IMPRIMATUR
,
Carolus
Alston
,
R.
P.
D.
Hen.
Episc.
Lond.
à
Sacris
.
Septemb.
4.
1689.
SERMONS
AND
DISCOURSES
ON
Several
Occasions
.
By
WILLIAM
WAKE
,
D.
D.
Chaplain
in
Ordinary
to
Their
Majesties
;
and
Preacher
to
the
Honourable
Society
of
GRAYS-INN
.
LONDON
:
Printed
for
Ric.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-Yard
.
And
W.
Rogers
,
at
the
Sun
over-against
St.
Dunstan's
Church
in
Fleetstreet
.
MDCXC
.
-
TO
The
RIGHT
HONOURABLE
Sir
WILL
.
RAWLINSON
,
Kt.
One
of
the
Lords
Commissioners
of
the
Great
Seal
of
England
.
-
Sir
JOHN
HOLT
,
Kt.
Lord
Chief
Justice
of
England
.
-
TO
The
HONOURABLE
Sir
WILL
.
GREGORY
,
Kt.
One
of
the
Justices
of
Their
Majesties
Court
of
Kings-Bench
.
-
Sir
JOHN
POWELL
,
Kt.
-
Sir
THO.
ROOKESBY
,
Kt.
Justices
of
Their
Majesties
Court
of
Common-Pleas
.
-
Sir
EDWARD
NEVILL
,
Kt.
-
Sir
JOHN
TURTON
,
Kt.
Barons
of
Their
Majesties
Court
of
Exchequer
.
-
TO
The
WORSHIPFUL
,
THE
MASTERS
OF
THE
BENCH
.
-
AND
TO
The
Rest
of
the
MEMBERS
OF
THE
HONOURABLE
SOCIETY
OF
GRAYS-INN
.
HAving
a
long
time
designed
to
make
some
publick
acknowledgment
of
my
great
Obligations
to
you
,
I
could
not
tell
in
what
way
more
properly
to
do
it
,
than
by
presenting
to
you
a
small
Collection
of
some
of
those
Discourses
,
which
I
have
lately
had
the
Honour
to
Preach
before
you
.
'T
is
upon
this
acount
that
I
now
crave
leave
to
Prefix
your
Names
to
these
Sermons
:
Both
as
a
Testimony
of
that
particular
Respect
I
owe
to
you
;
and
to
let
the
World
see
,
what
Persons
they
are
by
whom
I
have
the
Happiness
to
be
Countenanced
and
Encouraged
in
my
Ministry
:
Such
whose
Integrity
and
Abilities
,
have
rendred
them
at
Once
both
the
Support
and
Ornament
of
our
Courts
of
Justice
:
Whose
firmness
to
the
true
Interest
of
our
Church
and
Government
,
in
the
Worst
of
Times
,
have
set
them
above
the
power
of
Malice
to
Calumniate
:
Who
by
suffering
heretofore
,
rather
than
they
would
betray
either
the
Liberties
of
their
Countrey
,
or
their
Own
Consciences
,
have
effectually
convinced
all
Impartial
men
,
That
as
it
cannot
be
Ignorance
of
our
Laws
and
Constitution
,
so
neither
is
it
Interest
,
or
any
other
unworthy
Design
,
but
the
clear
Evidence
of
Right
,
that
engages
them
to
that
Submission
they
now
pay
to
the
Present
Government
:
And
who
that
they
may
long
possess
those
Places
they
so
worthily
fill
,
and
be
the
Honour
of
the
Bench
,
as
the
Rest
of
the
Society
are
of
the
Profession
,
is
the
Hearty
Prayer
of
Him
who
with
all
possible
Respect
will
always
remain
,
Your
most
Obliged
Humble
Servant
,
WILLIAM
WAKE
.
The
CONTENTS
.
-
SERMON
I.
OF
the
Qualifications
required
to
a
Profitable
Hearing
of
God's
Word
.
Luke
viii
.
8
.
He
that
hath
ears
to
hear
,
let
him
hear
.
-
SERMON
II.
Of
the
Benefit
and
Practice
of
Consideration
.
Deuter.
xxxii
.
29
.
O!
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
-
SERMON
III.
Of
the
Devices
of
Satan
.
2
Cor.
ii
.
11
.
—
For
we
are
not
ignorant
of
his
devices
.
-
SERMON
IV.
Of
stedfastness
in
Religion
.
2
Pet.
iii.
17
,
18.
Ye
therefore
,
Beloved
,
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
the
error
of
the
wicked
,
fall
from
your
own
stedfastness
.
But
grow
in
grace
,
and
in
the
knowledg
of
our
Lord
and
Saviour
Jesus
Christ
:
To
him
be
Glory
both
now
and
for
ever
,
Amen
.
-
SERMON
V.
Of
the
Reasonableness
and
Terrors
of
the
future
Judgment
.
Acts
xxiv
.
25
.
And
as
he
reason'd
of
Righteousness
,
Temperance
,
and
Judgment
to
come
,
Felix
trembled
,
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
-
SERMON
VI.
Of
the
Causes
of
mens
delaying
their
Repentance
.
Acts
xxiv
.
25
.
—
Felix
trembled
;
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
I
will
call
for
thee
.
-
SERMON
VII
.
Of
the
Danger
of
mens
delaying
their
Repentance
.
Acts
xxiv
.
25
.
—
Felix
trembled
;
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
-
SERMON
VIII
.
An
Exhortation
to
mutual
Charity
and
Union
among
Protestants
.
Rom.
xv
.
5
,
6
,
7.
Now
the
God
of
patience
and
consolation
grant
you
to
be
like-minded
one
towards
another
,
according
to
Christ
Jesus
:
That
ye
may
with
one
mind
and
one
mouth
,
glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
Wherefore
receive
ye
one
another
,
as
Christ
also
received
us
to
the
glory
of
God
.
-
SERMON
IX
.
Of
the
Nature
and
Benefit
of
a
publick
Humiliation
.
Joel
ii
.
12
,
13.
Therefore
also
now
saith
the
Lord
,
Turn
ye
even
to
me
with
all
your
heart
,
and
with
Fasting
,
and
with
Weeping
,
and
with
Mourning
:
And
rent
your
heart
and
not
your
garments
,
and
turn
unto
the
Lord
your
God
;
for
he
is
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repenteth
him
of
the
evil
.
-
SERMON
X.
Of
Contending
Earnestly
for
the
Faith
which
was
once
delivered
to
the
Saints
.
Jude
3.
Beloved
,
when
I
gave
all
diligence
to
write
unto
you
of
the
common
salvation
,
it
was
needful
for
me
to
write
unto
you
and
exhort
you
,
That
you
should
Earnestly
contend
for
the
Faith
which
was
once
delivered
to
the
saints
.
-
DISCOURSE
I.
Of
the
Nature
,
and
End
,
of
the
Holy
Sacrament
of
the
Lords
Supper
.
1
Cor.
xi
.
24
.
This
do
,
in
Remembrance
of
Me.
-
DISCOURE
II.
Of
the
Honour
due
to
the
Blessed
Virgin
.
Luke
i.
48
,
49.
For
behold
,
from
henceforth
,
all
Generations
shall
call
me
blessed
:
For
he
that
is
Mighty
hath
done
for
me
great
things
,
and
holy
is
his
name
.
ERRATA
.
SErm.
1.
p.
27.
l.
6.
r.
Christ's
.
Ib.
l.
24.
r.
an
Indisposition
.
Serm.
3.
p.
80.
l.
16.
r.
may
we
.
Serm.
5.
p.
161.
l.
3.
r.
he
so
much
.
ib.
l.
15.
r.
Interests
.
p.
182.
l.
1.
personally
r.
presently
.
Serm.
6.
p.
190.
l.
10.
dele
been
.
p.
202.
l.
19.
r.
than
as
they
.
Serm.
8.
p.
264.
l.
17.
r.
in
the
Faith
.
Serm.
11.
p.
383.
l.
11.
marg.
r.
illustre
.
Serm.
12.
p.
471.
l.
23.
r.
do
not
esteem
.
l.
24.
dele
not
.
p.
480.
l.
13.
these
r.
those
.
p.
493.
l.
7.
r.
ordinarily
.
OF
THE
QUALIFICATIONS
Required
to
a
Profitable
Hearing
OF
GOD's
WORD
.
A
SERMON
Preach'd
on
the
Gospel
for
Sexagesima-Sunday
,
AT
GRAYS-INN
,
1689.
LUKE
VIII
.
8
.
He
that
hath
Ears
to
hear
,
let
him
Hear
.
THE
Words
are
a
kind
of
Proverbial
Expression
,
with
which
our
Blessed
Saviour
very
[
*
](A66401-e2250-b)
*
Mat.
xi
.
15
—
xiii
.
9.43
.
Mat
vii
.
16
Luk.
xiv
.
35
,
&c.
frequently
concludes
his
Discourses
to
his
Disciples
,
the
more
to
engage
them
to
a
just
Attention
to
,
and
Consideration
of
that
holy
Gospel
which
he
delivered
unto
them
:
And
the
import
whereof
we
cannot
better
learn
,
than
from
that
excellent
Parable
to
which
they
are
here
subjoin'd
.
A
Sower
went
out
to
sow
his
Seed
:
and
as
he
sowed
,
some
fell
by
the
way-side
,
and
it
was
trodden
down
,
and
the
fowls
of
the
air
devoured
it
:
And
some
fell
upon
a
Rock
,
and
as
soon
as
it
was
sprung
up
,
it
withered
away
,
because
it
lacked
moisture
:
And
some
fell
among
Thorns
,
and
the
Thorns
sprang
up
with
it
,
and
choaked
it
:
And
other
fell
on
good
ground
,
and
sprang
up
,
and
bare
fruit
an
hundred-fold
:
And
when
he
had
said
these
things
,
he
cried
,
He
that
hath
Ears
to
hear
,
let
him
hear
.
In
which
Parable
our
Blessed
Saviour
sets
forth
to
us
the
different
success
which
his
Gospel
then
did
,
and
would
ever
after
be
likely
to
meet
with
,
according
to
the
different
dispositions
of
those
to
whom
it
was
Preach'd
.
It
is
indeed
an
uncomfortable
Reflection
,
and
,
I
think
I
may
say
one
of
the
greatest
discouragements
we
labour
under
,
in
the
discharge
of
our
Ministry
,
to
consider
how
very
little
benefit
,
for
the
most
part
,
all
our
Endeavours
have
upon
the
minds
of
those
to
whom
we
declare
the
Gospel
of
Christ
.
That
after
all
we
can
do
,
Terrors
of
the
Lord
to
perswade
men
,
yet
scarce
a
fourth
part
brings
any
fruit
at
all
to
perfection
,
and
even
those
too
in
a
very
small
measure
.
Some
few
perhaps
there
are
,
who
produce
a
little
increase
;
they
hear
the
word
,
and
consider
their
duty
,
and
return
it
thirty-fold
in
Piety
and
Good
works
:
But
for
the
sixty
,
and
the
hundred-fold
,
scarce
any
there
are
,
Instead
of
fruitless
Complaints
in
a
matter
of
so
great
consequence
both
to
our
Ministry
,
and
to
your
Salvation
,
I
shall
make
it
my
endeavour
on
this
occasion
,
both
for
the
happier
prosecution
of
my
own
Duty
,
and
,
if
it
may
please
God
,
for
the
greater
benefit
of
your
Souls
,
plainly
to
lay
before
you
the
cause
of
this
:
By
resolving
it
,
as
both
the
Authority
of
our
Saviour
,
and
the
natural
reason
of
the
thing
its
self
require
I
should
,
into
the
general
indisposition
of
Men
to
receive
the
Gospel
.
We
now
,
as
the
Sower
in
the
Parable
,
scatter
the
same
Seed
on
all
the
parts
of
the
Field
indifferently
:
We
desire
that
every
one
should
yield
a
suitable
increase
.
What
can
possibly
be
the
cause
of
that
strange
variety
we
find
in
the
product
,
that
one
part
should
bring
forth
a
plentiful
crop
of
Faith
and
Good
works
;
another
either
none
at
all
,
or
but
a
very
small
one
in
comparison
,
but
only
this
,
That
the
Ground
is
in
some
better
prepared
to
receive
the
Seed
than
it
is
in
others
,
and
therefore
brings
forth
the
Fruit
accordingly
.
This
is
the
plain
design
both
of
the
Parable
before
mentioned
,
and
of
that
Exhortation
with
which
our
Saviour
here
concludes
it
in
the
words
of
the
Text
,
He
that
hath
Ears
to
hear
,
let
him
hear
.
In
my
Discourse
upon
which
words
,
that
I
may
pursue
the
same
Method
which
our
Blessed
Lord
did
in
his
Parable
,
I
will
I.
Show
you
what
sort
of
Hearers
they
are
,
to
whom
the
Word
is
in
vain
spoken
;
who
are
not
likely
to
benefit
themselves
by
our
Preaching
.
And
II.
Will
offer
some
Rules
for
the
disposing
of
your
Souls
in
such
a
manner
,
that
by
the
Grace
of
God
you
may
be
fit
to
receive
benefit
by
it
.
I.
I
am
to
show
what
kind
of
Hearers
they
are
,
to
whom
the
Word
is
in
vain
spoken
,
who
are
not
likely
to
benefit
themselves
by
our
Preaching
.
In
pursuance
of
which
Point
,
I
should
be
infinite
should
I
insist
particularly
on
all
those
indispositions
that
are
apt
to
render
a
man
an
unprofitable
Hearer
of
Divine
Truth
.
I
will
reduce
this
first
sort
of
Auditors
to
as
few
Generals
as
I
can
,
and
that
with
all
the
freedom
and
plainness
,
that
both
the
Nature
and
End
of
such
an
Undertaking
require
.
1.
And
the
first
that
I
shall
mention
,
is
,
The
Careless
Hearer
.
It
is
the
misfortune
of
too
many
,
in
the
Church
of
Christ
,
have
a
form
of
Godliness
,
but
are
little
acquainted
with
the
Power
of
it
.
They
come
to
our
Assemblies
,
and
hear
our
Discourses
,
and
for
the
time
are
very
much
affected
with
them
:
But
they
go
away
,
and
presently
they
forget
what
they
heard
;
their
Holy
Affections
are
scattered
as
a
morning
Cloud
,
they
grow
cold
and
indifferent
as
they
were
before
;
nor
much
concern
themselves
with
any
farther
thoughts
of
Religion
,
till
the
next
Sunday
comes
,
and
another
Sermon
again
puts
them
in
mind
of
it
.
As
if
the
end
of
all
our
Preaching
were
only
to
make
the
Service
a
little
the
more
solemn
;
to
entertain
them
an
hour
extraordinary
in
the
Church
;
and
if
they
did
but
sit
out
that
,
with
any
tolerable
Attention
,
they
had
then
discharged
their
duty
,
they
had
done
all
that
was
required
of
them
.
To
such
Auditors
as
these
,
I
would
only
beg
leave
to
remonstrate
how
unreasonable
such
a
negligence
as
this
is
;
and
of
what
a
dangerous
consequence
it
will
most
certainly
prove
to
them
in
the
end
.
Our
Discourses
in
these
Places
,
all
of
them
I
am
sure
should
be
,
and
I
believe
for
the
most
part
are
,
either
Explications
of
that
Duty
which
God
requires
of
us
,
or
Exhortations
to
fulfil
it
;
or
else
to
shew
the
danger
and
baseness
of
those
Temptati●ns
,
that
most
usually
draw
men
aside
from
it
.
Now
all
these
naturally
imply
an
obligation
on
the
part
of
those
that
hear
us
,
to
do
somewhat
in
pursuance
of
these
instructions
:
Either
to
fulfil
this
Duty
,
or
to
fly
those
sins
that
are
contrary
to
it
;
or
to
watch
and
arm
themselves
against
those
Temptations
which
they
are
forewarn'd
will
otherwise
be
apt
to
seduce
them
from
it
.
And
if
they
neglect
to
do
this
,
they
will
be
much
more
inexcusable
,
than
if
they
had
never
been
instructed
by
us
:
What
our
Saviour
once
said
of
the
Jews
with
reference
to
his
Preaching
,
will
be
found
as
true
now
,
with
respect
to
ours
:
If
I
had
not
come
and
spoken
unto
them
,
they
had
not
had
sin
;
but
now
they
have
no
cloak
for
their
sin
.
It
is
not
in
discourses
of
this
kind
as
in
other
ordinary
addresses
that
are
sometimes
made
to
us
:
which
if
they
do
but
afford
us
some
agreeable
entertainment
for
the
present
,
we
have
our
desire
;
and
though
we
afterwards
never
trouble
our selves
with
any
farther
thoughts
of
them
,
yet
we
run
no
great
hazard
,
nor
it
may
be
sustain
any
Loss
by
our
neglect
of
them
.
But
when
we
tell
you
your
Duty
,
and
lay
before
you
the
Doctrine
by
which
you
are
to
be
Saved
,
the
Case
is
much
otherwise
.
We
speak
as
the
Commissioners
of
God
;
and
as
the
Ambassadors
of
Christ
we
beseech
you
to
be
reconciled
unto
Him
.
The
words
which
we
deliver
unto
you
,
they
are
not
our
own
,
but
His
that
sent
us
:
they
are
the
rules
and
measures
by
which
you
ought
to
live
,
and
by
your
neglect
or
observance
whereof
,
you
must
preserve
or
lose
your
Souls
to
all
Eternity
.
The
light
esteem
of
what
we
say
,
do
not
mistake
,
it
reflects
not
upon
us
,
but
on
him
whose
Ministers
we
are
;
whose
Gospel
we
preach
,
and
whose
Goodness
we
set
forth
,
and
who
therefore
will
one
day
call
you
to
a
severe
account
for
that
little
regard
you
now
shew
of
what
we
deliver
unto
you
.
But
2dly
.
A
second
sort
of
Hearers
,
who
reap
but
little
benefit
by
all
our
discourses
are
,
The
Curious
Hearers
.
For
such
there
still
are
in
our
days
,
as
well
as
we
read
there
were
heretofore
in
the
Apostles
;
Who
hold
mens
Persons
in
Admiration
,
and
esteem
the
Gospel
of
Christ
more
according
to
the
Preachers
Eloquence
,
than
its
own
Authority
.
One
is
of
Paul
,
Hence
it
is
that
so
many
of
our
Auditors
,
instead
of
coming
to
our
discourses
as
they
ought
,
to
hear
their
Duty
,
and
confirm
their
Faith
,
and
encrease
their
Piety
,
come
rather
to
observe
,
and
censure
;
The
application
they
make
,
is
not
to
enter
into
their
Closets
,
and
Meditate
upon
what
they
have
Heard
,
and
consider
how
they
may
benefit
their
Souls
by
it
;
and
then
to
beg
the
assistance
of
God's
Grace
to
enable
them
so
to
do
;
But
to
Applaud
or
Despise
the
Preacher
,
according
as
he
has
had
the
Fortune
to
be
liked
or
disliked
by
them
.
There
is
hardly
any
defect
in
the
Preacher
so
small
,
that
is
not
enough
to
distast
them
against
the
very
Doctrine
that
is
delivered
:
And
be
the
Duty
never
so
clearly
and
solidly
established
,
yet
if
the
Method
be
not
exact
,
the
Style
correct
,
the
Subject
such
as
they
approve
;
the
Voice
,
the
Action
,
nay
and
sometimes
the
very
Look
of
him
that
speaks
to
them
,
agreeable
to
their
Fancies
,
all
is
spoiled
,
and
they
are
not
Edified
.
But
alas
!
Who
is
Paul
,
Christ
,
and
your
Servants
for
Jesus
sake
?
Do
we
not
all
Preach
to
you
the
same
common
Salvation
?
Is
it
not
the
same
Gospel
that
is
delivered
by
every
one
of
us
?
What
if
we
have
not
all
of
us
the
same
accidental
advantages
?
If
another
speak
to
you
with
more
Ornament
and
Eloquence
?
Must
therefore
my
Weakness
,
render
the
Gospel
of
Christ
Contemptible
?
I
would
to
God
,
for
your
sakes
,
we
were
all
such
as
you
desire
.
That
we
could
every
one
of
us
not
only
instruct
,
but
please
you
too
to
Edification
;
verily
there
is
a
fault
among
you
.
gratify
an
itching
Ear
,
3dly
,
A
third
sort
of
Hearers
to
be
considered
in
this
place
are
,
The
Carnal
and
Sensual
Hearers
:
Men
,
who
in
their
wills
and
desires
are
utter
Enemies
to
the
Practice
of
Christianity
,
however
they
sometimes
comes
to
be
hearers
of
it
.
But
as
the
Great
Philosopher
heretofore
when
he
opened
his
School
of
Morality
,
and
began
his
Lectures
with
the
same
reflections
I
am
now
making
,
excluded
all
vicious
and
even
young
men
from
his
Auditory
;
To
preach
to
a
soft
Voluptuary
,
the
severe
Doctrines
of
Mortification
,
and
Self-denyal
;
to
an
Angry
and
Impatient
Spirit
,
to
bear
Injuries
,
not
to
recompence
to
any
Evil
for
Evil
;
to
forgive
,
nay
,
to
love
his
Enemies
:
To
the
Covetous
Miser
,
to
Give
Alms
of
such
things
as
he
has
;
and
make
himself
friends
in
Heaven
,
by
the
wise
distribution
of
his
unrighteous
Mammon
upon
Earth
;
what
is
this
but
to
plow
the
sand
:
to
sow
your
seed
upon
the
water
?
They
look
upon
the
Doctrine
to
be
senseless
and
unreasonable
,
and
the
Gospel
of
Christ
foolishness
indeed
,
What
therefore
our
Blessed
Saviour
once
said
with
reference
to
his
own
preaching
,
I
must
here
beg
leave
to
apply
to
ours
:
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
whether
it
be
of
God
,
or
whether
I
speak
of
my self
.
If
any
man
will
do
God's
will
;
if
he
will
sincerely
resolve
to
apply
himself
to
the
practice
of
Religion
,
then
he
shall
know
of
the
doctrine
,
whether
it
be
of
God
,
or
whether
we
speak
of
our selves
:
He
shall
be
fit
and
prepared
to
judge
of
what
we
speak
,
whether
they
are
our
own
words
,
or
the
Gospel
of
Christ
,
and
the
Words
of
Eternal
Salvation
,
that
we
deliver
unto
you
.
i.
e.
)
according
to
the
explication
which
our
Saviour
gives
us
in
this
very
Parable
;
till
men
have
overcome
their
affections
to
the
Cares
,
the
Pleasures
,
the
Riches
of
this
World
,
't
is
in
vain
to
expect
that
any
thing
we
can
say
should
be
able
to
prevail
with
them
to
bring
forth
fruit
unto
perfection
,
4thly
,
And
to
close
this
first
point
;
A
fourth
sort
of
Hearers
there
are
,
who
profit
nothing
by
our
preaching
,
and
those
yet
worse
than
any
I
have
hitherto
mention'd
,
viz.
the
Malicious
Hearers
.
A
sort
of
Men
,
who
come
to
our
Churches
now
,
as
the
Scribes
and
Pharisees
were
wont
sometimes
to
do
to
our
Saviour's
Discourses
,
not
to
improve
themselves
,
but
,
if
they
can
,
to
intangle
us
in
our
Talk
.
I
shall
not
need
to
say
,
that
such
Auditors
as
these
are
not
likely
to
be
much
benefited
by
what
they
Hear
.
This
is
not
what
themselves
aim
at
:
their
business
is
only
to
find
faults
,
to
lie
in
wait
for
any
thing
that
they
may
but
be
able
to
make
an
ill
use
of
,
and
like
to
some
venemous
Creatures
,
to
suck
poison
out
of
the
most
wholsome
Flowers
.
If
a
word
,
or
an
expression
chance
to
fall
from
the
Preacher
which
they
think
for
their
purpose
,
that
is
sure
to
be
turn'd
and
scann'd
to
the
uttermost
:
And
though
the
meaning
was
never
so
innocent
,
yet
't
is
great
odds
but
by
a
false
conjunction
of
things
with
one
another
,
by
a
convenient
alteration
,
and
an
uncharitable
representation
,
it
shall
be
set
forth
to
the
World
as
some
heinous
Crime
.
And
were
they
always
our
Open
Enemies
that
did
this
,
we
should
have
the
less
reason
to
complain
of
them
.
We
know
their
Principles
,
and
what
a
liberty
it
is
their
Religion
gives
them
,
by
any
means
to
defame
and
abuse
those
whom
their
Church
thinks
fit
to
put
the
greatest
abuse
of
all
upon
,
in
calling
them
Hereticks
.
But
for
men
pretending
to
be
our
Friends
,
and
our
Brethren
,
to
do
the
same
thing
;
to
bow
the
knee
,
and
cry
,
Hail
Master
,
and
betray
us
,
this
is
a
piece
of
treachery
that
we
cannot
chuse
but
lament
,
and
heartily
beseech
God
may
never
be
laid
to
their
charge
.
I
shall
not
much
labour
to
correct
such
Auditors
,
by
shewing
how
mean
and
scandalous
such
a
practice
is
:
How
contrary
not
only
to
all
the
rules
of
Religion
,
but
even
of
common
Honesty
and
Humanity
.
No
,
rather
let
them
come
and
search
us
with
all
their
industry
;
What
is
their
Sin
,
will
be
our
Justification
.
Nor
could
we
desire
any
thing
better
,
were
it
not
in
charity
to
their
Souls
,
than
by
defying
even
malice
it self
to
find
any
just
cause
of
Exception
against
us
,
to
manifest
the
more
clearly
to
the
World
the
Innocency
and
Excellency
of
our
Holy
Religion
.
There
is
nothing
here
done
or
said
,
but
what
we
could
be
glad
all
the
World
were
conscious
of
.
We
have
no
mystery
of
Iniquity
to
palliate
,
or
to
conceal
.
Our
Religion
and
our Selves
are
every-where
the
same
.
What
we
preach
to
you
in
the
Pulpit
,
we
speak
to
you
in
private
;
and
,
if
occasion
be
,
we
publish
it
to
all
the
World
.
Our
Sermons
,
our
Writings
,
our
Conversation
,
are
all
of
a
piece
.
We
have
not
one
Doctrine
to
whisper
to
those
that
are
initiated
,
and
another
to
seduce
those
that
are
not
.
It
is
not
therefore
for
our
own
sakes
,
that
we
complain
of
this
fault
in
any
of
our
Auditors
.
Were
that
the
motive
,
could
we
be
so
wicked
as
to
deliver
any
thing
to
you
in
God's
name
,
and
as
his
Gospel
,
that
we
fear'd
all
the
World
should
become
privy
to
,
yet
were
it
sufficient
to
know
what
kind
of
Hearers
we
sometimes
have
,
Wise
as
Serpents
,
if
not
Harmless
as
Doves
.
But
though
we
are
therefore
sufficiently
secure
as
to
our
own
Innocence
,
yet
we
cannot
but
be
concern'd
for
our
Brethrens
sin
.
And
beseech
them
,
that
they
will
at
last
be
so
kind
to
their
own
Souls
as
to
consider
how
great
the
danger
and
sinfulness
of
such
Hearing
is
;
what
a
dishonour
it
brings
to
our
Holy
Religion
,
what
a
stop
it
puts
to
their
Edification
now
,
and
how
fatally
ruinous
it
will
finally
prove
to
their
everlasting
Salvation
hereafter
.
But
it
is
time
for
me
to
go
on
to
the
other
part
of
this
Discourse
;
that
so
having
hitherto
discover'd
what
the
general
Faults
of
our
Hearers
are
,
that
so
much
indispose
them
to
receive
that
benefit
they
ought
by
our
preaching
,
I
may
now
shew
II
dly
,
What
Qualifications
are
required
in
such
a
One
as
will
profit
himself
by
these
kind
of
Instructions
.
Many
are
the
Qualifications
of
this
kind
that
might
be
offer'd
;
but
I
think
the
principal
of
them
may
be
very
well
reduced
to
these
four
,
and
which
I
shall
therefore
particularly
consider
:
viz.
That
he
who
will
dispose
Himself
to
become
a
profitable
Hearer
of
these
Holy
Instructions
,
must
-
1st
,
Be
Pious
.
-
2
dly
,
Docile
.
-
3
dly
,
Diligent
.
And
-
4thly
,
Earnest
in
his
Prayers
to
God
Almighty
,
to
bless
his
Word
to
him
,
and
to
teach
him
to
profit
by
it
.
1st
,
He
must
be
Pious
.
This
,
I
have
before
observed
,
Christian
Religion
are
higher
,
and
more
repugnant
to
the
sinful
Lusts
and
Interests
of
Men
,
than
what
they
taught
.
Hence
we
find
our
Saviour
Christ
Himself
to
have
resolved
the
Cause
of
the
infidelity
of
the
Jews
into
the
indisposition
of
their
Hearts
,
for
want
of
probity
and
goodness
to
receive
his
Gospel
.
They
were
engaged
in
a
Course
of
Pride
and
Vain
glory
;
they
courted
the
praise
and
applauses
of
the
People
,
and
they
could
not
endure
to
hearken
to
a
Religion
that
would
not
support
their
vanity
,
nor
preserve
to
them
the
Respect
and
Honour
of
the
World
,
which
they
valued
more
than
the
Praise
and
Glory
of
God
.
How
can
ye
believe
(
says
he
)
that
receive
honour
one
of
another
,
and
seek
not
the
honour
that
cometh
from
God
only
?
John
v.
44
.
And
again
,
ch.
xii
th
.
the
Holy
Apostle
tells
us
,
That
among
the
chief
rulers
also
many
believed
on
Christ
,
but
because
of
the
Pharisees
they
did
not
confess
him
,
lest
they
should
be
put
out
of
the
synagogue
.
For
they
loved
the
Praise
of
Men
,
more
than
the
Praise
of
God
.
And
in
general
,
our
Saviour
Christ
says
,
He
that
is
of
God
,
heareth
God's
words
;
ye
therefore
hear
them
not
,
because
ye
are
not
of
God
.
Where
we
find
not
only
the
true
Character
of
him
who
will
be
a
profitable
hearer
of
God's
word
,
viz.
that
he
must
be
of
God
,
as
that
Phrase
is
opposed
to
what
our
Saviour
had
just
before
said
of
those
men
,
ver.
44.
That
they
were
of
their
father
the
devil
,
and
followed
the
lusts
of
him
;
i.
e.
He
must
be
an
honest
and
upright
man
,
endued
with
such
a
Probity
and
Sincerity
as
becomes
a
Child
of
God
;
but
also
the
reason
why
others
are
not
qualified
to
receive
the
Gospel
,
viz.
That
they
are
of
a
temper
of
mind
averse
from
holy
things
,
and
therefore
not
fit
to
profit
themselves
by
the
hearing
of
them
:
Ye
therefore
hear
them
not
,
because
ye
are
not
of
God
.
And
St.
John
himself
in
his
1st
Epistle
,
We
are
of
God
:
He
that
knoweth
God
,
heareth
us
;
he
that
is
not
of
God
,
heareth
not
us
.
And
indeed
,
how
can
it
possibly
be
,
that
a
man
who
is
not
inclined
to
Piety
himself
,
should
be
a
fit
Auditor
of
a
Gospel
,
whose
great
end
it
is
to
promote
it
?
1
st.
He
is
averse
to
it
;
he
has
no
relish
of
what
is
spoken
,
nor
can
endure
to
hear
his
Lusts
and
Affections
,
his
beloved
Vices
,
and
darling
Sins
set
forth
as
things
that
must
either
be
abandoned
here
,
or
they
will
render
him
for
ever
miserable
.
And
therefore
our
Saviour
in
the
same
St.
John
,
tells
us
,
worlds
condemnation
,
that
light
is
come
into
the
world
,
and
men
loved
darkness
rather
than
light
,
because
their
deeds
were
evil
.
For
every
one
that
doth
evil
,
hateth
the
light
,
neither
cometh
to
the
light
,
lest
his
deeds
should
be
reproved
.
2dly
.
All
the
Arguments
that
can
be
offered
for
such
a
one's
conviction
,
stick
not
at
all
upon
him
;
they
are
as
unsuitable
to
his
apprehension
,
as
if
you
would
feed
a
Lion
with
Hay
,
or
entertain
an
Ass
with
a
Theorem
.
He
has
no
sense
of
their
force
,
nor
is
therefore
at
all
like
to
be
perswaded
by
them
.
To
talk
to
a
viciously
inclined
man
,
of
the
baseness
and
odiousness
of
his
sins
,
what
is
this
,
but
in
his
opinion
to
argue
against
his
sense
and
experience
?
To
represent
to
him
the
reasonableness
,
the
pleasure
,
and
comfort
of
living
well
,
what
is
it
else
,
but
to
maintain
a
Paradox
,
and
shew
a
great
deal
of
Skill
,
only
to
demonstrate
how
much
may
be
said
for
the
most
incredible
things
?
Heaven
is
a
place
which
cannot
raise
his
desires
,
who
has
not
thoughts
purified
enough
to
be
in
love
with
innocent
and
spiritual
delights
.
The
pleasures
of
those
happy
Regions
are
not
suited
to
the
sensual
apprehensions
of
such
men
,
as
know
no
attractives
,
but
those
of
a
Mahumetan
Paradise
:
And
Hell
it self
,
tho
the
most
formidable
consideration
of
any
,
yet
such
as
for
that
very
reason
,
he
will
be
sure
to
put
as
far
from
him
as
he
can
;
and
either
fancy
that
perhaps
there
is
no
such
place
,
or
if
there
be
,
yet
ho●e
it
will
be
time
enough
hereafter
to
p●ovide
for
the
escaping
of
it
.
3.
And
then
lastly
,
for
that
which
is
the
great
end
of
all
religious
instructions
,
the
Practice
of
Piety
,
and
without
which
,
all
our
knowledg
in
the
Mystery
of
Godliness
will
be
in
vain
;
this
is
what
such
a
one
is
yet
more
indisposed
to
,
than
all
the
rest
.
There
are
many
in
the
world
,
who
can
be
content
to
applaud
the
reasonableness
of
Piety
and
Virtue
,
and
will
allow
of
all
that
we
can
say
in
praise
of
it
,
that
yet
when
it
comes
to
the
trial
,
cannot
endure
to
put
it
in
practice
.
Like
the
Ground
over-run
with
Thorns
in
the
Parable
,
they
receive
the
Word
with
gladness
,
but
the
Cares
of
the
world
,
and
the
Pleasures
of
life
,
choak
the
seed
,
so
that
they
seldom
bring
forth
any
Fruit
unto
perfection
.
It
is
therefore
absolutely
necessary
,
that
he
who
will
be
a
fit
Disciple
for
the
school
of
Christ
,
should
first
dispose
himself
by
a
Probity
and
Integrity
of
mind
,
to
be
willing
to
follow
his
Instructions
.
That
he
labour
sincerely
to
have
a
Conscience
void
of
offence
,
both
towards
God
,
and
towards
man
.
Pious
Mind
,
not
to
please
his
Fancy
,
or
gratifie
his
Curiosity
,
but
to
learn
true
Wisdom
,
and
that
in
order
to
Practice
.
Instead
of
considering
how
the
Discourse
is
managed
,
whether
the
Preacher
performs
his
part
as
he
expected
he
should
,
he
must
employ
his
Thoughts
on
more
substantial
Meditations
:
In
what
particular
especially
the
Disc●urse
came
up
to
his
own
condition
,
and
how
he
may
best
apply
it
thereunto
.
If
any
Vice
were
reproved
,
whether
his
own
Sin
be
not
concerned
in
it
.
If
any
Duty
explain'd
or
encouraged
,
whether
that
were
not
directed
by
God
,
to
inform
his
Knowledg
,
or
to
reprove
his
remissness
.
If
it
set
forth
any
of
the
great
Mysteries
of
our
Redemption
,
or
the
Glories
of
Heaven
,
and
what
we
must
do
to
attain
to
them
;
to
remember
that
in
all
these
things
,
God
calls
upon
us
to
acknowledg
his
Power
,
and
to
celebrate
his
Goodness
,
who
has
sent
so
wonderful
and
gracious
a
salvation
to
us
.
This
is
the
true
way
whereby
the
Pious
Christian
may
profit
himself
,
even
by
the
meanest
of
our
Discourses
;
but
without
such
a
disposition
to
receive
Instruction
,
the
best
seed
will
in
vain
be
cast
away
upon
us
.
2dly
.
The
next
qualification
required
in
a
Christian
Auditor
,
as
well
as
in
all
others
,
is
,
That
he
be
Docile
.
