I.
Then
,
of
the
Difficulty
of
Salvation
even
to
the
Righteous
,
with
the
Reasons
and
the
Justice
of
it
.
The
Reasons
of
it
were
many
of
them
peculiar
to
the
Christians
of
that
time
,
when
St.
Peter
writ
,
and
affect
not
us
.
Others
are
peculiar
to
us
,
and
concerned
not
them
;
and
many
common
to
both
.
I
begin
with
th●
first
;
the
Knowledge
of
which
will
also
shew
the
occasion
and
dependance
of
the
Text
and
Context
.
1.
Of
the
Difficulties
peculiar
to
the
Christians
of
those
times
.
The
Principal
intended
by
the
Apostle
in
this
place
,
was
the
Persecution
to
be
brought
upon
them
,
by
the
Jews
and
other
Enemies
of
Christianity
.
He
had
prepared
them
for
the
patient
enduring
of
this
Persecution
,
both
in
this
and
in
the
precedent
Chapter
,
by
the
Prediction
of
it
,
by
the
Example
of
Christ
,
by
the
Promise
of
Reward
,
by
the
certainty
of
Revenge
to
be
executed
by
God
upon
their
Persecutors
:
calls
it
a
fiery
Tryal
in
the
12th
.
Verse
;
tells
them
in
the
16th
.
Verse
,
that
it
should
be
raised
against
them
for
this
very
Reason
,
that
they
were
Christians
;
subjoyns
in
the
17th
.
Verse
,
for
the
time
is
come
,
that
Judgment
must
begin
at
the
house
of
God
.
The
time
now
drew
near
,
that
the
Predictions
of
Christ
concerning
the
Destruction
of
the
Jews
were
to
be
accomplished
.
But
our
Lord
had
also
foretold
in
the
XIII
.
Chap.
of
St.
Matthew
,
and
the
XXI
.
of
St.
Luke
,
that
this
Destruction
of
the
Jews
should
be
preceded
by
a
fierce
Persecution
of
the
Christians
,
who
should
be
hated
by
all
Men
for
his
names
sake
;
should
be
betrayed
by
their
nearest
Relations
through
a
blind
Zeal
;
driven
from
one
City
to
another
,
delivered
up
to
be
afflicted
and
killed
:
an
Affliction
so
great
,
as
never
was
since
the
beginning
of
the
World
,
no
nor
ever
shall
be
;
as
himself
saith
,
Matth.
XXIV
.
21.
Insomuch
as
many
should
be
offended
,
and
Apostatize
from
the
Faith
;
and
if
God
did
not
in
Mercy
shorten
those
days
,
an
universal
Defection
might
possible
ensue
.
This
was
that
Judgment
then
,
which
St.
Peter
saith
should
begin
at
the
house
of
God
;
should
cause
that
the
Righteous
should
scarcely
be
saved
;
should
shock
their
Faith
,
and
almost
extinguish
their
Hope
;
or
if
both
Faith
and
Hope
continued
,
should
tempt
them
to
prefer
the
ease
and
quiet
of
the
World
to
them
both
.
Men
are
apt
to
distrust
the
Providence
,
and
sometimes
even
to
disbelieve
the
Being
of
God
,
when
they
see
wickedness
Triumphant
in
the
World
,
Injustice
unpunished
,
and
Innocence
oppressed
,
without
any
extraordinary
Interposition
or
apparent
regard
of
God
.
This
Argument
hath
made
all
the
Atheists
of
former
and
latter
Ages
;
and
when
it
was
so
signally
visible
,
as
in
those
dreadful
Times
,
we
cannot
wonder
,
that
it
should
stagger
the
Faith
of
many
.
In
taking
that
Profession
on
them
,
they
believed
themselves
to
be
,
and
were
indeed
the
Elect
of
God
;
chosen
out
of
the
rest
of
Mankind
to
receive
the
peculiar
Favours
of
God
.
When
upon
their
first
Entrance
instead
of
present
Advantages
,
they
were
encountred
with
all
the
Miseries
and
Afflictions
,
which
a
subtle
and
powerful
Enemy
could
bring
upon
them
:
Such
Discouragements
could
not
but
deterr
from
the
Prosecution
of
their
Duty
many
of
these
new
Converts
,
who
by
their
Education
and
preconceived
Opinions
were
ill
prepared
to
withstand
such
fierce
Assaults
.
The
Jews
having
been
brought
up
in
Expectation
of
temporal
Rewards
and
a
powerful
Messias
,
who
far
from
the
subjecting
them
to
their
Enemies
,
should
put
the
whole
world
under
their
Command
:
And
the
Gentiles
having
been
wont
freely
to
indulge
themselves
in
all
the
Satisfactions
of
Sense
and
Pleasure
:
To
bring
off
the
one
from
these
Prejudices
,
and
the
other
from
this
Ease
and
Luxury
,
to
follow
a
Crucified
Saviour
,
not
only
in
the
belief
of
his
Doctrines
,
but
also
in
the
imitation
of
his
Sufferings
;
to
exchange
the
Pleasures
of
the
World
,
and
the
Hopes
of
earthly
Happiness
,
for
all
those
Calamities
,
which
our
Lord
foretold
,
and
daily
experience
did
then
confirm
,
to
be
a
necessary
Consequence
of
belief
in
him
;
must
certainly
have
been
such
a
Difficulty
,
as
could
be
surmounted
but
by
few
.
If
we
should
even
remove
those
Disadvantages
of
Education
and
Custom
,
and
suppose
a
serious
belief
of
the
Doctrine
and
the
Promises
of
Christ
,
an
earnest
desire
of
Salvation
,
and
an
hearty
Endeavour
to
attain
it
;
yet
are
we
not
secured
against
the
force
of
such
violent
Temptations
,
as
are
the
Effects
of
a
Persecution
.
It
is
not
every
Man
,
not
an
ordinary
Soul
,
that
can
surmount
the
Fears
of
Death
,
and
without
Astonishment
await
the
Execution
;
when
the
renouncing
of
a
mere
Opinion
,
of
an
invisible
Interest
can
prevent
it
.
It
is
a
Resolution
of
a
far
higher
Nature
,
than
what
the
World
generally
accounteth
Courage
;
which
is
commonly
no
more
than
the
effect
of
Passion
,
and
is
still
maintained
by
the
Hopes
of
Success
,
and
the
Prospect
of
some
visible
Interest
.
When
therefore
,
the
Professors
of
Christianity
retained
their
Faith
with
the
universal
Hatred
of
all
Men
,
with
the
probable
Loss
of
their
Fortunes
,
and
even
of
their
Lives
,
as
it
was
highly
generous
,
so
it
was
extremely
difficult
to
retain
a
good
Conscience
,
and
therewith
the
Hopes
of
Salvation
.
This
was
a
Difficulty
indeed
so
great
,
that
your
own
Imagination
will
amplifie
it
more
than
any
words
I
can
use
for
that
Purpose
.
If
it
seem
strange
to
us
,
that
God
should
suffer
his
chosen
Servants
to
be
thus
afflicted
and
exposed
to
the
Insults
of
wicked
Men
;
we
must
reflect
upon
the
Condition
of
those
Christians
,
before
they
entred
upon
the
Profession
of
Christianity
:
That
the
far
greater
part
of
them
had
spent
their
Lives
in
the
open
Exercise
of
all
those
Sins
,
to
which
the
Temptations
of
the
World
,
the
Flesh
or
the
Devil
could
incite
them
;
and
that
without
any
remorse
of
Conscience
,
or
intervals
of
Piety
.
This
the
Apostle
chargeth
them
with
,
in
the
3d.
Verse
of
this
Chapter
.
It
was
incongruous
to
the
Divine
Justice
,
to
suffer
such
enormous
Sinners
wholly
to
escape
unpunished
;
and
therefore
his
infinite
Wisdom
so
ordered
the
state
of
the
World
,
and
of
the
Church
at
that
time
,
that
they
should
undergo
sharp
Afflictions
and
Persecutions
in
this
Life
;
that
so
without
any
Diminution
of
his
Justice
he
might
receive
them
to
Mercy
in
another
World
.
Not
that
the
most
Glorious
Martyrs
have
been
the
greatest
Sinners
,
or
that
temporal
Calamities
do
always
attend
the
Sins
of
the
Faithful
.
But
as
in
a
general
Persecution
brought
upon
the
Church
for
the
precedent
Sins
of
the
greater
part
of
it
,
it
would
have
been
unreasonable
for
any
particular
Men
,
altho'
not
Partakers
of
the
Sin
,
to
have
requir'd
to
have
been
excused
from
partaking
in
the
general
Calamity
:
So
neither
may
we
flatter
our selves
,
that
we
are
more
righteous
than
those
first
Christians
were
before
their
Conversion
,
for
this
Reason
only
,
because
we
are
not
punished
in
the
same
visible
manner
;
but
ought
rather
to
fear
,
that
a
far
greater
Punishment
is
reserved
to
us
hereafter
;
if
by
a
timely
and
hearty
Repentance
we
prevent
not
the
Execution
of
it
.
This
precedent
sinful
Course
of
Life
was
another
great
Difficulty
to
the
Christians
of
those
days
,
who
had
contracted
before
their
Conversion
long
and
fixed
habits
of
Vice
;
effaced
by
disuse
all
Notions
of
natural
Religion
and
Honesty
;
which
to
restore
could
be
the
work
of
nothing
less
than
an
extraordinary
Diligence
and
Application
.
If
to
these
peculiar
Difficulties
of
those
Times
,
we
add
the
common
Difficulties
of
Christianity
,
we
shall
soon
perceive
what
just
Reason
the
Apostle
had
to
say
,
That
the
Righteous
are
scarcely
saved
.
I
will
not
here
insist
upon
the
Difficulty
of
particular
Duties
,
the
depraved
Nature
of
Man
,
and
the
Solicitations
of
evil
Spirits
,
with
many
other
disadvantages
of
Piety
,
which
we
experience
and
lament
.
That
which
chiefly
deserveth
to
be
considered
,
is
the
spiritual
Nature
,
and
Futurity
of
the
Reward
proposed
by
it
.
Man
,
in
almost
all
the
Actions
of
Life
,
is
inured
to
follow
the
Perceptions
of
Sense
,
which
are
easily
formed
▪
and
affect
the
Mind
without
any
precedent
Preparation
of
it
.
He
is
assured
of
the
Existence
and
certainty
of
those
Objects
,
which
Sense
presenteth
to
him
,
without
entring
into
a
serious
Inquiry
,
or
forming
any
Conclusions
by
the
strength
of
his
own
Understanding
.
Whereas
the
Rewards
proposed
by
Christianity
being
purely
spiritual
,
and
Men
not
put
into
the
present
Possession
of
them
,
they
cannot
obtain
nor
yet
conceive
them
without
a
regular
proceeding
of
Judgment
.
They
must
first
consider
the
Nature
of
God
,
his
Dignity
,
Power
,
and
other
Attributes
;
their
own
dependence
on
him
;
the
Manifestation
of
his
Will
,
and
the
Contrariety
of
their
own
Actions
to
it
;
the
necessity
of
Repentance
;
the
certain
Immortality
of
their
Soul
,
and
the
possible
Immortality
of
their
Body
;
the
assurance
of
both
,
from
him
who
can
perform
it
and
cannot
lie
;
and
the
end
for
which
such
Immortality
shall
be
conferred
;
to
receive
then
the
Reward
or
Punishment
of
the
good
or
bad
Conduct
of
this
Life
.
All
this
must
be
first
considered
and
examined
,
before
any
Conviction
can
be
formed
of
the
truth
of
Christianity
.
And
when
the
Mind
is
thus
convinced
,
there
wants
a
second
Series
of
Thoughts
to
convince
Mankind
,
that
to
embrace
this
Truth
is
their
real
Interest
.
The
Rewards
proposed
by
it
are
chiefly
spiritual
,
they
affect
not
the
Senses
,
nor
strike
the
Imagination
,
by
which
Man
is
wont
to
measure
the
fruition
of
all
Pleasures
.
He
relisheth
but
little
the
Pleasures
and
satisfaction
of
the
Mind
,
he
scarce
knoweth
wherein
they
consist
:
And
that
which
draweth
nearest
to
it
in
this
Life
,
the
Conception
and
Meditation
of
intellectual
Objects
,
he
finds
himself
soon
weary
of
it
,
or
perhaps
is
wholly
unacquainted
with
it
.
And
when
all
these
disadvantages
are
overcome
,
here
is
still
required
another
train
of
Thoughts
,
to
fix
the
Mind
in
a
constant
Expectation
of
the
Reward
,
notwithstanding
the
bestowing
of
it
is
deferred
till
another
Life
.
If
then
so
much
Consideration
be
required
to
render
the
Arguments
of
Christianity
effectual
;
if
the
Nature
of
the
Reward
be
so
hardly
conceived
,
so
far
removed
from
present
Fruition
,
and
so
little
grateful
to
those
Organs
of
Sense
,
by
which
Men
are
wont
to
judge
of
the
Excellency
of
Fruitions
;
it
may
easily
be
foreseen
,
that
the
Promises
of
the
Gospel
will
lose
their
Efficacy
upon
the
greater
part
of
Men.
For
how
small
a
part
of
Mankind
allow
their
Souls
to
entertain
any
Conceptions
beyond
what
Sense
administreth
to
them
?
How
few
ever
entertain
a
Thought
of
immaterial
Beings
or
spiritual
Interests
?
Not
that
any
extraordinary
strength
of
Mind
is
required
to
form
such
Thoughts
and
Convictions
.
The
Providence
of
God
hath
so
ordered
it
,
that
these
things
are
brought
home
to
every
Man's
understanding
,
and
frequently
urg'd
upon
them
.
It
is
only
required
of
them
,
that
they
would
retain
such
Thoughts
,
improve
them
,
and
Act
upon
them
.
But
even
this
is
irksome
to
his
depraved
Nature
,
he
seeth
and
feels
his
Body
,
his
Soul
he
little
knows
;
the
Pleasures
of
the
Body
are
always
present
to
him
,
the
noblest
Pleasures
of
the
Soul
are
removed
at
a
mighty
distance
.
He
is
convinced
of
the
one
by
his
own
Experience
,
for
the
other
he
must
rely
upon
the
assurance
of
Reason
.
And
this
disadvantage
betrays
him
either
to
neglect
the
Consideration
of
the
Interests
of
the
Soul
,
or
to
prefer
the
Concerns
of
the
Body
before
them
,
unless
by
frequent
Meditation
,
and
diligent
Attention
,
he
hath
formed
a
full
Conviction
both
of
the
Truth
and
the
value
of
them
;
that
as
they
will
certainly
follow
the
performance
of
the
Conditions
prescribed
by
the
Gospel
,
so
even
the
Reversion
of
them
is
infinitely
more
to
be
esteemed
than
the
present
Possession
of
all
corporeal
Pleasures
.
Another
Difficulty
alike
common
to
all
,
is
the
Extensiveness
of
the
Duty
required
:
That
it
includeth
every
Action
of
Man
;
and
that
the
defect
of
any
one
part
destroyeth
the
benefit
of
the
whole
;
that
it
is
not
sufficient
to
exercise
this
or
that
Vertue
in
the
highest
degree
,
unless
the
whole
Life
be
uniform
,
and
deficient
in
none
of
the
parts
of
it
.
Which
putteth
a
Christian
upon
his
constant
Guard
,
least
he
should
at
any
time
be
surprized
.
And
surely
a
Surprize
is
hard
to
be
avoided
,
where
so
many
passages
must
be
guarded
;
when
the
Enemy
may
enter
in
by
the
Senses
or
Imagination
,
by
the
Operation
of
external
Objects
or
the
suggestion
of
internal
Thoughts
;
and
all
these
as
numerous
and
various
,
as
are
the
Objects
from
whence
they
proceed
,
or
about
which
they
are
imployed
.
Scarce
in
the
best
of
Men
may
we
not
discover
some
Passion
predominant
to
the
rest
;
and
which
might
he
be
allowed
to
indulge
,
he
would
confidently
undertake
for
the
good
Behaviour
of
all
the
rest
.
But
this
Liberty
Christianity
denieth
to
him
,
injoyneth
him
an
universal
Conquest
of
all
his
Passions
,
a
general
performance
of
the
whole
Will
of
God
;
forbids
the
Omission
of
any
one
Duty
,
upon
Pain
of
incurring
the
Guilt
of
all
.
And
this
is
truly
so
great
a
Difficulty
,
that
we
need
not
seek
any
farther
Reasons
,
why
the
best
Christians
of
all
Ages
are
but
hardly
saved
.
I
proceed
to
the
Difficulties
peculiar
to
the
latter
Ages
of
Christianity
,
and
which
more
nearly
concern
us
.
I
will
mention
but
two
:
1.
The
want
of
an
universal
Example
;
and
2.
The
want
of
Miracles
.
By
these
the
ancient
Christians
converted
the
Heathen
World
;
and
through
want
of
these
we
are
almost
returned
to
Heathenism
.
It
could
not
but
be
a
powerful
Argument
of
Vertue
to
all
ingenuous
Men
,
when
they
could
not
so
much
as
retain
the
Character
they
had
undertaken
without
a
diligent
Exercise
of
Piety
;
when
to
be
a
vicious
Christian
was
to
be
a
Monster
in
the
account
of
the
World
;
when
Vice
was
a
Singularity
and
Dissent
from
all
others
of
the
same
Denomination
.
Whereas
in
latter
Ages
the
whole
hath
been
inverted
,
the
Character
universally
retained
without
any
regard
to
the
Conditions
of
it
.
A
pious
Christian
must
dissent
in
the
Course
of
his
Life
from
the
greater
part
of
the
Christian
World
,
and
Vertue
is
become
a
Singularity
:
inasmuch
as
,
what
cannot
be
sufficienty
lamented
,
many
ingenuous
Minds
have
been
betrayed
to
sin
,
to
which
otherwise
they
were
not
inclined
,
least
they
should
appear
uncivil
and
morose
.
And
when
unlawful
Customs
can
acquire
the
Esteem
of
Civilities
among
Christians
,
we
cannot
but
confess
an
extreme
Degeneracy
of
the
true
Spirit
of
Christianity
.
It
may
truly
be
said
of
Examples
in
general
,
that
they
have
more
influence
upon
the
greater
part
of
Mankind
,
than
Reasons
or
Arguments
.
Men
of
ordinary
Capacities
(
such
as
make
up
the
Body
of
Christendom
)
take
their
measures
of
Christianity
,
from
the
Practice
of
the
Professors
of
it
;
as
Men
do
of
the
Laws
of
any
Countrey
,
from
the
Practice
of
the
Courts
of
Justice
;
and
will
hardly
be
perswaded
that
Christianity
is
so
severe
and
serious
a
Matter
,
when
they
perceive
the
far
greater
part
of
Christians
trifle
with
it
.
It
is
natural
for
Men
to
hope
for
impunity
in
a
multitude
;
to
fall
into
impiety
,
when
no
shame
restrains
them
,
when
a
prevailing
Example
leads
them
.
As
for
Men
of
more
raised
Understandings
,
it
is
impossible
they
should
thus
deceive
themselves
about
the
Obligation
of
their
Religion
;
yet
even
those
escape
not
this
universal
Contagion
;
they
fear
to
be
accounted
singular
,
are
forced
to
dissemble
and
perhaps
at
last
to
stifle
their
Knowledge
;
as
not
being
able
to
withstand
the
force
of
such
a
mighty
Torrent
.
This
Difficulty
receives
yet
farther
Aggravation
,
if
we
reflect
,
that
it
proceeds
from
our
own
Guilt
;
that
our selves
are
the
Authors
of
it
.
The
Difficulties
of
the
Apostolick
Age
were
purely
extraneous
,
for
which
those
Christians
were
not
accountable
.
They
brought
not
their
Persecutions
upon
themselves
,
and
their
Sins
committed
before
Conversion
could
not
afterwards
be
justly
imputed
to
them
as
Christians
.
Whereas
this
disadvantage
,
we
now
complain
of
,
is
the
Effect
of
our
Sins
committed
in
the
Profession
of
Christianity
,
to
which
every
one
of
us
have
contributed
somewhat
;
and
besides
the
internal
Guilt
of
the
Crime
committed
,
have
upon
that
account
increased
our
sin
.
The
Sense
of
which
ought
to
be
a
Motive
to
us
to
endeavour
,
by
the
Exemplariness
of
our
future
Conduct
,
I
will
not
say
,
to
remove
this
Difficulty
,
and
retrieve
the
glorious
Example
of
former
times
,
(
for
that
can
scarce
be
hoped
)
but
to
compensate
the
Injury
which
we
have
done
to
the
Christian
Religion
,
by
our
sinful
Deportment
.
The
other
disadvantage
of
the
present
Age
,
which
I
mentioned
,
the
want
of
Miracles
,
cannot
indeed
be
ascribed
to
any
Fault
of
ours
,
nor
yet
be
retrieved
by
us
.
Yet
a
sensible
disadvantage
it
must
be
acknowledged
;
when
we
compare
our selves
with
former
times
,
whose
Faith
and
Zeal
were
constantly
awakened
,
kept
up
,
and
enlivened
by
the
frequent
sight
of
Miracles
;
which
confirmed
to
them
the
Truth
of
what
they
had
received
,
the
certainty
of
what
they
expected
,
and
the
Power
and
the
Favour
of
that
God
they
worshipped
.
But
I
wave
the
farther
Consideration
of
this
Difficulty
,
because
the
removal
of
it
is
not
in
our
Power
.
Yet
this
use
we
may
make
of
it
,
to
take
occasion
from
it
to
reflect
upon
the
infinite
Goodness
and
most
Wise
Providence
of
God
,
which
hath
so
contrived
the
advantages
and
disadvantages
of
former
and
latter
Ages
,
that
both
of
them
have
very
near
equal
Assistances
and
Difficulties
in
the
Prosecution
of
their
Duty
:
that
so
he
might
without
derogation
to
his
Justice
,
perform
what
our
Lord
Promiseth
in
the
Parable
of
the
Housholder
in
the
XX.
of
St.
Matthew
,
reward
those
whom
he
had
called
in
the
eleventh
hour
,
equally
with
those
whom
he
had
hired
in
the
Morning
,
who
had
born
the
heat
and
burden
of
the
day
;
which
the
Fathers
generally
expound
of
this
very
Case
.
For
now
those
whom
he
called
first
,
who
underwent
such
grievous
Afflictions
and
fierce
Persecutions
for
the
defence
of
the
Faith
,
cannot
justly
complain
,
that
we
are
equally
rewarded
with
them
,
who
endured
none
of
those
Calamities
.
The
Church
indeed
in
latter
Ages
hath
enjoyed
Peace
and
Quiet
,
hath
not
maintained
the
Faith
of
Christ
with
the
expence
of
her
Blood
;
so
neither
doth
she
enjoy
those
Miracles
,
with
the
sight
of
which
they
were
Blessed
.
The
remembrance
of
the
eminent
Example
,
the
Miracles
and
the
Sufferings
of
our
Lord
,
were
yet
fresh
in
the
minds
of
Men
:
the
extraordinary
Gifts
of
the
Holy
Ghost
were
every
where
Conspicuous
;
the
Apostles
yet
alive
,
who
spoke
and
writ
by
the
immediate
impulse
of
God
;
and
even
after
their
death
,
the
same
Gifts
and
Miracles
were
continued
,
till
Peace
was
given
to
the
Church
.
All
these
advantages
we
want
,
which
they
enjoyed
;
Peace
and
Security
we
have
,
which
was
denied
to
them
.
If
we
proceed
in
the
Comparison
;
we
want
also
that
glorious
Example
of
universal
Piety
,
which
shone
forth
in
their
Days
.
But
then
on
the
other
side
we
enter
not
upon
the
Profession
of
Christianity
with
the
same
Prejudices
and
Habits
of
Vice
,
with
which
they
did
.
They
felt
not
the
mischief
of
an
ill
Example
prevailing
among
Christians
:
So
neither
did
they
enjoy
the
benefit
of
a
Christian
Education
.
Thus
God
hath
most
wisely
in
all
Ages
made
the
Aids
and
Difficulties
of
Christianity
to
be
equal
.
I
wish
I
could
add
,
that
the
Effects
were
also
equal
.
And
as
we
admire
the
Wisdom
of
God
herein
;
so
must
we
acknowledge
his
Justice
also
.
It
may
perhaps
seem
too
severe
,
that
Salvation
,
the
supreme
Happiness
of
Man
should
be
rendred
thus
difficult
to
him
;
that
God
should
invite
us
to
it
,
and
then
by
so
many
Difficulties
exclude
us
from
it
.
To
this
it
is
easie
to
reply
,
that
Salvation
is
purely
the
Gift
of
God
,
which
,
as
such
,
he
might
bestow
upon
whatsoever
Conditions
himself
pleased
.
Nor
in
requiring
so
many
,
such
laborious
and
difficult
Duties
of
us
,
hath
he
raised
the
Price
(
I
mean
the
Conditions
)
above
the
worth
of
it
.
It
is
the
supreme
end
of
Man
,
the
utmost
Improvement
of
his
Felicity
.
Now
look
into
the
Writings
of
all
Philosophers
;
consult
the
common
Voice
of
Mankind
;
they
do
all
confess
,
that
the
supreme
end
of
Man
not
only
ought
to
be
his
chief
Design
,
but
also
can
be
obtained
at
no
less
Expence
,
than
his
utmost
Diligence
,
the
constant
and
most
exquisite
Operations
of
all
the
Faculties
of
his
Mind
;
that
it
must
be
the
business
of
his
whole
Life
.
Look
into
your
own
Actions
and
daily
Experience
,
and
see
whether
any
thing
desirable
in
this
Life
,
even
as
your selves
value
it
,
be
not
attended
with
a
proportionable
Difficulty
.
And
then
Confess
,
that
God
hath
done
no
more
than
what
the
Nature
of
things
required
,
when
he
annexed
so
many
Difficulties
to
the
Acquisition
of
Salvation
.
The
second
Part
of
my
proposed
Design
,
I
mean
the
Consequence
raised
in
the
Text
,
If
the
righteous
scarcely
be
saved
;
where
shall
the
ungodly
and
the
sinner
appear
?
is
so
evident
,
that
I
need
say
little
to
it
.
For
if
after
the
Conquest
of
so
many
Difficulties
,
so
many
Afflictions
endured
,
and
Labours
employed
,
a
righteous
Man
doth
but
very
hardly
obtain
Salvation
;
surely
no
hopes
can
be
left
for
him
,
who
affrighted
by
these
Difficulties
,
gives
himself
to
the
Conduct
of
his
own
unruly
Lusts
,
to
the
practice
of
Vices
directly
contrary
to
the
means
proposed
to
obtain
this
ultimate
Happiness
.
This
Reason
assureth
,
and
the
common
Notions
of
the
Divine
Justice
confirmeth
to
us
,
not
only
that
the
ungodly
and
the
Sinner
shall
miss
of
that
excellent
Reward
,
which
shall
be
rendred
to
the
Labour
and
Diligence
of
the
Righteous
;
but
also
shall
draw
upon
himself
the
Wrath
of
God
,
and
the
consequence
of
it
extreme
Misery
,
in
Punishment
of
his
Sin
.
Which
is
more
clearly
expressed
in
the
Proverbs
XI
.
31.
from
whence
these
words
of
St.
Peter
are
word
for
word
taken
,
according
to
the
Septuagint
Translation
:
But
in
the
Original
,
according
to
our
Translation
they
run
thus
.
Behold
the
righteous
shall
be
recompenced
in
the
earth
;
much
more
the
wicked
and
the
sinner
.
That
is
,
since
God
suffers
not
the
failings
of
the
Righteous
to
pass
unpunished
,
but
corrects
and
chastiseth
them
in
this
World
,
with
sensible
Afflictions
;
much
more
hath
he
reserved
the
extremity
of
Torment
for
the
wicked
and
the
sinner
.
As
in
this
place
of
St.
Peter
,
God
thought
fit
to
chastise
the
former
Sins
of
the
convert
Christians
,
with
a
fierce
and
terrible
Persecution
:
from
whence
the
Apostle
draweth
a
like
Consequence
in
the
17th
.
Verse
.
And
if
judgment
first
begin
at
the
house
of
God
;
what
shall
the
end
be
of
them
that
obey
not
the
Gospel
of
God
?
And
as
the
Doctrine
so
the
Examples
also
of
the
Old
and
New
Testament
agree
herein
.
Wherein
we
find
,
that
God
inflicted
temporal
Calamities
upon
his
most
beloved
Servants
,
in
Punishment
of
their
Sins
,
even
of
inadvertency
;
that
he
might
teach
us
,
not
to
expect
any
Pardon
for
a
wilful
obstinacy
and
continuance
in
Impiety
.
Thus
Moses
,
who
had
this
Testimony
from
God
himself
that
he
was
faithful
in
all
his
house
,
yet
for
some
slight
appearance
only
of
distrust
of
the
Divine
Power
,
in
bringing
forth
waters
out
of
the
Rock
,
was
excluded
the
Enjoyment
of
the
Promised
Land
;
altho'
an
ancient
Writer
aggravates
the
sin
of
Moses
from
hence
,
that
in
all
that
frequent
and
familiar
Converse
,
which
he
afterwards
had
with
God
,
he
is
never
found
to
have
begged
Pardon
for
his
Sin
.
But
however
that
be
,
we
must
all
Confess
,
that
the
best
of
us
have
far
exceeded
Moses
both
in
the
number
and
the
weight
of
our
sins
,
and
ought
therefore
much
more
to
fear
the
Execution
of
the
Divine
Justice
.
Afterwards
,
we
read
that
God
proposed
to
David
,
the
Man
after
his
own
heart
,
the
choice
of
three
Signal
Calamities
,
only
in
Punishment
of
a
light
Vain-Glory
,
manifested
in
his
Design
of
numbring
his
Subjects
.
For
the
same
failure
,
he
threatned
good
King
Hezekiah
with
the
deprivation
and
carrying
away
of
his
Treasures
;
and
sent
the
great
Apostle
St.
Paul
a
thorn
in
the
flesh
,
(
some
bodily
Infirmity
)
the
Messenger
of
Satan
to
buffet
him
.
And
if
God
excused
not
these
great
and
excellent
Persons
from
Punishment
,
for
such
small
Offences
,
with
what
reason
can
we
promise
Impunity
to
our selves
?
Do
we
Fancy
our selves
more
dear
to
God
,
or
more
righteous
,
than
they
were
?
Surely
no.
Rather
,
if
they
were
not
saved
without
some
Difficulty
,
we
shall
not
without
the
most
extreme
hazard
:
and
this
altho'
we
did
with
earnest
Study
and
sincere
Endeavours
apply
our selves
to
attain
Salvation
;
altho'
we
were
worthy
,
which
be
it
far
from
us
to
arrogate
to
our selves
,
to
be
ranged
among
those
,
who
in
the
Text
are
call'd
Righteous
.
But
of
the
ungodly
and
the
sinners
what
shall
I
say
?
But
that
if
the
Righteous
scarcely
be
admitted
to
Mercy
,
they
are
wholly
excluded
from
it
.
To
them
,
as
the
Author
to
the
Hebrews
saith
,
Chapter
X.
27.
There
remaineth
only
a
certain
fearful
looking
for
of
judgment
and
fiery
indignation
.
Yet
we
find
that
the
most
profligate
Christians
do
flatter
themselves
with
the
hopes
of
Salvation
,
and
upon
Confidence
of
it
proceed
securely
in
a
vicious
Course
of
Life
.
For
I
am
perswaded
,
that
there
are
very
few
Christians
who
are
not
convinced
of
the
truth
of
the
Religion
they
profess
,
whensoever
they
give
their
Minds
leave
to
reflect
upon
it
.
Only
they
put
the
Thoughts
of
it
far
from
them
;
and
whensoever
either
the
workings
of
their
own
Minds
,
or
the
admonition
of
others
represent
to
them
the
Obligation
of
it
,
they
render
both
unsuccessful
through
a
vain
Hope
,
which
they
took
up
upon
they
know
not
what
Reasons
,
that
they
are
in
the
number
of
the
saved
.
To
this
foolish
Perswasion
many
Causes
may
contribute
;
a
constant
and
happy
Success
in
the
World
;
too
great
an
Opinion
of
the
Endowments
either
of
Body
or
Mind
,
or
whatsoever
may
raise
in
Man
a
Conceit
of
his
own
worth
;
a
strong
Imagination
;
a
false
Notion
of
the
Mercy
and
the
Justice
of
God
;
or
an
unhappy
illusion
derived
from
the
Teachers
of
absolute
Predestination
.
All
these
and
many
other
Causes
may
contribute
to
this
fatal
Error
,
notwithstanding
the
Scripture
hath
particularly
provided
against
it
;
notwithstanding
the
meanest
Capacity
cannot
but
conclude
,
that
if
God
taketh
so
severe
an
account
of
the
Actions
of
the
Righteous
;
if
he
always
noteth
,
and
oft-times
punisheth
their
smallest
Failures
;
if
with
all
their
Care
and
Vigilance
,
their
Mortification
and
Circumspection
,
they
are
but
hardly
saved
;
it
is
absurd
to
hope
that
Heaven
will
open
to
them
,
who
have
lived
remissly
and
securely
,
have
betrayed
their
Profession
,
and
by
an
impenitent
Perseverance
in
Sin
have
dishonoured
the
Author
of
Salvation
,
and
rebelled
against
the
Author
of
their
Being
.
From
what
I
have
said
,
it
doth
appear
what
great
Reason
there
is
that
those
,
who
are
careful
of
their
Salvation
,
should
continue
and
increase
their
Care
;
and
that
those
who
are
negligent
of
it
,
should
shake
off
their
Stupidity
,
and
apply
themselves
with
their
utmost
Diligence
to
the
Acquisition
of
it
.
The
difficulty
of
Salvation
ought
neither
to
discourage
the
good
nor
affright
the
bad
.
The
Worth
and
Happiness
of
it
infinitely
countervaileth
all
the
Labour
which
can
be
employed
about
it
:
Nor
will
the
loss
of
it
be
a
mere
Deprivation
,
a
State
of
insensibility
;
but
the
beginning
of
exceeding
and
endless
Torments
.
The
Consideration
therefore
of
the
Difficulties
,
which
attend
it
,
ought
to
confirm
the
Diligent
,
and
awaken
the
Negligent
;
to
increase
the
Resolution
of
the
one
,
and
expel
the
Remissness
of
the
other
;
that
so
the
one
may
continue
his
Course
so
well
begun
;
the
other
may
find
the
right
way
to
Happiness
,
and
enter
into
it
.
God
Grant
,
that
what
I
have
now
said
,
may
be
of
use
to
both
.
The
Twelfth
SERMON
.
Preach'd
on
the
23.
of
Febr.
1689/90.
At
LAMBETH
CHAPEL
.
Matth.
XI
.
30.
For
my
Yoke
is
easie
,
and
my
Burden
is
light
.
NOT
to
trouble
you
with
the
various
Interpretations
of
Yoke
and
Burden
in
the
Text
,
and
the
Distinction
made
by
some
between
them
;
I
suppose
the
peculiar
Scope
of
the
words
to
be
a
Recommendation
of
the
Christian
Religion
,
from
the
easiness
of
its
Precepts
,
and
agreeableness
of
its
Constitution
.
All
Systems
of
Religion
,
whether
Natural
or
Revealed
,
may
be
fitly
expressed
by
the
Metaphors
of
a
Yoke
and
Burden
,
inasmuch
as
they
restrain
the
Actions
of
Man
,
limit
them
to
certain
Rules
,
impose
upon
him
the
Practice
of
some
,
and
Abstinence
from
other
Actions
,
which
otherwise
he
should
not
have
regarded
,
and
used
them
as
indifferent
;
which
demonstrates
their
Subjection
to
God
the
Author
of
such
Religion
,
as
fully
as
a
Yoke
doth
the
Subjection
of
Beasts
to
their
Possessors
,
or
of
Captives
to
their
Conquerors
.
Yet
this
difference
ought
to
be
observed
,
that
however
the
latter
may
be
repined
at
with
some
shew
of
Reason
,
as
being
the
Deprivation
of
precedent
Liberty
;
the
former
is
no
more
than
the
result
and
necessary
Consequence
of
humane
Nature
;
which
deriving
its
Being
from
God
,
doth
upon
that
account
owe
absolute
Subjection
to
him
;
and
enjoying
the
use
of
Freewill
,
is
capable
of
receiving
and
practising
such
Rules
of
Conduct
,
as
the
Sovereign
Lawgiver
shall
appoint
.
So
that
altho'
in
the
former
Case
it
may
be
oft-times
lawful
to
cast
off
the
Yoke
,
or
at
least
desire
the
removal
of
it
;
yet
in
this
Case
it
is
no
more
reasonable
to
deny
Subjection
,
than
to
receive
any
advantage
,
and
yet
refuse
to
perform
the
Condition
of
it
.
While
Men
therefore
put
any
value
upon
the
benefit
of
Life
and
Being
,
it
is
but
just
that
they
should
receive
it
with
those
inseparable
Burdens
,
which
it
pleased
the
Author
of
it
to
annex
to
it
;
such
as
Subjection
to
himself
,
and
obedience
to
his
Laws
.
And
as
natural
Religion
may
upon
this
account
be
truly
called
a
Yoke
;
so
much
more
all
instituted
Religions
.
Wherein
the
Professors
of
it
,
beside
the
natural
and
common
Reasons
of
Subjection
to
God
,
do
in
a
peculiar
manner
,
and
for
some
more
particular
Reasons
put
themselves
under
the
Command
and
Direction
of
God
,
and
testifie
their
Subjection
,
by
solemn
Professions
and
some
external
Rites
.
The
Jews
did
therefore
fitly
express
the
whole
Obligation
of
their
Law
by
the
Denomination
of
a
Yoke
;
and
whosoever
became
a
Proselyte
to
it
,
was
said
to
take
the
Yoke
of
God
upon
them
;
and
Men
who
denied
all
Obedience
to
God
,
either
in
their
Opinions
or
Practice
,
were
called
Men
of
Belial
,
that
is
Men
without
a
Yoke
.
In
Compliance
to
this
received
form
of
Speech
among
them
,
our
Lord
also
calls
his
Religion
a
Yoke
,
and
confesseth
the
Precepts
of
it
to
be
a
Burden
.
But
then
as
well
to
distinguish
it
from
other
Religions
,
whether
Natural
or
Jewish
,
as
to
encourage
Mankind
to
take
that
Yoke
upon
them
;
he
assureth
them
that
his
Yoke
is
easie
,
and
his
Burden
light
.
In
pursuance
of
which
Design
,
I
shall
treat
of
the
Words
-
I.
Comparatively
,
as
this
Description
of
the
Yoke
or
Religion
of
Christ
distinguisheth
it
from
all
other
Religions
.
And
-
II.
Absolutely
,
as
it
implieth
the
Precepts
of
it
,
taken
either
separately
or
all
together
,
to
be
easie
of
Practice
,
and
not
grievous
to
be
undergone
.
The
Easiness
and
Gentleness
of
his
Religion
above
all
others
,
our
Lord
intimates
in
his
whole
Discourse
precedeing
this
final
Sentence
.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
and
I
will
give
you
rest
:
in
the
28th
.
Verse
.
Which
supposeth
Men
to
have
been
oppressed
,
and
even
to
have
yielded
under
the
weight
of
their
Burdens
,
to
have
been
so
far
from
receiving
any
Satisfaction
or
complacency
therein
,
that
they
grew
weary
of
them
;
sought
for
rest
and
relief
,
and
afflicted
themselves
with
the
sense
of
the
want
of
it
.
And
surely
not
without
Reason
.
For
to
begin
with
the
Yoke
of
Natural
Religion
;
that
could
not
but
be
very
grievous
,
when
no
prospect
of
Reward
appeared
to
the
Conscientious
Observers
of
it
.
It
is
the
hopes
of
some
good
to
be
obtained
by
it
,
which
excites
the
Diligence
of
Man
;
and
the
Continuation
of
those
hopes
will
support
him
under
all
Difficulties
.
Nothing
less
than
the
prospect
of
some
excellent
Reward
could
encourage
the
Soul
of
Man
to
break
through
all
the
Temptations
of
the
World
;
to
maintain
a
constant
and
vigorous
War
against
the
Lusts
of
the
Body
,
to
afflict
it self
with
continual
carefulness
,
and
enter
upon
all
the
Difficulties
of
a
vertuous
Life
.
When
no
Reward
therefore
is
promised
;
when
the
Supreme
Happiness
is
,
if
not
unknown
,
yet
at
least
uncertain
;
as
they
wanted
an
effectual
Motive
to
the
Practise
of
Vertue
;
so
the
very
Ignorance
of
true
Happiness
was
none
of
their
least
Anxieties
.
They
found
themselves
to
be
capable
of
more
noble
Enjoyments
,
than
what
their
Senses
could
present
to
them
,
and
they
could
not
stifle
the
restless
Desires
of
this
Happiness
.
They
set
themselves
to
enquire
after
it
,
framed
nice
Systems
and
subtle
Definitions
of
it
;
yet
all
their
Labour
ended
in
empty
and
uncertain
Notions
.
What
a
continual
Vexation
was
it
then
to
the
Soul
of
Man
,
to
consider
that
they
were
capable
of
great
Improvments
of
Felicity
,
and
yet
knew
not
either
wherein
they
consisted
,
or
how
they
might
be
obtained
.
To
view
the
extent
of
their
Duty
,
the
many
and
laborious
Vertues
,
which
were
required
of
them
,
and
yet
to
be
unsatisfied
to
what
Purpose
all
this
tended
,
or
wherein
they
should
receive
any
advantage
by
it
.
They
could
not
but
conclude
indeed
,
that
the
Justice
of
God
did
require
a
Discrimination
of
the
good
and
bad
:
But
then
it
did
not
appear
,
that
because
the
bad
were
to
be
punished
,
the
good
must
be
Rewarded
with
any
supernatural
Favours
.
It
was
a
sufficient
Reward
to
Man
for
his
Obedience
to
the
Divine
Laws
,
that
he
had
received
his
Being
and
all
the
Benefits
of
his
Life
from
God
,
and
enjoyed
them
upon
no
other
Condition
.
Or
if
an
extraordinary
Reward
might
be
reasonably
hoped
for
from
the
Consideration
of
the
Divine
Justice
,
yet
could
no
Man
in
that
State
conceive
an
Assurance
of
his
Title
to
it
;
since
no
such
Reward
could
be
claimed
but
upon
account
of
an
absolute
and
most
perfect
Obedience
;
and
every
one
was
Conscious
to
himself
,
that
he
could
not
put
in
any
such
Claim
.
Lastly
,
to
remove
all
this
Anxiety
,
it
was
not
sufficient
to
renounce
all
hopes
of
future
or
supernatural
Happiness
,
and
live
regardless
of
it
.
For
the
natural
Reason
of
Man
would
still
suggest
to
him
,
that
this
was
his
Duty
,
and
that
was
unlawful
to
him
.
If
he
slighted
the
Suggestions
;
his
Conscience
would
afflict
and
torment
him
,
would
upbraid
him
with
it
,
and
cause
him
to
condemn
himself
.
If
he
endeavoured
to
stifle
these
Suggestions
,
he
would
find
it
to
be
impossible
;
and
if
he
could
effect
it
,
he
must
conceive
himself
to
be
reduced
to
the
State
and
Condition
of
a
Beast
.
Upon
the
whole
,
the
Mind
of
Man
could
not
but
labour
with
great
Anxieties
,
grow
restless
and
impatient
under
the
Burden
of
Natural
Religion
,
and
be
thereby
necessitated
to
betake
it self
to
the
direction
of
Christ
,
who
promiseth
Rest
and
Satisfaction
to
it
.
But
our
Lord
,
in
this
place
,
more
particularly
referreth
to
the
severity
of
the
Jewish
Dispensation
;
a
Religion
encumbred
with
so
many
Rites
and
Ceremonies
,
so
many
positive
Precepts
and
Observations
,
that
St.
Peter
justly
complaineth
of
it
in
Acts
XV.
10.
as
of
a
Yoke
,
which
neither
their
Fathers
nor
themselves
were
able
to
bear
.
Nor
indeed
was
it
at
first
intended
to
perfect
the
Nature
of
Mankind
,
or
immediately
to
procure
Happiness
,
but
rather
to
guard
that
stiff-necked
People
from
the
sin
of
Idolatry
,
to
which
they
were
so
strongly
inclined
;
that
while
they
were
busied
about
these
Legal
Observations
,
they
might
be
drawn
off
from
superstitious
Rites
,
and
even
conceive
an
hatred
of
them
.
Otherwise
they
contributed
little
,
to
raise
the
Soul
of
Man
,
to
improve
his
Faculties
,
or
give
him
Assurance
of
what
he
most
desired
,
an
Happiness
equal
to
the
Capacity
of
his
Nature
.
They
are
not
undeservedly
called
the
weak
and
beggarly
Elements
of
the
world
by
the
Apostle
,
and
are
by
God
himself
in
Ezek.
XX.
said
to
be
statutes
that
were
not
good
,
and
Judgments
whereby
the
observers
of
them
should
not
live
;
to
have
been
given
in
his
Anger
;
in
Punishment
of
their
many
Rebellions
and
Apostacies
.
And
indeed
if
we
consider
the
great
number
of
their
positive
Precepts
,
Ceremonies
and
Observations
;
how
little
they
contributed
to
the
cleansing
of
the
Will
,
or
enlightning
of
the
Understanding
;
how
obscure
the
Reasons
of
them
were
;
and
how
inconsiderable
the
Reward
annexed
to
them
;
we
must
conclude
it
to
have
been
an
Institution
infinitely
more
severe
,
than
what
was
afterward
introduced
by
Christ
.
There
was
●ndeed
a
Reward
adjoyned
to
it
,
but
●hat
so
far
beneath
the
Capacity
of
humane
Nature
,
that
it
could
by
no
means
terminate
the
Desires
of
the
Soul
.
And
even
this
Reward
they
found
by
Experience
to
be
common
to
the
Observers
and
Violators
of
the
Law
;
and
if
it
had
been
appropriated
to
the
good
alone
,
yet
was
subject
to
as
many
Variations
,
as
was
the
Body
,
which
it
principally
concerned
.
Again
,
it
could
not
but
be
a
sensible
Vexation
to
a
considering
Mind
,
that
they
were
treated
by
God
at
such
distance
;
debarred
the
Knowledge
of
the
Reasons
of
those
Ceremonies
,
which
were
required
of
them
;
were
left
wholly
in
the
dark
as
to
the
Intention
of
God
in
prescribing
of
them
;
could
discover
no
Reasonableness
or
Excellency
in
them
,
no
Agreeableness
between
them
and
their
own
Nature
.
It
was
not
allowed
them
to
enter
into
the
Holy
of
Holies
;
to
understand
the
Reasons
why
such
carnal
Observations
were
imposed
on
them
:
Or
if
they
had
understood
them
;
yet
when
they
viewed
the
number
,
the
extent
,
and
the
Difficulty
of
them
,
they
even
despaired
to
perform
them
.
They
had
indeed
all
the
Reasons
common
to
Natural
Religion
,
and
some
peculiar
to
themselves
,
to
expect
from
the
Divine
Justice
a
better
and
more
noble
Reward
.
But
then
the
Nature
of
Legal
Righteousness
consisting
in
an
universal
and
unsinning
Obedience
,
extinguished
their
hopes
,
and
subjected
them
to
the
fear
of
all
the
Punishments
denounced
against
the
Transgressors
of
the
Law
,
which
had
provided
Remedies
,
expiatory
Sacrifices
,
for
Sins
of
Omission
,
inadvertency
,
and
a
lesser
Guilt
;
but
gave
no
hopes
of
Pardon
to
Sins
of
a
more
hainous
Nature
;
had
assigned
no
Sacrifices
for
their
Expiation
,
nor
allowed
any
means
of
Pardon
for
them
.
Amidst
all
these
Difficulties
the
Mind
was
afflicted
,
being
Conscious
of
her
own
Offences
,
but
not
discovering
the
Remedies
of
the
guilt
;
despising
the
unsatisfactoriness
of
temporal
Felicity
,
yet
promised
no
better
;
obliged
to
the
Observation
of
a
multitude
of
Precepts
,
but
taking
no
Complacency
therein
;
fearing
the
wrath
of
God
,
and
yet
scarce
able
to
avoid
it
.
Thus
was
the
Jewish
Religion
in
it self
an
heavy
Burden
,
even
without
the
addition
of
Pharisaical
Interpretations
,
who
by
their
Scruples
,
Niceties
and
Supererrogations
had
at
that
time
almost
doubled
the
weight
of
it
.
In
relief
of
all
these
disadvantages
our
Lord
invites
the
wearied
Soul
to
take
refuge
in
his
Religion
;
assureth
her
of
Rest
and
Satisfaction
therein
;
ease
of
Scruples
,
and
removal
of
Anxiety
;
in
the
28th
.
Verse
,
bids
his
Disciples
not
be
disquieted
with
the
Conscience
of
their
past
Sins
,
nor
despair
of
Pardon
;
not
fear
to
approach
to
him
,
as
the
Jews
did
to
Mount
Sina
,
when
the
Law
was
delivered
by
God
from
thence
;
for
that
himself
was
meek
and
lowly
in
heart
;
in
the
29th
.
Verse
,
ready
to
forgive
their
Sins
upon
sincere
Repentance
,
condescending
to
their
Infirmities
;
willing
to
lay
open
all
the
Mysteries
of
his
Religion
to
their
Understandings
;
to
adapt
it
to
the
meanest
;
to
treat
all
with
a
constant
Sweetness
and
Gentleness
;
to
fill
all
the
Faculties
of
their
Souls
with
the
Promise
and
assurance
of
a
Reward
,
which
should
be
nothing
Inferior
to
their
most
extended
Desires
.
The
farther
Consideration
of
these
things
will
fall
under
the
Second
Head
proposed
,
Namely
II.
The
Easiness
of
the
Yoke
and
Lightness
of
the
Burden
imposed
upon
Mankind
by
the
Commands
of
Christ
,
separated
from
the
Comparison
of
other
Systems
of
Religion
,
and
as
it
more
nearly
respects
our
Practice
and
Observation
of
the
Duties
of
it
.
This
Yoke
is
no
other
than
the
performance
of
all
Christian
Duties
,
or
of
the
Commands
of
Christ
;
which
word
St.
John
makes
use
of
to
express
the
same
Sense
,
1
Joh.
V.
3.
For
this
is
the
love
of
God
,
that
we
keep
his
commandments
;
and
his
commandments
are
not
grievous
.
A
Proposition
,
which
might
perhaps
appear
incredible
to
any
one
who
reflects
upon
the
Nature
of
the
Obedience
required
,
and
other
passages
of
Scripture
;
That
every
Action
of
our
Life
is
limited
and
regulated
by
it
;
that
it
extends
not
to
the
outward
Act
alone
,
but
includeth
the
most
secret
Motions
of
the
Will
;
that
it
enjoyneth
Man
to
forsake
Father
and
Mother
,
to
quit
his
dearest
Affections
,
to
renounce
the
Pleasures
of
the
World
,
and
upon
occasion
even
Life
it self
;
That
therefore
strait
is
the
gate
and
narrow
is
the
way
,
which
leadeth
unto
Life
;
and
few
there
be
which
find
it
;
and
the
Life
of
a
Christian
is
said
to
be
a
continual
War
against
the
united
force
of
the
World
,
the
Flesh
,
and
the
Devil
.
These
Reasons
might
possibly
affright
Mankind
from
taking
such
a
severe
Profession
on
them
,
did
not
the
Reason
of
the
thing
,
the
Experience
of
all
good
Men
,
and
the
infallible
Asseveration
of
him
who
is
Truth
it self
,
assure
us
,
That
this
Yoke
far
from
being
insupportable
,
is
light
and
easie
.
I
might
Evidence
this
by
many
Reasons
,
but
shall
at
this
time
confine
my self
to
Three
.
-
1.
The
Agreeableness
of
it
to
the
Nature
of
Man
.
-
2.
The
Greatness
and
certainty
of
the
Reward
.
-
3.
The
external
Assistances
afforded
in
the
Practice
of
it
.
The
first
Reason
is
drawn
from
the
Agreeableness
of
the
Precepts
of
Christianity
to
the
Nature
of
Man
.
For
what
doth
Christianity
enjoyn
,
which
Reason
doth
not
confirm
to
be
the
Duty
of
Man
?
What
doth
it
require
,
which
doth
not
adorn
,
perfect
and
exalt
his
Nature
?
The
Sum
of
Christianity
is
to
conserve
a
reverent
Conception
of
God
,
to
obey
his
Authority
,
and
prefer
it
to
all
other
Reasons
;
to
exercise
a
constant
temperance
in
the
use
of
Pleasures
;
an
universal
Charity
in
relation
to
our
Fellow-Members
;
to
be
just
and
true
;
to
oppress
none
,
to
defraud
none
,
to
do
as
we
would
be
done
by
.
These
are
the
great
Lines
of
a
Christians
Duty
,
these
are
the
chief
subject
of
the
Law
of
Christ
.
To
these
indeed
must
be
added
to
compleat
a
Christian
,
Faith
in
Christ
,
reliance
on
his
Merits
,
Communion
with
him
in
those
external
Sacraments
,
which
he
hath
instituted
,
to
declare
the
mutual
Union
between
himself
and
us
;
whereby
we
visibly
joyn
our selves
to
him
,
put
our selves
under
his
Command
;
declare
,
confirm
,
and
reiterate
our
Resolutions
of
obeying
his
Commands
and
following
his
Directions
.
Yet
can
these
latter
scarce
be
accounted
any
part
of
the
Christian
Yoke
;
since
simply
considered
,
they
include
no
difficulty
,
no
restraint
of
the
Will
of
Man
,
and
would
not
even
by
the
most
sensual
Person
be
accounted
any
Yoke
or
Burden
;
but
as
they
are
so
many
Marks
and
Confirmations
of
the
Covenant
made
with
God
by
every
Christian
to
observe
those
Primary
Duties
,
which
we
before
mentioned
.
These
are
no
other
than
the
necessary
result
of
the
Nature
and
Condition
of
Man
in
the
World
.
As
a
created
Being
,
he
oweth
Obedience
to
God
;
as
possessing
the
use
of
Free-will
and
Reason
,
he
is
obliged
to
direct
his
Actions
according
to
those
Rules
which
reason
prescribeth
to
him
.
From
the
light
of
this
Reason
,
he
is
easily
convinced
,
that
it
is
his
Duty
to
exercise
all
those
Vertues
we
before
mentioned
;
that
every
Sin
is
a
Violation
of
his
Duty
,
inasmuch
as
it
opposeth
the
Direction
of
his
Reason
which
ought
to
guide
him
,
and
over
turneth
that
Order
and
Decorum
,
which
he
ought
to
observe
in
the
World
.
The
Infirmities
of
his
Body
,
the
Imperfections
of
his
Mind
force
him
to
confess
his
Dependence
upon
some
greater
Being
;
convince
him
that
he
was
not
put
into
the
World
to
follow
blindly
the
Inclinations
of
his
own
Will
,
but
to
conform
himself
to
those
Rules
of
Government
,
which
the
common
Author
of
all
Creatures
hath
established
among
them
.
If
when
he
undertaketh
any
Action
or
formeth
any
Resolution
,
he
consults
his
Reason
,
it
will
tell
him
,
that
this
is
his
Duty
,
that
is
unlawful
to
him
;
this
is
Decent
,
that
unfit
for
him
;
this
becomes
,
that
dishonoureth
his
Nature
.
Nay
,
whether
he
takes
Councel
from
Reason
or
not
,
it
will
not
fail
to
suggest
to
him
in
every
Action
,
what
is
good
,
just
,
and
honourable
;
what
impious
,
injust
,
and
disgraceful
to
him
.
Now
all
these
natural
Suggestions
of
Reason
,
are
no
other
than
those
very
Duties
,
which
make
up
the
Yoke
of
Christ
.
The
Actions
and
Rules
of
Conduct
are
the
same
in
both
;
the
only
difference
lieth
in
the
Greatness
of
the
Obligation
,
and
the
reasons
upon
which
every
Action
is
to
proceed
.
For
whereas
Nature
directeth
that
this
should
be
performed
,
because
consentaneous
to
Reason
,
that
omitted
,
because
repugnant
to
it
:
Christianity
requireth
that
the
one
should
be
done
,
the
other
forborn
,
chiefly
for
the
Love
of
God
;
in
Conformity
to
his
Will
,
and
in
gratitude
for
the
Benefits
of
Creation
and
Redemption
.
However
the
Acts
are
still
the
same
.
For
doth
not
the
Reason
of
all
Men
agree
in
this
,
that
Obedience
and
Reverence
is
due
to
God
;
that
whatsoever
opposeth
his
Will
is
an
Act
of
Rebellion
,
and
denial
of
Dependence
on
him
;
that
the
Appetites
,
Passions
,
and
Lusts
of
the
Body
ought
to
be
subjected
to
the
more
noble
Faculty
of
Reason
;
that
it
is
this
which
constitutes
a
Man
,
and
distinguisheth
his
Conduct
from
that
of
Beasts
;
that
to
let
loose
the
Reins
to
these
Lusts
,
to
gratifie
any
of
them
without
the
Assent
of
Reason
,
is
to
pervert
the
Order
of
Nature
,
and
violate
the
Dignity
of
Mankind
;
that
to
be
just
,
true
,
and
charitable
is
what
the
Order
and
Peace
of
the
World
requireth
,
to
which
he
ought
to
conform
himself
,
while
he
continueth
a
Member
of
it
;
that
he
hath
no
Right
to
defraud
or
injure
any
other
;
that
if
he
should
do
it
,
he
is
unworthy
to
continue
his
Station
among
Men
?
All
this
natural
Reason
suggesteth
to
the
Conscience
of
every
Man
.
These
draw
not
their
Original
from
any
revealed
Religion
,
but
are
only
inforced
by
it
.
It
hath
been
pretended
indeed
by
some
Patrons
of
Atheism
,
tho'
it
can
scarce
be
believed
,
that
themselves
were
perswaded
of
it
;
that
all
these
Notions
are
derived
from
the
precedent
Impressions
of
some
Revealed
or
supposedly
Revealed
Religion
.
On
the
contrary
,
all
Ages
and
Nations
,
all
Orders
of
Men
have
agreed
in
these
common
Notions
;
which
cannot
possibly
proceed
from
any
thing
but
an
universal
instinct
of
Nature
.
View
the
most
barbarous
Nations
of
the
World
,
who
never
heard
of
any
instituted
Religion
;
they
have
the
same
general
Conceptions
of
good
and
bad
,
which
we
have
.
Look
back
into
the
most
ancient
Ages
of
the
World
,
antecedent
to
any
supposed
Revelation
,
the
same
Ideas
of
Vertue
and
Vice
will
be
found
in
all
.
Consult
the
Schools
of
Philosophers
.
They
differed
from
one
another
in
almost
all
their
Speculations
:
In
these
practical
Truths
they
all
agreed
.
Lastly
,
search
the
Conscience
of
every
single
Man
;
and
because
you
cannot
discover
the
Secrets
of
other
Men
,
appeal
to
your
own
Experience
;
whether
every
Action
be
not
attended
with
an
immediate
Approbation
or
Condemnation
of
Reason
;
whether
your
Conscience
doth
not
instruct
you
,
that
many
things
you
ought
to
do
,
others
to
omit
;
and
whether
if
you
refuse
to
follow
the
Direction
of
it
,
it
doth
not
upbraid
to
you
the
Omission
or
Violation
of
your
Duty
.
If
then
all
the
momentous
Duties
of
the
Christian
Religion
be
required
by
the
Light
of
Nature
;
if
what
our
Lord
exacteth
of
us
be
no
more
than
what
Reason
would
have
prescribed
to
us
,
if
no
Revelation
had
intervened
;
surely
the
Obligation
laid
upon
us
by
Christianity
is
a
Burden
very
easie
to
be
born
.