By
which
I
do
not
mean
,
Endued
with
quick
Parts
and
Abilities
to
learn
;
that
is
the
Gift
of
God
,
and
which
sometimes
may
do
more
harm
than
good
;
but
I
mean
,
that
he
be
desirous
of
Instruction
,
and
to
that
end
prepared
with
such
a
temper
and
disposition
of
mind
,
as
to
be
willing
and
ready
to
pursue
the
means
of
it
.
And
to
this
end
more
particularly
,
1st
.
That
he
be
Humble
,
i.
e.
neither
vainly
conceited
of
himself
,
as
if
he
had
no
need
of
instruction
;
nor
esteeming
himself
to
be
too
great
to
receive
it
,
even
from
the
meanest
Preacher
.
There
is
nothing
in
the
world
so
great
an
Enemy
to
our
Proficiency
in
any
thing
,
as
Pride
:
When
men
look
upon
themselves
as
too
great
to
learn
,
and
as
such
,
neglect
and
despise
the
means
of
Instruction
.
Indeed
I
am
not
so
vain
,
as
to
think
that
we
are
not
many
times
called
to
speak
to
those
who
are
much
fitter
to
become
our
Teachers
.
But
yet
neither
can
I
so
far
undervalue
the
Gospel
of
Christ
,
which
we
deliver
unto
you
,
as
to
believe
there
is
ordinarily
any
Sermon
so
mean
and
despicable
,
but
that
an
humble
mind
might
have
profited
by
it
,
and
have
found
somewhat
at
least
to
exercise
his
Charity
and
his
Patience
,
if
not
to
excite
his
Zeal
,
and
improve
his
Knowledg
.
2.
A
second
thing
required
to
this
Docility
,
is
,
That
a
man
be
free
from
Passion
▪
This
disturbs
the
mind
,
and
blinds
the
reason
,
and
hinders
many
times
the
best
Doctrine
from
producing
any
suitable
effects
upon
us
.
Those
who
are
subject
to
the
command
of
their
own
affections
,
judg
more
according
to
the
inclinations
of
them
,
than
to
the
dictates
of
right
reason
.
He
that
espouses
a
Party
or
Interest
▪
that
loves
an
Opinion
,
and
desires
it
should
be
true
,
easily
approves
of
whatsoever
does
but
seem
to
make
for
it
;
and
rejects
,
almost
at
all
adventures
,
whatsoever
appears
against
it
.
How
does
the
Hope
and
Desire
of
Honour
,
or
Favour
,
or
Fortune
in
the
World
,
carry
men
away
to
the
vilest
things
for
the
prosecution
of
it
?
And
so
all
the
other
Passions
of
the
mind
;
whether
it
be
fear
or
pleasure
,
or
whatever
else
be
the
affection
that
rules
us
,
they
hinder
the
reason
from
judging
aright
,
and
weighing
impartially
what
is
delivered
to
us
;
and
't
is
great
odds
,
but
such
an
Auditor
receives
or
condemns
the
Doctrine
of
Christ
,
not
according
as
the
Authority
of
Holy
Sripture
,
and
the
Evidence
of
right
reason
require
he
should
,
but
as
his
own
Passions
and
Inclinations
prompt
him
to
do
.
3.
A
Third
thing
required
to
Docility
is
;
That
a
man
be
free
from
Prejudice
.
He
that
will
advance
any
thing
in
the
finding
out
of
Truth
,
must
bring
to
it
that
Travellers
indifference
which
the
Heathen
so
long
since
recommended
to
the
World
▪
He
must
not
desire
it
should
lie
on
the
one
side
rather
than
the
other
,
lest
his
desire
that
it
should
,
prompt
him
without
just
reason
to
believe
that
it
does
.
And
so
in
Religion
too
:
He
that
will
make
a
right
judgment
,
what
to
believe
,
or
what
to
Practice
,
must
first
throw
off
all
prejudice
in
favour
of
his
own
Opinion
,
or
against
any
others
:
And
resolve
never
to
be
so
tied
up
to
any
Point
or
Party
,
as
not
to
be
at
all
times
ready
impartially
to
examine
whatsoever
can
reasonably
be
objected
against
either
.
How
far
the
want
of
this
does
at
this
day
divide
the
Church
of
Christ
,
I
would
to
God
,
we
had
not
too
great
reason
on
all
sides
to
complain
.
There
are
many
among
us
so
strangely
engaged
by
false
principles
to
an
ill
cause
,
that
't
is
in
vain
to
offer
them
the
clearest
Arguments
to
convince
them
.
If
you
bring
them
Scripture
,
't
is
true
that
must
be
heard
,
but
then
be
it
never
so
plain
they
are
not
competent
Judges
of
the
Meaning
of
it
:
and
they
durst
not
trust
their
own
Interpretation
to
tell
them
that
Abraham
begat
Isaac
,
if
the
Church
should
think
fit
to
expound
it
otherwise
.
For
such
and
so
plain
are
many
of
those
passages
that
we
alledg
against
them
,
to
shew
their
corruptions
in
a
great
part
of
those
things
wherein
they
differ
from
us
.
If
you
offer
them
Reason
,
as
clear
as
the
plainest
Demonstration
;
why
,
that
were
well
:
But
still
Private
Reason
may
Err
,
and
the
Church
cannot
.
Convince
them
by
their
Senses
,
which
one
would
think
should
convince
any
body
;
Desire
them
to
consult
the
Verdict
of
their
own
Eyes
,
and
Mouths
,
and
Noses
,
and
Feeling
:
't
is
no
purpose
,
the
Senses
may
deceive
them
,
but
the
Church
cannot
.
Thus
have
they
suffer'd
themselves
to
be
conjured
into
a
Circle
out
of
which
't
is
impossible
ever
to
Retreive
them
.
Sense
,
Reason
,
Scripture
,
All
are
of
no
force
against
this
one
Prejudice
of
their
Churches
Authority
;
though
at
the
same
time
they
know
not
either
what
the
Church
is
to
whom
Christ
Promises
are
made
,
nor
where
to
find
it
,
nor
what
it
has
decided
,
nor
wherefore
they
at
all
Adventures
attribute
to
their
own
the
Title
of
the
only
true
Church
.
Such
Hearers
as
these
,
are
Unteachable
,
and
Unprofitable
:
And
we
ought
certainly
by
their
Example
to
beware
of
such
an
indisposition
as
is
able
to
lead
men
into
so
strange
a
Slavery
;
and
make
them
believe
they
are
never
more
in
the
Right
,
than
when
they
have
put
themselves
out
of
a
Capacity
of
ever
being
so
upon
any
Certain
grounds
,
and
otherwise
than
by
meer
Chance
.
4.
A
Fourth
and
last
thing
required
to
Docility
,
is
a
freedom
from
Obstinacy
.
This
is
a
disposition
for
the
most
part
consequent
upon
that
I
the
last
mentioned
,
and
such
as
wherever
it
is
found
,
renders
a
man
utterly
incompetent
to
receive
any
benefit
by
the
best
instruction
,
It
is
called
by
St.
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reprobate
mind
,
Rom.
i.
28
.
a
mind
void
of
judgment
.
When
men
resolve
they
will
not
be
instructed
,
but
affect
ignorance
;
and
either
to
keep
up
a
faction
,
or
to
serve
their
present
Interests
,
or
to
indulge
themselves
the
more
freely
in
their
sins
,
flee
both
the
means
and
the
desire
of
knowledge
.
And
this
,
or
somewhat
like
it
,
is
again
the
Case
of
those
of
the
other
Communion
.
Who
not
content
with
the
Prejudices
I
before
mention'd
in
favour
of
themselves
and
their
own
Opinions
:
do
moreover
engage
their
proselites
by
a
most
Solemn
Oath
,
any
Argument
whatsoever
,
to
be
drawn
out
of
those
Errors
in
which
they
have
engaged
them
.
Such
then
is
the
Nature
,
and
these
the
Vices
that
are
to
be
avoided
by
us
,
in
order
to
the
second
Qualification
required
in
a
Christian
Auditor
,
viz.
Docility
.
3.
The
next
I
mention'd
was
,
That
he
must
be
Diligent
.
By
which
I
mean
,
not
only
a
carefulness
to
attend
upon
all
the
publick
means
of
instruction
which
God
is
pleased
to
afford
us
;
but
yet
much
more
,
to
apply
those
means
to
a
right
and
due
End
.
To
be
sedulous
and
diligent
in
embracing
the
Opportunities
of
hearing
,
is
indeed
very
commendable
,
and
the
duty
of
every
Christian
;
but
yet
if
his
diligence
stop
here
,
he
may
for
all
that
reap
but
little
benefit
by
all
his
Care
.
He
that
will
be
truly
sedulous
,
as
he
ought
to
be
,
Let
him
,
1st
.
When
he
comes
to
these
Holy
Exercises
,
be
very
careful
that
he
attend
with
all
his
Soul
to
what
is
deliver'd
;
But
especially
if
any
thing
chance
to
be
spoken
in
which
his
Conscience
tells
him
that
he
was
either
altogether
Ignorant
before
,
or
not
sufficiently
instructed
in
it
.
2dly
,
When
he
has
done
this
,
Let
him
be
careful
to
take
the
first
opportunity
to
retire
within
himself
,
and
call
to
remembrance
the
things
that
he
has
Heard
:
And
either
by
writing
,
or
some
other
way
let
him
provide
for
the
future
preservation
of
it
.
But
especially
,
3dly
,
Let
him
employ
his
utmost
diligence
in
the
Practice
of
what
he
hears
:
Let
him
consider
that
this
is
the
great
end
to
which
all
his
Knowledge
in
the
Mystery
of
Godliness
is
to
be
referr'd
:
And
that
without
this
,
he
shall
become
but
the
more
inexcusable
for
all
the
rest
;
For
he
who
knows
his
Master's
will
,
and
does
it
not
,
shall
be
beaten
with
many
stripes
.
It
was
for
this
that
God
sent
his
Son
to
Preach
his
Gospel
to
the
World
;
And
't
is
for
this
that
we
still
are
commission'd
by
him
to
declare
to
you
your
duty
,
and
press
you
with
the
strongest
Arguments
,
the
Hopes
and
Terrors
of
Eternity
,
to
be
careful
and
sedulous
in
the
performance
of
it
.
The
End
of
Christianity
was
not
to
puff
us
up
,
but
to
Edifie
us
:
To
make
us
Better
rather
than
more
Knowing
,
and
more
Knowing
only
that
we
may
be
Better
.
They
are
not
the
Hearers
of
the
Word
that
shall
be
justified
before
God
,
but
the
doers
of
it
.
It
is
but
a
half
Diligence
that
carries
men
to
Learn
their
Duty
;
He
is
the
truly
Sedulous
Christian
indeed
who
both
seeks
with
all
earnestness
to
know
what
God
requires
of
Him
,
and
then
as
carefully
endeavours
to
put
it
in
practice
.
Now
to
this
end
,
and
to
conclude
all
,
4thly
,
He
that
will
Hear
as
he
ought
to
do
,
must
to
all
these
other
Qualifications
add
his
fervent
Prayers
to
God
for
his
Assistance
.
It
is
not
an
easie
matter
to
become
a
Perfect
Christian
:
So
high
and
excellent
are
the
precepts
of
the
Gospel
,
and
in
many
things
so
contrary
to
the
Interests
and
Inclinations
of
sensual
Men
;
that
without
some
extraordinary
Assistance
of
the
Grace
of
God
,
we
are
not
able
so
much
as
to
comprehend
any
thing
of
these
kind
of
instructions
as
we
ought
to
do
.
But
to
bring
a
willing
and
ready
disposition
of
mind
to
receive
the
Word
;
to
become
such
an
Auditor
,
as
not
only
speculatively
to
learn
the
great
Truths
of
Christianity
,
but
to
resolve
effectually
to
put
them
in
practice
too
;
this
must
certainly
be
the
work
of
God
upon
our
Hearts
,
and
't
is
his
Grace
alone
that
can
both
enlighten
our
Vnderstandings
,
and
incline
our
Wills
.
And
here
therefore
we
may
see
at
once
,
both
the
necessity
of
this
last
disposition
,
our
Prayer
to
God
for
his
Grace
;
and
in
that
,
the
true
cause
why
so
many
make
no
better
an
Advantage
by
their
Hearing
.
They
come
to
the
Church
as
if
they
were
going
into
a
Theatre
,
where
they
had
nothing
to
do
but
to
attend
to
what
is
spoken
,
to
render
them
every
way
competent
Auditors
of
it
.
But
alas
!
The
Divine
Truths
that
are
here
deliver'd
,
are
above
the
discernment
of
the
Carnal
mind
:
Spiritual
things
must
be
Spiritually
understood
:
Such
Auditors
as
these
,
like
the
Scribes
and
Pharisees
among
the
Jews
,
may
hear
our
words
as
they
did
our
Blessed
Saviour's
;
but
they
will
not
be
at
all
the
better
for
them
.
God
must
open
their
hearts
,
this
,
Who
will
not
fail
to
give
his
Holy
Spirit
to
them
that
ask
him
.
And
now
,
How
shall
we
wonder
,
if
the
seed
,
though
never
so
carefully
sown
,
produce
yet
but
a
very
mean
increase
,
when
God
knows
for
the
most
part
the
Ground
is
so
utterly
unprepared
to
receive
it
?
This
certainly
is
a
consideration
that
ought
to
engage
every
good
Christian
seriously
to
search
and
examine
himself
,
how
he
is
disposed
to
become
a
fitting
Hearer
of
the
Gospel
of
Christ
.
If
you
have
therefore
hitherto
come
to
our
Assemblies
,
without
such
a
due
Preparation
as
you
see
is
thus
necessary
to
qualifie
your
minds
to
receive
that
benefit
you
ought
from
these
Instructions
,
let
me
now
earnestly
beseech
you
no
longer
to
deceive
your
own
Souls
,
but
to
prepare
them
in
such
a
manner
that
our
Preaching
may
not
be
in
vain
to
you
.
Let
not
any
little
,
unworthy
designs
accompany
you
to
these
Holy
exercises
;
But
come
as
befits
Christians
,
with
Charity
,
with
Humility
,
with
an
Honest
and
Vpright
Heart
;
sincerely
desirous
of
understanding
your
Duty
,
how
mean
soever
the
person
be
that
is
to
deliver
it
unto
you
.
But
above
all
come
with
a
firm
resolution
of
Practising
what
you
Hear
.
Remember
that
't
is
this
Christianity
designs
in
all
its
instructions
;
And
however
our
Zeal
in
these
latter
days
seems
unhappily
engaged
,
more
in
the
Pursuit
of
Divine
Truth
,
than
in
what
I
could
rather
wish
we
did
chiefly
aim
at
,
the
Practice
of
a
Divine
Life
;
yet
let
us
be
careful
so
to
maintain
the
One
,
as
not
to
prejudice
or
overthrow
the
other
.
And
if
we
thus
sincerely
direct
all
our
Hearing
to
the
Glory
of
God
,
and
our
own
Everlasting
Salvation
,
we
shall
not
fail
to
Hear
as
we
ought
to
do
.
God
will
open
our
Ears
,
and
illuminate
our
Vnderstandings
,
and
dispose
our
Wills
.
The
seed
that
is
Sown
upon
such
Ground
,
shall
not
fail
to
Spring
up
into
a
Blessed
increase
;
And
produce
those
Fruits
of
Holiness
in
this
life
,
which
shall
finally
bring
us
to
the
Everlasting
Joys
and
Glories
of
the
next
.
Which
God
of
his
Infinite
Mercy
vouchsafe
unto
us
,
through
the
merits
of
his
Son
Jesus
Christ
our
Lord
.
To
whom
.
&c.
OF
THE
BENEFIT
and
PRACTISE
OF
CONSIDERATION
.
A
SERMON
Preach'd
at
WHITE-HALL
,
Before
the
Princess
of
DENMARK
,
Febr.
26.
1687
/
8.
DEUT.
XXXII
.
29
.
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
THE
Words
are
part
of
that
great
Song
which
Moses
spake
unto
all
the
Congregation
of
Israel
immediately
before
his
Death
,
A
Song
both
in
its
self
so
considerable
,
and
so
highly
esteem'd
by
them
,
that
they
thought
no
words
could
be
sufficient
to
set
forth
its
Excellency
:
Insomuch
,
that
we
find
it
at
this
day
characterised
by
the
Jews
of
our
own
times
,
as
the
foundation
and
summary
of
the
whole
Law
.
In
the
Verses
before
the
Text
,
we
have
a
sad
and
terrible
declaration
of
those
Judgments
that
should
hereafter
befal
them
for
their
Impenitence
.
And
it
is
not
to
be
question'd
,
but
that
this
great
Prophet
,
from
whom
God
never
concealed
any
thing
that
concern'd
that
people
;
had
here
by
so
much
a
more
particular
prospect
of
those
Evils
,
that
were
afterwards
to
come
upon
them
,
as
he
was
now
the
nearer
to
be
taken
from
them
.
And
that
't
is
from
these
therefore
,
that
we
must
derive
at
once
both
the
Occasion
and
Importance
of
that
passionate
Wish
into
which
the
Holy
Man
here
breaks
out
,
in
consideration
both
of
their
danger
and
of
their
insensibility
of
it
,
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
Whether
by
their
latter
end
we
are
to
understand
that
great
and
terrible
destruction
which
finally
befel
both
themselves
and
their
Country
,
in
the
loss
of
Jerusalem
:
Or
,
Whether
with
some
,
we
shall
interpret
it
of
God's
rejecting
of
them
from
his
Covenant
,
from
being
what
they
were
once
,
his
own
peculiar
Inheritance
:
Or
,
Whether
lastly
,
the
more
to
heighten
the
Idea
,
we
shall
join
them
both
together
in
the
Prophecy
,
as
they
were
by
God
united
in
the
Execution
;
certain
it
is
,
That
a
greater
and
more
amazing
instance
of
the
Divine
Vengeance
upon
a
particular
Nation
,
has
hardly
been
known
from
the
beginning
of
the
World
,
than
that
of
their
Destruction
;
nor
shall
there
I
suppose
be
any
Parallel
,
to
the
very
end
of
it
.
But
it
is
not
my
design
to
enter
on
any
reflection
of
their
Punishment
,
but
to
enquire
rather
what
it
was
,
that
Moses
here
so
much
wishes
they
would
have
done
,
in
order
to
the
preventing
of
it
;
what
that
great
defect
was
,
which
was
the
Cause
of
all
their
Evils
.
Now
that
in
one
word
was
Inconsideration
:
A
fault
certainly
very
great
in
that
people
,
than
which
none
had
ever
received
more
clear
and
sensible
Proofs
of
the
Divine
Power
and
Goodness
.
They
had
seen
the
Miracles
by
which
God
had
brought
them
up
out
of
the
Land
of
Egypt
;
and
continued
to
conduct
them
now
almost
forty
years
through
the
Wilderness
.
They
had
beheld
his
Majesty
,
when
himself
in
that
terrible
manner
that
we
read
in
the
xixth
and
xxth
Chapters
of
Exodus
,
vouchsafed
to
give
them
his
own
Law
from
Mount
Sinai
.
Nay
,
that
nothing
might
be
wanting
to
awaken
a
stupid
and
insensible
people
,
they
had
known
his
Judgments
too
in
the
punishment
of
their
Sins
.
They
had
seen
the
Destruction
which
their
Fathers
had
suffer'd
,
and
they
were
here
expresly
foretold
what
Evils
themselves
and
their
posterity
should
hereafter
undergo
for
their
impiety
.
Yet
was
not
all
this
sufficient
to
awaken
their
Consideration
to
a
sense
of
their
danger
,
and
a
care
to
prevent
it
.
And
now
I
would
to
God
these
Jews
were
the
only
men
we
could
justly
charge
with
this
neglect
;
and
that
our
own
indifferency
in
the
concern
of
our
duty
,
did
not
equally
tax
us
with
the
same
Inconsideration
.
But
alas
!
I
fear
,
were
we
here
to
enter
on
a
review
,
we
should
find
but
too
just
a
parallel
,
both
in
our
danger
,
and
in
our
incogitancy
:
And
that
a
very
little
reasoning
upon
the
Methods
of
God's
Providence
,
without
the
help
of
a
Prophetick
Spirit
,
might
be
more
than
enough
,
to
make
any
sober
,
considering
man
tremble
to
think
what
shall
be
the
consequence
of
such
a
general
Insensibility
as
we
have
these
many
years
shown
,
notwithstanding
all
his
Mercies
and
his
Judgments
in
vain
made
use
of
to
reclaim
us
.
At
least
,
I
hope
it
will
be
abundantly
sufficient
to
Apologize
for
me
,
if
I
beg
leave
,
especially
at
such
a
Season
as
this
,
freely
to
expostulate
with
you
in
the
words
of
Moses
in
the
Text
:
O
that
ye
were
wise
,
that
ye
understood
this
,
that
you
would
consider
your
latter
end
!
In
speaking
upon
a
Subject
,
both
in
its
self
so
important
,
and
to
us
so
necessary
;
that
I
may
,
if
possible
,
not
omit
any
thing
that
may
serve
either
to
excite
or
to
direct
the
practice
of
it
,
I
shall
endeavour
with
all
the
plainness
I
can
,
to
discourse
to
you
of
these
Four
Things
.
-
I
st.
Of
the
Danger
and
Mischief
of
Inconsideration
.
-
IIdly
,
I
will
enquire
into
the
Causes
of
it
.
-
III
dly
,
I
will
offer
some
General
Rules
for
the
Practice
of
Consideration
.
And
-
IVthly
and
Lastly
,
Will
close
all
with
some
Motives
that
may
serve
to
stir
you
up
to
the
discharge
of
your
duty
,
in
so
great
and
important
an
instance
of
it
.
I
begin
with
the
First
of
these
.
I.
Of
the
Danger
and
Mischief
of
Inconsideration
.
It
has
been
the
usual
Method
of
most
Casuists
,
in
enquiring
into
the
Causes
of
Sin
,
to
expose
the
Mischief
,
and
aggravate
the
Danger
of
those
particular
Temptations
that
are
the
immediate
occasions
of
it
.
Hence
there
is
hardly
a
man
so
little
in●●ructed
in
Morality
,
that
has
not
learnt
to
run
into
an
invective
against
the
Interests
and
Pleasures
,
the
Honours
and
Riches
of
this
world
;
that
the
good
Christian
must
resolve
either
to
abandon
them
as
much
as
is
possible
,
or
at
least
,
to
quit
all
undue
Esteem
,
and
inordinate
Desire
of
them
.
But
the
great
and
Catholic
Cause
of
all
our
evils
,
Inconsideration
;
this
is
either
not
at
all
,
or
but
very
lightly
touch'd
upon
by
them
.
So
far
are
men
from
exposing
the
Danger
of
it
,
that
I
believe
there
are
few
who
have
yet
learnt
to
place
it
in
the
number
of
their
Temptations
,
or
that
think
themselves
at
all
concern'd
to
provide
against
it
.
Very
necessary
therefore
it
is
,
before
I
proceed
to
those
particular
Proposals
I
am
hereafter
to
make
for
the
removal
of
this
evil
,
that
I
should
first
convince
you
of
the
necessity
there
is
of
setting
about
it
;
to
show
you
,
that
of
all
the
Artifices
of
the
Devil
,
this
has
been
the
most
successful
;
that
whatsoever
strength
any
other
Temptations
may
seem
to
have
,
't
is
all
derived
from
the
influence
of
this
.
In
a
word
,
That
Riches
,
and
Honour
,
and
Pleasure
,
and
Interest
,
seduce
some
particulars
only
;
triumph
over
the
weakness
of
some
certain
dispositions
that
are
more
peculiarly
apt
to
be
moved
by
them
.
But
that
Inconsideration
is
a
general
snare
,
stops
not
at
particulars
,
but
carries
all
before
it
:
The
One
,
Last
,
Vniversal
Cause
of
all
our
Sins
being
no
other
than
this
,
That
we
do
not
consider
as
we
ought
,
what
our
Duty
is
,
and
what
our
Obligations
are
to
the
Practice
of
it
.
And
1
st.
It
cannot
be
denied
,
but
that
this
Inconsideration
exposes
us
to
every
Temptation
which
the
Devil
shall
think
fit
to
lay
in
our
way
;
is
very
often
the
Cause
that
we
are
tempted
at
all
,
but
always
the
reason
that
we
are
overcome
by
the
Temptation
.
I
shall
not
need
to
say
how
many
Sins
men
fall
into
,
for
want
of
considering
,
and
knowing
that
they
were
so
.
I
would
to
God
the
frequent
Excuses
that
are
drawn
from
this
Topick
,
did
not
too
fully
shew
,
how
great
a
cause
this
is
of
our
offending
.
There
is
hardly
a
more
general
Plea
in
the
mouth
of
every
Sinner
,
than
that
he
meant
no
harm
in
what
he
did
,
but
either
he
did
not
know
,
or
he
did
not
think
that
it
was
unlawful
.
But
then
I
am
sure
we
must
resolve
to
lay
aside
this
excuse
altogether
,
and
confess
it
to
be
as
false
,
as
indeed
it
is
for
the
most
part
frivolous
;
or
we
must
be
allowed
to
conclude
from
it
,
that
this
want
of
Consideration
,
exposes
men
to
infinite
Temptations
,
by
keeping
them
in
an
unwarrantable
Ignorance
of
what
they
might
have
known
,
and
ought
to
have
Consider'd
.
But
they
are
not
only
the
Ignorant
that
are
concern'd
in
this
danger
.
He
who
knows
his
Duty
the
best
,
is
yet
oftentimes
no
less
surprized
by
his
Incogitancy
,
than
he
who
is
the
most
Ignorant
of
it
.
The
Devil
who
knows
our
weakest
times
,
and
constantly
watches
his
advantage
,
never
fails
then
especially
to
assault
us
,
when
he
sees
we
are
least
upon
our
Guard
,
and
by
consequence
least
in
a
condition
to
resist
him
.
And
if
by
a
diligent
care
of
our selves
and
attention
to
our
Duty
,
we
are
not
as
ready
and
prepared
to
resist
those
Temptations
which
may
be
apt
to
sollicite
us
from
it
,
as
we
are
otherwise
well
instructed
in
the
duty
its
self
,
't
is
evident
,
that
our
Enemy
will
have
a
very
great
advantage
against
us
;
and
't
is
odds
if
for
want
of
being
prepared
to
fight
,
we
are
not
for
the
most
part
overcome
by
him
.
For
2dly
,
And
which
may
be
alone
sufficient
to
confirm
my
assertion
,
that
't
is
our
Inconsideration
that
is
the
real
,
ultimate
Cause
of
all
our
sin
;
be
it
observed
,
secondly
;
That
there
are
in
our
Religion
,
such
Motives
,
such
Engagements
to
Obedience
,
that
were
they
but
duly
weighed
,
it
would
be
impossible
for
a
man
ever
to
live
wickedly
.
And
indeed
he
must
be
a
very
great
instance
of
this
defect
I
am
now
speaking
of
,
and
never
have
considered
any
thing
at
all
of
his
Religion
as
he
ought
to
do
,
that
can
reasonably
doubt
of
what
I
now
say
.
Is
there
any
among
us
that
has
but
once
seriously
reflected
on
the
Nature
of
God
Almighty
:
How
excellent
his
Goodness
is
,
how
Terrible
his
Justice
?
With
what
an
irreconcilable
hatred
he
prosecutes
Sin
and
Sinners
for
its
sake
?
That
he
is
Omnipotent
,
and
cannot
be
Resisted
:
Omniscient
and
cannot
be
deceived
:
Nay
that
he
is
Present
with
us
,
sees
our
most
retired
actions
,
and
will
one
day
bring
them
all
to
light
in
presence
of
the
whole
World
,
in
the
day
when
He
shall
judge
the
world
in
righteousness
.
Is
there
any
one
here
,
that
has
but
seriously
consider'd
all
this
?
Let
him
then
say
whether
it
were
Possible
for
the
Devil
to
have
been
able
to
draw
him
into
Sin
,
whilst
he
had
such
thoughts
as
these
present
to
his
mind
to
oppose
to
his
Temptations
?
But
Christianity
carries
us
yet
farther
.
It
shews
us
a
God
Incarnate
,
a
God
made
man
on
purpose
for
our
Salvation
;
He
gave
himself
for
us
that
he
might
redeem
us
from
all
Iniquity
,
and
purchase
to
himself
a
peculiar
people
zealous
of
Good
works
.
It
represents
to
us
a
Covenant
of
Grace
,
Sealed
with
his
own
most
precious
Blood
,
and
into
which
we
have
every
one
of
us
been
solemnly
initiated
,
that
is
,
solemnly
Sworn
at
our
Baptism
;
and
the
condition
wherof
on
our
part
we
know
was
this
,
that
we
should
forsake
the
Devil
and
all
his
works
,
the
Pomps
and
Vanities
of
this
wicked
World
,
and
all
the
sinful
lusts
of
the
flesh
;
and
instead
of
serving
these
,
should
obediently
keep
God's
Holy
will
and
Commandments
,
and
walk
in
the
same
all
the
days
of
our
Lives
.
I
shall
not
now
enquire
,
how
often
we
have
,
I
believe
,
the
most
of
us
renew'd
this
Covenant
,
whether
in
the
Church
at
the
Holy
Table
,
or
on
other
Occasions
that
have
called
us
to
put
up
our
Vows
to
Heaven
.
Nor
need
I
add
,
that
't
is
to
such
a
Practice
alone
as
that
requires
,
that
God
has
promised
the
Blessings
of
Eternal
Glory
.
But
sure
I
am
whosoever
will
but
duly
consider
the
weight
and
moment
of
this
one
Engagement
,
will
find
in
it
an
impregnable
fortress
against
Sin
,
and
such
as
all
the
Temptations
in
the
World
should
not
be
able
to
overcome
.
For
to
reflect
on
it
only
in
a
Word
or
two
.
What
is
there
in
all
our
sins
,
or
in
all
those
Temptations
that
lead
us
to
them
,
whose
Force
and
Power
would
not
be
utterly
overcome
by
this
one
serious
Consideration
?
Where
is
the
Lust
that
can
offer
any
sufficient
,
shall
I
say
,
or
rather
any
tollerable
inducement
to
comply
with
it
,
that
may
be
worthy
to
compare
with
our
obligations
to
Love
and
Obey
so
Great
,
and
so
Excellent
a
Redeemer
?
Is
there
a
Passion
so
darling
,
or
an
interest
so
Valuable
,
that
the
most
desperate
sinner
would
in
his
Cool
thoughts
be
willing
to
exchange
Heaven
for
it
?
Or
rather
,
for
indeed
that
is
the
true
Case
,
would
be
content
for
the
prosecution
of
it
to
go
down
,
it
may
be
the
next
Moment
,
into
Hell
,
and
there
dwell
with
Everlasting
Burnings
?
No
,
no
:
Sin
may
deceive
us
by
our
own
carelessness
,
but
it
cannot
stand
before
Consideration
.
It
may
surprize
our
Passions
,
but
it
can
never
reconcile
its
self
to
our
Reason
.
Nor
are
our
Natures
yet
become
so
degenerate
,
but
that
a
due
reflection
on
our
Engagements
to
Obedience
would
by
the
Grace
of
God
soon
resolve
into
a
performance
of
it
:
And
the
Hopes
of
Heaven
,
and
the
Terrors
of
Hell
;
The
Vanity
of
this
World
,
and
the
Eternity
of
the
Next
,
once
throughly
consider'd
as
they
ought
to
be
,
so
stop
our
Ears
,
Charmer
,
charm
he
never
so
wisely
,
should
not
be
able
to
open
them
to
his
Insinuations
.
And
for
a
farther
proof
of
this
,
and
which
may
be
yet
another
Argument
to
confirm
my
Position
,
that
't
is
the
want
of
Considering
that
is
really
the
great
and
last
Cause
of
all
our
Sin
:
Let
me
3dly
,
Appeal
to
the
common
Practice
,
and
Experience
of
Mankind
:
No
sooner
does
any
one
begin
seriously
to
Consider
these
things
,
but
he
presently
becomes
a
good
Christian.
What
is
it
else
but
this
,
that
makes
the
very
worst
of
Sinners
if
they
come
but
into
any
danger
or
calamity
;
if
any
sickness
or
affliction
befals
them
;
any
thing
that
but
stops
them
in
their
wild
Career
so
long
as
to
give
them
only
time
to
cool
,
and
to
Consider
their
Duty
,
and
their
great
and
dangerous
deviations
from
it
;
what
is
it
I
say
,
but
this
,
that
makes
these
persons
presently
disclaim
their
Extravagancies
:
to
confess
that
they
were
mistaken
in
their
notions
of
Vertue
and
Vice
,
and
had
therefore
preferr'd
the
Interests
of
the
One
because
they
had
either
never
known
,
or
never
sufficiently
consider'd
the
excellency
of
the
Other
.
And
if
perhaps
these
Pious
reflections
have
not
been
able
afterwards
to
secure
their
Obedience
,
but
they
have
again
return'd
to
the
follies
they
so
lately
renounced
;
It
is
not
that
they
are
ever
the
more
convinced
that
they
were
over-reach'd
in
the
Argument
:
That
Piety
and
Religion
,
have
not
that
reason
on
their
side
which
we
pretend
,
and
which
ought
to
engage
them
to
the
troublesome
task
of
denying
themselves
,
and
forsaking
all
their
sensual
pleasures
,
and
worldly
interests
for
its
sake
:
No
,
but
only
that
their
danger
being
removed
,
they
have
also
lost
their
Consideration
with
it
;
and
their
Incogitancy
now
again
exposes
them
to
those
sins
,
which
no
sooner
shall
some
new
occasion
call
them
again
to
reflect
on
,
but
they
will
be
no
less
ready
again
to
condemn
them
,
than
they
were
before
.
And
now
though
I
suppose
it
may
by
this
time
be
sufficiently
evident
how
great
the
Mischief
of
Inconsideration
is
;
yet
for
a
final
demonstration
of
its
danger
,
I
will
offer
one
reflection
more
▪
and
it
is
,
4.
That
whatever
particular
Temptations
we
may
at
any
time
chance
to
be
exposed
to
,
they
would
all
of
them
have
no
force
at
all
,
but
for
this
one
General
defect
.
For
let
us
not
deceive
our selves
;
Pleasure
and
Riches
,
and
Honour
,
and
Interest
,
and
if
there
be
any
other
Vanity
besides
that
is
yet
more
powerful
than
all
these
,
they
are
not
such
omnipotent
Temptations
as
our
corrupt
affections
would
represent
them
to
us
;
on
the
contrary
,
't
is
certain
that
they
have
no
force
at
all
but
by
our
own
Incogitancy
;
to
consider
them
only
,
were
to
overcome
them
.
1
st.
For
Pleasure
:
Is
it
imaginable
that
the
base
Voluptuary
would
pursue
that
,
as
he
does
,
did
he
really
reflect
what
shall
in
a
little
time
be
the
End
of
his
Debauches
?
That
yet
a
few
years
,
at
the
most
,
it
may
be
a
few
months
,
or
days
,
and
all
his
Enjoyments
shall
cease
;
and
his
Pleasures
be
exchanged
for
Pain
and
Sickness
,
Impotence
and
Infirmity
,
and
the
rest
of
those
Torments
in
this
Life
,
that
are
usually
the
sad
forerunners
of
his
Eternal
Punishment
in
the
other
?
2dly
,
For
Riches
;
the
next
instance
:
Were
it
possible
men
should
take
so
much
Care
and
Labour
to
get
them
,
and
when
they
have
got
them
,
neither
be
satisfied
with
them
themselves
,
nor
do
good
to
others
,
had
they
ever
been
acquainted
with
that
Treasure
in
Heaven
which
the
Gospel
speaks
of
,
so
infinitely
surpassing
all
the
highest
acquisitions
here
;
so
much
surer
to
be
obtain'd
,
and
for
the
most
part
so
much
easier
too
;
and
when
it
is
got
,
for
Ever
to
be
Enjoy'd
?
3dly
,
For
Honour
,
the
next
Temptation
:
If
there
can
be
such
a
thing
as
Honour
without
Virtue
,
and
that
High
Places
,
and
great
Titles
,
and
the
rest
of
those
trifles
that
have
so
long
usurped
the
name
,
may
indeed
be
allow'd
the
character
of
it
:
What
other
judgment
can
any
considering
man
pass
upon
such
Honour
but
this
;
That
even
Christianity
apart
,
it
must
certainly
be
a
very
vain
thing
to
build
a
man's
hopes
,
and
expend
himself
and
his
life
,
upon
that
,
which
when
all
is
done
,
depends
upon
other
mens
opinions
of
,
and
value
for
us
;
who
too
often
give
this
Honour
to
the
most
undeserving
Persons
,
and
with
whom
the
truly
brave
and
worthy
Man
sometimes
finds
the
least
share
of
it
.
And
then
4thly
,
for
the
Interests
of
this
World
;
Good
God!
What
can
they
appear
to
any
serious
,
considering
man
,
but
meer
Vanity
,
who
has
learnt
of
his
Saviour
to
ask
his
Conscience
that
great
and
wise
Question
:
What
is
a
man
profited
if
he
should
gain
the
whole
world
,
and
lose
his
own
soul
?
Or
what
shall
a
man
give
in
exchange
for
his
Soul
?
Is
it
not
Evident
,
that
in
all
these
,
and
whatever
instances
besides
can
be
offered
of
the
greatest
Temptations
,
't
is
only
for
want
of
Considering
that
they
prevail
upon
us
;
and
so
,
that
not
they
,
but
our
own
Incogitancy
ought
to
be
charged
by
us
as
our
greatest
Danger
and
Mischief
,
The
one
,
last
,
universal
Cause
of
all
our
Sins
.
And
now
if
this
be
so
,
then
it
cannot
certainly
but
be
very
well
worth
our
while
to
search
a
little
,
II
dly
,
Into
the
Causes
of
this
Inconsideration
,
the
next
thing
I
proposed
to
speak
to
.
And
the
first
,
and
perhaps
the
most
fatal
of
all
others
,
and
which
may
serve
to
remove
a
very
dangerous
mistake
we
are
apt
to
make
in
this
affair
is
,
That
Men
are
wont
to
think
they
do
very
well
consider
these
things
,
when
in
truth
they
do
not
consider
them
to
any
purpose
at
all
.
For
indeed
,
what
is
that
which
men
now
a
days
to
call
Considering
?
If
they
are
sometimes
a
little
serious
,
if
they
reflect
now
and
then
upon
the
business
of
Religion
:
If
they
go
to
Church
on
Sundays
,
and
are
not
scandalously
wicked
the
week
after
;
If
they
receive
the
Holy
Sacrament
in
its
seasons
,
and
when
they
do
so
,
sit
down
a
while
and
reflect
a
little
,
a
day
or
two
,
it
may
be
the
week
before
,
upon
their
Sins
and
their
Vanities
,
and
then
Sigh
,
and
are
Sorry
,
and
resolve
to
Sin
no
more
,
this
they
call
Considering
;
and
this
,
I
fear
,
is
what
makes
up
the
Religion
of
a
very
great
number
amongst
us
.
But
alas
!
this
is
as
far
distant
from
that
true
Consideration
,
I
would
now
recommend
to
you
,
as
the
little
imperfect
Effects
of
it
,
are
for
the
most
part
inferior
to
that
excellent
Piety
that
would
be
the
certain
consequence
of
the
other
.
'T
is
not
every
light
reflection
upon
the
business
of
Religion
,
that
is
worthy
the
name
of
a
true
Consideration
.
He
that
will
do
this
as
he
ought
to
do
,
must
resolve
to
do
it
throughly
:
He
must
search
to
the
very
bottome
of
his
Soul
;
Not
a
Sin
so
secret
,
not
a
Lust
or
Interest
so
dear
or
profitable
to
us
,
but
what
,
to
the
best
of
our
power
,
must
be
enquired
into
.
Now
all
the
danger
of
Sin
in
General
,
all
the
black
circumstances
,
and
heightning
Aggravations
of
our
own
Sins
in
Particular
,
must
seriously
be
consider'd
:
The
Hopes
and
Terrors
of
Eternity
be
throughly
weigh'd
;
What
the
Goodness
of
God
is
,
if
we
will
yet
repent
;
What
his
Judgments
will
be
,
if
we
shall
continue
to
despise
the
Riches
of
his
Mercy
,
and
Treasure
up
to
our selves
Wrath
against
the
day
of
Wrath.
In
a
word
,
whatever
may
serve
either
to
convince
us
of
our
Sins
and
of
our
Danger
,
or
to
engage
us
to
forsake
the
one
,
that
so
we
may
escape
the
other
,
must
all
be
laid
before
us
;
till
finally
,
by
God's
Grace
,
we
are
brought
in
the
bitterness
of
our
Souls
,
to
such
a
sense
of
our
Condition
,
as
shall
engage
us
to
a
sincere
Repentance
of
our
Sins
,
and
Obedience
to
God's
Commands
.
And
so
work
in
us
that
change
of
Life
,
which
alone
is
able
to
save
our
Souls
for
ever
.
He
that
gives
off
before
he
has
done
this
,
He
may
have
thought
of
his
Duty
,
if
you
will
,
but
he
has
not
yet
consider'd
as
he
ought
to
do
:
He
may
have
prepared
the
way
,
but
he
is
yet
to
run
.
In
short
,
He
may
have
consider'd
of
Religion
as
many
now
a
days
do
,
who
read
the
Holy
Scriptures
,
run
through
all
the
various
Sects
and
Parties
of
Christians
,
who
suffer
not
the
least
Controversie
to
escape
them
,
nor
a
Dispute
to
arise
in
which
they
do
not
interest
themselves
;
and
yet
when
all
is
done
,
have
not
one
jot
of
real
Piety
in
their
Souls
:
but
after
a
great
deal
of
pains
get
only
that
knowledg
which
puffeth
up
,
and
are
yet
to
learn
that
Charity
which
Edifieth
.
This
is
the
first
,
and
perhaps
one
of
the
most
fatal
Cheats
men
commonly
put
upon
their
Souls
:
They
flatter
themselves
that
they
do
very
well
Consider
these
things
,
when
indeed
they
do
not
consider
them
to
any
purpose
,
nor
as
they
ought
to
do
it
.
2.
A
Second
Cause
of
mens
Inconsideration
,
and
but
little
inferior
to
the
foregoing
,
either
in
the
danger
or
the
univer●ality
of
it
,
is
,
That
our
Consideration
is
for
the
most
part
totally
turned
another
way
.
It
is
a
long
time
since
the
generality
of
Mankind
seem
to
have
fallen
under
a
very
dangerous
mistake
,
That
Religion
ought
not
to
be
looked
upon
as
their
Business
,
but
only
as
a
thing
by
the
by
:
somewhat
to
entertain
their
thoughts
with
upon
solemn
times
,
and
in
their
Melancholly
hours
,
but
which
't
were
unreasonable
to
expect
amidst
so
great
a
plenty
of
other
affairs
,
as
the
world
now
abounds
with
,
should
ordinarily
be
made
the
subject
of
their
thought
,
and
their
Consideration
.
Thus
have
we
utterly
reversed
the
Maxim
of
our
Saviour
,
and
made
not
our
Salvation
,
but
the
business
of
this
World
,
our
Imployments
and
our
Interests
,
nay
,
Good
God!
our
very
Vices
and
our
Sins
the
Vnum
Necessarium
,
the
great
thing
to
be
taken
care
of
by
us
:
and
we
are
so
wholly
taken
up
and
engaged
with
these
,
that
we
have
no
leisure
to
think
at
all
,
to
be
sure
not
to
any
purpose
,
and
as
we
ought
to
do
of
that
.
And
now
,
what
wonder
if
when
this
is
the
Case
,
we
see
such
very
sad
,
't
is
true
,
but
yet
such
very
natural
Effects
of
it
?
Whilst
men
reckon
the
concerns
of
this
present
life
to
be
the
main
of
their
business
,
we
ought
not
to
be
surprised
if
they
consider
no
more
of
what
may
make
for
a
better
.
Till
this
mistake
be
rectified
,
we
may
be
troubled
indeed
to
see
men
so
Inconsiderate
,
but
sure
we
ought
not
to
admire
it
.
We
may
with
Moses
wish
,
O
that
they
were
wise
,
that
they
would
understand
this
!
But
till
that
be
done
,
we
cannot
expect
they
should
very
much
Consider
their
latter
End
.
But
3dly
,
Another
Cause
,
and
which
I
believe
has
kept
very
many
from
considering
as
they
ought
to
do
,
is
,
That
't
is
Vneasie
to
them
;
and
therefore
they
do
not
care
to
enter
upon
it
.
It
is
a
great
disadvantage
to
Religion
,
that
tho
there
be
really
nothing
in
the
World
more
pleasing
or
more
agreeable
to
our
Rational
Natures
,
than
the
practice
of
it
;
yet
has
it
something
that
is
rough
and
uneasie
in
the
first
setting
out
,
and
which
the
habitual
Sinner
cannot
without
pains
and
difficulty
get
over
.
He
that
thrives
by
Sin
,
that
grows
Rich
,
or
Great
,
or
Honourable
in
the
world
,
by
Injury
and
Oppression
,
by
Fraud
and
Flattery
,
will
no
doubt
be
very
uneasie
to
embrace
a
Religion
,
that
requires
a
Justice
and
Integrity
in
all
our
actions
,
that
forbids
all
Violence
and
Rapine
,
all
Artifice
and
Dissimulation
;
i.
e.
all
those
Methods
by
which
he
has
been
wont
to
encrease
and
flourish
heretofore
.
Again
:
If
a
man
has
been
used
freely
to
indulge
himself
in
all
that
his
heart
desired
;
to
gratifie
his
Passions
in
their
wildest
irregularities
;
he
will
no
doubt
find
it
a
matter
of
no
small
difficulty
to
deny
himself
,
and
resist
and
do
violence
to
those
appetites
,
which
he
has
been
so
accustomed
to
comply
with
heretofore
.
So
that
in
effect
,
whether
out
of
a
prevailing
interest
,
or
a
real
fear
;
whether
out
of
an
unwillingness
to
forsake
sin
,
or
a
mistaken
apprehension
of
the
impossibility
of
overcoming
it
,
Many
,
I
believe
,
content
themselves
to
go
on
without
ever
considering
at
all
;
and
hate
to
reflect
on
what
they
are
resolved
never
to
reform
.
Or
,
if
perhaps
this
does
not
carry
them
so
far
,
as
to
make
them
totally
lay
aside
the
thoughts
of
Religion
,
yet
at
least
,
it
renders
them
unwilling
to
set
about
it
,
and
so
produces
a
4
th
;
And
which
is
the
last
Cause
I
shall
now
mention
,
of
that
Incogitancy
I
am
here
complaining
of
;
viz.
That
men
are
apt
to
Procrastinate
this
great
Affair
;
They
resolve
they
will
one
time
or
other
consider
,
but
never
heartily
and
effectually
do
so
.
This
is
certainly
a
very
great
,
and
yet
I
fear
a
very
general
fault
;
and
such
as
perhaps
has
ruined
more
souls
than
any
one
thing
again
in
the
whole
world
.
It
is
a
hard
matter
totally
to
silence
Conscience
,
and
stifle
all
the
thoughts
of
Piety
and
Religion
.
But
our
unhappiness
is
,
that
when
we
are
thus
put
in
mind
of
our
duty
,
we
either
content
our selves
with
some
very
slight
and
superficial
Consideration
of
it
;
or
else
we
put
off
our
Consciences
,
as
Felix
did
St.
Paul
,
to
a
more
convenient
Season
.
Thus
some
refer
these
kind
of
thoughts
to
Old
Age
,
and
never
come
to
it
,
but
go
down
into
the
Grave
,
before
they
have
made
any
just
provision
for
it
.
Others
,
it
may
be
,
set
it
a
shorter
date
,
but
then
still
some
business
or
hindrance
interposes
,
and
then
another
time
is
fix'd
,
and
that
too
is
disappointed
;
and
thus
our
lives
run
on
,
but
the
great
work
of
Considering
is
still
to
come
.
It
may
be
at
length
God's
Grace
is
withdrawn
,
and
Conscience
grows
weary
of
being
any
longer
importunate
,
when
it
has
been
so
often
denied
.
And
thus
when
we
thought
to
have
consider'd
,
we
find
neither
will
,
nor
strength
,
nor
opportunity
so
to
do
.
How
much
the
more
earnestly
may
I
beg
leave
to
exhort
you
this
day
,
no
longer
to
defer
so
great
,
and
to
be
sure
so
necessary
a
work
as
this
;
and
to
that
end
,
that
you
will
pass
on
with
me
to
the
Third
Point
I
proposed
to
speak
to
.
III.
Of
the
Practice
of
Consideration
.
The
Sum
whereof
in
general
will
appear
from
the
resolution
which
I
shall
give
to
these
Two
Enquiries
.
-
1
st.
How
,
or
after
what
manner
:
-
2
dly
.
When
,
or
at
what
times
,
this
is
to
be
done
by
us
.
1
st.
For
the
former
of
these
;
how
we
are
to
practice
this
Consideration
?
I
reply
,
That
we
must
do
it
by
a
serious
and
impartial
Enquiry
both
into
our selves
,
and
into
our
Religion
;
by
a
diligent
and
strict
examination
,
what
our
Duty
towards
God
is
,
and
what
our
own
Performances
have
been
,
and
ought
to
be
of
it
.
1.
As
to
the
former
part
of
this
Consideration
,
Our
duty
towards
God
:
I
shall
not
need
say
any
thing
to
shew
how
necessary
this
is
to
be
well
understood
by
us
.
I
am
persuaded
there
is
no
one
,
how
negligent
soever
he
may
have
been
in
his
performance
of
it
,
but
what
is
sufficiently
convinced
of
his
obligations
to
it
.
I
will
rather
complain
,
that
in
a
matter
so
necessary
,
that
our
Eternal
Salvation
depends
upon
it
,
and
God
be
thanked
so
easie
too
,
to
the
very
meanest
capacity
,
there
should
nevertheless
so
many
continue
in
as
utter
an
ignorance
of
it
,
as
if
we
too
were
some
of
those
who
encourage
a
blind
Obedience
;
and
esteem
an
ungrounded
Assent
,
to
be
the
best
Faith
,
and
Ignorance
indeed
the
Mother
of
Devotion
.
It
has
been
the
fault
of
many
in
the
practice
of
this
kind
of
Consideration
,
to
fix
their
thoughts
wholly
upon
some
parts
of
their
Religion
,
but
to
take
little
or
no
notice
at
all
of
the
rest
.
Thus
many
run
away
with
the
Promises
of
the
Gospel
,
but
never
consider
what
they
have
to
entitle
them
to
those
Promises
.
Others
,
on
the
contrary
,
look
wholly
on
the
difficulty
of
its
Commands
:
and
as
if
that
had
given
them
a
final
release
from
all
endeavours
to
fulfil
them
,
they
conclude
that
't
is
impossible
for
them
ever
to
be
able
to
live
as
they
ought
to
do
,
and
that
therefore
't
is
in
vain
to
try
whether
they
can
or
no.
Some
when
they
read
the
great
,
and
no
doubt
very
just
Elogies
of
Faith
in
St.
Paul
,
stop
there
,
and
never
trouble
themselves
either
to
consider
what
that
Faith
is
,
which
S.
Paul
speaks
of
,
much
less
to
go
on
to
St.
James
,
and
there
see
the
necessity
of
good
works
too
.
They
sit
down
contented
that
they
have
a
right
faith
:
They
are
members
of
a
Pure
,
Reform'd
Church
on
the
one
hand
;
or
else
of
an
unerrable
,
infallible
,
Catholick
Church
on
the
other
,
and
so
all
is
secure
:
As
if
the
espousing
such
or
such
an
Interest
or
Party
,
were
an
unquestionable
mark
of
Election
,
and
all
that
God
requires
in
order
to
our
Salvation
.
Many
are
the
mistakes
of
this
kind
,
which
men
are
apt
to
fall
into
,
in
the
Consideration
of
their
Duty
,
and
to
all
which
I
will
only
offer
this
one
plain
Rule
for
their
direction
:
That
whosoever
will
consider
it
as
he
ought
,
must
do
it
universally
,
he
must
leave
no
part
of
his
Religion
unexamined
;
being
assured
of
this
,
That
whatsoever
Consideration
does
any
way
contribute
to
lessen
Practice
,
nay
rather
,
does
not
very
much
serve
to
help
and
promote
it
,
is
false
and
imperfect
;
and
if
he
stops
there
,
will
certainly
deceive
and
ruin
him
in
the
end
.
2.
For
the
other
part
of
our
Consideration
,
our Selves
;
two
things
there
are
,
on
which
the
Practice
of
it
must
chiefly
terminate
;
viz.
-
1.
What
our
State
is
,
with
reference
to
what
is
past
?
-
2.
How
to
govern
our selves
for
the
time
to
come
?
It
would
require
some
longer
time
than
I
may
presume
to
allow
to
this
Discourse
,
but
barely
to
enumerate
the
several
Rules
and
Cautions
to
be
observed
in
the
doing
of
this
.
With
what
Care
and
Diligence
,
with
what
Exactness
and
Particularity
;
in
a
word
,
with
what
Piety
and
Sincerity
we
must
proceed
in
all
this
;
and
search
into
the
real
Grounds
we
have
,
either
to
hope
or
fear
,
and
accordingly
give
God
the
Glory
,
whether
by
a
patient
continuance
in
that
Piety
which
we
have
hitherto
practised
,
or
by
our
Repentance
for
those
sins
we
have
unhappily
committed
.
This
is
a
work
which
I
have
always
thought
the
proper
business
of
a
Casuist
,
or
if
you
will
,
of
a
Confessor
,
rather
than
a
Preacher
.
General
Rules
seldom
come
up
to
particular
mens
conditions
.
Nor
is
it
possible
for
the
most
exact
Discourse
,
to
give
any
satisfaction
comparable
to
those
directions
which
our
Church
therefore
exhorts
us
to
seek
by
a
free
opening
of
our
Condition
to
some
of
those
who
are
appointed
by
God
to
be
our
Guides
in
these
matters
.
And
to
them
therefore
let
me
beseech
all
those
who
are
sensible
of
any
want
of
farther
Instruction
in
this
matter
,
to
address
themselves
for
such
Advice
,
as
neither
the
Nature
nor
Limits
of
this
Discourse
,
permit
me
to
offer
to
them
.
As
for
the
other
thing
proposed
in
order
to
the
Practice
of
this
Duty
,
2
dly
,
When
,
or
at
what
Times
this
is
to
be
done
by
us
?
If
the
question
be
concerning
the
last
sort
of
Consideration
I
just
now
mentioned
,
that
of
our
Actions
;
't
is
evident
that
this
must
be
perpetual
;
because
it
has
so
necessary
an
influence
upon
all
Moral
Actions
.
The
same
Prudence
which
directs
every
wise
man
before
he
acts
,
to
sit
down
and
consider
what
he
is
going
about
,
whether
it
be
fit
to
be
done
by
him
,
ought
certainly
yet
much
more
to
carry
every
good
Christian
to
this
farther
necessary
Reflection
,
Whether
it
may
be
done
by
him
?
And
whosoever
ventures
upon
any
Action
without
this
,
he
may
by
accident
not
do
ill
;
but
't
is
his
good
Fortune
,
not
his
Praise
,
that
he
does
not
.
And
were
it
never
so
good
,
yet
for
want
of
doing
it
with
that
design
,
and
knowing
it
to
be
such
,
he
must
not
expect
that
God
should
ever
impute
that
to
him
for
Righteousness
,
which
he
himself
did
not
design
or
perform
with
that
intent
.
As
to
the
other
sort
of
Consideration
,
That
of
our
State
,
and
of
our
Duty
:
What
God
requires
of
us
,
and
how
we
have
lived
according
thereunto
?
Certain
it
is
,
that
't
is
absolutely
necessary
that
we
should
some
time
or
other
enter
upon
it
;
and
then
,
I
suppose
,
I
need
not
say
how
very
prudent
it
will
be
for
us
not
to
defer
it
.
For
since
our
Life
is
but
a
puff
of
breath
,
every
day
in
our
Nostrils
,
and
which
we
can
at
no
time
say
shall
be
our
own
the
next
moment
:
surely
it
will
very
much
concern
us
not
to
defer
considering
how
we
are
provided
for
another
World
,
seeing
we
have
so
very
little
Hopes
or
security
in
this
.
Repentance
is
not
a
Duty
that
can
be
discharged
in
a
Moment
,
and
I
fear
the
best
among
us
upon
the
enquiry
will
find
that
we
stand
in
need
of
a
very
great
one
.
Now
there
is
no
time
,
no
place
for
Repentance
,
but
only
in
this
present
Life
:
And
should
we
suffer
our
Incogitancy
so
far
to
prevail
upon
us
,
as
to
neglect
it
here
,
we
shall
in
vain
lament
our
sin
and
our
folly
to
all
Eternity
hereafter
.
If
there
be
therefore
any
one
among
us
,
that
has
hitherto
omitted
so
great
and
necessary
a
Consideration
,
what
shall
I
say
to
him
?
Let
him
no
longer
defer
it
:
Nay
,
but
rather
in
the
words
of
holy
David
,
Let
him
not
go
back
unto
his
house
,
nor
climb
up
into
his
bed
;
let
him
not
suffer
his
eyes
to
sleep
,
nor
his
eye-lids
to
slumber
,
till
he
has
begun
to
set
about
it
.
It
were
,
no
doubt
,
very
much
to
be
wish'd
,
that
men
would
not
suffer
any
day
to
slip
,
without
this
Consideration
.
There
is
,
I
believe
,
but
seldom
a
day
passes
,
in
which
we
are
not
guilty
of
something
that
may
justly
call
for
a
particular
Repentance
,
to
obtain
our
forgiveness
.
And
who
can
tell
,
if
he
lies
down
to
sleep
e're
he
has
done
this
,
whether
he
shall
ever
rise
up
to
perform
it
afterwards
?
But
alas
!
This
is
the
greatest
Instance
of
all
of
our
Inconsideration
.
And
instead
of
repassing
in
this
manner
every
day
upon
our
Actions
,
I
fear
there
are
many
who
go
on
whole
Weeks
,
and
Months
,
and
Years
,
without
ever
thinking
at
all
of
it
;
as
if
it
were
enough
to
practice
this
duty
by
the
same
proportions
which
some
of
our
modern
Casuists
have
prescribed
for
that
other
of
the
Love
of
God
;
some
of
which
have
thought
it
necessary
to
be
done
only
upon
Sundays
and
Holy-days
;
others
not
above
once
a
year
;
some
once
in
Five
years
;
others
at
any
one
time
in
our
whole
lives
;
and
lastly
,
others
never
at
all
,
either
living
or
dying
.
But
thô
there
be
then
no
time
so
proper
as
the
present
,
for
the
doing
of
that
which
cannot
without
the
greatest
danger
be
deferr'd
the
least
moment
;
yet
some
seasons
there
are
,
which
seem
more
especially
to
invite
us
to
it
.
Thus
1st
.
If
old
Age
be
crept
upon
us
,
or
any
Sickness
or
Danger
threaten
us
with
a
speedy
appearance
before
God's
Tribunal
;
this
ought
certainly
at
the
same
time
that
it
admonishes
us
of
the
shortness
of
our
present
life
,
to
call
us
to
an
immediate
providing
for
the
next
.
2.
Thô
the
hand
of
God
be
not
just
upon
us
,
yet
if
we
see
his
Arm
lifted
up
to
strike
;
if
we
have
some
just
cause
to
apprehend
any
evils
or
afflictions
likely
to
come
upon
us
:
much
more
if
our
Country
and
our
Church
be
in
danger
for
the
iniquity
of
her
Children
and
People
within
her
;
this
also
may
be
another
time
that
seems
on
purpose
mark'd
out
to
call
us
to
Consideration
;
to
think
upon
our
ways
,
and
how
to
prevent
both
our
own
,
and
the
publick
desolation
.
But
now
,
3dly
.
If
these
Evils
are
not
merely
apprehended
,
but
are
actually
upon
us
;
so
that
we
already
have
begun
to
bear
the
punishment
of
our
sins
,
and
may
have
just
cause
to
apprehend
yet
more
dreadful
effects
of
them
;
this
certainly
ought
yet
more
strongly
to
engage
us
to
such
a
Consideration
.
In
such
circumstances
as
these
,
the
worst
of
men
naturally
become
Religious
.
God
himself
could
say
of
the
Rebellious
Israelites
,
That
in
their
afflictions
they
would
seek
him
early
.
And
the
Prophet
observed
of
all
men
in
general
,
That
when
God's
Judgment
are
in
the
Earth
,
then
the
inhabitants
of
the
World
will
learn
Righteousness
.
I
will
only
add
,
4thly
,
And
with
reference
to
the
approaching
season
;
That
as
the
time
of
Lent
has
in
all
Ages
of
the
Church
been
look'd
upon
as
a
season
proper
for
the
business
of
Repentance
;
so
certainly
we
cannot
better
prepare
for
it
,
than
by
the
practice
of
this
great
Preliminary
duty
of
Consideration
,
without
which
it
will
be
impossible
for
us
ever
to
discharge
it
as
we
ought
to
do
.
And
however
the
Godly
Primitive
Discipline
of
Publick
Confession
and
Penance
,
has
for
the
hardness
of
our
hearts
,
been
of
late
laid
aside
among
us
;
yet
ought
we
not
therefore
to
be
ever
the
less
,
nay
rather
we
should
be
the
more
careful
to
examine
our
own
souls
,
and
call
our
ways
to
remembrance
;
and
by
our
Private
Diligence
make
some
supply
of
what
seems
to
be
acknowledged
by
our
Church
,
Publick
Discipline
.
And
to
the
end
I
may
the
better
enforce
this
Practice
,
which
upon
all
these
accounts
seems
so
very
proper
for
us
,
I
will
now
finally
Close
all
,
IVthly
,
With
some
Motives
that
may
serve
to
stir
us
up
to
the
fulfilling
of
our
duty
,
in
so
great
and
necessary
a
part
of
it
.
I
have
already
observed
in
the
beginning
of
this
Discourse
,
That
't
is
the
want
of
Consideration
that
is
really
the
last
,
universal
Cause
of
all
our
Sins
.
And
I
have
just
now
shewn
,
That
till
it
be
removed
,
it
will
be
impossible
for
us
to
repent
of
them
.
And
sure
then
one
would
think
that
nothing
more
need
be
said
,
to
engage
any
sober
man
to
the
practice
of
it
.
But
I
must
now
go
yet
farther
:
For
to
compleat
our
Obligation
to
so
necessary
a
practice
,
Inconsideration
is
not
only
to
be
charged
as
the
cause
of
all
our
evils
,
but
the
corrupter
of
our
good
too
:
It
spoils
our
very
vertues
;
insomueh
,
that
were
it
possible
for
the
unthinking
man
to
fulfil
every
Command
,
and
not
deviate
in
the
least
degree
from
the
rules
of
his
duty
,
all
would
be
in
vain
;
his
Inconsideration
alone
would
ruin
him
,
and
his
Virtues
themselves
lose
by
it
not
only
their
Praise
,
but
their
very
Nature
too
:
Would
become
at
most
,
but
mere
indifferent
Actions
,
neither
worthy
in
themselves
,
nor
deserving
of
any
reward
for
the
fulfilling
of
them
.
God
Almighty
,
who
has
given
us
our
Understandings
and
our
Wills
on
purpose
for
his
Service
,
requires
the
concurrence
of
them
in
all
our
Actions
that
are
intended
for
that
purpose
.
His
Service
must
be
reasonable
,
or
it
will
not
be
accepted
.
He
is
not
to
be
pleased
with
what
we
do
by
chance
;
where
his
Glory
is
not
designed
,
he
looks
upon
it
,
that
neither
is
it
advanced
.
And
that
good
which
is
done
without
Considering
,
is
but
a
mere
Natural
Action
,
deserves
as
little
praise
as
a
Plant
for
growing
,
or
a
Stone
for
falling
down
to
its
Center
;
and
we
may
as
reasonably
expect
to
see
one
of
these
promoted
to
Heaven
for
so
doing
,
as
the
unthinking
man
be
judged
worthy
of
it
,
for
any
thing
he
can
do
.
But
,
2dly
.
This
Incogitancy
does
not
only
render
us
thus
obnoxious
to
God
,
but
it
exposes
us
to
the
censures
of
men
too
:
It
does
not
only
deprive
us
of
all
our
pretences
to
Piety
,
but
even
to
common
Wisdom
and
Discretion
.
He
that
never
Considers
in
any
thing
,
all
the
World
will
say
is
a
Fool
;
and
sure
I
may
well
add
,
That
he
who
Considers
only
in
little
things
,
and
never
thinks
in
those
that
are
of
the
highest
importance
,
is
not
so
wise
as
he
should
be
.
But
to
pretend
to
be
Christians
,
and
to
desire
Salvation
,
and
yet
never
reflect
what
it
is
to
be
the
One
,
or
how
we
are
to
live
that
we
may
attain
the
Other
;
this
is
certainly
such
a
combination
of
Folly
and
Impiety
,
that
were
not
sin
as
great
an
Enemy
to
Reason
,
as
it
is
to
Religion
,
't
were
impossible
that
any
man
should
ever
be
guilty
of
it
.
And
now
when
so
many
engagements
concur
to
recommend
this
duty
,
that
't
is
impossible
for
us
to
approve
our selves
either
to
God
or
man
without
it
,
what
shall
I
say
more
to
stir
you
up
to
the
practice
of
it
?
I
am
,
methinks
,
unwilling
so
far
to
comply
with
the
melancholly
apprehensions
of
very
many
,
and
those
not
altogether
without
just
grounds
too
,
as
to
desire
you
to
think
whether
our
Circumstances
at
this
time
,
be
not
such
as
may
well
engage
us
in
the
literal
import
of
our
Text
,
to
be
wise
,
and
consider
our
latter
end
,
for
ought
I
know
,
the
final
end
of
our selves
and
our
Religion
,
if
we
do
not
by
a
speedy
Repentance
reverse
that
Judgment
which
God
seems
ready
to
pronounce
against
us
for
our
Incogitancy
.
I
will
rather
close
all
with
a
more
excellent
engagement
.
Blessed
be
God
,
who
has
made
this
a
Duty
as
pleasing
as
it
is
necessary
;
as
apt
to
incite
our
practice
,
as
't
is
fit
to
be
practised
by
us
.
For
certainly
to
Consider
these
things
,
after
all
the
frightful
Idea's
men
are
apt
to
entertain
of
it
,
is
not
only
one
of
the
most
useful
,
but
one
of
the
most
pleasing
things
in
the
whole
world
.
Let
me
appeal
to
the
experience
of
those
Pious
Souls
,
who
by
a
due
performance
of
this
Exercise
,
have
their
Conversation
already
in
Heaven
;
are
elevated
above
the
little
Passions
and
Interests
that
engage
the
busie
part
of
mankind
in
so
much
labour
and
vanity
.
Who
live
in
this
World
as
if
they
were
not
of
it
;
free
and
quiet
in
the
midst
of
its
disturbances
;
still
the
same
in
every
estate
;
who
love
nothing
but
God
and
their
Duty
,
fear
nothing
but
to
sin
against
him
,
nor
desire
any
thing
but
to
be
dissolved
,
and
to
be
with
him
.
Whose
well-grounded
Hopes
already
secure
them
of
their
future
Reward
;
and
a
Good
Conscience
so
fully
justifies
them
,
that
neither
Death
,
nor
Hell
its
self
,
not
any
evils
of
this
life
,
or
any
terrors
of
the
other
,
are
able
to
disturb
the
Peace
and
Calm
that
is
within
them
.
O
happy
state
!
The
blessed
effect
of
a
serious
and
frequent
Consideration
!
Where
is
the
Sinner
that
can
pretend
to
say
,
he
has
ever
found
in
any
of
his
ways
of
Wickedness
,
a
pleasure
comparable
to
that
Peace
and
Joy
,
which
such
a
Christian
meets
with
even
in
the
present
course
of
his
Life
?
Let
the
Miser
boast
his
Riches
;
The
Ambitious
Man
his
Honours
;
let
the
Voluptuary
wallow
in
his
sensual
and
beastly
satisfactions
:
But
ô
Lord
!
What
Vanity
are
all
these
when
compared
with
the
solid
Comfort
and
Satisfaction
of
a
Good
Conscience
:
that
can
reflect
freely
upon
its
Actions
;
can
search
into
the
most
secret
parts
of
its
Life
with
Joy
and
Assurance
;
and
delight
to
compare
its
Duty
and
its
Practice
,
and
see
how
Gloriously
the
One
illustrates
and
sets
forth
the
Other
.
Who
would
not
pursue
the
Happiness
of
such
a
state
,
tho'
there
were
no
such
thing
as
Heaven
and
Eternity
to
follow
after
?
Certainly
if
Pleasure
be
that
which
is
to
govern
our
pursuits
,
't
is
the
good
Christian
that
,
when
all
is
done
,
is
the
only
Wise
Man
;
and
to
Consider
,
the
most
delightful
practice
of
any
in
the
World
.
Only
let
us
Consider
seriously
,
and
as
we
ought
to
do
:
Let
us
once
in
our
lives
be
persuaded
heartily
to
experiment
a
Duty
,
which
we
have
been
so
often
told
should
be
the
great
Business
of
them
.
Let
us
be
willing
to
be
convinced
;
and
do
our
Religion
and
our
Souls
so
much
justice
,
as
to
give
these
things
a
fair
and
an
Equal
hearing
.
So
shall
all
those
Blessings
I
have
now
been
speaking
of
,
descend
upon
us
.
We
shall
exchange
only
,
not
lose
or
lessen
our
Enjoyments
.
Whatsoever
Pleasure
or
satisfaction
we
have
heretofore
met
with
in
the
ways
of
Sin
,
we
shall
find
them
all
infinitely
surmounted
in
the
Practice
of
Religion
.
Till
finally
being
fit
for
Heaven
,
ripe
for
Immortality
,
we
shall
be
Translated
from
these
Excellent
,
but
yet
still
imperfect
Joys
here
,
to
those
absolute
and
Eternal
Blessings
,
which
neither
Eye
has
seen
,
nor
Ear
heard
,
nor
does
it
enter
into
the
Heart
of
Man
to
conceive
.
To
which
God
of
his
Infinite
Mercy
vouchsafe
we
may
all
arrive
,
through
Jesus
Christ
our
Lord
.
OF
THE
DEVICES
OF
SATAN
.
A
SERMON
Preach'd
at
WHITE-HALL
,
April
.
26.
1688.
2
COR.
II.
11
.
For
we
are
not
ignorant
of
his
Devices
.
AMong
all
the
parts
of
a
Christian
Institution
,
which
either
the
Gospel
of
Christ
directs
,
or
we
as
the
Ministers
of
Christ
,
and
your
Servants
for
Jesus
sake
,
Exhort
you
to
;
there
is
none
after
the
knowledg
of
our
Duty
towards
God
,
and
what
he
requires
of
us
in
order
to
our
Eternal
Salvation
,
either
more
necessary
to
be
well
understood
,
or
,
would
men
seriously
apply
themselves
to
it
,
more
easie
to
be
attain'd
by
us
,
than
how
to
Arm
and
Fortifie
our selves
against
those
Devices
of
Satan
,
whereby
he
continually
Endeavours
to
Seduce
us
.
There
are
few
so
ignorant
in
this
matter
,
but
are
able
at
least
to
trace
out
his
most
ordinary
Temptations
,
and
to
discover
what
it
is
that
the
most
usually
exposes
them
to
Sin
.
And
though
he
has
his
Crooked
and
by-paths
too
,
Devices
both
more
subtily
laid
,
and
more
difficult
to
be
discern'd
;
yet
a
little
more
vigilancy
and
care
would
serve
to
discover
even
these
also
,
bring
to
light
the
most
hidden
Mysteries
of
Iniquity
.
But
though
there
be
then
nothing
more
obvious
to
a
sincere
and
inquisitive
Mind
,
than
to
find
out
these
Artifices
of
the
Devil
;
yet
alas
!
A
sad
experience
shews
us
,
that
there
is
scarce
any
thing
in
the
World
in
which
men
for
the
most
part
seem
more
to
betray
either
their
Ignorance
or
their
Inadvertency
;
Whilst
they
suffer
every
the
most
Ordinary
Temptation
to
overcome
them
,
and
scarce
an
assault
so
weak
can
be
made
upon
them
,
but
what
is
sure
to
have
its
effect
,
and
find
them
altogether
unprepared
to
resist
it
.
To
correct
,
if
it
may
be
,
this
careless
and
supine
Temper
,
so
dishonourable
to
God
,
and
so
dangerous
to
our
own
Souls
;
I
shall
Endeavour
at
this
time
to
lay
before
you
some
of
those
Methods
whereby
the
Devil
is
most
wont
to
lead
Men
into
Sin
;
That
so
knowing
our
danger
,
we
may
be
the
better
able
to
Arm
our
Souls
against
it
,
Lest
Satan
should
get
an
advantage
of
us
;
For
we
are
not
ignorant
of
his
devices
.