For
hence
it
will
follow
,
that
to
execute
the
Office
of
a
Christian
is
no
more
,
than
to
perform
the
Duty
of
a
Man
;
that
it
is
but
natural
to
Practise
all
the
Precepts
of
it
,
and
that
a
contrary
Conduct
is
a
force
of
Nature
.
Now
that
whatsoever
is
natural
to
any
Being
is
most
easie
to
be
effected
by
it
,
is
no
more
than
what
common
Sense
will
teach
us
.
For
in
being
such
,
it
is
most
adapted
and
proportioned
to
the
Faculties
of
that
Being
to
which
it
is
natural
.
This
Argument
will
receive
a
farther
Illustration
from
that
sweet
Complacency
of
Mind
which
is
inseparable
from
all
good
Actions
,
and
which
doth
infinitely
alleviate
the
Burden
and
compensate
the
Difficulty
of
it
.
This
our
Lord
seems
to
have
had
a
particular
regard
to
in
the
Text
,
when
affirming
his
Yoke
to
be
easie
,
he
useth
a
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
the
Original
more
properly
denoteth
Sweet
and
Pleasant
.
What
greater
Argument
then
can
be
conceived
either
of
the
Ea●iness
of
the
Duties
of
Christianity
,
or
of
their
Agreeableness
to
humane
Nature
,
than
that
a
grateful
Complacency
always
attends
them
,
while
the
Soul
congratulates
to
her self
the
performance
of
her
Duty
,
the
Conquests
of
adverse
Lusts
,
and
the
right
use
of
her
own
Faculties
?
No
Joy
can
be
conceiv'd
more
intense
than
this
,
none
more
Serene
and
undisturbed
,
because
none
more
Spiritual
,
or
founded
upon
better
Reasons
.
The
truth
of
this
every
good
Man
can
confirm
by
his
own
Experience
.
Nor
do
even
bad
Men
want
the
same
Conviction
.
For
none
almost
are
found
so
totally
corrupted
,
who
do
not
sometimes
Practise
good
Actions
.
And
then
I
appeal
to
themselves
,
whether
they
receive
not
an
inward
Satisfaction
from
the
Conscience
of
it
.
And
if
any
Degree
of
Complacency
be
found
in
them
,
who
through
disuse
are
wont
little
to
relish
or
value
spiritual
Pleasure
,
what
infinite
Satisfaction
must
good
Men
reap
from
thence
,
who
by
a
well
fixed
Determination
have
perswaded
themselves
,
that
the
Exercise
of
Christian
Vertues
is
the
only
means
of
present
Happiness
,
and
will
hereafter
procure
yet
more
noble
Enjoyments
?
On
the
contrary
,
all
vicious
Actions
are
attended
with
a
no
less
constant
Dissatisfaction
and
regret
of
Mind
,
raised
by
the
Dictates
of
Nature
only
.
For
who
can
be
impious
or
disobedient
to
God
,
and
not
conceive
Indignation
at
his
own
Ingratitude
?
Who
ever
reflected
upon
any
inordinate
Lust
committed
by
him
,
and
did
not
afterwards
vex
himself
,
that
he
had
no
more
command
of
his
Passions
,
and
could
not
over-come
a
foolish
Desire
?
Who
ever
yielded
to
Drunkenness
,
and
did
not
at
the
return
of
his
Wits
conclude
that
he
had
done
a
thing
unworthy
of
himself
?
Thus
in
all
other
Sins
,
Reason
doth
not
fail
to
upbraid
to
Man
,
that
he
perverted
the
Design
of
his
Nature
,
degraded
his
Soul
,
and
dishonoured
himself
.
This
Remorse
alone
(
without
the
Fear
of
future
Punishments
made
known
by
Revelation
)
brings
far
more
Affliction
to
the
Mind
of
Man
,
than
the
Enjoyment
of
any
Sin
brings
Pleasure
to
it
.
These
expire
in
a
moment
;
those
continue
as
long
as
the
use
of
Reason
remains
;
which
altho'
it
may
be
suspended
by
violent
Lusts
for
a
while
,
yet
will
certainly
break
out
with
greater
force
,
and
torment
the
Mind
with
inward
Shame
,
Anxiety
,
and
Distrust
.
Upon
the
whole
,
a
vertuous
Life
is
most
agreeable
,
most
easie
,
and
most
advantageous
to
the
Nature
of
Man
,
even
abstracting
from
the
Obligation
superadded
by
Revelation
,
and
the
Reward
promised
by
it
.
So
that
our
Lord
in
making
the
moral
Vertues
the
only
practical
Duties
of
his
Religion
,
and
the
Exercises
of
them
to
be
the
Conditions
of
his
proposed
Reward
,
hath
imposed
a
most
easie
and
most
desireable
Yoke
upon
Mankind
.
A
Second
Reason
of
the
Easiness
of
the
Christian
Yoke
,
is
the
Greatness
and
the
certainty
of
the
Reward
annexed
to
it
.
Which
Reason
more
particularly
rendereth
easie
that
most
arduous
Duty
of
Christianity
,
the
Patient
enduring
of
Persecution
,
Affliction
,
and
even
Death
it self
in
the
defence
of
it
:
and
is
to
that
Purpose
imploy'd
by
St.
Paul
,
2
Cor.
IV.
17.
For
our
light
Affliction
,
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
Facility
and
Difficulty
are
relative
Notions
,
and
are
to
be
measured
by
the
Proportion
which
the
worth
of
the
end
to
be
obtained
beareth
to
the
Labour
and
hazard
,
which
are
to
be
employed
in
the
Acquisition
of
it
.
If
an
eminent
advantage
may
be
obtained
by
a
proportionable
Industry
,
we
allow
it
to
be
an
easie
Condition
.
When
therefore
the
greatest
Happiness
,
which
our
Nature
is
capable
of
,
is
proposed
to
us
upon
Condition
of
such
a
right
use
of
our
Free-will
,
as
is
in
our
Power
;
the
Imposition
ought
to
be
esteemed
an
easie
Burden
,
when
it
procureth
to
us
such
an
infinite
Reward
.
And
not
only
doth
the
Excellency
of
the
Reward
take
off
the
Imputation
of
severity
from
Christ's
imposing
so
strict
and
universal
Holiness
upon
us
;
but
is
also
an
effectual
Motive
to
us
of
Vigilance
and
Industry
,
in
the
Execution
of
the
Condition
required
of
us
.
In
all
other
Actions
of
Life
our
Endeavours
are
wont
to
be
more
or
less
vigorous
,
as
the
desire
of
the
end
we
aim
at
is
more
or
less
intense
.
The
Fervency
of
the
Desire
is
always
proportionable
to
our
Esteem
of
the
Excellency
of
the
end
.
That
we
may
therefore
conceive
an
earnest
Desire
of
this
noble
End
,
and
be
thereby
incited
to
use
a
suitable
Diligence
for
the
Attainment
of
it
,
it
is
necessary
that
we
form
to
our selves
a
right
Estimate
of
the
Greatness
and
Worth
of
it
;
by
reflecting
on
the
infinite
Duration
,
the
inconceivable
Pleasures
,
and
immutable
State
of
it
;
by
comparing
it
with
all
the
trifling
Enjoyments
of
this
Life
,
and
raising
the
Thoughts
to
an
Expectation
of
somewhat
yet
greater
than
can
be
now
conceived
.
This
will
carry
the
Soul
of
Man
through
all
the
Difficulties
of
a
Christian
Life
,
baffle
the
Temptations
of
the
World
,
surmount
the
Fears
of
Death
,
or
temporal
Affliction
,
much
more
effectually
,
than
the
desire
of
Glory
,
the
Ambition
of
a
Crown
,
or
the
Prosecution
of
some
violent
Passion
hath
engag'd
many
in
the
most
desperate
Undertakings
.
For
in
these
latter
Cases
,
the
Acquisition
of
the
end
was
never
ascertained
to
the
Undertakers
in
the
beginning
of
their
Design
.
The
most
vigorous
Industry
and
Courage
was
in
them
subject
to
the
Chance
of
Fortune
:
Whereas
in
the
former
Case
,
there
is
an
inseparable
Conjunction
between
the
end
and
the
means
,
between
eternal
Happiness
and
true
Christian
Obedience
;
which
no
change
of
Fortune
can
dissolve
,
no
unforeseen
Calamity
can
overthrow
.
Therein
the
Undertaker
is
only
to
answer
for
his
Diligence
;
nor
is
any
thing
required
to
compleat
his
Success
but
what
is
intirely
in
his
Power
.
If
he
be
not
wanting
to
himself
,
he
may
rest
secure
of
the
Reward
;
the
Nature
,
the
Extent
,
the
Duration
,
and
the
Seat
of
which
our
Lord
hath
fully
made
known
unto
Man
;
that
so
he
might
not
any
longer
be
distracted
with
anxious
Thoughts
about
it
;
and
so
hath
upon
that
account
also
,
as
he
Promised
in
the
precedent
Verses
,
given
Rest
unto
his
Soul
,
wearied
before
with
a
Fruitless
and
uncertain
Search
of
Happiness
.
The
last
Argument
,
which
I
proposed
to
speak
of
,
is
taken
from
the
external
Assistance
,
which
Christ
hath
Promised
,
and
doth
still
continue
to
his
Disciples
in
the
Exercise
of
their
Duty
.
Our
Lord
,
in
imposing
his
Yoke
upon
Mankind
,
knew
very
well
the
Infirmities
of
their
Nature
,
the
Opposition
of
his
Precepts
to
their
ordinary
Passions
,
the
Tenderness
and
Clemency
,
which
became
the
Saviour
,
Redeemer
,
and
Mediator
of
Mankind
;
and
therefore
did
not
abandon
them
to
the
Conduct
of
their
Free-will
alone
,
but
assisted
their
Obedience
with
the
Motions
of
his
Holy
Spirit
,
with
those
supernatural
Gifts
and
Graces
,
which
he
bestows
upon
all
his
sincere
Disciples
;
which
render
the
imposition
of
those
Precepts
,
which
he
laid
upon
them
,
Easie
and
Pleasant
to
them
.
To
convey
this
Grace
to
all
the
worthy
Receivers
of
it
,
he
hath
founded
a
Church
,
a
Society
of
Men
professing
and
publickly
declaring
Obedience
to
him
in
that
manner
,
and
with
those
Rites
,
which
himself
hath
instituted
.
He
hath
made
himself
the
Head
of
this
Body
,
and
as
such
Communicates
the
influences
of
his
Blessed
Spirit
to
all
the
Members
of
it
,
to
us
who
continue
in
Communion
with
it
.
If
any
separate
themselves
from
this
Body
,
whereof
himself
is
the
Head
,
they
cease
to
have
any
Relation
to
him
,
receive
none
of
those
supernatural
Assistances
,
which
are
derived
from
the
Head
to
all
parts
of
the
Body
:
At
least
they
cannot
receive
them
by
the
ordinary
method
appointed
to
convey
them
.
And
if
any
pretend
new
Lights
and
new
Ways
;
they
are
such
as
have
no
Promise
annexed
to
them
.
It
is
not
to
be
admired
therefore
,
what
may
be
truly
observed
,
That
all
Hereticks
and
Schismaticks
dividing
themselves
from
the
Communion
of
the
Church
,
have
in
all
Ages
endeavoured
to
take
away
the
Obligation
of
moral
Duties
,
and
set
up
the
Pretence
of
greater
Lights
,
of
a
more
refined
Knowledge
,
to
compensate
the
neglect
of
Temperance
and
Meekness
,
of
Justice
and
Charity
.
They
having
divided
themselves
from
the
Body
of
the
Church
,
cut
off
the
ordinary
Communication
between
Christ
and
them
;
and
thereby
depriving
themselves
of
the
benefit
of
those
Divine
Graces
and
Assistances
which
are
conveyed
by
that
Channel
,
found
themselves
unable
to
Practise
those
Christian
Vertues
,
which
our
Lord
requireth
of
his
Disciples
;
and
therefore
endeavoured
to
annul
the
necessity
and
Obligation
of
them
.
But
this
is
not
to
alleviate
,
but
to
cast
off
the
Yoke
of
Christ
;
to
Claim
the
Benefits
,
and
refuse
the
Conditions
of
the
Covenant
which
he
made
with
Mankind
:
and
in
the
mean
while
to
cheat
themselves
and
others
,
with
vain
Perswasions
and
arrogant
Pretences
.
Our
Lord
hath
Promised
the
Assistance
of
his
Spirit
,
and
therein
he
will
not
fail
;
he
hath
settled
the
means
of
conveying
it
,
and
that
he
Will
not
change
.
If
we
slight
the
Assistance
,
we
are
unworthy
of
it
;
if
we
forsake
the
means
,
we
are
incapable
.
Let
us
rightly
esteem
and
implore
this
Assistance
to
our selves
;
let
us
hold
fast
the
means
,
whereby
we
may
receive
it
;
that
is
,
a
constant
Communion
with
his
Body
the
Church
in
all
her
Holy
Offices
and
Sacraments
;
so
shall
we
Experience
,
that
his
Commands
are
not
only
Excellent
in
themselves
,
agreeable
to
our
Nature
,
and
rendred
Pleasant
by
their
Reward
,
but
are
also
made
Easie
by
his
Grace
and
the
Influences
of
his
Spirit
.
In
the
whole
we
shall
be
convinced
of
the
Truth
of
what
he
affirmed
,
That
his
Yoke
is
easie
,
and
his
Burden
light
,
and
find
assurance
of
what
he
Promised
,
Rest
to
our
wearied
Souls
.
The
Thirteenth
SERMON
.
PREACH'D
At
LAMBETH
CHAPEL
.
Rom.
XII
.
19.
Dearly
beloved
,
avenge
not
your selves
;
but
rather
give
place
unto
wrath
.
For
it
is
written
,
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
.
THE
Apostle
having
exhorted
to
the
Duty
of
Charity
throughout
this
whole
Chapter
,
and
enforced
his
exhortation
with
many
Arguments
,
at
last
concludeth
his
Arguments
,
with
these
words
,
whereby
he
proveth
,
that
to
act
in
a
contrary
manner
,
were
to
encroach
upon
the
Prerogative
of
God
,
and
invade
what
he
claimeth
peculiarly
to
himself
.
And
surely
no
less
an
Argument
than
the
fear
of
violating
the
Majesty
and
the
Power
of
God
could
deter
Men
from
the
Practice
and
Prosecution
of
revenge
,
which
at
first
Sight
appears
to
be
so
natural
a
Passion
in
Man
,
and
can
plead
for
it self
with
more
plausible
Arguments
than
any
other
sin
whatsoever
.
As
that
Nature
directeth
all
Creatures
to
defend
themselves
and
repel
the
Assaults
of
Enemies
;
that
for
this
Purpose
all
Animals
are
endued
with
proportionable
Strength
and
Courage
;
that
to
pass
by
one
Enemy
unrevenged
exposeth
a
Man
to
the
insults
of
Enemies
,
to
the
scorn
of
Friends
,
and
to
renewed
Wrongs
;
that
it
is
no
other
than
Baseness
and
Cowardize
,
an
Argument
of
a
mean
and
timorous
Soul
,
to
submit
patiently
to
the
Affronts
and
Wrongs
of
another
Man
;
and
that
to
return
evil
for
evil
,
to
punish
the
Malice
of
an
Offender
by
procuring
Loss
or
Grief
to
him
,
is
no
other
than
a
part
of
distributive
Justice
,
of
which
every
Man
may
be
allowed
to
be
the
Administrator
;
that
so
as
the
smart
of
Revenge
inflicted
may
punish
the
Malice
of
the
Aggressor
,
the
Pleasure
of
inflicting
Revenge
may
make
some
amends
for
the
undeserved
Sufferings
of
the
injured
Party
.
Such
Arguments
Men
are
wont
to
plead
in
behalf
of
Revenge
;
and
such
did
once
introduce
an
universal
Opinion
in
the
World
,
that
Revenge
was
not
only
a
Matter
allowed
,
but
even
a
Vertue
,
the
Duty
of
every
Noble
and
Couragious
mind
,
Consonant
to
the
intentions
of
Nature
,
and
the
Office
of
every
private
Man
.
Thus
the
great
Masters
of
Morality
among
the
Heathens
;
among
whom
nothing
is
more
frequent
than
such
Expressions
as
these
;
that
Revenge
is
sweeter
than
Life
it self
;
that
Moderation
is
to
be
observed
in
creating
,
but
none
in
revenging
Injuries
;
that
not
to
revenge
a
Wrong
,
is
an
Argument
of
Fear
and
Sloth
,
of
an
unmanly
and
degenerous
Mind
.
On
the
contrary
,
we
are
taught
,
throughout
this
whole
Chapter
,
to
bless
them
which
persecute
us
,
to
recompence
to
no
Man
evil
for
evil
,
to
live
peaceably
with
all
Men
,
and
in
the
last
place
(
which
concerns
my
present
Design
)
not
to
avenge
our selves
,
but
rather
give
place
unto
wrath
;
not
to
take
upon
us
to
inflict
the
Punishment
due
to
any
sin
of
Injustice
committed
against
us
,
but
to
leave
that
to
be
inflicted
by
God
,
either
by
his
own
immediate
Power
,
or
by
those
Commissioners
,
to
whom
he
hath
delegated
part
of
his
Power
:
Not
to
prevent
the
Justice
of
God
herein
,
and
forestall
his
Judgment
.
For
that
is
the
meaning
of
those
words
:
But
rather
give
place
unto
wrath
.
Leave
room
for
the
Wrath
or
just
Anger
of
God
against
such
Sinners
to
take
place
and
display
it self
.
Do
not
you
therein
arrogate
to
your selves
the
Office
of
a
Judge
,
and
by
pretending
to
punish
the
Offender
,
prevent
the
Punishment
designed
by
the
proper
Judge
.
The
Reason
follows
,
and
that
not
new
,
but
delivered
many
Ages
since
in
the
Old
Testament
:
For
it
is
written
;
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
.
I
am
the
Supreme
Judge
of
the
World
,
the
Lord
of
all
Mankind
.
To
me
only
,
as
such
,
it
belongeth
to
execute
Judgment
,
and
punish
the
demerits
of
Men.
Whosoever
takes
upon
him
to
avenge
himself
,
violates
my
Authority
,
and
invades
my
Office
.
An
hard
Lesson
this
,
as
it
should
seem
;
to
restrain
the
natural
Passions
of
Man
;
to
forbid
the
returning
of
Evil
to
avowed
Enemies
;
to
tye
up
the
hands
of
Men
,
and
that
not
only
(
as
it
may
happen
)
from
retaliating
past
Injuries
,
but
also
from
preventing
future
Wrongs
,
Nay
to
reluctant
Minds
this
generally
appears
,
and
is
represented
,
as
yet
more
Difficult
;
as
destroying
the
Peace
of
the
World
,
taking
away
the
means
of
Self-defence
,
and
exposing
the
Observers
of
it
,
to
the
Injuries
and
Tyranny
of
all
other
Men.
Yet
if
the
Matter
be
well
considered
,
nothing
is
more
reasonable
,
or
more
conducing
to
the
Peace
of
the
World
;
that
as
it
may
be
universally
affirmed
of
the
Doctrine
of
Christ
,
that
it
is
in
all
things
agreeable
to
humane
Reason
,
and
the
Law
of
Nature
;
so
more
eminently
it
will
appear
in
this
point
to
have
restored
the
depraved
Notions
of
natural
Reason
,
and
to
have
introduced
a
right
Sense
of
the
Duty
of
Man
,
in
Relation
to
the
suffering
and
returning
of
Injuries
.
To
clear
this
we
must
first
fix
a
right
Notion
of
Revenge
;
and
it
will
then
be
manifest
,
that
the
Execution
of
it
belongeth
to
God
alone
.
And
here
in
the
first
place
,
Self-defence
is
to
be
distinguished
from
Revenge
:
the
want
of
which
distinction
hath
mightily
promoted
the
cause
of
Revenge
;
while
all
the
Arguments
,
which
warrant
a
Self-defence
,
Men
have
employed
in
Assertion
of
Revenge
.
Christianity
forbids
not
those
lawful
means
of
Self-preservation
,
which
Nature
allows
,
and
hath
not
herein
in
the
least
abridged
the
Priviledges
of
Mankind
.
It
is
still
lawful
to
repel
force
with
force
,
to
seek
the
Preservation
of
Life
and
Fortune
,
even
with
the
Destruction
of
an
Adversary
,
if
it
can
be
obtained
no
other
way
;
provided
that
this
Priviledge
be
never
employed
to
the
disturbance
of
the
publick
Peace
of
the
World
,
or
in
opposition
to
those
lawful
Powers
,
to
whom
both
Life
and
Fortune
are
subjected
.
So
far
was
God
from
disarming
his
People
in
this
Case
,
and
forbidding
to
them
the
means
of
Self-defence
;
that
he
often
exhorts
them
to
fight
their
Battels
Couragiously
,
sent
them
Prophets
to
conduct
them
,
endued
their
Commanders
with
Wisdom
and
Valour
;
and
was
even
Content
,
that
his
own
positive
Precepts
should
yield
to
Self-defence
,
when
the
latter
could
not
be
maintained
without
the
Violation
of
the
former
,
as
in
the
Case
of
fighting
on
the
Sabbath
day
.
A
plain
Argument
,
that
Self-defence
is
not
only
permitted
by
God
to
Men
,
but
even
commanded
to
them
;
otherwise
it
could
never
take
place
of
a
positive
Divine
Precept
;
and
that
it
is
a
Sin
to
neglect
the
lawful
means
of
Self-prefervation
.
In
the
Gospel
our
Lord
bids
us
indeed
,
If
any
one
smites
us
on
the
one
Cheek
to
turn
to
him
the
other
also
;
and
if
he
takes
away
our
Coat
,
to
give
him
our
Cloke
also
.
But
all
this
,
as
it
appears
from
the
Context
to
have
been
spoken
in
opposition
to
that
eager
Prosecution
of
Revenge
which
was
familiar
to
,
and
thought
lawful
by
the
Jews
,
so
it
plainly
amounts
to
no
more
than
this
;
that
rather
than
to
endeavour
Revenge
,
properly
so
called
,
rather
than
to
delight
in
the
Misery
of
an
Enemy
retaliated
by
us
upon
him
,
we
should
suffer
a
yet
much
greater
Loss
;
that
it
were
more
preferable
to
endure
a
double
Injury
,
than
to
contract
the
guilt
of
Malice
or
Revenge
.
Otherwise
our
Lord
,
who
professeth
it
far
from
his
Intentions
to
alter
the
least
Tittle
of
the
Moral
Law
,
hath
neither
forbidden
nor
discountenanced
a
Self-defence
,
when
free
from
Revenge
and
Malice
.
On
the
contrary
he
hath
ratified
and
approved
,
and
even
instituted
the
Civil
Magistrate
(
for
St.
Paul
calls
it
the
Ordinance
of
God
)
and
put
the
Sword
into
his
hand
on
purpose
to
punish
Malefactors
,
and
repel
the
Injuries
of
one
Man
from
another
by
violence
.
For
upon
this
Principle
of
Self-preservation
all
Government
is
founded
;
and
every
Act
of
it
,
every
Punishment
inflicted
on
a
Malefactor
,
is
done
in
Prosecution
of
the
same
Design
.
Thus
doth
not
this
Self-defence
in
the
least
interfere
with
the
Prohibition
of
Revenge
;
since
it
necessarily
includeth
not
Hatred
or
desire
of
Revenge
;
or
if
it
should
include
it
,
it
hath
passed
its
Bounds
,
and
is
to
be
called
by
another
name
.
The
sole
end
of
Self-defence
is
to
preserve
Life
or
Goods
,
not
to
offend
any
other
;
whereas
the
Nature
of
Revenge
consists
wholly
in
designing
or
desiring
the
Death
,
Loss
or
Misery
of
another
,
not
as
contributing
to
our
own
Self-preservation
,
but
as
returning
and
punishing
his
Malice
and
hatred
to
us
.
Thus
Revenge
,
being
separated
from
the
Cause
of
Self-defence
,
will
easily
appear
what
it
truly
is
;
and
will
want
those
Arguments
to
recommend
it
,
which
it
borrowed
from
the
latter
.
It
is
the
desire
or
endeavour
of
bringing
Evil
upon
another
Man
,
solely
or
chiefly
for
this
end
,
that
he
may
suffer
some
loss
or
grief
;
when
we
return
an
Injury
to
any
one
for
this
only
Reason
,
because
we
have
received
one
either
real
or
imaginary
from
him
.
Thus
Self-defence
may
easily
degenerate
into
Revenge
;
when
a
Man
not
Content
to
have
secured
his
own
safety
,
to
have
disarmed
his
Enemy
,
or
to
have
made
a
fair
retreat
,
presseth
upon
his
Adversary
,
pursueth
his
advantage
,
and
seeketh
the
hurt
or
destruction
of
him
;
when
any
one
Projects
how
to
return
a
like
Injury
to
that
he
hath
received
;
when
he
conceiveth
a
personal
Hatred
of
the
Man
,
studieth
to
create
some
disadvantage
to
him
;
at
least
retains
so
much
Malice
in
his
Heart
,
that
he
envieth
and
maligneth
him
,
and
should
entertain
his
Misfortunes
with
Complacency
.
The
methods
and
kinds
of
Revenge
are
as
different
,
as
are
the
secret
workings
of
Malice
;
nor
can
either
Malice
or
Envy
be
ever
found
without
the
conjunction
of
Revenge
and
Imagination
of
some
past
Injury
.
It
is
said
,
that
Cain
slew
his
Brother
out
of
Envy
;
yet
was
that
Envy
accompanied
with
the
desire
of
Revenge
,
for
having
as
he
thought
,
robbed
him
of
the
favour
of
God
,
by
procuring
the
greater
share
of
it
to
himself
.
Other
Acts
of
Revenge
may
more
eminently
appear
to
belong
to
that
Denomination
;
as
when
Joab
killed
Abner
for
the
Death
of
his
Brother
;
and
Herod
sought
the
Death
of
John
the
Baptist
for
reprehending
his
incestuous
Marriage
;
yet
this
we
may
be
assured
of
,
as
Revenge
can
never
be
formed
in
the
Mind
without
precedent
Malice
,
and
subsequent
Envy
of
the
others
out-living
,
altho'
but
for
one
moment
,
the
Execution
of
his
Revenge
;
so
neither
can
Malice
or
Envy
take
place
without
a
desire
of
Revenge
.
And
then
as
in
all
other
Sins
,
so
in
this
also
,
the
Guilt
of
it
consists
not
so
much
in
the
Execution
of
it
,
as
in
the
precedent
Approbation
of
it
by
the
Will
;
and
becomes
not
the
less
because
not
put
in
Execution
.
And
as
all
other
Sins
are
proposed
to
the
Will
under
some
specious
Pretence
;
so
Revenge
assumeth
the
shew
of
Justice
;
and
therein
chiefly
makes
good
the
Charge
,
which
we
before
mentioned
,
of
incroaching
upon
the
Prerogative
and
Authority
of
God
.
It
is
indeed
a
plausible
Plea
to
pretend
,
that
Justice
must
be
strictly
observed
in
the
World
;
that
it
is
not
fit
the
least
Injury
of
Men
should
pass
unpunished
;
that
they
ought
to
expiate
the
Guilt
of
their
Injury
by
a
proportionable
Punishment
;
that
otherwise
the
Peace
of
the
World
cannot
be
maintained
,
and
good
Men
will
be
always
exposed
to
the
Insults
and
Oppression
of
others
.
Upon
this
ground
,
and
with
these
Pretences
,
Men
take
upon
them
the
Office
of
a
Supreme
Judge
;
they
will
needs
determine
the
quantity
of
every
Man's
demerits
,
and
inflict
a
Punishment
upon
it
.
This
Arrogance
is
visible
in
every
Act
of
Revenge
;
where
the
Person
revenging
proposeth
to
himself
to
punish
the
Malice
of
the
Offender
;
not
only
to
secure
his
own
safety
(
for
while
it
proceeds
no
farther
,
it
is
not
Revenge
)
but
also
to
procure
such
a
Punishment
to
the
other
,
as
may
compensate
for
the
Flagitiousness
of
the
Injury
which
he
hath
committed
.
And
herein
chiefly
consists
the
Offence
of
a
revengeful
Mind
against
God
,
(
for
as
it
is
an
Offence
against
our
Neighbour
,
I
do
not
now
consider
it
)
this
constituteth
the
Guilt
of
it
,
that
it
invadeth
the
Office
of
the
Supreme
Judge
,
which
belongeth
to
God
alone
.
And
upon
this
is
founded
the
Reason
brought
against
Revenge
by
the
Apostle
in
the
Text
:
Avenge
not
your selves
;
but
rather
give
place
unto
Wrath
(
await
the
Execution
of
the
Divine
Wrath
upon
all
Sinners
,
)
For
it
is
written
,
Vengeance
is
mine
;
I
will
repay
saith
the
Lord
.
In
which
words
,
God
taketh
the
Execution
of
Revenge
from
Men
in
the
former
part
of
them
,
and
in
the
latter
part
appropriates
it
to
himself
.
I
will
consider
both
together
;
for
that
the
same
Reasons
,
which
forbid
the
Exercise
of
Revenge
to
Man
,
affix
it
to
God
;
and
for
this
very
Cause
it
is
unlawful
to
Man
,
because
it
belongeth
solely
to
God
.
To
pass
Judgment
upon
the
demerits
of
every
sinful
Action
,
to
determine
the
quantity
of
the
Guilt
,
and
affix
a
proper
Punishment
to
it
,
belongs
only
to
the
Supreme
Judge
of
the
World
;
which
Office
is
invested
in
God
,
as
being
the
Creator
of
all
things
living
,
and
the
absolute
Lord
of
the
World
;
which
when
he
had
formed
,
he
quitted
not
to
the
blind
Operations
of
Chance
,
nor
to
the
Disposition
of
inferior
Spirits
,
nor
yet
to
the
unruly
Wills
of
Men
;
but
retained
the
Government
in
his
own
hand
,
reserved
to
himself
the
distribution
of
Rewards
and
Punishments
,
upon
which
account
he
is
called
the
Judge
of
all
the
Earth
,
Gen.
XVIII
.
25.
One
part
of
this
Office
of
Judge
is
to
execute
Vengeance
upon
Sinners
;
for
which
Reason
he
is
called
the
God
of
Vengeance
more
than
once
in
the
Ninth
Psalm
.
The
Execution
of
his
just
Sentence
upon
Sinners
is
termed
Revenge
;
and
Sinners
the
object
of
it
are
called
his
Adversaries
,
as
Deut.
XXXII
.
43.
He
will
render
Vengeance
to
his
Adversaries
;
and
in
many
other
places
of
Scripture
.
To
teach
us
,
that
he
claims
that
Office
to
himself
,
and
that
he
alone
is
capable
of
recompencing
in
due
manner
the
Guilt
of
every
injurious
Act
,
and
all
Sins
are
such
to
him
.
He
is
the
Supreme
Lord
of
all
,
and
therefore
hath
a
full
Right
to
judge
his
Creatures
;
he
is
the
common
Lord
of
all
,
and
therefore
cannot
be
suspected
of
partiality
.
His
Justice
will
not
suffer
any
Sin
to
escape
unpunished
.
He
is
merciful
;
and
far
from
punishing
Offences
beyond
their
Merit
,
chastiseth
Sinners
less
than
they
deserve
.
He
searcheth
the
Conscience
of
every
Man
,
cannot
be
deceived
by
false
Representations
,
nor
be
drawn
aside
by
Passion
or
Prejudice
.
He
knoweth
exactly
the
true
demerit
of
every
Sin
;
and
can
unerringly
Proportion
the
Punishment
to
the
Crime
.
He
hath
promised
in
a
peculiar
manner
to
revenge
the
Injuries
done
to
his
faithful
Servants
;
and
by
a
positive
Precept
hath
taken
Revenge
out
of
the
hands
of
Men.
If
after
all
this
,
Men
will
presume
to
intermeddle
in
the
Cause
of
Revenge
,
and
pretend
to
punish
the
Pravity
of
any
Action
;
they
manifestly
usurp
the
Office
of
God
,
and
place
themselves
in
his
Seat
of
Judicature
.
An
attempt
,
which
he
will
not
so
easily
pardon
;
who
,
as
he
saith
of
himself
,
is
jealous
of
his
Honour
,
and
will
not
give
his
Glory
to
another
.
Nor
indeed
can
such
Revenge
be
executed
,
without
pretending
to
that
Supreme
Power
,
which
is
invested
in
God
.
For
not
to
say
that
this
were
to
refuse
Obedience
to
his
Commands
,
and
therein
to
renounce
his
Government
,
who
hath
commanded
the
contrary
;
to
pass
by
that
;
to
revenge
an
Injury
must
suppose
an
absolute
Subjection
of
the
Person
,
on
whom
the
Revenge
is
to
be
inflicted
.
For
after
every
Man
hath
used
the
Priviledges
of
Self-defence
in
opposition
to
the
other
,
he
hath
no
more
Right
left
of
acting
any
against
him
.
The
Punishment
of
the
others
injurious
Malice
belongeth
not
to
him
,
unless
the
absolute
Subjection
of
the
other
gives
him
just
Title
to
it
.
And
in
this
Case
it
is
not
sufficient
,
that
the
Body
of
the
one
should
be
subject
to
the
other
(
for
that
doth
often
happen
)
but
the
Cognizance
of
the
secret
Actions
of
the
Soul
must
also
belong
to
him
,
who
judgeth
of
the
demerits
of
the
Fact
;
otherwise
it
will
be
impossible
to
determine
how
much
,
or
how
little
Malice
the
Injury
included
in
it
.
Whereas
in
this
respect
no
Man
is
subject
to
another
;
we
are
all
equally
Fellow-Servants
to
God
.
And
then
the
Expostulation
of
the
Apostle
will
take
place
:
Who
art
thou
,
that
judgest
another
Mans
servant
?
to
his
own
Master
he
either
standeth
or
falleth
.
This
cannot
be
done
without
assuming
the
Authority
of
the
Master
;
and
this
is
certainly
done
,
as
often
as
Revenge
is
intended
or
effected
.
But
not
only
upon
this
account
are
we
injurious
to
the
Majesty
of
God
,
inasmuch
as
we
are
all
Fellow-Creatures
and
the
works
of
his
hands
,
if
we
take
Revenge
,
and
in
that
make
our selves
Judges
of
such
our
Fellow-Servants
;
but
in
that
,
while
we
all
equally
hope
for
Pardon
from
the
hands
of
God
our
common
Judge
,
we
deny
it
to
one
another
,
and
presume
to
require
that
from
God
,
which
we
will
not
Grant
our selves
.
If
in
pleading
for
Revenge
we
alledge
,
that
another
hath
injured
us
;
and
are
not
we
in
every
Sin
injurious
to
God
?
Thy
Fellow-Servant
hath
perhaps
injured
thee
once
or
twice
;
but
thou
hast
injured
God
,
the
Lord
of
both
,
very
often
,
perhaps
every
day
of
thy
Life
;
and
then
what
equality
is
there
between
injuring
a
Fellow-Servant
and
a
Master
?
He
perhaps
was
provoked
,
nay
first
injured
by
thee
,
before
he
committed
any
Acts
of
Hatred
or
Malice
against
thee
:
But
thou
hast
offended
thy
Lord
,
from
whom
thou
never
receivedst
any
Injuries
,
by
whom
thou
hast
been
obliged
with
the
greatest
Benefits
,
by
whose
Favour
thou
livest
,
and
from
whom
thou
expectest
all
that
can
make
thee
Happy
.
Consider
,
that
if
God
should
examine
strictly
,
and
immediately
revenge
all
thy
Offences
against
him
,
thou
hast
not
one
day
to
live
:
For
if
thou
Lord
shouldst
be
extreme
to
mark
what
is
done
amiss
,
O
Lord
who
may
abide
it
?
So
said
a
better
Man
than
thou
art
;
and
much
more
must
thou
confess
,
if
thou
either
dissemblest
not
with
others
or
deceivest
not
thy self
.
For
to
pass
by
all
those
secret
Sins
,
which
are
known
only
to
every
Man's
Conscience
,
and
have
no
witness
but
God
alone
;
if
we
should
be
required
to
give
an
account
of
those
open
and
manifest
ones
which
we
daily
commit
,
what
Pardon
could
we
expect
?
If
God
should
take
a
severe
Account
of
our
Negligence
and
want
of
attention
in
Prayer
,
of
all
the
idle
Speeches
proceeding
from
our
Mouth
,
and
the
rash
Judgments
which
we
make
,
and
such
other
Sins
and
Inadvertencies
committed
but
in
any
one
day
;
we
should
have
just
Reason
to
despair
of
Pardon
.
But
if
he
ransacks
our
Souls
,
and
brings
forth
into
Judgment
all
the
secret
Sins
of
it
,
the
evil
Desires
and
unclean
Thoughts
,
the
unlawful
Motions
and
vain
Imaginations
;
we
should
then
have
no
hope
left
.
And
if
the
Sins
of
one
day
bring
inevitable
Destruction
upon
us
,
without
the
Mercy
and
the
Pardon
of
God
;
what
an
Abyss
of
Mercy
will
the
Sins
of
a
whole
Life
require
?
Yet
all
these
Sins
he
condescends
to
pardon
,
all
this
Mercy
he
extends
to
Man
,
with
this
single
Condition
,
that
he
pardon
the
Offences
of
his
Fellow-Christian
.
For
this
is
an
Argument
against
Revenge
peculiar
to
the
Christian
Religion
.
To
the
Jews
the
Promises
of
Divine
Pardon
were
neither
so
full
nor
so
clear
;
and
therefore
God
in
giving
Laws
to
them
,
thought
it
convenient
to
wink
at
their
exercise
of
Revenge
in
some
Cases
.
I
will
not
reckon
as
such
that
Law
of
giving
an
eye
for
an
eye
,
a
tooth
for
a
tooth
.
For
however
it
was
afterwards
most
grosly
mis-interpreted
by
the
Jews
;
it
included
not
any
thing
of
Revenge
in
the
first
Institution
and
Design
of
it
.
But
certainly
that
Law
cannot
be
excused
from
Revenge
,
which
alloweth
to
the
Kindred
of
any
Man
slain
unadvisedly
to
retaliate
his
Death
upon
the
Author
of
it
,
if
they
overtook
him
before
he
entred
into
any
City
of
refuge
.
It
is
our
Happiness
,
that
as
we
have
a
better
Religion
and
greater
Promises
,
so
we
have
stronger
Arguments
to
perswade
us
to
our
Duty
.
And
in
this
Case
,
he
,
who
gave
us
both
,
hath
forbidden
the
Execution
of
Revenge
to
us
,
and
appropriated
it
to
himself
.
So
that
not
only
upon
account
of
the
Nature
of
the
thing
,
but
also
of
the
Divine
Command
,
Revenge
is
made
injurious
to
God
,
and
unlawful
to
us
.
Further
,
not
only
do
we
want
that
Authority
,
which
Revenge
pre-supposeth
;
not
only
are
we
precluded
by
the
express
Prohibition
of
God
;
but
we
also
want
other
qualifications
absolutely
necessary
to
us
,
before
it
be
convenient
that
we
be
intrusted
with
the
Execution
of
Revenge
.
I
will
instance
but
in
two
:
First
,
Knowledge
of
the
true
Guilt
of
the
Crime
which
we
would
revenge
.
It
must
be
acknowledged
that
the
Merits
of
a
Cause
ought
to
be
known
,
before
any
Judgment
be
passed
on
it
.
In
Humane
Judicatures
the
Peace
of
the
World
and
Interest
of
publick
Societies
require
,
that
probable
Evidence
be
accepted
,
that
Judgment
be
given
according
to
the
appearance
of
things
.
But
if
Men
pretend
to
judge
the
Consciences
of
others
,
to
define
the
Hainousness
of
the
Guilt
of
their
Offences
,
and
to
execute
the
Punishment
upon
it
,
which
is
the
Proper
work
of
Revenge
;
they
ought
exactly
to
know
the
most
private
thoughts
of
the
Soul
;
by
what
steps
and
arguments
the
Will
was
induced
to
commit
that
Injury
;
what
Judgment
the
Understanding
formed
of
it
when
it
was
committed
.
Otherwise
Men
may
grosly
mistake
;
they
may
Judge
that
to
be
an
Injury
,
which
was
intended
by
the
other
for
a
Kindness
;
in
which
Case
there
is
rather
Merit
than
Guilt
in
the
Offender
:
And
if
his
intended
Benefit
doth
really
turn
to
the
Detriment
of
the
other
,
it
will
be
a
misfortune
to
them
both
;
yet
the
Merit
of
the
Benefit
ought
not
to
be
esteemed
less
.
Thus
a
passionate
Revenge
may
be
employed
against
its
own
Benefactors
,
and
inverting
the
Course
of
Justice
punish
the
Well-doers
.
In
other
Cases
Men
may
interpret
Acts
of
inadvertency
to
proceed
from
a
formed
Malice
,
and
punish
what
is
indeed
but
a
venial
Injury
,
as
a
Mortal
offence
.
They
may
prosecute
the
Execution
of
revenge
,
even
after
the
other
hath
repented
of
the
Injury
in
his
mind
,
and
resolved
(
if
possible
)
to
make
Reparation
for
it
,
and
thereby
hath
expiated
the
guilt
of
the
Offence
.
In
all
these
and
many
other
Cases
,
Men
may
err
most
grosly
in
passing
their
Judgment
upon
the
enormity
of
Injuries
offered
to
them
,
which
must
be
supposed
to
precede
all
Revenge
.
And
how
dangerous
such
Errors
are
our
Lord
acquaints
us
,
when
he
assureth
us
,
Matth.
VII
.
2.
With
what
Judgment
ye
judge
,
ye
shall
be
judged
;
and
with
what
measure
ye
mete
,
it
shall
be
measured
to
you
again
.
This
Reason
makes
it
impossible
for
Man
to
execute
Revenge
aright
,
if
it
should
be
permitted
to
him
;
and
dangerous
to
be
desired
;
and
for
this
Reason
it
ought
to
be
taken
out
of
the
hands
of
Man
,
and
be
committed
to
him
alone
,
who
is
the
Searcher
of
all
Spirits
.
Again
,
if
it
were
possible
for
Man
to
form
a
right
Judgment
of
the
guilt
of
every
Offence
,
and
the
quantity
of
the
Punishment
to
be
inflicted
;
he
would
still
commit
fatal
Miscarriages
in
the
Execution
of
it
.
His
Passions
are
so
violent
,
that
he
would
far
exceed
the
Limits
of
the
prescribed
Punishment
,
add
weight
and
sharpness
to
it
in
Complyance
with
his
own
Hatred
,
and
imagine
that
his
Anger
ought
to
be
indulged
therein
.
Nay
I
fear
,
that
in
all
Cases
of
Revenge
it
will
be
found
;
that
the
Punishment
is
inflicted
not
out
of
abhorrence
to
the
sin
committed
,
but
out
of
Malice
and
Hatred
to
the
Person
of
the
other
;
not
to
reform
the
irregularity
of
the
other
,
but
to
gratifie
his
own
Passion
;
not
to
oppose
sin
,
but
to
harm
a
supposed
Enemy
.
And
thus
not
only
the
Danger
of
incurring
the
guilt
of
Injustice
,
Hatred
and
Malice
would
ensue
;
but
also
the
Peace
of
the
World
would
be
wholly
over-turned
;
Mankind
would
be
involved
in
continual
War
;
while
he
who
were
first
injured
carried
his
Revenge
beyond
the
limits
of
a
just
Punishment
,
and
the
excess
of
that
Punishment
,
being
a
real
Injury
,
Entitles
the
other
to
a
fresh
Revenge
.
I
might
therefore
insist
upon
the
reasonableness
of
the
Divine
Prohibition
of
revenge
to
Man
,
from
the
advantage
which
it
brings
to
the
Preservation
of
the
Peace
and
Order
of
the
World
;
were
it
not
an
Argument
too
inconsiderable
to
be
employed
in
Conjunction
with
the
former
.
To
return
therefore
to
the
former
Consideration
,
since
the
Justice
of
all
Punishment
consists
in
the
Parity
of
it
to
the
guilt
of
the
Crime
committed
;
and
vehemence
of
Passion
,
to
which
humane
Nature
is
incident
,
suffers
not
Men
to
observe
that
Parity
in
execution
of
Revenge
,
and
not
to
observe
it
is
a
sin
against
God
;
as
in
many
other
Respects
,
so
in
this
also
,
that
it
is
a
Violation
of
Justice
;
we
ought
to
esteem
it
a
singular
Benefit
,
that
God
hath
taken
the
Execution
of
revenge
into
his
own
hands
,
and
not
left
the
Management
of
it
to
our
Discretion
;
least
it
should
unavoidably
expose
us
to
the
Danger
of
sin
,
either
in
carrying
it
beyond
its
just
Bounds
,
or
in
executing
it
for
other
Reasons
than
the
Love
of
Justice
or
Hatred
of
sin
.
And
to
this
Consideration
the
Apostle
seems
to
have
had
a
peculiar
regard
,
when
he
citeth
that
passage
of
the
Old
Testament
,
Vengeance
is
mine
,
&c.
which
in
the
place
referred
to
,
Deut.
XXXII
.
35.
plainly
relates
to
this
Matter
.
For
there
God
having
denounced
to
the
Jews
the
Punishments
he
would
inflict
on
them
,
in
Case
of
their
Apostacy
from
him
,
telleth
them
among
other
things
,
that
he
would
deliver
them
into
the
hands
of
their
Enemies
,
into
the
power
of
strange
Nations
,
who
should
tyrannize
over
them
,
and
mightily
oppress
them
,
and
therein
become
the
Executioners
of
those
Punishments
,
which
he
designed
to
their
sins
.
Not
that
thereby
their
Tyranny
and
Oppression
should
become
the
less
unlawful
,
because
subservient
to
the
secret
purposes
of
God
,
to
which
they
in
oppressing
the
Jews
,
had
no
regard
,
but
only
to
the
satisfaction
of
their
Hatred
and
other
Passions
.
And
therefore
this
Oppression
,
so
far
exceeding
the
Rules
of
Justice
,
God
in
the
35th
.
Verse
aforecited
threatens
,
that
he
will
severely
revenge
upon
them
.
And
accordingly
in
XXV
.
of
Ezekiel
12th
.
God
foretels
the
utmost
Execution
of
his
Wrath
upon
Edom
,
for
taking
a
too
severe
Revenge
of
the
People
of
Israel
,
altho'
himself
had
delivered
them
into
their
hands
to
be
plagued
by
them
.
So
that
if
no
other
Argument
disswaded
us
from
the
prosecution
of
Revenge
,
if
a
moderate
Revenge
were
even
permitted
by
God
,
yet
the
Difficulty
of
observing
moderation
in
it
,
and
the
danger
of
incurring
sin
thereby
,
should
deterr
us
from
it
.
Thus
Men
are
made
unfit
to
be
entrusted
with
the
execution
of
Revenge
,
for
that
they
know
not
certainly
the
just
Proportion
of
the
supposed
Crime
,
and
the
Punishment
due
to
it
;
and
altho'
they
were
secured
of
it
,
yet
would
rather
consult
the
direction
of
their
own
Passions
than
the
Rules
of
Justice
.
Yet
the
Cause
of
revenge
is
still
maintained
in
the
World
;
and
no
wonder
,
when
it
is
supported
by
so
many
Passions
,
as
Envy
,
Hatred
,
Malice
,
and
the
like
.
These
indeed
,
to
minds
of
more
happy
Education
,
and
nobler
Thoughts
,
naturally
appear
odious
;
and
therefore
such
as
pretend
to
a
better
Blood
and
greater
Minds
,
found
their
Practice
of
revenge
upon
a
Principle
of
Honour
,
to
which
they
Fancy
all
other
Considerations
ought
to
yield
;
entertaining
a
vain
Perswasion
that
this
Honour
cannot
consist
with
the
patient
induring
of
Injuries
,
and
that
every
Affront
unrevenged
draws
upon
them
the
imputation
of
Cowardize
.
An
Opinion
built
upon
false
Notions
of
Honour
and
Valour
;
and
which
far
from
being
an
Argument
of
true
Greatness
of
Mind
,
manifests
a
real
weakness
in
it
.
For
wherein
is
the
Honour
of
Man
to
be
placed
,
but
in
such
Perfections
,
as
may
improve
his
Faculties
,
adorn
his
Nature
,
and
promote
his
Happiness
?
If
upon
these
Principles
he
raiseth
the
favourable
esteem
of
other
Men
;
his
Honour
is
then
truly
founded
.
If
for
other
Reasons
,
which
are
indeed
no
Perfections
,
he
fancieth
himself
to
be
admired
,
he
betrays
the
weakness
of
his
Judgment
,
in
that
he
prides
himself
in
the
Admiration
of
others
no
less
injudicious
.
Such
is
,
when
Esteem
is
founded
upon
Rashness
or
a
precipitate
Boldness
,
upon
Impatience
of
bearing
the
least
Indignity
,
and
preferring
this
Resolution
to
all
Considerations
.
If
this
be
a
real
Honour
,
then
such
a
passionate
determination
must
be
indeed
a
perfection
of
Nature
,
an
improvement
of
Reason
;
but
if
that
be
too
gross
to
affirm
,
the
pretence
of
Honour
must
be
laid
aside
.
Nor
yet
can
any
Argument
of
Valour
or
Greatness
of
Mind
,
be
drawn
from
such
a
Conduct
.
Valour
indeed
is
such
a
constant
Resolution
of
Mind
,
as
cannot
be
moved
or
over-turned
by
any
external
Accident
,
cannot
be
interrupted
by
Fears
and
Passions
;
and
a
Mind
truly
great
is
placed
above
all
such
mean
Resentments
,
and
rather
scorns
than
fears
the
Attempts
of
other
Men.
How
then
can
he
be
said
to
make
good
this
Character
,
whom
an
Injury
shall
torment
and
disquiet
;
whose
Thoughts
may
be
ruffled
,
and
his
Passions
raised
at
the
pleasure
of
any
other
;
who
by
manifesting
so
great
a
Concern
in
little
matters
,
betrays
the
Consciousness
of
his
own
unworthiness
and
imperfection
,
of
the
want
of
real
Worth
and
Happiness
,
which
can
be
so
far
impaired
by
Trifles
and
petty
Injuries
,
that
without
Revenge
it
cannot
be
restored
?
In
Truth
there
is
no
greater
Indication
of
an
abject
and
mean
Spirit
,
of
Cowardize
and
Imperfection
of
mind
,
than
that
impatience
,
that
fear
and
jealousie
,
which
always
attends
Revenge
thus
founded
upon
mistaken
Honour
.
But
I
do
injury
to
the
Cause
I
handle
,
when
I
seek
to
recommend
the
Laws
of
God
concerning
Revenge
by
an
Argument
so
far
inferior
to
the
weight
of
Divine
Authority
.
To
Christians
(
and
in
this
place
I
presume
my
Speech
doth
reach
no
other
)
it
ought
to
be
a
sufficient
Confutation
of
the
pretence
of
Honour
in
Revenge
,
that
our
Lord
hath
forbidden
the
practice
of
it
.
For
since
his
Religion
tends
to
advance
the
Perfection
of
humane
Nature
,
and
to
restore
right
Notions
of
all
Moral
Actions
;
it
is
impossible
that
true
Honour
or
Valour
should
promote
the
exercise
of
Revenge
which
he
hath
forbidden
.
The
pretence
of
Honour
in
the
Execution
of
Revenge
is
vain
indeed
,
yet
not
so
Criminal
as
that
other
ordinary
pretence
of
satisfying
Justice
therein
:
When
Men
prosecute
their
Revenge
against
others
,
under
pretence
of
Zeal
for
Justice
,
and
least
the
guilt
of
any
sin
should
escape
unpunished
.
This
those
are
wont
to
alledge
in
defence
of
their
Revenge
,
whose
Revenge
is
founded
upon
a
Principle
of
Malice
,
not
of
mistaken
Honour
.
To
Confess
openly
that
they
take
Revenge
,
because
they
hate
their
Neighbours
,
would
be
too
shameless
an
Acknowledgment
of
their
own
baseness
;
and
might
also
overthrow
those
Artifices
,
by
which
such
Men
commonly
work
their
Revenge
.
For
which
they
strain
their
Wits
to
find
out
plausible
Pretences
for
the
visible
Effects
of
their
secret
Malice
;
assigning
the
Cause
of
all
to
be
their
Love
of
Justice
,
of
their
Religion
,
or
of
their
Countrey
.
And
such
is
the
Credulity
of
Mankind
,
that
these
Pretences
seldom
want
Success
,
covering
the
Malice
and
Rancor
of
a
canker'd
Soul
;
and
giving
the
most
easie
and
secure
Opportunities
of
Revenge
.
All
are
apt
to
censure
and
condemn
Revenge
,
when
proceeding
from
the
Principle
of
false
Honour
,
which
was
before
mentioned
;
because
the
Motive
of
it
is
not
and
cannot
be
dissembled
;
yet
in
Truth
this
sort
of
Revenge
is
infinitely
less
Criminal
than
the
former
arising
from
Hatred
and
Malice
,
however
dissembled
,
and
assuming
to
it self
more
specious
Names
.
This
is
formed
by
a
violent
Commotion
of
Mind
,
which
lasteth
not
many
hours
;
but
that
by
an
hardned
Malice
,
which
worketh
secretly
for
many
years
together
.
This
is
commonly
effected
in
the
heat
of
Blood
,
when
the
Soul
hath
scarce
time
to
recollect
it self
or
command
the
unruly
Passions
of
the
Body
;
but
that
is
raised
and
carried
on
by
deliberate
thought
and
resolution
,
which
is
the
utmost
Aggravation
that
any
sin
can
receive
.
This
may
sometime
fall
even
upon
a
good
Man
,
who
through
the
heat
of
Passion
,
and
from
a
violent
Indignation
of
receiving
unworthy
Injuries
,
may
suddenly
be
betrayed
to
the
Desire
or
the
Execution
of
Revenge
;
but
of
the
other
a
good
Man
can
never
be
guilty
,
since
it
is
impossible
that
Hatred
and
Malice
,
which
are
habitual
sins
,
should
consist
with
the
least
degree
of
Goodness
.
In
all
habitual
sins
the
Mind
cannot
but
many
times
reflect
upon
its
own
Diseases
,
and
be
as
often
convinced
of
the
unlawfulness
of
those
Vices
,
which
it
nourisheth
.
The
Divine
Prohibition
of
those
sins
often
recurs
to
the
Memory
,
and
the
Soul
cannot
but
be
conscious
of
her
own
Diseases
;
yet
in
spight
of
all
these
Considerations
the
Man
resolveth
to
retain
his
Hatred
and
Malice
towards
others
.
And
in
this
Resolution
is
encouraged
from
the
Consideration
,
that
these
sins
(
being
close
and
secret
)
will
consist
with
the
pretence
of
Sanctity
,
and
may
be
serviceable
to
him
in
his
base
Designs
against
his
Neighbours
.
And
of
this
sort
are
all
the
sins
of
Hypocrites
;
fixed
and
determinate
Resolutions
of
persevering
in
opposition
to
the
Laws
of
God
;
and
still
making
use
of
his
glorious
Name
to
carry
on
private
Designs
.
No
wonder
then
,
that
in
Scripture
the
most
severe
Punishments
are
still
denounced
against
Hypocrites
;
since
theirs
are
all
deliberate
sins
,
such
as
Oppression
,
Covetousness
,
Injustice
,
Lying
,
Slandering
,
Perfidiousness
,
Hatred
,
and
Malice
,
all
sins
of
the
most
enormous
Guilt
,
and
heightened
by
this
farther
Consideration
,
that
the
specious
pretences
of
Piety
,
Religion
,
and
Zeal
are
made
use
of
to
execute
the
several
Designs
of
them
.
Particularly
in
the
Case
of
malicious
Revenge
,
nothing
is
more
ordinary
than
to
pretend
a
zealous
Concern
for
the
Punishment
of
Evil
doers
,
as
if
they
would
supply
the
defect
of
the
Divine
Justice
,
or
of
the
Laws
of
their
Countrey
,
and
punish
the
Guilt
of
sins
,
for
which
God
hath
ordinarily
provided
no
Punishment
in
this
Life
,
reserving
it
to
another
.
Yet
oftentimes
the
sins
of
others
,
which
these
Men
would
pretend
to
punish
,
are
indeed
nothing
else
but
opposition
to
their
Humours
,
Fancies
,
and
Designs
;
it
being
in
the
account
of
some
Men
an
unpardonable
Crime
to
be
of
a
contrary
or
another
Party
;
to
have
crossed
or
opposed
a
Design
of
the
others
,
altho'
never
so
unreasonable
;
or
perhaps
to
have
once
performed
their
Duty
without
Partiality
and
corrupt
Favour
to
others
,
when
the
Laws
of
their
Countrey
did
require
it
.
Certainly
if
the
Guilt
of
sins
is
to
be
measured
from
the
Evil
Consequences
of
them
;
such
malicious
Revenge
will
be
found
the
greatest
of
all
sins
:
Being
the
Cause
and
occasion
of
publick
Calamites
,
over-turning
the
Peace
and
Prosperity
of
whole
Nations
,
and
bringing
them
to
Destruction
.
Great
and
numerous
Societies
of
Men
,
such
as
this
Nation
is
,
cannot
easily
be
dissolved
without
intestine
Divisions
;
and
such
are
always
the
effect
of
malicious
Revenge
.
In
this
manner
we
shall
find
almost
all
the
great
Societies
of
the
World
to
have
been
broken
,
when
they
have
divided
into
two
or
more
Parties
,
and
those
continually
practising
upon
each
other
,
under
Pretence
of
preserving
the
religious
or
civil
Rights
of
the
Countrey
against
the
Invasion
of
the
other
;
and
as
each
prevail
,
employing
their
Interest
and
Power
not
to
the
upholding
of
the
Religion
or
Laws
,
but
to
the
ruin
or
vexation
of
the
others
.
I
will
not
apply
this
to
our
own
Nation
,
or
bring
any
Instance
from
our
Times
,
least
I
should
be
thought
to
engage
in
any
Party
:
But
if
we
call
to
mind
the
History
of
the
Jews
,
we
shall
find
many
Examples
of
such
malicious
Revenge
covered
under
such
specious
pretences
.
Thus
when
the
Jewish
Magistrates
resolved
to
take
away
our
Saviour's
Life
;
they
put
on
a
mighty
shew
of
Zeal
for
the
publick
Service
,
and
accused
him
to
the
Roman
Governour
,
as
an
Enemy
unto
Cesar
:
Although
themselves
indeed
cared
so
little
for
Cesar
,
that
they
had
at
that
very
time
formed
the
design
of
a
general
Rebellion
against
him
,
as
appeared
shortly
after
.
And
when
this
Rebellion
broke
out
,
and
the
People
unanimously
attempted
to
cast
off
the
Roman
Yoke
and
recover
their
ancient
Liberty
;
the
most
bloody
and
wicked
part
of
them
,
took
upon
them
the
name
of
Zealots
,
and
under
pretence
of
extraordinary
Concern
for
the
publick
Interest
,
and
punishing
the
secret
Favourers
and
Friends
of
the
Romans
,
murdered
or
robbed
every
Man
his
private
Enemy
;
and
by
this
Division
made
way
to
the
Arms
of
the
Romans
,
who
without
this
advantage
could
not
easily
have
overcome
that
populous
and
resolute
Nation
.
These
Considerations
ought
to
divert
Men
from
a
resolved
Prosecution
of
Revenge
;
and
much
more
those
Arguments
,
which
might
be
drawn
from
the
Scope
or
Design
of
the
Christian
Religion
might
produce
this
Effect
,
if
we
could
perswade
our selves
,
that
Men
did
in
earnest
believe
the
Truth
of
it
and
submit
to
it
.
But
when
almost
every
Man
pleads
an
Exemption
from
the
Obligation
of
it
in
all
Commands
,
which
oppose
his
peculiar
Passions
;
when
little
beside
the
Pretence
of
it
is
left
among
us
,
and
even
that
pretence
continued
,
not
out
of
any
Reverence
to
Religion
,
but
because
it
is
serviceable
to
Secular
and
mean
Designs
,
we
cannot
but
despair
of
prevailing
with
the
greater
part
of
Men
therein
.
However
we
must
declare
,
that
nothing
is
more
contrary
to
the
Spirit
and
Design
of
Christianity
than
to
study
Revenge
,
to
continue
Hatred
and
Animosity
without
end
,
and
never
to
forget
and
forgive
an
Injury
.
Such
a
Conduct
is
directly
opposite
to
the
Doctrine
and
Example
of
our
Lord
;
and
however
covered
with
specious
Colours
of
wonderful
Zeal
,
or
Purity
,
or
Affection
to
any
Party
,
will
be
no
less
damnable
in
a
Christian
,
than
Idolatry
in
a
Heathen
.
Lastly
,
If
neither
the
Reason
of
the
thing
,
nor
the
Divine
Prohibition
,
nor
the
regard
of
publick
Security
concerned
therein
,
nor
the
direct
opposition
of
Christianity
to
it
,
can
draw
Men
from
the
Love
of
Revenge
;
yet
at
least
it
cannot
be
denied
,
that
the
assurance
of
God
in
the
latter
part
of
the
Text
,
Vengeance
is
mine
,
I
will
repay
,
hath
taken
from
them
that
common
pretence
,
before
mentioned
,
of
Zeal
for
the
satisfaction
of
Justice
;
least
if
Revenge
should
not
be
inflicted
,
the
Guilt
of
any
sin
should
escape
unpunished
.
This
therefore
God
hath
fully
provided
for
;
who
as
he
is
the
supreme
Lord
of
all
,
and
Judge
of
the
whole
World
,
cannot
be
supposed
to
fall
so
far
in
the
Distribution
of
Justice
,
as
to
permit
any
sin
to
pass
unobserved
by
him
,
neither
expiated
by
Repentance
,
nor
attended
with
Punishment
;
and
hath
moreover
obliged
himself
by
Promise
to
revenge
the
Injuries
offered
to
his
faithful
Servants
;
and
that
(
as
our
Lord
saith
)
he
will
do
,
although
he
bears
long
with
them
,
Luk.
XVIII
.
25.
It
would
be
unreasonable
to
expect
that
his
Punishments
should
always
be
inflicted
on
the
unjust
Aggressor
in
this
Life
;
nor
hath
he
promised
any
such
thing
.
The
place
in
Deuteronomy
referred
to
in
the
Text
,
in
the
Original
runs
thus
:
To
me
belongeth
Vengeance
or
Recompence
in
time
,
or
to
be
executed
in
due
time
.
It
cannot
be
expected
,
that
his
Punishments
should
always
immediately
follow
the
Commission
of
every
Crime
or
Injury
,
unless
we
desire
the
World
should
be
in
a
manner
dispeopled
and
become
a
Theatre
of
dreadful
Tragedies
.
It
is
sufficient
,
that
he
hath
ordinarily
secured
us
from
the
more
disquieting
Injuries
of
unjust
Men
,
by
the
Commission
which
he
hath
given
to
the
Civil
Magistrate
to
revenge
them
in
his
stead
.
And
if
he
should
fail
in
the
Execution
of
his
entrusted
Office
;
we
are
not
so
considerable
,
as
singly
to
deserve
an
extraordinary
Interposition
of
Providence
in
behalf
of
us
.
If
we
desire
this
Revenge
should
be
extended
yet
farther
,
and
should
punish
in
this
Life
,
and
for
our
Sakes
even
the
Guilt
of
Injuries
offered
to
us
;
we
manifest
an
inhumane
Disposition
of
Mind
,
delighting
in
the
Miseries
of
other
Men.
God
hath
promised
indeed
as
a
benefit
to
his
faithful
Servants
,
that
he
will
revenge
the
Injuries
offered
to
them
.
But
if
this
Revenge
be
taken
in
this
Life
;
the
benefit
consisteth
not
in
the
Pleasure
arising
from
the
suffering
of
Enemies
,
but
either
in
the
Enjoyment
of
temporal
Peace
secured
thereby
,
or
in
the
perswasion
which
good
Men
may
thence
conceive
,
that
they
are
beloved
by
God
.
If
the
Revenge
be
taken
in
another
Life
,
the
benefit
consisteth
wholly
in
the
latter
.
For
far
be
it
from
the
Spirits
of
good
Men
now
in
Heaven
,
who
were
injured
by
bad
Men
when
alive
,
to
take
delight
in
the
Torments
of
the
Damned
,
because
they
were
once
their
Enemies
;
and
far
be
it
from
us
to
enhance
the
Joys
of
Heaven
by
such
unworthy
Considerations
.
Complacency
in
the
Sufferings
of
other
Men
,
which
is
to
be
found
in
all
Revenge
properly
so
called
,
can
find
no
place
in
Heaven
;
and
that
it
may
find
no
place
on
Barth
,
may
this
Discourse
conduce
.
The
Fourteenth
SERMON
.
Preach'd
on
Easter-Day
.
1690.
At
LAMBETH
CHAPEL
.
Acts
XI
.
24.
Whom
God
hath
raised
up
,
having
loosed
the
pains
of
death
;
because
it
was
not
possible
,
that
he
should
be
holden
of
it
.
HOW
Glorious
the
Resurrection
of
our
Lord
was
,
which
we
this
day
Commemorate
,
how
undeniable
at
that
time
,
how
powerful
an
assurance
of
all
his
precedent
Promises
and
Revelations
,
what
effect
it
had
both
in
the
Mind
of
his
Disciples
and
his
Crucifiers
,
how
effectually
it
demonstrated
to
the
whole
World
,
the
Divinity
both
of
his
Mission
and
his
Person
;
as
the
whole
Series
of
their
Actions
immediately
subsequent
to
it
do
demonstrate
,
so
this
Declaration
made
by
them
in
the
Text
doth
evince
.
They
,
who
before
had
fled
upon
his
apprehension
,
had
lost
all
their
hopes
at
his
Crucifixion
,
had
either
denied
or
forsaken
him
;
who
began
to
doubt
whether
it
were
he
that
should
have
redeemed
Israel
,
and
gave
up
all
for
lost
,
resumed
their
Courage
and
their
Faith
at
the
news
and
assurance
of
his
Resurrection
.
They
now
saw
that
Salvation
wrought
,
which
before
they
had
even
ceased
to
hope
for
.
The
most
incredulous
of
them
could
now
say
to
him
,
My
Lord
and
my
God
;
nor
did
they
henceforward
admit
any
doubt
of
those
glorious
Promises
,
of
which
they
had
herein
received
so
great
a
Testimony
.
They
feared
not
to
profess
their
belief
in
him
openly
,
to
Arraign
the
Impiety
of
the
Jews
in
Crucifying
an
innocent
Person
,
and
him
,
no
other
than
their
own
Messias
,
the
Lord
of
Life
,
to
denounce
to
them
the
certainty
of
their
Destruction
without
belief
in
him
;
not
only
to
testifie
his
Resurrection
in
that
great
Concourse
of
the
Jews
met
together
at
the
Feast
of
Pentecost
,
but
also
to
declare
it
impossible
that
he
should
not
have
risen
again
;
as
in
these
words
,
Whom
God
hath
raised
up
,
having
loosed
the
pains
of
death
;
because
it
was
not
possible
that
he
should
be
holden
of
it
,
which
present
us
with
-
I.
The
Affirmation
of
the
Resurrection
of
Christ
.
Whom
God
hath
raised
up
.
-
II.
The
manner
of
it
.
Having
loosed
the
pains
of
death
.
-
III.
The
Reason
of
it
.
Because
it
was
not
possible
,
&c.
1.
The
words
assure
us
of
the
Truth
of
Christ's
Resurrection
:
a
Truth
both
well
known
to
the
Apostles
,
who
did
then
relate
it
,
and
attested
by
many
infallible
proofs
,
as
it
is
in
the
foregoing
Chapter
,
Verse
3.
so
that
it
could
not
be
denied
by
those
who
should
only
hear
it
.
Let
us
take
a
view
of
these
Proofs
,
both
for
the
Confirmation
of
our
Faith
,
and
to
amplifie
the
Glory
of
that
Mystery
,
to
the
Memory
of
which
this
day
is
Sacred
.
In
relating
then
the
Resurrection
of
our
Lord
,
the
Holy
Penmen
have
been
very
exact
in
relating
all
the
Circumstances
and
the
Proofs
of
it
;
manifesting
that
he
was
really
dead
after
his
Crucifixion
,
and
as
truly
alive
again
after
his
Resurrection
;
that
this
was
known
to
his
Enemies
,
as
well
as
his
Disciples
;
and
attested
from
Heaven
by
the
Ministry
of
Angels
,
and
by
God
himself
.
In
a
matter
of
so
great
Concern
it
was
necessary
that
all
the
Points
of
it
should
be
clearly
proved
,
and
none
remain
liable
to
the
least
Exception
.
In
the
first
place
,
it
was
required
that
assurance
should
be
given
of
his
having
been
really
dead
.
An
Article
which
is
fully
expressed
in
the
Creed
,
the
common
Profession
of
our
Faith
;
wherein
we
declare
him
to
have
been
dead
and
buried
,
and
to
have
descended
into
Hell
;
that
his
Soul
was
truly
separated
from
his
Body
;
the
places
being
therein
assigned
,
wherein
each
were
contained
from
the
time
of
his
Burial
to
that
of
his
Resurrection
.
His
Body
remained
in
the
Grave
.
His
Soul
was
in
the
state
of
other
separated
Souls
,
in
Hell
;
whether
we
understand
thereby
,
either
the
ordinary
Condition
of
departed
Souls
,
or
the
place
of
damned
Souls
.
I
will
not
now
engage
in
that
Controversie
,
it
is
sufficient
to
say
,
That
either
Opinion
placeth
his
Soul
in
that
interval
of
time
among
other
Souls
separated
from
the
Body
.
That
the
Soul
of
Christ
was
thus
truly
separated
,
appeareth
from
the
concurrent
Judgment
of
his
Enemies
,
as
well
as
Friends
at
that
time
.
The
Soldiers
sent
to
break
his
Legs
while
hanging
on
the
Cross
,
that
so
they
might
hasten
his
Death
,
whom
they
supposed
not
yet
to
have
expired
,
found
him
already
dead
.
Joseph
of
Arimathea
,
and
the
devout
Women
which
followed
him
,
taking
him
down
from
the
Cross
,
laid
him
in
his
Grave
,
being
well
assured
that
he
was
then
Dead
.
His
Disciples
,
who
if
any
shew
of
Reason
might
be
offered
,
would
not
easily
believe
him
dead
,
from
whom
they
then
expected
a
temporal
Kingdom
,
yet
were
so
far
perswaded
of
it
,
that
at
his
first
appearing
to
them
,
they
were
affrighted
,
and
supposed
they
had
seen
a
Spirit
.
To
these
Proofs
nothing
more
could
be
added
to
Evince
the
reality
of
his
Death
;
an
Evidence
,
which
is
wanting
to
all
the
Relations
of
Men
raised
from
the
Dead
,
opposed
by
the
Heathens
to
the
Resurrection
of
our
Lord
.
They
alledged
from
Plato
the
Story
of
Eris
lying
for
many
days
among
the
dead
Bodies
,
and
after
that
recovering
Life
again
;
and
pretended
that
Apollonius
Tyaneus
,
whom
they
set
up
in
opposition
to
Christ
,
had
raised
a
certain
Person
to
Life
.
But
the
first
was
not
related
by
any
,
for
more
than
a
thousand
years
after
the
Fact
was
pretended
to
be
done
;
and
in
the
second
Case
,
the
Heathen
Historian
confesseth
,
that
he
dare
not
affirm
that
the
Person
was
truly
Dead
.
Nor
after
his
Resurrection
was
it
less
evident
,
that
Christ
was
truly
alive
,
invested
with
Soul
and
Body
.
All
the
Actions
of
Life
,
and
Arguments
of
a
real
Body
met
in
his
.
He
was
seen
by
a
great
number
of
his
Disciples
,
who
judged
it
to
be
such
.
He
eat
and
drank
with
them
,
which
proved
his
Body
not
to
have
been
a
meer
Phantasm
or
Aerial
Apparition
.
He
talked
and
reasoned
with
them
out
of
the
Scriptures
,
which
demonstrated
that
Body
to
be
indued
with
a
rational
Soul
.
He
appealed
to
their
Sense
of
feeling
,
commanded
them
to
handle
him
;
said
to
unbelieving
Thomas
,
reach
hither
thy
finger
and
behold
my
hands
,
and
reach
hither
thy
hand
and
thrust
it
into
my
side
,
which
manifests
that
the
Body
which
he
then
offered
to
that
Tryal
,
was
that
very
Body
which
had
suffered
on
the
Cross
,
and
still
retained
the
Print
of
the
Nails
,
and
the
Impression
of
the
Spear
.
That
this
same
Body
and
Soul
reunited
,
was
also
joyned
to
the
Divinity
,
as
before
his
Passion
,
appeared
from
his
many
Miracles
wrought
after
his
Resurrection
.
Thus
we
have
a
true
,
proper
and
real
Resurrection
.
And
that
all
these
things
were
so
,
we
have
the
Testimony
,
first
of
his
own
Disciples
;
the
Faith
of
whom
,
although
so
nearly
related
to
him
,
cannot
be
called
in
question
,
since
they
laid
down
their
Lives
in
Confirmation
of
it
:
Nor
can
it
be
imagined
that
any
Men
should
die
for
the
Testimony
of
what
they
knew
to
be
false
.
Of
these
the
pious
Women
were
first
Blessed
with
the
sight
of
him
;
whether
it
were
in
Reward
of
their
maintaining
their
Love
and
Fidelity
to
him
,
when
his
Apostles
had
forsaken
him
;
or
that
they
came
into
the
Garden
where
the
Sepulchre
was
,
immediately
after
the
Resurrection
,
and
before
he
was
yet
departed
out
of
it
.
They
saw
him
,
knew
him
,
and
saluted
him
,
held
him
by
the
feet
and
worshipt
him
.
The
Apostles
being
advertised
of
it
by
them
,
hasted
to
see
their
Master
,
and
received
not
only
a
transient
view
of
him
,
but
conversed
with
him
for
forty
days
together
,
and
by
many
infallible
proofs
were
assured
of
the
truth
of
it
.
Afterwards
he
appeared
to
more
than
five
hundred
at
once
;
and
at
last
ascended
up
to
Heaven
in
the
presence
of
them
all
.
To
the
witness
of
Friends
,
we
will
add
the
Testimony
of
his
Enemies
,
which
in
all
Cases
is
allowed
to
be
of
great
weight
.
The
Soldiers
who
were
employed
by
the
Jews
to
watch
his
Sepulchre
,
plainly
saw
the
Effects
of
Divine
Power
,
which
accompanied
his
Resurrection
,
although
being
astonished
and
confounded
at
such
unusual
Prodigies
,
they
did
not
well
perceive
it
,
or
perhaps
were
not
suffered
by
their
Fears
to
stay
,
till
Christ
should
proceed
out
of
the
Sepulchre
.
They
felt
the
Earthquake
,
which
removed
the
stone
rolled
to
the
mouth
of
the
Sepulchre
,
they
saw
the
countenance
of
an
Angel
like
lightning
,
and
his
raiment
white
as
snow
,
upon
which
they
did
shake
and
became
as
dead
Men
,
and
coming
into
the
City
shewed
to
the
chief
Priests
all
the
things
that
were
done
,
as
we
read
,
Matth.
XXVIII
.
II.
The
Angels
and
heavenly
Hosts
had
before
joyned
with
Men
in
celebrating
the
Nativity
of
Christ
,
and
they
here
concurred
in
witnessing
his
Resurrection
.
The
Women
coming
to
the
Sepulchre
betimes
in
the
Morning
,
presently
after
the
Resurrection
,
and
looking
for
the
Body
of
their
beloved
Lord
in
the
Sepulchre
,
found
there
two
Angels
in
white
,
sitting
one
at
the
head
,
the
other
at
the
feet
,
where
the
Body
of
Jesus
had
lain
,
who
said
to
them
,
why
seek
ye
the
dead
among
the
living
?
he
is
not
here
,
he
is
risen
,
come
see
the
place
where
the
Lord
lay
.
Lastly
,
If
we
should
imagine
both
his
Friends
and
Enemies
,
the
report
of
Sense
oft-times
repeated
,
to
have
been
deceived
in
the
Opinion
of
his
Resurrection
,
God
hath
been
pleased
to
confirm
the
Truth
of
it
,
and
to
set
his
Seal
to
it
.
This
he
hath
done
not
only
by
his
Holy
Spirit
comforting
,
enabling
,
and
encouraging
the
Apostles
in
Preaching
the
Mystery
of
Christ's
Refurrection
,
but
also
in
confirming
their
Testimony
with
concurrent
Miracles
.
As
it
is
,
Acts
IV.
33.
With
great
power
gave
the
Apostles
witness
of
the
Resurrection
of
the
Lord
Jesus
.
They
openly
affirmed
it
upon
their
own
Knowledge
,
and
then
in
Proof
of
the
truth
of
their
Affirmation
wrought
Signs
and
Miracles
;
which
to
the
Spectators
did
as
fully
evince
the
Truth
of
the
Relation
,
as
if
they
had
seen
it
done
with
their
own
Eyes
;
since
it
was
impossible
,
that
God
should
exert
his
omnipotent
Power
,
in
working
Miracles
for
the
Attestation
of
a
Lye
.
Thus
much
for
the
reality
.
I
proceed
in
the
second
place
to
the
II.
Manner
of
the
Resurrection
,
expressed
in
those
words
,
having
loosed
the
pains
of
death
,
which
are
variously
interpreted
;
some
maintaining
that
they
imply
only
a
Deliverance
from
Death
,
and
rescue
from
the
Grave
;
others
that
they
point
out
the
dolorous
Sufferings
by
which
our
Lord
was
brought
to
the
Grave
,
and
raising
him
up
to
a
state
opposite
to
that
Humiliation
;
a
third
sort
understanding
by
them
a
Destruction
of
the
Power
and
Dominion
of
Death
.
All
these
Opinions
are
supported
with
great
Reasons
;
nor
will
it
here
be
proper
to
enter
into
a
strict
Examination
which
of
them
rather
is
to
be
embraced
.
They
are
all
rational
,
Consonant
to
the
Design
of
the
Apostle
,
and
Significative
of
the
manner
of
Christ's
Resurrection
.
I
will
therefore
apply
them
all
.
The
first
Opinion
includeth
only
a
Deliverance
from
Death
,
that
is
,
a
reunion
of
Soul
and
Body
separated
by
Death
.
In
which
Sense
it
chiefly
referreth
to
the
words
of
David
,
and
the
Promises
made
to
him
,
here
alledged
by
the
Apostle
.
David
had
been
often
brought
by
his
Enemies
into
extreme
danger
of
Death
,
which
he
commonly
expresseth
by
the
same
or
the
like
words
,
as
Psal.
XVIII
.
4.
The
sorrows
of
death
compassed
me
,
and
Verse
5.
The
sorrows
of
hell
compassed
me
about
,
and
Psal.
CXVI
.
3.
The
sorrows
of
death
compassed
me
,
the
pains
of
Hell
gat
hold
upon
me
.
Yet
trusting
in
the
Promises
of
God
,
amidst
all
these
Calamities
he
rested
assured
of
Deliverance
,
and
expresseth
his
Confidence
of
it
in
the
words
cited
by
the
Apostle
in
the
following
Verses
,
My
flesh
shall
rest
in
hope
;
because
thou
wilt
not
leave
my
soul
in
hell
,
neither
wilt
thou
suffer
thine
holy
one
to
see
Corruption
.
It
was
a
Matter
at
that
time
received
,
and
on
all
hands
granted
by
the
Jews
,
that
David
was
a
Type
of
the
Messias
;
that
his
Actions
,
Sufferings
,
and
Deliverance
prefigured
the
Office
,
the
Death
,
and
Resurrection
of
Christ
,
who
should
descend
from
him
;
and
particularly
the
Apostle
sheweth
,
how
this
Passage
was
much
more
evidently
and
literally
fulfilled
in
Christ
than
in
David
.
He
indeed
was
delivered
from
his
Enemies
and
died
in
Peace
;
yet
die
he
did
,
and
after
Death
his
soul
was
left
in
hell
,
that
is
,
among
the
Dead
,
or
in
the
place
of
departed
Souls
;
and
his
Body
did
see
Corruption
,
having
been
buried
many
hundred
years
.
But
as
for
Christ
he
died
indeed
,
yet
his
soul
was
not
left
in
hell
,
neither
did
his
Body
see
Corruption
.
His
Soul
was
presently
reunited
to
the
Body
,
and
even
during
the
Separation
not
left
by
the
Divine
Nature
,
which
still
continued
to
be
joyned
to
it
;
neither
was
his
Body
corrupted
,
but
raised
up
and
united
to
the
Soul
in
less
than
forty
hours
,
in
which
time
the
Bodies
of
deceased
Men
are
wont
to
be
corrupted
.
According
to
the
second
Interpretation
,
Christ
was
raised
from
a
painful
Death
to
an
opposite
State
,
to
a
condition
of
Glory
,
Happiness
,
Power
,
and
Immortality
.
The
Sufferings
of
our
Lord
so
lively
described
to
us
in
the
Holy
Offices
of
the
last
week
we
cannot
forget
,
and
over
all
these
he
eminently
triumphed
in
his
Resurrection
upon
this
day
.
He
was
then
made
subject
to
Death
,
but
is
now
become
the
Lord
of
life
,
and
set
above
the
reach
of
Death
.
For
Christ
being
raised
from
the
Dead
,
dieth
no
more
;
Death
hath
no
more
Dominion
over
him
,
Rom.
VI.
9.
He
then
bore
the
wrath
of
God
for
the
sake
of
Man
.
He
now
dispenseth
the
Favours
of
God
granted
to
Men.
He
was
then
subjected
to
the
Contradiction
of
Sinners
,
to
the
Will
of
his
own
Creatures
,
appeared
as
the
vilest
of
Men
,
suffered
as
a
Malefactor
;
he
is
now
entred
upon
his
Kingdom
,
raised
above
the
Earth
,
seated
at
the
right
hand
of
God
,
Angels
,
and
Authorities
,
and
Powers
being
made
subject
unto
him
,
1
Pet.
III.
22.
The
words
explained
in
their
third
Sense
infer
the
overthrow
of
the
Power
and
Dominion
of
Death
,
effected
by
the
Resurrection
of
Christ
.
The
whole
Design
of
our
Lords
Incarnation
,
of
his
Death
,
Burial
and
Resurrection
was
,
as
it
is
expressed
,
Hebr.
II.
14.
That
he
might
destroy
him
that
had
the
power
of
Death
,
that
is
the
Devil
.
To
do
this
all
the
parts
of
his
Life
contributed
.
He
converted
Sinners
from
the
Error
of
their
way
.
He
confuted
the
Mistakes
of
the
seduced
World
.
He
founded
a
Church
wherein
open
Enmity
should
be
professed
to
the
Devil
.
He
took
upon
himself
the
guilt
of
Death
,
due
to
the
sins
of
Men
,
and
all
this
Dispensation
he
gloriously
finished
in
his
Resurrection
.
Therein
he
literally
broke
the
bonds
of
Death
,
he
led
Captivity
Captive
,
baffled
the
opposition
,
and
triumphed
over
all
the
Assaults
of
the
Devil
,
who
had
vainly
imagined
,
that
by
procuring
the
ever
Blessed
Jesus
to
be
given
up
into
the
hands
of
wicked
Men
,
he
had
put
an
end
to
the
Salvation
of
Mankind
.
But
to
our
eternal
Happiness
,
and
to
the
Glory
of
our
Redeemer
,
his
Designs
and
Attempts
promoted
that
very
end
which
he
so
much
dreaded
;
he
knew
not
that
it
was
the
determinate
counsel
and
foreknowledge
of
God
,
as
it
is
in
the
precedent
Verse
,
that
Christ
should
both
die
and
rise
again
to
perfect
our
Salvation
;
that
he
was
for
a
while
to
be
subject
to
Death
,
but
that
it
was
impossible
he
should
be
holden
of
it
.
III.
This
was
the
third
thing
proposed
to
Discourse
of
,
that
it
was
not
possible
that
Christ
should
continue
in
the
state
of
Death
.
The
Apostle
foundeth
the
impossibility
of
it
in
this
place
,
upon
the
Determination
of
God
to
the
contrary
;
so
that
here
,
it
was
not
possible
,
is
no
more
than
it
was
not
Consonant
to
the
decree
of
God
;
it
was
not
fit
,
just
,
or
convenient
;
as
it
is
said
,
Matth.
IX
.
It
is
not
possible
for
the
Children
of
the
Bride-Chamber
to
mourn
,
as
long
as
the
Bridegroom
is
with
them
;
that
is
,
it
is
not
fit
or
convenient
.
In
this
Sense
then
I
shall
consider
it
;
and
1.
It
was
not
possible
or
convenient
,
that
Christ
should
be
holden
of
death
,
because
he
was
both
God
and
Man
;
the
Divine
was
united
to
his
Humane
Nature
.
It
would
have
appeared
surprizing
to
our
Reason
,
and
been
an
Argument
of
little
affection
of
God
to
Mankind
,
if
he
should
have
suffered
that
very
Body
,
which
had
the
Honour
to
be
joyned
to
his
own
Nature
,
wherein
the
fullness
of
the
Godhead
dwelled
bodily
,
to
continue
in
Hell
,
in
the
common
state
of
Mortality
,
or
to
see
Corruption
.
It
was
not
possible
that
the
Divinity
should
suffer
that
Nature
to
be
corrupted
,
or
lye
neglected
among
the
Dead
;
to
which
it self
continued
to
be
united
even
in
the
Grave
.
This
we
of
the
Catholick
Church
do
believe
;
and
if
any
should
oppose
this
wonderful
Union
of
the
Divine
and
Humane
Nature
in
the
person
of
Christ
,
his
very
Resurrection
will
convince
their
Error
.
For
to
raise
a
dead
Body
to
Life
again
,
must
be
allowed
to
be
no
less
than
the
work
of
Omnipotence
,
that
it
can
be
effected
by
God
alone
.
Yet
it
appeareth
from
the
express
words
of
Scripture
,
that
Christ
had
Power
to
raise
up
his
own
Body
.
He
saith
of
himself
to
the
Jews
,
John
II.
19.
Destroy
this
Temple
,
and
in
three
days
I
will
raise
it
up
:
Speaking
of
the
Temple
of
his
Body
,
as
the
Evangelist
subjoyns
.
And
again
,
John
X.
18.
No
Man
taketh
my
Life
from
me
,
but
I
lay
it
down
of
my self
.
I
have
power
to
lay
it
down
,
and
I
have
power
to
take
it
again
.
Our
Lord
,
who
came
into
the
World
to
do
the
Will
of
his
Father
,
and
to
glorifie
him
,
would
never
have
claimed
this
Power
,
had
it
not
been
inherent
in
himself
.
He
therefore
by
his
own
Power
reunited
his
Soul
to
his
Body
.
I
mean
not
in
Exclusion
to
the
other
persons
of
the
Blessed
Trinity
,
who
all
concurred
therein
.
For
Power
being
an
essential
Attribute
of
the
Divine
Nature
continueth
undivided
in
the
Persons
of
it
.
And
therefore
it
is
no
Objection
against
the
Truth
of
this
,
that
the
Father
is
said
in
many
places
of
the
New
Testament
to
have
raised
up
his
Son
;
since
he
is
the
chief
Person
in
that
Blessed
Trinity
,
by
whose
Power
the
Soul
of
Christ
was
rejoyned
to
the
Body
.
2.
Christ
was
the
Author
of
our
Salvation
,
the
Founder
of
a
revealed
Religion
;
and
therefore
it
was
not
possible
,
not
convenient
he
should
be
holden
of
death
.
The
Resurrection
of
Christ
was
to
be
the
ultimate
and
chief
Proof
of
the
Divinity
of
his
Mission
,
and
Authority
of
his
Revelations
;
so
clear
a
Testimony
,
that
the
Reason
of
Man
should
not
be
able
to
withstand
the
Evidence
thereof
.
To
this
therefore
he
at
all
times
refers
,
as
to
the
last
and
greatest
Proof
of
his
Mission
.
This
was
the
only
Sign
which
he
would
give
to
the
Jews
demanding
a
Miracle
in
Confirmation
of
his
Authority
,
that
as
Jonas
was
three
days
and
three
nights
in
the
Belly
of
the
Whale
,
so
the
Son
of
Man
should
be
three
days
and
three
nights
in
the
heart
of
the
Earth
.
Upon
this
he
had
fixed
the
Expectation
of
his
Disciples
,
and
of
all
his
Hearers
;
and
by
this
he
was
to
set
the
Truth
of
his
Doctrine
,
and
the
Divinity
of
his
Person
,
beyond
all
Contradiction
.
Had
he
left
his
Body
in
the
Grave
after
all
these
Assurances
,
the
Jews
might
have
insulted
over
his
Disciples
with
as
much
Reason
,
as
Christians
do
over
the
Followers
of
Mahomet
,
who
promised
to
rise
again
after
a
Thousand
years
;
little
imagining
that
his
Name
or
Religion
should
continue
so
long
in
the
World
;
although
now
after
more
than
a
Thousand
years
expired
,
the
Impostor
still
lieth
in
Hell
.
Had
Christ
not
risen
again
,
the
Apostle
confesseth
,
1
Cor.
XV.
14.
Their
preaching
had
been
vain
,
and
your
faith
also
vain
.
But
when
so
illustrious
a
Testimony
of
Divine
Authority
hath
intervened
;
when
Heaven
it self
hath
declared
it
so
eminently
;
to
deny
Assent
would
be
to
fight
against
God
.
The
Jews
,
in
the
most
violent
Execution
of
their
Hatred
and
Malice
,
engaged
to
believe
on
him
,
if
he
would
come
down
from
the
Cross
and
save
himself
.
It
had
been
no
less
easie
for
our
Blessed
Lord
to
have
descended
from
the
Cross
,
than
to
have
ascended
from
the
Grave
.
But
first
the
Design
of
his
Sufferings
did
not
permit
it
,
since
he
was
to
lay
down
his
Life
as
an
Expiatory
Sacrifice
for
the
Sins
of
the
World
;
and
then
he
would
not
suffer
the
Exercise
of
Divine
Power
manifested
in
restoring
himself
to
Life
,
to
Labour
under
any
doubts
.
Had
he
descended
from
the
Cross
before
he
died
,
he
could
not
have
attoned
for
the
Guilt
of
our
sin
.
Had
he
descended
immediately
after
his
Death
,
it
would
have
been
pretended
that
he
had
not
died
;
yet
even
this
they
would
have
Confessed
to
be
miraculous
,
but
perhaps
referred
the
Cause
of
it
,
as
they
did
his
former
Miracles
,
not
to
a
Divine
Power
,
but
to
Magical
Operation
.
Whereas
this
Pretence
did
wholly
vanish
in
the
Miracle
of
his
Resurrection
:
Since
no
Magick
or
Diabolick
Power
remaineth
after
Death
.
In
short
,
so
great
was
the
Evidence
of
the
Divinity
of
Christ
arising
from
his
Resurrection
,
so
undeniable
the
Fact
,
and
so
important
,
that
the
Apostles
in
all
their
Sermons
imployed
this
as
the
chief
Argument
of
Conviction
:
And
when
they
chose
Matthias
to
the
Apostleship
,
described
his
Office
to
be
no
other
,
than
to
witness
the
Resurrection
of
Christ
.
God
had
more
than
once
before
his
Crucifixion
,
declared
him
by
Voices
from
Heaven
,
by
constant
Miracles
to
be
his
Son
;
yet
so
far
is
the
Evidence
of
this
inferiour
to
that
Proceeding
from
his
Resurrection
,
that
he
is
in
many
places
said
to
have
then
adopted
Christ
for
his
Son
,
because
he
then
eminently
declared
to
him
be
so
.
As
Acts
XIII
.
33.
The
Promise
made
unto
the
Fathers
God
hath
fulfilled
,
in
that
he
hath
raised
up
Jesus
again
,
as
it
is
in
the
Psalm
,
II.
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
And
Rom.
I.
4.
Jesus
Christ
our
Lord
declared
to
be
the
Son
of
God
with
Power
,
by
the
Resurrection
from
the
dead
.
He
was
from
all
Eternity
his
Son
as
to
his
Divine
Nature
,
he
was
from
the
Incarnation
his
Son
as
to
his
Humane
Nature
,
but
the
Truth
of
this
appeared
to
the
World
chiefly
in
his
Resurrection
.
3.
By
the
Resurrection
of
Christ
we
are
assured
chiefly
that
we
also
shall
rise
again
;
and
therefore
,
it
was
not
convenient
that
he
should
be
holden
of
Death
.
Christ
had
promised
to
his
Disciples
,
That
where
he
was
,
there
they
should
be
also
.
When
he
therefore
rose
from
the
Dead
,
and
ascended
into
an
incorruptible
State
of
Glory
,
they
then
raised
their
Hopes
,
and
conceived
full
assurance
of
Immortality
.
Till
then
,
Mankind
had
found
by
long
Experience
that
there
was
no
Redemption
from
the
Grave
;
and
by
this
alone
could
be
convinced
,
that
either
their
Nature
was
capable
of
Immortality
,
or
that
God
would
vouchsafe
to
confer
it
on
them
.
They
might
perceive
in
the
Person
of
Christ
the
Dissolution
of
Death
,
the
Capacity
of
their
Nature
,
and
the
Favour
of
God
;
and
then
considering
their
own
Relation
to
Christ
,
might
hope
to
partake
of
the
same
Happiness
.
Christ
is
the
Head
of
his
Church
,
and
what
more
natural
than
for
the
Members
to
follow
their
Head
?
He
was
by
his
Resurrection
declared
to
be
the
Son
of
God
;
and
himself
hath
often
promised
that
his
faithful
Followers
should
be
Co-heirs
with
him
.
He
is
called
the
first
born
from
the
Dead
,
the
first
fruits
of
the
Resurrection
;
which
being
accepted
by
God
,
Entitled
the
whole
Mass
,
the
whole
race
of
Mankind
,
to
the
same
Favour
.
Only
it
is
required
,
and
that
justly
,
if
that
we
desire
to
follow
him
in
his
Resurrection
,
we
must
also
imitate
him
in
his
Death
.
For
so
the
Promise
runs
in
the
whole
VI.
Chapter
of
the
Epistle
to
the
Romans
.
For
if
we
have
been
planted
together
in
the
likeness
of
his
Death
,
we
shall
be
also
in
the
likeness
of
his
Resurrection
.
If
we
crucifie
our
Sin
,
as
it
is
there
expressed
,
if
we
as
fully
forsake
all
vicious
Habits
,
as
he
who
dieth
is
bereaved
of
vital
Actions
;
if
farther
,
we
imitate
the
Death
of
Christ
in
the
Perfection
of
it
,
that
as
he
died
but
once
,
but
liveth
for
ever
;
so
we
henceforward
be
dead
unto
sin
,
but
alive
unto
righteousness
,
then
we
may
reasonably
assure
our selves
,
that
we
shall
follow
the
Example
of
him
the
forerunner
in
our
Resurrection
,
which
we
have
so
nearly
expressed
in
our
Death
;
we
are
then
truly
Members
of
himself
the
Head
,
being
made
conformable
to
his
Sufferings
;
we
are
sanctified
by
the
gracious
Acceptation
and
raising
up
of
him
,
the
first
fruits
of
them
that
slept
,
while
we
inviolably
continue
our
Relation
to
him
.
Others
indeed
were
before
him
raised
from
Dead
to
Life
,
as
those
raised
by
Elijah
,
Elishah
,
and
by
Christ
before
and
at
his
Crucifixion
.
But
these
were
all
to
die
again
,
and
so
thereby
gave
no
assurance
of
immortality
to
Mankind
.
It
was
Christ
alone
,
who
being
raised
from
the
dead
,
dieth
no
more
,
who
in
behalf
of
Mankind
hath
taken
Possession
of
immortality
,
which
he
hath
acquired
for
us
,
and
will
communicate
to
us
,
unless
we
chuse
rather
to
imitate
the
imperfect
Resurrection
of
those
mortal
Men
before
mentioned
,
that
is
,
unless
we
rise
from
Sin
to
die
again
.
Lastly
,
the
Justice
of
God
,
and
the
incomparable
Humility
and
Patience
of
Christ
manifested
in
his
Sufferings
,
rendred
it
not
possible
,
not
fit
that
he
should
be
holden
of
Death
.
He
died
not
for
his
own
but
for
the
Sins
of
others
;
and
to
demonstrate
that
his
own
Guilt
drew
not
that
Punishment
upon
him
,
it
was
agreeable
to
the
Justice
of
God
to
raise
him
up
,
to
relieve
the
Cause
of
oppressed
Innocence
,
and
not
suffer
his
Persecutors
any
longer
to
triumph
in
their
wickedness
.
Further
,
by
his
exact
Obedience
,
by
his
inimitable
Patience
in
suffering
the
Pains
,
and
his
admirable
Humility
in
undergoing
the
Shame
of
the
Cross
,
he
did
deserve
to
be
raised
up
,
that
as
he
had
humbled
himself
in
so
extraordinary
a
manner
,
so
he
should
be
exalted
to
a
no
less
illustrious
Glory
.
And
therefore
the
Sufferings
and
Humility
of
Christ
are
frequently
assigned
as
the
meritorious
Cause
of
his
Exaltation
.
It
was
long
before
Prophesied
of
him
,
Psal.
CX
.
7.
He
shall
drink
of
the
brook
in
the
way
,
therefore
shall
he
lift
up
his
head
.
And
after
his
Passion
and
Ascension
it
is
said
of
him
by
St.
Paul
,
Philip.
II.
He
humbled
himself
,
and
became
obedient
to
death
,
even
the
deash
of
the
Cross.
Wherefore
God
also
hath
highly
exalted
him
.
The
first
step
of
his
Exaltation
was
his
Resurrection
;
which
therefore
was
to
relate
to
both
those
parts
of
his
Humane
Nature
,
which
had
undergone
that
meritorious
Humiliation
.
Not
only
his
Soul
had
suffered
Agonies
and
the
Contradiction
of
sinners
;
had
resigned
it self
intirely
into
the
hands
of
God
,
and
submitted
quietly
to
the
Execution
of
that
bitter
Sentence
,
which
was
inflicted
on
him
as
the
Representative
of
sinful
Men
;
had
endured
the
Shame
of
the
Cross
,
the
insults
of
his
Enemies
,
a
violent
Separation
from
the
Body
with
invincible
Patience
and
Charity
:
But
also
his
Body
had
partaken
in
his
Agony
,
had
sweat
drops
of
Blood
,
had
endured
Scourgings
and
Buffettings
,
Crucifixion
,
and
the
wound
of
the
Spear
.
Both
Soul
and
Body
therefore
were
to
share
in
the
Reward
of
all
these
Sufferings
,
which
began
to
be
bestowed
on
him
in
his
Resurrection
.
His
Body
was
to
be
raised
from
the
Grave
;
and
his
Soul
,
being
in
no
other
Sense
capable
of
Resurrection
,
was
to
be
reunited
to
the
Body
,
and
both
to
continue
for
ever
joyned
;
since
by
his
Death
and
Resurrection
he
is
become
the
Mediator
of
a
new
and
eternal
Covenant
.
Thus
I
have
passed
through
the
several
parts
of
the
Text
:
and
from
the
whole
I
shall
make
but
one
Inference
,
proper
to
the
Solemnity
of
this
day
.
If
the
Resurrection
of
Christ
be
the
great
and
ultimate
Confirmation
of
the
Christian
Religion
;
that
upon
which
our
Faith
is
founded
,
our
hopes
are
raised
;
that
by
which
the
Mystery
of
our
Redemption
is
compleated
,
the
Author
of
it
Crowned
and
advanced
to
be
the
Head
of
all
the
faithful
who
look
for
the
same
Resurrection
;
it
becomes
us
to
celebrate
this
Festival
Dedicated
to
the
Memory
of
it
with
a
suitable
Religion
.
We
are
not
to
account
it
an
Arbitrary
institution
,
or
the
invention
of
the
Church
,
that
this
day
is
accounted
Sacred
beyond
all
others
of
the
Year
.
Our
Lord
hath
made
it
so
,
by
rising
from
the
Dead
,
and
compleating
the
Redemption
of
Mankind
on
it
.
No
revealed
Religion
was
yet
ever
professed
in
the
World
,
which
did
not
celebrate
some
certain
and
solemn
Festivals
at
fixed
times
of
the
year
;
and
to
cast
off
the
publick
Solemnization
of
those
Festivals
,
upon
which
the
most
illustrious
Acts
of
the
Life
of
our
Saviour
were
performed
,
is
no
other
,
than
in
Fact
to
deny
all
belief
in
him
,
and
relation
to
him
.
It
is
not
enough
to
say
that
he
hath
declared
,
he
will
be
worshipped
in
Spirit
and
Truth
.
He
was
himself
then
going
up
to
Jerusalem
to
celebrate
a
solemn
Festival
,
when
he
spake
those
words
.
And
surely
unless
there
be
solemn
times
and
places
of
worshipping
him
in
Spirit
and
Truth
,
it
will
never
appear
that
he
is
so
worshipped
;
nor
is
he
worshipped
in
Truth
,
when
Men
pay
no
external
Acknowledgments
of
those
eminent
Benefits
,
which
he
hath
truly
obtained
to
them
.
Himself
hath
consecrated
this
day
by
his
rising
from
the
Grave
on
it
.
The
Apostles
have
Dedicated
it
to
this
sacred
Use
,
by
their
own
,
and
by
Divine
Authority
.
The
Jews
had
before
celebrated
one
day
in
seven
,
in
Recognition
of
their
adoring
that
God
,
who
had
created
the
World
in
Six
days
,
and
rested
on
the
Seventh
;
and
that
Seventh
day
which
they
celebrated
rather
than
any
other
of
the
Week
,
was
sanctified
in
Memory
of
their
Deliverance
out
of
Egypt
,
wrought
upon
that
day
,
as
it
is
,
Deut.
V.
15.
Remember
that
thou
wast
a
Servant
in
the
Land
of
Egypt
;
and
that
the
Lord
thy
God
brought
thee
out
thence
by
a
mighty
hand
and
by
a
stretched
out
arm
.
Therefore
the
Lord
thy
God
commanded
thee
to
keep
the
Sabbath
day
.
As
the
Jews
therefore
dated
their
Seventh
day
for
ever
from
that
day
of
their
Deliverance
out
of
Egypt
;
so
the
Apostles
began
,
and
the
Church
hath
to
this
day
continued
to
date
their
Seventh
day
from
the
day
upon
which
their
Redemption
was
compleated
.
A
Redemption
so
far
greater
than
that
given
to
the
Jews
from
the
Bondage
of
Egypt
;
that
well
might
the
day
instituted
in
remembrance
of
their
Deliverance
,
give
way
to
the
day
celebrated
in
Honour
of
our
Redemption
.
This
change
therefore
was
made
by
the
Apostles
immediately
upon
the
Resurrection
of
our
Lord
,
and
even
before
his
Ascension
,
and
so
no
doubt
by
his
personal
Direction
and
Approbation
.
For
all
the
religious
Assemblies
we
find
of
them
,
both
before
and
after
his
Ascension
,
were
upon
the
first
day
of
the
Week
.
That
so
,
as
the
Jews
acknowledged
their
belief
in
God
the
Creator
of
the
World
,
by
celebrating
one
day
in
seven
;
and
manifested
their
Worship
of
that
God
,
who
brought
them
out
of
Egypt
,
by
Solemnizing
for
ever
that
Seventh
day
,
in
which
he
brought
them
out
:
So
we
Christians
should
declare
,
that
we
worship
the
same
God
the
Creator
of
the
World
,
by
celebrating
one
day
in
seven
;
and
also
manifest
that
we
worship
him
in
and
through
Jesus
Christ
,
by
Sanctifying
for
ever
that
Seventh
day
,
upon
which
the
great
and
last
Act
of
our
Redemption
wrought
by
him
was
performed
,
which
is
therefore
in
Scripture
called
the
Lords
Day
,
Rev.
I.
10.
Farther
,
as
the
particular
Day
of
the
weekly
Festival
of
the
Jews
was
determined
by
their
Deliverance
out
of
Egypt
,
wrought
upon
the
Seventh
day
;
so
the
far
greatest
of
their
Annual
Solemnities
was
instituted
in
Commemoration
of
that
Deliverance
effected
in
the
first
Month
of
the
year
.
This
God
did
institute
by
a
special
Command
,
which
was
at
large
repeated
to
you
in
the
first
Lesson
of
this
day
:
And
exacted
the
Observation
of
it
with
so
great
Rigour
,
that
he
declared
,
That
Soul
which
did
not
keep
this
annual
Feast
should
be
cut
off
from
Israel
.
And
can
we
imagine
that
God
should
require
such
eminent
external
Testimonies
of
Gratitude
from
the
Jews
,
for
Deliverance
from
a
temporal
corporeal
Bondage
;
and
leave
us
without
any
Obligation
of
rendring
publick
and
solemn
Honour
to
him
for
freeing
us
from
a
spiritual
and
eternal
Slavery
?
The
Redemption
wrought
by
Christ
,
is
to
us
what
the
Deliverance
out
of
Egypt
was
to
the
Jews
.
The
Feast
of
Easter
instituted
in
the
remembrance
of
the
Completion
of
that
Redemption
,
is
to
us
what
the
Feast
of
the
Passover
was
to
them
,
appointed
in
Memory
of
their
Deliverance
.
Christ
is
our
Passover
,
as
we
heard
this
Morning
from
1
Cor.
V.
Let
us
therefore
keep
the
Feast
.
The
Determination
of
our
Christian
Festivals
is
to
be
taken
from
the
most
illustrious
Actions
of
Christ
our
Redeemer
;
and
when
they
are
determined
,
they
are
to
be
celebrated
with
no
less
Religion
than
were
the
Festivals
of
the
Jews
;
nay
rather
with
greater
Expressions
of
Joy
,
Gratitude
and
Devotion
,
because
they
Commemorate
far
greater
Benefits
.
That
this
Festival
therefore
was
particularly
instituted
by
the
Apostles
,
those
words
of
St.
Paul
do
not
obscurely
intimate
,
but
the
Practice
of
the
universal
Church
immediately
after
their
times
,
do
most
evidently
manifest
it
.
Scarce
was
St.
John
,
the
last
Liver
of
the
Apostles
,
Dead
,
when
the
Eastern
and
Western
Churches
began
to
divide
about
the
time
of
Solemnizing
Easter
;
not
whether
it
should
be
solemnized
,
but
whether
it
should
be
a
fixed
or
a
moveable
Feast
,
both
contending
for
their
own
Custom
as
for
an
essential
Point
of
Religon
;
in
that
indeed
straining
a
Circumstance
too
far
,
but
clearly
proving
thereby
,
that
the
solemn
Observation
of
Easter
was
then
by
all
Christians
accounted
an
essential
Institution
of
Religion
,
in
that
they
esteemed
it
unlawful
to
vary
the
least
Circumstance
formerly
received
in
the
Observation
of
it
.
And
as
this
Festival
hath
succeeded
instead
of
the
Jewish
Passover
,
which
did
prefigure
the
whole
Mystery
of
our
Redemption
;
so
the
due
manner
of
our
Celebration
of
it
was
typified
by
the
Ceremonies
prescribed
by
God
to
them
,
in
eating
the
Paschal
Lamb.
As
they
were
commanded
to
remove
all
Leaven
out
of
their
Houses
;
so
we
are
to
put
away
the
Leaven
of
Malice
and
Wickedness
,
in
the
words
of
St.
Paul
.
As
they
then
sung
Hymns
of
Thanksgiving
to
God
for
their
Deliverance
out
of
Egypt
;
so
we
ought
to
give
Praise
and
Glory
to
God
for
consummating
our
Redemption
by
the
Resurrection
of
our
Lord
upon
this
day
.
As
they
eat
the
Paschal
Lamb
with
bitter
Herbs
,
in
a
Habit
and
Posture
expressing
their
readiness
to
go
out
of
Egypt
,
with
great
Testimonies
of
rejoycing
and
mutual
Kindness
:
So
we
should
receive
the
Elements
of
Bread
and
Wine
,
representing
the
Sacrifice
of
Christ
the
Lamb
of
God
,
once
offered
upon
the
Cross
for
the
sins
of
the
whole
World
,
(
which
is
the
chief
and
most
solemn
Act
of
our
Worship
to
be
paid
upon
this
day
,
)
with
a
bitter
Repentance
and
Sorrow
for
past
sins
;
with
a
stedfast
reliance
upon
the
Promises
of
God
,
with
a
perfect
Submission
to
his
Will
,
and
readiness
to
go
wherever
he
shall
lead
us
;
with
a
sincere
Charity
towards
one
another
,
and
to
all
the
Members
of
Mankind
for
whom
Christ
died
,
that
is
,
for
all
Men
without
Exception
;
and
with
the
most
intense
Thanksgiving
that
our
Souls
can
form
,
for
all
the
Benefits
of
our
Redemption
;
but
more
particularly
for
raising
to
Life
,
as
upon
this
day
,
him
,
who
died
for
our
sins
,
and
rose
again
for
our
Justification
.
So
by
worthily
Celebrating
here
on
Earth
the
Memory
of
the
glorious
Resurrection
of
our
Lord
,
we
shall
obtain
to
be
hereafter
admitted
to
follow
the
Example
of
his
Resurrection
,
and
share
in
the
Glory
which
he
now
enjoys
in
Heaven
.
Which
God
of
his
infinite
Mercy
grant
,
for
the
sake
of
him
who
died
and
rose
again
,
our
Lord
and
Saviour
Jesus
Christ
;
to
whom
with
the
Father
,
&c.
The
Fifteenth
SERMON
.
Preach'd
on
April
5th
.
1690.
At
LAMBETH
CHAPEL
.
1
Tim.
II.
8.
I
will
therefore
,
that
Men
pray
every
where
,
lifting
up
holy
hands
without
wrath
and
doubting
.
PRAYER
being
one
of
the
greatest
Duties
of
a
Christian
Life
;
that
whereby
we
chiefly
pay
our
Adoration
to
God
,
whereby
we
obtain
the
Remission
of
our
Sins
,
and
the
Relief
of
our
Necessities
;
to
which
so
many
Promises
are
annexed
,
and
so
frequent
Exhortation
to
the
Practice
of
it
to
be
found
in
Scripture
;
we
ought
to
be
well
instructed
in
the
Nature
,
the
Necessity
,
and
the
Conditions
of
it
.
To
effect
this
was
the
chief
Intention
of
the
Apostle
in
this
whole
Chapter
,
in
which
this
Verse
being
more
comprehensive
than
the
rest
,
I
have
chosen
it
for
the
Subject
of
my
intended
Discourse
of
Prayer
.
In
it
the
words
easily
direct
me
to
insist
on
these
Four
Heads
.
-
I.
The
Duty
of
Prayer
,
I
will
that
Men
pray
.
-
II.
The
Place
of
it
,
Every
where
.
-
III.
The
posture
of
Prayer
,
Lifting
up
their
hands
.
-
IV.
The
Conditions
required
to
make
it
acceptable
and
effectual
,
Lifting
up
holy
hands
without
wrath
and
doubting
.
I.
The
Duty
of
Prayer
is
expresly
commanded
in
the
first
words
:
I
will
,
&c.
To
inforce
the
Authority
of
which
Command
the
Apostle
saith
in
the
former
Verse
,
that
he
was
ordained
a
Preacher
,
an
Apostle
and
Teacher
of
the
Gentiles
,
acted
herein
by
Divine
Commission
.
And
surely
it
was
no
light
Matter
,
when
the
Apostle
,
whose
Authority
was
long
since
received
in
all
the
Churches
founded
by
him
,
thought
fit
to
produce
his
Commission
,
before
he
imposed
the
Command
;
a
Command
,
not
first
introduced
by
him
,
but
often
repeated
by
our
Lord
himself
,
who
taught
his
Disciples
a
Form
of
Prayer
,
and
injoyned
them
to
watch
and
pray
.
But
since
none
(
as
I
suppose
)
will
dispute
the
Command
,
or
deny
the
Authority
of
it
;
it
will
be
of
more
advantage
to
shew
the
reasonableness
and
the
use
of
Prayer
:
Which
I
proceed
to
do
.
First
then
,
Prayer
is
the
principal
Act
of
Adoration
paid
by
Man
to
God
,
and
upon
that
account
becomes
necessary
to
us
.
Man
being
the
Creature
of
God
,
at
first
produced
out
of
nothing
by
his
Almighty
Power
,
and
afterward
all
his
Life
long
depending
on
his
Providence
,
and
maintained
by
him
,
oweth
to
God
all
that
Service
,
which
he
is
capable
to
pay
;
and
that
is
no
other
,
than
to
adore
his
Majesty
,
to
acknowledge
his
Power
,
to
celebrate
his
Praises
,
to
admire
his
infinite
Perfections
,
in
all
things
to
own
his
dependence
on
him
,
to
profess
himself
the
Creature
,
the
Servant
,
the
Subject
of
God
,
and
to
behave
himself
as
such
.
This
is
all
,
which
Man
can
pay
to
God
for
those
infinite
Benefits
,
which
he
hath
received
from
him
:
God
hath
no
Interests
of
his
own
to
be
promoted
by
us
.
The
Infinity
of
his
Nature
hath
set
him
beyond
all
want
of
external
Aids
,
and
even
beyond
all
increase
of
Happiness
;
even
that
Glory
,
which
he
receiveth
from
our
Worship
,
is
of
no
advantage
to
him
;
yet
is
it
not
the
less
required
of
us
,
since
it
declares
our
Conviction
of
that
Gratitude
,
Subjection
and
Obedience
,
which
are
due
to
his
Benefits
and
his
Power
;
that
Honour
,
Worship
and
Reverence
,
which
belong
to
the
infinite
perfection
of
his
Nature
.
Adoration
then
consists
as
well
in
acknowledging
and
reverencing
the
Perfections
of
the
Divine
Nature
absolutely
considered
,
as
in
professing
our
Subjection
to
God
,
considered
as
the
Author
of
our
Being
,
and
all
those
Benefits
,
which
we
either
do
already
enjoy
,
or
hope
hereafter
to
receive
.
In
both
these
Respects
Prayer
is
the
most
natural
and
significant
manner
of
Adoration
.
For
by
it
we
profess
our
Wants
,
of
which
we
desire
relief
:
We
thereby
confess
our selves
finite
and
imperfect
Creatures
:
We
proclaim
our selves
the
Dependants
of
God
,
from
whom
we
beg
the
Supply
of
our
Wants
:
we
confess
our
Belief
of
his
All-sufficiency
,
from
whom
we
expect
the
relief
of
all
our
Necessities
;
of
his
infinite
Goodness
,
whence
we
raise
our
Hopes
that
he
will
grant
our
Petitions
;
of
his
Almighty
Power
,
by
which
we
are
assured
that
he
can
effect
our
Desires
.
All
these
Acknowledgments
are
necessarily
included
in
all
Petitions
for
supply
of
Wants
,
which
are
the
most
ordinary
subject
of
Prayer
.
For
he
who
addresseth
himself
to
another
for
the
relief
of
any
Wants
,
therein
confesseth
there
is
somewhat
wanting
to
his
own
Perfection
;
that
the
Person
to
whom
he
maketh
this
Address
,
is
not
only
in
being
,
(
for
otherwise
all
address
to
him
would
be
frivolous
)
but
also
able
to
relieve
him
.
If
in
all
Cases
and
Wants
he
betakes
himself
to
that
Remedy
,
he
plainly
supposeth
that
Being
,
from
whence
he
hopeth
relief
,
to
be
All-sufficient
,
and
the
Fountain
of
all
Good
.
In
Confessions
of
sin
,
and
Supplications
of
pardon
,
which
among
Persons
especially
professing
revealed
Religions
are
wont
to
constitute
no
small
part
of
Prayer
;
the
Power
and
Government
of
God
,
and
the
subjection
of
Man
to
him
is
more
eminently
acknowledged
.
For
from
whence
can
this
Confession
and
intreaty
of
Pardon
proceed
,
but
from
a
Sense
,
that
every
sin
is
a
violation
of
that
Subjection
,
which
is
due
to
God
;
that
the
Sinner
is
hereby
subject
to
the
execution
of
the
Divine
Revenge
,
and
that
it
will
certainly
follow
,
unless
it
be
averted
by
obtaining
of
Pardon
?
Further
it
supposeth
God
to
be
indued
with
infinite
Goodness
and
Mercy
;
otherwise
all
such
Intreaties
would
be
but
vain
;
since
it
can
be
no
less
than
an
infinite
Mercy
,
which
can
Pardon
an
offence
against
an
infinite
Majesty
.
In
both
Cases
,
and
in
all
other
Forms
of
Prayer
Man
owneth
himself
to
be
the
Creature
and
Dependant
of
God
,
even
by
making
Application
to
him
.
But
that
which
chiefly
manifests
that
Conviction
which
all
Supplicants
have
of
the
Majesty
and
infinity
of
God
,
is
that
they
direct
their
Prayers
to
him
,
altho'
invisible
,
and
with
the
same
assurance
of
being
heard
in
all
places
.
Whence
they
evidently
declare
,
that
they
believe
God
to
be
Omnipresent
,
and
to
know
all
things
.
And
since
the
natural
reason
of
Men
tells
them
,
that
none
but
God
possesses
those
Perfections
,
they
thereby
testifie
their
belief
,
that
he
to
whom
they
direct
their
Prayers
,
is
no
other
than
God
;
that
he
is
endued
with
all
possible
Perfections
,
that
he
is
the
supreme
Lord
of
all
,
and
extendeth
the
influences
and
efficacy
of
his
Attributes
,
such
as
Power
,
Knowledge
,
Goodness
and
the
like
,
to
all
places
at
the
same
time
;
that
is
,
that
he
is
Omnipresent
.
And
this
alone
,
if
nothing
else
were
to
be
considered
,
will
make
all
manner
of
Prayer
to
be
a
true
and
proper
Act
of
Adoration
,
such
as
is
due
to
none
but
God
;
nor
can
be
paid
to
any
Being
,
without
supposing
it
to
possess
truly
the
Divine
Attributes
,
that
is
,
without
supposing
it
to
be
truly
God
.
For
it
is
unreasonable
to
imagine
,
that
any
Man
directing
his
Prayers
to
any
Being
,
should
not
believe
at
the
same
time
that
he
is
heard
by
it
;
nor
do
any
pretend
to
it
.
They
who
address
their
Prayers
to
Saints
and
Angels
,
acknowledge
themselves
to
believe
that
they
are
heard
by
them
:
Which
since
it
cannot
be
,
without
beleiving
at
the
same
time
that
they
know
all
things
,
and
are
present
in
all
places
;
Attributes
peculiar
to
God
alone
;
it
cannot
be
avoided
,
but
that
in
praying
to
them
they
must
be
supposed
to
own
them
to
be
so
many
Gods
,
and
every
Petition
is
a
true
and
proper
Act
of
Divine
Adoration
given
to
them
.
Justly
therefore
doth
the
Psalmist
say
,
Thou
that
hearest
the
Prayers
,
unto
thee
shall
all
flesh
come
.
Thou
only
,
O
God
,
hearest
the
Prayers
of
Men
;
therefore
to
thee
only
shall
they
direct
their
Prayers
.