The
Occasion
of
which
Words
was
this
.
St.
Paul
having
in
his
former
Epistle
to
the
Corinthians
,
incestuous
Man
amongst
them
,
who
had
married
his
Fathers
Wife
;
had
since
received
an
account
of
a
very
good
effect
that
this
infliction
had
wrought
upon
the
offending
Person
;
so
as
to
bring
him
to
a
great
sense
both
of
the
Sin
he
had
committed
,
and
of
the
Scandal
which
thereby
he
had
given
to
the
Church
.
Upon
this
the
Apostle
in
this
his
Second
Epistle
,
commands
them
to
take
off
the
Censure
under
which
he
lay
;
and
to
receive
him
again
into
Communion
with
them
,
lest
being
swallow'd
up
of
overmuch
sorrow
,
he
should
be
driven
to
despair
,
and
so
the
Devil
get
an
advantage
against
them
;
and
that
not
only
in
the
ruine
of
a
single
Brother
,
but
yet
much
more
by
turning
that
Discipline
which
was
designed
for
the
Edification
of
the
Church
,
into
the
Destruction
of
it
;
For
,
says
he
,
we
are
not
ignorant
of
his
Devices
.
Were
I
not
resolved
against
entring
on
any
Point
of
Controversie
in
this
Place
,
I
should
not
here
want
a
very
fair
Occasion
to
do
it
.
Other
Communion
,
to
establish
on
this
procedure
of
St.
Paul
with
this
Corinthian
,
their
new
and
dangerous
Doctrine
of
Humane
Satisfactions
to
be
made
for
Sin
,
and
of
the
power
of
the
Church
to
grant
Indulgences
for
the
Remission
of
them
.
But
I
desire
now
to
have
no
other
Enemy
but
that
of
my
Text
to
encounter
:
And
the
half
of
whose
Devices
will
be
more
than
enough
for
our
present
Consideration
,
without
exposing
the
Artifices
of
any
Others
,
how
busie
soever
they
too
may
be
to
get
an
Advantage
of
us
.
And
therefore
it
shall
suffice
to
remark
with
reference
to
the
Subject
before
us
;
That
all
which
can
reasonably
be
concluded
from
St.
Paul's
process
with
this
Corinthian
,
is
no
more
than
what
we
readily
allow
of
;
viz.
The
Exercise
of
publick
discipline
for
the
correction
of
Open
and
Scandalous
Offenders
;
and
whom
the
Church
has
certainly
Power
both
for
their
Sins
to
separate
from
her
Society
,
as
the
Apostle
did
this
Incestuous
Man
;
and
upon
a
sincere
Repentance
to
release
the
Censure
,
and
receive
them
again
into
Communion
,
as
in
this
Chapter
he
ordered
them
to
do
this
Penitent
Corinthian
.
But
now
this
is
neither
the
Doctrine
nor
Practice
of
those
who
pretend
to
argue
from
this
place
.
Their
Satisfactions
and
Indulgences
are
of
another
kind
than
what
Canonical
Penances
and
the
Relaxation
of
them
will
amount
to
.
They
suppose
that
after
mens
Sins
by
the
Sacrament
of
Penance
are
Forgiven
to
them
,
so
that
there
is
now
no
more
Guilt
remaining
,
nor
by
consequence
any
more
Obligation
to
an
Eternal
Punishment
due
to
it
;
there
continues
nevertheless
an
Obligation
to
Temporal
Punishment
,
to
be
undergone
as
a
true
and
Proper
satisfaction
for
Sin
,
either
here
,
or
in
Purgatory
:
and
that
this
the
Pope
has
power
to
dispence
with
,
by
Applying
to
them
the
satisfactions
not
only
of
Christ
,
but
of
all
his
Saints
;
who
having
lived
severe
Lives
,
and
suffered
a
greater
Temporal
Punishment
than
was
requisite
to
satisfie
for
their
own
Sins
,
have
left
a
Stock
in
Bank
to
the
Treasure
of
the
Church
,
for
the
advantage
of
others
;
and
the
Remission
of
these
Temporal
Pains
,
by
such
an
Application
,
this
is
that
which
they
properly
call
an
Indulgence
.
And
now
then
we
may
beg
leave
to
ask
,
In
what
part
of
this
History
do
they
find
any
grounds
for
all
this
?
Did
St.
Paul
in
his
former
Epistle
command
the
Church
of
Corinth
to
impose
a
Penance
on
this
Incestuous
Man
to
satisfie
for
his
Sin
?
No
;
But
he
commanded
them
to
Excommunicate
him
for
his
Offence
,
to
cut
him
off
from
the
body
of
the
Faithful
,
to
whom
he
had
given
so
great
a
scandal
by
his
uncleanness
.
Or
here
in
this
Chapter
,
does
he
send
him
any
kind
Bull
with
a
plenary
Indulgence
for
what
he
had
done
,
to
set
him
free
of
what
Temporal
Pain
might
yet
be
due
for
his
Offence
;
and
to
acquit
him
of
any
further
trouble
now
,
and
of
the
danger
of
Purgatory
hereafter
?
Not
so
neither
:
But
he
orders
the
Governors
of
the
Church
to
take
off
the
Censure
under
which
he
lay
;
and
to
receive
him
again
into
Communion
with
them
;
and
to
confirm
their
Love
towards
him
;
Lest
he
should
be
swallow'd
up
of
over
much
Grief
,
and
so
Satan
get
an
advantage
against
Him
.
In
short
,
That
there
is
here
a
plain
account
of
the
Exercise
of
Publick
Discipline
both
in
the
Excommunicating
of
this
Incestuous
Corinthian
,
and
in
the
Receiving
of
him
again
into
Communion
,
this
we
readily
confess
.
But
for
the
new-inventions
of
Humane
Satisfactions
to
be
made
for
Sin
,
and
of
the
Power
of
the
Pope
to
apply
one
Man's
Merits
to
the
Forgiveness
of
another
Man's
Offences
;
and
all
this
after
such
a
manner
,
and
upon
such
terms
as
is
now
Practised
in
the
Church
of
Rome
,
of
all
this
there
is
not
one
word
either
in
this
,
or
any
other
passage
of
Holy
Scripture
,
but
much
to
the
contrary
,
as
might
easily
be
made
appear
,
were
I
minded
to
enter
on
such
a
Debate
.
But
it
shall
suffice
me
to
have
remarked
thus
much
,
for
the
clearing
of
the
present
place
from
these
Abuses
.
As
for
those
Devices
which
I
am
now
to
consider
;
viz.
By
what
means
and
motives
it
is
that
the
Devil
after
all
our
Cautions
and
Engagements
to
the
contrary
,
nevertheless
still
continues
to
draw
us
into
Sin
;
many
there
are
,
and
I
cannot
pretend
in
this
Discourse
to
comprehend
more
than
a
very
small
proportion
of
them
.
I
will
take
up
those
that
seem
most
useful
to
be
remark'd
under
these
two
Considerations
:
-
I
st.
Of
those
Devices
whereby
he
makes
it
his
business
to
hinder
us
in
the
Discharge
of
our
Duty
.
-
IIdly
.
Of
those
Devices
whereby
he
leads
us
into
the
Commission
of
Sin
.
I
begin
with
the
Former
of
these
,
the
Consideration
,
I
st.
Of
those
Devices
whereby
the
Devil
is
wont
to
hinder
us
in
the
discharge
of
our
Duty
.
And
here
,
I
shall
not
insist
on
those
common
and
obvious
Methods
which
every
one
knows
,
tho'
few
are
so
careful
as
they
ought
to
be
to
prevent
them
;
such
as
carelesness
and
indifference
in
the
concern
of
our
Salvation
;
The
Love
of
this
World
;
and
of
the
Honours
,
and
Pleasures
,
and
Interests
of
it
:
and
which
upon
this
account
,
St.
Paul
calls
the
root
of
all
evil
:
1
Tim.
vi
.
10
.
And
St.
James
plainly
tells
us
is
Enmity
with
God
.
James
iv
.
4
.
The
Devices
I
shall
now
consider
,
are
such
as
have
more
of
Subtilty
and
Contrivance
in
them
;
and
which
by
a
shew
of
somewhat
that
seems
to
be
Good
,
seduce
men
many
times
into
a
neglect
of
that
Duty
,
which
alone
really
and
truly
is
so
.
Now
four
things
especially
there
are
by
which
the
Devil
is
wont
to
discourage
,
and
hinder
weaker
Minds
in
the
discharge
of
their
Duty
:
viz
,
-
1st
,
By
throwing
Prejudices
in
their
way
against
it
.
-
2dly
,
By
instilling
into
their
Minds
False
Principles
,
whereby
to
corrupt
the
Practise
of
it
.
-
3dly
,
By
filling
them
with
Doubts
and
Scruples
to
discourage
them
in
their
Piety
.
-
4thly
,
By
engaging
their
Zeal
in
vain
and
fruitless
Strifes
and
Disputes
about
Religion
,
which
ought
to
be
imployed
on
the
Practice
of
it
.
1
st.
It
is
none
of
the
least
of
the
Devices
of
the
Devil
,
to
hinder
mens
Piety
,
by
throwing
of
false
Prejudices
in
their
way
against
the
Practice
of
it
.
I
need
not
say
what
a
frightful
thing
many
look
upon
a
Christian
course
of
Life
to
be
,
and
how
difficult
,
and
sometimes
even
impossible
they
think
it
,
to
fulfil
that
Duty
which
God
requires
of
us
.
They
regard
him
as
a
hard
and
severe
Task-Master
that
lays
intollerable
Burdens
upon
his
Servants
,
and
has
prepared
Eternal
Punishments
for
the
least
defailure
under
them
.
All
their
thoughts
are
taken
up
with
those
Strict
Commands
of
Mortification
and
Self-denyal
,
of
taking
up
the
Cross
,
of
forgiving
and
loving
Enemies
;
of
despising
any
losses
,
shame
or
other
difficulties
they
may
at
any
time
be
exposed
to
for
the
Sake
of
Christ
and
the
Preservation
of
a
Good
Conscience
.
Thus
they
look
upon
Christianity
to
be
a
Religion
made
up
of
nothing
but
Melancholy
Fears
,
and
amazing
Dangers
;
that
allows
of
no
Pleasure
,
suffers
not
the
least
Appetite
to
be
gratified
;
but
denies
even
the
most
Innocent
and
Reasonable
Enjoyments
;
nor
promises
any
Happiness
in
another
World
,
but
upon
the
severe
Condition
of
being
Despised
and
Miserable
in
this
.
And
now
when
such
are
Mens
Apprehensions
of
Christianity
,
what
wonder
if
we
see
so
few
care
to
enter
on
the
Practice
of
it
?
But
Blessed
be
God
,
who
has
not
thus
dealt
with
us
.
Straight
indeed
is
the
gate
,
and
narrow
the
way
that
leads
to
Heaven
,
but
by
the
Grace
of
God
it
is
not
Impassable
.
From
the
very
first
entring
,
it
dilates
its
self
,
and
in
a
little
while
becomes
no
less
pleasant
,
but
much
more
secure
,
than
that
High
Road
which
so
many
prefer
before
it
.
To
be
plain
,
I
dare
affirm
,
That
a
State
of
Religion
is
so
far
from
being
that
four
disagreeable
State
men
commonly
apprehend
it
to
be
;
that
on
the
contrary
't
is
the
only
State
that
is
attended
with
a
real
Pleasure
and
Satisfaction
.
Godliness
is
its
own
reward
,
even
in
the
present
practice
of
it
:
has
the
promise
of
the
life
that
now
is
,
as
well
as
of
that
which
is
to
come
.
And
whosoever
will
but
seriously
apply
himself
to
the
discharge
of
it
,
will
soon
be
convinced
upon
how
good
Grounds
the
wise
man
once
pronounced
concerning
it
;
her
ways
are
ways
of
pleasantness
,
and
all
her
paths
peace
.
As
for
that
frightful
Idea
which
so
many
entertain
of
Religion
,
it
is
wholly
founded
on
their
own
mistakes
of
the
true
Nature
and
Design
of
it
.
For
,
1st
.
It
is
utterly
false
that
Christianity
denies
us
any
of
those
Enjoyments
,
which
a
Wise
man
would
even
desire
to
Indulge
.
It
allows
whatever
is
truly
fitting
for
us
,
and
restrains
only
those
brutish
excesses
,
which
even
Natural
Reason
and
the
Principles
of
Common
Morality
forbid
us
to
pursue
.
Nor
2dly
,
Do
men
any
more
truly
represent
God
,
than
they
do
his
Religion
.
They
look
upon
him
as
one
who
requires
great
things
of
us
;
but
they
forget
that
he
who
requires
these
things
,
does
also
Promise
that
if
we
are
not
wanting
in
our
own
Endeavours
,
he
will
give
us
Grace
,
and
Strength
,
and
Ability
to
fulfil
them
.
They
consider
him
as
a
most
severe
,
and
Just
Judge
:
But
they
do
not
consider
,
that
his
Mercy
is
as
Infinite
as
his
Justice
;
and
that
he
is
as
ready
to
make
allowances
for
our
Infirmities
,
and
Pardon
those
Sins
we
unwillingly
Commit
,
as
to
Punish
those
Offences
which
our
Malice
and
our
Negligence
expose
us
to
.
That
for
this
He
has
sent
his
own
Son
into
the
World
,
to
be
Himself
the
propitiation
for
our
Sins
;
and
to
open
the
way
to
Heaven
by
a
Gospel
of
Repentance
,
seeing
we
could
not
attain
to
it
by
any
way
of
a
Perfect
and
unsinning
Obedience
.
So
that
now
then
,
let
a
Christian
be
but
upright
and
sincere
,
let
him
but
love
God
,
and
delight
in
his
Service
,
and
strive
and
labour
as
far
as
he
is
able
to
fulfil
it
;
If
he
Sins
,
let
him
Repent
of
it
,
let
him
confess
his
Wickedness
,
and
be
sorry
for
his
Sins
,
and
humbly
Implore
God's
Mercy
to
forgive
him
;
and
then
how
Weak
and
Impotent
soever
he
be
,
He
shall
certainly
find
not
only
Pardon
,
but
acceptance
too
with
his
Blessed
Saviour
for
ever
.
And
then
,
3dly
,
For
what
concerns
those
severe
Duties
of
Christianity
,
and
upon
which
the
strongest
prejudices
are
commonly
raised
against
it
:
Besides
that
they
are
things
infinitely
excellent
in
themselves
,
and
by
a
divine
assistance
far
from
being
burdensome
to
us
;
nay
,
when
put
in
the
balance
with
the
reward
of
Eternal
Glory
,
not
worthy
to
be
compared
with
it
;
't
is
Evident
that
these
Duties
are
not
required
either
of
all
Christians
,
or
at
all
times
.
How
few
are
there
,
for
instance
,
now
a
days
,
that
have
any
occasion
to
put
in
practice
that
severest
precept
of
all
which
our
Religion
Requires
of
us
;
viz
,
To
deny
our selves
,
and
take
up
our
Cross
,
and
follow
Christ
?
These
are
the
Tryals
only
of
some
singular
Persons
,
and
at
some
certain
Seasons
.
And
whenever
God
sees
fit
to
call
any
good
men
to
them
,
He
never
fails
upon
their
earnest
Prayers
to
Him
,
to
furnish
them
with
Strength
and
Grace
proportionable
to
bear
them
.
So
that
upon
the
whole
,
it
appears
,
that
all
these
Prejudices
are
only
the
Devices
of
the
Devil
to
discourage
Men
from
their
Duty
;
and
by
the
false
apprehension
of
I
know
not
what
imaginary
difficulties
in
the
Practice
of
Religion
now
,
to
precipitate
them
into
Real
and
Eternal
Miseries
hereafter
.
But
2dly
.
A
Second
way
whereby
He
hinders
men's
progress
in
Piety
is
,
by
instilling
such
Principles
into
them
,
as
are
apt
to
corrupt
the
practice
of
it
.
And
here
had
I
the
time
to
insist
upon
them
,
I
would
not
doubt
to
rank
in
the
very
first
front
,
those
Atheistical
conclusions
which
the
brisk
Disputers
of
our
Age
so
much
abound
with
;
Who
not
content
with
the
Psalmist's
Fool
,
say
in
their
heart
,
there
is
no
God
,
dare
openly
dispute
against
his
Being
,
and
with
their
mouths
deny
that
God
whom
yet
in
their
hearts
they
acknowledg
,
nay
whom
their
fears
and
terrors
into
which
every
the
least
accident
throws
them
,
even
testifie
to
the
world
,
that
for
all
their
Gallantry
they
cannot
disbelieve
.
Or
,
because
this
is
the
presumption
only
of
a
few
desperate
men
,
I
would
beg
leave
rather
to
argue
a
little
with
some
of
our
more
refined
Sceptics
,
the
great
Assertors
of
Human
Reason
,
in
opposition
to
the
Sacred
Authority
of
Divine
Revelation
.
Who
allowing
of
a
God
,
nevertheless
strengthen
themselves
in
wickedness
,
by
their
ungrounded
Notions
of
his
Goodness
and
Justice
:
Whilst
they
conclude
it
to
be
inconsistent
with
either
of
those
Attributes
,
for
him
to
punish
a
temporal
and
transient
sin
,
with
everlasting
Torments
;
tho
committed
against
an
Infinite
God
,
and
against
the
plain
terms
of
a
Covenant
of
Eternal
Happiness
if
we
do
well
,
and
of
Everlasting
Punishment
if
we
do
ill
,
entred
into
by
us
at
our
Baptism
,
and
at
Confirmation
made
our
own
act
,
by
our
own
express
consent
to
it
.
Or
,
lastly
,
because
such
too
there
are
amongst
us
,
I
would
reason
with
those
who
argue
against
the
malignity
even
of
Sin
it●
self
,
and
would
by
their
disputes
turn
the
greatest
Vices
into
innocent
and
indifferent
Actions
:
Whilst
from
the
strong
inclinations
which
they
find
in
themselves
to
evil
,
they
conclude
,
that
certainly
it
ought
not
to
be
esteemed
so
very
great
a
fault
to
pursue
the
dictates
of
that
Nature
which
God
himself
has
implanted
in
us
:
And
that
doubtless
our
Passions
were
never
designed
to
be
merely
a
snare
and
a
torment
to
us
,
as
yet
they
conclude
they
must
be
,
unless
we
will
allow
it
to
be
lawful
for
them
as
freely
to
indulge
them
,
as
they
unreasonably
contend
they
ought
to
do
.
But
all
these
,
and
a
few
others
of
the
like
kind
,
how
destructive
soever
they
may
be
of
true
Piety
,
are
the
Principles
of
Men
not
yet
beginning
to
be
religious
;
and
by
consequence
,
such
as
I
ought
to
suppose
are
needless
to
be
obviated
in
this
Assembly
.
Those
I
would
now
remark
,
are
of
another
nature
,
Principles
upon
which
even
good
Christians
do
sometimes
flatter
themselves
in
Wickedness
,
or
at
least
neglect
to
live
up
to
that
exactness
of
Christian
Practice
,
as
they
ought
to
do
.
Now
such
I
esteem
first
of
all
,
that
popular
mistake
by
which
many
persons
too
easily
delude
themselves
,
of
a
good
mind
;
a
desire
and
an
intention
to
live
well
,
and
which
they
hope
shall
attone
for
all
their
miscarriages
,
which
notwithstanding
their
good
intention
,
they
still
continue
to
commit
.
This
is
a
Principle
which
I
fear
deceives
very
many
in
the
world
.
They
cannot
deny
but
that
they
are
indeed
very
great
sinners
;
but
yet
they
are
sorry
for
it
,
and
they
desire
to
live
better
.
But
alas
!
What
shall
they
do
?
They
are
weak
and
impotent
as
others
are
;
exposed
to
a
thousand
Temptations
every
day
,
and
who
is
there
that
either
does
or
can
withstand
them
all
?
And
indeed
,
where
the
Intention
is
so
good
,
as
to
make
men
careful
and
diligent
in
their
duty
;
if
they
sin
only
by
surprize
or
incogitancy
,
and
when
they
do
so
,
repent
them
truly
,
and
watch
themselves
more
diligently
for
the
time
to
come
;
I
will
not
deny
,
but
that
here
their
good
Intention
may
find
acceptance
with
God
Almighty
.
But
otherwise
,
to
think
that
a
weak
desire
,
and
a
vain
resolution
,
and
a
transient
sorrow
,
the
usual
Piety
of
those
who
rely
upon
this
excuse
,
shall
find
favour
at
the
Great
Day
of
Accounts
:
This
is
that
Device
which
the
Devil
,
I
fear
,
deceives
many
withal
,
but
for
which
there
is
not
the
least
ground
or
colour
in
the
Holy
Scripture
.
2.
And
from
this
proceeds
another
mistake
,
and
that
not
at
all
less
dangerous
than
the
foregoing
;
which
is
,
To
reckon
all
those
sins
which
after
such
a
good
intention
they
commit
,
to
be
sins
of
Infirmity
,
and
which
they
perswade
themselves
may
be
consistent
with
a
state
of
Grace
now
,
and
with
the
hopes
of
Glory
hereafter
.
Thus
if
when
they
commit
a
sin
,
their
Conscience
checks
them
,
and
they
parly
with
the
Temptation
,
and
strive
a
little
,
and
then
yield
,
and
then
they
are
sorry
and
make
some
transient
,
ineffectual
resolutions
of
doing
better
for
the
time
to
come
,
but
which
all
vanish
at
the
very
next
trial
;
this
they
call
Infirmity
,
and
so
God
knows
it
is
,
but
such
an
Infirmity
as
will
by
no
means
excuse
the
sins
which
they
commit
upon
the
account
of
it
.
Sins
of
Infirmity
are
of
another
kind
;
they
are
weak
and
imperfect
sins
,
when
we
are
either
surprized
into
the
Commission
of
them
,
or
otherwise
hurried
on
by
some
sudden
fear
,
or
other
the
like
powerful
Passion
or
overbearing
Temptation
,
before
we
have
time
to
consider
what
we
do
,
or
to
arm
our selves
with
firmness
and
resolution
against
it
.
But
otherwise
,
where
the
sin
is
known
,
and
the
Will
free
,
and
there
was
time
for
deliberation
,
and
yet
we
agreed
to
it
,
this
can
by
no
means
be
called
a
sin
of
Infirmity
:
And
here
the
frequency
of
the
Commission
,
or
the
easiness
of
falling
,
may
serve
to
aggravate
indeed
,
but
sure
will
by
no
means
extenuate
,
and
much
less
excuse
the
guilt
of
it
.
I
might
to
these
add
,
3dly
,
those
Principles
of
the
Church
of
Rome
,
which
I
am
persuaded
,
have
not
a
little
contributed
to
mens
neglect
of
true
Piety
,
viz.
of
being
saved
by
others
Performances
;
of
Purgatory
and
Indulgences
,
Masses
and
Prayers
for
the
Dead
;
of
the
power
of
the
Priest
to
absolve
sins
;
and
of
an
imperfect
,
ineffectual
sorrow
for
sin
,
sufficient
to
dispose
a
man
to
receive
the
Grace
of
Absolution
;
of
the
efficacy
of
the
Sacraments
to
obtain
their
ends
,
tho
the
person
be
not
otherwise
in
a
condition
to
obtain
the
Grace
of
God
without
them
;
and
in
which
some
of
them
have
gone
so
far
,
as
to
declare
Contrition
to
be
rather
a
hindrance
than
a
benefit
to
the
Sacrament
of
Penance
;
and
one
adds
plainly
,
excellence
of
the
Sacraments
of
the
Gospel
in
general
,
above
those
of
the
Law
,
consists
in
this
,
That
they
have
freed
us
from
the
intolerable
yoke
of
loving
God
,
and
being
truly
sorry
for
our
sins
.
I
need
not
after
this
say
any
thing
of
the
extravagance
of
their
late
private
Casuists
,
remark'd
and
censured
by
many
of
their
own
Communion
,
and
not
long
since
by
the
Pope
himself
,
yet
still
continuing
,
notwithstanding
both
,
to
be
but
too
much
applauded
by
very
great
numbers
amongst
them
.
But
these
being
Principles
against
which
I
hope
I
need
not
prepare
any
one
of
our
Communion
;
I
will
instead
of
all
these
,
mention
only
one
Principle
more
,
4thly
,
By
which
men
often
hinder
their
progress
in
Piety
,
and
that
is
a
Principle
of
Compliment
and
Good
Breeding
.
When
they
neglect
their
duty
,
it
may
be
do
that
which
they
know
to
be
contrary
to
it
,
but
yet
rather
than
be
thought
rude
and
precise
,
rather
than
they
will
disturb
Company
,
or
be
markt
out
as
singular
,
they
will
do
as
others
do
,
and
so
disobey
God
,
for
fear
of
disobliging
men
.
That
this
is
a
Case
which
very
often
occurs
in
the
method
of
our
present
Conversation
in
the
World
,
is
not
to
be
denied
.
Now
then
consider
,
I
beseech
you
,
what
the
Contest
here
is
,
and
what
the
issue
most
certainly
will
be
.
God
and
Man
are
the
Parties
concerned
,
and
the
question
is
,
Whether
your
Duty
towards
him
,
or
your
Civility
towards
the
other
,
ought
to
preponderate
?
Whether
you
should
go
to
Heaven
with
a
few
,
singular
,
out-of-fashion
Christians
,
or
for
company
sake
take
the
broad
road
,
tho
you
know
that
it
leads
to
Eternal
Damnation
?
And
now
when
the
choice
is
so
plain
,
methinks
it
should
be
no
hard
matter
to
persuade
men
to
despise
such
a
Principle
as
this
.
To
convince
them
that
their
Salvation
is
a
concern
of
too
great
importance
to
be
submitted
to
these
formalities
,
and
that
't
is
to
push
the
Compliment
a
great
deal
too
far
,
to
be
damned
rather
than
be
thought
ill
bred
.
But
3dly
.
A
Third
Device
whereby
the
Devil
oftentimes
endeavours
to
hinder
mens
progress
in
Religion
,
is
,
by
filling
their
minds
with
groundless
fears
and
scruples
as
to
their
Eternal
Salvation
.
It
is
a
matter
of
sad
Consideration
to
think
what
discouragements
many
Christians
labour
under
,
in
the
discharge
of
their
duty
;
who
either
wanting
a
Capacity
to
receive
a
satisfaction
,
or
indulging
a
close
and
melancholly
disposition
so
long
,
till
they
are
at
last
incapable
of
any
,
live
in
doubts
and
fears
,
and
perplexities
of
mind
,
and
it
may
be
by
degrees
,
wholly
cast
off
all
thoughts
of
Religion
,
since
they
cannot
find
any
peace
or
satisfaction
in
it
.
Now
tho
such
troubles
as
these
may
much
more
easily
be
prevented
before
they
arrive
,
than
removed
after
;
yet
there
are
ways
to
encounter
even
this
Device
too
of
our
Enemy
,
and
to
render
it
of
no
force
to
hinder
our
Piety
.
To
which
end
,
1st
.
If
any
fears
or
scruples
of
this
kind
arise
in
your
minds
,
examine
your selves
,
and
see
whether
there
be
any
real
grounds
or
foundation
for
them
.
Whether
your
lives
have
been
such
as
may
give
you
just
cause
to
apprehend
your selves
in
danger
of
losing
your
souls
?
If
there
be
nothing
of
this
kind
which
you
can
discover
to
support
such
fears
,
then
consider
with
your selves
,
that
the
tenor
of
God's
Threats
and
Promises
is
very
plain
,
and
easie
to
be
understood
.
That
he
will
never
condemn
any
man
in
another
world
,
but
for
living
in
a
disobedience
to
his
Commands
in
This.
That
our
duty
is
clear
and
express
;
and
that
Conscience
,
when
sincerely
examined
,
will
not
fail
to
tell
us
whether
we
do
truly
fulfil
it
or
no.
And
therefore
that
,
as
St.
John
says
,
Beloved
,
if
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
.
But
should
the
case
be
otherwise
;
should
you
find
your selves
in
never
so
dangerous
a
course
of
sin
,
yet
still
't
is
in
your
power
,
by
God's
Assistance
,
to
deliver
your selves
out
of
it
.
And
then
,
There
is
mercy
with
God
,
that
he
may
be
feared
.
return
unto
the
Lord
your
God
,
and
confess
your
sins
,
he
is
faithful
and
just
to
forgive
you
your
sins
,
and
the
blood
of
Christ
shall
cleanse
you
from
all
unrighteousness
.
But
now
2dly
,
If
your
Case
be
dubious
,
and
neither
these
nor
any
other
reflections
are
able
to
give
you
that
satisfaction
you
desire
,
yet
should
not
this
move
you
to
give
way
to
the
Tempter
;
but
rather
should
engage
you
to
set
your selves
the
more
diligently
to
this
work
;
to
call
in
some
Spiritual
Guide
to
your
assistance
;
and
if
upon
a
sincere
opening
of
your
state
to
him
,
neither
can
he
find
out
any
grounds
for
your
fears
and
scruples
,
your
doubts
and
your
apprehensions
;
you
ought
then
to
labour
by
all
means
to
possess
your
Souls
in
Peace
;
and
to
conclude
,
That
these
Terrors
are
only
the
Devices
of
the
Devil
to
discourage
you
in
your
duty
,
not
any
real
causes
for
doubt
or
despair
.
And
yet
3dly
,
Thô
neither
by
these
nor
any
other
means
you
should
ever
be
able
totally
to
overcome
these
difficulties
;
yet
ought
not
this
to
make
you
ever
the
less
careful
of
going
on
still
in
a
serious
discharge
of
your
duty
.
Nay
,
on
the
contrary
,
it
ought
to
make
you
the
more
zealous
and
diligent
in
the
performance
of
it
.
A
man
that
lives
here
all
his
life
in
such
perplexities
,
if
yet
he
fulfils
that
obedience
,
and
practices
that
repentance
which
God
requires
,
may
nevertheless
be
saved
at
the
last
.
But
he
that
upon
any
of
these
grounds
neglects
this
,
tho
he
goes
on
never
so
securely
and
comfortably
in
his
evil
way
,
shall
certainly
fall
into
ruin
and
destruction
in
the
end
.
And
since
such
fears
as
these
,
arise
from
an
apprehension
that
we
do
not
live
so
well
,
nor
serve
God
so
sincerely
as
we
ought
to
do
;
the
best
means
,
when
all
is
done
,
to
remove
them
is
,
if
it
be
possible
,
to
out-live
even
our
own
apprehensions
,
and
to
serve
God
so
truly
and
heartily
,
as
not
to
be
able
to
doubt
,
but
that
we
shall
find
a
reward
for
it
at
his
hands
.
I
shall
add
but
one
thing
more
in
this
Case
,
(
4thly
,
)
and
it
is
this
.
Be
not
discouraged
,
nor
think
your
Faith
imperfect
,
or
your
Religion
vain
,
because
you
find
your selves
still
attended
with
some
fears
and
anxieties
about
your
future
state
.
St.
Paul
not
only
allows
this
,
but
exhorts
us
,
with
his
Philipians
,
To
work
out
our
own
salvation
with
fear
and
trembling
.
4thly
,
And
to
conclude
this
Point
,
The
last
Device
by
which
the
Devil
,
in
these
days
especially
,
has
endeavoured
to
hinder
our
Piety
,
is
,
by
turning
that
Zeal
into
Strifes
and
Disputes
about
Religion
,
which
ought
to
have
been
employed
on
the
Practice
of
it
.
For
indeed
,
were
we
now
to
enquire
what
the
great
demonstration
of
all
our
Zeal
is
,
both
in
the
Priests
and
the
People
,
what
other
account
should
we
be
able
to
bring
back
than
this
,
That
they
are
all
hot
and
furious
for
their
several
particular
Opinions
;
as
if
the
whole
Gospel
of
Christ
,
and
all
the
Hopes
of
Eternity
,
depended
on
them
;
but
for
the
Practice
of
a
Gospel-life
,
for
that
Devotion
,
that
Charity
,
that
Humility
,
and
Integrity
which
were
once
the
great
Care
and
Ornament
of
the
Christian
Church
,
these
,
God
knows
,
are
but
little
regarded
by
the
most
of
us
.
If
,
1
st.
We
consider
the
Publick
Effects
of
these
Controversies
to
a
decay
of
Piety
:
What
a
desolation
shall
we
find
too
often
occasion'd
by
them
?
I
need
not
tell
you
how
many
Countries
have
been
ruined
;
what
Kings
and
Princes
have
been
murthered
,
and
banished
,
and
deposed
by
their
own
people
;
what
Blood
has
been
spilt
;
what
numbers
of
honest
and
innocent
people
,
men
,
women
,
and
children
,
have
been
lost
and
undone
by
them
.
And
by
a
strange
Metamorphosis
,
Cruelty
and
Oppression
,
Falseness
and
Dissimulation
,
Deceit
and
Perjury
,
all
the
vilest
and
most
scandalous
sins
,
by
the
Sacred
Power
of
the
Churches
Interest
,
consecrated
into
Christian
and
Heroical
Virtues
.
And
to
compleat
the
astonishment
,
the
Holy
Martyrs
and
Confessors
have
been
damned
to
Hell
,
whilst
their
Persecutors
have
been
Sainted
,
and
placed
in
Heaven
.
If
2dly
,
We
look
upon
these
Disputes
in
themselves
only
,
without
regarding
any
such
desperate
effects
of
them
:
I
wish
I
had
no
occasion
to
say
how
prejudicial
they
have
even
thus
been
,
and
without
God's
Infinite
Mercy
,
might
have
been
much
more
to
our
common
Christianity
:
Whilst
by
the
means
of
these
,
not
only
Schisms
and
Heresies
(
and
even
those
too
,
St.
Paul
reckons
among
the
works
of
the
flesh
,
Gal.
v.
20
.
which
whoso
are
guilty
of
,
cannot
inherit
the
kingdom
of
God
)
have
crept
into
the
Church
;
but
,
Some
from
these
Contests
have
concluded
all
our
Religion
to
be
uncertain
;
and
esteem'd
it
the
wisest
way
not
to
join
with
any
of
us
,
till
we
can
somewhat
better
agree
to
which
of
us
they
ought
to
go
.
Others
,
considering
the
manner
how
these
Controversies
have
,
of
late
especially
,
been
managed
and
carried
on
,
have
with
some
colour
of
reason
,
been
tempted
to
believe
all
our
Pretences
to
be
only
Deceit
and
Vision
;
for
that
surely
did
those
who
stand
up
in
the
defence
of
Religion
,
believe
it
themselves
,
they
would
never
defend
their
Faith
in
such
a
manner
,
as
utterly
contradicts
all
the
Morality
of
it
.
Which
of
the
great
Articles
of
Christianity
have
not
our
modern
disputes
call'd
in
question
?
It
is
but
a
very
little
while
since
the
Mystery
of
the
Sacred
Trinity
,
and
the
Glorious
Incarnation
of
the
Son
of
God
,
have
again
been
struck
at
,
by
those
who
plainly
shew
they
care
not
what
becomes
of
Christianity
,
if
they
cannot
make
their
Popish
Heresie
prevail
with
it
.
And
that
if
not
in
so
plain
and
direct
a
manner
as
the
Arians
and
Socinians
of
our
days
do
;
yet
in
another
no
less
repugnant
to
the
belief
of
them
.
For
if
the
contradictions
,
as
they
say
,
be
indeed
as
great
in
these
,
as
't
is
plain
they
are
in
that
other
Mystery
,
or
rather
as
one
of
their
own
great
defenders
of
it
truly
called
it
,
self-evident
falseness
of
the
one
,
to
conclude
against
the
others
;
rather
than
from
their
belief
of
those
,
to
give
up
their
assent
to
this
.
If
we
look
to
the
Morality
of
the
Gospel
;
let
the
Heat
and
the
Passion
,
the
Bitterness
,
and
the
Evil-speaking
;
shall
I
add
,
and
even
the
fraud
and
dissimulation
which
have
appear'd
in
these
debates
,
be
a
sad
evidence
how
destructive
such
disputes
are
of
true
Piety
and
Religion
.
Whilst
to
lessen
an
Adversary
,
or
to
be
thought
to
get
the
better
in
an
Argument
,
men
value
not
how
or
what
they
write
;
but
seem
resolved
at
any
rate
to
maintain
their
point
,
thô
for
the
doing
of
it
they
are
forced
to
such
shifts
,
as
without
God's
Infinite
Mercy
,
must
lose
them
their
own
Souls
.