Thus
Prayer
,
in
the
very
Nature
of
it
,
is
an
Act
of
Adoration
,
and
an
Acknowledgment
of
the
infinite
Perfections
of
God
,
and
our
dependance
on
him
,
altho'
no
such
explicit
Acknowledgment
be
made
in
it
.
This
will
be
more
evident
,
if
we
consider
the
general
Form
of
Prayers
received
in
all
Ages
,
and
in
all
Religions
.
Not
only
in
the
Christian
Religion
,
and
in
those
excellent
Forms
of
Prayer
,
of
which
the
Liturgy
of
our
Church
is
composed
,
but
among
all
Nations
,
among
the
Jews
and
Heathens
,
Men
have
been
wont
in
the
beginning
of
their
Prayers
,
at
least
in
some
part
of
them
,
to
confess
the
Authority
of
God
,
and
their
own
Subjection
to
him
,
and
more
especially
to
magnifie
those
Attributes
,
the
benefit
of
which
they
then
implored
.
If
they
desired
Pardon
,
they
magnified
the
Greatness
of
his
Mercy
,
and
the
guilt
of
their
own
Sins
committed
in
contempt
of
his
Authority
.
If
they
begged
extraordinary
Relief
and
Assistance
in
any
Emergencies
,
they
declared
their
Opinion
of
his
unlimited
Power
and
Goodness
;
if
in
general
any
Favours
,
they
confessed
at
the
same
time
their
dependance
on
him
.
Nor
is
it
easie
to
find
,
either
in
the
Old
Testament
,
or
in
the
Writings
of
Heathens
,
(
in
both
which
a
great
number
of
Prayers
is
to
be
found
)
,
any
,
wherein
such
express
words
of
Adoration
are
omitted
.
The
first
formal
Prayer
which
we
find
in
the
Old
Testament
,
is
that
of
Abraham
in
Gen.
XVIII
.
for
the
Deliverance
of
Sodom
from
the
Destruction
intended
by
God
.
And
therein
the
Supplicant
doth
more
than
once
acknowledge
his
own
unworthiness
,
and
the
Power
and
Justice
of
God
;
that
himself
was
but
dust
and
ashes
;
that
God
was
the
Judge
of
the
whole
earth
,
and
could
not
Act
any
otherwise
than
justly
.
The
Prayers
of
the
Heathens
generally
began
with
what
in
our
Language
is
,
O
Almighty
God
,
and
O
most
merciful
God
.
And
that
most
excellent
Form
of
Prayer
,
which
our
Lord
gave
his
Disciples
,
and
intended
as
well
for
a
Pattern
,
as
for
a
Form
to
us
,
both
beginneth
and
endeth
with
an
express
Adoration
of
God
.
In
the
beginning
we
confess
him
to
be
our
Father
,
the
Author
of
our
Life
and
Fountain
of
our
Happiness
;
that
he
dwells
in
the
highest
Heavens
,
and
from
thence
doth
govern
the
Earth
.
In
the
end
we
profess
,
that
to
him
belongeth
the
Kingdom
,
the
Power
,
and
the
Glory
,
for
ever
and
ever
;
that
he
is
the
supreme
Governor
of
the
World
,
and
of
all
Mankind
;
that
he
possesses
infinite
Power
;
that
Glory
belongeth
to
him
,
and
ought
to
be
rendred
to
him
;
that
all
these
Perfections
are
eternal
in
him
.
Further
,
if
every
Supplicant
to
God
doth
therein
by
consequence
adore
him
,
and
all
received
Forms
of
Prayer
do
expresly
include
an
Act
and
Confession
of
Worship
,
much
more
doth
a
fervent
and
devout
Soul
,
which
prayeth
to
God
in
the
most
perfect
and
excellent
manner
,
truly
adore
him
at
the
same
time
.
For
he
who
prayeth
,
as
he
ought
to
pray
,
doth
at
the
same
time
submit
himself
to
the
Divine
Will
,
with
the
most
absolute
Complacency
and
Subjection
which
his
Soul
can
Form
;
conceives
himself
to
be
so
far
the
Creature
,
that
he
is
as
nothing
in
respect
of
God
;
as
such
,
wholly
devotes
himself
to
him
,
and
depends
not
only
upon
his
Power
for
the
execution
of
his
Desire
,
but
also
upon
his
good
Pleasure
for
the
Grant
,
and
upon
his
Wisdom
for
the
convenience
of
it
:
In
imitation
of
our
Lord
,
who
,
in
his
admirable
Transport
of
Devotions
in
the
Garden
,
committed
his
request
to
the
Will
of
God
,
with
an
intire
Subjection
.
And
all
this
put
together
is
the
most
intense
Act
of
Adoration
,
which
Man
can
pay
to
God
.
Add
to
this
,
that
humble
posture
of
Body
,
which
Men
of
all
Ages
and
Religions
have
been
wont
to
use
in
Prayer
;
and
it
will
appear
,
that
Prayer
is
in
all
Respects
a
compleat
Act
of
Worship
.
Men
have
differed
indeed
as
to
the
particular
Posture
,
some
using
Prostration
,
others
stretching
out
the
Hands
,
and
most
Kneeling
;
but
in
this
all
have
agreed
,
that
that
Posture
was
to
be
employed
,
which
might
best
denote
the
Subjection
of
the
Supplicant
to
God
.
But
the
farther
Consideration
of
this
belongs
to
the
third
Head
proposed
.
Upon
the
whole
it
is
manifest
,
that
Prayer
is
the
most
natural
,
and
most
expressive
Act
of
Worship
.
And
if
so
,
the
same
necessity
,
which
we
before
shew
to
lye
upon
us
of
adoring
God
,
will
also
require
us
to
offer
up
Prayers
to
him
.
And
as
our
Subjection
to
God
,
and
other
Reasons
,
for
which
we
owe
Adoration
to
him
,
always
continue
the
same
,
and
equally
oblige
a
Man
in
every
part
of
his
Life
;
so
Prayer
for
the
same
Reasons
ought
to
be
continually
addressed
to
him
,
altho'
we
have
many
times
no
particular
Wants
which
we
desire
to
be
supplied
by
him
.
Prayer
as
an
Act
of
Worship
,
is
a
Debt
at
all
times
due
to
God
,
and
as
such
is
also
founded
upon
eternal
Reasons
which
admit
no
change
.
Our
dependance
upon
God
always
continueth
the
same
;
the
same
infinite
Perfections
are
invariably
possessed
by
him
;
the
same
Relation
between
God
and
Man
persists
unalterable
.
Adoration
therefore
is
in
almost
all
Cases
to
be
formed
upon
the
same
Conceptions
,
to
be
raised
by
the
same
Considerations
,
to
be
founded
upon
the
same
Reasons
,
to
consist
in
the
same
Operations
of
Soul
and
Body
.
So
that
altho'
it
be
repeated
in
the
same
manner
ten
thousand
times
,
it
is
no
more
than
what
is
the
Duty
of
Man
to
do
,
no
more
than
what
is
reasonable
;
and
a
●ational
Man
can
no
more
alter
the
Thoughts
upon
which
Adoration
is
founded
,
than
he
can
the
eternal
Causes
,
upon
which
those
Thoughts
are
raised
.
No
wonder
then
,
that
in
all
well
constituted
Churches
the
publick
Forms
of
Prayer
,
whereby
Men
worship
God
,
always
continue
the
same
,
are
over
and
over
again
repeated
every
day
,
oft-times
a
day
;
and
that
for
many
Ages
together
.
For
it
cannot
be
denied
,
that
we
owe
Worship
to
God
every
day
,
every
part
of
the
day
;
altho'
the
Necessities
of
Life
require
,
that
not
all
but
some
certain
fixed
times
be
employed
in
it
.
This
Worship
is
to
proceed
upon
the
same
Reasons
.
In
adoring
God
we
confess
our selves
his
Creatures
,
we
acknowledge
his
Supreme
Authority
,
we
implore
his
Mercy
,
we
sollicit
his
Goodness
.
When
we
worship
him
a
second
time
,
the
same
Thoughts
return
;
if
a
third
time
,
't
is
but
the
renewal
of
the
same
Conceptions
.
What
then
can
be
more
reasonable
,
than
that
the
words
of
Prayer
,
which
we
employ
in
this
Act
of
Adoration
,
should
always
continue
the
same
?
It
is
therefore
a
most
unreasonable
Objection
against
set
Forms
of
Prayer
,
that
in
them
the
same
words
are
repeated
again
and
again
every
day
.
For
is
not
God
to
be
worshipped
again
and
again
?
Are
not
his
infinite
Attributes
deserving
Adoration
,
the
same
yesterday
,
to
day
and
for
ever
?
Can
our
Conceptions
be
really
changed
,
while
the
Object
remains
the
same
?
Have
these
Persons
discovered
new
Perfections
in
God
,
or
new
Foundations
of
Worship
,
since
the
last
Act
of
it
?
Do
they
believe
,
that
God
continually
affects
new
Complements
and
new
Harangues
;
that
there
is
any
Vertue
in
the
words
themselves
,
or
any
Magical
force
in
the
Variation
of
them
?
That
were
to
espouse
the
very
grossest
Error
of
the
Heathens
,
which
our
Lord
reprehendeth
in
the
VI.
of
St.
Matthew
,
who
placed
the
Efficacy
of
their
Prayers
not
in
the
Devotion
of
the
Heart
,
but
in
the
Vertue
and
multitude
of
their
words
.
Yet
cannot
this
Error
be
avoided
by
those
,
who
cry
up
the
necessity
of
extempore
Prayer
,
or
frequent
change
in
it
.
For
since
the
Internal
Conceptions
of
the
Mind
in
the
Act
of
Adoration
,
being
founded
upon
the
eternal
Attributes
of
God
,
always
continue
the
same
;
to
what
Purpose
is
any
change
in
the
external
words
,
unless
there
be
some
secret
Vertue
in
the
words
themselves
?
If
they
pretend
,
that
this
change
more
effectually
promotes
the
Devotion
of
the
Hearer
;
it
is
so
far
from
true
,
that
it
rendreth
all
true
Devotion
absolutely
impossible
to
the
Hearers
.
For
in
hearing
a
Prayer
before
unknown
and
unheard
of
,
even
an
understanding
Man
,
and
of
quick
Apprehension
can
do
no
more
than
singly
examine
every
Sentence
of
the
Prayer
he
heareth
,
whether
he
may
safely
joyn
in
it
;
least
perhaps
any
Blasphemy
,
or
Folly
,
or
Indecency
should
be
contained
in
it
.
As
soon
as
one
Sentence
is
thus
examined
,
a
second
Presents
it self
,
and
then
a
third
;
so
that
an
intelligent
Auditor
,
attending
only
to
examine
by
parts
the
Prayer
he
heareth
,
hath
no
leisure
to
pray
to
God
,
or
in
praying
to
adore
him
.
And
if
the
Devotion
of
a
knowing
Man
be
thus
defeated
,
an
Auditor
of
lower
Capacities
will
never
be
able
to
form
in
his
Mind
such
a
rational
Devotion
as
becometh
the
Soul
of
Man
,
and
will
wholly
employ
himself
in
diverting
his
Fancy
with
some
new
and
surprizing
Sentence
,
and
expecting
what
next
shall
follow
.
Whereas
in
set
and
known
Forms
of
Prayer
,
the
devout
Hearer
is
before
assured
of
the
Lawfulness
and
Decency
of
the
Prayer
;
and
his
Mind
,
being
at
rest
upon
that
account
,
attends
wholly
to
form
all
those
Acts
of
Devotion
and
Worship
in
the
Soul
,
which
the
words
of
the
Prayer
express
:
and
therein
receiveth
extraordinary
Assistance
,
in
that
the
Mind
being
accustomed
to
that
Form
of
Prayer
,
hath
through
long
use
formed
noble
Conceptions
of
God
upon
the
hearing
of
some
words
,
and
raised
intense
Affections
upon
others
;
conceived
an
hearty
Sorrow
of
sin
upon
these
,
and
been
excited
to
a
most
profound
Reverence
of
God
by
the
hearing
of
those
words
.
The
Soul
having
affixed
all
these
Thoughts
and
Acts
to
those
several
Words
and
Sentences
of
the
received
Form
of
Prayer
,
the
same
affections
and
thoughts
will
easily
recur
as
often
as
the
words
of
the
Prayer
are
repeated
,
and
immediately
create
a
real
Devotion
in
the
Soul
,
which
hath
by
frequent
hearing
and
Meditation
of
those
words
fully
attained
the
whole
Scope
of
them
,
and
long
since
received
deep
Impressions
from
them
.
By
this
Benefit
,
the
devout
Members
of
the
Church
,
are
enabled
and
directed
to
put
themselves
in
a
certain
method
of
Devotion
and
Worship
;
which
mightily
facilitates
their
Conceptions
,
removes
their
Distractions
,
and
leaves
them
free
to
attend
to
that
alone
,
on
which
they
are
then
employed
.
This
alone
ought
to
recommend
the
Duty
of
Prayer
,
and
frequency
of
it
to
Mankind
,
that
it
makes
up
the
principal
part
of
the
positive
Worship
of
God
.
Yet
this
Consideration
will
perhaps
be
more
perswasive
,
that
it
produceth
great
Advantages
and
Benefits
to
Men
;
which
are
so
amplified
in
Scripture
;
by
the
many
Promises
of
granting
to
devout
Supplicants
whatsoever
they
shall
desire
,
by
the
frequent
Examples
of
the
wonderful
Deliverances
and
Benefits
obtained
by
Prayer
;
that
't
is
almost
impossible
the
Duty
should
be
neglected
by
any
,
who
are
not
either
devoid
of
Faith
,
or
regardless
of
their
own
Interest
.
It
is
not
only
Promised
by
Christ
,
That
whatsoever
Men
shall
ask
in
his
name
,
shall
be
given
to
them
;
That
if
they
have
Faith
,
nothing
which
they
desire
shall
be
impossible
to
them
;
That
the
door
shall
be
open
to
them
that
knock
;
That
the
effectual
fervent
Prayer
of
a
righteous
Man
availeth
much
,
even
to
obtain
more
than
is
included
in
the
ordinary
and
general
Promises
of
God
,
as
is
there
illustrated
by
Examples
:
But
God
hath
also
been
pleased
to
represent
himself
as
labouring
under
the
ordinary
Passions
and
Infirmities
of
Men
,
who
often
Grant
what
they
had
not
designed
,
to
avoid
the
restless
importunity
of
the
Petitioner
;
that
so
no
Sense
of
his
own
unworthiness
might
discourage
Man
from
applying
himself
to
God
by
Prayer
.
Thus
Luk.
XI
.
our
Lord
describeth
God
under
the
Parable
of
an
Housholder
,
who
altho'
he
would
not
lend
to
his
Neighbour
upon
the
account
of
Friendship
,
yet
did
it
to
satisfie
his
Importunity
.
And
Luk.
XVIII
.
he
resembleth
God
to
an
unjust
Judge
,
who
altho'
he
would
not
do
Justice
to
the
poor
Widow
for
Justice
sake
,
as
who
neither
feared
God
,
nor
regarded
Man
,
yet
did
it
to
be
rid
of
her
troublesome
Importunity
.
These
Representations
may
perhaps
appear
surprizing
,
it
being
unaccountable
,
that
God
should
dispense
his
Favours
without
respect
to
the
Merits
of
the
Petitioners
,
and
impossible
that
he
should
fall
under
any
Temptations
common
to
Man
.
Yet
if
we
look
a
little
nearer
,
we
shall
find
this
whole
Conduct
agreeable
to
the
Justice
and
Wisdom
of
God
.
God
indeed
bestows
not
any
Favours
but
upon
the
worthy
Receivers
.
He
hath
affixed
certain
Conditions
to
all
his
Gifts
,
and
will
not
separate
them
in
favour
of
any
one
.
He
ever
giveth
Judgment
according
to
the
Merits
of
Causes
,
and
is
deaf
to
the
Prayers
of
wicked
Men
,
yet
granteth
many
Petitions
to
the
Importunity
of
the
Petitioners
,
which
without
that
Importunity
would
never
have
been
obtained
.
For
he
who
prayeth
importunately
to
God
,
doth
thereby
qualifie
himself
for
his
Favour
;
since
it
cannot
easily
be
conceived
,
that
any
Man
should
address
himself
by
frequent
and
fervent
Prayer
to
God
,
and
not
at
the
same
time
purge
his
Conscience
from
every
Sin
,
which
may
obstruct
the
Grant
of
his
Desire
.
And
herein
his
Care
will
be
no
less
intense
,
than
is
his
Desire
of
what
he
then
requesteth
.
His
very
addressing
himself
to
God
,
manifests
that
he
believeth
him
to
be
the
Fountain
of
all
Good
,
that
he
is
convinced
of
his
Power
and
Goodness
,
that
he
depends
upon
him
,
and
founds
the
hopes
of
his
Happiness
in
his
Favour
.
If
the
Prayer
be
often
repeated
,
as
is
always
in
Cases
of
Importunity
,
the
Soul
doth
thereby
contract
an
habit
of
Piety
,
of
thinking
upon
God
,
and
submitting
to
his
Power
,
of
fearing
him
,
and
depending
on
him
.
And
when
Man
by
the
use
of
Prayer
is
brought
to
this
Disposition
,
no
wonder
that
God
should
then
grant
to
him
what
at
first
he
was
unworthy
of
,
and
then
indulge
to
him
the
Rewards
of
the
Faithful
,
since
he
is
now
become
as
one
of
the
Faithful
.
Thus
Prayer
hath
a
natural
Efficacy
to
reform
the
Mind
of
Man
,
to
expel
Prophaness
,
Infidelity
and
the
contempt
of
God
,
and
to
introduce
all
those
Vertues
,
which
will
at
last
give
a
just
Claim
of
Divine
Favour
to
him
.
Man
,
by
presenting
himself
to
God
in
Prayer
,
doth
accustom
his
Mind
to
just
Conceptions
of
his
Power
,
his
Goodness
and
his
Command
over
us
;
doth
imprint
therein
an
awful
regard
of
his
Majesty
.
After
many
Resolutions
formed
and
renewed
in
Prayer
,
she
findeth
the
very
inclinations
of
his
Will
changed
:
What
at
first
he
did
but
coldly
desire
,
after
many
Reflections
on
the
worth
of
it
he
vehemently
affects
;
what
at
first
he
was
but
lightly
perswaded
of
,
after
many
Professions
he
is
fully
convinced
of
;
what
in
the
beginning
was
but
a
weak
impression
of
Mind
,
after
frequent
Iteration
of
the
same
thoughts
becometh
a
well
fixed
Habit.
It
must
be
an
unnatural
sort
of
Perverseness
,
which
dares
to
invoke
the
name
of
God
in
Prayer
,
to
confess
therein
his
Justice
,
Power
and
Omnipresence
,
and
yet
immediately
Affront
them
all
;
which
can
desire
the
Favour
of
God
by
frequent
Petitions
,
and
yet
oppose
him
by
constant
Rebellions
.
The
Minds
of
very
few
Persons
are
capable
of
such
monstrous
wickedness
.
And
upon
this
account
Prayer
is
not
only
a
Duty
of
Men
already
pious
and
religious
,
but
also
an
effectual
method
to
make
Men
such
;
which
when
it
is
once
performed
,
they
then
become
qualified
to
receive
the
Benefit
of
all
those
illustrious
Promises
,
which
are
annexed
to
Prayer
.
Thus
much
of
Prayer
in
general
.
I
now
proceed
to
apply
all
this
to
publick
Prayer
,
for
that
was
the
principal
design
of
St.
Paul
in
this
place
.
This
whole
Epistle
is
directed
to
a
Bishop
,
a
Governor
of
the
Church
,
and
is
almost
wholly
taken
up
in
prescribing
Rules
of
external
Worship
and
Government
.
In
this
Chapter
then
,
the
Apostle
giveth
direction
for
publick
Prayer
;
as
appears
by
his
opposing
the
Form
of
Prayer
he
there
commanded
,
to
that
in
use
among
the
Jews
,
in
those
words
.
I
will
that
Men
pray
every
where
,
or
more
literally
,
in
every
place
.
The
publick
and
solemn
Worship
of
the
Jews
was
affixed
to
the
Temple
at
Jerusalem
.
The
publick
Worship
of
Christians
was
to
be
celebrated
equally
in
all
places
,
that
is
,
in
all
parts
of
the
World
wherever
Christianity
prevails
,
God
being
equally
present
in
all
Congregations
of
devout
Believers
.
Had
the
Apostle
here
spoken
of
private
Prayer
,
the
opposition
of
it
to
the
Jewish
manner
of
Prayer
had
been
frivolous
and
also
false
.
For
the
Jews
did
believe
and
maintain
no
less
than
himself
,
that
private
Prayer
both
might
and
ought
to
be
offered
up
equally
in
all
places
.
Besides
in
the
very
next
Verse
the
Apostle
giveth
rules
for
the
Dress
of
Women
,
in
which
they
were
to
appear
in
the
publick
Place
of
Worship
,
that
is
,
in
the
Church
.
All
which
put
it
beyond
all
doubt
;
that
St.
Paul
doth
in
this
place
treat
of
the
publick
worship
of
God
,
and
of
publick
Prayer
to
be
used
in
Churches
.
In
the
first
place
then
,
if
all
Prayer
be
an
Act
of
Worship
,
publick
Prayer
is
more
eminently
so
.
The
intention
of
private
Prayer
is
in
the
first
place
to
obtain
Supplies
to
the
wants
of
the
Petitioner
,
and
then
to
worship
God
.
Whereas
in
publick
Prayer
,
on
the
contrary
,
the
worship
of
God
is
the
chief
design
,
and
the
supply
of
Necessities
but
a
Secondary
intention
.
So
that
to
intermit
the
use
of
publick
Prayer
,
and
pray
only
in
private
,
is
for
Man
to
worship
God
only
in
Subordination
to
his
own
designs
.
It
cannot
be
denied
,
that
publick
Worship
and
Prayer
do
far
more
effectually
tend
to
the
Honour
and
Glory
of
God
;
when
Men
do
openly
,
and
in
the
hearing
of
all
others
,
confess
their
Subjection
to
God
,
magnifie
his
Benefits
,
deprecate
his
Anger
,
and
acknowledge
their
own
unworthiness
.
This
is
truly
and
properly
to
give
Glory
to
God
.
Whereas
he
who
confineth
his
Devotion
to
a
Closet
,
may
perhaps
be
allowed
to
have
a
just
Esteem
of
the
Divine
Benefits
,
but
seems
ashamed
to
confess
so
much
to
other
Men
;
that
he
is
the
Creature
of
God
as
well
as
others
,
that
he
equally
depends
upon
him
,
that
he
hath
also
violated
his
Commands
and
wants
his
Mercy
.
The
Psalmist
therefore
upon
the
receiving
of
great
and
eminent
Benefits
is
wont
to
affirm
,
that
he
will
praise
God
in
the
Congregation
,
as
well
knowing
,
that
such
a
publick
acknowledgement
of
them
did
far
more
contribute
to
the
Honour
of
God
,
and
was
also
more
pleasing
to
him
.
It
is
not
enough
to
say
,
that
God
receiveth
no
increase
of
Honour
from
our
Praises
:
For
neither
doth
he
receive
any
such
advantage
from
private
Worship
;
yet
it
would
be
impious
to
say
,
that
the
worship
of
God
is
not
the
Duty
of
Man
.
But
by
publick
worship
Men
do
more
evidently
manifest
their
gratitude
to
God
,
and
the
Sense
which
they
have
of
his
Benefits
,
and
their
own
Obligation
,
than
by
private
Prayer
and
Adoration
.
And
upon
this
account
the
former
is
more
acceptable
to
God
,
who
delights
in
the
good
of
his
Creatures
,
which
good
can
be
no
otherwise
procured
or
maintained
,
but
by
an
exact
discharge
of
their
Duty
,
one
part
of
which
is
a
just
return
of
Gratitude
and
Worship
to
himself
.
God
receiveth
not
increase
of
Honour
from
the
Praises
of
Angels
,
any
more
than
from
those
of
Men.
Yet
all
the
Descriptions
,
which
we
find
of
Heaven
,
represent
them
,
as
incessantly
singing
Praises
to
their
great
Creator
:
Who
not
content
to
retain
a
reverent
Conception
of
the
Divine
Majesty
in
their
own
thoughts
,
communicate
them
to
each
other
,
and
publish
them
to
the
whole
World
.
And
indeed
to
what
purpose
can
we
imagine
,
that
God
should
both
under
the
Old
and
the
New
Testament
,
found
Churches
,
that
is
,
separate
Societies
of
Men
,
united
by
certain
Laws
,
and
under
one
common
Form
of
worship
;
if
it
be
not
the
Duty
of
all
the
Members
of
those
Churches
to
meet
together
at
certain
times
and
places
,
and
adore
him
by
one
common
Form
?
If
God
had
intended
to
rest
satisfied
with
private
Worship
,
in
vain
did
he
contrive
and
found
Churches
by
wonders
of
Providence
,
as
he
hath
that
both
of
the
Jews
and
Christians
;
in
vain
hath
he
given
to
them
particular
Laws
,
and
annexed
many
Priviledges
and
Promises
to
the
whole
Society
,
and
to
the
Members
of
it
as
such
.
Under
the
Old
Law
he
required
every
Male
to
appear
before
him
in
the
publick
Place
of
worship
three
times
in
the
year
,
and
commanded
publick
Worship
to
be
continually
paid
to
himself
in
daily
Sacrifices
.
Yet
as
he
declared
,
altho'
he
cared
not
for
ten
thousand
Bullocks
,
nor
for
Rivers
of
Oyl
,
he
would
not
remit
the
Duty
;
and
adjoyned
Rewards
to
it
,
because
it
publickly
declared
the
Subjection
of
the
devout
Sacrificers
to
himself
.
In
these
publick
Forms
of
worship
in
the
Jewish
Temple
,
our
Lord
while
one
Earth
,
constantly
gave
his
Attendance
at
appointed
times
.
After
his
Ascension
and
the
Gift
of
the
Holy
Ghost
,
the
Apostles
(
as
we
find
in
the
III.
of
the
Acts
)
frequented
the
Temple
at
the
usual
hours
of
Prayer
,
and
joyned
in
the
common
Forms
of
Prayer
there
made
use
of
,
altho'
by
the
Operation
of
the
Holy
Ghost
,
then
received
by
them
,
they
could
have
poured
out
Extempore
far
more
excellent
and
devout
Prayers
than
those
received
in
the
Temple
,
which
were
of
humane
Composition
.
If
then
God
so
strictly
exacted
the
Practice
of
publick
Worship
in
all
times
;
if
Christ
and
his
Apostles
so
exactly
performed
it
;
if
for
this
very
Purpose
God
hath
gathered
and
united
a
Church
,
under
common
Laws
,
and
the
hopes
of
a
common
Reward
;
what
account
can
they
make
,
who
either
lay
aside
all
publick
Worship
as
superfluous
,
or
decry
the
daily
Sacrifice
of
prayer
and
praise
to
God
offered
up
in
the
Church
;
or
when
themselves
meet
once
a
week
to
worship
God
,
place
the
Religion
of
the
day
in
hearing
a
Sermon
,
which
is
properly
no
part
of
Worship
,
but
only
an
Exhortation
to
,
and
direction
how
to
worship
God
?
In
the
next
place
,
as
the
Obligation
of
publick
Prayer
is
greater
than
that
of
private
;
so
the
Promises
made
to
the
one
are
far
greater
than
to
the
other
.
Our
Lord
hath
promised
,
That
wheresoever
two
or
three
shall
be
gathered
together
in
his
name
,
wheresoever
there
shall
be
an
Assembly
of
Christians
joyned
together
to
offer
up
Prayer
and
to
worship
God
,
he
will
be
in
the
midst
of
them
:
He
will
watch
over
them
with
his
Providence
,
he
will
own
them
as
Members
of
his
Body
,
he
will
excite
and
render
effectual
their
Devotion
by
the
Operation
of
his
Holy
Spirit
,
he
will
intercede
with
God
for
the
Grant
of
their
Petitions
.
And
how
effectual
must
those
Prayers
be
,
wherein
our
Lord
himself
concurrs
?
Or
what
doubt
can
remain
of
the
acceptance
of
our
Worship
,
and
the
grant
of
our
Desires
,
when
he
is
present
with
us
?
All
the
glorious
Promises
of
Assistance
,
Pardon
,
Favour
and
Protection
,
which
were
anciently
made
to
the
Jews
worshipping
God
at
the
Temple
in
Jerusalem
,
are
now
translated
to
the
Christian
Churches
.
The
only
difference
is
,
that
whereas
among
them
the
publick
worship
of
God
was
confined
to
one
place
;
in
the
Christian
Religion
,
which
was
given
not
to
one
Family
or
Nation
but
to
the
whole
World
,
the
same
Priviledge
is
made
common
to
all
places
of
publick
Worship
in
all
parts
of
the
World
,
wherever
Christianity
doth
prevail
.
To
Worship
offered
up
from
publick
places
alone
,
the
Promises
of
the
greater
and
more
illustrious
Blessings
of
God
are
annexed
.
And
no
wonder
;
since
by
this
alone
the
publick
Religion
of
any
Nation
doth
appear
,
by
this
alone
the
publick
Honour
of
God
is
maintained
in
the
World
.
While
the
Tabernacle
made
by
Moses
,
and
afterwards
the
Temple
at
Jerusalem
stood
,
while
daily
Sacrifices
and
Worship
were
performed
therein
;
it
was
an
undeniable
Evidence
,
that
the
Jews
worshipped
the
true
God
,
that
he
was
their
God
,
and
they
his
people
.
When
the
people
generally
forsook
the
publick
Worship
,
thought
it
sufficient
to
perform
the
Duties
of
Religion
at
home
,
to
worship
God
upon
every
high
Hill
,
and
under
every
green
tree
;
there
then
remained
no
farther
Evidence
of
the
publick
Belief
or
Religion
of
the
Nation
.
While
therefore
Worship
was
duly
paid
by
them
in
the
place
appointed
by
God
,
all
the
Promises
,
Blessings
and
Rewards
mentioned
in
the
Jewish
Covenant
took
place
;
they
enjoyed
Peace
,
security
and
abundance
;
their
Sins
were
expiated
;
their
Petitions
granted
;
no
publick
Calamity
did
attend
them
.
When
this
publick
Worship
was
intermitted
by
them
,
God
was
no
longer
ingaged
by
Promise
to
protect
them
:
Since
they
did
not
now
any
longer
appear
to
be
his
People
,
the
only
Evidence
of
which
was
publick
Worship
.
All
this
doth
fully
appear
from
the
whole
History
of
the
Old
Testament
,
where
we
find
the
publick
Prosperity
or
Misery
of
the
Jews
to
depend
upon
the
regular
Observation
or
general
Intermission
of
publick
Worship
.
In
like
manner
,
and
for
the
same
Reasons
in
the
Christian
Church
,
the
more
eminent
Promises
and
Benefits
of
God
are
affixed
to
publick
Worship
;
since
by
this
alone
the
Honour
of
God
is
preserved
and
maintained
among
us
.
If
Men
should
content
themselves
to
worship
God
in
Private
,
and
proceed
no
farther
,
it
could
never
appear
what
Religion
any
Nation
professeth
,
what
God
they
worship
.
No
publick
Honour
could
be
said
to
be
paid
by
that
Nation
to
him
;
and
consequently
no
National
Blessings
could
be
expected
.
But
when
in
any
Countrey
,
places
are
solemnly
Dedicated
to
the
true
God
,
when
in
them
Divine
Worship
is
constantly
paid
,
especially
if
this
Worship
be
daily
renewed
;
if
the
Body
of
the
Nation
joyn
in
the
Profession
of
the
same
Religion
,
in
paying
the
same
Worship
,
as
they
have
opportunity
;
then
such
a
Religion
appears
to
be
National
;
then
all
those
Expressions
,
so
frequent
in
the
Old
Testament
,
For
my
names
sake
,
For
my
Temples
sake
,
and
Least
my
name
should
be
blasphemed
among
the
Heathen
,
will
take
place
among
us
.
For
Example
,
what
greater
Evidence
can
there
be
of
the
Profession
of
Christianity
in
this
Nation
▪
than
that
in
this
Sacred
place
Prayer
hath
been
daily
offered
up
to
God
,
through
Christ
,
for
many
Ages
together
?
Such
Sacred
places
are
the
standing
Monuments
,
and
the
undeniable
Testimonies
of
the
Piety
and
Devotion
of
any
Nation
;
by
these
we
know
that
our
Forefathers
worshipped
the
true
God
;
and
by
these
our
Posterity
will
know
,
that
we
continued
the
same
Worship
.
By
this
the
Honour
of
God
is
chiefly
kept
up
in
any
Countrey
;
and
since
he
hath
affirmed
,
That
those
who
Honour
him
,
he
will
Honour
;
then
only
can
we
rationally
presume
to
receive
from
God
publick
and
national
Blessings
,
while
such
a
publick
Worship
is
duly
maintained
amongst
us
.
Thus
I
have
passed
through
the
first
Branch
of
my
Text
,
the
Duty
of
Prayer
.
The
present
time
will
not
permit
me
to
proceed
to
the
Consideration
of
the
rest
;
but
give
me
leave
to
apply
what
hath
been
already
said
.
From
hence
it
appears
to
be
the
indispensable
and
constant
Duty
of
Men
to
worship
God
;
that
the
best
and
most
significant
way
of
worship
is
Prayer
;
that
publick
Prayer
best
answers
the
end
of
Worship
,
and
is
also
most
acceptable
to
God
.
Such
is
the
Duty
of
Man
,
and
such
are
the
Reasons
of
it
.
Let
us
now
look
upon
the
general
Practice
of
Christians
,
and
more
particularly
those
of
our
own
Communion
,
who
are
better
instructed
,
and
have
greater
Advantages
in
the
exact
Discharge
of
their
Duty
than
any
other
Society
of
Men.
I
would
not
be
so
uncharitable
as
to
affirm
,
yet
I
much
fear
it
,
that
great
numbers
of
Christians
never
worship
God
in
private
;
altho'
no
Necessities
of
Life
can
be
so
urgent
,
as
not
to
permit
every
one
to
address
himself
daily
to
God
in
that
short
Form
of
Prayer
,
which
our
Lord
taught
us
,
(
of
those
who
have
more
leisure
,
and
Knowledge
much
more
is
required
.
)
But
to
pass
to
the
publick
Worship
of
God
,
how
few
are
there
of
those
which
frequent
it
,
who
perform
it
as
they
ought
to
do
?
Education
Custom
,
and
the
Laws
of
the
Countrey
,
oblige
Men
to
cease
from
Labour
upon
those
days
which
are
dedicated
to
the
worship
of
God
;
I
wish
I
could
add
that
the
same
Considerations
obliged
them
to
frequent
duly
the
publick
Place
of
worship
upon
those
days
;
but
from
them
who
do
frequent
it
,
as
many
as
have
not
given
themselves
up
to
Irreligion
,
we
expect
a
true
,
constant
,
and
humble
Devotion
.
But
instead
of
that
,
we
cannot
but
observe
and
deplore
the
great
Negligence
and
stupid
Carelessness
of
many
who
are
present
at
the
publick
Prayers
.
Many
suppose
themselves
to
have
discharged
the
Duty
of
this
day
,
if
they
have
heard
a
Sermon
.
Hence
they
are
not
at
all
concerned
,
if
they
enter
after
the
Prayers
are
begun
,
after
the
Confession
is
made
,
and
the
Absolution
pronounced
by
the
Priest
in
the
name
of
God
.
When
they
are
present
at
them
,
they
seem
Irksome
to
them
;
They
joyn
not
in
them
;
far
from
any
Devotion
in
the
Soul
,
they
will
not
be
perswaded
to
pay
any
Bodily
Reverence
;
they
refuse
to
kneel
,
and
some
even
presume
to
sit
still
at
the
time
of
Prayer
.
We
want
that
cheerful
Concurrence
in
the
Congregation
,
in
which
the
ancient
Christians
so
much
glorified
,
saying
,
that
an
Amen
pronounced
by
the
whole
multitude
,
was
like
a
clap
of
Thunder
,
which
pierced
Heaven
.
In
our
Assemblies
how
small
a
part
joyn
in
repeating
the
common
Forms
of
Confession
,
Praise
and
Adoration
of
God
;
and
not
many
vouchsafe
to
add
an
Amen
to
the
end
of
the
several
Prayers
.
Such
is
the
State
of
publick
Devotion
at
this
time
,
lamentable
indeed
to
be
considered
,
but
such
as
cannot
be
denied
.
To
such
therefore
let
me
address
my self
.
Do
not
you
believe
your selves
equally
obliged
to
worship
God
with
others
?
Were
not
you
also
created
by
him
,
and
still
depend
upon
him
?
Why
then
do
you
refuse
to
do
Homage
to
him
,
to
profess
publickly
your
Subjection
by
such
an
humble
Posture
of
Body
as
may
declare
it
?
If
an
Heathen
should
enter
into
our
Churches
,
in
the
time
of
Prayer
,
and
examine
our
Devotions
(
give
me
leave
to
put
the
Case
,
for
St.
Paul
before
put
it
to
the
Corinthians
)
what
would
he
say
,
when
he
should
behold
some
kneeling
,
the
greater
part
standing
,
and
many
perhaps
s●tting
?
He
could
say
no
other
,
than
that
little
Decency
is
observed
in
the
religious
Assemblies
of
Christians
;
that
in
them
many
Persons
are
present
,
but
few
of
those
worship
God
;
that
the
greater
part
express
a
strange
unconcernedness
in
a
Lazy
posture
of
standing
;
and
that
some
seem
designedly
to
affront
the
Majesty
of
God
by
sitting
in
his
immediate
Presence
,
and
when
he
is
invoked
.
Let
not
these
Reproaches
any
longer
be
said
of
Christians
,
who
want
no
means
of
Instruction
,
and
whose
Religion
teacheth
them
the
contrary
.
Assure
your selves
,
that
it
is
not
listning
to
a
Sermon
,
which
can
suffice
;
this
is
not
to
worship
God
,
but
only
to
learn
how
to
worship
him
,
and
to
be
excited
to
it
.
The
chief
Design
of
your
meeting
in
this
holy
Place
is
,
that
you
may
worship
God
herein
.
But
how
can
you
be
said
to
worship
him
,
who
place
your selves
in
no
Posture
of
Worship
,
who
express
no
Concern
at
the
words
of
publick
Prayer
,
joyn
not
in
them
,
nor
add
an
Amen
to
them
?
Can
you
really
believe
standing
or
sitting
to
be
a
posture
of
Worship
?
Or
will
you
not
confess
kneeling
to
be
really
the
most
humble
Posture
?
And
if
so
,
surely
the
Creator
of
Heaven
and
Earth
,
the
Lord
of
Life
and
Death
,
is
to
be
approached
in
the
most
humble
and
most
devout
manner
.
Be
not
ashamed
to
correct
an
ill
Custom
;
study
to
offer
up
to
God
a
compleat
Service
,
to
be
present
at
the
beginning
of
Prayers
,
to
attend
diligently
to
them
,
to
joyn
devoutly
in
them
,
to
worship
God
both
with
Body
and
Soul
,
since
both
were
created
by
him
.
So
shall
you
truly
worship
God
;
so
shall
you
Entitle
your selves
to
all
those
glorious
Promises
,
which
are
annexed
to
true
Piety
and
Devotion
,
obtain
your
Desires
,
and
save
your
Souls
.
The
Sixteenth
SERMON
PREACH'D
1690.
At
LAMBETH
CHAPEL
.
1
Tim.
II.
8.
I
will
therefore
,
that
Men
pray
every
where
,
lifting
up
holy
hands
,
without
wrath
and
doubting
.
IN
my
last
Discourse
upon
these
words
,
I
treated
largely
of
the
Duty
of
Prayer
,
enjoyned
in
the
former
part
of
the
Verse
,
I
will
that
Men
pray
;
and
urged
the
Obligation
of
this
Duty
from
these
two
Con●iderations
especially
,
that
Prayer
is
a
principal
Act
of
Adoration
,
and
the
most
essential
part
of
the
positive
Worship
of
God
;
which
being
a
Duty
incumbent
upon
all
Men
,
and
at
all
times
,
maketh
the
Duty
and
the
frequency
of
Prayer
to
be
no
less
necessary
.
In
the
Second
place
I
laid
open
the
Advantages
to
be
received
from
Prayer
,
and
the
Promises
annexed
to
it
;
that
so
if
the
Sense
of
Duty
could
not
engage
,
yet
at
least
that
of
Interest
might
perswade
.
I
then
proceeded
to
apply
all
this
to
publick
Prayer
,
having
first
proved
to
you
that
the
Apostle
in
this
place
treateth
of
that
especially
;
and
therein
manifested
how
much
greater
the
Obligation
is
to
publick
Prayer
,
how
more
expressive
of
our
Subjection
to
God
,
what
greater
Advantages
it
bringeth
to
devout
Supplicants
,
and
what
more
noble
Promises
are
annexed
to
it
.
It
remaineth
now
to
pass
through
the
other
parts
of
the
Text
,
which
are
these
three
.
-
I.
The
place
of
Prayer
,
Every
where
.
-
II.
The
posture
of
Prayer
,
Lifting
up
holy
hands
.
-
III.
The
Conditions
of
Prayer
required
to
make
it
acceptable
and
effectual
.
Lifting
up
holy
hands
,
without
wrath
and
doubting
.
I.
The
place
of
Prayer
,
the
Apostle
teacheth
to
be
every
where
;
that
is
,
not
in
all
places
alike
,
but
in
all
parts
of
the
World
,
wherever
any
Members
of
the
Christian
Church
are
to
be
found
.
Herein
he
distinguisheth
the
publick
Worship
of
Christians
from
that
of
the
Jews
;
among
whom
the
more
solemn
parts
of
Divine
Worship
,
nay
all
the
parts
of
the
positive
Worship
of
God
,
instituted
by
himself
,
were
affixed
to
one
certain
place
,
where
the
Priests
daily
offered
Sacrifices
,
and
performed
the
other
Offices
of
Legal
Worship
;
and
adult
Males
among
the
Jews
thrice
every
year
gave
their
Attendance
.
This
was
both
easie
to
the
Jews
,
by
reason
of
the
small
Dimensions
of
their
Country
;
and
also
necessary
to
preserve
them
from
relapsing
into
Idolatry
and
Superstition
,
which
would
not
have
been
avoided
in
that
stiff-necked
People
,
had
the
publick
Worship
of
God
been
permitted
to
them
in
many
separate
places
,
where
the
High
Priest
had
not
the
immediate
over-sight
of
them
;
as
they
did
actually
fall
into
Idolatry
and
corrupted
their
Religion
,
whensoever
quitting
the
Temple
at
Jerusalem
,
they
began
to
worship
God
upon
every
high
Hill
,
and
under
every
green
Tree
.
To
this
Temple
therefore
,
after
the
full
Settlement
of
the
Jews
in
the
promised
Land
,
the
publick
Worship
of
God
was
wholly
affixed
;
out
of
which
it
was
not
lawful
to
offer
Sacrafice
,
nor
was
any
Expiation
of
sin
provided
.
To
it
many
glorious
Promises
were
appropriated
,
as
that
God
would
hear
the
Prayers
offered
up
in
it
,
and
be
gracious
to
his
People
for
the
sake
of
it
.
But
in
the
Christian
Religion
,
which
was
not
to
be
contained
in
one
Family
or
Nation
,
but
to
be
propagated
to
all
the
Members
of
Mankind
;
the
Observation
of
this
Institution
became
both
impossible
and
unnecessary
,
and
was
therefore
abolished
by
God
.
The
publick
Worship
of
him
was
thenceforward
commanded
to
be
alike
celebrated
in
all
places
,
that
is
,
in
all
parts
of
the
Church
.
His
Presence
was
not
confined
,
nor
his
Promises
annexed
to
one
place
;
he
is
equally
present
in
all
Congregations
of
devout
Believers
,
and
receiveth
their
Petitions
with
equal
Favour
.
Upon
this
account
the
Apostle
distinguishing
the
Christian
from
the
Jewish
Worship
,
directeth
publick
Prayers
to
be
offered
up
every
where
;
as
he
had
before
distinguished
it
upon
another
respect
in
the
first
Verse
of
this
Chapter
,
there
commanding
that
Supplications
,
Prayers
and
Intercessions
be
made
for
all
Men
;
whereas
the
Jews
never
prayed
for
any
but
those
of
their
own
Nation
and
Communion
.
This
Enlargement
of
the
place
of
Worship
could
not
indeed
but
be
extremely
surprizing
to
the
Jews
,
who
had
been
brought
up
in
a
profound
Veneration
of
the
Sanctity
of
the
Temple
of
Jerusalem
,
to
which
the
publick
Worship
of
the
true
God
had
been
now
appropriated
for
near
twelve
hundred
Years
.
And
therefore
the
Divine
Wisdom
,
which
from
all
Ages
determined
to
enlarge
his
limits
of
the
Church
,
and
gather
into
it
as
many
of
the
Jews
as
by
a
right
use
of
their
Reason
should
be
brought
to
believe
in
Christ
,
had
,
both
by
precedent
and
subsequent
Facts
,
provided
abundant
Reasons
to
convince
the
Jews
,
that
the
publick
Worship
of
himself
should
not
always
be
confined
to
the
Temple
of
Jerusalem
,
but
after
the
coming
of
the
Messias
should
be
extended
into
the
whole
Earth
.
Thus
Zeph.
II.
11.
it
is
foretold
,
That
when
God
should
found
the
glorious
Kingdom
of
the
Messias
,
then
Men
shall
worship
him
every
one
from
his
place
,
even
all
the
Isles
of
the
Heathen
.
And
in
Mal.
I.
11.
For
from
the
rising
of
the
Sun
even
unto
the
going
down
of
the
same
,
my
name
shall
be
great
among
the
Gentiles
;
and
in
every
place
incense
shall
be
offered
unto
my
name
,
and
a
pure
offering
;
for
my
name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
hosts
.
Which
Prophesies
did
clearly
instruct
the
Jews
,
that
when
the
Gentiles
should
be
gathered
into
the
Church
,
that
is
,
at
the
coming
of
the
Messias
,
he
should
be
worshipped
alike
in
all
places
of
the
Earth
;
and
even
those
Acts
of
publick
Worship
which
were
more
peculiar
to
the
Temple
of
Jerusalem
,
that
is
,
Incense
and
Sacrifice
,
should
be
then
offered
up
from
the
rising
up
of
the
Sun
to
the
going
down
of
the
same
,
although
in
a
more
spiritual
manner
.
This
Doctrine
and
Institution
therefore
ought
not
to
have
appeared
strange
unto
the
Jews
,
whose
Minds
God
had
prepared
for
the
Reception
of
the
Messias
by
the●e
and
many
other
Prophesies
.
After
the
actual
Institution
of
the
Christian
Religion
he
gave
a
more
visible
and
demonstrative
Argument
of
his
Pleasure
herein
;
an
Argument
which
not
only
might
have
convinced
the
Jews
of
those
days
,
but
unanswerably
confutes
their
Infidelity
to
this
day
,
and
grows
more
strong
with
time
;
that
is
,
the
Destruction
of
the
Temple
at
Jerusalem
,
and
thereupon
the
perpetual
Cessation
of
the
Legal
Worship
of
the
Jews
,
contrived
and
effected
by
his
Providence
not
many
years
after
the
Ascension
of
Christ
,
and
as
soon
as
the
sound
of
the
Gospel
was
gone
out
into
all
parts
of
the
then
known
Gentile
World
.
Which
put
it
past
all
doubt
,
that
God
intended
to
put
an
end
to
the
Jewish
Dispensation
,
which
could
no
longer
take
place
,
than
while
that
Temple
did
exist
,
and
continued
in
the
Possession
of
the
Jews
;
in
which
the
more
essential
parts
of
it
were
necessarily
to
be
performed
.
Had
God
intended
still
to
have
obliged
the
Jews
to
the
practice
of
their
Ceremonious
Worship
in
the
Temple
of
Jerusalem
,
he
must
also
be
supposed
to
have
obliged
himself
to
continue
the
Existence
and
Possession
of
that
Temple
to
them
.
The
Temple
indeed
was
once
before
destroyed
,
and
the
Worship
of
it
discontinued
under
the
Captivity
of
Babylon
.
But
that
was
only
for
one
Generation
,
till
that
universal
Idolatry
which
had
then
corrupted
the
whole
Nation
of
the
Jews
,
should
be
worn
out
;
and
to
preserve
their
Faith
during
that
Interruption
,
God
foretold
by
his
Prophets
that
they
should
return
again
,
and
serve
him
in
that
very
place
,
fixed
the
number
of
years
in
which
this
Restauration
should
be
accomplished
,
in
seventy
years
,
and
at
that
time
accordingly
did
perform
it
.
Whereas
this
latter
Destruction
of
the
Temple
being
without
any
Promise
of
Restitution
;
and
the
Jews
now
kept
from
the
Possession
of
it
for
more
than
sixteen
hundred
years
,
no
Prophet
in
the
mean
while
appearing
to
Comfort
,
and
keep
up
the
external
Presence
of
God
among
them
,
as
was
eminently
done
during
all
the
Captivity
of
Babylon
;
it
cannot
but
be
concluded
,
that
they
are
no
longer
the
peculiar
People
of
God
;
that
the
Divine
Wisdom
will
not
any
longer
confine
the
publick
Worship
of
himself
to
one
certain
place
;
that
by
his
Providence
contriving
the
Destruction
of
that
Temple
,
he
hath
offered
sufficient
Reasons
to
the
Jews
,
that
he
would
not
any
longer
appropriate
his
Worship
to
their
Temple
,
and
to
us
,
that
he
heareth
us
alike
in
all
parts
of
the
World
,
since
he
hath
appointed
no
other
fixed
place
of
Worship
in
the
room
of
it
.
And
thus
much
in
Proof
of
what
the
Apostle
advanceth
in
these
words
,
the
universality
of
the
Divine
Worship
,
as
to
the
place
of
it
.
A
Doctrine
necessary
to
be
inculcated
and
set
in
a
clear
Light
at
that
time
,
when
the
unbelieving
Jews
made
it
a
matter
of
great
Offence
;
and
even
the
believing
Jews
were
so
hardly
drawn
from
that
perswasion
which
they
once
received
,
and
which
indeed
once
was
true
,
that
Worship
and
Prayer
were
no
where
so
acceptable
to
God
as
in
the
Temple
at
Jerusalem
,
that
many
of
them
continued
to
pay
their
publick
Worship
in
that
place
,
even
until
the
final
Destruction
of
it
.
Nor
is
this
Doctrine
of
the
Apostle
without
great
use
to
Christians
of
all
Ages
;
encouraging
them
to
offer
up
Prayers
with
assurance
of
being
heard
,
giving
them
more
noble
and
enlarged
thoughts
of
the
Worship
and
the
benefits
of
God
,
and
a
righter
Notion
of
the
Nature
of
Prayer
.
The
Encouragment
ariseth
from
those
many
Promises
made
by
God
to
the
Temple
of
Jerusalem
,
that
he
would
be
there
peculiarly
Present
,
that
he
would
hear
the
Petitions
of
devout
Supplicants
presented
in
it
,
that
he
would
be
gracious
to
the
whole
Nation
for
the
sake
of
it
.
Of
all
these
Promises
he
gave
assurance
not
only
by
the
many
Examples
of
Success
attending
the
Prayers
of
Men
offered
up
therein
,
which
we
read
in
the
History
of
the
Old
Testament
;
but
also
by
those
visible
Symbols
of
his
Presence
which
he
placed
in
it
,
such
as
were
the
Vrim
and
Thummim
,
the
glorious
appearances
of
the
Mercy-Seat
,
the
Fire
consuming
the
Sacrifices
,
and
others
,
which
induced
all
who
came
to
pay
their
Worship
at
the
Temple
to
address
themselves
boldly
to
the
throne
of
Grace
,
and
with
assurance
of
Success
;
being
convinced
by
those
visible
Symbols
,
and
by
the
often
repeated
Promises
and
Protestations
of
God
,
that
he
was
indeed
there
eminently
present
,
and
ready
to
bestow
those
Favours
in
it
,
which
in
vain
had
been
begged
in
any
other
place
.
Under
the
Gospel
,
God
hath
appointed
publick
places
of
Worship
in
all
parts
of
the
Believing
World
;
and
to
every
one
of
these
hath
transferred
those
same
Promises
of
Favour
and
peculiar
Presence
,
which
were
once
appropriated
to
the
Temple
.
The
certainty
of
Success
,
the
advantages
of
Prayer
are
the
same
in
both
:
Only
in
the
Christian
Church
the
benefit
is
more
universal
.
Which
serveth
also
to
raise
the
thoughts
of
Man
in
Relation
to
the
Worship
and
the
benefits
of
God
.
Worship
was
equally
due
to
God
from
all
the
Members
of
Mankind
;
but
it
was
not
morally
possible
that
all
should
worship
him
in
that
single
place
.
Yet
at
that
time
was
there
no
other
place
in
the
World
,
where
any
revealed
Promises
of
graciously
hearing
the
Prayers
,
and
rewarding
the
Devotions
of
Men
were
given
.
So
that
it
easily
appeared
that
the
Jewish
Religion
was
calculated
for
a
very
small
part
of
Mankind
,
and
that
the
Divine
Beneficence
was
not
yet
displayed
in
its
full
Lustre
;
in
that
God
confined
his
Presence
,
and
appropriated
his
Promises
to
that
place
alone
.
Whereas
in
founding
a
better
and
more
lasting
Covenant
under
the
Gospel
,
he
hath
communicated
the
Promise
and
blessed
Effects
of
his
peculiar
Presence
to
all
true
Worshippers
of
him
,
in
all
places
and
at
all
times
.
It
is
now
undeniably
manifest
,
that
his
Favour
is
founded
in
eternal
Reasons
of
Piety
,
Justice
and
Goodness
,
not
in
Denominations
of
Sects
,
or
Parties
,
or
Nations
,
or
Kindreds
.
All
which
raise
a
more
noble
Conception
of
the
Nature
of
Religion
,
and
of
the
Wisdom
,
Justice
and
Beneficence
of
God
,
the
Author
of
it
.
Lastly
,
it
giveth
to
Men
right
Informations
of
the
Nature
of
Prayer
;
who
while
the
peculiar
Presence
of
God
was
annexed
to
one
certain
place
,
were
prone
to
believe
,
that
not
so
much
the
Devotion
or
internal
Qualifications
of
the
Supplicant
,
recommended
the
Prayer
to
God
,
as
the
place
from
which
it
was
offered
up
.
That
God
respected
not
so
much
the
Fervour
,
Submission
and
Attention
of
the
Mind
,
as
the
Circumstances
of
place
and
time
;
or
at
least
that
the
latter
was
chiefly
regarded
by
him
.
But
since
the
Promise
of
a
kind
Reception
of
Prayer
directed
to
him
,
is
,
by
God
under
the
Gospel
,
alike
granted
to
all
places
,
it
is
evident
,
that
no
external
Circumstance
is
so
much
respected
,
as
the
internal
Conditions
of
it
,
Faith
and
Submission
,
Obedience
and
Intention
:
That
these
he
requireth
in
the
first
place
,
and
the
other
only
in
Subordination
to
them
.
For
however
the
external
Circumstances
of
place
and
time
are
required
,
but
in
Conjunction
with
the
more
essential
Conditions
of
Prayer
;
yet
they
are
still
required
.
The
necessity
of
publick
Worship
,
whereof
Prayer
is
the
principal
part
,
was
in
the
former
Discourse
largely
treated
of
.
This
Worship
cannot
be
reduced
into
Practice
,
unless
it
be
determined
to
certain
places
and
times
.
To
speak
of
the
times
of
Worship
is
not
my
present
Purpose
:
And
if
the
places
of
it
be
not
fixed
,
no
publick
Worship
can
well
consist
.
The
Apostle
therefore
in
commanding
Prayers
to
be
offered
up
every
where
,
hath
not
therein
taught
that
all
places
are
equally
fitted
in
which
Prayers
may
be
made
.
He
hath
taken
away
the
Singularity
of
one
place
,
and
the
Appropriation
of
all
publick
Worship
to
that
alone
;
but
continued
the
necessity
of
fixing
some
certain
places
,
in
all
parts
of
the
Believing
World
,
for
that
Purpose
;
not
left
it
indifferent
,
whether
Men
pray
to
God
in
a
place
dedicated
to
religious
Uses
,
or
in
a
place
made
common
to
all
the
ordinary
Uses
of
Life
.
The
Christian
Religion
hath
taken
away
whatsoever
was
merely
Ceremonial
in
the
Jewish
Religion
,
but
retained
all
which
was
derived
from
the
Law
of
Nature
or
the
light
of
Reason
.
And
that
the
Consecration
of
certain
places
to
the
worship
of
God
,
and
appropriating
them
to
that
use
alone
is
such
,
will
be
useful
to
manifest
;
since
there
are
not
wanting
some
,
who
decry
all
difference
between
sacred
and
prophane
places
.
First
then
,
it
was
not
in
the
Institution
of
the
Jewish
Religion
that
God
began
to
be
a
God
of
order
and
Decency
;
those
Attributes
were
eternal
in
him
,
and
evidently
appear
in
that
most
beautiful
and
harmonious
Order
of
the
World
,
and
all
the
parts
of
it
,
which
himself
hath
fixed
in
the
Creation
of
it
:
Which
is
contrived
with
the
most
exact
Symmetry
,
disposed
in
a
most
beautiful
Order
,
and
continued
in
it
.
The
Worship
which
Man
pays
to
God
,
being
founded
upon
his
Attributes
;
and
the
knowledge
of
those
Attrributes
chiefly
appearing
by
the
Effects
of
them
,
it
is
Consonant
to
Reason
that
Man
should
direct
his
Worship
with
respect
to
them
.
If
then
,
in
the
visible
Operations
of
God
,
such
a
decent
Order
be
every
where
Conspicuous
,
in
the
publick
Worship
of
him
the
same
Order
ought
also
to
be
maintained
;
otherwise
no
Acknowledgment
is
made
,
no
Homage
paid
to
that
divine
Perfection
,
which
was
the
Principle
of
that
Order
and
Decency
,
which
we
see
and
admire
in
the
Creation
.
God
hath
not
only
formed
what
was
absolutely
necessary
for
the
Life
of
Man
,
but
also
added
infinite
variety
of
Lights
,
Minerals
,
Plants
,
and
Animals
for
his
Delight
,
and
for
the
Ornament
of
Life
.
Since
therefore
the
Rules
of
Divine
Worship
are
to
be
taken
from
the
Divine
Perfections
manifested
by
their
Operations
,
this
conduct
of
God
in
creating
and
governing
the
World
,
doth
not
only
warrant
the
Addition
of
Ceremonies
and
many
Circumstances
to
the
more
essential
Parts
of
Worship
,
but
also
makes
it
to
become
a
Duty
.
And
to
accuse
such
Additions
and
external
Ceremonies
of
Superstition
,
is
no
less
unreasonable
,
than
to
question
the
Wisdom
of
God
,
who
hath
added
to
the
Creation
many
things
not
necessary
,
yet
ornamental
to
it
.
How
incongruous
would
it
be
to
worship
the
God
of
Order
and
Decency
in
an
irregular
and
slovenly
manner
?
how
improper
a
return
for
the
additional
,
yet
unnecessary
Conveniences
of
humane
Life
,
to
adore
the
Author
of
them
without
any
Order
or
external
Decency
?
The
Sense
of
this
induced
men
before
the
Institution
of
the
Jewish
Religion
,
to
dedicate
certain
Places
to
the
Worship
of
God
,
and
set
them
apart
for
that
use
only
.
The
Monuments
of
those
times
are
few
,
being
all
comprized
in
the
Book
of
Genesis
;
yet
therein
we
find
evident
Footsteps
of
such
Dedications
;
more
particularly
in
Gen.
xxviii
.
16.
where
Jacob
enjoying
a
Vision
at
Bethel
,
because
it
was
a
Mark
of
the
Divine
Presence
,
immediately
concluded
that
the
Place
was
dedicated
to
his
Service
.
And
he
said
,
surely
the
Lord
is
in
this
place
,
and
I
knew
it
not
.
How
dreadful
is
this
Place
!
this
is
none
other
but
the
House
of
God
,
and
this
is
the
Gate
of
Heaven
.
Which
Reflection
of
Jacob
proveth
it
to
have
been
the
Custom
of
the
Patriarchs
to
Dedicate
certain
Places
to
be
the
Houses
of
God
,
and
to
have
been
their
Belief
,
that
in
those
places
God
was
more
peculiarly
present
.
And
to
manifest
that
his
Notion
of
the
House
of
God
was
no
other
than
of
a
Place
of
Worship
,
he
immediately
addressed
himself
to
worship
God
in
it
;
as
it
follows
in
the
18th
.
Verse
.
I
might
add
,
that
the
Dedicating
certain
Places
to
this
use
,
was
not
the
Practice
of
the
Patriarchs
alone
,
but
of
all
Ages
and
Men
professing
any
Religion
,
whether
true
or
false
;
which
general
Practice
and
Perswasion
is
in
all
other
Cases
allowed
to
be
a
certain
indication
of
the
Voice
of
Nature
.
But
I
proceed
to
observe
the
Reason
of
it
;
where
it
may
be
considered
,
that
as
God
is
the
Author
of
Soul
and
Body
,
of
Heaven
and
Earth
,
of
Life
,
and
all
the
Conveniencies
of
it
;
so
he
requireth
,
as
a
just
and
necessary
Act
of
Adoration
,
that
some
part
of
every
one
of
these
should
be
dedicated
to
himself
,
as
an
Acknowledgment
of
his
Dominion
over
the
whole
.
Thus
the
Operations
of
the
Soul
pay
Homage
to
him
in
the
more
essential
parts
of
Worship
;
the
Body
in
the
Concomitant
Parts
of
it
,
that
is
,
in
the
external
Gestures
of
Adoration
;
we
acknowledge
to
have
received
our
Goods
and
Wealth
from
him
,
by
offering
up
some
part
of
it
to
himself
,
to
be
employed
as
he
shall
direct
;
which
in
the
Jewish
Religion
consisted
chiefly
in
Sacrifices
and
Oblations
;
in
the
Christian
Religion
,
in
Acts
of
Charity
.
We
confess
him
the
Author
of
Life
,
by
dedicating
certain
times
of
it
to
his
Service
;
and
we
confess
him
the
Lord
of
the
whole
Earth
,
by
appropriating
and
submitting
some
parts
of
it
to
his
immediate
Service
.
By
this
his
Right
and
Title
to
the
whole
Earth
is
eminently
acknowledged
,
and
the
Vassallage
of
Man
the
Inhabitant
of
it
is
declared
.
Further
,
the
Erection
and
Dedication
of
Churches
to
the
Worship
and
the
Honour
of
God
,
is
an
illustrious
Testimony
of
the
publick
Religion
of
any
Nation
or
Country
,
and
upon
that
Account
is
both
useful
and
necessary
.
It
is
our
Duty
to
proclaim
our
Subjection
to
God
,
and
Belief
in
him
,
by
all
significative
Expressions
;
to
testifie
it
to
the
whole
World
,
and
,
if
it
be
possible
,
perpetuate
the
Memory
of
this
our
Profession
to
all
Ages
,
and
communicate
the
Knowledge
of
it
to
all
men
.
This
,
Fabricks
dedicated
to
the
Service
of
God
do
most
naturally
signifie
,
which
are
so
many
standing
and
lasting
Monuments
of
our
Belief
in
that
God
,
to
whose
Service
they
were
appropriated
.
For
this
Reason
,
we
often
find
in
the
Book
of
Genesis
,
that
the
Patriarchs
erected
Pillars
,
and
Heaps
of
Stones
,
to
be
so
many
lasting
Monuments
of
their
Belief
in
God
and
Subjection
to
him
.
And
how
graciously
God
accepted
such
visible
Professions
of
Faith
and
Obedience
to
himself
,
appears
from
that
frequent
Expression
employed
by
him
in
the
Old
Testament
,
For
my
Temples
sake
at
Jerusalem
.
What
Reason
can
be
assigned
why
God
should
be
moved
to
do
any
thing
for
his
Temples
sake
,
which
being
purely
material
,
was
not
capable
of
any
Merit
;
but
that
it
being
erected
to
his
Honour
,
and
dedicated
to
his
Service
,
by
the
Nation
of
the
Jews
,
was
an
illustrious
Sign
to
the
whole
World
,
that
that
Nation
believed
and
trusted
in
him
?
While
that
Fabrick
stood
consecrated
to
his
Name
,
and
Prayers
were
offered
up
in
it
to
him
;
it
could
not
be
dissembled
that
he
was
the
God
of
that
Nation
,
and
they
his
People
.
And
indeed
it
is
too
sad
,
and
yet
undeniable
,
that
wherever
the
solemn
and
publick
Worship
of
God
in
certain
and
fixed
Places
dedicated
to
that
use
is
discontinued
,
Religion
,
the
Honour
and
Reverence
of
God
immediately
decays
,
and
becomes
forgotten
.
As
in
all
Parts
of
the
Christian
Church
it
may
be
observed
,
that
wherever
the
publick
Worship
of
God
in
Churches
hath
been
taken
from
Christians
,
as
in
Persia
and
Africa
,
the
Faith
of
Christ
hath
been
wholly
lost
in
one
or
two
Generations
;
whereas
the
Church
of
Greece
by
the
Advantage
of
the
use
of
Churches
permitted
to
them
,
hath
continued
to
flourish
and
retain
her
Faith
unshaken
under
the
Government
of
the
Turks
;
although
continually
oppressed
,
discountenanced
,
injured
,
and
persecuted
by
them
.
It
was
therefore
the
Effect
of
the
most
benign
Providence
of
God
in
the
Primitive
Church
,
that
he
suffer'd
not
any
of
their
Persecutions
to
be
of
long
Continuance
;
but
restoring
Peace
to
the
Church
,
gave
them
Liberty
therewith
to
exercise
the
true
Worship
of
himself
in
publick
,
solemn
,
and
sacred
Places
.
Could
the
Religion
of
Christ
have
been
maintained
by
private
and
clancular
Meetings
,
the
Zeal
and
Piety
of
those
Times
would
have
effected
it
.
Yet
then
it
was
thought
impossible
to
perform
it
.
Nor
would
God
have
interposed
by
so
many
Miracles
of
Providence
,
to
restore
his
Church
to
the
Freedom
of
worshipping
him
in
publick
Churches
,
had
not
such
Worship
been
more
acceptable
to
him
,
than
that
directed
from
Corners
of
private
Houses
.
And
therefore
no
sooner
was
the
Storm
of
any
Persecution
blown
over
,
but
the
Christians
immediately
set
themselves
to
erect
magnificent
Churches
to
the
Honour
of
the
true
God
,
and
in
them
to
celebrate
all
Acts
of
Worship
.
Not
that
God
heard
not
their
Prayers
directed
to
him
from
secret
and
private
places
;
their
Piety
,
Patience
,
and
Constancy
deserved
no
less
:
but
himself
received
far
less
Honour
from
private
than
publick
Worship
,
and
therefore
for
his
own
Names-sake
,
as
he
frequently
told
the
Jews
,
he
restored
them
to
the
enjoyment
of
peace
and
quiet
.
Thus
the
Jews
also
contented
themselves
to
worship
in
a
movable
Tabernacle
,
while
they
travelled
in
the
Wilderness
,
or
were
not
fully
settled
in
the
Land
of
Canaan
.
But
no
sooner
were
all
the
Jebusites
driven
out
of
the
Land
,
but
David
prepared
to
build
a
stately
Temple
in
Honor
of
the
God
of
Israel
.
Thus
the
Erection
and
Dedication
of
Churches
,
is
not
only
an
open
profession
of
the
Worship
of
that
God
to
whose
Service
they
are
consecrated
,
but
also
an
eminent
Monument
of
Gratitude
to
God
for
giving
peace
and
quiet
unto
the
Church
,
procuring
to
her
Members
the
Liberty
of
offering
up
Prayers
to
him
,
and
professing
to
believe
on
him
in
publick
.
The
Magnificence
of
these
Fabricks
,
is
a
further
Argument
of
Thankfulness
for
the
wealth
and
plenty
of
that
People
,
by
whom
they
were
founded
in
Honour
of
God
,
and
remain
an
eternal
Mark
of
Acknowledgment
,
that
both
peace
and
plenty
proceeded
from
his
Gift
,
to
whose
Name
they
are
sacred
.
They
are
the
most
obvious
and
sensible
Demonstration
of
the
long
and
uninterrupted
Continuance
of
the
Faith
of
Christ
in
any
Nation
,
and
the
Devotion
and
Zeal
of
his
Followers
;
and
thereby
exceedingly
promote
the
Honour
of
God
in
the
World
,
which
is
the
chief
end
of
all
publick
Exercise
of
Religion
.
To
confine
the
Worship
of
God
to
private
Houses
,
or
movable
Congregations
,
is
what
the
ancient
Christians
thought
the
greatest
Misfortune
attending
their
Persecution
.
And
they
who
in
times
of
Peace
pay
no
more
solemn
Worship
to
God
,
than
what
is
really
necessary
to
pay
in
time
of
persecution
,
if
they
should
indeed
be
persecuted
,
it
is
more
than
probable
will
pay
no
manner
of
Worship
.
At
least
to
decry
the
Erection
and
Consecration
of
sacred
places
,
seems
to
be
no
other
than
to
oppose
the
Increase
of
Divine
Honour
,
and
to
include
a
fear
least
posterity
should
know
from
those
durable
Fabricks
,
that
their
Fore-fathers
worshipped
the
true
God
.
Lastly
,
if
the
publick
Worship
of
God
is
to
be
celebrated
in
places
solemnly
set
apart
for
that
use
,
and
the
peculiar
presence
of
God
is
promised
in
such
Places
;
if
his
Honour
be
promoted
by
erection
of
such
sacred
Buildings
,
and
kept
up
by
the
Continuance
of
them
;
it
follows
that
no
small
Reverence
is
to
be
paid
to
them
.
To
treat
them
as
unholy
or
common
places
in
any
matter
,
is
to
withdraw
them
from
that
use
to
which
they
were
designed
,
to
rob
God
of
his
peculiar
possession
,
and
to
deny
his
presence
in
them
.
On
the
contrary
,
all
external
Acts
of
Reverence
manifest
our
Acknowledgment
of
the
Relation
which
they
bear
to
him
;
of
our
Belief
in
him
,
to
whose
Honour
they
are
dedicated
;
of
our
Gratitude
to
him
,
by
whom
we
enjoy
the
open
Profession
of
our
Religion
;
of
our
Zeal
for
his
Glory
,
which
is
chiefly
advanced
,
and
maintained
by
them
;
of
our
perswasion
of
his
constant
and
immediate
presence
in
them
;
that
Veneration
therefore
which
the
devout
Members
of
this
Church
pay
to
sacred
Places
,
is
neither
the
Effect
of
Superstition
,
nor
the
Remains
of
Popery
;
but
ariseth
from
a
pious
and
rational
perswasion
of
the
Honour
due
to
God
,
and
all
things
relating
to
him
.
A
Practice
as
ancient
as
Christianity
it self
;
and
which
St.
Paul
makes
use
of
as
received
and
confessed
among
all
Christians
,
when
reproving
the
Indecencies
committed
by
the
Corinthians
in
their
Churches
,
1
Cor.
XI
.
22.
he
aggravates
the
Guilt
of
them
by
this
Consideration
,
What
have
ye
not
Houses
to
eat
and
to
drink
in
?
or
despise
you
the
Church
of
God
.
Where
opposing
the
Church
of
God
to
private
Houses
,
it
is
plain
that
he
speaks
of
material
Churches
;
and
no
less
plain
that
he
taketh
it
for
granted
,
and
allowed
by
them
,
that
so
great
Reverence
is
due
to
these
Churches
,
that
even
for
the
sole
Consideration
of
their
Holiness
,
no
indecent
Action
ought
to
be
committed
in
them
.
Before
him
,
our
blessed
Lord
had
by
his
own
Practice
given
us
an
eminent
Example
of
the
same
Regard
due
to
sacred
places
;
when
he
scourged
the
Money-Changers
out
of
the
Temple
at
Jerusalem
,
although
they
had
placed
themselves
only
in
the
outward
Porches
,
and
Avenues
of
the
Temple
,
where
no
Act
of
religious
and
publick
Worship
was
wont
to
be
performed
.
And
the
Reason
he
assigned
was
this
,
It
is
written
,
my
House
shall
be
called
the
House
of
Prayer
;
which
maketh
this
whole
Observation
concerning
the
Veneration
due
to
Churches
not
improper
in
a
Discourse
concerning
the
place
of
Prayer
.
III.
I
pass
now
to
the
third
Branch
〈◊〉
the
Text
,
that
is
,
the
Posture
that
is
〈◊〉
be
used
in
Prayer
,
which
is
expressed
in
those
Words
,
Lifting
up
holy
Hands
.
Nor
is
the
Posture
of
Prayer
a
Matter
so
indifferent
,
as
deserveth
not
our
Enquiry
.
It
is
indeed
the
Error
of
some
,
that
all
external
Modes
of
Worship
are
indifferent
;
but
to
them
who
are
no
professed
Enemies
to
Order
and
Decency
,
it
appears
far
otherwise
.
For
since
God
is
the
Creator
both
of
Body
and
Soul
,
since
the
Existence
of
both
is
derived
from
him
,
and
continued
by
him
;
since
he
hath
provided
for
the
Body
as
well
as
Soul
both
in
this
Life
and
in
the
next
,
it
follows
that
both
ought
to
make
Returns
of
Praise
and
Worship
to
God
.
This
the
Soul
,
the
sole
Fountain
of
Reason
,
doth
,
by
loving
,
honouring
,
obeying
,
and
submitting
to
him
.
The
Body
indeed
is
not
capable
of
such
noble
Operations
,
yet
is
it
enabled
to
give
Praise
and
Glory
to
God
by
Gestures
implying
Adoration
,
Submission
,
and
Subjection
to
him
.
To
worship
God
only
with
the
Body
,
were
to
make
no
returns
of
Gratitude
for
the
Faculties
of
the
Soul
received
from
him
;
and
to
worship
him
only
with
the
Mind
,
were
to
deny
the
Subjection
of
the
Body
to
him
;
Both
there●●●
are
alike
necessary
.
The
Worship
〈◊〉
the
Soul
is
indeed
more
acceptable
,
because
the
Faculties
of
it
are
far
more
noble
:
but
the
Worship
of
the
Body
is
no
less
the
Duty
of
Man
;
and
that
especially
in
publick
Worship
,
where
the
chief
Design
being
the
Glory
of
God
;
the
Worship
of
the
Body
is
the
only
visible
Testimony
of
the
internal
Honour
pay'd
by
the
Soul
to
God
:
and
that
not
only
because
the
Words
of
publick
praise
and
adoration
are
expressed
by
the
Organs
of
the
Body
,
but
also
in
that
the
very
Gesture
of
the
Body
is
a
Mark
of
Subjection
paid
to
God
;
since
such
Gestures
used
in
sacred
Places
,
and
to
an
invisible
Being
,
are
notoriously
known
to
be
intended
in
Honour
of
God
.
Bodily
Worship
therefore
is
absolutely
necessary
,
and
that
such
as
may
express
the
greatest
Submission
,
and
deepest
Humility
.
The
most
intense
Operations
of
the
Soul
are
due
to
God
,
and
so
are
the
most
significative
Humiliations
of
the
Body
.
That
posture
therefore
,
which
expresseth
the
most
humble
Submission
,
ought
to
be
employed
in
Prayer
,
the
principal
Act
of
Worship
;
and
is
indeed
,
an
essential
Part
of
Worship
.
Only
the
particular
posture
is
not
determined
in
Scripture
,
because
the
Expressions
of
Civility
,
Honour
,
and
Subjection
,
vary
in
several
Ages
and
Countries
.
So
that
it
was
impossible
to
determine
any
one
Gesture
,
since
what
was
very
expressive
of
Worship
in
one
Nation
,
might
be
contrary
in
another
.
The
external
Mode
of
Worship
therefore
was
left
indifferent
to
the
whole
Church
;
because
such
Modes
varied
in
the
several
parts
of
it
;
but
in
any
particular
Church
it
is
not
indifferent
,
but
that
it
be
esteemed
absolutely
necessary
,
essential
,
and
commanded
by
God
;
which
according
to
the
received
Customs
of
that
Nation
is
most
expressive
of
Humility
,
Submission
and
Subjection
.
If
Kneeling
be
the
most
humble
posture
of
Respect
which
obtains
in
any
Nation
,
that
ought
to
be
employed
in
the
Worship
of
God
;
and
in
that
Case
to
pretend
to
pray
to
God
standing
,
is
not
only
indecent
,
but
unlawful
;
a
detaining
from
God
the
Honour
due
to
him
,
and
offering
to
him
an
inferiour
degree
of
Worship
,
when
a
more
exalted
degree
is
possible
.
If
by
the
Custom
of
the
Country
Prostration
be
the
most
significative
posture
of
Humility
,
that
then
becomes
necessary
in
Divine
Worship
.
If
neither
Prostration
nor
Kneeling
be
in
use
;
neither
ought
it
to
be
employed
in
Prayer
;
but
the
same
infallible
Rule
is
always
to
obtain
,
that
whatsoever
Posture
by
Custom
,
Institution
,
or
Prescription
,
is
most
significative
of
Honour
,
and
Subjection
,
that
ought
to
be
made
use
of
in
adoring
God
,
and
in
Prayer
,
which
is
always
accompanied
with
Adoration
.
To
apply
this
Rule
to
our
own
practice
:
It
is
notorious
and
undeniable
,
that
in
the
Nation
wherein
we
live
,
Kneeling
is
the
most
humble
posture
;
that
whereof
we
should
make
use
,
were
we
to
do
Homage
to
our
Prince
,
or
to
beg
his
Pardon
.
This
posture
therefore
becometh
our
indispensable
Duty
in
Prayer
,
wherein
we
adore
God
,
and
implore
his
Mercy
.
In
this
Nation
therefore
,
or
in
any
other
where
Kneeling
is
the
most
submissive
Gesture
,
to
practise
Standing
in
publick
Prayer
,
is
in
truth
to
deny
that
the
supream
Honour
is
due
to
God
,
to
refuse
to
pay
that
Homage
to
him
which
Men
are
content
to
pay
to
earthly
Princes
;
as
if
either
he
were
not
worthy
of
it
,
or
themselves
were
too
great
and
noble
to
condescend
to
it
.
In
many
Eastern
Countries
Prostration
hath
been
in
use
;
and
there
it
was
necessary
in
the
Worship
of
God
for
the
same
Reason
.
In
others
Standing
,
with
either
spreading
forth
the
Hands
,
or
gently
inclining
the
Body
,
and
laying
the
Hand
upon
the
Breast
.
In
all
these
Cases
the
Custom
of
the
Country
was
to
give
Directions
to
the
posture
of
Religious
Worship
.
To
enquire
which
of
these
is
the
best
and
most
significative
posture
,
is
wholly
vain
,
since
no
posture
signifieth
any
Respect
in
that
Country
where
it
is
not
used
;
and
what
in
one
place
includeth
the
highest
Honour
and
Reverence
,
in
another
may
signifie
none
at
all
.
Among
the
Jews
,
Kneeling
with
Hands
lifted
up
,
or
spread
abroad
,
was
the
most
reverential
Gesture
as
might
be
proved
from
innumerable
places
of
Scripture
.
(
Psal.
CXLI
.
2.
Dan.
VI.
10.
Luk.
XXII
41.
Acts
IX
.
40.
XXI
.
5
,
&c.
)
and
so
also
among
the
Grecians
.
St.
Paul
therefore
writing
to
both
of
them
,
joyned
in
one
Church
in
Corinth
,
expressed
in
this
place
the
posture
of
Prayer
to
be
lifting
up
of
Hands
,
because
that
Custom
did
prevail
among
them
,
not
that
he
intended
to
oblige
us
to
the
same
posture
in
Prayer
,
who
for
the
same
Reason
are
left
to
be
directed
by
the
Custom
of
our
particular
Nation
;
amongst
whom
the
most
submiss
,
and
at
the
same
time
most
civil
posture
is
Kneeling
,
with
clasped
Hands
;
and
that
if
I
be
not
mistaken
,
was
always
the
most
received
Gesture
in
the
Western
World
;
but
most
certainly
was
in
use
from
the
very
beginning
of
Christianity
in
the
Western
Church
.
vid.
Tertul.
&
Cypr.
It
hath
been
indeed
received
in
all
Ages
,
and
in
all
Countries
as
far
as
we
can
find
,
that
in
Sacrifices
the
Priest
who
offers
them
up
,
should
do
it
standing
.
In
Compliance
with
this
universal
Custom
,
our
Church
hath
most
certainly
directed
,
that
the
Prayers
presented
to
God
from
the
Altar
,
where
the
Sacrament
of
the
Body
and
Blood
of
Christ
,
the
great
Sacrifice
of
the
Christian
Religion
,
is
celebrated
,
should
be
offered
up
by
the
Priest
in
a
standing
Posture
;
which
I
would
not
omit
to
observe
to
you
,
lest
that
Practice
should
be
any
Objection
against
the
necessity
of
Kneeling
in
time
of
Prayer
;
since
it
is
founded
upon
the
same
reasons
,
for
which
Kneeling
is
necessary
to
the
Priest
at
other
times
,
and
to
the
People
at
all
times
in
praying
,
that
is
,
upon
the
universal
Consent
and
Custom
of
Nations
and
Countries
,
concerning
the
most
proper
and
significative
Postures
of
Humility
,
Subjection
,
and
Duty
in
any
Action
whatsoever
.
I
have
gone
through
the
second
and
third
Heads
of
my
Text
;
It
remains
that
I
consider
the
last
Part
of
it
,
viz.
The
Conditions
of
Prayer
:
but
that
,
God
willing
,
shall
be
the
Subject
of
another
Discourse
.
The
Seventeenth
SERMON
PREACH'D
1690
At
LAMBETH
CHAPEL
.
1
Tim.
II.
8.
I
will
therefore
,
that
Men
pray
every
where
,
lifting
up
holy
hands
,
without
wrath
and
doubting
.
HAving
before
discoursed
at
large
concerning
the
Duty
,
the
Place
,
and
the
Posture
of
Prayer
,
laid
down
in
the
former
part
of
the
Words
;
I
proceed
now
to
treat
of
the
Conditions
of
Prayer
expressed
in
the
latter
part
of
them
.
How
necessary
and
useful
the
serious
Consideration
of
these
Conditions
is
,
doth
partly
appear
from
the
precedent
Discourses
.
For
if
Prayer
be
a
principal
Duty
of
Man
,
the
chief
Act
of
Adoration
which
he
pays
to
God
,
requisite
for
the
Supply
of
his
Wants
,
and
the
Conveyance
of
all
necessary
Benefits
and
Graces
to
him
,
he
ought
to
be
well
instructed
in
the
nature
of
those
previous
Qualifications
,
without
which
,
his
prayer
will
fall
short
of
all
the
Ends
and
Designs
of
it
;
and
not
only
so
,
but
also
become
a
Sin
,
and
an
Occasion
of
a
Curse
to
him
.
If
the
determination
of
the
place
and
posture
of
prayer
,
not
universally
designed
by
God
,
be
in
all
Cases
so
useful
,
and
in
some
necessary
to
us
,
much
more
will
those
constant
and
unalterable
Conditions
of
prayer
be
so
,
which
ought
to
accompany
it
in
whatsoever
place
or
posture
it
be
to
be
performed
;
and
without
which
,
it
is
at
no
time
accepted
by
God
.
The
more
general
and
necessary
of
these
Conditions
the
Apostle
hath
,
in
the
latter
Words
of
the
Text
,
subjoyned
to
his
Exhortation
of
Prayer
,
which
are
these
Three
.
-
I.
That
it
be
offer'd
up
with
holy
Hands
.
-
II.
Without
Wrath
,
and
-
III.
Without
Doubting
.
Of
the
Reason
and
Necessity
of
these
three
Conditions
in
their
Order
.
First
,
it
is
required
that
Prayers
be
offered
up
with
holy
Hands
,
that
is
,
with
pure
and
clean
Hands
,
defiled
with
no
Rapine
or
Uncleanness
,
innocent
from
all
Rebellion
towards
God
,
and
Injustice
towards
Men.
A
Condition
not
first
introduced
in
the
Christian
Religion
,
but
of
universal
and
eternal
Obligation
,
allowed
both
by
Jews
and
Gentiles
.
Among
them
,
Prayer
was
directed
to
the
same
use
,
which
it
obtaineth
among
us
;
that
is
,
in
the
first
place
to
worship
God
,
and
in
the
next
place
to
deprecate
his
Anger
,
or
procure
his
Favour
.
Upon
either
of
these
Occasions
,
the
Jews
and
Gentiles
were
wont
to
add
Sacrifices
to
their
Prayers
,
whensoever
they
intended
to
pay
a
more
solemn
Act
of
Worship
,
or
more
signally
to
engage
the
Favour
of
God
in
their
behalf
.
Yet
at
the
same
time
,
even
the
Gentiles
placed
the
Efficacy
of
the
whole
Act
of
Worship
rather
in
the
Prayer
,
than
in
the
Sacrifice
,
as
appeareth
by
those
many
nice
and
superstitious
Rules
and
Cautions
used
by
them
▪
in
reciting
the
publick
Forms
of
Prayer
at
the
time
of
Sacrifice
.
So
fully
were
they
convinced
,
that
Prayer
alone
,
was
that
whereby
Men
could
truly
worship
God
:
and
at
the
same
time
no
less
perswaded
,
that
without
purity
their
Prayers
would
be
ineffectual
.
Hence
proceeded
that
ancient
and
constant
Institution
of
preparing
themselves
to
sacrifice
by
Washings
,
Lustrations
,
and
other
Signs
of
Purity
.
An
Institution
received
also
among
the
Jews
,
by
the
express
Command
of
God
;
who
as
we
read
Exod.
XL.
32.
commanded
that
the
Priests
should
wash
and
cleanse
themselves
,
whensoever
they
approached
to
the
Altar
.
Consonantly
to
which
Institution
,
David
saith
Psal.
XXVI
.
6.
I
will
wash
mine
Hands
in
Innocency
;
and
so
will
I
compass
thine
Altar
,
O
Lord
.
It
is
so
well
known
to
all
the
Professors
of
Christianity
,
that
the
external
purity
practised
under
the
Law
,
did
typifie
the
internal
purity
to
be
received
under
the
Gospel
,
that
I
will
not
insist
to
evince
it
to
you
.
I
will
only
desire
you
to
consider
that
this
purification
of
the
Body
was
chiefly
required
in
order
to
Prayer
,
which
will
instruct
you
in
the
necessity
of
internal
Purity
at
the
same
time
;
and
to
reflect
with
what
Care
and
Constancy
both
Jews
and
Gentiles
purified
themselves
before
their
Sacrifices
;
that
so
Christians
may
be
ashamed
,
if
with
the
same
Diligence
they
cleanse
not
their
Souls
in
preparing
them
for
Prayer
.
The
same
Argument
perswadeth
in
both
Cases
;
namely
the
Sense
of
Obligation
arising
from
the
Rules
of
that
Religion
which
either
do
profess
.
Yet
although
we
never
find
that
either
Jews
or
Gentiles
presumed
to
sacrifice
with
unwashen
Hands
,
it
is
but
ordinary
to
observe
that
Christians
pray
with
impure
Minds
.
It
may
be
pretended
indeed
,
that
external
Purity
is
an
easie
Imposition
,
but
internal
Holiness
a
difficult
Duty
.
A
Difference
indeed
not
inconsiderable
,
but
infinitely
outweighed
by
the
greater
Certainty
of
Truth
,
by
the
promises
of
more
glorious
Rewards
,
by
the
constant
pleasure
of
Mind
attending
internal
Purity
,
all
which
were
wanting
to
the
outward
Ceremonies
of
Purification
;
and
lastly
by
that
Conviction
which
every
one
may
have
of
the
reasonableness
of
it
,
whereas
the
Reasons
of
external
Holiness
were
either
obscure
,
as
among
the
Jews
;
or
none
at
all
,
as
among
the
Gentiles
.
Some
of
these
reasons
I
will
now
insist
on
.
And
first
,
that
the
Prayers
of
Men
be
accepted
by
God
,
it
must
be
supposed
that
they
are
at
Peace
with
him
,
which
cannot
be
without
innocence
and
purity
.
Every
Sin
is
an
Act
of
Rebellion
against
God
,
by
which
Man
withdraws
himself
from
his
Obedience
,
pretends
to
be
independent
from
him
,
and
proclaims
Enmity
to
his
Laws
and
Government
.
It
is
easie
then
to
conceive
,
that
while
the
Soul
of
Man
is
detained
in
any
Vice
contrary
to
the
Commands
of
God
,
his
Prayers
will
be
ineffectual
and
offered
up
in
vain
.
If
we
look
in
the
ordinary
Actions
of
Life
,
we
hold
it
to
be
absurd
to
beg
any
Favour
of
him
whom
we
profess
to
hate
,
whom
we
declare
our
Enemy
,
whom
we
revile
,
affront
and
despise
.
All
this
we
do
to
God
by
every
deliberate
sin
,
and
himself
professeth
Hatred
and
Abhorrence
of
sinful
Men.
But
that
the
Prayers
of
Men
should
obtain
any
Benefit
from
God
,
it
must
be
supposed
that
they
are
dear
and
well-pleasing
to
him
.
As
among
human
Benefactors
,
a
Kindness
is
always
supposed
to
precede
the
Benefit
.
But
far
be
it
from
a
rational
Man
to
believe
,
that
Sinners
can
be
dear
to
God
,
or
receive
his
Favour
.
Or
if
Man
could
flatter
himself
into
such
a
Belief
,
yet
the
express
Denunciations
of
God
will
not
suffer
him
to
entertain
it
:
who
far
from
allowing
any
kindness
or
favour
to
them
,
proclaims
that
there
is
no
peace
unto
the
wicked
.
Eminent
and
innumerable
promises
of
Favour
are
indeed
annexed
to
the
Prayers
of
penitent
Sinners
;
but
for
this
reason
,
because
by
Repentance
they
cease
to
be
sinners
.
If
the
Repentance
be
true
,
perfect
,
and
serious
,
the
Sinner
thereby
cleanseth
his
Soul
,
and
in
that
Moment
may
be
truly
said
to
lift
up
holy
Hands
in
Prayer
.
If
not
so
,
an
imperfect
or
a
feigned
Repentance
will
no
more
promote
the
Efficacy
of
Prayer
,
than
if
the
Supplicant
had
still
continued
in
the
open
Practice
of
his
Sins
.
Nor
ought
this
to
be
any
Disswasion
from
early
and
constant
Innocence
,
that
the
same
Promises
of
Audience
and
Favour
are
annexed
to
the
Prayers
of
penitent
Sinners
,
as
to
those
of
holy
Men
who
need
no
Repentance
,
that
is
,
no
total
Change
of
their
Life
and
Actions
.
That
was
indeed
objected
by
the
envious
Labourers
in
the
Vineyard
against
the
good
Housholder
who
rewarded
the
late-comers
into
his
Vineyard
equally
with
those
who
had
born
the
Heat
and
Burden
of
the
Day
,
as
an
Act
of
Injustice
,
and
unequal
Distribution
.
To
this
it
may
be
sufficient
to
answer
,
what
that
good
Housholder
,
representing
God
,
in
the
Parable
replied
;
Is
it
not
lawful
for
me
to
do
what
I
will
with
my
own
?
Is
thine
Eye
evil
,
because
mine
is
good
?
That
is
in
a
strict
Sense
,
a
Man
Pious
from
his
Infancy
,
without
any
notorious
Sin
,
deserveth
no
more
from
God
,
than
a
penitent
Sinner
newly
return'd
to
Obedience
;
yet
to
assert
both
the
exactness
of
the
Divine
Justice
,
and
to
inforce
a
constant
Holiness
from
the
Motive
arising
from
this
Consideration
,
I
will
proceed
in
it
a
little
further
.
It
is
most
true
,
that
God
hath
promised
pardon
and
Favour
to
the
Petitions
of
repenting
Sinners
;
that
he
will
blot
out
their
Iniquities
,
take
away
their
Guilt
,
and
remove
the
Punishment
of
their
Sins
.
This
he
did
to
Manasseh
,
to
the
Ninevites
,
to
many
both
under
the
Old
and
the
New
Testament
.
But
we
find
neither
Promise
nor
Example
of
any
extraordinary
Favour
,
beside
Pardon
,
conferred
immediately
at
the
Prayers
of
Penitents
;
such
as
miraculous
Deliverance
from
Enemies
,
Prolongation
of
Life
,
Communication
of
Benefits
to
others
for
their
sakes
,
Effusion
of
eminent
Graces
,
and
the
like
.
All
which
,
seem
to
have
been
Rewards
reserved
to
Persons
of
more
illustrious
and
more
constant
Piety
:
who
by
a
long
Obedience
gave
undoubted
Proofs
of
their
Devotion
to
the
Service
of
God
;
and
were
in
their
times
as
shining
Lights
in
the
World
;
such
as
Abraham
,
Moses
,
and
Daniel
,
the
Prophets
,
and
Apostles
,
who
were
never
defiled
with
any
notorious
Habit
of
Sin
.
And
therefore
as
they
distinguished
themselves
from
the
World
by
remarkable
Acts
,
and
uninterrupted
habits
of
Piety
,
so
they
were
distinguished
by
God
by
visible
and
extraordinary
Benefits
and
Graces
consequent
to
their
Prayers
.
Their
Piety
,
Patience
,
and
Obedience
,
were
raised
far
above
the
Standard
of
latter
times
.
No
wonder
then
that
we
who
have
so
far
degenerated
from
their
Example
,
find
not
the
same
Effect
of
Prayer
;
and
that
we
even
dare
not
to
ask
those
things
which
were
so
easily
vouchsafed
to
them
.
Many
indeed
of
those
extraordinary
Benefits
,
granted
at
the
Prayers
of
ancient
Saints
,
were
intended
as
so
many
miraculous
Proofs
of
the
Doctrine
which
they
professed
;
and
under
the
Law
were
the
only
promised
Reward
;
and
under
the
Gospel
,
were
at
first
necessary
to
confirm
the
Faith
;
yet
still
we
may
be
assured
,
that
the
Efficacy
of
Prayer
doth
at
this
Day
decrease
with
the
Excellency
of
Piety
,
and
may
be
raised
with
it
.
A
second
Reason
of
the
Necessity
of
lifting
up
holy
Hands
in
Prayer
,
is
taken
from
the
Nature
and
chief
Design
of
it
;
which
,
as
I
before
largely
proved
,
is
the
Worship
of
God
;
in
that
it
acknowledgeth
his
Dominion
over
Mankind
,
his
Justice
,
his
Power
,
his
Goodness
,
and
his
Omniscience
.
In
praying
to
God
,
man
declareth
his
Belief
of
all
these
Divine
Attributes
,
but
without
lifting
up
holy
Hands
at
the
same
time
,
he
affronts
them
all
,
defeats
the
End
and
Design
of
Prayer
,
and
far
from
worshipping
God
in
it
,
denieth
his
Perfections
,
and
overthroweth
what
otherwise
he
might
be
supposed
to
do
.
This
we
shall
soon
be
convinced
of
,
if
we
pass
through
all
the
Reasons
,
upon
the
Account
of
which
,
Prayer
is
an
Act
of
Divine
Worship
.
If
it
be
considered
as
a
Testimony
of
Obedience
,
because
the
Practice
of
a
Duty
enjoyned
by
God
;
no
less
is
that
concomitant
Purity
commanded
,
for
which
we
now
plead
.
The
same
Authority
which
requireth
Prayer
,
willeth
withal
that
it
be
offer'd
up
with
Innocence
,
and
Purity
of
Mind
.
To
perform
the
Act
,
and
withhold
the
Condition
,
is
then
no
other
than
to
confess
an
Obligation
,
and
immediately
to
deny
it
.
If
Prayer
includeth
a
Confession
of
our
Wants
,
and
Imperfection
,
and
Dependance
upon
God
;
continuance
in
Sin
argueth
that
we
have
no
Sense
of
that
Imperfection
,
that
we
affect
to
be
independent
from
God
,
and
exempted
from
his
Government
.
If
in
that
,
Man
professeth
Subjection
to
him
,
by
not
purging
his
Mind
from
Sin
,
he
makes
his
Profession
to
be
no
other
than
a
Protestation
against
plain
Fact
.
If
there
,
he
implyeth
a
Belief
of
the
Justice
and
Goodness
of
God
;
here
he
manifests
by
his
practice
,
that
he
thinks
it
not
just
to
be
deprived
by
his
Laws
the
satisfaction
of
his
beloved
Lusts.
If
by
addressing
himself
to
God
,
he
confesseth
him
to
know
all
things
,
and
to
be
every
where
present
;
by
his
Sins
he
pretends
to
escape
his
Knowledge
and
retire
from
his
Presence
.
If
in
the
one
he
publisheth
a
Belief
of
his
Almighty
Power
;
in
the
other
he
defieth
the
Execution
of
it
.
He
boweth
his
Knee
indeed
and
prostrates
his
Body
in
Honour
of
God
;
but
at
the
same
time
he
giveth
up
the
Government
of
his
nobler
part
,
the
Soul
,
to
the
Adversary
of
God
,
the
Devil
.
Thus
a
Sinner
willfully
continuing
in
sin
,
destroyeth
that
Adoration
,
which
by
Prayer
he
pretendeth
to
pay
to
God
.
Nor
is
that
the
only
Consequence
attending
Sin
in
Prayer
,
that
it
defeateth
the
Act
of
Adoration
,
and
obstructeth
the
Rewards
annexed
to
it
.
It
farther
involveth
the
Soul
of
Man
in
a
most
horrid
Crime
;
in
that
he
therein
affronteth
all
those
Perfections
of
God
,
which
in
praying
to
him
he
professeth
to
believe
.
The
guilt
of
Perjury
consisteth
in
commiting
the
Fact
,
after
a
solemn
and
deliberate
Invocation
of
the
Divine
Presence
;
and
the
guilt
of
Blasphemy
in
reviling
the
Attributes
of
God
,
after
a
particular
mention
and
profession
of
them
.
Both
these
and
many
more
Crimes
are
Acted
,
as
often
as
a
Love
or
Resolution
of
sinning
is
retained
with
Prayer
.
So
that
if
the
mind
of
Man
were
not
depraved
to
a
most
deplorable
Degree
,
it
would
fear
to
approach
to
God
in
Prayer
without
a
perfect
Innocence
,
that
is
,
either
Conscience
of
having
committed
no
sin
,
or
unfeigned
Sorrow
for
it
.
If
we
joyn
all
the
Aggravations
of
sins
in
one
,
we
still
shall
not
conceive
a
greater
than
to
fall
down
and
worship
God
,
professing
his
supreme
Dominion
,
and
at
the
same
time
proceed
to
violate
the
●aws
which
he
hath
founded
:
to
call
him
by
the
Glorious
name
of
God
,
and
acknowledge
his
Power
;
yet
neither
to
revere
his
Majesty
,
nor
to
fear
his
Punishments
:
to
celebrate
his
Justice
,
and
at
the
same
time
to
defraud
,
oppress
and
injure
:
to
own
his
Goodness
,
and
at
the
same
time
to
deny
Compassion
to
his
Creatures
made
in
his
own
Image
:
to
intercede
with
him
for
new
Benefits
,
and
employ
those
already
granted
in
opposing
his
Authority
:
to
acknowledge
the
having
received
Life
and
Being
from
him
,
and
not
to
yield
him
any
Service
for
it
:
to
confess
his
unlimited
Knowledge
and
Presence
,
and
therewith
retain
secret
Resolutions
of
sinning
.
All
these
are
as
hainous
Provocations
as
the
Soul
of
Man
can
possibly
form
;
all
yet
are
the
necessary
Consequence
of
Praying
with
impure
Hearts
and
Minds
;
and
all
yet
receive
this
farther
aggravation
,
that
they
are
performed
in
the
immediate
Presence
of
God
,
that
is
,
in
Prayer
.
Such
are
the
universal
Reasons
of
lifting
up
holy
hands
in
Prayer
;
but
to
those
who
profess
Belief
in
Christ
there
is
a
peculiar
Reason
,
no
less
weighty
than
the
former
:
Namely
,
that
the
Efficacy
of
our
Prayers
consists
in
our
Relation
to
Christ
,
and
are
granted
merely
for
his
Sake
,
and
through
his
Merits
;
which
is
acknowledged
in
the
Conclusion
of
all
Christian
Prayers
;
and
if
our selves
should
not
acknowledge
it
,
yet
the
Scripture
would
abundantly
inform
us
,
that
he
is
our
only
Mediator
,
and
that
in
him
and
through
him
all
good
things
are
derived
from
God
to
us
.
No
Christian
therefore
hath
any
other
Title
to
the
Favour
of
God
,
than
his
Relation
to
his
Lord
and
Master
the
Son
of
God
;
which
Relation
cannot
consist
without
intire
Obedience
to
his
Laws
and
Doctrines
,
which
are
all
directed
to
promote
Purity
,
Justice
and
Holiness
.
The
want
of
these
Conditions
breaks
off
the
Relation
between
Christ
and
Man
;
who
then
in
vain
supplicates
in
the
name
of
Christ
,
when
by
disobedience
he
ceaseth
to
be
his
Disciple
.
He
may
plead
the
Merits
of
the
Death
of
Christ
to
be
All-sufficient
,
but
himself
hath
no
share
in
them
;
he
may
fly
to
the
Mercy
Seat
,
but
will
find
no
High
Priest
to
intercede
for
him
;
who
by
his
Sins
hath
cast
off
the
Yoke
of
Christ
,
and
even
Crucified
him
afresh
,
and
put
him
to
an
open
Shame
.
II.
The
Second
Condition
of
Prayer
is
,
that
it
be
offered
up
without
wrath
,
that
is
without
Malice
or
Hatred
,
which
is
no
other
than
Anger
grown
inveterate
.
The
Passion
of
Anger
is
indeed
no
less
unlawful
to
those
that
apply
themselves
to
Prayer
;
but
that
is
not
so
much
respected
by
the
Apostle
in
this
place
,
because
it
is
scarce
credible
,
that
while
the
heat
of
that
Passion
continueth
,
any
one
should
be
disposed
to
Pray
.
While
that
Commotion
of
the
Spirits
,
which
attendeth
Anger
,
lasteth
,
the
Mind
can
attend
to
nothing
else
,
and
cannot
direct
its
thoughts
and
desires
to
God
in
Prayer
;
so
that
during
that
time
it
is
not
only
impious
but
unnatural
to
undertake
it
.
In
Prayer
the
Soul
ought
to
engage
its
whole
strength
and
intention
,
and
offer
them
up
to
God
;
which
it
cannot
do
,
when
the
Affections
of
it
are
divided
between
Prayer
and
Anger
.
It
ought
at
the
same
time
to
compose
it self
in
a
sedate
and
quiet
Disposition
,
to
receive
the
Communications
of
the
Divine
Presence
and
Favour
;
which
it
cannot
do
,
while
disordered
by
any
Passion
.
Which
Reason
will
also
make
Prayer
unbefitting
,
and
Devotion
in
Prayer
impossible
,
not
only
in
the
heat
of
Anger
,
but
also
in
such
an
Hatred
,
as
by
Reason
of
the
violence
of
it
continually
employeth
the
Passions
of
the
Mind
;
especially
where
the
person
hated
is
present
to
it
,
and
alloweth
to
it
no
intervals
of
Calm
and
Quiet
,
until
it
be
either
satisfied
with
Revenge
,
or
expireth
with
long
time
.
Such
a
degree
of
Hatred
is
a
constant
uninterrupted
Anger
,
which
for
the
former
Reason
excludeth
all
possibility
of
Prayer
during
the
continuance
of
it
.
But
such
a
Degree
is
monstrous
;
the
most
ordinary
Case
of
Hatred
alloweth
frequent
Intervals
of
Serenity
to
the
Mind
,
frets
not
the
thoughts
continually
;
and
hath
this
immediate
effect
only
,
that
whensoever
the
Memory
of
it
doth
return
,
or
the
Causes
upon
which
it
was
first
founded
are
recalled
to
Mind
,
either
Resolutions
or
Desires
of
Revenge
are
conceived
,
and
a
Purpose
formed
of
not
forgiving
.
Even
this
moderate
and
most
ordinary
Case
of
Hatred
rendereth
the
Soul
unfit
for
Prayer
,
and
always
defeateth
the
Success
of
it
.
For
in
Prayer
,
if
directed
and
conceived
aright
,
Man
is
supposed
to
resign
up
his
Affections
and
Faculties
intirely
to
the
Disposition
of
God
,
to
acknowledge
him
to
be
the
supreme
Judge
of
the
World
and
Lord
of
all
.
But
he
who
nourisheth
Hatred
in
his
Mind
,
on
the
contrary
,
neither
resigneth
up
himself
,
nor
confesseth
the
Dominion
of
God
.
For
that
very
Affection
he
retaineth
in
opposition
to
his
Will
;
and
by
seeking
or
desiring
Revenge
,
he
maketh
himself
a
Judge
of
the
Merits
of
other
Men
,
and
the
measure
of
the
Punishment
due
to
the
Malice
of
their
supposed
Injuries
;
and
thereby
invades
the
Office
and
usurps
the
Authority
of
God
;
who
if
he
be
indeed
the
supreme
Lord
and
Judge
of
all
,
hath
the
only
right
to
exercise
such
a
Judgment
.
This
Confession
therefore
of
Subjection
and
Self-resignation
,
which
is
so
necessary
in
Prayer
,
cannot
consist
with
Hatred
.
And
indeed
the
Sense
of
a
Prayer
joyned
with
Hatred
can
be
no
other
than
this
,
Lord
I
resign
up
my self
to
thy
disposal
;
but
will
not
commit
my
Cause
to
thy
Decision
.
I
devote
my
Affections
and
Faculties
to
thy
Service
;
but
will
not
quit
my
hatred
for
thy
command
.
I
acknowledge
thee
to
be
the
Sovereign
Lord
and
Judge
of
all
Mankind
;
but
reserve
to
my self
a
right
to
judge
and
punish
by
Revenge
my
Enemy
,
who
yet
is
my
equal
and
thy
subject
.
So
absurd
,
incongruous
,
and
repugnant
are
the
thoughts
and
Petitions
of
a
malicious
Soul
compared
together
,
as
do
not
only
justly
defeat
the
Success
of
the
Petition
,
but
also
deserveth
an
eminent
Punishment
for
daring
thus
to
collude
with
God
.
But
the
chief
Reason
of
the
inconsistency
of
Hatred
with
Prayer
is
yet
behind
:
Namely
,
the
institution
of
God
;
who
may
justly
affix
whatsoever
Condition
himself
pleaseth
to
his
own
Favours
.
And
to
the
assurance
of
Success
in
Prayer
,
he
hath
above
all
other
Qualifications
,
pre-required
Freedom
from
Envy
,
Hatred
and
Malice
,
and
forgiveness
of
Injuries
.
This
he
hath
commanded
to
be
done
,
before
any
Act
of
Worship
,
and
especially
that
solemn
one
of
Prayer
,
be
paid
to
himself
,
as
in
Matth.
V.
23.
If
thou
bring
thy
Gift
to
the
Altar
,
and
there
remembrest
that
thy
Brother
hath
ought
against
thee
,
Leave
there
thy
Gift
before
the
Altar
,
and
go
thy
way
;
first
be
reconciled
to
thy
Brother
;
and
then
come
and
offer
thy
Gift
.
He
hath
made
this
the
indispensable
Condition
of
Pardon
to
Mankind
.
Forgive
,
that
ye
may
be
forgiven
.
For
if
ye
forgive
Men
their
Trespasses
;
your
heavenly
Father
will
also
forgive
you
.
But
if
not
,
neither
will
your
Father
forgive
your
Trespasses
,
Matth.
VI.
14.
He
hath
inserted
this
Condition
into
that
Prayer
,
which
he
hath
given
both
as
a
Form
,
and
as
a
Pattern
,
to
all
Christians
.
Forgive
us
our
Trespasses
,
as
we
forgive
them
that
Trespass
against
us
;
that
so
as
truly
,
sincerely
and
unfeignedly
as
we
desire
Pardon
,
so
truly
and
really
we
may
Pardon
others
;
and
not
only
profess
Pardon
to
others
in
using
this
form
of
words
,
but
also
renounce
all
hopes
or
claim
of
Pardon
from
God
,
if
what
we
then
profess
,
we
do
not
indeed
intend
.
All
the
Benefits
of
God
which
we
implore
by
Prayer
proceed
from
his
own
Beneficence
,
and
are
undeserved
by
Men.
If
he
vouchsafes
to
grant
them
,
he
may
well
be
allowed
to
affix
what
Conditions
himself
pleaseth
to
them
.
He
might
have
commanded
some
very
difficult
Preparation
,
some
extraordinary
return
of
Thanks
;
but
when
he
hath
resolved
all
into
a
Condition
so
easie
,
so
agreeable
to
our
Nature
,
so
much
conducing
to
the
Happiness
of
Mankind
,
as
the
mutual
remission
of
Injuries
;
he
hath
left
Men
without
excuse
,
and
manifested
that
all
the
Duties
exacted
by
him
are
designed
rather
for
their
Benefit
,
than
the
increase
of
his
own
Glory
.
If
it
seems
a
hard
Condition
to
forgive
those
many
Provocations
and
Injuries
,
which
one
Man
may
receive
from
another
,
without
any
Compensation
or
Satisfaction
;
we
ought
to
consider
,
how
much
greater
Provocations
,
and
more
numerous
Injuries
the
best
of
Men
have
offered
to
God
,
and
how
much
more
they
stand
in
need
of
his
Pardon
.
We
are
injured
by
others
,
who
are
our
Equals
,
who
possibly
have
no
Dependence
on
us
,
have
received
no
Obligations
from
us
,
and
may
have
been
provoked
by
us
;
but
we
by
our
Sins
offer
violence
to
our
Creator
,
by
whom
we
subsist
,
on
whom
we
depend
,
who
hath
conferred
on
us
already
eminent
Benefits
,
and
intends
yet
greater
.
We
may
have
been
injured
once
or
twice
;
but
whoever
calls
to
mind
the
wandring
Thoughts
,
the
impure
Desires
,
the
vain
Imaginations
,
and
perhaps
the
more
flagrant
Sins
of
any
one
day
,
will
find
,
that
he
hath
more
grievously
offended
God
in
that
little
time
,
than
by
all
the
Injuries
of
other
Men
he
can
have
been
provoked
in
his
whole
Life
.
If
then
,
it
be
necessary
to
deprecate
the
Anger
of
God
for
the
Sins
of
any
one
day
,
and
much
more
for
the
sins
of
a
whole
Life
;
and
Pardon
be
offered
by
God
upon
no
other
Condition
,
than
Freedom
from
wrath
and
hatred
,
it
will
be
no
less
our
Interest
than
our
Duty
to
lift
up
holy
hands
in
Prayer
without
wrath
.
III.
To
this
Condition
the
Apostle
adds
in
the
last
place
,
that
Prayer
ought
to
be
offered
without
doubting
.
The
word
in
the
Original
signifieth
a
Disputation
and
reasoning
in
the
Mind
concerning
an
Opinion
,
and
in
this
place
concerning
that
Opinion
,
which
all
true
Believers
ought
to
entertain
of
the
Efficacy
of
Prayer
.
This
doubting
may
relate
either
to
the
whole
System
of
Religion
,
or
to
the
peculiar
Promises
concerning
Prayer
,
or
to
the
particular
worthiness
of
the
Supplicant
.
In
the
first
Case
it
is
evident
,
that
doubting
overthrows
the
Success
of
Prayer
.
He
that
cometh
to
God
,
must
first
believe
that
God
is
,
and
that
he
is
a
rewarder
of
those
who
seek
him
;
that
is
,
he
must
be
fully
perswaded
of
it
.
If
he
doubts
,
he
dishonoureth
God
,
and
cannot
perform
the
Essential
parts
of
Prayer
.
For
shall
he
be
said
to
commit
himself
entirely
to
God
,
who
questions
his
Existence
?
Or
can
he
rely
upon
God
,
who
is
not
satisfied
that
he
is
Infinite
or
Almighty
?
The
least
mixture
of
doubt
herein
taketh
off
so
much
from
that
Submission
,
Reliance
,
Subjection
and
Devotion
,
which
ought
to
intervene
in
every
Act
of
Worship
,
and
more
particularly
in
Prayer
;
which
thereby
ceaseth
to
be
perfect
and
sincere
.
So
also
in
the
Articles
of
Christian
Religion
,
upon
which
the
Efficacy
of
Christian
Prayers
are
chiefly
placed
;
in
vain
doth
he
plead
in
the
Name
of
Christ
,
who
is
not
well
assured
of
the
Dignity
and
the
Merits
of
Christ
.
Audience
of
Prayer
is
promised
as
a
Reward
of
Faith
,
which
cannot
consist
with
doubting
.
It
is
the
confidence
and
assurance
which
we
have
in
God
and
Christ
,
which
procureth
Acceptance
to
our
Prayers
;
if
we
firmly
believe
it
,
because
he
hath
said
it
,
if
for
the
sake
of
his
Authority
we
esteem
things
future
as
present
to
us
,
which
is
the
Condition
laid
down
by
our
Lord
,
Mark
XI
.
24.
Whatosever
things
ye
desire
when
ye
pray
,
believe
that
ye
receive
them
,
and
ye
shall
have
them
.
This
made
the
Prayers
of
the
ancient
Saints
and
Patriarchs
so
successful
,
as
is
at
large
described
,
Hebr.
XI
.
that
having
seen
the
Promises
afar
off
,
they
were
perswaded
of
them
,
and
embraced
them
;
and
,
as
a
sure
Testimony
of
their
perswasion
,
quitted
their
present
Pleasures
and
Possessions
in
exchange
for
future
Rewards
.
It
is
said
of
our
Lord
while
conversant
on
Earth
,
that
he
could
not
do
many
mighty
works
among
the
Galileans
,
because
of
their
unbelief
:
and
himself
required
it
as
the
previous
Condition
of
his
miraculous
Cures
;
believe
,
and
thou
shalt
be
made
whole
.
Not
that
it
was
impossible
to
his
Almighty
Power
to
have
wrought
Miracles
without
the
concurrent
Belief
of
Men
;
but
that
he
wrought
not
upon
them
,
as
upon
so
many
Machines
,
but
dealt
with
them
as
with
rational
Beings
,
and
therefore
distributed
his
Favours
in
proportion
to
their
Faith
.
And
herein
an
imperfect
Faith
,
or
a
cold
perswasion
will
not
suffice
;
St.
Peter
demonstrated
much
more
,
when
he
adventured
himself
upon
the
water
at
the
command
of
Christ
;
yet
because
he
still
retained
some
doubt
and
fear
,
our
Lord
permitted
him
to
sink
,
that
so
he
might
reprove
the
imperfection
of
his
Faith
:
O
thou
of
little
Faith
,
wherefore
didst
thou
doubt
?
A
Second
sort
of
doubting
,
is
a
Diffidence
concerning
the
peculiar
Promises
of
Success
and
Advantage
consequent
to
Prayer
;
when
the
Existence
or
the
power
of
God
is
not
called
in
question
,
but
his
Will
disputed
;
and
it
seems
incredible
that
such
an
Almighty
and
most
perfect
Being
,
having
no
need
and
receiving
no
benefit
from
the
Service
or
Prayers
of
Men
,
should
condescend
so
far
as
to
bestow
such
eminent
Favours
,
and
so
readily
,
at
the
Petition
of
mean
and
unworthy
Creatures
.
To
overcome
this
doubt
,
it
is
sufficient
to
manifest
,
that
God
hath
indeed
promised
such
favourable
Audience
to
the
Prayers
of
Men
;
and
for
the
truth
of
this
,
(
because
I
speak
to
those
convinced
of
the
Authority
of
Scripture
)
to
remit
you
to
those
many
Promises
contained
in
the
Gospel
.
The
places
are
numerous
and
evident
.
I
will
now
insist
but
on
one
of
them
,
namely
the
Parable
of
the
unjust
Judge
,
Luk.
XVIII
.
delivered
as
the
Evangelist
saith
for
this
end
,
that
Men
ought
always
to
pray
,
and
not
to
faint
,
not
to
doubt
of
Success
.
There
the
unjust
Judge
is
represented
,
as
granting
that
to
the
importunity
of
a
poor
Widow
,
which
neither
the
Justice
of
her
Cause
,
nor
the
fear
of
God
,
nor
the
regard
of
Men
could
obtain
from
him
.
And
this
inference
drawn
from
the
whole
,
Verse
7.
And
if
so
,
shall
not
God
avenge
his
own
Elect
,
which
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
?
To
allure
us
to
the
practice
of
Prayer
,
Christ
proposeth
the
Efficacy
of
it
with
an
unjust
Judge
.
It
had
been
sufficient
to
have
introduced
the
Person
of
a
just
and
benign
Man
;
that
so
his
Justice
,
if
compared
with
the
Divine
Clemency
,
might
demonstate
the
force
of
Prayer
.
For
if
a
good
Man
receives
those
kindly
who
address
themselves
to
him
;
how
much
more
will
God
,
the
Greatness
of
whose
Bounty
exceeds
our
comprehension
?
It
had
been
enough
,
as
I
before
said
,
to
have
proposed
the
Person
of
a
just
Judge
;
but
to
represent
a
cruel
,
impious
,
inhumane
Judge
,
unmerciful
to
others
,
but
kind
and
easie
to
Supplicants
;
instructeth
us
,
that
even
a
wicked
Nature
may
be
by
Prayer
inclined
to
Lenity
and
Mercy
.
This
therefore
our
Lord
chose
to
do
,
more
lively
to
express
the
force
fo
Prayer
.
When
in
the
next
place
,
he
carrieth
us
from
the
Consideration
of
this
severe
Judge
,
cruel
by
Nature
,
but
mollified
by
Prayer
,
to
the
Consideration
of
God
the
Father
,
most
good
,
kind
,
gentle
,
merciful
,
slow
to
anger
and
forgiving
sins
,
bearing
with
insuperable
Patience
,
the
daily
Affronts
of
Men
,
the
Honours
paid
to
his
Adversary
the
Devil
,
and
the
Contumelies
therein
offered
to
his
own
Son
;
what
Success
may
we
not
then
hope
to
our
Prayers
made
to
him
,
if
they
be
presented
with
a
due
Reverence
,
and
necessary
Preparation
?
The
unjust
Judge
although
he
feared
not
God
,
nor
regarded
Man
,
yet
did
Justice
to
the
Widow
for
her
importunity
.
What
Fear
could
not
do
,
Prayer
obtained
.
Neither
Threats
nor
the
Fear
of
Punishment
could
incline
the
Man
to
Justice
;
yet
the
Cries
and
Supplications
of
a
poor
Widow
softned
his
Nature
,
and
made
him
tractable
.
If
she
could
obtain
so
much
from
a
rough
ill-natur'd
Man
;
how
much
greater
Kindness
,
Goodness
and
Love
may
we
not
expect
from
God
,
who
always
desires
to
shew
Mercy
,
but
never
to
exercise
Severity
;
whose
very
Threats
and
Punishments
are
intended
for
our
good
,
and
directed
to
deterr
us
from
Disobedience
?
Let
us
once
more
review
the
effect
of
Prayer
upon
this
unjust
Judge
,
that
we
may
the
better
discover
the
infinite
kindness
and
love
of
God
to
Men.