What
shall
I
say
to
that
Epidemical
Vncharitableness
that
is
from
hence
diffused
into
the
several
Parties
of
Christians
?
Whil'st
every
one
seems
to
reckon
his
Enemy
no
better
then
a
Heathen
and
a
Publican
;
and
having
by
their
uncharitable
censures
cut
him
off
from
the
hopes
of
God's
Mercy
hereafter
,
think
themselves
afterwards
disengaged
from
all
obligations
even
of
common
humanity
towards
him
now
.
I
speak
not
this
,
as
if
I
meant
to
accuse
those
of
our
Church
who
have
so
generously
stood
in
the
Gap
,
and
sacrificed
their
Peace
,
their
Quiet
,
and
their
Interests
to
the
defence
of
an
excellent
Cause
,
and
a
truly
Orthodox
,
Catholic
,
and
Apostolic
Church
:
And
much
less
would
I
be
thought
hereby
to
discourage
you
from
being
as
zealous
for
the
Faith
,
and
as
constant
in
its
defence
,
as
both
your
duty
requires
,
and
as
,
I
bless
God
,
you
all
of
you
are
this
day
,
and
I
hope
,
and
am
persuaded
,
will
ever
be
so
.
But
I
speak
this
to
deplore
the
sad
state
of
Christianity
,
and
to
bewail
●●●se
divisions
,
than
which
nothing
ha●
〈◊〉
●ore
destructive
to
the
practice
of
Religion
.
I
speak
it
,
earnestly
to
beseech
and
exhort
you
,
even
by
the
Bowels
and
Mercy
of
Christ
Jesus
,
that
you
will
be
careful
to
add
to
your
Faith
Works
:
To
adorn
your
holy
Profession
,
by
a
suitable
Conversation
:
To
live
to
the
Honour
of
your
Church
,
as
well
as
to
dispute
for
it
:
And
seeing
ye
know
what
danger
these
Controversies
are
apt
to
bring
to
the
decay
of
Piety
,
that
you
would
be
careful
to
prevent
them
,
and
not
suffer
your
Zeal
for
your
Faith
,
ever
to
carry
you
to
any
unchristian
or
unwarrantable
measures
in
the
defence
of
it
.
And
thus
have
I
set
before
you
some
of
those
devices
whereby
the
Devil
is
wont
to
hinder
our
Piety
;
I
have
but
just
time
to
mention
a
very
few
of
the
other
kind
,
viz.
IIdly
,
Those
by
which
he
is
wont
to
draw
us
into
the
commission
of
Sin
.
It
has
been
an
ancient
Remark
,
and
the
reason
whereof
is
so
deeply
rooted
in
our
very
Natures
,
as
may
justly
make
it
a
first
principle
in
this
Enquiry
;
That
Evil
,
as
such
,
is
not
desirable
.
No
Man
ever
commits
a
sin
for
sinning
sake
,
but
upon
the
account
of
some
good
or
other
which
he
either
really
does
,
or
at
least
thinks
shall
accrue
to
him
thereby
.
Now
't
is
upon
this
,
the
Devil
founds
all
his
devices
to
deceive
us
.
He
observes
our
Interests
,
our
Tempers
,
and
Inclinations
;
what
it
is
that
either
our
Condition
,
or
Circumstances
,
or
Designs
in
the
World
render
us
the
most
apt
to
be
caught
with
,
and
accordingly
offers
his
Temptations
to
us
in
such
a
manner
as
may
be
most
like
to
prevail
with
us
.
So
that
then
to
arm
our selves
against
those
Artifices
by
which
he
is
wont
to
draw
us
into
Sin
,
we
shall
need
no
long
search
,
no
laborious
enquiry
into
his
particular
Temptations
.
Only
let
us
turn
our
eyes
into
our
own
Souls
;
there
let
us
consider
what
sins
they
are
we
are
the
most
apt
to
fall
into
,
what
passions
the
most
command
us
,
to
what
irregularities
our
Tempers
,
or
our
Circumstances
lay
us
the
most
open
,
and
this
will
presently
both
shew
us
our
danger
,
and
how
we
ought
to
fortify
our selves
against
it
.
But
thô
to
enter
therefore
upon
all
the
particular
Devices
of
Satan
whereby
he
leads
Men
into
sin
,
be
a
work
as
needless
as
it
would
be
infinite
;
yet
some
general
remarks
there
are
,
which
we
may
do
well
to
make
in
order
to
our
security
.
And
1
st.
It
is
commonly
the
first
step
which
the
Devil
takes
towards
the
leading
Men
into
sin
,
to
perswade
them
to
a
Carelesness
and
Indifference
in
their
duty
.
Whil'st
Men
are
warm
and
vigorous
in
the
practice
of
Piety
,
zealous
of
God's
Honour
,
and
sincere
in
the
pursuance
of
what
makes
for
it
;
't
is
plain
the
Enemy
can
get
but
very
little
advantage
of
us
.
But
if
instead
of
this
,
we
live
only
in
a
form
of
Godliness
,
and
regard
not
the
power
of
it
:
If
we
are
negligent
and
unconcern'd
for
Religion
,
and
take
but
little
notice
of
what
it
requires
of
us
;
We
are
then
ready
for
the
Tempter
to
make
his
Assault
upon
us
:
And
't
will
be
no
hard
matter
to
deceive
that
Man
into
the
commission
of
sin
,
who
is
already
but
very
little
affected
with
the
sense
of
his
duty
,
nor
takes
any
great
care
for
the
fulfilling
of
it
.
2dly
,
Another
device
whereby
the
Devil
often
gets
an
advantage
of
us
,
not
only
to
hinder
our
Piety
,
but
even
to
lead
us
into
the
greatest
violations
of
it
,
is
by
the
Customs
and
Opinion
of
the
World
.
I
have
before
observed
what
Slaves
we
are
,
the
very
best
of
us
,
to
these
things
.
They
corrupt
our
Practice
,
and
debauch
our
very
Reason
and
Vnderstanding
.
And
we
may
at
this
day
find
many
things
in
the
practice
of
mankind
,
become
the
praise
and
accomplishment
of
a
Gentleman
,
which
,
were
we
to
examine
them
by
the
Rules
of
the
Gospel
,
would
be
seen
to
have
no
part
in
the
Character
of
a
Christian
.
And
then
I
need
not
say
how
fatally
dangerous
that
must
be
to
lead
us
into
sin
,
which
is
able
so
far
to
deceive
our
very
Consciences
,
as
not
to
be
thought
to
carry
any
guilt
or
shame
in
the
commission
of
it
.
And
these
are
such
Devices
whereby
the
Devil
oftentimes
draws
men
into
Sin
;
I
will
add
only
two
more
,
whereby
,
when
once
men
are
engaged
in
a
course
of
sin
,
he
is
wont
to
strengthen
and
confirm
them
in
it
:
viz.
1
st.
An
unreasonable
Hope
of
God's
Mercy
;
And
2dly
.
A
vain
dependance
on
their
own
future
Repentance
:
That
is
to
say
,
They
sin
on
now
,
in
prospect
of
amendment
hereafter
;
and
then
they
make
no
doubt
but
that
they
shall
find
favour
and
mercy
with
God
,
as
well
as
other
sinners
in
the
like
circumstances
have
done
before
them
.
But
,
O
God!
what
a
desperate
reliance
is
this
,
whereon
to
venture
all
the
Hopes
and
Glories
of
Eternity
!
For
tell
me
,
O
Sinner
!
whoever
thou
art
that
thus
projectest
a
future
Amendment
,
after
thou
hast
taken
thy
fill
of
Pleasure
,
and
art
no
longer
able
to
pursue
thy
Sins
and
thy
Debaucheries
:
What
security
hast
thou
,
that
That
God
whom
thou
so
despisest
shall
continue
thy
life
to
thee
,
and
give
thee
any
such
Time
and
Opportunity
to
repent
?
Canst
thou
command
the
Sun
that
it
should
stand
still
,
and
put
a
stop
to
thy
days
,
that
thou
may'st
the
more
freely
follow
thy
Revels
and
thy
Delights
?
Or
canst
thou
hope
,
when
thou
lyest
down
on
thy
last
Bed
,
with
Hezekiah
,
to
add
a
new
Series
of
Years
to
thy
expiring
breath
,
by
then
lifting
up
thy
profane
Heart
,
and
thy
deceitful
Voice
,
to
That
God
whom
thou
hast
so
long
continued
to
offend
?
Nay
,
but
couldst
thou
do
this
,
and
so
arrive
to
the
time
thou
hast
assign'd
for
this
Work
;
Art
thou
sure
thou
shalt
then
be
in
a
Capacity
of
fulfilling
it
?
There
is
a
time
when
there
shall
be
no
more
any
opportunity
for
Repentance
,
tho'
we
should
have
otherwise
leisure
enough
for
the
accomplishing
of
it
.
And
sure
,
if
any
such
is
,
the
most
likely
to
be
that
Season
,
which
Wicked
Men
have
lay'd
out
for
their
return
to
their
duty
,
in
order
to
their
going
on
for
the
present
in
their
evil
doings
.
Nor
is
there
any
reason
why
that
man
should
expect
Grace
to
repent
at
the
last
,
who
all
his
life
long
has
neglected
and
despised
the
Offers
of
it
.
I
will
not
now
say
how
unfit
a
time
that
of
Old
Age
and
Sickness
is
for
so
great
an
undertaking
:
When
the
Soul
as
well
as
Body
is
feeble
and
impotent
;
when
the
Memory
is
decay'd
,
the
Reason
fails
,
and
our
Affections
are
dull
,
our
Zeal
is
cold
,
and
all
our
thoughts
taken
up
with
the
horrors
of
Hell
,
and
the
sense
of
those
Infirmities
under
which
the
Body
labours
.
But
sure
I
am
,
all
these
things
ought
to
convince
men
of
the
desperate
folly
,
and
even
madness
of
such
a
procrastination
;
and
to
engage
them
,
whil'st
they
have
yet
the
time
,
to
lay
hold
upon
that
Mercy
,
which
it
may
be
they
shall
hereafter
neither
have
Grace
nor
Opportunity
to
implore
.
O
God
,
ivth
Sund.
after
Epiph.
who
knowest
us
to
be
set
in
the
midst
of
so
many
and
great
dangers
,
that
by
reason
of
the
frailty
of
our
Nature
we
cannot
always
stand
upright
:
Grant
to
us
such
strength
and
protection
,
as
may
support
us
in
all
dangers
,
and
carry
us
through
all
temptations
;
through
Jesus
Christ
our
Lord.
To
whom
,
&c.
OF
Stedfastness
in
Religion
.
A
SERMON
Preached
before
the
PRINCE
and
PRINCESS
OF
DENMARK
.
August
5
th
.
1688.
2
PET.
III.
17
,
18.
Ye
therefore
,
Beloved
,
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
the
error
of
the
wicked
,
fall
from
your
own
stedfastness
.
But
grow
in
Grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
:
To
him
be
Glory
both
now
and
for
ever
.
Amen
.
THese
words
are
not
only
the
Close
of
this
Epistle
,
but
also
the
Application
of
all
that
the
Apostle
before
had
written
in
it
.
And
for
the
understanding
of
them
,
we
must
observe
,
That
the
design
of
St.
Peter
in
this
Address
to
the
Christians
dispersed
abroad
among
the
Jews
,
and
now
under
great
temptations
either
to
corrupt
or
to
abandon
that
Faith
that
had
once
been
delivered
to
them
,
false
Doctrines
,
contrary
to
the
Truth
and
Purity
which
they
had
been
taught
.
In
the
beginning
of
the
second
Chapter
,
he
speaks
of
certain
false
Teachers
that
were
crept
in
amongst
them
,
damnable
Heresies
.
And
he
foresaw
that
their
wicked
Industry
would
be
likely
to
prove
but
too
fatally
succesful
;
for
,
Many
(
says
he
)
shall
follow
their
pernicious
ways
,
by
reason
of
whom
the
way
of
Truth
shall
be
evil
spoken
of
.
And
in
the
next
Chapter
,
he
goes
on
to
foretel
the
near
approach
of
those
Judgments
which
our
Saviour
Christ
had
so
often
denounced
against
the
Jews
,
and
in
which
those
complying
Christians
were
in
like
manner
to
be
involved
.
And
by
both
these
Considerations
,
he
finally
,
in
the
Close
of
all
,
stirs
them
up
,
both
to
a
Care
of
themselves
,
and
to
a
Constancy
in
their
Profession
;
Ye
therefore
,
Beloved
,
seeing
ye
know
these
things
before
,
beware
lest
ye
also
being
led
away
with
the
Error
of
the
Wicked
,
fall
from
your
own
stedfastness
.
But
grow
in
Grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
:
to
Him
be
Glory
both
now
and
for
ever
,
Amen
.
Such
was
the
occasion
of
these
words
;
and
the
prosecution
of
them
at
this
time
will
engage
Me
to
explain
the
nature
,
and
to
exhort
you
to
the
practice
of
two
Duties
,
than
which
I
know
none
more
proper
for
our
serious
Consideration
;
Growth
in
Grace
,
and
Stedfastness
in
Religion
;
and
from
both
which
there
are
but
too
many
Seducers
on
every
hand
to
turn
us
aside
.
I
shall
pursue
both
in
this
following
Order
.
-
I.
I
will
shew
you
,
what
the
true
nature
of
that
stedfastness
in
Religion
is
,
to
which
our
Text
here
exhorts
us
.
-
II.
By
what
Motives
especially
it
was
,
that
the
Apostle
stirr'd
up
the
Christians
to
whom
he
wrote
,
and
that
I
would
now
crave
leave
to
exhort
you
,
to
such
a
stedfastness
.
-
III.
How
highly
both
necessary
in
its
self
it
is
▪
but
especially
how
advantageous
to
this
great
End
,
that
we
should
all
of
us
endeavour
what
in
us
lies
,
to
grow
in
Grace
,
and
in
the
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
.
And
first
,
I.
What
the
true
nature
of
that
stedfastness
in
Religion
is
,
to
which
our
Text
exhorts
us
,
and
which
I
am
from
thence
to
recommend
to
you
.
For
't
is
not
every
firmness
that
deserves
the
name
of
a
true
and
rational
stedfastness
:
and
a
man
may
as
well
exceed
,
by
a
perverse
,
unwarrantable
resolution
not
to
hearken
to
any
Motives
,
tho'
never
so
reasonable
,
to
change
his
Opinion
;
as
by
an
unfix'd
and
irresolute
temper
abandon
himself
to
every
wind
of
Doctrine
that
shall
come
to
turn
him
aside
from
it
.
Constancy
in
Religion
is
a
Vertue
that
,
like
all
others
,
must
be
regulated
by
Prudence
.
It
must
be
firm
,
but
it
must
be
well-grounded
too
.
And
he
who
would
go
about
at
all
adventures
to
recommend
a
perseverance
in
that
Faith
,
whatever
it
be
,
in
which
a
man
has
been
born
and
bred
,
without
allowing
a
just
enquiry
to
be
made
into
the
Grounds
of
it
,
and
even
a
liberty
to
forsake
it
too
,
should
they
prove
less
solid
than
they
ought
to
be
;
He
may
indeed
provide
for
their
security
who
chance
to
be
already
in
the
right
way
,
but
shall
render
it
utterly
impossible
for
those
that
are
not
,
ever
to
come
to
the
knowledge
of
it
.
It
is
not
therefore
such
a
blind
stedfastness
as
this
,
a
constancy
in
our
Religion
whether
it
be
good
or
bad
,
that
either
the
Apostle
here
means
,
or
that
I
would
now
recommend
to
you
.
This
would
be
to
make
a
plea
for
Obstinacy
rather
than
Constancy
;
whil'st
by
such
a
Rule
it
would
be
the
duty
of
a
Jew
to
remain
a
Jew
,
a
Heathen
a
Heathen
;
for
a
Papist
or
Socinian
to
continue
all
their
lives
Papist
or
Socinian
,
no
less
than
for
One
of
the
Church
of
England
to
be
firm
and
stedfast
to
the
Faith
and
Communion
of
it
.
That
which
I
understand
by
a
true
stedfastness
,
is
this
:
When
a
man
is
upon
rational
and
good
Grounds
evidently
perswaded
of
the
Truth
and
Purity
of
his
Religion
,
then
to
resolve
to
stick
close
to
it
,
and
not
suffer
any
base
,
unworthy
Motives
,
to
draw
him
aside
from
it
.
Our
Religion
must
first
be
well
grounded
,
and
then
it
will
be
true
stedfastness
to
adhere
to
it
.
And
therefore
to
give
such
necessary
directions
as
may
suffice
for
the
practice
of
this
Duty
,
I
must
distinctly
consider
it
in
both
its
respects
,
and
as
it
stands
in
the
Middle
between
the
two
Extremes
of
a
blind
Obstinacy
on
the
one
hand
,
and
of
a
weak
Instability
on
the
other
;
and
by
either
of
which
,
the
true
nature
of
it
will
become
equally
destroy'd
.
First
then
:
He
that
will
be
truly
stedfast
in
his
Religion
,
must
take
heed
that
he
does
not
mistake
Obstinacy
for
Stedfastness
.
This
is
an
Error
so
much
the
rather
to
be
remarked
on
this
occasion
,
in
that
a
daily
experience
sadly
shows
us
at
once
,
both
the
danger
and
easiness
of
such
a
mistake
.
It
is
a
strange
perverseness
in
some
men
,
that
they
make
it
no
less
than
a
mortal
sin
to
have
any
doubts
,
though
never
so
reasonable
,
of
any
the
least
Doctrine
they
have
once
been
taught
to
profess
.
And
there
is
hardly
an
Immorality
so
heinous
and
provoking
,
so
contrary
to
the
Honour
of
God
,
and
so
destructive
of
Salvation
,
which
their
Spiritual
Guides
will
not
sooner
overpass
,
than
such
a
Scruple
.
Insomuch
,
that
by
the
express
Order
of
the
Church
which
I
am
now
speaking
of
,
't
is
made
a
part
of
mens
solemn
reception
into
their
Communion
,
miseries
of
Eternal
Torments
,
if
ever
they
suffer
themselves
BY
ANY
OCCASION
OR
ARGUMENTS
WHATSOEVER
,
to
be
hereafter
better
instructed
.
This
is
,
in
good
truth
,
to
make
a
Faction
of
Religion
;
't
is
a
Combination
rather
than
a
Constancy
:
And
what
wretched
effects
it
has
upon
the
minds
of
those
unfortunate
,
deluded
men
,
that
have
once
suffered
themselves
to
be
thus
engaged
,
appears
in
this
;
That
no
rational
Motives
,
no
Arguments
,
though
never
so
clear
,
are
almost
able
to
work
upon
them
.
The
sad
Vow
they
have
made
,
recurs
continually
upon
their
minds
:
They
have
sworn
to
continue
where
they
are
gone
,
at
all
adventures
;
and
therefore
they
now
as
obstinately
resolve
never
to
return
to
the
Truth
,
as
they
once
weakly
suffered
themselves
to
be
seduced
from
it
.
To
avoid
such
an
unhappy
Obstinacy
as
this
,
and
be
constant
in
our
Religion
upon
such
rational
Grounds
as
may
justifie
us
before
God
and
Man
,
from
the
charge
of
a
pertinacious
firmness
,
we
may
please
to
observe
these
following
directions
.
1
st.
Let
our
Religion
be
founded
in
Knowledg
;
i.
e.
Let
us
be
clearly
and
evidently
convinced
of
the
Truth
of
that
to
which
we
do
adhere
,
and
then
we
may
be
sure
we
cannot
be
justly
charged
with
Obstinacy
for
our
adhering
to
it
.
He
who
takes
up
his
Religion
upon
trust
,
that
receives
all
the
Articles
of
his
Creed
by
wholesale
;
believes
as
his
Church
believes
,
but
it
may
be
knows
not
either
what
that
is
,
or
wherefore
he
does
so
;
't
is
evident
that
such
a
credulous
Disciple
as
this
,
may
be
blindly
obstinate
,
but
he
cannot
be
wisely
stedfast
in
the
Faith
.
A
good
Christian
must
be
able
to
give
some
more
reasonable
account
of
his
Faith
than
this
,
if
ever
he
means
to
be
securely
firm
in
the
Profession
of
it
.
His
Creed
must
be
founded
on
some
better
Authority
than
a
bare
Credulity
.
And
't
will
be
a
very
useless
Plea
at
the
last
day
,
that
a
man
believed
as
his
Church
believed
,
when
he
might
have
had
the
opportunity
of
a
better
information
,
should
he
chance
by
so
doing
,
to
live
and
dye
in
a
damnable
Heresie
;
unless
he
can
render
some
tolerable
account
either
wherefore
his
Church
believed
so
,
or
at
least
,
wherefore
it
was
that
he
submitted
himself
so
servilely
to
her
Authority
.
But
he
that
believes
with
knowledg
,
because
he
is
clearly
and
evidently
perswaded
that
it
is
the
Truth
,
need
never
fear
either
the
danger
or
imputation
of
such
an
Obstinacy
,
for
his
firmness
in
adhering
to
his
Faith
.
If
,
for
instance
,
a
Member
of
the
Church
of
England
reads
in
his
Bible
those
express
words
of
the
Second
Commandment
,
Thou
shalt
not
make
to
thy self
any
graven
Image
,
nor
the
likeness
of
any
thing
that
is
in
Heaven
above
,
&c.
Thou
shalt
not
Bow
down
to
it
,
nor
Worship
it
;
If
he
looks
forward
to
the
History
of
the
New
Testament
,
and
there
in
the
Institution
of
the
Blessed
Eucharist
sees
those
words
,
Drink
ye
ALL
of
this
,
in
as
plain
and
legible
Characters
,
as
those
others
,
Take
and
Eat
;
and
thereupon
resolves
never
to
be
prevailed
upon
,
either
to
Bow
down
himself
before
an
Image
,
or
to
give
up
his
Right
to
the
Cup
as
well
as
to
the
Bread
in
that
Holy
Sacrament
,
whatever
glosses
may
be
made
,
or
pretences
be
used
to
induce
him
to
either
;
'T
is
evident
that
such
a
Firmness
as
this
,
cannot
be
called
Obstinacy
,
unless
these
Scriptures
be
no
longer
the
Word
of
God
,
or
that
no
longer
a
Principle
of
Scripture
,
that
in
matters
of
plain
and
undoubted
Command
,
we
are
to
obey
God
rather
than
man
.
And
in
these
and
the
like
instances
,
where
the
matter
is
clear
even
to
demonstration
,
there
is
no
doubt
to
be
made
,
but
that
such
Knowledg
will
certainly
secure
us
against
the
charge
and
danger
of
Obstinacy
.
But
because
all
points
in
debate
are
not
thus
Evident
,
but
on
the
contrary
many
are
not
a
little
obscure
;
therefore
for
the
securing
our selves
from
danger
in
our
adherence
to
these
too
,
we
must
to
our
Knowledg
add
,
2dly
,
A
sincere
zeal
to
discover
the
truth
,
with
an
affectionate
Charity
to
those
that
differ
from
us
.
In
such
Cases
as
this
,
thô
we
must
believe
and
profess
according
to
what
appears
to
us
at
present
to
be
the
Truth
;
yet
since
the
Evidence
is
not
such
as
to
exclude
all
possibility
of
our
being
mistaken
,
our
adherence
to
it
must
be
qualified
with
this
reserve
,
neither
rashly
to
censure
those
who
are
otherwise
minded
,
nor
obstinately
to
resolve
never
to
change
our
Opinion
,
if
we
should
perhaps
be
hereafter
convinced
that
we
ought
to
do
so
.
Now
in
order
hereunto
,
it
is
not
necessary
that
a
Man
should
either
fluctuate
in
his
present
Faith
,
or
not
be
firmly
persuaded
that
he
shall
never
see
any
reason
to
forsake
it
.
It
is
sufficient
to
take
off
the
imputation
of
obstinacy
,
that
our
stedfastness
be
such
as
not
to
exclude
either
a
readiness
of
being
better
informed
,
if
that
be
possible
;
or
of
making
,
upon
all
occasions
,
a
strict
and
impartial
enquiry
into
the
Grounds
and
Reason
of
our
Faith
;
or
even
of
hearing
freely
whatever
objections
can
fairly
be
brought
against
it
.
And
all
this
with
a
sincere
desire
,
and
stedfast
resolution
to
discover
and
embrace
the
Truth
,
wheresoever
it
lies
;
Whether
it
be
that
which
we
now
suppose
to
be
so
,
or
whether
it
shall
be
found
to
be
on
the
contrary
side
.
He
who
is
thus
disposed
in
his
mind
at
all
times
to
receive
instruction
,
and
never
presumes
rashly
to
condemn
any
one
that
is
thus
in
like
manner
disposed
,
however
otherwise
disagreeing
in
Opinion
from
Him
;
need
never
fear
that
his
firmness
is
any
other
than
that
Wise
and
Christian
stedfastness
which
our
Text
requires
,
not
such
an
obstinacy
as
both
that
and
we
most
justly
detest
and
condemn
.
But
here
then
we
must
look
to
the
other
extreme
,
and
take
heed
,
lest
for
fear
of
being
perversly
constant
to
our
Faith
,
we
fall
into
a
weak
and
criminal
Instability
.
To
prevent
this
,
these
three
things
may
be
consider'd
:
-
1
st.
That
we
carefully
avoid
all
Vnworthy
Motives
of
changing
our
Religion
.
-
2dly
,
That
we
be
not
too
apt
to
entertain
an
ill
Opinion
of
it
.
-
3dly
,
That
if
any
Arguments
shall
at
any
time
be
brought
against
it
that
may
deserve
our
considering
;
we
then
be
sure
to
give
Them
that
due
and
diligent
Examination
,
that
we
ought
to
do
.
Ist
,
He
that
will
be
stedfast
in
the
Faith
,
must
above
all
things
take
heed
to
arm
himself
against
all
unworthy
Motives
of
changing
his
Religion
.
It
is
very
sad
to
consider
what
unchristian
means
are
made
use
of
by
some
persons
to
propagate
their
Religion
:
And
a
Man
need
almost
no
other
assurance
that
it
cannot
be
from
God
,
than
to
see
the
Professors
of
it
pursue
such
methods
for
the
promoting
of
its
Interest
,
as
most
certainly
never
came
down
from
above
.
Thus
,
if
a
Man's
fortunes
be
mean
,
or
his
ambition
great
;
If
Religion
has
not
taken
so
deep
root
in
his
Soul
as
to
enable
him
to
overcome
the
flatteries
and
temptations
of
a
present
Interest
and
Advantage
;
then
there
shall
not
be
wanting
a
seducer
presently
to
shew
him
,
that
he
must
needs
be
out
of
the
right
way
,
because
it
is
not
that
which
leads
to
preferment
.
And
't
is
great
odds
but
a
good
Place
,
or
an
Honourable
Title
,
will
quickly
appear
a
more
infallible
mark
of
the
true
Church
,
than
any
that
Scripture
or
Antiquity
can
furnish
to
the
contrary
.
If
this
will
not
do
,
and
Interest
cannot
prevail
,
then
the
other
governing
passion
of
our
Minds
,
mens
fears
,
are
tried
.
Instead
of
these
allurements
,
the
False
Teacher
now
thunders
out
Hell
and
Damnation
against
us
.
Nothing
but
Curses
and
Anathema's
to
be
expected
by
us
if
we
continue
firm
in
our
Faith
.
And
it
shall
be
none
of
the
Prophets
nor
his
Churches
fault
,
if
all
the
Horrors
and
Miseries
of
this
present
life
be
not
employ'd
against
us
,
in
charity
,
to
prevent
our
falling
into
the
Everlasting
Punishments
of
the
next
.
The
Truth
is
,
I
am
ashamed
to
recount
what
unworthy
means
some
have
not
been
ashamed
to
make
use
of
to
promote
their
Religion
,
and
draw
us
away
from
our
stedfastness
.
France
and
Savoy
,
Hungary
and
Germany
;
The
Old
World
and
the
New
,
have
all
,
and
that
but
very
lately
been
witnesses
what
ways
it
is
that
Popery
has
,
and
does
,
and
if
ever
it
means
effectually
to
prevail
,
must
take
to
propagate
its
interest
:
—
Animus
meminisse
horret
,
luctúque
refugit
.
Now
he
that
shall
be
so
unhappy
as
to
suffer
himself
by
any
of
these
motives
,
which
a
constant
Man
might
and
ought
to
have
overcome
,
to
be
seduced
from
the
right
Faith
;
he
may
deserve
indeed
to
be
pitied
now
,
but
I
fear
he
will
hardly
be
hereafter
excused
.
But
it
is
not
sufficient
to
secure
our selves
against
this
danger
.
He
that
will
be
constant
in
his
Religion
,
as
he
ought
to
be
,
must
see
,
2dly
,
That
he
be
not
too
apt
to
entertain
an
ill
Opinion
of
it
.
For
if
it
be
Obstinacy
on
the
one
hand
,
not
to
admit
of
any
Conviction
thò
never
so
clear
and
reasonable
;
it
is
certainly
a
great
Weakness
on
the
other
,
to
be
affrighted
at
every
shadow
of
an
Argument
,
and
to
put
it
in
the
power
of
every
little
Disputer
to
prejudice
us
against
our
Religion
,
because
one
who
is
its
professed
Enemy
,
rails
against
it
,
and
pretends
it
is
a
very
ill
One
.
He
would
,
I
believe
,
be
thought
a
very
credulous
person
indeed
,
who
should
begin
to
stagger
and
fall
into
a
trembling
,
thô
he
saw
himself
upon
plain
and
even
Ground
,
because
a
bold
and
fanciful
man
is
very
positive
that
't
is
a
precipice
.
And
doubtless
that
Man
is
no
less
to
be
pitied
,
that
is
frighted
for
fear
he
should
be
in
the
wrong
,
thô
he
has
the
undoubted
Authority
of
Scripture
and
Antiquity
,
nay
,
and
even
of
Sense
and
Reason
too
on
his
side
,
as
often
as
every
Common-place
Trifler
shall
think
fit
to
run
over
his
division
upon
the
Church
,
the
Antiquity
,
Succession
,
Infallibility
of
it
;
and
,
without
either
Modesty
or
Proof
,
call
us
Hereticks
.
If
Men
have
Reason
on
their
side
,
if
they
have
Scripture
for
what
they
say
,
let
them
on
God's
Name
produce
it
:
We
are
always
ready
to
consider
and
to
submit
to
such
convictions
.
But
otherwise
to
think
to
perswade
us
that
we
are
in
utter
darkness
when
we
see
the
Sun
shining
in
our
faces
;
That
we
must
be
damned
for
not
believing
that
what
we
see
,
and
tast
,
and
know
,
to
be
but
a
bit
of
Bread
,
is
not
the
Body
of
a
Man
;
That
they
are
not
Infallible
,
who
are
actually
involved
in
the
grossest
Errors
;
In
a
word
,
That
our
Church
had
no
being
before
Luther
,
every
Article
of
whose
Faith
is
founded
upon
the
Authority
of
the
Holy
Scriptures
,
and
has
been
professed
in
all
Ages
of
the
Church
from
the
Apostles
to
this
day
;
this
is
certainly
one
of
the
most
unreasonable
things
in
the
whole
World
,
and
what
ought
not
by
any
means
to
stagger
our
stedfastness
.
And
now
having
secured
our selves
on
both
these
sides
,
it
only
remains
to
preserve
our
Constancy
;
3dly
,
That
if
at
any
time
any
Arguments
should
be
offer'd
to
us
that
may
deserve
our
regard
,
we
then
be
sure
to
give
them
that
due
and
wise
Examination
that
we
ought
to
do
.
It
is
a
very
great
Weakness
,
and
indeed
a
very
great
fault
in
many
persons
,
that
if
at
any
time
they
begin
to
doubt
in
their
belief
of
any
part
of
their
Faith
which
they
have
been
taught
to
profess
,
they
presently
abandon
their
own
Guides
,
and
run
for
satisfaction
to
those
who
are
the
professed
Enemies
of
their
Religion
.
From
henceforth
they
hear
nothing
but
what
is
ill
of
their
Church
;
they
are
taught
more
and
more
to
suspect
the
way
that
they
are
in
;
and
then
't
is
odds
but
a
very
little
examination
suffices
to
make
them
leave
it
.
This
is
certainly
a
very
great
fault
,
and
will
one
day
prove
of
very
dangerous
consequence
.
What
such
persons
may
think
of
changing
their
Religion
,
I
cannot
tell
;
but
sure
I
am
,
our
greatest
Charity
will
hardly
enable
us
to
entertain
any
very
comfortable
Opinion
of
them
.
Nor
are
they
such
as
those
that
we
either
say
,
or
believe
may
be
saved
,
notwithstanding
the
errors
and
corruptions
of
that
Church
with
which
they
Communicate
.
He
that
will
make
a
safe
change
from
one
Religion
to
another
,
must
not
think
it
enough
to
enquire
into
one
or
two
points
,
and
having
received
a
satisfaction
in
them
,
embrace
all
the
rest
at
a
venture
for
their
sakes
;
but
he
must
pass
distinctly
through
every
Article
in
debate
.
He
must
enquire
,
not
only
whether
the
Church
of
which
he
is
at
present
a
Member
,
be
not
mistaken
in
some
points
,
it
may
be
there
is
no
Church
in
the
World
that
is
absolutely
free
from
all
kind
of
Error
;
But
whether
those
mistakes
be
of
such
a
consequence
,
that
he
cannot
communicate
any
longer
with
it
on
the
account
of
them
.
When
this
is
done
,
the
greatest
difficulty
will
still
remain
,
to
examine
with
the
same
diligence
every
Article
of
that
other
Church
to
which
he
is
tempted
:
For
else
,
thô
he
should
have
reason
to
forsake
his
own
Church
,
he
will
yet
be
but
little
advantaged
if
he
goes
to
another
that
is
as
bad
,
or
,
it
may
be
,
worse
than
that
.
If
there
he
should
find
the
most
part
well
,
yet
so
that
there
are
but
any
One
or
Two
things
so
Erroneous
as
to
oblige
him
to
profess
what
he
thinks
to
be
false
,
or
to
practice
what
is
unlawful
,
even
this
will
be
sufficient
to
hinder
him
from
reconciling
himself
to
it
.
And
in
all
this
,
there
must
be
a
serious
,
and
diligent
,
and
impartial
search
.
There
must
be
no
prejudice
in
favour
of
the
One
,
or
against
the
Other
;
no
desire
that
the
Truth
should
be
on
this
side
,
rather
than
on
that
:
In
short
,
nothing
must
be
omitted
,
whereby
he
might
reasonably
have
got
a
better
Information
.
And
to
all
this
Care
,
there
must
be
added
fervent
Prayer
to
God
for
his
assistance
.
He
who
falls
away
from
his
first
Faith
on
any
lesser
convicton
than
this
,
can
never
excuse
himself
from
a
criminal
lightness
in
a
matter
of
such
concern
.
And
for
him
that
sincerely
does
this
,
I
shall
,
for
my
part
,
be
content
that
he
should
leave
the
Church
of
England
,
whenever
he
can
be
thus
convinced
that
any
other
,
but
especially
that
the
Church
of
Rome
is
a
safer
way
to
Salvation
.
And
this
may
suffice
to
have
been
said
to
the
first
particular
;
What
that
stedfastness
in
Religion
is
,
to
which
our
Text
exhorts
us
.
I
go
on
2dly
to
shew
,
II.
Upon
what
Motives
it
was
that
the
Apostle
here
stirred
up
the
Christians
to
whom
he
wrote
,
and
that
I
am
now
in
like
manner
to
exhort
you
,
to
such
a
stedfastness
.
Now
these
our
Text
reduces
to
this
One
General
Consideration
;
That
they
both
understood
their
danger
,
and
were
expresly
forewarn'd
by
his
Epistle
how
careful
it
would
behove
them
to
be
,
to
arm
themselves
against
it
:
Ye
therefore
,
Beloved
,
seeing
ye
know
these
things
before
,
Beware
.
And
doubtless
it
is
not
only
a
great
security
,
but
ought
to
be
also
a
great
engagement
to
such
a
vigilance
,
to
be
thus
expresly
forewarned
of
our
danger
.
And
he
who
either
neglecting
or
despising
the
Admonition
,
suffers
himself
to
be
seduced
from
his
own
stedfastness
,
must
certainly
be
utterly
inexcusable
both
in
the
sight
of
God
and
Man
for
his
Inconstancy
.
But
that
which
will
aggravate
this
neglect
yet
much
more
,
is
the
consideration
of
those
Motives
by
which
the
Apostle
here
cautions
them
to
Beware
,
and
which
therefore
I
must
lay
a
little
more
distinctly
before
you
.