If
he
,
who
never
willingly
and
of
his
own
accord
did
any
good
,
changed
on
the
sudden
by
the
Petitions
of
a
poor
Supplicant
,
and
was
moved
to
Compassion
;
much
more
will
the
importunate
Prayers
of
Men
be
prevalent
with
him
,
whose
Nature
includeth
an
infinity
of
Goodness
;
and
who
dispenseth
the
Emanations
of
that
Goodness
in
vast
and
constant
Benefits
,
even
without
intreaty
.
For
who
doth
not
see
that
the
Light
of
the
Sun
,
the
influences
of
Heaven
,
the
Fruits
of
the
Earth
,
Riches
,
Life
and
Health
are
given
by
God
to
all
Men
,
to
the
good
and
to
the
bad
;
and
that
only
for
his
immense
Kindness
to
Mankind
,
but
if
he
so
favours
,
cherisheth
and
maintaineth
those
who
ask
him
not
,
and
are
not
perhaps
so
much
as
sensible
that
the
Benefit
proceedeth
from
him
;
what
will
he
not
bestow
on
those
,
who
spend
a
considerable
part
of
their
Lives
in
Prayer
and
Supplication
?
The
last
Reason
of
doubting
in
Prayer
is
the
Conscience
of
unworthiness
in
the
Supplicant
,
which
Conscience
is
either
founded
in
the
natural
unworthiness
of
Man
,
or
arises
from
the
Sense
of
his
want
of
these
Qualifications
of
Prayer
,
which
are
required
to
make
it
acceptable
.
The
former
falls
in
with
that
doubt
,
which
I
last
spoke
of
,
and
the
latter
is
in
the
Power
of
every
Man
to
remove
;
and
to
perswade
the
necessity
and
convenience
of
that
removal
,
hath
been
the
Subject
of
this
days
Discourse
,
I
shall
therefore
add
no
more
upon
this
Head
.
Upon
the
whole
it
doth
appear
,
that
the
Duty
of
Prayer
is
necessary
,
the
place
of
it
to
be
regarded
,
the
posture
not
to
be
neglected
,
the
Conditions
indispensable
,
and
the
Success
certain
.
The
Eighteenth
SERMON
Preach'd
on
May
4.
1690.
At
LAMBETH
CHAPEL
.
Acts
X.
40
,
41.
Him
God
raised
up
the
third
day
,
and
shewed
him
openly
,
Not
to
all
the
People
,
but
to
Witnesses
chosen
before
of
God
.
THE
Resurrection
of
our
Lord
from
the
Dead
,
being
so
illustrious
a
Confirmation
of
the
Truth
of
that
Religion
which
he
taught
,
so
undeniable
an
Argument
of
the
Divinity
and
Authority
of
his
Person
,
so
firm
an
Assurance
of
those
Hopes
which
we
conceive
of
our
own
Resurrection
,
deserveth
at
this
Season
more
than
a
single
Consideration
.
It
is
the
knowledge
and
conviction
of
that
,
which
chiefly
Establisheth
the
Faith
of
a
Christian
,
continueth
his
Expectations
of
enjoying
hereafter
a
better
State
;
and
after
a
serious
Meditation
of
the
Actions
of
his
Saviour
here
on
Earth
wrought
for
his
sake
,
compleats
his
Joy
.
In
the
ancient
Church
therefore
,
all
the
time
between
Easter
and
Whitsunday
was
dedicated
to
the
Memory
of
this
wonderful
Mystery
,
as
was
manifest
by
the
particular
expressions
of
Joy
,
during
that
whole
Season
,
in
the
publick
Offices
and
Ceremonies
of
the
Church
.
And
as
the
benefit
of
Christs
Resurrection
doth
no
less
extend
to
the
Christians
of
these
Times
,
than
to
those
of
more
ancient
Ages
;
so
our
Gratitude
and
Rejoycing
in
Memory
of
it
ought
to
be
no
less
intense
.
It
may
be
pretended
,
that
those
ancient
Christians
living
nearer
to
the
time
of
Christ
,
had
more
certain
assurance
of
the
Truth
of
the
Fact
related
,
than
we
now
have
at
so
great
a
distance
;
and
that
the
Will
of
Man
always
acting
agreeably
to
the
perswasions
of
the
Understanding
,
cannot
now
be
so
much
affected
by
the
consideration
of
an
uncertain
Interest
,
as
they
were
then
,
when
the
Experience
of
frequent
Miracles
rendred
it
most
certain
.
Or
that
however
the
Apostles
and
those
Five
hundred
Disciples
,
who
were
blessed
with
the
presence
of
Christ
after
his
Resurrection
,
had
no
less
just
Cause
of
Joy
than
Admiration
:
Yet
that
others
,
who
were
not
convinced
of
the
same
Truth
by
the
report
of
their
own
Senses
,
could
not
but
be
less
concerned
at
the
relation
,
by
how
much
the
less
they
were
ascertained
of
the
reality
of
it
.
And
as
the
Mind
of
Man
is
fruitful
in
inventing
Arguments
opposing
the
Obligation
of
Religion
;
some
have
been
brought
to
doubt
of
,
and
others
even
to
deny
the
Resurrection
of
Christ
,
upon
this
consideration
,
that
after
he
is
said
to
be
risen
from
the
Dead
,
he
appeared
not
in
Publick
,
conversed
not
in
solemn
Places
and
among
the
Multitude
,
as
before
;
but
only
shew
himself
to
some
few
Disciples
of
his
own
,
whom
he
had
chosen
for
that
purpose
.
To
take
off
this
Objection
,
and
assert
the
Truth
of
our
Lord's
Resurrection
,
I
will
endeavour
to
manifest
the
reasonableness
of
that
conduct
of
Christ
related
in
the
Text
:
Whom
God
raised
up
,
and
shewed
openly
,
not
to
all
the
People
,
but
to
Witnesses
chosen
before
of
God
.
To
this
purpose
I
will
divide
my
designed
Discourse
into
these
three
parts
.
-
I.
That
to
have
shewed
Christ
after
his
Resurrection
to
the
whole
unbelieving
Multitude
of
the
Jews
,
was
unbecoming
the
Majesty
,
Justice
and
Wisdom
of
God
.
-
II.
That
it
would
have
failed
of
creating
an
universal
Conviction
.
-
III.
That
God
hath
notwithstanding
offered
to
Mankind
sufficient
Arguments
of
reasonable
Conviction
.
First
then
,
neither
the
Wisdom
,
Justice
and
Honour
of
God
,
nor
the
design
of
Christs
Ministerial
Office
here
on
Earth
,
would
permit
him
to
expose
himself
after
his
Resurrection
to
the
publick
View
of
the
unbelieving
World
.
As
God
is
the
Fountain
of
all
Wisdom
,
it
is
impossible
he
should
act
any
thing
without
just
Cause
and
Reason
.
It
is
not
in
the
ordinary
direction
alone
of
created
Beings
that
he
exerts
not
his
Power
without
just
occasion
;
upon
which
account
it
hath
been
long
since
received
as
an
Axiom
in
Philosophy
,
that
Nature
works
nothing
in
vain
;
but
also
in
the
dispensation
of
Spiritual
Concerns
,
in
founding
Methods
for
the
Salvation
of
Mankind
,
he
proceeds
by
just
and
adequate
Rules
exactly
fitted
to
produce
the
effect
intended
:
Fitted
,
I
mean
,
to
produce
that
effect
,
if
the
Will
of
Man
,
which
is
herein
the
Subject
of
the
Divine
Operation
,
rejects
not
wilfully
what
is
intended
for
its
benefit
.
In
that
case
God
seeks
not
other
Remedies
,
exceeds
,
not
the
ordinary
Rules
of
Salvation
fix'd
by
him
,
nor
employeth
new
and
more
powerful
Engines
to
effect
his
Design
.
Those
he
before
employed
were
sufficient
;
and
that
they
should
fail
of
their
end
,
is
to
be
ascribed
,
not
to
their
want
of
Force
,
but
to
the
Wickedness
of
Man
hardening
his
Mind
against
receiving
the
effects
of
them
.
Thus
God
giveth
to
every
Man
a
Power
of
Acting
according
to
the
dictates
of
Reason
,
of
overcoming
the
violent
Motions
of
his
sensual
Appetite
,
of
resisting
all
Temptations
offered
to
him
.
If
notwithstanding
this
,
Man
useth
not
his
Free-will
aright
;
if
he
yieldeth
to
his
Passions
,
and
embraceth
sinful
Temptations
,
God
doth
not
by
his
Almighty
Power
restrain
these
sinful
Actions
,
or
violently
over-rule
the
inordinate
Motions
of
the
Will
of
Man
.
When
the
Serpent
tempted
our
first
Parents
,
God
,
if
he
had
pleased
,
might
as
well
have
interposed
before
their
consent
to
the
suggestion
of
the
Serpent
,
in
eating
the
forbidden
Fruit
,
as
he
did
afterwards
denounce
their
Punishment
;
and
had
he
done
so
,
it
is
scarce
possible
to
be
imagined
that
they
would
have
dared
to
transgress
;
yet
would
it
be
unreasonable
to
have
required
,
that
God
should
have
interposed
in
such
a
manner
.
He
had
given
them
sufficient
strength
of
Will
to
maintain
their
Innocence
;
and
having
done
that
,
justly
left
them
to
their
own
choice
.
Thus
also
after
the
Fall
of
Man
,
God
hath
granted
to
Man
,
in
vertue
of
particular
Promises
and
Covenants
,
such
a
Measure
of
assisting
Grace
,
as
may
repair
the
weakness
of
the
Will
enervated
by
that
Fall
,
and
fully
enable
him
to
discharge
the
several
Duties
required
of
him
:
But
if
neither
with
this
the
Will
of
Man
directs
if
self
aright
,
God
doth
not
double
,
treble
,
or
multiply
his
Grace
,
or
put
a
force
upon
the
Will.
That
were
not
to
deal
with
Man
as
with
a
rational
Being
;
and
to
over-rule
or
force
the
Will
,
would
be
to
take
away
the
very
essence
of
Good
and
Bad
,
which
consists
in
the
free
determination
of
the
Will
.
And
as
God
directs
his
most
wise
Methods
in
relation
to
the
Will
of
Man
,
so
also
he
acts
in
relation
to
his
Understanding
.
He
hath
proposed
sufficient
Motives
of
Conviction
to
every
point
which
he
requireth
to
be
believed
by
Man
:
If
he
gaineth
not
assent
,
he
proceeds
no
farther
,
heapeth
not
one
demonstration
upon
another
.
To
apply
this
to
the
case
of
the
Resurrection
.
Our
Lord
,
in
his
triennial
Preaching
before
his
Crucifixion
,
had
offered
to
the
Jews
abundant
reason
to
perswade
them
of
the
Authority
of
his
Mission
,
by
almost
daily
Miracles
,
by
proving
that
the
ancient
Prophesies
concerning
the
Messias
did
clearly
belong
to
his
Person
,
by
visible
declarations
from
Heaven
,
by
his
own
incomparable
Perswasions
,
by
the
Preaching
of
John
Baptist
and
his
Apostles
.
After
so
many
and
evident
Arguments
produced
in
vain
,
and
rendred
ineffectual
by
the
perverseness
and
unreasonable
Prejudices
of
the
Jews
,
Can
we
think
it
just
to
require
,
that
God
should
change
his
Methods
,
and
propose
other
yet
more
forcible
Arguments
?
Or
must
we
not
confess
that
God
had
done
enough
,
and
that
to
go
yet
farther
,
were
to
exceed
the
bounds
of
Reason
,
and
depress
the
Majesty
of
God
?
He
had
before
the
Deluge
,
when
no
such
extraordinary
Methods
of
Conviction
were
employed
,
justly
resolved
,
My
Spirit
shall
not
always
strive
with
Man
.
And
after
so
many
Miracles
wrought
by
Christ
,
so
many
Revelations
conferred
on
the
unbelieving
Jews
,
to
have
still
strove
with
their
unbelief
by
the
publick
Manifestation
of
Christ
after
his
Resurrection
,
would
have
been
unnecessary
and
unreasonable
.
Thus
the
Wisdom
of
God
was
concerned
to
deny
to
the
unbelieving
Jews
the
personal
Conversation
of
Christ
raised
from
the
dead
.
His
Justice
also
may
well
be
thought
to
have
inclined
him
to
the
same
.
That
People
in
rejecting
the
Messias
,
in
opposing
the
evidence
of
his
Doctrine
,
in
withstanding
the
force
of
his
Miracles
,
had
committed
as
great
a
Sin
as
the
Soul
of
Man
is
even
capable
of
;
had
offered
as
great
an
affront
to
the
Majesty
of
God
,
as
can
possibly
be
conceived
.
So
signal
an
Impiety
deserved
a
no
less
eminent
Punishment
from
the
Hands
of
God
.
The
visible
Execution
of
which
Punishment
might
be
deferred
,
as
it
was
for
near
forty
Years
,
till
the
total
Destruction
of
their
Nation
;
yet
other
Punishments
less
visible
,
but
no
less
grievous
,
the
Justice
of
God
did
immediately
inflict
;
and
that
was
,
In
giving
them
up
to
their
own
Hearts
Lusts
,
and
letting
them
follow
their
own
Imaginations
;
not
offering
to
them
the
most
undeniable
Argument
of
the
Truth
of
their
Messias
,
the
Conviction
of
his
Resurrection
by
their
own
Senses
,
when
they
had
rejected
all
those
precedent
Arguments
,
which
would
more
than
have
sufficed
to
convince
and
inform
them
,
if
their
wicked
perverseness
had
not
prevented
the
Conviction
.
They
had
by
denying
belief
to
the
Doctrine
of
Christ
,
confirmed
by
so
many
and
such
evident
Arguments
,
declared
themselves
to
be
given
up
to
a
reprobate
Mind
,
and
far
from
deserving
so
great
a
Blessing
,
as
the
Conversation
of
the
Son
of
God
now
raised
from
the
Dead
.
That
was
a
Favour
,
than
which
a
greater
could
not
be
granted
to
the
Apostles
.
And
then
what
was
given
by
Christ
to
his
beloved
Disciples
,
as
a
reward
of
their
Faith
and
Patience
,
could
not
in
Justice
be
communicated
to
the
worst
of
Men.
Nor
doth
it
extenuate
the
Guilt
of
the
Jews
therein
,
that
they
proceeded
according
to
their
present
Judgment
,
and
acted
upon
the
Direction
of
a
mistaken
Conscience
.
For
first
,
it
is
manifest
,
that
many
of
them
opposed
him
,
even
while
inwardly
convinced
of
the
Truth
of
his
Mission
,
and
the
Arguments
of
it
;
as
those
did
to
whom
he
upbraided
the
Commission
of
the
Sin
against
the
Holy
Ghost
.
And
then
Conscience
simply
is
not
the
Rule
and
Warrant
of
humane
Actions
,
but
Conscience
directed
by
right
Reason
.
God
hath
given
to
Man
a
faculty
of
Understanding
as
well
as
Will
;
full
Power
of
judging
right
in
all
Matters
absolutely
Necessary
,
as
well
as
of
following
the
report
of
this
Judgment
when
made
.
He
requireth
a
like
right
use
of
both
these
Faculties
,
and
punisheth
equally
the
Miscarriage
of
either
,
if
it
concerns
matters
of
Obedience
to
himself
,
or
of
ordinary
Duty
.
In
which
case
,
it
is
no
less
Fatal
or
Criminal
to
pervert
the
Understanding
,
than
to
corrupt
the
Will
;
and
then
,
to
plead
Ignorance
or
a
mistaken
Conscience
,
will
be
no
more
allowed
,
than
to
plead
Drunkenness
for
Crimes
committed
in
that
absence
of
right
Reason
.
There
is
not
in
all
History
a
more
enormous
Sin
to
be
found
,
than
the
Infidelity
of
the
Jews
,
and
the
Crucifixion
of
their
Messias
by
them
;
none
so
severely
branded
in
Scripture
,
or
punished
with
so
remarkable
a
Judgment
in
this
Life
:
Yet
our
Saviour
hanging
on
the
Cross
declared
that
those
his
Persecutors
knew
not
what
they
did
.
And
altho'
he
then
,
out
of
the
abundance
of
his
Charity
,
interceded
for
their
Pardon
,
yet
the
Justice
of
God
would
not
grant
it
,
much
less
continue
to
them
the
former
Favours
of
Heaven
.
And
such
would
have
been
the
visible
and
publick
Preaching
of
Christ
after
his
Resurrection
.
Farther
,
the
Honour
of
God
was
engaged
herein
;
nor
was
it
agreeable
to
the
Divine
Majesty
,
that
the
Person
of
Christ
,
after
his
Resurrection
,
should
be
exposed
to
the
publick
view
of
the
Nation
of
the
Jews
.
Reason
did
require
,
and
all
the
Prophets
had
foretold
,
that
the
Messias
should
pass
through
a
double
State
,
that
is
of
Humiliation
and
Glory
.
In
his
State
of
Humiliation
,
before
his
Death
,
he
had
undergone
all
the
Miseries
,
Ignominies
and
Calamities
,
to
which
humane
Nature
is
subject
.
He
was
pressed
with
the
want
of
the
Necessaries
of
Life
,
was
afflicted
with
the
Insults
,
Provocations
and
Injuries
of
the
Jews
,
was
delivered
up
into
the
Hands
of
wicked
Men
to
be
treated
at
their
Pleasure
.
To
these
meritorious
Sufferings
was
to
ensue
a
State
of
Glory
;
wherein
Christ
should
be
placed
far
above
the
Rank
and
the
Power
of
mortal
Men
,
should
be
exempted
from
the
infirmities
of
Nature
,
and
enter
upon
an
everlasting
Kingdom
.
This
State
of
Exaltation
was
begun
in
his
Resurrection
,
perfected
by
his
Ascension
,
and
continued
without
interruption
to
all
Ages
.
It
was
not
then
agreeable
to
the
Divine
Honour
,
that
the
Sacred
Body
of
the
ever
Blessed
Jesus
now
exalted
to
a
State
of
Glory
,
should
be
again
subjected
to
the
Attempts
and
Persecution
of
the
Jews
.
That
it
should
be
exposed
to
the
rage
of
Men
,
and
reduced
to
his
former
mean
Condition
.
Yet
all
this
could
not
have
been
avoided
,
if
Christ
had
appeared
publickly
among
the
People
after
his
Resurrection
.
The
same
Hatred
and
Persecution
would
have
returned
,
unless
he
had
pleased
by
a
Miracle
to
rescue
his
Body
from
their
Attempts
.
A
Miracle
indeed
was
no
less
easie
to
his
Almighty
Power
,
than
any
other
ordinary
Operation
.
Yet
the
Honour
of
God
is
concerned
not
to
work
Miracles
,
but
for
great
Reasons
;
and
the
Impiety
of
that
People
deserved
not
to
have
a
Miracle
conferred
on
them
:
Or
had
Christ
appeared
openly
among
them
,
even
altho
he
could
have
been
secured
from
their
Persecution
,
it
must
either
have
been
in
his
former
meek
and
humble
Habit
;
and
as
such
,
they
would
have
despised
him
;
or
what
they
greedily
expected
,
as
a
glorious
Prince
,
armed
with
Power
and
temporal
Greatness
;
and
that
was
contrary
to
his
Design
,
who
declared
his
Kingdom
not
to
be
of
this
World
.
Nor
in
this
respect
only
was
the
publick
appearing
of
Christ
after
his
Resurrection
,
contrary
to
his
Design
for
which
he
came
into
the
World
.
To
have
then
publickly
manifested
himself
for
this
purpose
,
to
have
removed
the
incredulity
of
the
Jews
,
and
convinced
them
of
the
Truth
of
his
Mission
,
would
have
been
to
have
continued
his
Prophetical
Office
after
his
Crucifixion
:
For
therein
did
his
Prophetical
or
Ministerial
Office
consist
,
in
declaring
the
Will
of
God
,
in
preaching
of
Repentance
,
in
converting
of
Sinners
.
This
Office
was
to
expire
with
his
Life
;
and
after
his
Resurrection
,
his
State
of
Glory
,
and
therewith
his
Regal
Office
was
to
commence
.
Upon
which
account
,
himself
when
ready
to
expire
upon
the
Cross
,
said
,
It
is
finished
.
All
the
parts
of
his
Ministerial
Office
were
now
fully
compleated
,
not
to
be
personally
renewed
again
.
He
had
performed
all
that
the
Divine
Wisdom
had
determined
to
be
effected
by
him
in
Person
,
towards
the
Conversion
and
Salvation
of
the
World
;
the
rest
he
was
to
commit
to
his
Apostles
and
their
Successours
.
Himself
was
no
longer
to
remain
in
the
form
of
a
Servant
,
which
he
had
taken
on
him
;
but
entring
upon
his
Kingdom
,
to
govern
that
Church
which
he
by
his
former
Preaching
and
Death
had
founded
.
I
proceed
to
the
second
Proposition
,
namely
.
II.
That
even
if
Christ
,
after
his
Resurection
,
had
appeared
and
conversed
Publickly
,
it
would
yet
have
failed
to
produce
an
universal
Conviction
,
and
remove
all
Doubts
.
This
is
undeniably
manifest
in
respect
of
our selves
,
for
whom
we
are
most
concerned
,
and
of
all
Ages
subsequent
to
that
time
:
For
allowing
that
the
whole
Nation
of
the
Jews
had
been
ocular
Witnesses
of
the
Resurrection
of
Christ
,
yet
all
other
Persons
,
both
of
that
and
all
succeeding
Ages
,
would
have
had
no
other
Proof
than
what
we
now
have
,
that
is
,
the
Testimony
of
those
who
saw
him
after
his
Resurrection
.
All
others
,
even
in
that
case
,
would
have
equally
wanted
the
Demonstration
of
Sense
,
and
must
have
depended
upon
the
Relation
of
others
.
So
that
all
the
certainty
which
any
can
have
of
Matters
seen
and
related
by
others
,
we
have
;
unless
we
imagine
that
five
hundred
cannot
as
certainly
judge
of
a
plain
Matter
of
Fact
as
so
many
millions
.
And
even
if
so
many
millions
had
seen
it
,
we
should
not
have
expected
,
that
every
one
should
severally
commit
it
to
writing
,
and
so
testifie
it
to
us
;
we
must
still
have
relied
upon
the
Testimony
of
some
few
Historians
,
and
that
in
this
case
we
have
.
So
that
notwithstanding
the
number
of
ocular
Witnesses
was
then
confined
to
five
hundred
;
we
who
were
not
Blessed
with
that
Sight
,
have
the
same
Evidence
of
it
,
as
if
all
the
Members
of
Mankind
then
living
had
seen
it
.
Whatever
force
therefore
the
Objection
might
have
in
that
Age
,
it
hath
none
in
ours
.
We
have
sufficient
Arguments
offered
to
us
to
prove
the
Truth
of
it
;
equal
and
even
Superiour
to
those
,
upon
which
we
believe
the
Truth
of
any
Matter
of
Fact
,
which
our selves
did
not
see
.
And
if
we
reject
these
Arguments
,
it
is
not
probable
that
even
Demonstration
would
move
us
,
if
it
could
be
had
.
For
whatever
Men
may
pretend
in
excuse
of
their
Infidelity
,
it
is
most
certain
,
that
he
who
will
not
believe
what
is
proposed
to
him
upon
reasonable
,
altho'
but
probable
Motives
,
will
not
even
yield
to
Demonstration
,
if
the
Truth
proposed
opposeth
his
Lusts
and
Passions
.
And
this
indeed
is
the
true
cause
of
all
those
Doubts
,
which
unreasonable
Men
produce
in
defence
of
their
unbelief
.
It
would
be
too
gross
and
shameless
to
assign
the
true
Cause
,
and
alledge
that
they
will
not
submit
to
the
Yoke
of
Religion
,
because
it
checks
their
Vices
,
restrains
their
Lusts
,
forbids
the
Gratification
of
many
beloved
Passions
.
They
would
gladly
be
esteemed
to
act
Reasonably
in
shaking
off
this
encumbrance
from
them
;
and
therefore
pretend
they
cannot
believe
the
Divinity
of
that
Religion
which
lays
it
on
them
.
Whereas
in
truth
,
they
seldom
consider
the
Arguments
recommending
the
Truth
of
any
Religion
,
least
the
Obligation
of
it
also
should
return
into
their
Minds
.
Or
if
they
cannot
avoid
the
Thoughts
of
it
,
yet
their
Wills
struggle
against
their
Understanding
.
They
would
esteem
it
the
greatest
Unhappiness
which
can
befal
them
,
to
be
thoroughly
convinced
of
that
Truth
,
which
if
obeyed
,
would
deprive
them
of
all
their
darling
Pleasures
.
For
the
Truth
of
what
I
here
advance
,
I
appeal
to
your
own
Experience
.
View
all
these
Scepticks
in
Religion
,
and
see
if
you
can
find
any
in
all
your
Knowledge
,
who
make
any
Conscience
of
observing
moral
Vertues
,
of
being
Chast
,
Temperate
,
and
Just.
It
is
the
Imposition
and
enforcing
of
these
Vertues
,
which
hath
made
the
Christian
Religion
grievous
and
distasteful
to
such
Men
;
not
the
want
of
Evidence
of
the
Truth
of
it
.
These
Pretenders
are
seldom
of
such
raised
Capacities
as
to
discern
between
true
and
false
reasoning
,
with
greater
accuracy
than
other
Men
;
or
to
discover
the
weakness
of
an
Argument
,
which
before
their
Sagacious
Enquiry
was
universally
allowed
.
They
wilfully
betray
their
Judgment
,
or
rather
the
Pretence
of
it
,
to
the
depraved
inclination
of
their
Wills
;
which
that
they
may
enjoy
,
they
are
content
to
undergo
the
Ignominy
of
groping
at
Noon-day
,
and
not
discovering
a
Truth
set
in
so
great
a
Light
.
But
this
Consideration
being
more
general
,
I
dismis
it
;
only
reminding
you
how
unjustly
an
Objection
is
raised
by
these
Men
from
Christ's
not
publickly
appearing
after
his
Resurrection
;
since
if
he
had
so
done
,
the
Evidence
of
his
Resurrection
at
this
distance
of
time
could
have
been
no
more
than
now
it
is
.
Farther
,
not
only
would
the
publick
appearance
of
our
Lord
after
his
Resurrection
have
been
of
no
advantage
to
us
;
but
would
even
have
failed
of
convincing
,
at
least
converting
the
Jews
,
who
should
have
been
Spectators
of
it
.
The
Jews
had
continued
their
Infidelity
notwithstanding
so
many
hundred
Miracles
,
that
it
could
not
be
hoped
the
Addition
of
one
Miracle
more
should
create
a
Belief
among
them
.
They
had
rejected
all
those
many
undeniable
Proofs
,
which
our
Lord
was
pleased
to
offer
to
them
in
Testimony
of
his
Divine
Mission
;
and
after
the
long
Experience
of
such
a
strange
Perverseness
,
it
is
scarce
credible
,
that
the
Resurrection
alone
should
effect
,
what
all
other
Arguments
and
Proofs
joyned
together
could
not
perform
.
In
the
first
Place
,
the
Prophesies
contained
in
the
Old
Testament
,
(
to
the
Divine
Authority
of
which
the
Jews
did
own
Submission
)
all
the
Predictions
and
Descriptions
concerning
the
Messias
delivered
in
it
,
were
to
them
the
most
cogent
Argument
,
which
could
be
offered
.
By
the
Concurrence
and
Completion
of
all
these
Prophesies
in
the
Person
of
Jesus
,
it
did
so
evidently
appear
,
that
he
was
the
Christ
,
that
they
could
not
deny
it
,
without
proclaiming
at
the
same
time
their
disbelief
of
those
sacred
Oracles
.
And
then
as
our
Lord
truly
said
in
a
not
unlike
Case
;
If
they
would
not
believe
Moses
and
the
Prophets
,
neither
would
they
have
been
perswaded
,
though
one
rose
from
the
dead
;
although
himself
had
rose
from
the
Grave
in
the
sight
of
the
whole
Nation
.
If
the
greatest
Argument
had
no
effect
upon
their
Minds
,
lesser
Proofs
would
certainly
lose
their
Force
.
However
,
because
it
may
with
some
shew
of
Reason
be
alledged
,
that
however
the
Concurrence
of
the
ancient
Prophesies
in
his
Person
were
in
the
Nature
of
things
the
better
Argument
;
yet
that
Miracles
as
being
more
surprizing
,
and
more
affecting
the
Mind
of
Man
,
were
the
more
effectual
Demonstration
;
let
us
compare
the
Miracles
of
Christ
wrought
before
his
Crucifixion
,
with
the
Evidence
which
would
have
been
produced
by
his
Resurrection
,
if
he
had
been
pleased
visibly
to
manifest
it
to
the
whole
Nation
of
the
Jews
.
The
number
of
Miracles
,
which
we
find
recorded
in
the
Evangelists
,
is
very
great
;
and
yet
St.
John
assureth
us
,
That
what
is
written
contains
but
a
small
part
of
the
Actions
of
Christ
.
Every
one
of
these
Miracles
gave
as
full
a
Proof
of
that
Divine
Power
by
which
they
were
wrought
,
as
the
Resurrection
could
have
done
.
The
Resurrection
indeed
is
infinitely
more
considerable
to
us
Christians
,
than
any
other
Miracle
;
because
it
is
the
assurance
of
our
own
Resurrection
,
the
entrance
of
our
Lord
upon
his
state
of
Glory
:
But
to
Unbelievers
,
it
is
of
no
more
Efficacy
than
the
many
other
Miracles
wrought
by
him
.
What
could
be
more
admirable
than
that
he
commanded
the
Elements
,
the
winds
and
the
seas
,
and
they
obeyed
him
:
That
he
removed
Infirmities
,
and
cured
all
manner
of
Diseases
immediately
and
by
a
single
Command
?
What
greater
Proof
could
be
offered
of
his
own
Divinity
,
than
that
he
did
this
by
his
own
Authority
,
without
invoking
the
name
of
God
,
or
intreating
his
Presence
?
If
stupendious
Acts
were
required
;
what
more
wonderful
than
his
feeding
whole
multitudes
with
a
few
Loaves
?
If
nothing
less
than
the
sensible
Experience
of
his
raising
the
Dead
to
Life
could
convince
them
,
what
more
notorious
than
the
raising
of
Lazarus
known
to
the
whole
City
of
Jerusalem
;
than
the
raising
of
the
Widows
Son
of
Naim
,
performed
in
Presence
of
the
whole
City
attending
him
to
his
Grave
;
than
the
Bodies
of
Saints
departed
arising
at
his
Crucifixion
,
entring
into
Jerusalem
,
and
appearing
unto
many
?
If
in
all
his
Miracles
precedent
to
his
Death
,
the
Jews
not
able
to
deny
the
Fact
,
pretended
they
were
done
by
a
Diabolick
Power
,
(
a
Pretence
more
than
once
alledged
in
their
own
Talmud
extant
at
this
day
,
and
published
by
themselves
)
the
same
Pretence
would
with
equal
Reason
have
been
retained
after
his
Resurrection
.
For
if
the
absolute
disposal
of
Life
and
Death
were
to
them
,
the
only
confessed
Proof
of
a
truly
Divine
Power
,
it
was
offered
to
them
in
raising
those
to
Life
,
whom
I
before
mentioned
.
Although
by
other
Arguments
he
had
given
abundant
Demonstration
,
that
he
acted
not
by
any
Commission
from
infernal
Spirits
.
The
whole
Design
of
his
Doctrine
tended
to
overthrow
the
Power
and
Dominion
of
the
Devil
;
to
root
out
Idolatry
and
Sin
,
whereby
Mankind
was
held
Captive
to
the
Devil
;
to
establish
Truth
and
Piety
,
than
which
nothing
could
be
more
contrary
to
the
interest
of
Hell
.
His
Miracles
consisted
chiefly
in
casting
out
Devils
from
the
Bodies
of
unhappy
Persons
,
whom
they
had
possessed
,
than
which
nothing
could
be
more
ungrateful
to
them
:
in
relieving
the
Wants
and
curing
the
Infirmities
of
Mankind
,
than
which
nothing
could
be
more
opposite
to
their
Practice
and
Inclinations
,
who
always
endeavoured
the
Destruction
,
but
never
the
benefit
of
Mankind
.
This
same
Power
of
working
Miracles
he
communicated
to
his
Disciples
long
before
his
Crucifixion
;
which
refuteth
the
idle
Pretence
of
the
Jews
in
the
Talmud
,
that
his
miraculous
Power
was
a
personal
Quality
,
obtained
by
unfolding
a
Spell
placed
of
old
by
Solomon
in
the
Temple
.
All
these
Proofs
of
Divine
Power
,
our
Lord
had
exercised
among
the
Jews
for
three
years
together
;
and
that
not
in
private
,
in
a
corner
,
among
his
own
Followers
,
but
in
all
the
great
Cities
of
that
Nation
,
in
the
Presence
of
multitudes
,
in
their
Streets
and
Synagogues
,
before
the
Scribes
and
Pharisees
,
the
most
Learned
,
and
discerning
Men
among
them
;
in
the
solemn
Festivals
and
Concourse
of
the
Jews
at
Jerusalem
,
where
every
Male
was
bound
to
appear
three
times
a
year
before
the
Lord
,
and
where
Christ
never
failed
to
be
present
,
and
to
declare
his
Mission
by
Miracles
,
and
by
Oral
teaching
.
So
that
it
is
not
improbable
but
that
every
Male
of
Judea
,
arrived
to
Man's
Estate
,
had
at
the
time
of
his
Death
personally
seen
some
Miracle
wrought
by
him
.
Even
at
his
Death
,
such
manifest
Indications
of
his
Divinity
appeared
,
that
an
unprejudiced
Heathen
,
the
Roman
Centurion
,
who
guarded
his
Cross
,
could
not
forbear
to
confess
that
he
was
the
Son
of
God
,
that
is
,
in
the
Language
of
the
Heathens
,
a
Divine
Person
.
Yet
notwithstanding
all
these
Proofs
and
Miracles
,
it
was
found
that
the
Jews
retained
their
Infidelity
;
that
far
from
being
converted
by
them
,
even
while
the
Sense
of
them
remained
,
they
did
affront
and
revile
him
;
accused
him
of
Combination
with
the
Devil
,
even
while
they
saw
him
cast
out
Devils
;
and
were
scandalized
at
his
Doctrine
,
even
before
they
had
digested
the
Bread
,
wherewith
he
had
miraculously
fed
them
;
as
we
read
,
Joh.
VI.
What
then
could
be
concluded
from
this
whole
Carriage
of
the
Jews
,
but
that
they
were
a
People
,
whom
no
Arguments
could
perswade
,
no
Miracles
could
affect
;
who
deserved
no
farther
to
be
regarded
by
God
,
and
who
would
have
treated
the
visible
Resurrection
of
Christ
,
with
no
less
Contempt
than
they
had
done
his
former
Miracles
.
It
is
at
first
sight
somewhat
incredible
indeed
,
that
Man
endued
with
a
rational
Soul
could
possibly
so
far
deprave
his
Reason
,
as
to
withstand
such
powerful
Arguments
,
and
deny
the
Truth
set
in
so
clear
a
Light
.
And
some
have
not
failed
hereupon
to
object
to
the
whole
History
of
the
Life
of
Christ
,
that
it
is
impossible
he
should
have
wrought
so
many
Miracles
;
since
had
he
done
it
,
it
cannot
be
conceived
that
the
Jews
should
disbelieve
him
,
and
deny
Assent
to
his
Revelations
.
But
alas
!
who
can
account
for
the
Perverseness
of
the
Will
of
Man
,
or
the
Failures
of
his
Understanding
?
A
little
reflection
upon
our
own
Experience
of
humane
Life
will
convince
us
,
how
gross
,
and
to
us
unaccountable
Errors
,
many
Men
commit
:
How
often
a
Matter
,
which
seems
most
clear
and
evident
to
us
,
when
proposed
to
others
,
cannot
or
will
not
be
understood
by
them
.
To
recurr
to
more
particular
Examples
;
this
very
Nation
of
the
Jews
continued
stubborn
,
incredulous
,
and
rebellious
amidst
all
the
Miracles
,
which
Moses
wrought
in
the
sight
of
them
.
They
murmured
against
him
,
even
while
they
subsisted
by
his
miraculous
Ministry
;
and
notwithstanding
all
the
wonderful
Benefits
and
Punishments
of
God
daily
visible
to
them
for
Forty
years
together
,
often
renounced
their
Allegiance
to
the
true
God
.
Nor
are
they
the
former
Ages
only
,
which
have
committed
such
prodigious
Mistakes
;
even
in
our
own
Age
,
we
have
no
less
eminent
Instances
of
unaccountable
Corruption
of
understanding
in
some
Men
,
which
because
they
are
ordinary
and
common
we
cease
to
wonder
at
;
but
in
Truth
had
the
Ancients
by
Revelation
foreseen
them
,
they
would
have
no
less
admired
the
Folly
of
subsequent
Ages
,
than
we
now
do
the
Errors
of
precedent
times
.
To
name
only
one
now
among
many
;
who
could
have
then
believed
,
that
in
the
latter
times
of
the
World
,
there
should
exist
a
large
Society
of
Men
,
who
should
pretend
to
eat
their
God
,
to
devour
his
Body
ten
thousand
times
,
and
yet
retain
it
whole
;
to
divide
it
into
as
many
parts
,
every
one
of
which
should
be
equal
to
the
whole
;
and
infinite
other
like
Absurdities
?
And
yet
this
we
know
the
Papists
do
.
Upon
the
whole
,
it
ought
not
to
be
concluded
,
that
because
such
a
Perverseness
of
Will
or
Corruption
of
Judgment
cannot
be
well
conceived
by
us
,
or
seems
incredible
to
us
,
judging
according
to
the
Nature
of
the
things
themselves
;
that
therefore
it
is
impossible
Mankind
should
be
ever
Guilty
of
them
.
For
it
doth
appear
,
that
there
is
no
Error
so
gross
,
no
Miscarriage
so
enormous
,
which
Man
may
not
commit
.
And
that
if
the
Jews
had
seen
and
handled
the
Body
of
Christ
after
his
Resurrection
,
it
is
more
than
possible
,
that
they
who
had
rejected
so
many
antecedent
Proofs
,
would
have
been
insensible
of
this
also
;
but
it
is
most
certain
,
that
they
were
not
worthy
,
to
whom
such
a
Favour
should
be
granted
.
It
remains
,
That
I
speak
to
the
third
and
last
Consideration
,
that
notwithstanding
our
Lord
vouchsafed
not
to
the
unbelieving
World
,
the
visible
Presence
of
his
Body
after
his
Resurrection
;
yet
that
he
hath
by
other
Methods
offered
to
Mankind
sufficient
Arguments
of
reasonable
Conviction
of
the
truth
of
it
.
This
was
absolutely
necessary
not
only
in
Relation
of
the
rest
of
the
World
,
who
had
not
seen
his
precedent
Miracles
;
but
also
in
regard
of
his
undertaking
to
the
unbelieving
Jews
,
whom
demanding
a
Sign
from
him
,
he
had
referred
to
his
Resurrection
from
the
Dead
after
three
days
continuance
in
the
Grave
.
And
this
he
hath
effectually
performed
by
the
Testimony
of
unexceptionable
Witnesses
,
his
Apostles
and
other
Discliples
;
who
as
they
were
well
assured
of
the
Truth
of
it
themselves
,
so
they
were
fitted
and
enabled
to
testifie
it
to
the
World
,
beyond
all
Contradiction
.
They
had
seen
and
Familiarly
conversed
with
their
Lord
after
his
Resurrection
;
handled
his
Body
;
clearly
perceiv'd
that
a
rational
Soul
was
united
to
it
,
and
the
Divinity
to
both
,
as
before
his
Resurrection
.
They
were
afterwards
enabled
to
testifie
this
to
all
Nations
of
the
World
,
by
the
gift
of
Tongues
;
and
to
do
it
successfully
,
by
the
Power
of
working
Miracles
,
not
only
conferred
upon
themselves
,
but
upon
whomsoever
they
laid
their
hands
for
that
Purpose
.
They
confirmed
the
Truth
of
their
Testimony
by
voluntary
laying
down
their
Lives
,
by
undergoing
all
the
Hardships
of
Life
;
the
Persecution
of
the
Jews
,
and
the
Contradiction
of
Heathen
Philosophers
;
all
which
none
can
be
supposed
to
have
been
done
without
an
inward
Conviction
of
the
Truth
of
what
they
Preached
.
And
if
they
were
indeed
so
convinced
,
it
is
impossible
that
in
forming
their
Judgment
of
it
they
should
have
been
mistaken
.
Or
if
it
can
be
imagined
,
that
any
should
be
so
Vain-glorious
,
as
to
forego
the
Pleasures
of
Life
,
and
suffer
a
Death
in
defence
of
what
they
knew
to
be
false
,
yet
are
we
not
in
this
Case
permitted
to
believe
it
,
by
Reason
of
the
many
and
wonderful
Miracles
wrought
by
them
,
by
the
various
Operations
of
the
Holy
Ghost
working
in
them
,
and
communicated
by
them
;
by
which
God
himself
gave
a
concurrent
Testimony
to
the
Resurrection
of
Christ
preached
by
them
,
and
set
to
his
Seal
,
that
what
they
taught
and
affirmed
was
true
.
But
of
this
Head
,
I
need
add
no
more
,
having
more
largely
treated
of
it
in
my
Discourse
upon
Easter-day
,
which
I
will
not
repeat
.
The
Nineteenth
SERMON
Preach'd
on
June
1st
.
1690.
At
LAMBETH
CHAPEL
.
Mark
XVI
.
19.
So
then
,
after
the
Lord
had
spoken
unto
them
,
he
was
received
up
into
Heaven
,
and
sat
on
the
right
hand
of
God
.
WE
lately
celebrated
the
Memory
of
the
Ascension
of
our
Lord
;
and
the
Offices
of
our
Church
direct
us
to
employ
our
thoughts
upon
it
,
in
this
intermediate
time
between
that
and
Whitsunday
.
To
do
this
,
we
are
not
only
induced
by
that
near
Relation
,
which
it
bears
to
Christ
,
who
by
it
took
his
last
Farewel
of
his
Disciples
,
and
entred
upon
the
Possession
of
his
Kingdom
;
but
also
by
those
eminent
Benefits
,
which
the
whole
Church
received
from
it
,
the
Gift
of
the
Holy
Ghost
,
the
Confirmation
of
Faith
,
and
the
increase
of
Hope
.
In
Discoursing
of
it
,
I
will
confine
my self
to
these
three
Considerations
.
-
I.
The
necessity
and
convenience
of
the
Ascension
of
Christ
.
-
II.
The
Truth
of
it
.
-
III.
The
Advantages
and
Benefits
,
which
we
receive
by
it
.
I.
That
it
was
necessary
our
Lord
should
leave
the
Earth
,
and
ascend
into
Heaven
,
himself
often
declared
,
and
in
Joh.
XVI
.
7.
gives
the
Primary
Reason
of
it
.
Nevertheless
I
tell
you
the
truth
;
it
is
convenient
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
.
The
Mission
of
the
Comforter
,
that
is
,
the
Holy
Ghost
,
was
absolutely
necessary
,
and
the
necessity
of
it
confessed
by
the
Disciples
of
Christ
;
yet
could
not
this
be
effected
,
untill
Christ
should
ascend
into
Heaven
.
It
was
convenient
for
the
Apostles
that
the
Comforter
should
be
sent
,
as
by
whom
they
received
a
most
invincible
Confirmation
of
their
Faith
and
their
Hopes
.
What
greater
Consolation
can
be
imagined
to
Disciples
afflicted
for
the
Departure
of
their
beloved
Lord
,
than
to
receive
such
an
infallible
Assurance
of
his
Being
placed
in
Power
and
Glory
in
Heaven
,
as
did
arise
from
the
eminent
Operations
of
Divine
Power
brought
down
by
the
Holy
Ghost
at
his
Intercession
?
What
stronger
Confirmation
of
their
Faith
could
they
receive
,
than
that
the
Promises
of
their
Master
concerning
a
Comforter
were
effected
,
which
demonstrated
the
Truth
of
all
he
had
said
,
the
actual
Possession
of
that
Glory
,
which
was
vailed
in
the
Infirmities
of
his
humane
Nature
,
while
he
conversed
upon
Earth
,
and
the
Prevalency
of
his
Intercession
with
God
the
Father
in
their
behalf
?
What
more
could
be
desired
to
assure
them
of
the
continuance
of
their
Masters
Love
after
his
Departure
,
or
to
enable
them
successfully
to
discharge
that
Office
of
converting
an
unbelieving
World
,
which
was
imposed
on
them
;
than
that
such
Gifts
should
be
conferred
on
them
,
as
were
never
before
vouchsafed
unto
Mankind
;
the
knowledge
of
all
Tongues
,
the
Faculty
of
speaking
Eloquently
and
Boldly
,
and
the
Power
of
working
Miracles
?
All
these
Reasons
made
it
convenient
and
desirable
to
the
Apostles
,
that
the
Comforter
should
be
sent
unto
them
.
To
the
whole
Church
this
was
much
more
necessary
,
which
without
that
Mission
could
never
have
had
Existence
,
being
founded
and
maintained
by
those
Divine
Gifts
and
Influences
,
which
were
derived
from
thence
.
Yet
neither
could
the
Apostles
,
nor
the
Church
have
been
Blessed
with
this
so
necessary
,
so
often
Promised
,
and
so
much
to
be
desired
Mission
of
the
Holy
Ghost
,
had
not
our
Lord
first
ascended
into
Heaven
,
and
there
by
his
Power
and
Intercession
have
procured
it
.
The
Comforter
,
as
he
was
to
be
the
Advocate
,
the
Deputy
,
to
plead
the
Cause
of
Christ
on
Earth
,
could
not
naturally
take
place
but
in
his
Absence
;
and
the
very
Mission
of
him
,
as
it
was
an
Act
of
Regal
Power
,
could
not
be
administred
by
Christ
until
he
had
taken
Possession
of
his
Kingdom
,
which
commenced
at
his
Ascension
into
Heaven
.
Nor
is
this
the
only
Reason
,
which
made
it
convenient
for
the
Church
,
that
our
Lord
should
remove
his
visible
Presence
from
us
;
but
the
Possibility
,
at
least
,
the
increase
of
Man's
Reward
did
depend
upon
it
.
The
Design
of
the
coming
of
the
Messias
so
long
expected
was
known
and
confessed
to
be
to
restore
the
lost
Happiness
of
Mankind
,
to
redeem
them
from
their
former
Misery
,
and
to
advance
them
to
a
State
of
Glory
.
In
prosecution
of
this
Design
,
if
we
consider
either
the
Wisdom
of
God
,
or
the
Nature
of
Man
,
it
could
not
but
be
expected
,
that
this
Happiness
should
be
affixed
to
certain
Rules
,
consequent
to
certain
Conditions
to
be
performed
by
Man
;
not
indifferently
bestowed
on
all
,
nor
yet
on
any
without
Respect
to
their
peculiar
Merits
.
The
Application
of
it
was
to
be
directed
and
determined
according
to
the
right
use
of
Reason
and
Free-will
in
every
Man
.
The
whole
of
this
consists
in
Obedience
to
the
Laws
of
God
,
and
one
great
Branch
of
it
,
in
assenting
to
his
Authority
,
and
believing
all
his
Revelations
.
And
as
an
Assent
to
all
the
Revelations
of
God
,
made
at
all
times
,
was
the
Duty
of
Man
;
so
more
especially
an
Assent
to
those
last
and
most
considerable
Revelations
made
by
his
own
Son
incarnate
was
required
of
Man
,
and
was
farther
intended
to
qualifie
him
for
the
Reception
of
that
super-natural
Happiness
,
which
was
by
him
to
be
conveyed
unto
the
World
:
Since
no
greater
Evidence
of
a
right
use
of
Reason
and
Veneration
of
the
Divine
Majesty
could
be
offered
,
than
to
inquire
after
,
to
Assent
to
,
and
obey
the
Revelations
communicated
by
him
.
It
would
be
tedious
and
unnecessary
to
repeat
those
great
Commendations
of
this
eminent
Act
of
right
Reason
call'd
Faith
,
and
those
many
Promises
of
Reward
annexed
to
it
,
which
may
be
found
in
the
Scripture
.
But
from
the
whole
it
appeareth
,
that
this
was
to
be
the
principal
Condition
of
the
Justification
,
and
therein
of
the
Happiness
of
Man
.
That
this
Act
therefore
might
be
the
more
Illustrious
,
and
might
be
Crowned
with
a
more
noble
Reward
,
it
was
convenient
that
Christ
should
withdraw
his
visible
Presence
from
the
World
,
and
therein
give
way
to
the
Operation
of
Faith
,
which
is
the
Evidence
of
things
not
seen
.
Had
Christ
continued
for
ever
upon
Earth
in
that
glorious
Majesty
,
which
was
to
take
place
after
his
Resurrection
;
had
he
presented
to
the
Senses
of
every
Man
sensible
Demonstrations
of
his
Divine
Power
;
in
that
Case
,
to
have
believed
on
him
,
would
have
been
no
more
praise
worthy
,
no
more
meritorious
,
than
to
assent
to
the
ordinary
Reports
of
Sense
.
Who
ever
pretended
to
have
acquired
Merit
by
believing
an
Axiom
of
Mathematical
Demonstrations
?
Or
who
ever
thought
it
an
Argument
of
a
true
and
just
●anagement
of
the
Will
and
Understanding
,
to
believe
that
one
Colour
differeth
from
another
,
or
that
the
Sun
doth
shine
?
These
things
strike
our
Senses
,
and
force
a
Belief
whether
we
will
or
no
;
in
this
Case
,
to
offend
while
the
Soul
enjoys
its
Reason
,
and
the
Body
the
Organs
of
Sense
,
is
not
so
much
as
possible
.
To
have
believed
the
Divinity
of
Christ
,
while
the
Sense
of
an
illustrious
Miracle
wrought
by
him
was
yet
present
;
to
confess
he
came
in
the
Flesh
,
while
his
Body
was
yet
visible
;
to
acknowledge
his
Resurrection
from
the
Dead
,
when
the
Senses
of
every
Man
proclaimed
no
less
;
all
this
would
have
been
so
slight
an
Argument
of
the
right
use
of
Reason
,
so
little
deserving
any
Commendation
or
Reward
,
that
it
would
be
no
more
than
the
necessary
result
of
the
Faculties
,
and
even
not
in
the
Power
of
the
Will
to
avoid
.
But
when
the
Object
is
removed
from
the
Sense
,
and
yet
discovered
by
Reason
;
when
the
Eye
doth
not
see
what
the
Affections
still
embrace
,
when
the
Soul
ceaseth
not
to
hope
upon
probable
and
just
Motives
,
what
it
never
received
by
Demonstration
of
Sense
;
this
is
indeed
a
noble
Act
of
right
Reason
,
worthy
of
a
spiritual
Being
,
and
worthy
of
a
Divine
Reward
.
And
such
a
Reward
hath
our
Lord
annexed
to
it
;
pronouncing
,
Joh.
XX.
29.
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
.
This
Blessedness
Christ
by
his
Ascension
hath
communicated
to
the
whole
Church
;
which
without
that
,
had
wanted
the
Qualification
of
a
rational
and
well
grounded
Faith
,
to
acquire
the
Favour
of
God
.
Further
the
Ascension
of
our
Lord
,
and
therein
his
Exaltation
to
the
supreme
Degree
of
Glory
,
was
in
Justice
due
to
his
precedent
meritorious
Sufferings
;
which
are
therefore
assigned
as
the
cause
of
his
Exaltation
by
St.
Paul
,
Phil.
II.
He
made
himself
of
no
Reputation
,
and
took
upon
him
the
form
of
a
Servant
,
&c.
wherefore
God
also
hath
highly
exalted
him
,
&c.
The
Humility
manifested
by
him
in
his
Incarnation
,
in
the
whole
Course
of
his
Life
,
and
in
his
Passion
,
infinitely
surpassed
all
the
Examples
of
former
times
.
That
the
Son
of
God
should
vouchsafe
to
descend
from
his
Seat
of
Glory
in
Heaven
,
to
leave
the
Bosom
of
the
Father
,
and
cloath
himself
with
the
Infirmities
of
humane
Nature
;
that
in
this
Nature
he
should
not
take
upon
him
the
Majesty
of
a
Prince
,
nor
so
much
as
allow
himself
the
ordinary
Satisfactions
and
Pleasures
of
it
;
but
live
an
afflicted
Life
,
and
die
a
shameful
Death
;
and
all
this
for
his
own
Creatures
,
who
far
from
deserving
such
a
Favour
from
him
,
had
rebelled
against
him
from
their
Creation
,
would
lay
violent
hands
upon
themselves
,
and
continue
their
Contempt
of
his
Authority
till
the
Dissolution
of
all
things
;
this
was
such
an
extraordinary
Humiliation
,
that
none
other
but
the
Son
of
God
could
have
effected
:
And
therefore
was
in
Justice
to
be
Crowned
with
such
a
Reward
,
as
none
but
the
Son
of
God
could
receive
;
namely
,
that
that
Body
,
which
had
been
thus
depressed
,
should
be
raised
above
all
Creatures
,
should
be
placed
above
Angels
and
Archangels
,
should
be
advanced
to
the
immediate
Presence
of
God
,
should
for
ever
remain
united
to
the
Divine
Nature
,
and
therewith
be
translated
into
the
principal
Seat
and
Throne
of
the
Deity
,
that
is
,
into
Heaven
.
Lastly
,
To
name
no
more
Reasons
;
it
was
necessary
for
Christ
to
ascend
into
Heaven
,
that
so
he
might
fulfill
all
righteousness
,
perform
all
which
the
ancient
Prophets
had
foretold
of
the
Messias
,
or
he
had
denounced
of
himself
.
It
was
long
since
Typified
by
the
Ceremonies
used
by
the
High
Priest
among
the
Jews
in
the
Day
of
Propitiation
;
which
represented
the
Final
Attonement
to
be
made
by
Christ
for
the
Sins
of
the
World
.
It
was
commanded
by
God
,
that
the
High
Priest
should
enter
but
once
every
year
into
the
Holy
of
Holies
,
that
is
,
upon
that
Day
,
when
with
the
Blood
of
the
Sacrifice
he
passed
thro'
the
Tabernacle
and
the
parts
of
it
into
that
place
.
It
was
a
received
Opinion
among
the
Jews
,
that
the
Holy
of
Holies
represented
the
Heaven
of
Heavens
,
and
the
Tabernacle
this
visible
World
.
From
which
Opinion
joyned
with
the
legal
Ceremonies
of
that
day
,
it
appeared
,
as
the
Author
of
the
Epistle
to
the
Hebrews
argueth
,
IX
.
11
,
12.
That
the
High
Priest
of
the
good
things
to
come
,
by
a
greater
and
more
perfect
Tabernacle
not
made
with
hands
,
was
to
enter
into
the
holy
place
,
having
obtained
eternal
Redemption
for
us
:
That
he
should
lay
down
his
Life
as
an
Expiatory
Sacrifice
for
the
Sins
of
the
People
,
and
being
slain
should
pass
thro'
all
the
Stages
of
this
World
here
below
,
and
ascending
into
the
highest
Heavens
,
the
Throne
of
the
Divine
Majesty
,
should
there
present
his
Blood
;
Blood
of
that
inestimable
value
,
as
need
not
be
shed
and
presented
every
year
;
but
as
he
once
appeared
in
the
lower
World
to
put
away
sin
by
the
Sacrifice
of
himself
;
so
once
for
all
he
ascended
into
the
higher
Heavens
,
not
to
appear
again
,
until
he
shall
come
in
the
Clouds
with
Majesty
and
great
Glory
,
to
judge
the
quick
and
Dead
.
The
same
was
fortold
by
the
Prophet
David
,
Psal.
LXVIII
.
18.
and
from
thence
urged
by
St.
Paul
,
Ephes.
IV.
8.
Thou
hast
ascended
up
on
high
(
into
Heaven
,
as
it
is
in
the
common
Acceptation
of
the
Original
word
)
thou
hast
led
Captivity
Captive
,
thou
hast
received
Gifts
for
Men.
A
Prophesie
,
which
,
notwithstanding
all
the
Pretences
of
the
Jews
,
can
neither
be
applied
to
Moses
,
nor
to
Joshua
,
nor
to
David
himself
,
nor
to
any
illustrious
Conqueror
of
that
Nation
,
who
never
ascended
into
Heaven
,
but
to
Christ
alone
;
who
really
and
bodily
ascended
into
the
highest
Heaven
,
unto
the
Throne
of
the
Majesty
of
God
.
By
his
Death
and
Resurrection
he
subdued
Sin
,
Death
,
Hell
and
the
Devil
;
and
in
his
Ascension
visibly
triumphed
over
them
,
and
led
them
Captive
.
When
that
Body
,
which
by
the
Sacrifice
of
it self
had
destroyed
Sin
,
was
in
Reward
of
that
meritorious
Suffering
,
advanced
into
Heaven
,
there
to
be
continually
present
with
God
;
when
that
Body
which
had
been
subjected
to
Death
,
and
afterwards
was
raised
from
it
,
received
now
a
certain
Proof
of
its
Immortality
,
was
raised
into
Heaven
,
where
is
no
place
of
Corruption
left
;
when
the
Captain
of
Man's
Salvation
visibly
ascended
unto
the
eternal
Place
of
Happiness
,
having
first
Promised
to
draw
all
his
faithful
Followers
after
him
;
and
from
whence
he
dispensed
the
precious
and
glorious
Gifts
of
the
Holy
Ghost
to
the
Sons
of
Men.
If
these
Prophesies
and
Types
foretelling
and
prefiguring
the
Ascension
of
the
Messias
should
seem
obscure
,
yet
it
cannot
be
denied
,
that
the
Messias
was
to
receive
a
glorious
Kingdom
.
This
,
we
are
well
assured
,
the
Nature
of
our
Lords
Office
,
the
Design
of
his
Coming
,
the
Dignity
of
his
Person
permitted
him
not
to
receive
on
Earth
;
and
therefore
it
was
necessary
he
should
ascend
into
Heaven
,
there
to
take
Possession
of
it
.
It
had
been
a
mean
Reward
to
his
Humility
,
Patience
,
and
Sufferings
preceding
his
Resurrection
,
to
have
been
advanced
to
a
temporal
Kingdom
,
to
be
dignified
with
a
Reward
common
oft-times
to
the
worst
of
Men.
The
greatness
of
this
World
was
inconsistent
with
his
Design
,
the
Pleasures
of
it
were
contemned
by
him
;
and
that
Divinity
,
which
was
no
longer
to
be
clouded
or
depressed
,
but
to
shine
forth
in
its
full
Lustre
,
could
find
no
fit
Habitation
upon
Earth
,
which
in
Scripture
is
faid
to
be
the
footstool
of
God
.
Upon
all
these
Reasons
,
it
was
necessary
,
just
,
and
convenient
that
Christ
should
ascend
into
Heaven
.
II.
And
that
he
really
did
ascend
thither
,
(
which
was
the
2d
.
Head
proposed
)
evidently
appeared
,
from
the
History
of
his
Ascension
recorded
in
the
Gospels
and
Acts
of
the
Apostles
.
That
Body
of
Christ
which
the
Apostles
had
felt
and
handled
,
that
with
which
they
had
conversed
for
forty
days
together
,
that
whereof
they
were
assured
by
many
infallible
Proofs
,
that
it
was
no
other
than
the
material
Body
of
Christ
which
hung
upon
the
Cross
,
and
was
laid
in
the
Grave
,
which
was
united
to
the
Soul
again
,
and
had
performed
all
manner
of
vital
Actions
;
that
very
Body
they
saw
ascend
into
Heaven
.