Now
such
were
especially
these
two
.
1
st.
The
dangerousness
of
those
seducers
that
were
crept
in
amongst
them
:
And
this
not
so
much
in
respect
of
their
cunning
and
diligence
,
thô
that
too
were
considerable
;
as
of
the
motives
they
used
to
draw
them
from
their
stedfastness
.
There
are
,
it
may
be
,
scarce
any
two
things
in
the
World
,
the
weakness
and
corruption
of
Man's
Nature
consider'd
,
more
apt
to
seduce
,
than
an
easie
Practice
,
supported
with
high
Pretences
;
when
both
the
way
that
is
offer'd
is
extremely
agreeable
to
our
loose
inclinations
,
and
the
Proponent
wonderfully
confident
in
the
tender
of
it
;
And
both
these
St.
Peter
here
tells
us
,
were
to
be
found
in
the
Hereticks
against
whom
he
forewarns
them
:
And
indeed
't
was
upon
this
account
especially
,
that
he
seemed
to
be
so
apprehensive
of
their
prevailing
.
For
when
(
says
he
)
they
speak
great
swelling
words
of
vanity
,
they
allure
through
the
lusts
of
the
flesh
,
through
much
wantonness
.
And
therefore
,
as
he
said
before
,
ver.
2.
Many
shall
follow
their
pernicious
,
or
rather
,
as
both
the
Original
Greek
,
and
our
own
Marginal
Note
read
it
,
their
loose
,
their
lascivious
ways
.
But
,
2dly
.
Another
danger
there
was
,
and
that
no
less
to
be
considered
than
the
foregoing
.
The
Christians
to
whom
he
wrote
,
were
under
some
trial
and
persecution
for
the
Faith
of
Christ
,
and
these
Hereticks
who
chiefly
provided
for
the
ease
and
quiet
of
this
present
life
,
had
found
out
a
remedy
against
that
danger
too
.
They
taught
,
That
it
was
lawful
on
these
occasions
to
dissemble
,
or
even
to
deny
their
Faith
,
and
not
to
run
any
such
hazards
for
it
.
Now
this
to
weak
minds
could
not
but
be
a
strong
temptation
to
comply
with
them
.
Men
,
for
the
most
part
,
are
very
easie
in
believing
that
,
which
they
very
much
desire
should
be
true
.
And
therefore
no
wonder
if
our
Apostle
thought
himself
highly
concern'd
amidst
all
these
dangers
,
to
exhort
them
to
beware
,
lest
being
led
away
with
the
error
of
the
wicked
,
they
should
fall
from
their
own
stedfastness
.
Such
was
the
state
of
these
Christians
;
and
I
shall
not
need
to
make
any
Application
.
But
now
,
if
as
we
have
seen
their
dangers
,
so
we
shall
also
consider
the
Arguments
which
the
Apostle
here
urges
to
confirm
their
Constancy
,
we
shall
be
forced
to
acknowledge
them
to
be
such
,
as
ought
in
all
reason
to
have
prevailed
with
them
.
For
,
1st
.
As
to
the
temptations
before
mentioned
,
they
are
indeed
but
too
apt
to
seduce
,
because
we
are
few
of
us
so
wise
or
so
good
as
we
ought
to
be
:
but
to
an
upright
and
sincere
Christian
,
they
will
appear
exceeding
inconsiderable
,
and
even
detestable
.
Confidence
and
Assurance
stagger
weak
minds
:
but
if
destitute
of
solid
reason
,
they
only
argue
to
wise
men
the
vanity
of
the
Undertaker
,
and
render
the
Man
and
his
Cause
the
more
ridiculous
.
And
for
the
other
dangers
,
the
fear
of
Persecution
,
and
the
looseness
of
their
Morals
;
he
must
be
a
strange
sort
of
Christian
indeed
,
whom
such
considerations
can
prevail
with
to
fall
from
his
stedfastness
,
and
hardly
worth
the
while
for
any
Church
to
get
or
to
preserve
.
And
tho'
I
should
be
glad
by
any
honest
and
Christian
means
to
promote
the
Interests
,
and
enlarge
the
Borders
of
the
Church
of
England
,
yet
I
must
confess
,
that
I
am
so
little
concern'd
for
such
Members
as
these
,
that
on
the
contrary
I
could
almost
wish
that
all
those
who
will
not
be
perswaded
to
live
Christianly
in
our
Communion
,
would
be
so
kind
to
us
as
to
live
Vnchristianly
out
of
it
,
rather
than
in
it
,
The
loss
of
Ten
thousand
such
Proselytes
would
only
lessen
our
number
,
but
neither
our
Honour
nor
our
Interest
;
nay
,
perhaps
,
would
rather
help
to
promote
both
:
For
I
should
then
begin
to
hope
,
that
God
had
indeed
a
Blessing
in
store
for
us
,
could
I
once
see
these
Jonas's
cast
out
,
for
whose
sake
,
perhaps
,
it
is
that
the
present
Storm
is
fallen
upon
us
;
and
whose
departure
from
us
,
may
therefore
,
for
ought
I
know
,
be
the
likeliest
means
to
restore
to
us
the
Blessing
of
Peace
and
Security
again
.
But
if
there
be
then
nothing
in
these
temptations
that
should
draw
us
aside
from
our
stedfastness
,
I
am
sure
,
2dly
.
There
is
more
than
enough
in
what
St.
Peter
here
offers
,
to
engage
us
to
continue
firm
to
it
.
And
because
I
may
not
now
enlarge
my self
,
I
will
rather
point
it
out
to
you
,
than
insist
upon
it
.
For
,
1st
.
It
is
with
us
now
,
as
it
was
with
the
Christians
in
St.
Peter's
time
:
Those
who
would
draw
us
away
from
our
stedfastness
to
the
true
Catholic
Faith
,
would
bring
in
dangerous
,
I
am
unwilling
with
the
Apostle
to
say
damnable
Heresies
,
in
the
stead
of
it
.
We
do
indeed
charitably
hope
,
That
they
who
by
the
Providence
of
God
have
been
born
in
a
different
Communion
from
us
,
and
bred
up
all
their
lives
not
only
in
an
utter
ignorance
of
the
right
Faith
,
but
in
an
irreconcilable
hatred
to
it
;
who
have
been
taught
to
damn
us
as
Heretics
and
Schismatics
,
and
to
value
themselves
upon
the
score
of
their
own
pretended
Catholicism
,
if
they
are
otherwise
sincere
in
that
Faith
which
they
profess
,
and
repent
them
truly
of
their
sins
,
but
especially
of
their
uncharitableness
to
those
that
differ
from
them
,
may
,
through
the
extraordinary
mercy
of
God
,
be
saved
,
notwithstanding
such
their
Errors
.
But
for
us
,
who
know
their
delusions
;
that
whil'st
they
damn
all
others
as
Hereticks
,
they
are
indeed
themselves
the
most
perverse
and
obstinate
that
ever
were
;
should
we
forsake
our
Truth
,
and
go
over
to
them
,
that
little
Argument
so
often
used
on
these
occasions
,
That
we
confess
men
may
be
saved
in
their
Church
,
but
that
they
utterly
deny
they
can
be
so
in
Ours
,
and
therefore
that
it
is
better
to
be
on
theirs
,
i.
e.
the
safer
side
,
would
stand
us
in
small
stead
;
and
for
all
this
Sophistry
,
we
should
certainly
run
a
very
great
hazard
of
being
damn'd
for
falling
away
from
our
own
stedfastness
.
But
,
2dly
.
A
second
Motive
which
our
Apostle
here
offers
to
engage
us
to
such
a
constancy
,
will
arise
from
the
consideration
of
the
exceeding
great
punishment
that
shall
be
the
consequence
of
such
an
Apostacy
.
Now
that
in
this
case
was
so
much
the
more
to
be
consider'd
,
in
that
the
punishment
which
St.
Peter
here
speaks
of
,
was
to
fall
upon
them
even
in
this
present
world
.
The
Prophecies
of
Christ
for
the
Destruction
of
the
Jews
being
now
just
ready
to
be
accomplish'd
,
and
in
which
the
Apostatizing
Christians
were
also
to
be
involved
.
But
however
,
I
neither
have
,
nor
would
desire
to
have
any
such
prospect
with
reference
to
the
Seducers
and
their
Proselytes
in
our
days
,
whose
Conversion
,
tho'
I
heartily
wish
,
yet
,
I
thank
God
,
I
never
did
,
I
hope
I
never
shall
desire
their
Destruction
:
yet
certainly
the
Argument
ought
never
the
less
to
be
consider'd
,
because
it
respects
only
the
Miseries
of
another
life
.
There
is
more
than
enough
in
the
consideration
of
Eternal
Torments
,
to
move
the
most
indifferent
person
both
to
consider
,
and
,
if
it
may
be
,
to
prevent
the
enduring
of
them
.
And
however
men
may
please
to
put
the
Evil
Day
far
from
them
,
and
hope
that
it
shall
not
,
because
it
is
their
Interest
that
it
should
not
,
too
soon
overtake
them
:
yet
neither
can
any
of
us
say
how
soon
it
may
come
upon
us
;
and
were
it
at
never
so
great
a
distance
,
yet
let
us
but
remember
that
when
it
does
come
,
it
brings
an
Eternity
along
with
it
,
and
we
shall
be
forced
to
confess
,
That
no
present
Considerations
,
how
great
soever
they
may
seem
to
be
,
are
yet
fit
to
stand
in
competition
with
it
.
He
must
be
a
very
foolish
,
or
a
very
necessitous
man
indeed
,
that
would
part
with
the
certain
reversion
of
a
Thousand
Pounds
a
Year
,
for
the
obtaining
a
present
Peny
.
And
yet
such
,
or
rather
God
knows
infinitely
greater
,
is
the
folly
of
that
man
,
who
for
any
secular
advantages
whatsoever
,
sells
his
Soul
;
and
thereby
not
only
loses
his
title
to
all
the
Joys
and
Glories
of
Heaven
,
but
exchanges
them
for
a
dreadful
Portion
of
Fire
and
Brimstone
for
ever
.
Blessed
Saviour
!
What
is
there
in
all
those
little
Enjoyments
men
here
pursue
with
so
much
greediness
,
that
for
the
sake
of
them
We
should
deny
Thee
,
and
that
Faith
which
must
save
us
when
we
appear
before
thee
in
Judgment
!
Behold
!
yet
a
little
while
,
and
there
We
must
stand
to
render
a
strict
Account
of
all
our
actions
,
and
receive
according
to
what
we
have
done
in
the
body
,
whether
it
be
good
or
evil
.
And
what
then
will
all
these
Interests
and
Advantages
avail
us
?
What
profit
shall
we
then
have
,
tho'
we
could
have
gain'd
the
whole
World
,
when
we
shall
have
lost
our
own
Souls
for
the
doing
of
it
?
How
will
it
then
please
us
,
that
we
have
renounc'd
our
Faith
to
preserve
those
little
Enjoyments
that
are
now
no
more
;
but
the
sad
punishment
of
the
soul
Apostacy
to
which
they
have
tempted
us
,
will
continue
for
ever
?
Certainly
,
were
the
complying
Hypocrite
but
capable
of
reflecting
what
shall
be
the
end
of
his
Apostacy
;
could
he
but
once
think
with
the
Prophet
,
Who
can
dwell
with
everlasting
burnings
?
he
would
need
no
other
motive
to
convince
him
of
the
folly
of
such
Courtly
compliance
,
and
to
keep
him
from
falling
away
from
his
own
stedfastness
.
3dly
.
But
the
Apostle
adds
yet
another
Motive
,
and
which
having
mention'd
,
I
shall
conclude
.
We
have
seen
the
sad
,
the
unspeakable
,
and
what
is
yet
more
,
the
eternal
misery
of
him
that
falls
from
his
stedfastness
.
Could
I
now
represent
to
you
the
as
infinite
Reward
of
the
constant
Christian
;
could
I
delineate
to
you
but
a
small
part
of
those
Joys
which
are
prepared
for
such
an
One
;
what
an
illustrious
Crown
of
Glory
shall
adorn
his
triumphant
Head
to
all
Eternity
:
I
might
then
hope
to
have
fully
accomplish'd
the
design
of
this
Exhortation
,
and
to
have
effectually
secured
you
against
falling
away
from
your
stedfastness
.
But
this
is
an
Argument
above
my
Capacity
to
illustrate
.
Eye
hath
not
seen
,
nor
ear
heard
,
nor
does
it
enter
into
the
heart
of
man
to
conceive
,
what
God
has
prepared
for
them
that
love
him
.
We
have
neither
thoughts
to
imagine
any
thing
comparable
to
its
greatness
,
much
less
words
to
express
it
.
And
methinks
even
this
should
be
enough
to
recommend
it
to
us
,
that
we
are
not
able
to
express
it
.
That
its
Excellency
so
far
surpasses
whatever
experience
we
can
pretend
to
of
any
felicity
in
this
life
,
that
we
cannot
so
much
as
found
upon
it
any
tolerable
apprehensions
of
the
Joys
and
Glories
of
the
other
.
At
least
,
this
I
am
sure
,
that
it
ought
to
be
more
than
enough
to
convince
you
,
how
incomparably
more
worthy
our
desires
and
pursuits
such
a
reward
of
our
firmness
is
,
than
whatsoever
can
be
offered
to
draw
us
aside
from
it
.
And
now
having
shown
you
both
what
it
is
to
be
truly
stedfast
in
our
Faith
,
and
how
great
an
Obligation
there
lies
upon
us
so
to
be
;
what
remains
,
but
that
I
briefly
close
all
with
the
last
particular
I
proposed
to
speak
to
,
III.
How
highly
necessary
in
its
self
,
but
especially
how
advantageous
to
this
great
end
it
is
,
that
we
should
all
of
us
endeavour
what
in
us
lies
,
To
grow
in
Grace
,
and
in
the
Knowledg
of
our
Lord
and
Saviour
Jesus
Christ
?
I
could
wish
I
had
some
longer
time
to
improve
,
as
I
ought
,
this
great
and
useful
Exhortation
.
But
I
have
insisted
too
long
already
,
and
therefore
may
not
enlarge
upon
it
.
The
duty
,
in
short
,
recommended
to
us
is
this
;
That
we
should
seriously
endeavour
according
to
our
several
opportunities
,
to
encrease
every
day
in
our
Knowledg
and
Vnderstanding
of
the
Gospel
of
Christ
,
and
in
a
suitable
practice
and
performance
of
it
.
And
he
who
truly
makes
it
his
business
to
do
this
,
need
never
fear
falling
away
from
his
stedfastness
.
His
Knowledg
will
teach
him
what
is
the
right
way
,
and
the
Grace
of
God
rooted
in
his
heart
,
will
establish
him
,
that
no
unworthy
Considerations
shall
ever
be
able
to
draw
him
aside
from
it
.
1.
For
what
concerns
the
former
of
these
,
Knowledg
,
he
must
understand
but
very
little
of
the
true
Spirit
of
Christianity
,
that
is
not
able
at
the
first
sight
to
discover
the
illusion
of
those
false
Teachers
,
that
are
at
present
the
most
busie
amongst
us
.
*
Christianity
is
a
Gospel
of
Peace
and
Charity
:
It
commands
us
to
love
and
to
do
good
to
all
men
even
our
very
enemies
.
To
bless
them
that
curse
us
,
to
do
good
to
them
that
hate
us
,
and
to
pray
for
those
that
despitefully
use
us
and
persecute
us
.
And
can
those
be
its
Disciples
,
who
scatter
nothing
but
hatred
and
malice
,
confusion
and
disorder
,
whereever
they
come
;
and
make
it
a
matter
of
conscience
to
root
out
and
destroy
from
off
the
earth
,
all
those
that
differ
from
them
?
The
very
foundation
of
whose
Religion
consists
in
a
Maxim
of
the
most
detestable
uncharitableness
,
That
all
must
be
damned
that
are
not
of
their
Persuasion
?
*
Christianity
is
a
wise
and
reasonable
Religion
;
a
Religion
becoming
a
most
wise
God
to
plant
,
and
rational
creatures
to
embrace
.
But
our
new
Teachers
are
for
a
blind
and
unreasonable
Piety
:
They
are
for
a
Faith
and
a
Worship
full
of
the
greatest
contradictions
:
And
esteem
the
true
Character
of
a
thorough-pac'd
Believer
to
be
,
to
believe
not
only
without
any
just
grounds
,
but
even
contrary
to
the
common
Sense
and
Reason
of
mankind
.
*
Christianity
is
an
honest
,
an
upright
,
a
sincere
Religion
;
a
Religion
that
requires
the
greatest
plainness
and
simplicity
in
all
our
words
and
actions
.
And
can
those
be
Christians
who
are
wholly
made
up
of
Fraud
and
Dissimulation
;
who
palliate
the
very
Doctrine
they
profess
;
deny
the
very
Articles
of
their
Faith
,
when
it
is
requisite
thereby
to
seduce
men
to
their
Party
;
and
plainly
show
that
they
value
not
what
they
do
or
say
,
as
often
as
the
mother-interest
of
their
Church
requires
them
to
deceive
.
*
Christianity
teahces
us
to
worship
but
One
God
▪
one
only
Mediator
between
God
and
Man
,
Christ
Jesus
.
But
our
New-Masters
are
not
thus
content
:
They
set
up
,
if
not
more
Gods
,
yet
I
am
sure
more
Objects
of
their
Religious
Worship
,
more
Mediators
than
one
;
and
teach
men
to
address
their
Prayers
more
frequently
through
the
Merits
and
Intercession
of
their
new
Advocates
,
to
whose
Patronage
they
have
committed
themselves
,
than
through
His
who
is
the
true
Christians
only
Advocate
,
Christ
blessed
for
ever
.
*
Christianity
forbids
us
to
make
any
graven
Images
,
the
likeness
of
any
thing
in
Heaven
above
,
to
Bow
down
before
it
,
and
worship
it
.
These
false
Prophets
set
up
their
Images
in
every
Church
,
and
bow
down
to
the
work
of
their
hands
.
For
this
end
they
consecrate
them
with
many
Abominations
.
And
however
some
think
fit
to
dissemble
it
,
yet
others
speak
it
boldly
out
,
as
the
Doctrine
of
their
Church
,
That
the
very
same
Religious
Worship
is
to
be
given
to
the
Cross
of
Christ
,
that
is
paid
to
Him
that
suffered
upon
it
.
*
Christianity
commands
us
to
pray
in
a
tongue
which
the
Church
understands
,
that
so
the
unlearned
may
be
able
to
say
Amen
at
our
giving
of
thanks
.
Our
New
Guides
direct
men
to
pray
in
a
tongue
which
to
be
sure
the
people
do
not
,
and
which
sometimes
even
the
Priest
too
that
officiates
,
understands
as
little
as
they
.
*
Christianity
is
a
Religion
that
teaches
men
to
be
meek
and
humble
,
not
to
think
of
themselves
above
what
they
ought
to
think
;
but
when
they
have
done
all
,
to
say
,
they
are
unprofitable
servants
.
But
our
new
Teachers
have
not
so
learnt
of
Christ
.
They
know
a
little
better
how
to
value
their
own
performances
.
Instead
of
saying
they
are
unprofitable
servants
,
they
teach
men
to
value
themselves
on
the
account
of
their
Merits
;
to
look
upon
Heaven
to
be
but
an
equal
recompence
of
their
Piety
;
nay
,
yet
more
,
that
they
may
live
so
as
to
make
God
a
Debtor
to
them
beyond
all
the
Glories
of
Eternity
,
and
to
merit
a
Crown
both
for
themselves
and
others
.
*
In
short
,
for
there
is
indeed
no
end
of
the
contradiction
;
Christianity
commands
us
to
take
bread
,
to
bless
it
,
and
break
it
;
To
take
Wine
,
bless
it
and
pour
it
out
;
and
eat
and
drink
at
the
Holy
Table
in
remembrance
of
that
Death
and
Passion
,
which
our
Blessed
Saviour
once
for
all
underwent
upon
the
Cross
for
us
.
But
what
now
do
our
new
Instructors
?
They
tell
us
here
is
neither
Bread
nor
Wine
to
be
eaten
or
drunk
;
that
they
are
,
I
know
not
how
,
converted
into
the
very
Natural
Substance
of
Christ's
Body
and
Blood
.
That
he
was
not
offered
up
once
for
all
,
but
is
here
again
as
truly
offered
as
ever
he
was
upon
the
Cross
:
That
thereby
a
new
Expiation
is
made
for
the
Sins
both
of
the
dead
and
the
living
;
and
thô
our
Saviour
has
as
expresly
commanded
both
kinds
as
either
,
yet
they
declare
that
one
is
sufficient
for
the
people
to
partake
of
,
and
accordingly
they
give
no
more
to
them
.
Thus
you
see
how
very
little
a
Knowlege
of
our
Lord
and
his
Religion
will
suffice
to
show
that
there
cannot
be
any
just
cause
for
any
one
to
forsake
the
Communion
of
our
Church
,
to
plunge
himself
into
such
an
abyss
of
Error
and
Superstition
as
this
.
And
then
if
he
be
but
equally
advanced
,
2dly
,
In
Grace
too
;
this
will
certainly
secure
him
,
that
no
base
motive
,
no
danger
or
Interest
shall
be
able
to
prevail
with
him
so
to
do
.
Let
the
Seducer
display
all
the
seeming
advantages
of
such
a
change
.
Let
him
with
his
Master
the
Devil
set
us
up
upon
the
high
mountain
of
our
own
vain
imaginations
.
There
let
him
shew
us
all
the
Kingdoms
of
the
Earth
,
glories
of
them
;
and
to
compleat
the
Parallel
,
let
him
,
if
he
can
,
add
too
;
All
these
things
are
mine
,
and
to
whomsoever
I
will
,
I
can
give
them
;
if
thou
wilt
therefore
renounce
thy
Faith
,
and
fall
down
and
worship
me
,
all
shall
be
thine
.
By
Grace
we
shall
learn
to
despise
them
all
:
This
will
convince
us
,
that
there
can
be
no
true
honour
in
dissembling
a
mans
conscience
,
and
prostituting
his
Soul
,
his
Religion
,
and
his
God
,
to
a
little
present
advantage
.
That
the
Riches
of
this
world
are
but
vanity
;
that
the
true
treasure
is
in
Heaven
.
In
a
word
,
That
the
favour
of
the
greatest
Monarch
is
not
worth
the
purchasing
,
if
to
obtain
that
,
we
must
lose
the
favour
of
God
for
ever
.
Let
him
shift
the
Scene
;
instead
of
all
these
advantages
,
let
him
set
forth
all
the
dangers
that
either
the
Devil
can
suggest
,
or
his
own
more
furious
Zeal
invent
;
By
Grace
we
shall
be
able
to
despise
even
those
too
.
This
will
teach
us
,
that
there
is
a
God
in
Heaven
,
who
shall
laugh
them
to
scorn
;
and
whose
Counsel
it
is
,
that
when
all
is
done
,
shall
stand
.
That
if
he
pleases
to
protect
us
,
't
is
not
all
their
malice
that
can
do
us
the
least
injury
.
But
that
should
he
either
for
our
Punishment
,
or
our
Trial
,
expose
us
to
their
rage
,
yet
still
we
ought
with
Moses
,
to
esteem
the
reproach
of
Christ
beyond
all
the
treasures
of
Egypt
;
and
chuse
rather
to
suffer
affliction
with
the
people
of
God
,
than
to
enjoy
the
pleasures
of
sin
for
a
season
.
This
was
the
brave
resolution
of
the
Saints
of
old
;
They
were
tortured
,
not
accepting
deliverance
,
that
they
might
obtain
a
better
resurrection
.
to
worship
the
golden
image
which
he
had
set
up
;
they
regarded
neither
the
Majesty
of
the
King
,
nor
the
Threats
of
his
fiery
furnace
:
But
if
not
,
yet
Be
it
known
to
thee
,
O
King
,
that
we
will
not
serve
thy
gods
,
nor
worship
the
golden
image
which
thou
hast
set
up
.
And
the
same
has
been
the
spirit
of
our
forerunners
in
the
Faith
;
they
have
overcome
all
the
fiery
darts
of
the
Devil
,
whilst
that
Blessed
Saviour
who
first
gave
the
Command
,
has
ever
since
inspired
his
followers
with
strength
and
resolution
to
fulfil
it
;
Fear
not
them
who
can
kill
the
body
,
and
after
that
,
have
no
more
that
they
can
do
;
but
fear
him
who
can
cast
both
soul
and
body
into
hell-fire
;
yea
,
I
say
unto
you
,
fear
him
.
Here
then
let
us
exercise
our selves
.
Let
us
be
stedfast
to
our
Faith
;
and
that
we
may
be
so
,
Let
us
grow
in
grace
,
and
in
the
knowledg
of
our
Lord
and
Saviour
Jesus
Christ
.
The
Seducers
amongst
us
are
many
;
they
are
diligent
and
watchful
by
any
means
to
draw
us
into
their
Nets
;
and
God
knows
both
their
Religion
and
their
Arguments
are
but
too
much
adapted
to
our
Passions
and
our
Interests
,
and
may
therefore
be
but
too
likely
to
prevail
upon
us
.
But
,
Ye
therefore
,
Beloved
,
seeing
ye
know
these
things
before
,
beware
.
Behold
,
I
have
fre●●●
set
before
you
this
day
,
Life
and
Death
,
your
Duty
and
your
Danger
;
and
I
am
very
confident
the
choice
is
not
difficult
.
I
shall
finish
all
with
those
words
of
our
Blessed
Master
,
Matt.
x.
32
.
and
which
indeed
is
the
sum
of
all
I
am
now
exhorting
you
to
.
Whosoever
shall
confess
me
before
men
,
him
will
I
also
confess
before
my
Father
which
is
in
Heaven
.
But
whosoever
shall
deny
me
before
men
,
him
will
I
also
deny
before
my
Father
which
is
in
Heaven
.
OF
THE
Reasonableness
and
Terrors
OF
THE
FUTURE
JUDGMENT
.
A
SERMON
Preach'd
at
WHITE-HALL
Before
the
PRINCESS
of
DENMARK
,
May
12.
1688.
ACTS
XXIV
.
25
.
And
as
he
reasoned
of
righteousness
,
temperance
,
and
judgment
to
come
,
Felix
trembled
;
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
AS
the
context
at
first
sight
tells
us
,
that
the
Person
here
spoken
of
,
was
St.
Paul
;
so
if
we
look
into
the
foregoing
Chapter
,
we
shall
find
that
he
had
been
not
long
before
sent
down
from
Jerusalem
to
Caesarea
,
chief
Captain
,
Claudius
Lysias
,
upon
a
discovery
that
had
been
made
to
him
of
certain
Jews
who
had
bound
themselves
under
a
great
Curse
,
not
to
Eat
nor
Drink
till
they
had
slain
Him
.
It
was
none
of
the
least
instances
of
the
blind
and
furious
zeal
of
those
men
for
their
Religion
,
that
as
they
thought
themselves
disengaged
even
from
all
the
Common
Offices
of
Humanity
to
those
that
were
not
of
the
same
Country
and
Opinion
with
themselves
;
so
here
they
look'd
upon
it
to
be
a
piece
of
merit
,
a
doing
of
God
service
,
They
saw
the
mischief
that
he
did
them
,
and
they
knew
not
how
,
otherwise
than
by
his
death
,
to
prevent
it
.
His
Quality
,
his
Education
at
the
feet
of
one
of
their
most
Learned
Rabbins
;
the
zeal
he
once
had
for
the
Jewish
worship
in
opposition
to
that
to
which
he
was
now
converted
;
His
indefatigable
Industry
in
every
where
drawing
others
out
of
those
Errors
and
Prejudices
in
which
Himself
had
been
engaged
;
In
a
word
,
that
Astonishing
Miracle
,
by
which
our
Saviour
Christ
himself
from
Heaven
wrought
his
Conversion
;
All
these
,
as
they
rendred
him
a
most
useful
and
blessed
Instrument
of
propagating
the
Gospel
,
so
did
they
in
proportion
mark
him
out
as
a
peculiar
object
of
their
Rage
.
And
accordingly
we
find
that
they
left
no
Method
,
whether
of
open
Violence
,
or
private
Treachery
;
either
by
false
Accusation
,
or
secret
Assassination
,
unattempted
to
destroy
Him
.
But
the
Providence
of
God
was
not
to
be
overcome
by
the
malice
and
wickedness
of
Men.
And
our
Blessed
Lord
,
who
so
wonderfully
called
him
to
his
work
,
did
not
cease
as
wonderfully
to
protect
and
defend
him
in
it
:
So
that
after
all
their
endeavours
to
entrap
him
,
we
find
him
here
more
safe
than
ever
from
their
Violence
:
In
the
hands
of
a
Centurion
,
to
secure
Him
from
their
Malice
,
any
of
his
acquaintance
to
come
or
minister
unto
him
.
In
this
state
was
our
Apostle
when
Felix
sent
for
Him
to
hear
what
he
could
say
concerning
the
Faith
or
Gospel
of
Text
,
viz.
That
it
was
of
Righteousness
,
Temperance
,
and
the
Judgment
to
come
:
And
those
proposed
to
him
in
so
plain
and
powerful
a
manner
,
that
he
was
not
able
to
dissemble
the
impression
it
made
upon
him
,
For
,
as
he
reason'd
of
Righteousness
,
Temperance
and
Judgment
to
come
,
Felix
trembled
,
and
answer'd
,
Go
thy
way
for
this
time
;
when
I
have
a
convenient
season
I
will
call
for
thee
.
To
discourse
upon
which
words
in
that
proper
manner
that
I
ought
to
do
,
I
must
desire
these
two
things
may
be
observed
.
1
st.
That
the
Person
to
whom
St.
Paul
here
address'd
himself
,
was
not
only
a
very
wicked
Man
,
and
guilty
in
a
more
particular
manner
,
as
I
shall
presently
shew
,
of
those
very
crimes
against
which
the
Apostle
here
particularly
inveighs
;
but
a
Heathen
too
:
A
Man
utterly
unacquainted
not
only
with
the
Doctrine
of
Christ
,
perfect
knowledg
of
the
Jewish
Law
.
verse
24.
but
also
with
the
profession
of
the
Jews
,
vers.
22.
2dly
,
That
to
this
man
St.
Paul
proposes
the
Doctrine
of
a
Future
Judgment
,
and
that
dreadful
punishment
which
by
consequence
should
hereafter
be
pronounced
against
sinners
,
not
by
way
of
Authority
,
or
as
a
Revelation
which
the
Gospel
had
made
to
the
World
;
but
as
a
point
which
his
own
Reason
would
tell
him
was
most
just
,
and
fit
to
be
bebelieved
.
He
reason'd
,
says
my
Text
,
before
him
,
of
the
great
obligations
that
lye
upon
Men
to
live
justly
and
soberly
,
and
of
the
severe
enquiry
that
shall
one
day
pass
upon
all
of
us
,
whether
we
have
lived
or
no
as
we
ought
to
do
.
And
then
taking
of
our
Text
under
these
Considerations
,
I
suppose
I
shall
pursue
the
most
proper
design
of
it
,
in
discoursing
to
you
on
these
four
points
:
-
I
st.
That
the
Doctrine
of
a
Judgement
to
come
,
is
so
highly
reasonable
,
that
the
greatest
Infidel
must
be
forced
to
confess
the
probability
of
it
.
-
IIdly
,
That
if
there
be
a
Judgment
to
come
,
and
a
future
state
of
rewards
and
punishments
,
it
cannot
be
doubted
but
that
those
who
live
wickedly
now
,
shall
then
be
in
a
most
wretched
and
deplorable
condition
.
-
III
dly
,
That
however
sinners
may
pretend
to
dissemble
their
belief
of
this
,
and
live
as
if
indeed
they
did
believe
nothing
at
all
of
it
;
yet
the
greatest
of
them
cannot
chuse
but
tremble
sometimes
at
the
Apprehension
of
it
.
-
Thô
now
,
IVthly
and
Lastly
,
It
too
often
happens
to
such
persons
,
as
we
see
it
did
to
this
unfortunate
Man
here
;
That
the
effect
of
these
terrors
is
not
to
bring
them
to
repentance
of
their
sins
;
but
to
engage
them
by
any
means
to
put
off
the
thoughts
of
their
future
state
,
which
are
so
troulesome
and
amazing
to
them
.
But
before
I
enter
upon
these
Particulars
,
there
is
one
thing
which
I
cannot
but
observe
with
reference
to
those
other
points
mention'd
in
the
Text
,
as
part
of
St.
Paul's
Discourse
before
Felix
,
Righteousness
and
Temperance
:
And
the
Application
whereof
may
serve
to
reproach
the
Complaisance
of
too
many
of
his
Successors
among
us
in
the
Gospel
;
whose
tenderness
in
reproving
the
Vices
of
Great
Men
,
and
sometimes
even
their
connivance
at
them
,
do's
but
very
illy
agree
either
with
that
great
Obligation
which
our
Holy
profession
lays
upon
us
,
or
with
that
admirable
Example
which
the
Apostle
has
here
set
us
for
our
imitation
.
It
is
the
Character
which
Historians
have
given
us
of
this
Felix
,
Now
this
being
the
Case
of
Felix
,
't
is
plain
,
that
the
Subject
of
St.
Paul's
Discourse
was
to
remonstrate
to
him
his
Injustice
,
and
Intemperance
;
and
let
him
freely
know
,
That
however
he
might
carry
it
out
by
his
Power
and
Authority
now
,
yet
there
was
a
time
coming
,
a
future
Day
of
Judgment
,
when
he
should
be
called
to
a
severe
Account
for
all
his
Wickedness
.
This
was
indeed
an
Address
becoming
the
zeal
of
an
Apostle
,
and
the
Spirit
of
St.
Paul
.
And
too
plainly
shews
,
how
little
we
have
left
in
us
of
that
Primitive
warmth
which
inflamed
this
Holy
Man
,
by
our
different
management
on
the
like
Occasions
.
There
can
hardly
be
imagined
any
greater
discouragement
to
such
a
freedom
,
than
what
our
Apostle
here
labour'd
under
.
To
touch
an
Vnjust
Governor
in
the
point
of
his
Violence
and
Injustice
;
a
lustful
Adulterer
in
the
business
of
his
Incontinence
,
this
one
would
think
should
have
been
a
pretty
bold
undertaking
for
any
One
.
But
for
Saint
Paul
,
a
Prisoner
,
one
that
was
to
appear
as
a
Criminal
before
him
;
for
him
,
instead
of
flattering
this
great
Man
▪
as
his
Adversary
Tertullus
had
done
:
Verse
2.
Instead
of
Applauding
the
great
quietness
which
the
people
enjoy'd
under
his
government
,
and
the
very
worthy
deeds
that
had
been
done
by
his
providence
,
to
call
him
to
repent
of
his
Rapine
and
Cruelty
;
of
his
Intemperance
and
Adultery
:
and
this
too
in
the
presence
of
that
very
Woman
whom
he
much
loved
,
Apostolical
Age
;
but
which
,
I
fear
,
in
these
days
of
ours
,
would
be
censur'd
as
rudeness
,
and
indiscretion
;
any
thing
rather
than
a
commendable
Zeal
for
the
Glory
of
God
,
and
the
Salvation
of
Souls
.
But
alas
!
St.
Paul
had
not
learnt
that
tender
Application
that
is
now
a-days
made
to
Great
Persons
.
He
had
no
Interest
of
his
own
to
pursue
;
and
therefore
did
not
address
himself
after
the
manner
of
those
who
are
more
afraid
of
offending
Men
,
than
of
displeasing
God
,
and
of
disparaging
their
Character
.
He
knew
the
Doctrine
to
be
seasonable
to
Felix
;
and
that
if
he
pleased
to
make
a
good
use
of
it
,
it
might
be
profitable
too
:
And
he
never
stood
to
consider
,
whether
Felix
would
like
it
,
or
no
;
or
whether
it
might
not
perhaps
provoke
him
to
run
to
any
Extremities
against
him
for
his
freedom
.
In
short
,
He
had
an
Vnjust
,
Adulterous
Man
to
preach
to
;
and
he
knew
nothing
so
fit
to
reason
of
before
him
,
as
of
Righteousness
,
Temperance
,
and
the
Judgment
to
come
.