For
that
Jesus
,
who
had
rose
again
and
conversed
with
them
,
who
had
led
them
out
of
Jerusalem
,
and
was
visible
and
present
to
them
till
the
very
moment
of
his
Ascension
,
as
he
was
yet
speaking
with
them
,
was
parted
from
them
and
carried
up
into
Heaven
;
as
we
read
,
Luk.
XXIV
.
Which
refutes
the
Opinion
of
those
ancient
Hereticks
,
who
taught
that
Christ
ascended
in
Spirit
only
,
having
first
put
off
and
returned
to
the
several
Elements
that
Body
,
which
he
had
received
from
them
.
Again
that
Body
,
which
the
Apostles
saw
and
felt
to
be
locally
present
with
them
upon
Earth
,
they
saw
soon
after
to
be
really
removed
from
the
Earth
and
carried
into
Heaven
.
For
as
it
is
related
in
the
sacred
History
,
When
he
had
spoken
unto
the
Disciples
and
blessed
them
(
which
being
performed
by
laying
his
hands
upon
them
,
testified
his
real
and
corporeal
Presence
with
them
in
that
moment
;
in
the
next
moment
,
even
)
while
he
blessed
them
,
he
parted
from
them
,
and
while
they
beheld
he
was
taken
up
,
and
a
cloud
received
him
out
of
their
sight
.
Which
proved
his
Ascension
to
have
been
a
true
proper
and
local
Translation
from
the
parts
here
below
to
those
above
;
and
that
at
that
moment
he
was
indued
with
a
perfectly
humane
Body
,
whatever
glorious
Changes
it
underwent
after
its
Reception
into
Heaven
,
the
Seat
of
Immortality
and
Spiritual
Beings
.
Other
Circumstances
deserve
to
be
observed
in
the
History
of
this
Ascension
,
And
First
,
Our
Lord
at
his
Ascension
was
pleased
to
call
together
many
,
if
not
all
his
Disciples
,
and
admit
them
to
the
sight
of
it
;
a
Favour
which
was
not
vouchsafed
to
them
at
his
Resurrection
.
The
Conduct
indeed
was
different
,
but
the
Reason
not
unlike
in
both
Cases
.
Both
the
Resurrection
and
Ascension
of
Christ
were
thenceforth
to
pass
into
necessary
Articles
of
Belief
,
to
the
principal
supports
of
the
Faith
and
Hopes
of
Mankind
;
both
therefore
was
to
be
placed
beyond
all
doubt
and
contradiction
,
by
the
Attestation
of
many
and
credible
Witnesses
.
To
effect
this
at
his
Resurrection
,
it
was
not
necessary
that
any
witnesses
should
be
present
;
since
the
Actions
of
Life
,
visibly
and
in
the
Presence
of
many
,
performed
by
him
after
his
known
Crucifixion
and
Burial
,
abundantly
and
even
demonstratively
proved
,
that
he
was
really
risen
from
the
Dead
.
They
were
well
assured
,
that
some
few
days
before
he
was
truly
Dead
,
their
Senses
assured
them
that
he
was
now
truly
alive
:
Whence
they
might
as
certainly
conclude
that
he
was
risen
from
the
Dead
,
as
if
they
had
actually
seen
his
Resurrection
.
Whereas
in
the
Case
of
his
Ascension
,
he
was
to
be
taken
from
them
,
no
more
to
be
seen
by
them
in
this
Life
;
no
Mortal
was
thenceforward
to
see
his
State
of
Glory
,
or
testifie
his
Station
in
Heaven
:
upon
which
account
it
was
absolutely
necessary
that
his
Disciples
should
be
present
at
his
Ascension
,
and
be
Eye-witnesses
of
that
Action
,
which
afterwards
they
were
to
testifie
and
preach
to
others
.
In
the
second
Place
,
it
deserveth
to
be
observed
,
that
the
Testimony
of
Angels
was
added
to
that
of
the
Apostles
.
Those
blessed
Spirits
,
far
from
repining
that
the
Nature
of
Man
in
Christ
was
by
his
Ascension
exalted
to
a
superior
Degree
of
Glory
,
descended
from
Heaven
to
bear
the
glad
Tidings
of
his
Arrival
there
,
as
at
his
Nativity
they
had
done
to
proclaim
the
Descent
,
of
the
Deity
upon
Earth
.
For
it
follows
,
Acts
I.
10.
Behold
two
Men
stood
by
them
in
white
Apparel
,
which
also
said
,
Ye
Men
of
Galilee
,
why
stand
ye
gazing
up
into
Heaven
.
This
same
Jesus
which
is
taken
up
from
you
into
Heaven
,
shall
so
come
in
like
manner
,
as
ye
have
seen
him
go
into
Heaven
.
Nor
was
this
Apparition
of
Angels
an
empty
Pageant
or
an
unnecessary
Addition
to
the
Glory
of
our
Lords
Ascension
.
By
their
Ministry
and
Attendance
,
they
demonstrated
the
Divinity
and
Dignity
of
his
Person
;
by
their
Testimony
concerning
his
Ascension
,
they
proved
the
truth
of
it
.
The
Apostles
indeed
saw
him
received
upon
the
Clouds
,
they
looked
up
and
followed
him
with
their
Eyes
,
as
far
as
their
sight
could
reach
;
but
that
being
terminated
in
the
lower
Regions
,
and
not
able
to
penetrate
into
the
highest
Heavens
,
their
Sense
could
not
assure
them
that
their
Lord
was
carried
thither
.
To
evidence
therefore
the
truth
of
it
,
it
remained
,
that
God
by
these
ministerial
Spirits
should
declare
it
to
the
Disciples
.
These
Angels
were
wont
to
Minister
before
and
see
the
face
of
God
in
Heaven
;
they
were
known
to
come
down
from
thence
.
They
testified
that
Christ
had
ascended
thither
from
whence
they
had
descended
,
and
thereby
perfected
the
Testimony
of
the
Disciples
concerning
the
Ascension
of
Christ
into
Heaven
,
whose
sight
could
not
reach
so
far
.
Farther
,
these
blessed
Spirits
,
not
only
brought
Evidence
to
the
Disciples
of
the
real
Ascension
of
their
Master
into
Heaven
,
but
also
gave
them
Comfort
and
alleviated
their
sorrow
conceiv'd
for
his
Departure
,
by
adding
those
words
,
This
same
Jesus
,
which
ye
have
seen
taken
up
from
you
into
Heaven
,
shall
so
come
in
like
manner
as
ye
have
seen
him
go
into
Heaven
.
Elisha
had
seen
his
Master
Elijah
carried
up
into
Heaven
;
yet
knowing
not
certainly
how
the
Divine
Goodness
would
dispose
of
him
,
and
despairing
of
ever
seeing
him
again
,
he
entertained
the
sight
with
Grief
,
and
in
Testimony
of
it
rent
his
Clothes
.
Nor
had
the
Disciples
been
free
from
the
same
Anxiety
,
without
the
present
Consolations
of
these
Angels
.
When
their
Lord
had
before
his
Death
declared
to
them
his
Resolution
of
returning
to
the
Father
,
(
John
XVI
.
)
they
could
not
dissemble
their
Grief
,
as
himself
observeth
,
Verse
6.
Because
I
have
said
these
things
unto
you
,
sorrow
hath
filled
your
heart
.
And
immediately
before
his
Ascension
,
still
retaining
their
erroneous
Opinion
of
a
temporal
Kingdom
to
be
founded
by
him
,
they
had
asked
him
whether
he
would
not
at
that
time
restore
the
Kingdom
unto
Israel
,
which
hopes
were
totally
defeated
by
his
Departure
into
Heaven
.
Both
these
occasions
of
Sorrow
therefore
,
the
Angels
happily
do
remove
in
these
words
.
They
assure
them
that
the
Presence
of
their
Master
shall
not
be
for
ever
taken
from
them
,
but
themselves
should
see
him
return
in
the
last
of
days
;
and
that
they
may
not
imagine
his
Kingdom
to
be
abolished
,
they
add
that
he
shall
return
in
like
manner
as
they
saw
him
go
,
that
is
,
in
Power
and
great
Glory
;
as
our
Lord
describeth
his
coming
to
Judgment
,
Matth.
XIII
.
26.
It
will
be
of
little
use
to
inquire
into
what
part
of
the
Heavens
the
Body
of
our
Lord
was
translated
;
yet
not
unfit
to
observe
,
that
our
Lord
is
said
to
have
ascended
into
those
Heavens
,
by
which
the
most
glorious
Presence
of
the
Divine
Majesty
is
in
Scripture
expressed
.
Thus
it
is
said
of
him
,
Ephes.
IV.
10.
He
that
descended
is
the
same
also
that
ascended
far
above
all
Heavens
,
and
Hebr.
VII
.
10.
That
he
was
higher
than
the
Heavens
,
and
Heb.
IX
.
12.
passing
into
the
holy
place
,
even
into
Heaven
it self
,
to
appear
before
the
Presence
of
God
,
that
is
,
he
was
advanced
to
the
same
state
of
Glory
with
God
the
Father
;
his
Body
was
translated
to
the
place
of
his
more
immediate
Presence
in
Heaven
,
which
is
fully
expressed
by
his
sitting
at
the
right
hand
of
God
.
To
determine
the
place
,
whether
in
the
third
,
in
the
fourth
,
or
above
the
Heavens
,
is
rash
and
unwarrantable
.
But
this
we
may
be
assured
,
that
whatsoever
part
of
Heaven
is
the
immediate
residence
of
the
Divine
Majesty
,
whatsoever
Region
is
most
Holy
,
whatsoever
Place
is
of
greatest
Dignity
in
those
Celestial
Orbs
;
thither
Christ
ascended
,
and
there
now
Reigns
in
Glory
.
III.
The
Advantages
,
which
the
Church
and
all
the
Members
of
it
received
from
the
Ascension
of
Christ
,
are
many
and
great
.
The
first
and
most
eminent
Benefit
derived
from
it
was
the
Mission
of
the
Holy
Ghost
,
of
which
I
spoke
before
.
A
Benefit
,
which
was
indeed
more
sensible
in
the
Apostolick
times
,
when
it
communicated
to
many
the
gift
of
Tongues
,
the
power
of
working
Miracles
,
or
a
prophetick
Spirit
;
but
is
at
this
day
no
less
advantageous
;
since
by
the
Influences
and
Operations
of
the
Holy
Ghost
the
Church
is
still
maintained
,
the
Faithful
are
enabled
to
perform
their
Duty
,
and
the
unfaithful
are
converted
.
Thus
the
Ascension
of
Christ
became
a
lasting
Benefit
to
all
his
Followers
,
procuring
to
them
those
Graces
,
which
otherwise
could
never
have
been
obtained
.
The
Ascension
of
Elijah
made
one
Elisha
,
left
a
double
Portion
of
his
Spirit
with
one
Disciple
to
be
communicated
to
no
other
;
but
the
Ascension
of
Christ
was
of
universal
Benefit
,
producing
blessed
Effects
,
which
should
extend
to
all
Believers
,
and
to
all
Ages
.
A
second
Benefit
of
the
Ascension
of
our
Lord
,
is
the
Confirmation
of
our
Faith
,
which
from
thence
received
firm
Assurance
of
the
truth
of
his
Doctrine
and
the
Divinity
of
his
Person
.
He
had
proclaimed
to
the
unbelieving
Jews
,
as
well
as
to
his
own
Disciples
,
in
the
VI.
of
St.
John
,
that
he
would
ascend
into
Heaven
.
What
and
if
ye
shall
see
the
Son
of
Man
ascend
up
where
he
was
before
?
After
his
Resurrection
he
said
unto
the
Women
,
Go
to
my
brethren
and
say
unto
them
,
I
ascend
unto
my
Father
and
your
Father
.
It
was
not
therefore
unexpected
to
the
Apostles
,
they
were
acquainted
with
his
Resolutions
herein
,
and
when
they
faw
effected
what
he
had
before
foretold
them
,
they
could
no
longer
doubt
that
he
was
the
true
Messias
.
Thus
although
the
prophetical
Office
of
our
Lord
expired
upon
the
Cross
;
all
his
subsequent
Actions
offered
convincing
Arguments
to
Mankind
of
the
truth
of
his
Mission
,
and
the
certainty
of
those
things
he
taught
.
No
greater
Proof
of
either
could
be
imagined
than
his
Resurrection
from
the
Dead
;
and
when
to
this
was
added
his
Ascension
into
Heaven
,
there
was
no
more
place
left
for
doubt
.
Thus
the
Faith
of
the
Apostles
was
confirmed
by
the
Ascension
of
Christ
,
but
their
Hopes
were
much
more
exalted
.
By
this
glorious
Triumph
they
saw
him
put
into
Possession
of
that
ample
Power
,
which
they
so
long
wished
to
be
assumed
by
him
,
which
might
enable
him
to
reward
his
Followers
,
and
effect
those
Promises
which
he
had
made
to
them
.
In
John
XIV
.
he
had
told
them
there
were
many
Mansions
in
his
Fathers
house
;
and
that
he
went
before
to
prepare
a
place
for
them
,
intending
to
receive
them
afterwards
to
himself
,
that
where
he
was
,
there
they
might
be
also
.
The
former
part
of
the
Promise
they
saw
to
be
effected
in
his
Ascension
,
and
thence
conceived
assured
Hope
that
the
latter
would
be
accomplished
.
There
can
be
no
greater
Motive
to
believe
the
truth
of
Prophecies
or
Promises
,
than
to
consider
the
performance
of
those
which
went
before
.
The
same
foreknowledge
of
our
Lord
,
which
foresaw
the
Exaltation
of
himself
,
could
as
easily
foresee
the
like
Reward
to
be
given
to
his
Followers
;
and
the
same
Power
which
advanced
him
to
the
right
hand
of
God
,
could
exalt
whomsoever
he
pleased
into
Heaven
.
So
that
his
Power
could
not
be
questioned
;
and
his
Will
therein
he
had
often
declared
,
assuring
them
,
Joh.
XII
.
32.
When
I
am
lifted
up
from
the
Earth
,
I
will
draw
all
Men
unto
me
.
Herein
the
Hopes
of
all
Mankind
received
increase
and
strength
.
They
had
all
impatiently
wished
for
Immortality
;
it
was
easie
to
believe
that
their
Souls
should
still
exist
;
but
their
Bodies
were
equally
parts
of
themselves
.
They
were
equally
concerned
for
the
future
Happiness
of
both
;
yet
that
either
should
be
hereafter
Happy
,
they
were
assured
only
by
the
Revelation
of
Christ
.
He
affirmed
it
,
he
promised
it
,
he
confirmed
it
by
wonderful
Signs
and
Miracles
;
yet
it
could
not
but
seem
strange
,
that
Flesh
and
Blood
should
inherit
the
Kingdom
of
God
;
that
such
a
gross
corporeal
Being
should
be
admitted
to
the
Society
of
Angels
;
that
Man
who
was
excluded
from
an
Earthly
Paradise
,
should
be
taken
up
to
the
immediate
Presence
of
God
.
All
this
did
seem
incredible
,
till
they
saw
an
Example
of
it
in
the
Body
of
Christ
,
which
consisting
of
the
same
Flesh
and
Blood
,
partaking
of
the
same
Nature
,
was
visibly
received
into
Heaven
,
and
placed
in
eternal
Happiness
.
By
this
they
were
convinced
,
that
the
like
Immortality
of
their
own
Bodies
was
not
impossible
;
and
while
they
considered
the
Promises
of
Christ
,
and
their
own
Relation
to
him
,
that
he
was
the
first
Fruits
of
humane
Nature
,
their
forerunner
which
is
entred
into
Heaven
for
them
,
the
Captain
of
their
Salvation
,
and
the
Head
of
their
Society
;
they
were
fully
satisfied
that
it
should
in
time
be
granted
to
them
;
since
what
he
foretold
of
his
own
Ascension
they
saw
effected
;
since
it
was
but
natural
to
follow
their
Captain
,
their
Head
,
and
their
Forerunner
;
and
with
him
to
be
received
into
the
place
of
their
desired
Happiness
.
Farther
,
as
Christ
is
our
King
and
our
Priest
,
the
Benefits
which
we
hope
to
receive
from
either
of
those
his
Offices
,
received
increase
by
his
Ascension
into
Heaven
.
As
King
,
he
is
thereby
invested
in
the
actual
Dominion
of
his
Church
,
enabled
to
bestow
upon
her
all
those
Graces
and
extraordinary
Assistances
,
which
are
necessary
for
her
Well-being
.
As
our
Priest
,
his
Intercessions
with
God
the
Father
in
our
behalf
,
are
made
much
more
prevalent
by
his
personal
Presence
with
him
.
Under
the
Law
,
the
Efficacy
of
the
great
Propitiatory
Sacrifice
depended
upon
its
being
presented
by
the
High
Priest
,
in
the
Holy
of
Holies
,
the
place
where
God
was
pleased
to
Promise
his
immediate
Presence
.
How
much
more
Efficacious
then
must
be
conceived
to
be
the
Intercession
of
our
High
Priest
;
who
not
once
a
year
,
but
continually
;
not
with
the
Blood
of
Bulls
or
Goats
,
but
with
his
own
Blood
;
not
in
an
Earthly
Tabernacle
,
but
in
the
highest
Heaven
,
maketh
Intercession
for
us
?
If
the
Mediation
of
the
Jewish
High
Priest
could
avert
temporal
Punishments
due
to
the
Sins
of
the
People
;
much
more
will
the
Mediation
of
our
High
Priest
free
Mankind
from
eternal
Punishments
.
If
their
Priest
being
cloathed
with
the
same
Nature
could
more
sensibly
commiserate
the
Unhappiness
of
his
People
;
our's
for
the
same
Purpose
took
our
Nature
on
him
.
But
whereas
their
Priest
was
subject
to
the
Guilt
of
the
same
Sins
for
which
he
interceded
,
our's
knew
no
Sin
;
their
's
was
admitted
no
farther
than
to
the
Symbols
of
God's
Presence
,
to
the
Cherubims
and
the
Mercy
Seat
,
our's
to
the
very
Throne
of
his
Majesty
;
where
he
continually
pleadeth
his
Sufferings
on
our
behalf
,
diffuseth
his
Graces
to
us
,
and
prepareth
Mansions
for
us
.
Lastly
,
if
we
consider
Christ
as
the
great
exemplar
of
humane
Life
,
his
Ascension
will
upon
that
Account
also
be
of
great
use
to
us
;
teaching
us
with
him
to
exalt
our
Affections
,
to
withdraw
them
from
the
Earth
,
and
to
place
them
in
Heaven
.
This
Inference
the
Apostle
draweth
from
his
Resurrection
and
Ascension
,
Colos.
III.
1.
If
ye
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
.
Christ
died
to
the
World
,
to
instruct
us
,
that
we
ought
to
mortifie
our
worldly
Lusts
,
to
restrain
and
subdue
to
Reason
the
use
of
Carnal
Pleasures
.
He
left
the
World
and
Ascended
into
Heaven
,
to
teach
us
that
there
our
Affections
ought
principally
to
be
fixed
,
that
there
our
chief
Interest
is
placed
,
and
there
only
perfect
Happiness
to
be
expected
.
Could
the
Pleasures
,
the
Power
,
and
the
Prosperity
of
this
World
have
given
the
most
complete
Happiness
;
our
Lord
,
who
deserved
it
by
the
most
complete
Obedience
which
was
ever
paid
,
who
was
more
dear
to
God
than
all
the
Sons
of
Men
,
who
was
himself
heir
of
all
things
and
Lord
of
all
,
would
have
fixed
his
abode
here
,
and
not
removed
it
into
Heaven
.
But
when
immediately
after
his
Exaltation
,
as
soon
as
he
began
to
receive
the
Reward
of
his
Obedience
and
Sufferings
,
he
forsook
the
Earth
,
and
returned
unto
the
Bosom
of
his
Father
,
he
hath
thereby
instructed
us
,
that
in
vain
is
true
Felicity
to
be
sought
here
below
;
that
this
World
can
afford
no
adequate
recompence
for
Vertue
and
Piety
;
that
we
are
indeed
but
Strangers
and
Pilgrims
upon
the
Earth
;
and
that
as
many
as
pursue
the
end
of
their
Creation
,
and
study
to
be
truly
Happy
,
ought
to
seek
a
better
Countrey
,
even
that
into
which
Christ
the
forerunner
is
entred
for
us
,
that
so
where
he
is
there
we
may
be
also
,
receive
the
same
Reward
,
and
be
Crowned
with
the
same
Happiness
;
that
so
as
we
have
imitated
his
Ascension
,
we
may
share
in
his
Glory
.
Which
God
of
his
infinite
Mercy
Grant
.
The
Twentieth
SERMON
Preach'd
on
July
,
13th
.
1690
At
LAMBETH
CHAPEL
.
Matth.
V.
16.
Let
your
light
so
shine
before
Men
,
that
they
may
see
your
good
Works
,
and
glorify
your
Father
which
is
in
Heaven
.
THESE
words
are
part
of
our
Lord's
Sermon
upon
the
Mount
,
which
was
directed
to
a
mixed
multitude
of
Auditors
,
and
treats
altogether
of
universal
Duties
incumbent
upon
all
,
who
receive
the
Doctrine
,
and
acknowledge
the
Authority
of
him
who
spoke
it
.
Upon
which
Account
we
have
just
reason
to
reject
the
Opinion
of
those
,
who
would
restrain
to
the
Apostles
only
and
their
Successors
,
the
Preachers
of
the
Gospel
,
the
Duty
prescribed
in
this
and
the
three
foregoing
Verses
:
which
requireth
the
Professors
of
Christianity
,
not
to
confine
the
exercise
of
their
Duty
to
their
single
Breasts
,
or
rest
satisfied
in
having
discharged
the
Office
of
Piety
in
secret
;
but
to
perform
such
eminent
Acts
of
Devotion
,
Temperance
,
and
Charity
,
and
so
to
direct
them
,
as
may
promote
the
Glory
of
God
and
Instruction
of
Men.
The
whole
preceding
part
of
this
Sermon
was
directed
to
all
Christians
in
General
,
delivering
the
Promise
of
those
Beatitudes
,
in
which
all
the
Disciples
of
Christ
are
equally
concerned
.
What
follows
,
treats
concerning
the
general
Laws
of
Justice
,
Temperance
and
Charity
:
so
that
with
no
good
Reason
can
these
intermediate
Verses
be
restrained
to
the
Apostles
only
.
If
they
are
here
called
the
Salt
of
the
Earth
,
Verse
13.
our
Lord
addressed
himself
in
the
same
words
to
great
multitudes
,
as
we
read
,
Luk.
XIV
.
25.
If
they
are
stiled
the
light
of
the
World
in
the
14th
.
Verse
;
St
Paul
applieth
the
same
Expression
to
the
Philipians
,
II.
15.
exhorting
them
to
be
without
rebuke
in
the
midst
of
a
crooked
and
perverse
Generation
,
shining
among
them
as
Lights
in
the
World
.
It
must
be
acknowledged
indeed
,
that
the
Apostles
were
,
and
their
Successors
in
the
ministerial
Office
ought
to
be
,
more
eminently
,
the
Salt
and
Light
of
the
World
,
purging
away
the
Corruptions
,
removing
the
darkness
of
Mankind
,
by
Example
and
Instruction
.
To
effect
this
by
their
Doctrine
,
is
peculiar
to
them
,
not
common
to
other
Christians
:
to
promote
it
by
their
Example
,
is
a
Duty
common
to
them
with
all
other
Christians
.
It
is
my
present
Purpose
to
treat
of
it
as
an
universal
Duty
;
to
which
my
Text
directs
me
,
by
placing
the
Light
of
this
Exemplariness
,
which
is
commanded
,
not
in
verbal
Instructions
,
but
in
good
Works
,
which
are
acknowledged
to
be
the
Duty
of
all
Christians
.
Of
this
then
I
will
Discourse
under
these
four
Heads
.
-
I.
The
Duty
imposed
,
such
an
exemplary
Conduct
,
as
may
become
a
Light
of
the
World
.
-
II.
The
manner
of
being
thus
Exemplary
,
by
good
Works
.
-
III.
The
end
,
to
which
it
ought
to
be
directed
,
the
Glory
of
God
.
-
IV.
The
good
Effects
of
it
,
the
Instruction
of
Men
,
and
Promotion
of
the
same
good
Works
in
others
.
I.
Concerning
the
Duty
,
which
is
that
of
an
illustrious
Example
,
to
the
practice
of
which
our
Lord
hath
directed
us
both
by
his
Laws
,
and
by
his
own
Example
.
He
stiles
himself
,
and
truly
was
,
the
Light
of
the
World
;
he
was
foretold
under
the
Figure
of
the
Sun
of
righteousness
,
who
should
enlighten
the
World
with
his
Doctrines
,
and
demonstrate
the
Possibility
of
performing
them
by
his
own
Example
.
His
Precepts
chiefly
concern
Moral
Duties
,
which
he
restored
,
first
to
their
Primitive
Notions
and
Purity
;
and
then
urged
the
Practice
of
them
upon
his
Followers
,
in
a
more
strict
manner
than
had
ever
before
been
done
.
What
before
was
esteemed
an
attempt
fit
only
for
great
and
noble
Minds
,
he
made
the
Duty
of
all
the
Members
of
Mankind
:
what
others
thought
a
sufficient
Glory
to
practise
singly
,
to
excell
in
this
or
that
single
Vertue
,
he
required
to
be
performed
conjunctly
,
without
the
Omission
of
any
thing
which
is
justly
to
be
accounted
laudable
.
For
if
we
consider
the
great
Lines
and
main
Parts
of
the
Doctrine
of
Christ
,
they
will
be
found
to
direct
the
Practice
of
those
Actions
,
which
by
all
the
World
must
be
acknowledged
to
be
good
and
excellent
,
to
be
laudable
and
divine
;
such
as
are
Justice
,
Sobriety
,
Devotion
and
Charity
.
It
is
not
among
Christians
alone
,
that
such
.
Actions
are
esteemed
Praise-worthy
.
All
Parties
of
sober
Men
,
as
well
Heathens
as
those
professing
revealed
Religions
,
have
agreed
in
this
common
Sentiment
,
in
the
Veneration
and
Praise
of
all
such
Vertues
.
From
hence
it
was
,
that
even
when
the
Heathens
derided
the
Faith
of
the
Cross
,
they
still
acknowledged
the
Excellency
of
those
Persons
,
who
professed
it
.
They
also
were
convinced
,
that
all
those
moral
Vertues
were
the
Perfection
of
Mankind
:
only
in
this
they
disagreed
;
that
whereas
they
accounted
the
uniform
Practice
of
them
to
be
an
undertaking
possible
only
to
more
exalted
Minds
,
Christ
had
made
it
the
Duty
of
all
his
Followers
.
Although
even
this
difference
of
Opinion
,
could
not
but
raise
their
Thoughts
to
an
extreme
Veneration
of
that
Divine
Person
,
who
formed
these
Laws
,
and
even
forced
from
them
a
Confession
of
that
Praise
which
was
due
to
such
an
Institution
,
and
the
Author
of
it
.
Thus
the
very
Nature
of
a
Christian
Life
,
as
it
is
directed
by
the
Precepts
of
our
Lord
,
fitteth
it
to
be
an
eminent
Example
to
others
.
He
distinguished
his
Religion
from
all
others
,
by
the
Excellency
of
his
Laws
and
Precepts
:
so
that
whosoever
should
observe
them
,
must
distinguish
themselves
from
the
rest
of
the
World
,
by
a
more
perfect
exercise
of
Vertue
and
Holiness
.
And
hence
it
is
,
that
he
naturally
infers
in
the
twentieth
Verse
:
Except
your
Righteousness
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
ye
shall
in
no
Case
enter
into
the
Kingdom
of
Heaven
.
The
Righteousness
of
the
Scribes
and
Pharisees
was
the
exact
performance
of
all
the
Legal
Institutions
of
the
Mosaical
Law
,
of
Sacrifices
,
Washings
and
other
Ceremonies
;
which
(
abstracting
from
the
positive
Command
of
God
)
had
nothing
excellent
in
the
Practice
of
them
.
To
see
the
Jews
killing
their
Sacrificed
Beasts
,
washing
their
Bodies
often
or
Circumcising
themselves
,
was
no
Motive
of
Holiness
,
or
giving
Glory
to
God
,
to
those
who
were
not
of
the
same
Religion
.
They
discerned
nothing
laudable
in
all
this
;
and
were
rather
prompted
to
pity
the
Slavery
,
than
to
imitate
the
Devotion
of
their
Service
.
Whereas
the
Practice
of
those
good
Works
,
which
Christianity
imposeth
is
amiable
and
lovely
in
the
sight
of
all
Men
,
ever
carrieth
along
with
it
the
Commendation
and
Approbation
of
all
Spectators
.
Thus
our
Lord
fitted
his
Doctrine
to
be
a
light
to
the
World
;
and
least
it
should
fail
of
its
designed
End
,
he
hath
commanded
us
to
improve
it
to
its
right
use
,
and
therein
hath
led
the
way
by
his
own
Example
.
He
confined
not
himself
to
a
Desart
,
as
did
John
the
Baptist
;
but
conversed
in
their
Cities
,
and
more
frequented
Meetings
;
that
all
Men
might
see
the
constant
Piety
,
Goodness
and
Charity
,
which
attended
all
his
Actions
,
be
instructed
by
them
,
and
drawn
to
the
Imitation
of
them
.
He
indulged
his
Conversation
to
Publicans
and
Sinners
;
that
he
might
gain
them
,
first
to
a
love
of
his
Person
,
and
then
to
an
imitation
of
his
Vertue
.
He
disdained
not
the
Company
of
any
,
who
might
receive
advantage
from
his
Doctrine
or
Example
.
And
that
he
might
fit
his
Life
for
an
universal
Pattern
to
all
his
Followers
,
he
engaged
not
in
the
constant
Practice
of
extraordinary
Austerities
,
as
did
John
the
Baptist
;
but
amidst
the
most
severe
and
strict
Exercise
of
all
Vertues
,
allowed
to
himself
the
innocent
Pleasures
and
Entertainments
of
the
World
.
He
refused
not
to
sit
down
with
those
who
invited
him
to
splendid
Entertainments
,
as
with
Levi
and
Zacheus
,
nor
to
be
present
at
the
Marriage-Feast
.
At
other
times
he
was
content
to
suffer
Hunger
and
Cold
,
Contempt
and
the
vilest
Injuries
,
to
undergo
long
watching
in
Prayer
and
Fasting
.
For
so
it
behoved
him
even
in
this
Sense
also
,
to
perform
all
Righteousness
,
who
was
to
be
the
grand
Exemplar
to
all
succeeding
Ages
:
Not
to
confine
himself
to
any
one
method
of
Life
,
least
thereby
his
Example
should
become
deficient
to
those
who
should
be
engaged
in
another
;
but
to
pass
through
all
the
more
ordinary
Actions
and
Varieties
of
humane
Life
;
that
in
all
Cases
we
might
be
able
to
approve
and
direct
our
Actions
,
by
conforming
them
to
his
Practice
,
and
if
any
doubt
should
arise
concerning
them
,
might
be
able
to
justifie
them
by
the
Authority
of
his
Example
.
Both
the
Observation
therefore
of
the
Precepts
,
and
the
Imitation
of
the
Practice
of
Christ
,
which
are
equally
the
Duty
of
every
Christian
,
engageth
him
to
be
exemplar
in
his
Life
and
Conduct
.
And
thus
first
the
whole
Body
of
Christians
will
become
a
light
to
the
rest
of
the
World
,
and
then
every
Member
of
the
Church
to
each
other
.
Our
Lord
describeth
both
in
this
place
very
lively
.
Ye
are
the
Salt
of
the
Earth
,
Verse
13.
The
rest
of
the
World
will
remain
in
Sin
and
Corruption
;
but
in
the
numerous
Society
,
which
I
shall
found
and
call
by
my
Name
,
Piety
and
Vertue
,
and
whatsoever
is
good
and
excellent
,
shall
be
maintained
:
Yet
not
to
be
confined
to
that
Society
alone
,
but
to
be
communicated
to
all
who
shall
receive
Instruction
from
it
.
Ye
are
the
light
of
the
World
,
Verse
14.
The
greater
part
of
Mankind
remain
in
Darkness
and
Ignorance
;
but
I
have
placed
my
Church
,
as
a
glorious
Light
to
dispel
this
Darkness
,
and
remove
this
Ignorance
;
that
so
all
who
do
but
lift
up
their
Eyes
,
have
the
least
inclination
to
Truth
and
Goodness
,
may
there
discover
the
light
and
repair
to
it
.
And
this
cannot
fail
to
take
effect
,
while
the
brightness
of
this
Light
shall
remain
,
while
the
Church
shall
continue
glorious
and
unspotted
,
while
the
Members
of
it
shall
all
,
or
the
more
part
of
them
,
perform
their
Duty
.
For
,
as
it
followeth
,
a
City
placed
on
a
Hill
,
or
a
Light
placed
in
a
Room
,
cannot
be
hid
.
If
indeed
those
Vertues
,
which
I
command
,
be
observed
by
those
who
profess
my
Name
;
if
Justice
,
Chastity
,
Beneficence
,
and
other
Marks
of
Goodness
be
indeed
so
eminently
exercised
by
so
numerous
a
Body
of
Men
;
it
cannot
be
but
the
rest
of
Mankind
will
take
notice
of
it
,
and
as
many
as
desire
to
be
freed
from
Darkness
,
will
approach
to
this
Light
:
Or
if
thro'
sloth
and
negligence
they
still
continue
afar
off
,
however
they
will
not
be
able
to
deny
that
they
see
the
Light
;
and
must
admire
both
it
,
and
the
Author
of
it
.
Thus
the
meanest
Christian
may
make
himself
truly
Exemplary
,
by
performing
his
Duty
conscientiously
in
the
Station
,
in
which
God
hath
placed
him
:
Although
his
Understanding
and
Abilities
have
not
fitted
him
to
be
an
Example
to
others
singly
considered
.
If
he
well
dischargeth
his
single
Station
,
although
never
so
mean
in
the
Church
,
he
contributeth
to
this
great
Design
of
Christ
,
of
making
his
Church
a
light
and
example
to
the
unbelieving
World
;
and
,
in
so
doing
▪
performeth
the
Duty
prescribed
in
this
place
,
and
entituleth
himself
to
the
Reward
of
it
.
Whereas
every
one
deviating
from
this
Rule
,
and
violating
the
Laws
of
Christ
,
concerning
moral
or
religious
Actions
,
becometh
a
Spot
in
this
light
,
an
Exception
to
the
Plea
of
the
Church
against
Unbelievers
.
He
defeateth
one
of
the
chief
Advantages
,
which
Christ
proposed
to
produce
in
founding
of
a
Church
;
and
thereby
becomes
Guilty
not
only
of
the
miscarriage
of
his
own
Soul
,
but
also
of
the
miscarriage
of
all
those
Infidels
or
prophane
Persons
,
who
miscarried
for
want
of
discovering
that
Exemplariness
in
the
Church
,
which
was
to
have
convinced
them
.
If
the
Institution
of
Christ
herein
be
in
these
latter
Ages
in
a
great
measure
defeated
,
and
no
such
frequent
or
sincere
Effects
of
Conversion
be
to
be
found
;
it
may
well
be
resolved
into
this
Cause
,
that
by
the
disobedience
and
vicious
Lives
of
the
greater
number
of
the
Members
of
the
Church
,
this
once
glorious
Light
is
well
nigh
covered
with
Spots
,
and
almost
turned
into
Darkness
.
This
Luminary
of
the
Church
,
never
indeed
was
without
Spots
,
even
in
its
greatest
Vigour
and
Purity
,
in
the
beginning
of
the
Gospel
:
but
while
the
number
of
them
was
inconsiderable
in
Comparison
of
those
who
performed
their
Duty
,
the
Diminution
of
Light
which
arose
from
thence
was
scarce
discernible
.
In
succeeding
times
,
as
the
number
of
wicked
Christians
increased
,
the
Light
proportionably
diminished
,
until
our
days
,
wherein
the
State
of
the
first
times
of
Christianity
is
so
far
inverted
,
that
the
number
of
pious
Christians
is
very
small
in
respect
of
the
others
,
and
thereby
the
Light
of
the
Church
is
almost
extinguished
.
Whosoever
then
addeth
to
this
remaining
Light
by
his
own
single
Piety
,
doth
the
greater
Service
;
and
whoever
detracts
from
it
by
his
ill
Example
,
doth
the
greater
Mischief
,
because
every
Addition
and
Diminution
,
is
more
sensible
in
a
less
than
a
greater
quantity
of
Light
.
Thus
all
Christians
may
become
Exemplar
,
in
conspiring
to
complete
the
Example
of
the
Church
to
those
who
are
without
it
.
For
not
every
one
is
fitted
in
particular
,
and
singly
to
make
himself
an
Example
to
other
Men.
Many
things
must
concur
to
that
,
which
oftimes
are
not
in
the
Power
of
Man
.
The
minds
of
other
Men
,
on
whom
his
Example
must
be
supposed
to
have
any
influence
,
must
be
first
possessed
with
an
opinion
of
his
Wisdom
,
or
Authority
,
or
any
other
Quality
,
which
may
induce
others
to
follow
his
Example
.
And
where
such
Qualities
are
found
,
the
Obligation
of
being
Exemplar
,
becomes
much
more
strict
.
In
that
Case
,
he
is
not
only
to
Act
in
common
as
a
Member
of
the
Church
,
but
in
particular
also
,
as
a
Director
of
all
those
,
who
may
be
influenced
by
his
Example
.
Such
are
Parents
to
their
Children
,
Masters
to
their
Servants
,
great
Men
to
their
Inferiors
,
Kings
to
their
Subjects
,
wise
and
learned
Men
,
to
those
who
have
an
Opinion
of
their
Wisdom
and
Learning
.
All
such
are
as
Lights
to
those
subjected
to
them
,
whose
Eyes
are
fixed
on
them
,
and
are
wont
to
form
Directions
to
themselves
from
their
Practice
.
And
this
is
what
God
particularly
requires
of
great
and
knowing
Men
,
in
return
for
their
Power
and
Wisdom
,
that
they
employ
it
for
the
Instruction
,
or
Perswasion
of
others
in
the
discharge
of
their
Duties
;
their
Power
and
their
Knowledge
,
hath
distinguished
them
from
the
rest
of
Men
,
and
set
them
in
an
eminent
Station
,
at
least
in
respect
of
those
who
are
subjected
,
or
inferior
to
them
;
and
therefore
every
Action
of
them
hath
some
influence
,
but
ordinarily
every
Habit
fixeth
even
a
Rule
to
the
Conduct
of
Inferiors
,
of
whom
the
most
part
look
no
farther
than
to
the
demeanour
of
those
whom
they
suppose
in
Power
or
Knowledge
to
excel
themselves
.
If
they
observe
no
Rules
of
Order
and
Decency
,
these
cannot
so
much
as
know
them
.
If
they
practise
forbidden
Pleasures
,
or
give
way
to
unlawful
Passions
;
these
will
lose
even
all
Sense
of
the
unlawfulness
of
them
.
They
will
not
be
ashamed
to
practise
what
they
see
their
Superiors
,
the
supposed
Judges
of
Decency
and
Lawfulness
,
without
fear
to
pursue
.
If
they
conscientiously
observe
the
Precepts
of
Religion
,
even
respect
to
their
Persons
,
will
engage
others
in
the
same
Course
of
Piety
;
as
being
generally
perswaded
,
that
those
who
are
greater
and
wiser
than
themselves
,
are
more
enabled
to
discover
the
means
of
attaining
true
Happiness
.
Thus
every
good
Man
,
fitted
by
the
Opinion
of
others
concerning
him
for
being
an
Example
to
them
,
becomes
a
publick
Blessing
.
He
enters
not
into
Heaven
alone
;
but
carrieth
with
him
the
welcome
Attendance
of
those
,
whom
his
Example
hath
drawn
thither
with
him
.
It
is
not
indeed
in
the
Power
of
all
Men
to
fit
themselves
for
such
Exemplars
;
yet
most
Men
are
concerned
in
this
,
as
being
Superior
to
some
others
,
who
are
ready
to
take
Rules
of
Direction
from
them
;
and
not
a
few
are
placed
in
such
eminent
Stations
,
as
derive
exceeding
influence
upon
all
those
who
are
seated
under
them
.
And
such
,
if
careless
of
their
Duty
,
become
a
Snare
,
and
the
occasion
of
Destruction
to
all
those
,
who
by
their
Example
were
betrayed
into
Sin
.
They
fall
not
alone
,
but
like
Lucifer
seated
on
an
eminent
Throne
,
draw
Legions
of
Apostate
Angels
with
them
into
Hell
;
for
the
miscarriage
of
all
whom
they
will
be
obliged
to
answer
;
and
cannot
plead
,
as
do
those
Sinners
who
Act
in
the
lowest
Sphere
,
that
thereby
they
hurt
themselves
alone
.
Rather
the
guilt
of
so
many
Souls
,
ruined
by
their
ill
Example
will
be
laid
to
their
Charge
,
and
be
revenged
on
them
.
It
is
frequently
added
in
Scripture
to
the
Charge
of
Jeroboam
,
as
the
utmost
Aggravation
of
his
Crime
,
that
he
made
Israel
to
sin
.
He
was
not
Guilty
of
a
single
Apostacy
,
but
drew
the
whole
Nation
into
Idolatry
by
his
Power
and
Example
.
We
need
look
no
farther
,
than
the
History
of
that
and
other
Kings
of
the
Jews
,
to
be
convinced
of
the
influence
of
a
great
Example
.
For
as
often
as
those
introduced
Idolatry
,
or
restored
true
Religion
,
so
often
did
the
generality
of
the
People
fall
into
Apostacy
,
or
return
to
the
worship
of
the
true
God
.
The
Reward
of
those
pious
Princes
will
receive
infinite
increase
from
the
blessed
Effects
of
their
Example
;
and
the
Damnation
of
the
others
will
be
heightened
,
from
the
infection
communicated
to
others
by
their
wickedness
.
And
what
Princes
are
in
relation
to
their
Subjects
in
this
matter
,
the
same
are
all
Superiors
in
relation
to
their
Inferiors
,
whether
in
Authority
,
Riches
,
or
Knowledge
.
The
Piety
of
a
Master
reformeth
,
or
his
Dissoluteness
corrupteth
a
whole
Family
.
The
Exemplariness
of
a
rich
Man
instructeth
,
or
his
wickedness
debaucheth
all
his
poorer
Dependants
.
The
religious
Conduct
of
a
knowing
Man
corrects
,
or
his
unwary
Behaviour
perverts
all
his
Admirers
.
And
all
such
shall
certainly
receive
the
reward
of
the
good
Effects
of
their
exemplary
Piety
;
or
if
their
Conduct
be
contrary
,
the
Punishment
of
their
private
Sins
will
be
much
sharpened
in
Consideration
of
the
unhappy
influence
,
which
their
Actions
had
to
dispose
othen
Men
to
sin
.
The
Duty
of
Exemplariness
,
and
the
excellent
Design
of
our
Lord
in
requiring
it
of
his
Followers
,
being
thus
cleared
,
I
pass
to
the
Second
Head
,
to
consider
the
manner
,
which
he
hath
fixed
,
whereby
to
raise
this
Example
,
that
is
,
by
good
Works
:
Let
your
Light
so
shine
before
Men
,
that
they
may
see
your
good
Works
.
None
but
these
will
have
any
influence
upon
the
Minds
of
those
,
who
are
without
the
Church
,
or
who
judge
rightly
:
and
none
but
these
will
avail
such
as
are
within
the
Church
,
or
make
little
use
of
their
Judgment
.
To
become
a
light
and
a
glorious
Example
in
the
World
,
it
is
necessary
to
be
eminent
in
those
Actions
,
which
are
acknowledged
by
the
World
to
be
good
,
excellent
,
and
of
intrinsick
worth
.
Such
are
all
Actions
of
Moral
Vertues
,
but
more
especially
such
as
are
positive
,
as
Justice
,
Truth
,
Zeal
for
the
Honour
of
God
,
Kindness
and
Charity
to
Men.
Such
are
in
many
places
of
the
New
Testament
,
and
in
common
Speech
also
,
called
good
Works
;
which
whosoever
doth
illustriously
perform
,
all
other
Men
,
although
of
a
different
or
no
Religion
,
will
bear
him
Witness
,
that
the
Lawgiver
,
whose
Precepts
he
therein
obeyeth
,
is
good
and
just
;
that
his
Example
deserveth
Praise
and
Imitation
.
And
what
Effect
must
we
not
believe
,
this
Example
had
upon
the
Jews
and
Heathens
,
before
the
brightness
of
it
was
obscured
by
the
prevailing
wickedness
of
latter
Ages
?
when
the
Church
could
challenge
her
Adversaries
to
produce
from
among
her
Followers
an
unclean
or
an
injust
,
an
intemperate
or
a
prophane
Person
;
when
their
Piety
was
so
undeniable
in
the
constant
frequenting
of
the
publick
Prayers
and
Sacraments
of
the
Church
,
even
in
the
midst
of
Persecutions
:
when
their
Charity
appeared
so
conspicuous
,
not
only
in
relation
to
their
own
Members
,
but
now
even
to
their
Enemies
,
in
feeding
the
Hungry
,
in
clothing
the
naked
,
in
redeeming
Captives
,
in
communicating
to
all
:
When
an
Heathen
Governour
,
and
he
the
most
Learned
Man
of
his
Age
,
employed
by
his
Emperor
to
examine
the
Doctrine
and
Conduct
of
the
Christians
,
made
this
report
to
him
;
That
they
were
a
sort
of
men
,
who
injured
no
Man
,
defrauded
none
,
abstained
from
Murder
,
Lust
and
Perjury
,
gave
frequent
Demonstrations
of
admirable
Charity
;
and
meeting
once
every
Week
in
the
publick
Service
of
God
,
bound
themselves
by
religious
Ties
and
Sacraments
to
do
all
this
.
When
a
Learned
Adversary
after
a
full
Search
could
make
no
other
report
than
this
;
what
remained
,
but
to
conclude
that
God
was
indeed
among
them
?
So
wisely
Christianity
contrived
to
draw
in
unbelieving
,
but
unprejudiced
Spectators
,
by
the
Beauty
of
its
Example
:
the
force
of
which
none
could
withstand
,
while
its
greatest
Adversaries
dared
not
to
deny
that
the
Exercise
of
good
Works
,
was
the
Primitive
Religion
of
the
World
;
and
if
not
the
Duty
,
yet
at
least
the
Interest
and
the
Ornament
of
Mankind
.
Our
Lord
proposed
not
to
form
this
Example
by
extreme
Austerities
and
Macerations
,
by
Paradoxes
in
Doctrine
or
Practice
,
by
Raptures
or
Extasies
;
which
might
easily
raise
the
Amazement
,
but
not
the
Reverence
of
other
Men.
Judicious
Men
would
esteem
them
Follies
,
if
proposed
as
matters
of
intrinsick
Excellence
,
and
entertain
them
with
Scorn
:
and
even
ignorant
Persons
might
be
astonished
at
them
,
yet
could
they
never
discover
any
real
worth
in
them
,
or
the
Reason
of
them
.
It
is
the
unhappiness
of
latter
Ages
,
to
have
introduced
such
gross
Conceptions
,
instead
of
what
our
Lord
directed
,
the
Practice
of
good
Works
;
and
thereby
have
in
a
great
measure
defeated
those
excellent
Ends
,
which
he
intended
.
Thus
the
Church
of
Rome
in
her
latter
Saints
hath
chiefly
respected
extravagant
Austerities
,
and
the
Report
of
foolish
Miracles
:
and
some
others
have
made
the
Indications
or
Signs
of
Saint-ship
to
be
unaccountable
Raptures
,
or
internal
pretended
Consolations
,
or
union
to
God
and
Christ
,
which
have
no
necessary
external
Effect
,
or
cannot
be
discovered
by
unbelievers
;
or
if
discovered
,
would
not
affect
them
.
With
them
no
Example
,
but
of
such
Actions
as
are
universally
allowed
to
be
Excellent
,
namely
of
good
Works
,
will
be
of
any
Power
;
and
therefore
our
most
wise
Saviour
hath
appointed
no
other
:
and
if
this
be
not
continued
,
all
other
means
of
continuing
the
Glory
of
this
Light
,
which
our
Lord
proposed
,
will
be
found
wholly
ineffectual
.
And
as
to
those
without
,
so
also
to
those
within
the
Church
,
but
needing
the
Direction
of
Example
,
no
other
will
be
of
any
advantage
.
The
benefit
in
relation
to
them
consists
in
leading
the
way
to
such
,
who
are
inclined
to
imitate
the
Actions
of
those
whom
they
admire
or
respect
,
or
to
whom
they
are
subject
:
which
Actions
,
if
they
be
such
as
are
here
required
,
good
Works
,
the
Design
of
our
Lord
is
happily
effected
,
the
Duty
of
such
Persons
promoted
,
their
Salvation
secured
,
the
Reward
of
those
,
who
give
the
Example
increased
.
But
if
the
Actions
be
of
any
other
Nature
;
they
are
either
unlawful
or
indifferent
,
not
worthy
Imitation
,
and
without
any
Promise
of
reward
.
In
the
third
Place
our
Lord
in
the
Text
proposeth
the
end
,
towards
which
these
exemplary
good
Works
should
be
directed
;
which
is
,
that
others
may
see
them
,
and
glorifie
your
Father
,
which
is
in
Heaven
,
that
is
,
in
seeing
them
may
glorifie
God
.
Least
Men
should
be
betrayed
into
Pride
or
Arrogance
,
through
an
Opinion
of
their
own
good
Works
;
they
are
commanded
to
refer
all
not
to
their
own
,
but
to
the
Divine
Glory
.
Least
they
should
swell
with
the
Conceit
of
being
a
Light
to
the
World
,
of
giving
a
Rule
to
the
Actions
of
other
Men
by
their
own
Conduct
;
they
are
taught
,
that
all
this
ought
not
to
be
employed
to
promote
their
own
Esteem
in
the
World
,
but
to
advance
the
Honour
and
Worship
of
God
.
While
good
Works
are
indeed
directed
to
this
end
,
it
is
impossible
,
that
any
thing
of
Pride
should
intervene
.
And
if
notwithstanding
,
peevish
and
morose
Men
will
detract
from
them
,
as
done
for
sinister
Ends
and
vain
Glory
;
our
Lord
hath
provided
for
this
a
Remedy
in
the
11th
.
Verse
of
this
Chapter
,
immediately
preceding
this
Exhortation
to
a
good
Example
:
Blessed
are
you
,
when
Men
shall
revile
you
,
and
say
all
manner
of
evil
against
you
falsely
for
my
sake
.
Nothing
indeed
is
more
odious
and
distasteful
,
than
Ostentation
in
Religion
,
or
more
to
be
avoided
.
This
raised
the
Indignation
of
our
Lord
against
the
Pharisees
,
and
still
exciteth
the
Scorn
of
all
judicious
Men
,
when
Acts
of
Religion
are
formed
on
purpose
to
be
seen
by
Men
;
when
their
Praise
and
Applause
is
thereby
courted
and
studiously
contrived
.
But
in
this
Duty
of
being
exemplary
in
good
Works
,
as
there
is
no
Command
of
contriving
the
ordinary
performance
of
them
in
such
a
manner
,
as
may
be
most
taken
notice
of
by
other
Men
;
so
there
is
for
the
most
part
no
necessity
of
it
in
Order
to
their
being
observed
by
them
.
Many
of
them
are
of
such
a
Nature
,
as
cannot
but
be
observed
,
whether
he
who
performs
them
intends
it
or
not
,
they
cannot
be
concealed
or
pass
unregarded
.
Upon
which
account
Christ
justly
resembleth
them
to
a
City
placed
on
a
Hill
,
and
to
a
Candle
set
on
a
Candlestick
,
in
the
14th
.
and
15th
.
Verses
,
which
naturally
appear
and
give
Light
to
all
round
about
them
:
as
if
he
should
say
:
Do
but
you
take
care
to
perform
good
Works
;
and
the
very
Nature
of
them
will
cause
them
to
become
Exemplar
.
I
do
not
require
you
to
publish
and
Blazon
them
abroad
;
nor
is
there
any
need
of
it
:
For
if
they
be
indeed
performed
,
they
cannot
escape
the
Knowledge
and
Observation
of
other
Men.
Farther
,
not
only
the
Nature
of
good
Works
maketh
the
Ostentation
of
them
to
be
unnecessary
in
order
to
become
Exemplar
;
but
also
they
carry
with
them
less
Temptation
to
Pride
and
Arrogance
,
than
any
other
Acts
either
of
true
or
supposed
Religion
.
If
the
grounds
and
more
ordinary
Reasons
of
Pride
and
Self-conceit
in
Religion
be
searched
;
it
will
be
found
,
that
they
are
wont
to
be
grounded
in
the
more
easie
and
commonly
in
mistaken
Points
of
Religion
.
As
of
old
among
the
Pharisees
,
in
the
punctual
performance
of
Washings
and
other
Ritual
Observations
;
among
the
more
Ignorant
of
the
Church
of
Rome
at
this
day
in
Pilgrimages
,
Beads
,
and
other
Trifles
;
among
their
Saints
in
extraordinary
Austerities
or
unusual
Acts
of
Self-denial
;
among
Enthusiasts
in
Raptures
and
pretended
Inspirations
.
All
these
naturally
tend
to
foment
the
Pride
and
Self-conceit
of
Men
;
they
draw
the
Eyes
of
others
on
them
;
and
serve
to
make
unwary
People
believe
them
extremely
Conscientious
;
and
have
this
farther
advantage
towards
the
Design
of
Hypocrites
,
that
they
are
cheaply
performed
,
cross
no
Passion
,
restrain
no
Lust
,
make
a
great
shew
,
and
cost
them
nothing
.
And
when
they
are
performed
;
not
affording
any
inward
Satisfaction
of
Mind
,
as
having
no
internal
worth
;
it
is
but
natural
for
the
Actors
of
them
to
seek
that
Satisfaction
from
the
Praises
and
Applause
of
other
Men
,
which
they
reaped
not
from
the
Reflections
of
their
own
Conscience
.
Whereas
the
performance
of
good
Works
raiseth
in
the
Soul
of
Man
so
sweet
a
Complacency
,
when
reflected
on
,
that
external
Commendations
can
add
nothing
considerable
to
the
internal
Satisfaction
of
the
Mind
,
and
will
be
neglected
when
compared
with
it
.
To
which
I
may
add
,
that
the
Exercise
of
many
good
Works
,
and
most
signally
the
greatest
of
them
,
that
of
Charity
towards
the
Poor
,
do
naturally
dispose
to
Humility
,
accustoming
the
Mind
to
consider
and
compassionate
the
Wants
and
Infirmities
of
inferior
Persons
,
and
condescend
to
the
relief
of
their
Condition
.
It
being
most
certain
,
that
Pride
or
an
over-valuing
of
their
own
Dignity
,
is
in
some
Men
the
Cause
of
uncharitableness
;
as
well
as
the
love
of
Riches
,
betraying
them
to
imagine
it
beneath
their
Quality
to
take
into
their
Consideration
the
necessities
of
distressed
Persons
,
and
to
be
aggrieved
for
them
.
Which
sort
of
Pride
cannot
consist
with
real
Charity
;
and
where
this
is
to
be
found
,
the
former
can
have
no
place
.
At
least
it
is
most
certain
,
that
Hypocrisie
may
consist
with
all
those
mistaken
Indications
of
Holiness
I
before
mentioned
;
but
with
good
Works
,
with
Mercy
,
Justice
,
Truth
,
and
Charity
,
it
is
impossible
it
should
consist
.
For
that
whosoever
performeth
these
,
doth
really
perform
what
he
pretends
to
do
,
that
is
,
satisfieth
the
Obligation
of
the
Religion
,
which
he
professeth
.
However
,
although
ordinarily
it
be
not
necessary
so
to
direct
the
performance
of
good
Works
,
that
they
may
not
escape
the
Knowledge
of
Men
,
and
it
be
always
unlawful
to
direct
them
in
that
manner
for
this
end
alone
,
to
obtain
the
Praise
of
Men
:
Yet
in
some
extraordinary
Cases
,
it
is
not
only
lawful
to
perform
them
publickly
with
this
Design
,
that
they
may
be
seen
of
others
,
(
not
to
obtain
their
Praise
,
but
to
promote
the
Honour
and
Glory
of
God
;
)
but
it
is
also
highly
acceptable
to
God
,
and
serviceable
to
his
Church
.
This
is
warranted
by
the
express
words
of
our
Lord
in
the
Text
,
which
require
his
Disciples
to
cause
their
Light
so
to
shine
before
Men
,
that
they
may
see
their
good
Works
and
glorifie
God
.
If
this
Design
doth
at
last
terminate
in
the
Honour
of
God
,
and
be
so
intended
,
it
is
not
only
warrantable
,
but
recommendable
by
God
,
and
will
be
certainly
rewarded
by
him
.
Only
great
Caution
is
to
be
used
in
the
Management
of
it
,
and
a
scrupulous
Care
to
be
observed
,
least
any
thing
of
vain
Glory
,
any
sinister
End
should
intervene
;
and
is
to
be
put
in
Practise
only
in
Cases
of
exceeding
moment
.
Such
are
,
when
any
Age
or
large
Society
of
Men
are
especially
deficient
in
any
Duty
.
In
which
Case
,
it
is
a
laudable
and
noble
Undertaking
for
any
private
Persons
,
to
give
the
greatest
and
most
publick
Lustre
to
their
performance
of
that
Duty
,
that
so
,
if
it
be
possible
,
by
their
eminen
:
Example
therein
they
may
retrieve
the
publick
Practice
of
it
;
and
whensoever
any
great
and
common
Good
,
altho'
of
another
Nature
,
may
be
attained
or
promoted
thereby
.
Such
was
the
Case
more
particularly
of
the
Apostles
,
who
were
sent
to
preach
Faith
and
Repentance
among
Jews
and
Heathens
,
generally
devoid
not
only
of
Faith
,
but
of
all
Moral
Vertues
.
For
this
Reason
it
was
necessary
,
that
those
noble
Acts
of
Charity
,
which
they
exercised
,
in
healing
the
Sick
,
and
restoring
the
use
of
their
Limbs
and
Senses
to
those
who
before
wanted
them
,
should
be
performed
publickly
;
that
themselves
should
decline
no
opportunity
of
manifesting
the
Excellency
of
the
Christian
Religion
,
and
the
deep
Impression
of
it
upon
their
own
Minds
.
For
this
Cause
also
St.
Paul
was
not
ashamed
to
relate
at
large
,
and
to
Glory
in
the
many
Afflictions
,
Hazards
and
Persecutions
,
which
he
had
undergone
for
the
Testimony
of
Christ
;
because
the
amplifying
of
his
Labour
and
Patience
,
tended
to
the
spiritual
Good
of
the
Corinthians
,
to
whom
it
is
directed
,
and
consequently
promoted
the
Honour
of
God
.
This
Design
also
justified
the
Bravery
of
those
ancient
Christians
,
who
voluntarily
and
unsought
for
,
delivered
up
themselves
into
the
hands
of
their
Persecutors
,
when
they
observed
a
general
Cowardize
,
and
frequent
Examples
of
Apostacy
among
other
Christians
,
who
were
apprehended
and
brought
before
the
Heathen
Tribunals
:
that
so
by
their
Courage
and
Constancy
they
might
excite
others
to
persist
resolutely
in
the
Profession
of
their
Faith
.
It
must
be
acknowledged
,
that
simply
to
throw
themselves
into
Danger
,
to
expose
themselves
to
the
Fury
of
their
Persecutors
,
was
unlawful
.
Our
Lord
in
Matth.
X.
23.
had
commanded
his
Disciples
,
When
they
should
be
persecuted
in
one
City
,
to
fly
into
another
:
And
the
Doctrine
and
Discipline
of
the
ancient
Church
had
forbidden
the
ordinary
Practice
of
such
rash
Undertakings
.