And
had
we
but
the
same
honest
Courage
and
Indifference
that
he
had
,
we
should
speak
,
not
only
with
the
same
freedom
that
he
did
;
but
,
by
the
Grace
of
God
,
with
the
same
efficacy
too
:
And
poor
and
despicable
as
we
are
thought
by
many
,
yet
in
the
power
of
that
Divine
Truth
which
we
are
sent
to
preach
to
the
World
,
make
the
greatest
Sinners
tremble
to
think
,
That
for
all
these
things
God
will
bring
them
to
judgment
.
And
that
this
is
the
Case
,
is
the
first
thing
I
am
to
shew
:
Ist
,
That
the
Doctrine
of
a
Judgment
to
come
,
is
so
highly
reasonable
,
that
the
greatest
Infidel
cannot
but
acknowledge
the
probability
of
it
.
In
pursuance
of
which
Point
,
it
is
not
my
Design
to
shew
what
Grounds
the
Holy
Scriptures
give
us
for
the
belief
of
a
future
Judgment
,
which
we
all
of
us
every
day
profess
as
an
Article
of
our
Faith
,
and
therefore
cannot
be
supposed
any
of
us
to
doubt
of
it
.
What
else
do
we
meet
with
almost
throughout
the
New
Testament
,
but
Exhortations
to
live
well
upon
this
Ground
,
That
God
has
appointed
a
day
in
which
he
will
judge
the
world
in
righteousness
:
That
we
must
all
stand
before
the
Judgment-seat
of
Christ
,
Rom.
xiv
.
10
.
That
we
must
All
appear
before
the
Judgment-seat
of
Christ
;
Every
one
to
receive
the
things
done
in
his
Body
,
according
to
what
he
hath
done
,
whether
it
be
Good
or
Evil
:
2
Cor.
v.
10
.
the
Trumpets
shall
sound
,
and
the
dead
arise
,
and
those
that
are
alive
be
changed
.
How
the
just
shall
be
caught
up
into
the
air
,
and
the
sinners
lie
groveling
below
,
in
vain
crying
out
to
the
Mountains
to
fall
upon
them
,
and
to
the
Hills
to
cover
them
:
How
the
Judgment
shall
be
set
,
and
the
Books
open'd
,
and
every
man
judged
out
of
the
things
contained
in
those
Books
,
according
to
his
works
.
Then
shall
the
Son
of
Man
come
in
his
Glory
,
and
sit
down
upon
the
Throne
of
his
Glory
:
And
before
him
shall
be
gathered
all
Nations
,
and
he
shall
separate
them
the
one
from
the
other
,
as
a
Shepherd
divideth
his
Sheep
from
the
Goats
:
and
he
shall
set
his
Sheep
on
his
right
hand
,
and
the
Goats
on
his
left
:
And
he
shall
say
to
them
on
his
right
hand
,
Come
ye
Blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
from
the
foundation
of
the
World
.
But
to
those
on
the
left
,
Depart
from
me
ye
Cursed
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
And
these
shall
go
away
into
Everlasting
Punishment
;
but
the
Righteous
into
Life
Eternal
.
In
a
word
;
So
particular
is
the
Account
which
we
here
find
of
all
the
Circumstances
of
this
great
Audit
,
that
I
scarce
know
any
thing
left
unrevealed
to
us
,
but
only
the
Day
and
Hour
when
this
Judgment
shall
be
:
And
which
indeed
God
has
in
Mercy
kept
up
from
us
,
that
so
we
might
always
live
in
Apprehension
of
that
,
which
we
can
never
tell
how
soon
it
may
arrive
.
But
this
is
not
that
which
my
Text
leads
me
to
consider
:
And
indeed
,
however
it
may
be
useful
enough
to
call
upon
the
most
faithful
Christians
to
think
sometimes
on
this
future
Judgment
;
yet
it
would
certainly
be
a
very
needless
undertaking
to
reason
with
such
Persons
concerning
it
,
and
use
any
long
Arguments
to
convince
them
of
the
futurity
of
it
.
That
which
I
have
now
to
do
,
is
of
a
quite
different
nature
;
'T
is
to
offer
such
Reasons
for
the
belief
of
a
Judgment
to
come
,
as
may
convince
the
Greatest
Infidel
of
the
probability
of
it
:
And
shew
them
that
,
whether
they
will
believe
us
in
other
things
,
or
no
,
yet
here
at
least
they
cannot
with
any
reason
doubt
of
the
Truth
of
our
Doctrine
;
but
must
resolve
to
become
Good
Men
,
if
they
will
not
be
persuaded
to
become
Faithful
Christians
.
And
indeed
in
this
Sceptical
Age
,
in
which
we
now
live
,
it
may
not
,
for
ought
I
know
,
be
altogether
unseasonable
,
to
argue
sometimes
with
Men
upon
their
own
Principles
.
To
shew
them
,
that
Religion
is
not
a
contrivance
of
State
Policy
,
nor
the
effect
of
Priest-craft
.
That
when
we
discourse
of
another
World
after
this
,
and
a
final
Inquest
to
pass
upon
all
our
Actions
;
and
a
Vast
Eternity
of
Rewards
and
Punishments
,
according
to
what
they
now
do
,
whether
Good
or
Evil
;
we
do
not
alarm
Mens
minds
with
false
Fears
,
and
ungrounded
Terros
,
but
speak
to
them
a
Truth
which
the
very
Gentiles
themselves
have
universally
acknowledged
;
nay
,
which
their
own
Consciences
will
not
suffer
them
to
disbelieve
,
however
they
may
sometimes
endeavour
to
stifle
their
Convictions
,
and
have
the
Impudence
to
deny
,
what
at
the
same
time
,
with
Felix
,
they
tremble
to
think
of
.
In
short
;
That
whether
we
look
into
the
frame
and
constitution
of
our
own
Souls
within
us
,
or
contemplate
the
Dispensations
of
God's
Providence
in
the
affairs
of
the
World
without
,
they
both
speak
to
us
this
great
Truth
,
That
God
will
bring
us
to
Judgment
.
1.
If
first
we
look
back
into
the
Principles
of
the
Heathen
Theology
,
what
point
shall
we
find
more
universally
acknowledged
by
them
,
than
this
of
a
Judgment
to
come
?
This
we
may
see
illustrated
not
only
in
the
flights
of
their
Poets
,
in
the
Harangues
of
their
Orators
,
in
the
Dictates
of
their
Philosophers
;
and
all
which
have
been
particularly
collected
by
the
Holy
Fathers
of
the
Church
in
their
Writings
against
them
,
and
may
be
seen
at
large
in
the
Works
yet
extant
of
Justin
Martyr
,
Eusebius
,
Theodoret
and
others
:
But
as
Tertullian
well
observes
,
even
in
their
common
Conversation
,
in
which
Men
usually
the
most
speak
according
to
their
Natural
impressions
,
they
still
testified
the
same
belief
:
And
by
calling
God
to
witness
and
judge
of
their
Actions
;
by
commending
themselves
and
their
Cause
to
God
,
when
they
could
find
no
remedy
or
relief
from
Men
,
they
plainly
shew'd
it
to
be
a
principle
rooted
in
their
very
Natures
,
That
there
is
a
God
who
sees
and
observes
what
passes
here
below
;
and
will
one
day
set
to
rights
all
the
present
seeming
irregular
dispensations
of
his
Providence
in
the
Government
of
the
World
,
and
render
to
every
man
according
to
his
Works
.
I
shall
not
in
this
place
enter
so
far
into
this
Argument
,
as
to
shew
you
in
the
particular
expressions
of
the
Ancient
Heathens
themselves
,
how
clearly
and
peremptorily
they
have
deliver'd
themselves
as
to
this
Point
of
a
Judgment
to
come
.
But
thus
much
I
suppose
I
may
take
the
liberty
to
conclude
from
what
I
have
already
in
General
observed
;
That
it
cannot
be
deni'd
,
but
that
,
Christianity
set
apart
,
the
belief
of
a
future
Judgment
must
be
allow'd
,
even
upon
the
meer
Principles
of
Nature
,
to
be
very
highly
probable
,
which
the
Gentiles
themselves
,
without
the
help
of
any
Divine
Revelation
,
have
so
firmly
and
universally
received
.
And
indeed
so
clear
are
the
Evidences
of
it
,
that
wheresoever
we
turn
our
eyes
,
whether
into
the
Nature
and
Constitution
of
the
little
World
within
,
or
into
the
Government
and
Administration
of
the
greater
without
us
,
we
cannot
but
acknowledg
the
reasonableness
of
this
belief
.
For
,
2dly
,
If
we
consider
the
Nature
of
our
own
Souls
within
us
,
we
shall
find
a
Conscience
,
even
in
the
most
wicked
Men
,
that
will
plainly
bear
witness
to
this
great
Truth
.
There
is
a
certain
Principle
implanted
in
every
one
of
us
,
that
not
only
directs
and
informs
us
what
we
ought
to
do
,
and
what
to
avoid
;
but
does
moreover
check
,
or
encourage
us
,
according
as
what
we
have
done
is
either
Good
or
Evil.
Now
upon
this
Sentence
which
our
Consciences
here
pass
upon
all
our
Actions
,
we
find
either
a
pleasure
,
and
confidence
,
and
satisfaction
if
we
have
done
well
;
or
else
a
fear
,
and
terrour
,
and
distrust
,
if
we
have
done
ill
:
And
this
not
with
reference
to
any
Reward
we
are
like
to
receive
,
or
any
Punishment
we
may
be
in
danger
of
suffering
in
this
present
World
:
The
greatest
Monarchs
being
no
less
sensible
of
these
Motions
within
,
when
their
Consciences
do
either
approve
or
condemn
them
,
than
the
meanest
of
their
Subjects
;
and
both
the
One
and
the
other
,
tho'
the
Action
were
never
so
secret
,
no
less
than
if
it
had
been
done
in
the
presence
of
the
whole
World
.
And
what
is
all
this
but
a
plain
Evidence
planted
in
our
very
Nature
,
to
keep
us
in
a
continual
expectation
of
some
account
to
be
given
of
our
Actions
in
another
World
,
beyond
what
is
done
in
this
.
When
the
long
Series
of
our
present
Lives
shall
be
reviewed
,
and
our
Consciences
,
now
our
Judges
,
then
become
Witnesses
,
and
give
Testimony
for
or
against
us
,
according
as
we
have
done
either
Good
or
Evil.
But
that
which
will
be
a
yet
farther
Confirmation
of
this
Argument
is
,
That
the
nearer
we
approach
to
our
latter
End
,
still
the
more
Powerful
and
Vigorous
are
these
impressions
of
our
own
Consciences
upon
our
Souls
.
How
does
the
Sinner
then
begin
with
Horror
to
reflect
upon
his
Life
past
;
and
to
hate
and
fear
the
Consequence
of
his
Evil
doings
,
when
he
is
just
ready
to
die
,
and
by
consequence
is
passed
all
apprehension
of
any
farther
inquest
in
this
Life
,
more
than
he
did
at
the
time
of
his
commission
of
them
?
Whilst
the
Good
and
Vertuous
man
embraces
Death
with
such
a
Quiet
and
Composure
,
and
oftentimes
with
such
a
sensible
Joy
and
Satisfaction
,
as
if
he
were
about
to
receive
some
great
Good
by
it
,
to
be
sure
did
not
Fear
any
Evil
from
it
.
This
certainly
can
be
nothing
else
but
a
still
more
sensible
evidence
of
the
Belief
of
a
Judgment
to
come
,
rooted
in
our
very
Natures
,
and
that
there
is
to
be
a
Restitution
of
rewards
and
Punishments
in
another
Life
,
besides
what
is
made
to
our
Actions
in
this
▪
3.
To
all
which
if
we
add
,
3dly
,
The
farther
strength
that
will
be
given
to
this
Principle
,
from
the
Consideration
of
the
present
Irregular
Dispensations
of
God's
Providence
,
as
they
seem
to
us
,
in
this
World
,
to
oblige
us
to
expect
some
Judgment
in
the
Other
;
I
do
not
see
what
the
greatest
Sceptick
can
have
to
oppose
against
so
firm
and
clear
a
Demonstration
of
it
.
It
is
,
I
presume
,
agreed
among
all
sorts
of
Persons
that
admit
the
Being
of
a
God
,
that
as
he
is
the
Author
of
all
Perfections
in
all
other
things
,
so
he
can
have
nothing
Defective
,
or
Imperfect
in
Himself
.
That
as
this
World
was
not
at
first
made
by
Chance
and
Fortune
,
but
by
a
most
Wise
,
and
Good
,
and
Powerful
God
;
so
neither
is
it
now
Govern'd
by
Chance
,
but
by
the
Providence
of
the
same
God
who
first
made
it
.
Now
if
God
be
Infinitely
Perfect
,
then
he
must
be
Perfectly
Wise
,
and
Just
,
and
Good
;
and
we
may
as
well
suppose
him
not
to
be
God
,
as
not
allow
him
to
be
all
this
.
But
if
he
be
so
,
and
if
this
World
be
indeed
subject
to
the
Guidance
of
his
Providence
,
then
We
must
of
necessity
acknowledg
a
Judgment
to
come
.
It
being
plain
,
that
as
the
Affairs
of
men
are
order'd
in
this
Present
World
,
they
shew
but
very
little
sign
of
an
exact
Justice
and
Goodness
in
the
Administration
of
them
.
The
best
Men
now
being
oftentimes
the
most
Unfortunate
;
and
the
most
Profligate
Miscreants
,
the
most
happy
,
in
the
Enjoyments
of
the
Good
things
of
this
Life
.
Either
therefore
we
must
deny
that
there
is
a
God
,
altogether
;
or
that
the
world
is
Govern'd
by
Him
:
Or
we
must
say
,
that
he
is
not
Just
and
Good
,
and
therefore
minds
not
what
becomes
of
those
that
are
so
,
which
is
in
effect
to
say
he
is
not
God
:
Or
else
that
he
is
Impotent
and
Ignorant
;
either
does
not
know
how
things
pass
here
below
,
or
tho'
he
does
know
,
yet
is
not
able
to
redress
them
;
and
this
again
destroys
the
very
Notion
of
a
God
,
which
includes
an
Infinite
Perfection
in
Power
and
Knowledge
,
no
less
than
in
Goodness
and
Justice
:
Or
lastly
,
If
there
be
a
God
,
and
that
God
does
take
care
of
the
Affairs
of
men
;
and
is
Good
and
Just
;
and
has
such
a
Knowledge
and
Power
as
we
say
he
has
;
then
it
must
remain
,
that
there
shall
be
a
future
Judgment
,
in
which
all
these
uncertain
,
irregular
Dispensations
of
his
Providence
,
as
they
appear
to
us
,
shall
be
cleared
and
set
right
,
and
the
Good
and
Bad
receive
the
just
recompence
of
what
their
Actions
here
have
deserved
.
Seeing
then
we
cannot
with
any
reason
doubt
either
that
there
is
a
God
,
or
that
this
God
is
Just
,
or
that
his
Providence
does
indeed
superintend
over
the
Affairs
of
the
World
;
and
yet
't
is
plain
that
things
now
are
not
order'd
with
so
exact
a
Justice
as
a
Divine
Providence
does
require
:
It
must
remain
,
that
neither
can
we
with
any
reason
doubt
,
but
that
there
is
to
be
a
Judgment
to
come
,
in
which
God
will
make
a
perfect
Demonstration
of
his
Goodness
and
Justice
to
every
man
according
to
what
he
has
done
in
the
Body
,
and
of
which
our
Consciences
,
as
we
have
before
shown
,
shall
then
render
a
most
exact
account
.
Which
being
so
;
I
shall
not
need
say
much
to
shew
,
II
dly
.
That
then
it
cannot
be
doubted
,
but
those
who
live
Wickedly
now
,
must
expect
to
be
hereafter
in
a
most
wretched
and
deplorable
condition
.
This
is
the
plain
,
indeed
the
necessary
Consequence
of
the
foregoing
Reflections
.
For
if
the
very
End
of
this
Judgment
be
,
as
we
have
said
,
to
make
a
great
and
Eternal
Demonstration
of
God's
Justice
in
his
Dispensations
towards
the
Children
of
men
,
then
in
the
words
of
St.
Paul
,
Rom.
ii
.
6
.
He
must
render
to
every
man
according
to
his
works
.
To
them
who
by
Patient
Continuance
in
will
doing
,
seek
for
Glory
,
and
Honour
,
and
Immortality
,
Eternal
Life
:
Tribulation
and
Anguish
upon
every
Soul
of
man
that
does
Evil
,
of
the
Jew
first
,
and
also
of
the
Gentile
:
For
there
is
no
respect
of
persons
with
God
.
If
the
present
Administration
of
Affairs
in
this
Life
,
be
not
exactly
according
to
the
strict
rules
of
Equity
and
Justice
;
God
permitting
the
Righteous
man
to
struggle
under
the
Pressures
of
an
Adverse
Fortune
,
and
the
Wicked
and
Vngodly
to
Prosper
in
their
Wickedness
;
yet
may
this
be
very
well
Reconcilable
with
his
Justice
,
both
because
he
may
have
other
excellent
Ends
,
to
serve
by
such
an
Irregularity
,
and
for
that
he
has
yet
an
Opportunity
remaining
in
his
hands
,
abundantly
to
recompence
all
the
sufferings
of
the
One
,
and
to
Punish
all
the
Wickedness
of
the
Other
.
And
instead
of
concluding
from
these
Promiscuous
events
now
,
that
God
is
not
Just
,
or
does
not
regard
the
Affairs
of
this
World
;
that
he
knows
not
,
neither
understands
how
things
pass
here
below
,
nor
has
power
sufficient
to
Govern
them
as
in
Justice
he
ought
to
do
;
I
have
already
shown
that
we
ought
rather
to
infer
,
That
this
Life
is
only
a
State
of
Tryal
,
that
the
great
time
of
Retribution
remains
in
another
World
,
when
all
these
Irregularities
shall
be
set
right
,
and
the
Goodness
,
the
Justice
,
the
Power
of
God
be
made
known
in
a
most
severe
and
exact
Sentence
which
shall
then
pass
upon
every
man
,
in
the
day
when
he
shall
judge
the
World
in
Righteousness
.
But
if
God
not
only
suffers
the
Wicked
to
Flourish
now
,
but
shall
hereafter
also
let
them
go
Vnpunish'd
;
if
he
permits
them
to
enjoy
the
Fruits
of
their
Sins
in
this
present
World
;
and
will
take
no
Care
to
avenge
himself
upon
them
in
the
next
;
shall
the
Judge
of
all
the
Earth
do
right
?
Or
what
is
there
more
remaining
whereby
to
justify
God
in
his
doings
,
who
thus
apparently
connives
at
Sinners
;
and
neither
asserts
his
Cause
in
their
ruine
here
,
nor
will
call
them
to
any
account
for
all
their
Wickedness
hereafter
?
It
remains
therefore
,
that
as
certainly
as
that
God
is
Just
,
and
therefore
must
some
time
or
other
render
to
every
man
according
to
his
works
,
the
Sinner
shall
one
day
receive
a
dreadful
Sentence
of
Horror
and
Misery
from
that
God
,
neither
whose
Knowledge
he
can
escape
,
nor
whose
Power
he
is
able
to
withstand
:
Who
sees
all
his
most
secret
Villanies
now
,
and
will
hereafter
bring
him
to
Judgment
for
them
.
But
now
what
or
how
great
that
Punishment
is
which
remains
for
Sinners
in
the
other
World
,
this
is
what
we
cannot
pretend
by
any
Natural
way
of
Reasoning
precisely
to
define
.
And
yet
thus
much
I
think
even
our
own
Reason
may
suggest
to
us
.
I
st.
That
it
must
be
some
very
great
Punishment
which
a
long
Life
of
Sin
and
Impiety
,
and
that
too
heightned
with
all
the
Aggravating
Circumstances
of
being
committed
against
Knowledge
,
against
the
checks
of
our
Consciences
to
the
contrary
,
it
may
be
against
Vows
and
Resolutions
of
doing
better
;
nay
possibly
,
against
many
special
means
and
methods
of
God's
Providence
to
bring
us
to
Repentance
,
must
deserve
,
and
therefore
in
all
probability
shall
receive
.
2dly
.
That
as
there
are
different
Kinds
and
Degrees
of
Sinners
now
;
All
men
do
not
rise
up
to
an
equal
pitch
of
Wickedness
,
nor
begin
so
soon
,
nor
continue
so
long
in
their
Evil
doings
;
nor
it
may
be
have
it
in
their
Power
to
do
so
much
mischief
as
other
Sinners
do
;
so
in
all
reason
we
may
believe
that
there
shall
also
be
different
degrees
of
Punishment
suitable
to
all
these
,
and
some
be
condemned
to
a
much
more
Severe
and
intollerable
infliction
than
others
.
To
both
which
remarks
I
cannot
tell
,
whether
I
may
not
add
,
3dly
.
That
seeing
the
Soul
is
a
Spirit
in
its
own
nature
capable
of
Immortality
;
having
neither
any
dependance
on
the
Body
,
nor
being
exposed
to
any
of
those
Casualties
that
are
the
Causes
of
the
Corruption
of
all
other
things
which
we
see
Decay
and
Perish
here
;
and
there
being
no
Declaration
any
where
made
to
us
,
that
it
is
the
Will
of
God
ever
to
extinguish
them
after
they
are
gone
out
of
the
Body
;
We
may
,
I
think
,
have
some
cause
to
fear
,
whether
our
Souls
being
capable
of
an
Eternal
existence
,
the
Puishment
also
which
in
that
last
Judgment
they
shall
be
doom'd
to
,
may
not
be
for
all
Eternity
.
And
all
this
the
Principles
of
Natural
Reason
,
and
the
Dictates
of
our
Consciences
direct
us
to
,
and
the
greatest
Infidel
must
be
forced
at
least
to
confess
the
Probability
of
it
.
And
indeed
,
However
Wicked
men
may
endeavour
to
dissemble
their
Belief
of
these
things
,
and
live
so
as
if
they
truly
did
not
give
the
least
credit
to
them
,
yet
are
their
Fears
many
times
too
strong
for
them
,
and
discover
their
Apprehensions
,
whether
they
will
or
no.
This
is
the
next
Point
I
proposed
,
III
dly
.
That
however
Sinners
may
Live
as
if
they
Believed
nothing
●f
all
this
,
yet
the
greatest
of
them
cannot
chuse
but
Tremble
sometimes
at
the
Appprehension
of
it
.
So
Felix
did
,
and
so
we
have
been
told
of
many
others
that
have
done
likewise
.
Men
may
pretend
to
out-brave
Hell
and
Eternity
at
a
distance
,
may
laugh
at
our
Discourses
concerning
another
World
,
and
the
Judgment
that
is
to
pass
on
all
our
Actions
in
it
;
and
make
it
a
Piece
of
Wit
and
Gallantry
not
to
believe
any
thing
of
them
;
But
I
have
seldome
heard
of
that
man
that
could
look
Damnation
in
the
face
when
he
came
within
prospect
of
it
.
There
is
a
certain
time
when
all
men
begin
to
acknowledge
the
Power
of
Religion
;
and
if
not
to
believe
a
Heaven
,
yet
at
least
to
fear
a
Hell
.
Atheism
and
Profaneness
are
things
that
pass
well
enough
while
there
is
no
great
cause
to
reflect
on
the
danger
of
them
:
Whilst
mens
Pulse
beats
strong
,
their
Years
run
briskly
on
;
their
Condition
is
Easie
and
Prosperous
;
they
go
on
in
their
sins
without
Controul
,
and
therefore
without
considering
either
what
they
do
,
or
whether
they
are
running
.
But
no
sooner
does
any
Trouble
and
Adversity
come
upon
them
:
If
their
prosperity
fails
them
,
and
the
iniquity
of
their
ways
begins
to
encompass
them
round
about
;
If
age
and
infirmities
call
upon
them
to
think
what
they
have
done
,
or
where
't
is
they
must
next
go
;
but
presently
all
their
Schemes
and
Hypotheses
vanish
:
They
awake
as
Men
out
of
a
deep
sleep
,
and
too
late
begin
,
if
not
to
convince
themselves
that
there
is
a
Judgment
to
come
,
yet
to
tremble
with
horror
,
lest
perhaps
there
should
be
One.
But
alas
!
What
is
for
the
most
part
the
consequence
of
these
Terrors
?
Is
it
even
now
at
least
to
fit
and
prepare
themselves
for
it
?
No
,
They
are
afraid
of
a
future
judgment
,
and
cannot
endure
the
thoughts
of
it
;
yet
still
they
neglect
to
provide
against
it
.
This
was
the
last
point
I
proposed
to
consider
,
and
is
evidently
the
sad
condition
of
many
of
these
Men
:
viz.
IVthly
,
That
the
use
they
make
of
these
reasonings
concerning
a
Judgment
to
come
,
is
not
to
bring
themselves
thereby
to
a
repentance
of
their
Evil-doings
;
but
rather
to
endeavour
by
any
means
to
put
off
these
thoughts
of
their
future
state
,
that
are
so
troublesome
and
uneasy
to
them
.
There
is
not
perhaps
any
one
thing
in
the
World
that
ruins
more
Souls
,
than
this
unhappy
Method
so
common
with
most
sinners
,
of
still
putting
off
the
business
of
Religion
to
a
more
convenient
season
.
They
cannot
endure
the
thoughts
of
another
World
,
and
that
Judgment
which
we
must
every
one
of
us
undergo
in
it
;
They
tremble
at
the
reflection
of
it
,
and
delude
themselves
with
a
future
prospect
of
resolving
in
good
earnest
to
prepare
themselves
for
it
;
but
like
Felix
in
the
Text
,
they
put
off
this
work
to
another
Time
,
without
ever
fixing
when
that
Time
is
to
come
;
and
it
happens
to
them
,
as
it
did
to
him
,
that
for
the
most
part
it
never
comes
at
all
.
I
believe
there
are
but
few
in
the
World
so
wicked
as
never
to
have
had
their
lucid
intervals
of
Piety
and
Religion
;
nor
occasions
both
to
consider
of
a
Judgment
to
come
,
and
how
much
it
would
import
them
to
provide
for
it
.
On
the
contrary
,
I
am
apt
to
think
the
greatest
part
of
Sinners
go
on
in
their
sins
now
,
with
a
confidence
and
resolution
of
repenting
some
time
or
other
:
But
still
some
thing
or
other
interposes
to
prevent
their
doing
of
it
;
and
Death
overtakes
them
before
they
are
aware
;
and
they
go
out
of
this
World
or
ever
they
have
made
the
least
provision
for
another
.
I
shall
not
need
to
say
how
unreasonable
such
a
procrastination
is
,
even
upon
those
Principles
of
Natural
Reason
on
which
I
have
hitherto
proceeded
in
the
managing
of
this
great
Argument
.
For
if
we
have
so
much
reason
as
we
have
seen
,
to
believe
that
there
is
to
be
a
Judgment
to
come
,
in
which
we
must
render
a
strict
account
of
all
our
Actions
;
and
every
days
experience
convinces
us
of
the
shortness
and
uncertainty
of
our
present
life
,
and
the
little
depend●nce
we
can
make
upon
it
for
the
time
to
come
:
If
in
that
judgment
the
state
and
condition
of
sinners
shall
,
without
controversy
,
be
very
grievous
;
and
there
be
no
way
to
promise
our selves
either
any
peace
of
Conscience
now
,
or
any
hopes
of
Happiness
hereafter
,
but
only
by
acting
in
such
a
manner
,
and
putting
our selves
in
such
a
state
,
that
we
need
not
be
either
ashamed
to
live
,
or
afraid
to
die
:
It
must
then
certainly
be
most
fit
and
reasonable
for
all
of
us
to
begin
personally
to
consider
and
do
like
Men
,
and
no
longer
continue
in
those
sins
which
are
our
torment
now
,
and
which
,
should
we
chance
to
die
ere
we
have
repented
of
them
,
will
prove
our
ruin
for
ever
.
And
all
this
the
very
light
of
reason
,
and
the
dictates
of
natural
Conscience
speak
to
us
to
call
us
to
repentance
,
and
to
convince
us
of
the
Danger
and
Vnreasonableness
of
the
least
delaying
of
it
.
And
if
there
should
chance
to
be
any
here
present
,
whose
Wickedness
and
Infidelity
render
this
discourse
as
seasonable
to
them
now
,
as
St.
Paul's
once
was
to
Felix
;
I
cannot
but
hope
they
may
meet
with
somewhat
in
this
reasoning
that
may
have
the
same
Effect
upon
them
,
but
with
a
better
Consequence
than
the
Apostles
had
upon
that
wretched
Man
:
may
serve
not
only
to
awaken
their
fears
of
a
judgment
to
come
,
but
to
stir
them
up
to
an
immediate
provision
for
it
.
But
it
is
time
now
to
remember
,
that
I
am
speaking
all
this
while
to
a
Christian
Assembly
;
and
therefore
to
such
,
as
will
admit
of
yet
more
lively
persuasives
of
a
future
Judgment
;
and
of
the
Great
and
Eternal
Torments
that
await
the
Wicked
after
it
.
And
I
shall
not
need
to
say
how
much
our
Religion
has
discovered
to
us
,
to
make
the
sinner
tremble
at
the
apprehension
of
that
dreadful
Inquest
,
which
the
best
Christian
cannot
think
of
without
amazement
.
For
indeed
,
where
is
the
Soul
so
well
established
,
so
secure
of
its
own
sincerity
,
as
to
be
able
to
endure
the
Horrors
of
that
day
,
when
the
end
of
all
things
being
come
,
the
World
its
self
shall
begin
to
tremble
and
fall
into
its
ancient
Chaos
.
When
the
sun
,
and
moon
,
and
stars
shall
be
darkened
:
the
mountains
shall
quake
,
and
the
powers
of
Heaven
be
shaken
.
When
the
Earth
shall
be
set
on
fire
;
the
Heavens
shall
be
shrivell'd
up
as
a
scroll
,
the
Elements
also
shall
melt
with
fervent
heat
.
When
the
Trumpet
shall
sound
,
and
the
Graves
be
opened
,
and
the
Dead
arise
;
and
our
Consciences
begin
to
fly
in
our
Faces
,
and
represent
to
us
the
sins
we
have
committed
;
the
means
and
opportunities
of
repentance
which
we
have
neglected
;
and
the
Everlasting
punishment
to
which
we
are
now
just
ready
to
be
condemn'd
.
O!
the
terrors
of
that
time
,
when
being
distracted
with
all
these
amazements
,
we
shall
begin
in
vain
to
cry
out
to
the
Mountains
to
fall
upon
us
,
and
to
the
Hills
to
cover
us
!
When
we
shall
be
able
no
where
to
see
any
hope
or
comfort
remaining
to
us
.
If
we
look
up
to
Heaven
,
that
place
which
we
shall
now
never
be
able
to
approach
;
behold
there
our
Judge
with
all
his
Holy
Angels
about
him
,
pronouncing
a
bitter
sentence
of
Indignation
and
Wrath
,
and
Eternal
misery
against
us
.
If
we
cast
down
our
eyes
below
;
nothing
is
there
to
be
seen
,
but
the
wretched
Companions
of
our
misery
;
Weeping
and
wailing
,
and
gnashing
of
teeth
.
The
fire
already
bursting
out
,
in
which
we
are
to
perish
,
and
yet
to
be
preserved
alive
for
ever
;
and
the
Devils
ready
to
drag
as
into
that
place
of
Torments
.
How
shall
we
then
Curse
our
Sins
,
that
have
brought
us
into
this
desperate
,
lost
estate
?
And
too
late
begin
to
consider
the
wisdom
of
those
happy
men
,
who
have
been
persuaded
timely
to
think
of
,
and
to
provide
for
Eternity
.
We
fools
counted
their
lives
madness
,
and
their
latter
end
to
be
without
honour
.
We
once
laugh'd
at
their
folly
,
and
smiled
to
see
them
pine
away
themselves
in
penitential
exercises
,
whilst
we
freely
indulged
our
Ease
and
our
Debauches
.
But
now
they
are
numbred
among
the
Children
of
God
,
and
their
lot
is
among
the
Saints
.
And
now
when
all
these
,
and
infinitely
more
terrors
than
I
am
able
to
express
,
are
included
in
that
one
thought
of
the
judgment
to
come
;
tell
me
O
wretched
sinner
!
Canst
thou
hear
me
reasoning
this
day
before
thee
of
these
things
,
and
not
tremble
at
the
Apprehension
of
them
?
And
if
the
very
thoughts
of
a
judgment
to
come
,
be
thus
dreadful
to
thee
now
,
canst
thou
yet
think
thy self
unconcern'd
to
provide
against
that
time
,
when
thou
and
I
,
and
all
who
are
here
present
,
must
prepare
to
appear
before
it
?
Rather
,
Let
this
reflection
engage
every
one
of
us
to
examine
our selves
,
how
we
shall
then
be
able
to
give
up
our
Accounts
:
And
let
us
so
judge
our selves
,
that
we
may
not
be
condemn'd
for
ever
.
Let
us
,
whilst
we
have
yet
the
time
,
confess
our
wickedness
,
and
be
sorry
for
our
sins
.
Let
us
turn
from
our
evil
way
,
and
from
the
violence
that
is
in
our
hands
,
that
our
iniquity
may
not
be
our
ruine
.
Let
us
fly
to
our
Judge
,
whil'st
we
are
yet
in
the
way
,
before
we
go
down
into
the
Grave
where
there
is
no
repentance
.
And
if
we
thus
improve
the
Terrors
of
the
Lord
now
,
we
shall
hereafter
with
great
confidence
expect
them
:
And
that
great
day
,
so
dreadful
to
the
unprepared
sinner
,
shall
be
to
us
a
day
of
joy
and
triumph
with
all
Saints
,
Which
God
of
his
mercy
grant
it
may
be
to
every
one
of
us
,
for
his
dear
son
Jesus
Christ
his
sake
:
To
whom
be
ascribed
,
as
is
most
due
,
Salvation
,
and
Glory
,
and
Power
,
and
Praise
,
and
Dominion
,
for
ever
and
ever
,
Amen
.
OF
THE
CAUSES
OF
Mens
Delaying
their
Repentance
.
A
SERMON
Preached
before
the
QUEEN
AT
WHITE-HALL
,
Febr.
27.
1689.
Being
the
Third
Wednesday
in
Lent
.
ACTS
XXIV
.
25
.
—
Felix
trembled
;
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
IN
which
Words
we
have
the
result
of
St.
Paul's
Discourse
before
Felix
,
concerning
the
future
Judgment
,
and
the
Punishments
that
should
one
day
be
pronounced
against
sinners
in
it
.
He
had
sent
for
our
Apostle
,
Gospel
of
Christ
.
And
as
he
reason'd
of
Righteousness
,
Temperance
,
and
Judgment
to
come
,
Felix
trembled
,
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
I
will
call
for
thee
.
It
was
the
usual
method
of
St.
Paul
in
Preaching
the
Gospel
of
Christ
,
in
the
first
place
to
awaken
mens
fears
,
by
declaring
to
them
the
terrors
of
a
future
state
,
and
the
strict
account
that
we
must
one
day
render
to
God
of
all
our
Actions
;
that
so
being
full
of
Horror
at
the
apprehension
of
their
danger
,
they
might
become
the
better
disposed
to
hearken
to
those
means
he
was
afterwards
to
propose
to
them
,
whereby
to
secure
them
against
it
.
And
in
his
second
Epistle
to
the
Corinthians
,
v
th
.
11.
he
gives
us
an
account
how
effectual
a
preparation
it
commonly
made
for
him
to
prevail
;
Knowing
therefore
the
terror
of
the
Lord
;
i.
e.
as
appears
by
the
foregoing
verse
,
future
Judgment
,
we
persuade
men
.
He
had
here
in
this
Felix
,
a
most
profligate
sinner
to
deal
with
.
A
man
in
his
[
‡
](A66401-e40550-b)
‡
Tacitus
Hist.
lib.
v.
c.
9.
says
of
him
,
That
per
omnem
saevitiam
ac
libidinem
,
jus
regium
servili
ingenio
exercuit
.
Et
annal.
l
xii
.
c.
54.
cuncta
malefacta
sibi
impune
ratus
,
tanta
potentia
subnixo
.
Government
violent
and
unjust
:
In
his
own
manners
lewd
and
debauch'd
:
He
had
ravish'd
another
mans
[
*
](A66401-e40590-b)
*
Joseph
.
Antiq.
Jud.
l.
20.
c.
5.
pag.
616.
Basil.
1544.
The
Account
of
which
see
above
,
p.
159.
Wife
out
of
his
bosom
,
and
lived
in
an
open
state
of
Adultery
with
her
.
And
now
what
so
proper
to
awaken
his
Conscience
,
and
make
him
indeed
begin
to
repent
him
of
his
sins
,
as
to
reason
before
him
of
a
Judgment
to
come
?