Yet
whensoever
so
great
a
Good
might
be
attained
thereby
,
as
to
raise
the
dejected
Courage
of
other
Christians
,
and
to
assert
the
Honour
of
Christ
against
the
Heathens
,
boasting
in
the
subversion
of
many
weaker
Christians
,
it
was
not
only
lawful
to
engage
in
voluntary
Martyrdom
,
but
highly
meritorious
,
and
rewarded
as
such
by
God
,
if
no
vain
Glory
,
or
desire
of
humane
Praise
were
intermixed
therewith
;
but
the
sole
Design
was
the
Advancement
and
Vindication
of
the
Divine
Glory
.
For
far
be
it
from
us
to
censure
or
condemn
of
Rashness
all
those
noble
ancient
Martyrs
,
who
without
any
Force
confessed
the
Faith
of
Christ
at
the
Heathen
Tribunals
,
and
thereby
drew
upon
themselves
Torments
and
Death
,
that
they
might
give
an
Example
of
Constancy
to
less
couragious
Christians
,
who
could
not
otherwise
withstand
the
force
of
Persecution
.
It
was
found
by
Experience
,
that
such
generous
Examples
did
more
effectually
raise
the
Courage
of
other
Christians
labouring
under
Persecution
,
than
the
Sense
of
their
Duty
,
or
the
hope
of
all
those
glorious
Rewards
proposed
by
Christ
,
to
those
who
should
suffer
for
his
Name
.
And
to
justifie
this
proceeding
in
such
extraordinary
Cases
,
St
Paul
himself
,
as
we
read
Acts
XXI
.
had
resolved
to
go
up
to
Jerusalem
,
and
continued
his
Resolution
;
although
it
was
foretold
to
him
by
Agabus
and
other
Prophets
,
and
himself
knew
by
the
Spirit
,
that
Bonds
and
Imprisonment
did
abide
him
;
that
he
should
there
suffer
a
grievous
Persecution
.
Nor
is
this
the
only
Case
,
wherein
it
may
be
lawful
or
commendable
to
perform
good
Works
publickly
,
and
with
this
Design
,
that
they
may
be
seen
of
Men.
Many
other
such
Cases
may
be
found
.
I
will
instance
but
in
two
,
Pennance
and
Charity
.
As
for
the
first
,
the
Practice
of
publick
Pennance
,
it
must
be
confessed
by
all
,
who
know
the
State
of
the
ancient
and
present
times
of
Christianity
,
that
the
use
of
it
was
then
the
great
Preserver
of
unfeigned
Piety
among
Christians
,
and
that
the
Discontinuance
of
it
now
is
the
chief
Cause
of
the
want
and
coldness
of
Religion
in
our
times
.
They
very
well
knew
formerly
,
as
well
as
we
do
now
,
that
God
chiefly
regardeth
inward
Repentance
,
the
Contrition
of
the
Soul
.
That
Admonition
of
our
Saviour
was
then
,
as
well
as
now
,
contained
in
the
Gospel
:
But
thou
,
when
thou
fastest
,
anoint
thy
Head
,
and
wash
thy
Face
,
that
thou
appear
not
unto
Men
to
fast
,
but
unto
thy
Father
which
is
in
Heaven
,
where
what
is
said
of
Fasting
,
may
be
applied
to
all
other
Acts
and
Indications
of
Repentance
:
Yet
the
infinite
Benefit
,
which
the
Church
received
from
the
publick
performance
of
Pennance
,
required
the
Institution
,
and
the
great
Advancement
of
the
Glory
of
God
,
which
arose
from
thence
,
justified
the
Practice
of
it
.
Then
was
Religion
and
Piety
maintained
in
its
full
Vigour
,
when
Persons
guilty
of
any
scandalous
Crimes
,
however
eminent
by
Birth
or
Station
,
were
put
to
open
Pennance
,
secluded
from
the
rest
of
the
Faithful
,
placed
by
themselves
in
a
separate
part
of
the
Church
,
and
there
appearing
in
Sackcloath
,
or
other
penitential
Dress
begged
the
Pardon
of
God
with
Tears
,
and
desired
Reconciliation
;
and
this
not
only
for
many
days
,
but
oftimes
for
many
years
together
.
Such
Discipline
could
not
but
produce
in
the
Minds
of
all
Christians
,
who
beheld
it
,
an
exceeding
dread
of
Sin
,
and
Caution
in
abstaining
from
such
Scandals
,
as
would
certainly
draw
upon
them
,
either
a
total
Separation
from
the
Church
,
and
the
Hopes
of
Salvation
,
or
the
necessity
of
undergoing
the
same
Severities
.
The
sight
of
those
Penitents
was
more
instructive
to
ordinary
Christians
,
than
all
the
most
elaborate
Invectives
against
Sin
,
or
Exhortations
to
Repentance
;
representing
to
them
at
once
the
Guilt
,
the
Horror
,
the
Shame
,
and
the
Punishment
of
Sin
.
Nor
was
their
Repentance
to
be
accounted
less
real
or
internal
,
because
attended
with
such
outward
Professions
:
rather
these
gave
an
evident
Argument
of
the
reality
and
sincerity
of
their
Repentance
;
since
to
take
away
the
Guilt
and
remove
the
Scandal
of
their
Sin
,
and
reconcile
themselves
to
God
and
his
Church
,
they
refused
not
to
undergo
the
long
and
strict
Severities
of
publick
Pennance
,
and
which
of
all
things
is
most
repugnant
to
the
Inclinations
of
humane
Nature
,
to
put
themselves
to
open
Shame
.
In
like
manner
,
however
ordinarily
speaking
,
Charity
ought
to
be
done
in
secret
;
and
our
Lord
hath
largely
warned
us
,
To
take
heed
,
lest
we
do
our
Alms
before
Men
,
to
be
seen
of
them
:
that
is
,
for
this
only
Reason
,
that
we
may
be
seen
and
praised
by
them
;
yet
if
we
do
our
Alms
before
Men
,
that
they
may
see
them
,
and
by
seeing
them
may
be
excited
either
to
glorifie
God
,
or
to
practice
the
like
Charity
,
then
it
is
not
only
lawful
,
not
only
secureth
the
Rewards
promised
to
Charity
,
but
also
becometh
of
excellent
advantage
to
the
Church
,
and
the
Honour
of
God
,
and
entitleth
to
the
Rewards
due
to
the
Propagation
of
Religion
,
and
the
Divine
Glory
.
However
it
might
be
in
ancient
Times
or
former
Ages
,
when
almost
all
Christians
exercised
Charity
even
to
profuseness
;
certainly
in
our
Age
,
which
is
chiefly
deficient
in
the
practice
of
,
this
Duty
,
it
would
be
a
noble
Undertaking
in
any
to
restore
the
Practice
of
it
by
the
Lustre
of
any
eminent
and
publick
Example
.
And
although
very
great
Rewards
be
promised
to
secret
Charity
;
it
is
not
to
be
doubted
,
but
that
to
publick
Charity
exercised
in
such
Cases
much
greater
are
reserved
,
if
it
be
not
corrupted
with
any
mixture
of
vain
Glory
,
or
ignoble
Designs
:
because
such
hath
not
only
all
the
Effects
of
secret
Charity
,
in
relieving
the
Wants
of
others
,
but
,
farther
also
,
contributeth
very
much
to
the
Honour
of
God
,
the
common
good
of
the
Church
,
and
the
Edification
of
other
Men.
In
all
these
and
other
like
Cases
,
the
advantage
produced
thereby
to
the
Church
,
consists
not
so
much
in
exciting
others
by
the
force
of
Example
,
to
the
Imitation
and
Practice
of
the
same
good
Works
,
although
that
be
very
great
,
as
in
the
Conviction
of
the
truth
of
Christianity
,
which
it
invincibly
formeth
in
the
Minds
of
Men.
To
Persons
of
ordinary
Capacities
and
Knowledge
,
such
as
constitute
the
far
greater
part
of
the
Church
,
there
can
be
no
more
certain
Argument
of
the
Truth
of
that
Religion
which
they
profess
,
than
that
the
same
is
professed
by
so
great
a
number
of
eminent
and
excellent
Persons
.
If
they
believe
the
Profession
of
others
to
be
sincere
and
real
,
themselves
will
Assent
without
any
Scruple
:
if
they
suspect
their
reality
,
themselves
will
be
tempted
to
Infidelity
.
Now
the
publick
and
eminent
performance
of
good
Works
,
give
the
only
evident
Demonstration
of
the
sincerity
of
the
perswasion
of
other
Men
;
since
in
a
Countrey
where
any
Religion
prevails
by
Custom
and
Education
,
a
verbal
Profession
of
it
may
be
only
the
effect
of
either
,
and
not
to
contradict
it
,
may
be
due
only
to
common
Civility
.
But
whoever
publickly
performeth
good
Works
,
giveth
an
undeniable
Testimony
,
that
he
doth
in
earnest
believe
the
Truth
of
what
he
professeth
,
and
thereby
disposing
others
to
the
same
belief
,
increaseth
the
number
of
the
Faithful
,
and
advanceth
the
Glory
of
God
;
performeth
the
Duty
enjoyned
in
my
Text
,
and
shall
receive
the
Reward
of
it
.
Thus
much
of
the
End
,
to
which
exemplary
Piety
ought
to
be
directed
,
the
Glory
of
God
;
and
that
this
End
will
really
be
obtained
by
it
,
I
proceed
in
the
last
place
to
shew
.
The
Honour
of
God
is
promoted
by
the
Praises
and
by
the
Service
of
Men.
The
Praise
of
God
is
directly
promoted
by
the
good
Works
of
his
own
Servants
,
while
other
Men
viewing
the
Excellency
of
their
Actions
,
raise
their
Thoughts
to
God
the
Fountain
of
them
,
and
conceive
somewhat
yet
greater
and
more
excellent
in
him
:
Necessarily
concluding
,
that
if
that
imperfect
Light
,
which
may
be
discovered
in
the
Soul
of
Man
,
be
yet
so
glorious
,
the
Perfection
of
the
Divine
Nature
exceedeth
all
Imagination
:
That
if
such
eminent
Acts
of
Goodness
be
performed
by
frail
Men
in
Obedience
to
his
Will
;
in
him
devoid
of
Frailty
and
Imperfection
,
the
Fulness
of
all
Goodness
dwells
:
if
the
Actions
of
his
Servants
deserve
Love
and
Praise
,
much
more
will
the
Operations
of
him
their
Lord
and
Master
proclaim
him
worthy
of
Honour
and
Adoration
.
But
this
manner
of
reflecting
Honour
upon
God
,
from
the
good
works
of
his
faithful
Servants
,
is
not
so
much
respected
by
our
Lord
in
this
place
,
as
the
Instruction
and
Conversion
of
other
Men
,
who
by
the
good
Example
of
true
Christians
may
be
brought
to
the
knowledge
of
the
Truth
,
to
the
love
of
Vertue
,
and
to
the
practice
of
their
Duty
:
to
effect
which
,
eminent
Examples
have
no
less
force
than
Reason
or
Arguments
.
This
giveth
Authority
to
Vertue
,
and
taketh
off
the
Reproach
of
being
singular
.
It
relieveth
the
Modesty
of
new
Beginners
;
and
encourageth
to
pursue
their
Course
,
so
well
begun
,
notwithstanding
the
Scorn
and
Derision
of
prophane
Men.
To
tender
and
unexperienced
Minds
,
there
is
no
greater
Obstacle
of
Goodness
,
than
the
fear
of
being
singular
thereby
.
The
natural
impressions
of
Reason
may
incline
to
the
Exercise
of
Vertue
;
but
yet
they
have
not
the
Courage
to
swim
against
the
Stream
,
to
oppose
their
single
Example
to
the
prevailling
Corruption
of
a
sinful
World
,
nor
bear
up
against
the
Contempt
of
wicked
Men
,
without
the
Patronage
and
Assistance
of
other
great
and
good
Examples
,
whose
practice
they
may
plead
in
their
own
behalf
;
and
that
defence
,
which
the
weakness
of
their
Judgment
inableth
them
not
to
draw
from
Reason
,
they
may
draw
from
their
Authority
.
Altho'
not
only
weaker
Minds
,
but
even
more
ingenuous
and
understanding
Persons
,
while
unexperienced
in
the
World
,
are
not
able
to
shock
the
Power
of
a
general
Example
.
If
they
be
convinced
of
their
Duty
,
they
yet
want
Boldness
to
execute
it
;
and
dread
nothing
more
than
the
Suspicion
of
Affectation
,
or
fear
of
appearing
singular
.
Whence
it
is
,
that
youth
especially
suffers
by
ill
Examples
;
who
through
a
natural
Modesty
are
ever
wont
to
accommodate
themselves
to
the
prevailing
Fashion
.
Further
,
a
good
Example
instructeth
the
more
ignorant
part
of
Mankind
,
both
in
the
Rules
and
the
Obligation
of
their
Duty
.
Few
are
enabled
,
at
least
few
take
the
pains
,
to
examine
the
Grounds
of
that
Religion
,
into
which
they
were
baptized
,
to
discover
the
Truth
,
and
convince
themselves
of
the
Obligation
of
it
.
They
rely
herein
upon
the
Judgment
of
others
,
whom
they
esteem
wiser
than
themselves
;
whom
they
find
to
profess
no
Religion
,
or
(
which
is
all
one
)
to
Act
as
if
they
had
none
;
they
supercede
the
Labour
of
any
further
Enquiry
,
and
dismiss
all
Resolutions
of
Goodness
.
On
the
contrary
,
if
it
be
found
by
them
,
that
wise
Men
,
or
so
accounted
,
who
by
their
Learning
were
fully
enabled
to
discover
the
truth
of
things
,
to
find
out
the
Cheat
of
Religion
,
if
it
were
indeed
such
,
have
after
a
diligent
and
accurate
search
been
so
fully
convinced
of
the
truth
of
it
,
that
they
have
been
content
to
hazard
their
Lives
,
to
restrain
their
Pleasures
,
to
deny
their
Passions
,
from
the
perswasion
of
it
;
if
great
and
illustrious
Persons
,
who
had
opportunity
of
improving
all
the
Pleasures
of
Life
to
the
most
exquisite
satisfaction
,
yet
moderated
and
limited
them
in
Obedience
to
the
Laws
of
Religion
:
To
a
vulgar
Mind
there
can
be
no
greater
assurance
than
the
experience
of
this
;
and
if
he
finds
this
,
he
there
rests
satisfied
;
if
not
,
he
proceeds
no
farther
.
And
from
this
experience
also
he
draws
the
Rules
of
his
Conduct
,
even
after
a
general
Conviction
of
his
Obligation
.
In
all
doubtful
Actions
and
Cases
of
Conscience
he
consults
the
example
of
his
Superiours
;
and
pursueth
the
way
,
which
they
have
marked
out
to
him
;
following
them
,
as
he
supposeth
them
to
follow
the
true
Light
.
Nay
to
generous
as
well
as
vulgar
Minds
,
example
is
an
effectual
Motive
of
Vertue
.
To
such
,
Emulation
is
the
most
powerful
Argument
,
and
a
noble
disdain
of
being
exceeded
in
any
thing
that
is
Excellent
and
Praise-worthy
.
To
them
the
preference
of
any
other
is
a
reproach
of
their
own
Sloth
;
and
when
others
have
gone
before
with
Reward
and
Praise
,
it
is
uneasie
to
stay
behind
.
It
was
this
Principle
of
generosity
,
which
kept
up
Vertue
among
the
Heathens
;
it
is
this
which
gave
rise
and
increase
to
Arts
and
Sciences
,
and
which
now
maintaineth
Valour
.
Our
Lord
hath
improved
the
use
of
it
,
and
directed
it
to
a
yet
more
noble
End
;
proposing
the
Excellency
and
the
Rewards
of
Obedience
,
holding
out
the
Crown
of
Victory
,
and
encouraging
us
to
strive
for
the
Mastery
.
He
hath
in
this
Precept
concerning
Exemplariness
,
given
to
us
a
yet
further
Scope
for
the
Exercise
of
Generosity
;
not
only
proposing
Rewards
to
the
Conquerors
,
to
those
of
a
more
elevated
Vertue
,
but
also
to
such
,
who
excited
by
their
illustrious
Example
,
should
follow
them
,
altho'
at
a
distance
,
making
them
thereby
the
Instruments
of
saving
others
,
and
that
possibly
in
great
numbers
.
At
least
there
is
scarce
any
one
of
us
so
inconsiderable
,
who
may
not
have
so
much
Influence
and
Authority
upon
some
one
or
other
,
as
to
move
and
direct
him
by
his
Example
;
which
if
he
doth
,
he
will
for
ever
enjoy
this
satisfaction
,
that
he
hath
been
the
occasion
of
infinite
Happiness
to
another
:
which
to
a
good
and
a
generous
Mind
,
is
a
strong
Argument
of
the
pursuit
and
practice
of
those
Vertues
and
Perfections
,
which
may
make
him
Exemplary
,
that
so
he
may
promote
the
Reformation
of
the
World
,
and
the
eternal
Happiness
of
other
Men.
It
may
seem
indeed
past
hope
,
that
in
this
degenerate
Age
,
when
so
few
endeavour
to
obtain
their
own
Salvation
,
or
are
good
for
their
own
sake
any
should
attempt
it
for
the
sake
of
other
Men.
Yet
I
do
not
despair
,
that
there
are
yet
such
generous
Minds
left
in
the
World
,
who
esteem
it
no
small
Felicity
to
themselves
to
promote
the
good
of
other
Men
;
and
acting
upon
this
perswasion
,
study
to
be
good
and
excellent
,
that
by
their
Example
others
may
be
drawn
to
the
same
Practice
,
and
thereby
secure
to
themselves
a
state
of
Happiness
.
To
such
exemplary
Persons
frequent
Praise
is
given
,
and
eminent
Rewards
promised
,
more
particularly
in
Daniel
,
XII
.
3.
They
that
be
wise
,
shall
shine
as
the
brightness
of
the
Firmament
;
and
they
that
turn
many
to
Righteousness
,
as
the
Stars
for
ever
and
ever
.
The
Lustre
of
our
Lord's
Example
is
compared
to
the
brightness
of
the
Sun
,
the
Example
of
wise
and
holy
Men
to
the
fixed
Stars
,
which
however
far
inferior
to
the
Glory
of
the
Sun
,
yet
are
seated
in
Heaven
,
and
communicate
to
the
Earth
,
a
Light
never
to
be
extinguished
,
and
that
at
a
great
distance
.
The
nearer
we
approach
to
these
luminous
Bodies
,
the
greater
Light
we
shall
receive
from
them
.
The
Examples
of
holy
Men
while
alive
are
so
many
shining
and
burning
Lights
in
their
several
Generations
;
and
even
after
their
Deaths
will
derive
exceeding
influence
to
succeeding
Ages
,
so
long
as
the
Memory
of
their
eminent
Piety
and
good
Works
shall
be
continued
.
Those
excellent
Graces
,
wherewith
they
were
endued
,
those
noble
Testimonies
of
Vertue
and
Holiness
,
which
they
gave
,
tended
no
less
to
the
benefit
of
the
whole
Church
,
and
the
instruction
of
other
Christians
,
than
to
their
own
Salvation
,
and
if
they
be
not
equally
beneficial
to
us
at
this
distance
of
time
,
it
is
because
we
either
take
no
Care
to
obtain
the
knowledge
of
them
,
or
suffer
the
remembrance
of
them
to
slip
out
of
our
Minds
.
It
is
undeniable
indeed
,
that
in
this
present
Age
,
and
among
us
especially
,
the
Memory
of
these
things
is
almost
lost
,
which
is
not
the
least
cause
of
the
prevailing
wickedness
of
the
Age
;
and
present
Examples
of
equal
Lustre
are
very
rare
,
or
indeed
scarce
any
:
yet
for
all
that
,
those
Holy
Persons
cease
not
to
retain
their
glorious
Seat
in
Heaven
,
and
there
as
the
Prophet
saith
,
To
shine
as
the
brightness
of
the
Firmament
,
as
the
fixed
Stars
always
maintain
their
Stations
,
and
preserve
their
Light
,
altho'
at
any
time
not
seen
by
us
.
To
this
glorious
Station
in
Heaven
our
Lord
hath
promised
to
advance
all
those
,
who
by
extraordinary
Piety
and
the
eminent
Exercise
of
good
Works
,
shall
endeavour
not
only
to
save
their
own
Souls
,
but
also
to
Profit
the
Church
in
general
,
and
to
promote
the
Salvation
of
any
other
in
particular
.
May
the
hope
of
this
glorious
Reward
excite
every
one
of
you
to
the
performance
of
this
Duty
of
Exemplariness
;
And
may
God
of
his
infinite
Mercy
accept
and
Crown
your
Endeavours
,
for
the
sake
and
Merits
of
our
Lord
and
Saviour
Jesus
Christ
,
to
whom
&c.
The
One
and
Twentieth
SERMON
:
Preach'd
on
Decemb.
25th
.
1690.
At
LAMBETH
CHAPEL
.
Luk.
II.
14.
Glory
to
God
in
the
highest
,
and
on
Earth
Peace
,
Good-will
towards
Men
:
WHAT
the
Patriarchs
saw
afar
off
and
desired
,
what
the
Prophets
foretold
,
and
just
Men
in
all
preceding
Ages
did
assuredly
expect
,
the
Manifestation
of
God
in
the
Flesh
,
and
the
Salvation
of
Mankind
to
be
wrought
thereby
,
did
this
Day
receive
its
Final
accomplishment
by
the
Birth
of
our
Lord
and
Saviour
;
the
Commemoration
of
which
is
the
occasion
of
this
present
Solemnity
.
Nor
can
we
more
fitly
commemorate
it
,
than
by
this
admirable
Hymn
,
which
the
Angels
and
heavenly
Host
upon
this
occasion
sang
before
us
;
and
the
Church
hath
in
all
Ages
since
retained
in
her
most
Sacred
Offices
,
Glory
be
to
God
in
the
highest
,
and
on
Earth
Peace
,
Good-will
towards
Men.
This
Hymn
seems
to
have
been
a
part
of
the
publick
Service
of
the
Jews
,
and
to
have
been
employed
by
them
,
to
express
and
celebrate
the
most
illustrious
Instances
of
the
Divine
Goodness
to
them
.
For
we
find
Acclamations
very
like
to
it
in
several
places
of
Scripture
;
and
particularly
upon
the
triumphant
Entry
of
Christ
,
into
Jerusalem
.
The
Jews
being
perswaded
,
that
their
long-looked
for
Messias
was
now
come
,
and
all
the
temporal
Advantages
which
they
fancied
would
attend
his
Coming
,
cryed
out
,
Peace
in
Heaven
,
and
Glory
in
the
Highest
.
But
surely
upon
no
occasion
was
it
ever
so
justly
used
,
as
by
the
Angels
upon
this
Day
,
in
which
the
Divine
Glory
did
so
eminently
shine
forth
,
and
the
eternal
Happiness
of
Mankind
did
commence
.
For
from
the
Angels
we
receive
this
Hymn
,
and
are
taught
to
sing
it
by
their
Example
;
which
is
related
in
the
Verse
preceding
the
Text
:
And
suddenly
there
was
with
the
Angels
a
multitude
of
the
heavenly
Host
,
praising
God
and
saying
,
&c.
One
Angel
declared
to
the
Shepherds
the
glad
Tidings
of
great
joy
which
should
be
to
all
People
,
the
Birth
of
Christ
:
but
the
whole
Quire
of
Angels
,
the
Host
of
Heaven
joyned
to
sing
Praise
to
God
,
and
celebrate
those
Benefits
which
were
that
day
derived
down
upon
all
Mankind
.
Themselves
received
not
like
Benefits
to
Men
from
the
Incarnation
of
the
Son
of
God
;
yet
returned
Glory
to
God
for
it
.
The
Reasons
of
which
it
may
not
be
amiss
to
lay
down
,
before
I
proceed
to
consider
the
parts
of
this
Hymn
singly
.
First
then
,
the
Angels
were
moved
to
give
Thanks
to
God
by
the
increase
of
the
Divine
Glory
among
Men
,
which
they
foresaw
would
be
consequent
to
this
Incarnation
.
Their
Office
is
to
attend
continually
before
the
Throne
of
God
,
and
sing
Praises
without
Intermission
to
him
;
so
that
every
new
increase
of
the
Divine
Glory
inflames
their
Zeal
in
this
Holy
Office
.
The
primary
Reasons
indeed
of
that
Glory
and
Praise
which
they
continually
yield
to
God
,
are
eternal
,
being
drawn
from
his
immutable
Attributes
of
supreme
Power
,
Wisdom
,
Goodness
and
Majesty
:
Yet
every
illustrious
Manifestation
of
any
of
these
glorious
Attributes
by
external
Effects
,
becometh
also
the
Subject
of
their
Praise
.
Thus
in
in
Revel.
IV.
8.
we
find
the
Angels
celebrating
the
eternal
Attributes
of
God
in
that
Hymn
,
Holy
,
holy
,
holy
,
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
:
And
in
many
other
places
celebrating
the
Effects
of
these
Attributes
,
as
Rev.
XV.
3.
Great
and
marvellous
are
thy
Works
Lord
God
Almighty
,
and
XIX
.
7.
Let
us
be
glad
and
rejoyce
,
and
give
Honour
to
him
;
for
the
marriage
of
the
Lamb
is
come
.
Nay
as
it
should
seem
,
by
comparing
the
several
forms
of
Doxology
to
be
found
in
the
Book
of
Revelations
,
the
Angels
,
since
the
Manifestation
of
the
Mystery
of
God
incarnate
,
have
in
a
manner
changed
the
Subject
of
their
Doxologies
,
and
confined
themselves
almost
wholly
to
the
Contemplation
of
this
Mystery
,
and
the
glorious
Effects
▪
of
it
.
For
in
the
beginning
of
that
Book
,
while
the
secrets
of
Heaven
are
still
supposed
to
be
Sealed
up
,
the
wonderful
Effects
of
this
Mystery
not
yet
to
be
fully
disclosed
,
all
their
Doxologies
insist
upon
the
general
Attributes
of
the
Divine
Nature
.
But
after
the
full
Declaration
and
Completion
of
those
glorious
Events
and
Effects
of
this
Mystery
,
which
are
there
described
,
the
Argument
of
the
heavenly
Hymns
is
altered
,
and
imployed
in
the
celebrating
the
Victories
of
the
Lamb
,
the
overthrow
of
Satan
,
and
the
Happiness
of
the
Kingdom
of
the
Messias
.
That
is
,
so
eminent
and
admirable
is
the
Mystery
of
this
Day
,
so
much
conducing
to
the
Divine
Glory
,
that
since
the
Completion
of
it
,
it
is
become
the
chief
Subject
of
the
Contemplation
of
those
Holy
Spirits
;
who
hereby
best
of
all
discern
,
and
are
enabled
to
celebrate
that
Power
,
Wisdom
and
Goodness
,
which
they
before
admired
in
God
.
Farther
,
the
Angels
celebrated
the
Birth
of
Christ
,
as
rejoycing
at
the
Salvation
of
Men
which
was
to
be
procured
thereby
.
Those
excellent
Spirits
are
inclined
by
their
own
Goodness
and
Benignity
to
wish
well
to
their
Fellow-creatures
,
to
be
concerned
at
their
welfare
,
and
rejoyce
in
it
:
Especially
for
those
who
are
endued
,
if
not
with
equal
,
yet
with
like
Reason
,
who
possess
Souls
of
the
same
spiritual
Nature
,
and
alike
immortal
.
By
these
,
if
by
any
means
,
the
number
of
the
heavenly
Host
,
formerly
diminished
by
the
fall
of
Lucifer
and
his
Associates
,
was
to
be
repaired
:
All
which
would
not
permit
them
to
be
unconcerned
in
the
Felicity
of
Mankind
;
and
that
,
although
the
Divine
Dispoposition
had
not
obliged
them
to
have
a
peculiar
regard
of
it
.
But
when
by
the
Order
of
God
,
They
are
all
ministring
Spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
Heirs
of
Salvation
,
as
we
read
,
Hebr.
I.
14.
there
was
abundant
Reason
for
this
their
Exultation
;
since
without
the
Incarnation
of
Christ
,
their
Labour
had
been
wholly
vain
,
and
the
condition
of
Man
not
capable
of
relief
.
But
after
they
saw
this
,
at
once
made
both
possible
and
easie
,
in
a
Rapture
of
Joy
they
broke
forth
into
this
Hymn
of
Praise
.
For
if
there
be
joy
among
the
Angels
of
Heaven
over
one
Sinner
that
repenteth
and
is
saved
:
How
much
more
when
the
whole
Mass
of
Mankind
was
redeemed
and
made
capable
of
Salvation
?
Even
the
Angels
themselves
,
altho'
not
in
the
same
Degree
with
Mankind
,
received
signal
Benefits
from
the
Manifestation
of
this
Mystery
:
And
therefore
had
reason
to
rejoyce
upon
the
Completion
of
it
.
Their
Happiness
consists
in
contemplating
and
praising
the
Nature
,
the
Attributes
,
and
the
Effects
of
God
.
Their
knowledge
of
all
these
things
is
Finite
,
as
is
their
Nature
;
and
therefore
every
addition
of
Knowledge
is
an
encrease
of
Happiness
:
and
the
Manifestation
of
this
great
Mystery
of
Heaven
was
the
greatest
Benefit
,
which
in
their
State
they
could
receive
.
Of
the
Mysteries
of
the
Gospel
,
St.
Peter
saith
,
1
Pet.
I.
12.
that
the
Angels
desired
to
look
into
them
;
and
that
before
this
they
were
ignorant
of
it
,
appears
from
those
words
of
Christ
,
Matth.
XXIV
.
36.
But
of
that
day
,
and
hour
knoweth
no
Man
,
no
not
the
Angels
of
Heaven
,
but
my
Father
only
.
When
therefore
the
Son
of
God
took
Flesh
upon
him
,
and
thereby
began
to
complete
the
wonderful
Mystery
of
Man's
Salvation
:
Then
clearly
appeared
to
these
Blessed
Spirits
,
what
was
before
obscure
to
them
,
the
Reasons
of
the
Divine
Conduct
,
in
relation
to
Man
in
all
preceding
Ages
;
the
Mysterious
Secrets
of
his
Providence
;
the
Signification
of
Prophesies
which
went
before
;
the
purport
of
the
Divine
Decrees
concerning
the
future
State
of
other
rational
Beings
.
This
new
Knowledge
administred
to
them
fresh
Reasons
,
of
admiring
the
Goodness
and
the
Wisdom
of
God
,
and
thereby
increased
their
Happiness
.
Thus
we
find
the
Angels
moved
by
great
Reasons
,
to
joyn
in
the
Solemnity
of
this
Day
.
But
why
they
chose
to
do
it
audibly
,
so
as
to
be
heard
of
the
Shepherds
,
as
St.
Luke
relateth
,
we
are
still
to
enquire
.
That
Angel
,
which
was
peculiarly
designed
to
this
Office
,
had
newly
finished
his
Message
of
the
Birth
of
Christ
,
and
that
Happiness
,
which
would
thence
ensue
to
all
Mankind
:
when
immediately
a
multitude
of
the
heavenly
Host
was
present
with
him
,
and
sang
this
Hymn
.
This
without
doubt
was
to
convince
those
who
heard
it
,
and
others
who
should
know
by
their
Relation
,
of
the
Greatness
and
importance
of
the
Message
;
of
the
Excellency
of
the
Benefits
to
be
derived
to
the
World
from
the
Incarnation
of
Christ
;
of
the
Dignity
of
his
Person
,
whose
Birth
was
celebrated
by
the
whole
Host
of
Heaven
,
that
he
could
be
no
other
than
the
Son
of
God
,
on
whom
the
Angels
so
attended
.
We
find
not
that
the
entrance
of
any
Prophet
was
ushered
in
by
the
Ministry
of
Angels
:
On
the
other
side
,
we
read
not
of
the
immediate
Presence
of
God
on
Earth
,
as
on
Mount
Sina
to
Moses
,
on
Mount
Horeb
to
Elias
;
but
it
was
still
attended
with
some
other
visible
Sign
;
as
in
both
those
places
by
extraordinary
Commotions
in
the
Air
,
which
also
represented
the
severity
of
the
old
Law
:
And
in
this
Mystery
of
the
Incarnation
of
our
Lord
,
by
which
God
descended
upon
Earth
,
was
made
Flesh
,
and
dwelt
among
us
,
we
find
it
foretold
by
one
Angel
,
proclaimed
by
another
,
and
celebrated
〈◊〉
the
whole
Host
of
Heaven
.
This
declared
his
Majesty
,
and
was
an
evident
Proof
of
the
Divinity
,
if
not
of
his
Person
,
yet
at
least
of
his
Mission
.
Now
least
we
should
imagine
our selves
unconcerned
in
the
Reasons
of
the
Angels
praising
God
upon
this
occasion
,
and
make
no
use
of
what
hath
been
hitherto
said
:
I
will
shew
that
all
those
Reasons
,
which
might
induce
the
Angels
to
break
forth
into
this
Hymn
of
Praise
,
are
common
to
Men
,
and
ought
to
be
much
more
perswasive
to
them
.
If
the
Angels
were
affected
with
the
increase
of
Divine
Glory
wrought
hereby
:
And
are
not
we
obliged
to
magnifie
the
glorious
Attributes
of
God
,
and
the
several
Emanations
of
them
,
both
as
we
are
his
Creatures
,
and
as
we
are
endued
with
rational
Souls
?
If
the
Angels
so
far
rejoyced
in
the
Benefit
and
Salvation
of
others
;
how
much
doth
it
become
us
to
be
thankful
,
who
reap
the
advantage
,
upon
whom
the
Benefit
is
bestowed
?
If
the
Angels
were
glad
to
see
the
Salvation
of
Mankind
accomplished
;
much
more
surely
should
Men
esteem
themselves
obliged
who
enjoy
it
.
So
that
upon
all
Accounts
,
if
the
Angels
had
Reason
,
Men
have
much
more
,
to
celebrate
the
Incarnation
of
Christ
with
this
Hymn
,
Glory
to
God
in
the
Highest
,
and
on
Earth
Peace
,
Good-will
towards
Men.
I
will
consider
the
several
parts
of
this
Hymn
singly
.
And
first
,
Glory
to
God
in
the
Highest
,
which
is
not
so
much
a
desire
of
what
hath
not
,
as
an
Approbation
of
what
hath
happened
towards
the
Exaltation
of
the
Divine
Glory
.
The
addition
of
in
the
Highest
,
signifieth
either
in
Heaven
,
and
so
is
opposed
to
what
followeth
,
Peace
on
Earth
,
being
a
Completion
of
those
Prophesies
of
Isaiah
,
sing
O
Heaven
,
and
rejoyce
O
Earth
,
for
the
Lord
hath
redeemed
Jacob
,
&c.
or
more
naturally
it
is
〈◊〉
rendred
,
Glory
to
God
in
the
highe●●●●gree
;
in
which
Sense
this
Phrase
is
●ost
frequently
understood
in
Scripture
,
as
in
Psal.
XCIII
.
4.
where
the
same
Phrase
is
used
in
the
Septuagint
,
The
Lord
is
mighty
in
the
Highest
,
that
is
,
mighty
above
all
.
And
surely
with
great
Reason
we
are
directed
to
give
the
highest
Glory
to
God
which
can
be
conceived
,
by
reason
of
the
Incarnation
of
his
Son
,
wherein
the
Perfection
of
his
eternal
Attributes
,
is
more
conspicuous
than
in
any
other
effect
whatsoever
;
and
from
whence
he
received
the
greatest
Glory
,
which
was
ever
paid
by
Mankind
to
God
.
To
pursue
this
in
particular
Considerations
.
The
Love
of
God
towards
Mankind
did
never
appear
so
eminently
as
in
the
completion
of
this
Mystery
.
Truly
did
St.
John
say
,
1
Joh.
IV.
9.
In
this
was
manifested
the
love
of
God
towards
us
,
because
that
God
sent
his
only
begotten
Son
into
the
World
.
He
had
before
employed
sufficient
means
of
procuring
universal
Happiness
to
Mankind
.
He
had
given
to
Man
in
his
first
Creation
a
distinct
Knowledge
of
Good
and
Evil
;
left
to
him
indeed
the
Liberty
of
Choice
,
but
deterred
him
from
the
Choice
of
Evil
,
as
well
by
the
Dictates
of
his
own
Conscience
,
as
by
the
Denunciation
of
extreme
Punishment
which
should
attend
it
.
When
notwithstanding
all
this
,
Man
embraced
the
Evil
,
God
in
his
abundant
Mercy
provided
an
Expiation
for
this
sin
,
which
in
after
Ages
should
be
accomplished
by
the
Incarnation
of
his
own
Son
.
Upon
this
he
pardoned
the
sin
of
Man
,
received
him
to
Mercy
,
and
made
him
capable
of
eternal
Happiness
.
That
this
intended
Happiness
might
not
be
frustrated
by
the
disobedience
of
Men
,
he
allured
them
by
Promises
,
directed
them
by
his
Laws
,
taught
them
by
his
Prophets
,
and
supported
their
Faith
by
the
Expectation
of
a
Messias
or
a
Saviour
to
come
.
So
that
upon
the
Incarnation
of
Christ
is
founded
,
not
only
the
Mercy
,
the
Grace
and
Bounty
of
God
to
the
Christian
Church
,
but
also
all
Acts
of
Goodness
and
Favour
vouchsafed
to
Mankind
since
the
fall
of
Adam
.
All
these
were
conferred
for
the
sake
of
him
,
who
in
time
should
take
humane
Nature
upon
him
,
and
therein
make
full
satisfaction
for
the
Sins
of
Men.
The
Benefit
indeed
was
from
the
beginning
of
the
World
,
but
then
the
Divine
Glory
became
chiefly
manifest
,
when
this
Mystery
was
fulfilled
,
when
the
Son
of
God
was
manifested
in
the
Flesh.
Before
,
it
lay
hid
in
the
secret
Purposes
of
God
,
but
was
now
declared
to
the
whole
World
.
Before
,
the
Divine
Glory
which
should
hence
arise
,
was
darkly
foretold
in
Types
and
Prophesies
,
but
now
set
in
a
full
Light
.
Now
were
all
subsequent
Ages
obliged
to
magnifie
God
,
for
the
accomplishment
of
that
Mystery
in
due
time
,
which
had
so
long
been
the
Hopes
of
preceding
Ages
,
and
was
the
Happiness
of
both
.
Further
,
the
Wisdom
of
God
in
contriving
and
effecting
the
Incarnation
of
his
Son
was
most
illustrious
.
If
Wisdom
be
taken
for
Excellency
of
Knowledge
,
what
greater
Argument
can
be
desired
of
the
Divine
Wisdom
,
than
that
it
foresaw
this
great
Event
so
long
before
;
foretold
it
,
and
all
the
Circumstances
of
it
in
the
same
manner
as
they
were
effected
?
Or
if
Wisdom
,
which
is
the
truer
Notion
of
it
,
be
understood
to
be
the
prudent
direction
of
means
to
obtain
any
end
proposed
;
we
can
no
longer
doubt
of
the
perfection
of
the
Divine
Wisdom
,
when
we
consider
the
Blessing
of
this
Day
.
When
Mankind
had
committed
that
foul
Apostacy
in
their
Fore-father
Adam
,
when
succeeding
Generations
were
found
no
less
Rebellious
,
the
Laws
of
God
violated
,
and
his
Exhortations
slighted
;
what
seeming
hope
of
Salvation
could
remain
to
Man
?
To
have
pardoned
all
these
Sins
simply
,
and
without
any
Condition
was
indeed
possible
to
God
,
but
neither
consistent
with
his
Honour
nor
his
Justice
.
He
was
Lord
and
Judge
of
the
whole
Creation
,
and
as
such
could
not
pass
by
the
Sins
of
Men
without
inflicting
any
Punishment
upon
them
.
He
had
threatned
to
punish
them
;
and
then
his
Veracity
obliged
him
to
do
it
.
Again
,
the
Sins
of
Men
were
of
such
Guilt
,
as
could
not
be
expiated
by
a
slight
Punishment
,
being
offences
against
an
infinite
Majesty
,
who
called
for
proportionable
Punishment
on
the
Offenders
.
If
they
were
indeed
inflicted
;
the
whole
Mass
of
Mankind
,
inasmuch
as
all
had
sinned
,
was
for
ever
miserable
.
If
they
were
not
inflicted
,
the
Denunciations
of
Punishment
made
by
God
would
appear
vain
,
his
Office
of
Judge
must
be
disowned
,
and
his
Justice
called
in
Question
.
In
this
seeming
impossibility
of
reconciling
the
Salvation
of
Man
to
the
Justice
of
God
;
the
Divine
Wisdom
,
decreed
to
effect
it
by
sending
the
ever
Blessed
Jesus
into
the
World
,
who
being
partaker
of
the
Divine
Nature
,
should
take
humane
Flesh
upon
him
,
and
in
that
undergo
the
Punishment
due
to
the
Sins
of
Men.
This
Mystery
after
many
Ages
was
this
Day
made
manifest
,
and
therewith
the
supreme
Perfection
of
the
Divine
Wisdom
.
Lastly
,
The
Power
of
God
did
never
receive
a
more
evident
Demonstration
,
and
that
in
effecting
all
those
Circumstances
,
which
were
long
before
foretold
,
concerning
the
Birth
of
Christ
.
These
Circumstances
having
been
so
often
repeated
by
the
Prophets
to
the
Jews
,
and
so
much
enquired
after
by
them
(
as
nearly
concerning
them
)
were
so
fully
known
to
them
,
so
earnestly
expected
by
them
;
that
the
completion
of
them
must
of
necessity
become
the
clearest
and
the
strongest
Argument
of
the
Divine
Power
,
which
ever
was
exhibited
.
As
first
,
That
the
Messias
should
be
Born
of
a
pure
Virgin
,
a
Circumstance
which
should
effectually
declare
both
the
Dignity
of
the
Person
to
be
Born
,
and
the
Power
of
him
,
who
should
produce
it
▪
Which
should
never
be
conferred
upon
any
other
Member
of
Mankind
,
and
could
be
effected
by
no
other
than
the
Author
,
and
the
Lord
of
Nature
;
who
at
first
formed
all
things
out
of
nothing
,
and
ever
after
directed
them
as
himself
pleased
.
That
the
Mother
of
our
Lord
was
indeed
a
Virgin
,
could
not
ordinarily
appear
to
the
Jews
:
yet
this
they
were
fully
assured
of
by
the
Prophets
,
that
the
Messias
should
be
born
of
a
Virgin
.
And
that
the
Prophesie
took
place
in
Jesus
,
God
provided
abundant
Arguments
to
convince
them
,
as
the
Apparition
and
the
Testimony
of
Angels
;
the
Miracles
afterwards
ensuing
to
the
Affirmation
of
his
Disciples
;
the
Testimony
of
Joseph
accounted
by
all
a
good
and
a
just
Man
;
and
he
assured
so
by
a
Message
from
Heaven
.
As
to
the
Circumstance
of
place
,
it
was
foretold
that
Christ
should
be
born
in
Bethlehem
.
To
effect
this
,
the
Divine
Power
directed
the
Mind
of
Augustus
Caesar
to
command
an
universal
Tax
,
at
that
very
time
,
(
a
thing
before
not
known
in
the
Roman
Empire
)
that
so
the
Mother
of
Christ
,
going
from
Nazareth
where
she
dwelt
,
to
Bethlehem
,
the
place
whither
the
Descendants
of
David
resorted
to
be
Taxed
,
might
be
delivered
of
her
Son
in
the
place
long
since
foretold
.
As
for
the
time
,
Jacob
moved
by
the
Holy
Ghost
,
had
Prophesied
,
That
when
the
Scepter
should
fail
from
Judah
,
then
should
Shiloh
or
Messias
come
.
And
at
this
time
the
Divine
Providence
so
ordered
,
that
Herod
had
obtained
the
Kingdom
,
who
was
the
first
that
being
not
a
Jew
obtained
that
Government
.
Daniel
had
foretold
,
that
after
seventy
Weeks
of
Years
,
that
is
seventy
times
seven
Years
,
Messias
should
be
cut
off
for
the
sins
of
the
people
:
And
exactly
thirty
three
Years
before
the
Expiration
of
this
time
our
Lord
was
born
,
who
is
known
to
have
suffered
in
the
thirty
third
Year
of
his
Age.
All
these
Completions
of
ancient
Prophesies
concerning
the
Messias
in
the
Person
of
Jesus
,
are
so
many
infallible
Proofs
of
the
Almighty
Power
of
God
;
who
can
dispose
of
Times
and
Seasons
,
of
the
Hearts
of
Men
,
and
the
Kingdoms
of
the
World
,
and
can
assuredly
bring
to
pass
whatsoever
himself
proposeth
.
The
Consideration
of
this
Almighty
Power
contributes
greatly
to
the
Divine
Glory
;
when
all
the
Signs
and
Tokens
which
God
had
given
to
Mankind
to
discover
his
Power
thereby
,
in
the
Accomplishment
of
this
Mystery
are
come
to
pass
.
But
not
only
is
it
just
and
reasonable
,
that
from
the
Consideration
of
the
Incarnation
of
Christ
,
Glory
should
be
given
to
God
;
but
also
this
effect
hath
actually
been
produced
,
and
greater
Glory
hath
thence
ensued
,
than
from
all
other
Causes
whatsoever
.
I
will
not
insist
upon
the
Praise
which
the
ancient
Patriarchs
,
Prophets
,
and
good
Men
gave
to
God
,
when
they
foresaw
this
Incarnation
,
altho'
it
all
ought
to
be
resolved
into
this
Cause
.
I
will
only
alledge
the
increase
of
Divine
Glory
subsequent
to
the
Birth
of
Christ
:
And
do
that
,
by
comparing
the
State
of
the
World
at
that
time
,
with
that
which
followed
to
it
.
Before
this
Sun
of
Righteousness
arose
,
an
universal
darkness
had
overspread
the
face
of
the
Earth
.
The
worship
of
Idols
and
Devils
had
in
every
place
prevailed
.
The
true
God
so
far
from
being
honoured
,
that
he
was
not
so
much
as
known
.
No
Praises
,
Honour
or
Glory
given
to
him
,
but
his
Laws
violated
without
Remorse
,
his
Authority
not
acknowledged
,
and
his
Benefits
wholly
forgot
.
Indeed
the
small
Country
of
Judea
is
to
be
excepted
;
altho'
that
was
now
possessed
by
a
Pagan
Government
,
and
was
shortly
to
be
wholly
destroyed
by
them
.
And
even
of
this
small
part
of
Mankind
an
inconsiderable
Proportion
maintained
their
Obedience
to
God
entire
.
Their
Teachers
had
made
void
the
Commandments
of
God
by
their
Traditions
:
the
most
Sacred
Offices
of
their
Religion
were
slighted
and
publickly
set
to
Sale
;
and
what
remained
of
true
Piety
,
just
then
expiring
.
Consider
now
the
State
of
the
World
in
after
times
.
We
find
this
Darkness
dispelled
,
this
impiety
removed
,
Armies
of
Saints
,
Martyrs
and
devout
Persons
,
who
should
for
ever
continue
to
sing
that
Hymn
to
God
,
which
the
Host
of
Heaven
began
upon
this
day
.
The
knowledge
of
the
true
God
was
introduced
in
all
parts
of
the
World
;
vast
numbers
of
Persons
professing
the
Worship
of
him
converted
in
a
few
Years
;
their
number
daily
increased
,
until
after
three
hundred
Years
the
whole
civilized
World
did
in
a
manner
embrace
the
Christian
Faith
,
and
joyn
in
offering
up
Praise
to
God
,
in
magnifying
his
glorious
Attributes
,
in
confessing
his
Authority
,
in
adoring
his
Majesty
,
in
obeying
his
Laws
,
if
not
in
reality
,
yet
at
least
in
Profession
.
These
blessed
Times
indeed
were
not
for
ever
to
continue
;
it
was
foretold
,
That
in
the
latter
times
Men
,
and
that
the
greatest
number
,
should
depart
from
the
true
Faith
,
walking
after
their
own
Lusts.
And
the
effect
of
this
Prophesie
the
Church
hath
now
for
many
Ages
lamented
.
Yet
after
all
,
the
publick
Worship
of
the
true
God
is
still
kept
up
,
if
not
in
the
greater
,
yet
in
the
more
understanding
part
of
the
World
;
vast
numbers
of
devout
Persons
yet
remain
;
continual
Praise
is
daily
offered
up
to
God
;
and
all
this
is
owing
to
the
happy
Incarnation
of
our
Lord
as
upon
this
day
.
And
to
acknowledge
this
,
and
give
Glory
to
God
for
it
,
we
are
this
day
met
together
,
and
so
are
all
other
true
Members
of
the
Catholick
Church
,
in
their
several
places
.
The
second
Branch
of
the
Angelick
Hymn
in
the
Text
,
is
Peace
on
Earth
.
By
Peace
according
to
the
usual
Expression
of
the
Jews
,
we
may
well
understand
all
manner
of
Happiness
,
of
which
Mankind
is
capable
,
to
be
inferred
;
yet
in
considering
it
,
I
shall
confine
my self
to
the
strict
Acception
of
it
.
This
day
then
were
signally
accomplished
the
ancient
Prophesies
concerning
the
peaceable
Times
of
the
Messias
.
Now
was
God
reconciled
to
Mankind
,
and
those
Reasons
founded
,
upon
which
Men
should
for
ever
be
reconciled
one
to
another
.
This
was
the
greatest
Benefit
,
which
Men
could
possibly
receive
,
to
be
restored
to
the
favour
of
their
Creator
,
and
the
Love
of
one
another
.
God
could
receive
no
other
from
the
Incarnation
of
his
Son
,
but
the
increase
of
Glory
;
and
Man
no
greater
than
the
Gift
of
Peace
;
justly
therefore
,
after
Glory
to
God
in
the
highest
,
the
Angels
subjoyn
,
Peace
on
Earth
.
Peace
in
the
first
Sense
,
as
it
is
Reconciliation
to
God
,
was
foretold
by
Isaias
of
the
times
of
the
Messias
,
LVII
.
19.
And
that
to
be
granted
to
all
Men
who
should
accept
the
Condition
of
it
.
Peace
,
Peace
to
him
that
is
far
off
,
and
to
him
that
is
near
,
saith
the
Lord
:
and
I
will
heal
them
.
This
Reconciliation
was
actually
begun
in
the
Incarnation
of
our
Lord
,
and
finally
compleated
by
his
Preaching
and
Suffering
here
on
Earth
;
upon
which
Account
he
is
called
the
Prince
of
Peace
.
And
we
are
said
,
Rom.
V.
1.
To
have
Peace
with
God
,
through
our
Lord
Jesus
Christ
.
Before
,
Men
had
by
their
Sins
proclaimed
themselves
Enemies
to
God
,
and
more
eminently
by
putting
themselves
under
the
Dominion
of
the
grand
Enemy
of
God
,
the
Devil
,
and
the
protection
of
evil
Spirits
;
which
was
notoriously
done
among
the
Heathens
.
Christ
by
taking
our
Flesh
upon
him
,
and
doing
and
suffering
what
afterwards
he
did
,
brought
a
great
part
of
Mankind
,
to
the
acknowledgment
and
subjection
of
the
true
God
;
and
having
done
so
,
offering
up
his
Life
as
a
Ransom
for
their
Sins
,
obtained
of
his
Father
to
be
reconciled
to
them
.
In
the
Second
Sense
,
Peace
upon
Earth
signifieth
the
mutual
Peace
of
Men.
This
also
was
foretold
by
the
Prophets
,
concerning
the
times
of
the
Messias
,
particularly
by
Isaiah
,
in
XI
.
and
LX.
Chapters
,
under
the
Representation
of
that
peaceable
Temper
which
should
then
be
visible
even
in
Beasts
of
Prey
.
It
cannot
be
denied
,
that
the
Principles
of
Christianity
do
strangely
incline
Men
to
the
Observation
of
this
excellent
temper
of
Mind
;
that
if
the
Precepts
of
our
Lord
were
indeed
universally
regarded
,
Hatred
,
Malice
and
Revenge
would
necessarily
vanish
out
of
the
World
.
And
if
Experience
doth
not
justifie
this
,
it
is
to
be
ascribed
to
the
Perverseness
of
Men
,
not
to
the
defect
of
the
Christian
Laws
.
Our
Lord
reconciled
all
Men
to
God
,
yet
so
as
that
he
left
several
Conditions
to
be
performed
by
Man
in
order
to
it
;
which
if
he
neglects
,
he
will
receive
no
benefit
by
the
Incarnation
of
Christ
,
and
be
punished
as
an
Enemy
of
God
.
In
like
manner
Christ
hath
settled
Peace
on
Earth
,
yet
not
forced
the
Will
of
Men
to
observe
it
,
but
hath
given
such
Rules
and
Precepts
,
as
if
observed
,
cannot
but
produce
an
universal
Peace
.
And
so
the
ancient
Prophesies
are
to
be
understood
,
not
of
the
effect
but
of
the
Tendency
of
the
Religion
of
the
Messias
;
altho'
it
cannot
be
denied
,
that
in
a
great
measure
they
actually
were
accomplished
,
and
to
have
taken
place
wherever
the
true
Spirit
of
Christianity
was
retained
.
Our
Lord
was
born
in
the
most
warlike
Empire
,
that
ever
the
World
saw
;
which
in
more
than
seven
hundred
Years
had
enjoyed
no
more
than
two
years
Peace
.
Yet
at
the
time
of
his
Birth
the
Wisdom
of
God
directed
that
an
universal
Peace
should
then
obtain
,
as
well
to
typifie
the
Peaceableness
of
his
Doctrine
and
Gospel
,
as
to
facilitate
the
Propagation
of
it
.
Afterwards
for
several
Ages
the
peaceable
Principles
of
the
Gospel
seldom
wanted
their
effect
in
private
Christians
:
And
even
wrought
so
far
in
publick
Societies
professing
Christianity
,
that
for
more
than
five
hundred
years
after
Christ
,
it
is
certain
that
Christians
never
warred
against
others
of
the
same
Communion
.
Nor
is
the
blessed
Effect
of
it
wholly
expired
in
these
degenerate
times
.
Witness
that
great
number
of
Christians
,
which
still
frequent
the
Holy
Sacrament
;
of
whom
it
is
charitably
be
to
supposed
,
that
none
presumes
to
approach
this
holy
Table
,
without
an
entire
Resolution
of
forgiving
Injuries
,
and
maintaining
Peace
with
all
Men.
The
last
part
of
the
Angels
Doxology
,
is
Good-will
towards
Men
:
Which
expresseth
much
more
than
Reconciliation
of
God
to
Man
;
implying
no
less
than
his
favour
and
kindness
to
them
:
using
the
very
same
word
in
the
Original
,
which
God
did
of
his
Son
,
when
he
said
of
him
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
.
The
Incarnation
of
Christ
,
and
therein
the
Assumption
of
the
humane
to
the
Divine
Nature
,
so
far
propitiated
God
in
regard
to
Men
,
that
he
not
only
forgave
their
Sins
,
and
was
reconciled
to
them
,
but
also
admitted
them
to
his
Favour
,
made
them
capable
of
even
preter-natural
Happiness
,
even
of
enjoying
himself
in
Heaven
.
Insomuch
that
he
who
had
once
thro'
abhorrence
of
their
Sins
repented
himself
that
he
had
made
them
,
and
resolved
that
his
Spirit
should
not
always
strive
with
them
,
did
now
adopt
them
for
the
Darlings
of
his
Creation
,
and
as
the
Original
word
in
the
Text
implieth
,
even
took
Pleasure
in
them
:
vouchsafed
to
Honour
theirs
by
joyning
it
to
the
Divine
Nature
in
the
Person
of
his
Son
,
and
therein
raised
it
to
a
degree
even
above
that
of
Angels
;
not
only
admitting
them
to
that
Pardon
of
past
Sins
which
was
never
vouchsafed
to
the
Angels
,
but
also
sending
the
Prince
of
Angels
,
and
the
Lord
of
Glory
,
to
take
human
Flesh
upon
him
,
who
afterwards
ascending
with
it
into
Heaven
,
should
thereby
consecrate
the
whole
Mass
of
Mankind
,
of
which
his
Body
was
the
first
Fruits
,
and
thereby
make
it
capable
of
the
same
Glory
.
And
surely
no
greater
Argument
of
the
Good
will
of
God
towards
Men
,
or
of
his
delight
in
Mankind
,
could
be
desired
,
than
to
raise
them
to
the
Society
of
himself
in
Heaven
.
This
was
the
Effect
of
the
delight
which
he
testified
to
take
in
his
beloved
Son
,
the
utmost
Reward
of
his
obedience
,
that
he
advanced
his
Human
Nature
to
his
own
right
hand
in
Heaven
(
for
his
Divine
Nature
was
placed
there
from
all
Ages
)
and
for
his
Sake
admitted
all
those
,
who
should
imitate
his
Life
and
Obedience
,
to
the
same
Glory
.
The
possession
of
Heaven
,
wherewith
the
Human
Body
of
Christ
is
now
invested
,
is
an
Argument
that
our
Nature
is
capable
of
it
,
and
an
Earnest
that
we
shall
in
due
time
be
raised
to
the
same
Honour
:
For
Christ
our
forerunner
is
entred
into
Heaven
for
us
.
Yet
are
we
not
left
without
other
visible
Pledges
of
the
same
hope
;
more
particularly
this
blessed
Sacrament
of
the
Body
and
Blood
of
Christ
,
wherein
is
lively
represented
the
Truth
of
his
Human
Nature
,
and
our
relation
to
it
.
The
Bread
declares
his
Body
,
the
Wine
his
Blood
;
the
breaking
of
the
Bread
the
Mortality
of
his
Body
,
the
pouring
out
of
the
Wine
,
the
shedding
of
his
Blood
to
purchase
Redemption
for
Mankind
.
The
Distribution
of
both
to
every
Communicant
manifests
that
they
are
peculiarly
concerned
in
all
this
;
that
they
are
Members
of
the
Mystical
Body
of
Christ
;
and
by
receiving
his
Figurative
Body
,
are
assured
of
obtaining
in
due
time
the
same
Happiness
with
his
true
Body
now
in
Heaven
.
By
these
Figures
of
his
true
Body
we
openly
profess
our
Belief
of
his
Incarnation
,
that
he
really
took
Human
Flesh
upon
him
for
our
Sakes
,
and
not
only
in
appearance
,
as
was
the
vain
Imagination
of
ancient
Hereticks
,
for
that
cannot
be
so
much
as
represented
,
which
is
not
real
.
We
acknowledge
his
Divine
Nature
at
the
same
time
,
by
that
Adoration
both
of
Mind
and
Body
,
which
ought
to
accompany
this
religious
Action
:
We
profess
our
Belief
that
he
came
in
the
fulness
of
time
,
and
that
in
time
all
the
ancient
Prophesies
were
fullfilled
,
in
that
we
celebrate
the
very
time
of
his
Coming
;
as
the
Intention
,
and
the
Offices
,
of
this
Festival
directs
.
Lastly
,
We
secure
to
our selves
the
Benefits
of
this
wonderful
Mystery
;
if
we
do
all
this
with
sincere
Faith
,
Repentance
and
Charity
.
So
shall
we
give
occasion
to
the
Holy
Angels
to
renew
their
Hymn
,
to
sing
Glory
to
God
,
who
is
honoured
by
this
Devotion
and
Thankfulness
of
his
Servants
;
Peace
on
Earth
,
wherein
Men
are
hereby
reconciled
to
God
,
and
to
each
other
;
and
Good-will
towards
Men
,
who
are
hereby
admitted
to
the
Favour
of
God
,
and
will
be
hereafter
to
the
Fruition
of
him
.
Which
God
of
his
infinite
Mercy
Grant
.
FINIS
.