What
Application
so
pertinent
,
as
to
show
him
the
particular
danger
of
unjust
and
intemperate
men
,
that
is
,
such
as
himself
should
be
exposed
to
in
it
.
This
was
certainly
the
most
proper
address
to
such
a
one
;
and
such
was
this
of
St.
Paul
to
Felix
:
He
reason'd
before
him
of
Righteousness
,
Temperance
,
and
the
Judgment
to
come
.
And
behold
in
my
Text
,
the
result
of
his
Discourse
,
such
as
in
all
reason
we
might
expect
it
should
have
been
,
Felix
trembled
.
And
now
who
would
not
hope
for
some
good
effect
from
so
fair
and
promising
a
beginning
?
And
that
the
next
thing
we
should
have
heard
of
,
should
have
been
some
such
question
to
St.
Paul
,
as
the
Jews
once
made
on
the
like
occasion
to
St.
Peter
and
the
other
Apostles
,
Acts
ii
.
37
.
Men
and
Brethren
,
what
shall
we
do
?
This
one
might
reasonably
have
been
expected
should
have
been
the
result
of
his
Terror
.
But
alas
!
We
find
a
much
different
effect
of
it
.
He
was
indeed
amazed
to
hear
of
a
judgment
to
come
;
but
he
could
not
for
all
that
,
resolve
so
soon
to
begin
to
provide
for
it
.
He
trembled
to
think
what
his
condition
there
should
be
,
and
very
probably
he
might
intend
that
he
would
sometime
or
other
very
seriously
consider
how
he
was
prepared
against
it
.
But
he
could
not
presently
determine
to
part
with
his
sins
;
and
therefore
he
defers
the
time
;
he
puts
off
the
Apostle
to
some
more
convenient
season
;
but
we
never
read
that
ever
that
season
came
,
or
that
he
had
ever
any
Admonition
given
him
afterward
,
to
repent
him
of
his
evil
doings
.
Felix
trembled
,
and
answer'd
,
Go
thy
way
for
this
time
:
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
Such
was
the
effect
of
St.
Paul's
reasoning
at
this
time
before
Felix
;
and
I
would
to
God
we
had
no
cause
to
complain
,
that
such
is
too
often
the
consequence
of
our
Preaching
to
you
.
That
the
Knowledg
which
we
have
,
and
the
belief
which
we
profess
of
a
Judgment
to
come
,
were
so
efficacious
to
our
amendment
,
that
we
none
of
us
needed
to
be
called
upon
,
no
longer
to
defer
it
,
but
to
begin
in
good
earnest
to
consider
how
to
make
our
Peace
with
God
,
and
to
provide
for
Eternity
.
But
alas
!
I
fear
I
have
here
pitch'd
upon
a
subject
never
like
to
be
out-dated
.
And
tho
it
be
certainly
one
of
the
greatest
Contradictions
in
the
world
,
not
only
to
Scripture
and
Reason
,
but
to
our
own
Interests
too
,
and
to
which
we
are
not
apt
to
be
so
blind
,
to
pretend
to
believe
a
judgment
to
come
,
and
yet
nevertheless
to
neglect
to
provide
for
it
;
yet
I
know
not
how
,
such
is
the
power
of
our
lusts
,
that
they
stop
our
ears
against
all
Arguments
,
though
never
so
clear
and
forcible
,
that
would
induce
us
to
forsake
them
;
we
tremble
to
think
what
shall
be
the
consequence
of
our
sins
,
yet
still
we
go
on
in
the
commission
of
them
.
And
now
what
Argument
can
I
take
up
more
seasonable
to
the
present
time
,
or
indeed
more
fit
at
all
times
for
our
Consideration
,
than
to
reason
a
while
of
this
great
and
dangerous
neglect
?
To
enquire
into
the
Causes
which
move
so
many
thus
to
delay
their
Repentance
,
and
to
offer
some
effectual
Arguments
that
may
convince
you
of
the
unreasonableness
of
it
.
In
a
word
,
to
stir
up
such
an
Auditory
as
this
,
both
from
the
example
of
this
wretched
man
in
the
Text
,
and
from
the
just
cause
we
may
have
to
fear
,
lest
if
we
continue
with
him
to
put
off
still
the
time
of
our
Repentance
,
we
finally
perish
with
him
in
his
Impenitence
;
to
hasten
with
all
the
speed
we
can
,
to
return
to
our
duty
,
that
our
Iniquity
may
not
be
our
ruin
.
And
this
is
the
design
of
my
present
Discourse
,
wherein
I
shall
-
First
,
Enquire
into
the
Causes
that
move
so
many
to
delay
their
Repentance
,
and
be
still
putting
off
their
provision
for
another
World
,
to
some
more
convenient
season
.
And
-
Secondly
,
shall
shew
the
Danger
of
so
doing
:
And
by
both
endeavour
,
what
I
can
,
to
engage
every
one
that
now
hears
Me
,
to
a
timely
,
a
speedy
,
or
rather
to
speak
more
properly
,
to
a
present
Repentance
.
And
I
st.
Of
the
Causes
that
move
so
many
to
delay
their
Repentance
;
and
be
still
putting
off
their
provision
for
another
World
to
some
more
Convenient
Season
.
Now
those
,
I
presume
,
may
well
be
reduced
to
these
four
General
Considerations
.
Either
-
1
st.
They
do
not
think
at
all
,
or
not
to
any
purpose
,
of
their
Future
State
,
and
therefore
neglect
to
provide
for
it
.
Or
,
-
2dly
,
They
do
not
believe
there
is
so
great
a
necessity
of
Repenting
,
in
order
thereunto
,
as
we
say
there
is
.
Or
,
-
3dly
,
They
suppose
they
may
do
this
hereafter
as
well
as
now
.
Or
,
-
4thly
,
Tho'
they
are
convinced
both
of
the
necessity
of
their
Repenting
,
and
of
the
Reasonableness
of
setting
presently
about
it
,
yet
for
all
that
,
they
cannot
so
soon
resolve
to
part
with
their
Sins
,
and
enter
on
a
course
of
Piety
and
Religion
.
These
are
some
of
the
Principal
Causes
that
,
I
presume
,
may
be
likely
to
prompt
Men
to
put
off
their
Concern
for
another
World
;
and
I
shall
make
it
my
Endeavour
with
all
the
plainness
that
I
can
,
to
shew
the
folly
and
unreasonableness
of
every
one
of
them
.
And
,
1st
.
There
are
many
in
the
World
,
who
do
not
think
at
all
,
or
not
to
any
purpose
,
of
their
Future
State
,
and
therefore
neglect
to
provide
for
it
.
It
is
a
matter
of
sad
Consideration
,
to
see
how
very
Careless
and
Secure
most
men
seem
to
be
as
to
the
Business
of
another
World
.
They
Live
,
if
not
as
those
who
believe
nothing
at
all
of
it
,
yet
in
such
a
manner
as
if
they
were
not
in
the
least
danger
of
miscarrying
in
their
way
to
it
.
They
think
and
contrive
how
to
manage
their
Affairs
in
this
present
Life
:
To
Establish
their
Health
,
and
to
Improve
their
Fortunes
,
and
add
still
new
degrees
to
their
Honours
and
Dignities
.
Only
the
Happiness
of
the
other
World
,
that
they
seem
to
look
upon
as
hardly
worth
their
Care
▪
They
leave
it
as
a
thing
,
that
it
will
be
time
enough
to
provide
for
when
they
begin
to
come
nearer
to
it
;
and
't
is
no
longer
worth
their
while
to
trouble
themselves
about
the
good
things
of
this
.
And
now
what
can
be
more
unreasonable
than
such
an
Incogitancy
?
To
spend
all
our
thoughts
and
our
endeavours
,
upon
a
few
Temporal
pursuits
,
that
have
neither
worth
nor
duration
to
recommend
them
to
our
desires
;
and
in
the
mean
time
never
to
think
at
all
,
or
at
least
not
to
any
purpose
,
of
those
Joys
and
Glories
that
shall
continue
to
all
Eternity
.
Indeed
,
had
we
either
never
heard
of
any
such
thing
as
a
Judgment
to
Come
;
or
did
we
not
believe
that
there
is
such
a
State
as
our
Religion
has
revealed
to
us
;
A
State
of
Everlasting
Happiness
if
we
do
Well
,
but
of
Eternal
Punishment
if
we
continue
to
do
Ill
,
there
might
then
be
some
Excuse
for
such
a
neglect
.
And
yet
,
even
in
this
Case
too
,
we
ought
to
be
very
sure
there
was
no
such
thing
as
another
World
,
before
we
could
reasonably
give
over
the
thoughts
of
it
.
He
that
lives
well
,
and
denies
himself
some
part
of
that
Liberty
,
he
would
otherwise
indulge
himself
now
,
out
of
the
fear
and
apprehension
of
another
Life
that
is
to
come
,
does
at
the
most
run
but
the
little
hazard
of
living
a
more
Reserved
and
Innocent
sort
of
Life
than
he
needed
to
have
done
,
if
it
shall
hereafter
appear
that
he
was
mistaken
.
Whereas
he
that
confidently
presumes
there
is
no
such
thing
as
a
Future
State
,
and
so
neglects
to
provide
for
it
,
should
it
chance
to
be
otherwise
,
must
be
for
ever
Miserable
,
without
all
possible
means
to
reform
his
Error
.
But
for
men
to
know
and
believe
,
that
God
will
bring
them
to
Judgment
,
Everlasting
Fire
prepared
for
the
Devil
and
his
Angels
;
great
Tribunal
;
This
is
,
doubtless
,
such
a
piece
of
Indiscretion
,
as
may
well
deserve
our
pity
and
our
wonder
,
but
certainly
will
not
need
that
I
should
say
any
thing
to
expose
the
desperate
folly
and
unreasonableness
of
it
.
2dly
.
Another
cause
of
mens
delaying
their
Repentance
,
is
,
That
they
do
not
believe
there
is
so
great
a
Necessity
of
Repenting
,
as
we
say
there
is
.
This
is
a
Cause
which
men
do
not
indeed
care
so
openly
to
profess
;
but
yet
such
a
one
as
their
Actions
oftentimes
do
but
too
plainly
point
out
to
us
.
And
I
wish
that
even
this
were
all
;
and
that
there
were
not
some
in
the
world
,
whose
very
Principles
seem
to
lead
them
into
such
an
opinion
,
so
contrary
to
the
very
nature
of
Christianity
,
and
so
fatally
ruinous
to
their
own
Eternal
Salvation
.
For
1
st.
Not
to
say
any
thing
now
to
those
wise
men
of
the
world
,
who
laugh
at
all
our
discourse
of
another
life
after
this
,
and
of
an
account
to
be
given
of
all
our
Actions
before
a
Divine
Tribunal
;
but
to
leave
them
to
the
convictions
of
their
own
Consciences
,
which
speak
loudly
to
them
this
great
truth
,
and
make
them
with
Felix
,
still
fear
what
they
pretend
not
to
believe
:
What
shall
we
say
to
a
more
refined
sort
of
Disputants
;
who
acknowledging
a
future
Judgment
,
and
an
Eternal
Reward
for
those
that
do
well
,
yet
extinguish
The
Soc●nians
1st
.
Deny
Immortality
to
the
wicked
,
Smalc
.
contr.
Frantz
,
p.
415.
Volkelius
,
lib.
iii.
cap.
11.12
.
2dly
,
They
affirm
,
That
they
shall
be
for
ever
destroyed
,
Smalc
.
l.
c.
Volk
.
l.
c.
pag.
73.
and
cap.
33.
pag.
133.
Socinus
in
1
John
2.17
.
Bibl.
Fr
Pol.
p.
178.
Woltzogen
.
in
Mat.
iii.
12
.
and
in
Mat.
xxv
.
46
.
And
that
3dly
,
By
Fire
,
Schlicting
.
comm.
in
Hebr.
x.
27
.
apud
Crellium
,
in
Bibl.
Fratr
.
Polon
.
T.
1.
see
his
Paraphr
.
on
the
same
vers.
ibid.
in
great
measure
all
the
flames
of
Hell-fire
,
and
allow
of
little
or
no
danger
for
those
that
do
ill
.
They
suppose
that
the
worst
that
can
happen
to
them
,
if
they
should
chance
to
be
overtaken
in
their
sins
,
is
but
to
lose
their
Portion
in
the
Joys
of
Heaven
,
and
be
for
ever
annihilated
;
the
only
danger
that
,
if
you
will
believe
them
,
attends
the
greatest
Sinners
in
the
other
World
.
But
yet
still
,
methinks
,
since
they
confess
that
there
is
such
a
place
as
Heaven
,
and
that
there
shall
be
an
enjoyment
of
Honour
and
Glory
there
to
all
Eternity
,
for
those
who
at
that
day
shall
be
found
worthy
of
it
;
even
this
should
be
enough
to
make
them
think
it
worth
their
while
to
endeavour
to
procure
themselves
a
share
in
so
much
happiness
.
And
however
they
suppose
that
the
Everlasting
Punishment
which
the
Holy
Scriptures
threaten
sinners
with
,
shall
be
only
an
Eternal
Annihilation
;
yet
since
't
is
plain
that
the
same
Scriptures
speak
very
dreadful
things
of
it
;
and
it
cannot
be
denied
,
Mat.
xiii
.
42.xxii.13
xxv
.
41
,
46.
Mar.
ix
.
43
,
&
c·
compared
with
Rev.
xiv
.
10.xx.10
Rom.
ii
.
5
,
6
,
8
,
9.
Add
,
for
the
reality
of
the
pains
,
Mat.
xi
.
24.xxiii.15
.
Luke
xii
.
47
,
&c.
but
that
the
greatest
part
of
Christians
have
and
do
believe
that
the
wicked
shall
not
cease
to
be
,
but
on
the
contrary
,
for
ever
continue
in
a
state
of
Misery
,
which
neither
any
tongue
can
express
,
nor
any
thought
conceive
;
and
't
is
certain
there
are
many
passages
in
the
Sacred
Writ
,
that
seem
very
much
to
favour
this
apprehension
,
indeed
that
cannot
without
violence
be
detorted
to
any
other
signification
;
It
must
certainly
be
the
wisest
course
,
not
to
be
too
secure
in
their
own
sense
,
but
whether
they
believe
the
Torments
of
the
Damn'd
to
be
Eternal
or
no
,
yet
certainly
to
live
so
as
if
they
made
not
the
least
doubt
of
it
.
2.
But
secondly
:
Another
sort
of
men
there
are
,
who
by
their
mistaken
Notions
of
Christianity
,
have
very
much
contributed
to
lessen
their
Opinion
concerning
the
necessity
of
Repentance
,
that
I
do
not
say
have
utterly
corrupted
the
very
nature
and
practice
of
it
,
I
mean
the
Casuists
and
Confessors
of
the
Church
of
Rome
.
It
is
a
Point
commonly
disputed
among
these
men
,
what
the
precise
time
is
,
in
which
men
are
bound
by
the
Law
of
God
to
Repent
?
There
have
been
some
of
them
indeed
so
severe
,
as
to
think
that
a
man
ought
to
repent
on
all
the
greater
[
‖
](A66401-e42540-b)
‖
So
Scotus
Festivals
of
the
Church
.
Others
[
‖
](A66401-e42560-b)
‖
Soto
and
others
.
See
Escobar
sum
.
Theol.
Exam.
iv
.
de
Paenit
.
c.
vii
.
Sect.
2.
think
that
't
is
enough
if
a
man
do
it
against
Easter
:
But
the
common
Opinion
is
,
that
this
is
only
to
be
understood
of
the
external
and
ritual
Repentance
of
the
Church
,
which
consists
in
Confessing
and
Receiving
the
Holy
Sacrament
;
but
that
for
the
true
,
inward
Repentance
,
[
†
](A66401-e42640-b)
†
Reginald
.
praxis
fori
paenit
.
l.
v.
c.
2.
Sect.
4.
n.
23.
Vasquez
.
in
3.
qu.
86.
art.
2.
dub
.
6.
See
below
.
the
precise
time
in
which
the
sinner
is
bound
by
the
commandment
of
God
to
be
contrite
for
his
sins
,
is
the
imminent
Article
of
a
Natural
or
Violent
Death
.
Insomuch
,
that
some
of
them
doubt
not
to
say
,
That
even
for
a
man
to
resolve
to
defer
his
Repentance
,
and
refuse
to
Repent
for
a
certain
time
,
is
but
a
[
*
](A66401-e42690-b)
*
Soto
in
iv
.
Sent.
dist.
17.
qu.
2.
art.
2.
concl.
2.
Venial
Sin
;
nay
,
and
others
think
,
[
⸫
](A66401-e42710-b)
⸫
Cod.
de
Paenit
.
tract.
1.
qu.
6.
Escobar
.
summ
.
Theol.
Tract
.
vii
.
cap.
7.
pag.
780.
Lugd.
1659.
&
pag.
770.
ad
Quaest.
Quando
nam
quis
actum
contritionis
teneatur
elicere
.
R.
Non
statim
ac
peccat
;
sed
stato
tempore
,
nempe
in
mortis
articulo
,
&
in
vita
aliquoties
si
solum
jus
naturale
spectetur
,
&
probabile
est
quinto
quoque
Anno.
no
sin
at
all
.
And
these
men
,
to
be
sure
,
in
express
terms
take
away
the
necessity
of
present
Repentance
:
But
this
is
not
yet
all
;
for
when
they
do
come
to
the
time
that
they
think
it
necessary
to
put
it
in
practice
,
even
then
they
find
out
so
many
other
Artifices
to
elude
the
sincere
performance
of
it
,
that
they
who
do
all
which
they
require
of
them
,
yet
do
not
in
effect
truly
Repent
.
What
else
can
we
make
of
the
allow'd
practise
of
that
Church
,
upon
Confession
of
Sins
,
and
an
imperfect
Contrition
for
them
,
to
admit
them
to
Absolution
;
and
so
in
effect
make
the
whole
of
this
Duty
to
amount
to
no
more
than
a
little
sorrow
for
sin
,
I
need
not
say
how
many
other
Devices
these
Men
have
found
out
,
to
free
themselves
from
the
trouble
of
a
true
Repentance
.
By
Pardons
and
Indulgences
;
by
Masses
and
Prayers
for
the
dead
;
by
Consecrated
Garments
,
and
Priviledg'd
Fraternities
:
and
the
End
of
all
which
,
is
what
I
am
now
complaing
of
,
to
make
men
careless
and
negligent
in
the
discharge
of
that
Piety
that
God
requires
of
them
;
and
of
that
Repentance
which
alone
can
obtain
an
effectual
forgiveness
of
their
Sins
.
But
these
are
not
yet
all
,
who
by
their
mistaken
Notions
of
some
of
the
Doctrines
of
Christianity
,
have
been
but
too
much
encouraged
to
neglect
the
practise
of
a
Christian
life
:
Others
there
are
,
3dly
,
And
those
of
a
more
near
concern
to
us
than
either
of
the
foregoing
,
whose
Principles
seem
,
without
great
care
,
but
too
naturally
to
tend
to
the
same
neglect
.
Such
are
,
The
Great
Assertors
of
Salvation
by
Faith
alone
without
Works
;
of
God's
Eternal
Predestination
,
and
in
consequence
thereof
Mens
Absolute
Election
or
Reprobation
;
Of
the
slavery
of
the
Will
,
and
its
incapacity
to
do
any
thing
as
to
the
business
of
our
Future
state
without
that
special
Grace
of
God
,
which
if
men
have
,
then
they
must
needs
do
Well
;
and
without
it
,
cannot
but
do
Ill
;
and
which
God
does
not
afford
indifferently
to
All
those
to
whom
the
Gospel
is
preach'd
,
but
to
such
only
as
he
intends
thereby
to
bring
to
Faith
and
Repentance
first
,
and
then
to
Salvation
.
Now
not
to
dispute
with
any
one
the
Truth
of
all
these
Points
,
when
wisely
and
soberly
stated
according
to
the
Authority
of
the
Holy
Scripture
;
that
which
I
say
,
is
this
,
That
all
these
,
and
the
like
Principles
,
are
apt
to
mislead
Ignorant
and
Wicked
Men
,
who
are
not
very
well
instructed
in
the
true
notion
and
understanding
of
them
,
to
a
neglect
of
their
duty
;
as
if
the
whole
work
of
their
Justification
were
either
so
secure
and
setled
on
the
one
hand
,
or
else
so
desperate
and
impossible
on
the
other
,
that
there
was
no
need
of
their
own
Care
or
Concern
about
it
;
nor
any
reason
for
them
to
trouble
themselves
about
that
,
which
if
they
shall
ever
attain
,
no
negligence
of
their
own
can
do
them
any
hurt
;
if
they
must
not
,
no
care
or
endeavour
can
do
them
good
.
4.
I
shall
add
but
yet
one
thing
more
,
which
,
I
fear
,
has
led
many
into
a
neglect
of
Repentance
;
and
that
is
,
An
unwarrantable
presumption
upon
God's
Mercy
;
either
that
he
will
afford
them
time
to
repent
at
the
last
,
though
they
go
on
for
the
present
in
their
Sins
;
or
,
if
he
does
not
,
will
at
least
make
a
very
favourable
allowance
for
their
Impenitence
.
This
is
an
Opinion
which
Wicked
Men
do
as
greedily
catch
at
,
as
their
deplorable
State
renders
them
greatly
in
need
of
it
.
And
indeed
far
be
it
from
me
to
lessen
any
reasonable
Hopes
of
God's
Favour
to
Sinners
,
who
my self
stand
so
much
in
need
of
it
.
No
doubt
,
there
is
Mercy
with
God
that
he
may
be
feared
.
Blood
of
Christ
.
But
then
this
is
not
the
Question
,
Whether
God
will
not
make
very
great
allowances
for
our
Infirmities
,
and
forgive
us
,
though
we
have
never
so
long
and
grievously
sinn'd
against
Him
,
if
we
repent
at
the
last
.
But
whether
,
if
we
neglect
the
Opportunities
which
he
affords
us
of
repenting
;
if
with
Felix
in
the
Text
,
we
still
put
off
our
Consciences
to
a
more
convenient
season
,
and
at
last
die
in
our
sins
without
ever
repenting
of
them
,
God
will
not
then
turn
his
Mercy
into
Judgment
;
and
whether
we
ought
not
therefore
to
make
all
the
haste
we
can
to
repent
,
lest
perhaps
he
should
do
so
.
But
,
3dly
,
A
third
cause
of
mens
delaying
their
Repentance
is
;
That
though
they
do
believe
it
necessary
for
them
to
repent
some
time
or
other
,
yet
they
think
this
may
be
done
hereafter
as
well
as
now
.
And
this
is
what
most
of
us
are
but
too
apt
to
flatter
our selves
withall
.
Repentance
is
,
God
knows
,
a
melancholly
duty
:
It
calls
us
to
another
kind
of
life
than
that
we
have
been
used
to
,
or
indeed
for
the
most
part
do
at
all
desire
to
be
acquainted
with
.
He
that
will
put
it
in
practise
,
must
expect
to
meet
with
no
small
difficulties
in
the
setting
out
;
and
few
there
are
who
have
Constancy
enough
to
go
through
them
all
;
and
therefore
no
wonder
if
we
find
the
generality
of
Men
so
little
care
to
set
about
a
work
that
is
so
hard
and
discouraging
to
the
most
resolute
Undertakers
of
it
.
Now
't
is
this
makes
them
willing
to
meet
these
troubles
as
late
as
ever
they
can
:
When
their
years
run
deep
,
and
their
Lusts
fail
them
,
and
they
can
no
longer
pursue
the
Pleasures
of
this
World
,
then
they
suppose
it
will
be
time
enough
to
think
of
the
other
.
And
they
see
no
reason
,
why
they
may
not
hope
as
well
to
be
accepted
then
,
as
others
who
in
like
manner
have
come
in
at
the
Eleventh
hour
,
that
had
born
the
heat
and
burthen
of
the
day
.
But
this
is
indeed
as
unreasonable
a
ground
for
any
one
to
delay
his
Repentance
,
as
either
of
the
foregoing
.
For
,
1st
,
They
cannot
endure
to
set
about
their
duty
immediately
,
because
of
the
trouble
and
difficulty
which
they
apprehend
in
it
.
I
will
not
now
enquire
how
they
are
sure
it
is
so
troublesome
and
difficult
a
thing
to
fulfil
their
duty
,
as
they
suppose
it
to
be
,
seeing
they
have
never
yet
tried
it
,
to
be
convinced
by
their
own
Experience
that
it
is
so
.
This
only
I
would
know
;
Will
it
become
ever
the
more
easie
for
their
deferring
of
it
?
Nay
,
but
on
the
contrary
,
I
shall
hereafter
shew
,
that
the
longer
it
is
deferr'd
,
the
harder
it
will
prove
to
us
.
And
were
it
not
so
,
yet
since
't
is
necessary
some
time
or
other
to
Repent
,
and
so
Dangerous
to
die
ere
we
have
done
it
;
Certainly
the
more
difficult
a
thing
it
is
,
the
sooner
we
ought
to
set
about
it
,
whilst
we
may
have
yet
the
time
,
by
the
Grace
of
God
,
to
accomplish
it
.
And
then
,
2dly
,
For
that
poor
presumption
,
That
others
have
done
this
,
and
yet
were
saved
at
the
last
,
and
why
therefore
may
not
we
be
so
too
?
Though
I
will
not
say
that
none
who
have
put
off
the
business
of
their
Repentance
to
the
last
,
have
ever
gone
to
Heaven
;
yet
I
must
needs
say
,
I
fear
that
but
few
have
done
so
.
I
do
not
remember
in
all
the
Holy
Scripture
more
than
One
Instance
of
the
Salvation
of
a
dying
Penitent
,
and
that
so
extraordinary
in
all
its
Circumstances
,
that
it
cannot
with
any
reason
be
made
a
Precedent
by
us
for
the
likes
Hopes
;
I
mean
that
of
the
Thief
upon
the
Cross
;
And
even
of
Him
too
it
does
not
appear
that
ever
he
deferr'd
his
Repentance
,
or
put
it
off
purposely
to
that
,
as
the
most
convenient
Season
.
And
for
those
who
came
in
at
the
Eleventh
hour
,
and
yet
were
received
;
I
shall
only
say
thus
much
,
That
they
came
in
as
soon
as
they
were
called
,
and
did
not
refuse
to
go
into
the
Vineyard
at
the
Third
hour
,
because
they
thought
it
was
too
soon
,
and
their
Laziness
prompted
them
to
decline
their
work
,
till
the
Heat
and
Burden
of
the
day
was
past
.
In
short
,
He
that
delays
his
Repentance
upon
this
prospect
,
that
he
may
do
it
hereafter
as
well
as
now
,
ought
first
to
have
very
well
consider'd
these
two
things
.
1st
,
Is
he
sure
that
he
shall
live
to
that
time
which
he
so
warily
allots
to
this
great
work
?
For
if
he
be
not
,
then
I
am
sure
he
lives
in
danger
of
Eternal
damnation
all
the
while
he
neglects
to
enter
on
a
state
of
Piety
and
Religion
:
and
chuses
rather
to
hazard
his
Everlasting
Happiness
,
than
to
put
himself
upon
a
Work
that
yet
must
be
done
,
or
he
shall
remain
for
ever
miserable
.
2dly
,
Is
he
certain
,
that
though
he
should
live
to
that
time
,
yet
that
then
God
will
give
him
Grace
to
repent
?
That
his
Aversion
to
his
duty
shall
not
be
greater
then
,
than
it
is
now
;
and
his
Unwillingness
encrease
the
more
,
the
older
he
grows
in
his
Sins
and
Impenitence
?
What
the
satisfaction
of
Mens
Lusts
may
be
,
I
cannot
tell
:
but
certainly
,
if
they
have
any
thoughts
at
all
of
their
Future
state
,
and
do
indeed
believe
a
Judgment
to
come
,
such
dangers
as
these
cannot
chuse
but
amaze
them
;
and
their
disquiets
at
the
Apprehension
,
that
by
thus
deferring
their
Repentance
they
may
possibly
lose
their
Souls
for
ever
,
infinitely
outweigh
whatever
Pleasures
they
can
in
the
mean
time
propose
to
themselves
,
by
going
on
a
little
longer
in
their
Wickedness
.
But
I
must
not
insist
upon
these
things
;
and
therefore
4thly
,
And
to
conclude
this
Point
:
The
last
cause
that
moves
many
to
delay
their
Repentance
,
is
,
that
thô
they
are
convinced
both
of
the
Necessity
of
repenting
some
time
or
other
,
and
that
it
is
highly
reasonable
for
them
to
set
presently
about
it
,
yet
when
all
is
done
,
their
Lusts
are
too
strong
for
them
,
and
they
cannot
so
soon
resolve
to
part
with
their
Sins
,
and
enter
on
a
Course
of
Piety
and
Religion
.
There
is
something
in
the
Nature
of
Sin
so
fatally
bewitching
to
us
,
that
if
once
we
suffer
our selves
to
be
overcome
with
the
Habit
of
it
,
't
is
after
that
,
one
of
the
hardest
things
in
the
World
to
recover
our
liberty
,
and
prevent
our selves
from
being
altogether
hardned
by
the
deceitfulness
of
it
.
He
that
committeth
sin
,
says
our
Saviour
Christ
,
is
the
servant
of
sin
.
Whether
it
be
that
the
force
and
power
of
an
Evil
Course
gains
insensibly
upon
us
,
till
at
last
we
have
no
more
strength
remaining
to
overcome
it
;
Or
,
Whether
it
be
that
the
longer
we
continue
in
Sin
,
the
more
God's
Grace
is
withdrawn
,
and
the
less
assistance
we
have
of
the
Holy
Spirit
to
extricate
our selves
out
of
it
.
But
this
is
plain
,
that
even
the
best
Men
find
it
a
hard
matter
,
with
all
their
Industry
,
to
keep
themselves
from
its
dominion
;
and
to
fulfil
their
Resolutions
,
though
never
so
soon
taken
up
,
of
discharging
their
duty
,
and
living
as
becomes
the
Disciples
of
Christ
.
I
do
not
in
the
least
question
,
but
that
we
are
all
of
us
sufficiently
convinced
of
the
reasonableness
of
what
I
have
now
been
inforcing
,
of
setting
immediately
about
our
duty
:
and
,
I
believe
,
there
are
but
few
,
if
any
among
us
,
who
,
if
they
do
not
at
this
time
,
yet
have
at
least
some
time
or
other
resolved
to
do
so
.
But
I
fear
it
would
be
a
melancholly
reflection
to
most
of
us
,
to
think
how
little
we
have
fulfilled
these
Resolutions
hitherto
,
and
may
give
us
some
cause
to
fear
whether
we
may
not
be
but
too
likely
still
to
continue
in
the
same
careless
and
impenitent
state
for
the
time
to
come
.
The
truth
is
,
in
such
a
degenerate
Age
as
this
,
wherein
Vice
is
become
almost
reputable
;
and
to
be
religious
,
esteem'd
pedantry
and
preciseness
:
When
the
Evil
Customs
of
Men
have
prevailed
so
far
above
the
Commandments
of
God
,
that
a
Man
must
yield
to
be
a
little
Wicked
,
unless
he
will
run
counter
to
the
general
practice
of
the
World
;
and
not
a
little
negligent
of
his
duty
,
to
maintain
the
Company
and
Conversation
of
the
Times
;
't
is
not
an
easie
thing
for
a
Man
to
break
through
all
these
difficulties
,
and
resolve
to
save
his
Soul
whatever
censures
or
troubles
he
encounters
for
the
so
doing
.
And
therefore
,
though
we
all
of
us
know
well
enough
what
we
ought
to
do
,
and
cannot
but
be
sometimes
apprehensive
of
the
dangers
we
run
by
our
not
doing
of
it
,
yet
alas
!
we
still
go
on
in
the
neglect
of
our
duty
:
Ever
thinking
and
resolving
to
amend
,
but
never
able
effectually
to
set
about
it
.
And
thus
have
I
given
you
such
a
general
prospect
as
the
time
would
permit
,
of
those
Causes
that
so
much
indispose
Men
to
a
present
Repentance
:
I
go
on
to
the
other
thing
I
proposed
in
order
to
the
Cure
of
it
.
IIdly
,
To
shew
the
Danger
of
deferring
the
performance
of
it
.
For
,
if
such
a
delay
as
this
,
be
not
only
very
unreasonable
in
it self
,
but
shall
be
also
very
fatal
in
its
Consequence
;
if
there
be
really
nothing
in
all
those
pretences
that
usually
keep
men
from
a
present
discharge
of
their
duty
,
and
an
infinite
Hazard
to
be
run
by
it
;
Sure
then
we
ought
to
begin
immediately
to
do
that
which
can
neither
be
too
soon
begun
,
nor
at
all
delay'd
without
a
very
great
danger
:
Which
we
must
some
time
or
other
do
,
and
which
will
still
grow
more
difficult
and
uneasie
to
us
,
the
longer
it
is
that
we
put
off
the
doing
of
it
.
And
,
1st
,
Let
me
ask
him
that
thus
neglects
his
Repentance
,
and
thinks
it
will
be
time
enough
to
set
about
it
hereafter
,
when
the
heat
of
his
Youth
is
past
,
and
he
begins
to
come
to
a
greater
strength
of
Reason
and
Discretion
,
to
govern
himself
,
and
to
bring
his
Passions
into
subjection
;
It
may
be
gives
it
yet
a
longer
delay
,
and
reserves
the
business
of
Religion
for
the
Close
of
his
Life
,
and
an
immediate
preparatory
to
the
hour
of
his
Death
:
Is
he
sure
that
he
shall
ever
arrive
to
that
time
which
he
thus
warily
sets
out
for
this
great
Work
?
I
need
not
tell
you
how
uncertain
our
lives
are
;
What
Diseases
,
what
Accidents
lay
siege
against
us
every
Moment
?
And
if
notwithstanding
all
this
,
some
do
live
to
a
good
Old
Age
;
yet
how
many
Thousands
there
are
that
fall
in
the
strength
and
vigor
of
their
years
?
And
we
cannot
say
but
that
this
may
be
our
Condition
,
as
we
are
sure
it
has
been
the
Condition
of
many
Others
,
who
,
it
may
be
,
as
much
flatter'd
themselves
with
these
Projects
,
as
We
do
now
,
and
are
therefore
in
vain
lamenting
their
mad
Security
in
the
Concern
of
their
Salvation
.
But
this
I
must
needs
say
,
a
greater
provocation
there
cannot
be
given
to
God
Almighty
to
cut
us
off
in
the
midst
of
our
years
,
and
deprive
us
of
that
opportunity
we
so
presumptuously
set
out
for
to
repent
in
,
after
a
long
life
spent
in
Sin
and
Impenitence
,
than
thus
to
go
on
in
our
wickedness
,
and
designedly
to
live
in
a
disobedience
to
his
Commands
,
till
we
are
no
longer
like
to
continue
in
this
World
.
2.
But
however
,
2dly
,
Let
us
allow
of
this
,
that
we
had
by
some
means
or
other
an
Assurance
of
our
lives
,
and
could
be
certain
we
should
arrive
to
that
Time
we
thus
lay
out
for
the
business
of
Religion
.
Yet
how
are
we
sure
that
we
shall
not
then
be
altogether
as
unwilling
,
and
much
more
unable
to
repent
,
than
we
are
now
?
1st
,
If
we
consider
our selves
only
upon
the
Common
principles
of
Nature
,
without
reflecting
upon
the
Grace
of
God
,
without
which
yet
we
can
do
nothing
as
to
the
Business
of
our
Duty
;
Even
these
will
tell
us
,
That
the
more
inveterate
any
Habit
is
,
the
more
difficult
it
is
to
leave
it
,
and
the
greater
pains
it
will
cost
a
Man
to
overcome
it
.
And
he
who
finds
it
so
hard
a
Matter
to
conquer
his
Lusts
now
,
what
will
he
do
hereafter
,
when
the
Indulgence
of
many
years
more
shall
have
rooted
them
in
his
very
Soul
,
and
made
his
sins
become
even
natural
to
him
?
2dly
,
But
then
,
secondly
:
If
we
examine
this
matter
according
to
the
Principles
of
Christianity
,
these
will
shew
a
yet
greater
improbability
of
our
repenting
hereafter
,
than
at
the
present
.
It
being
not
to
be
doubted
,
but
that
as
upon
the
Use
of
God's
Grace
,
He
bestows
a
more
liberal
portion
of
it
;
so
by
refusing
and
resisting
the
Motions
of
the
Holy
Spirit
,
God
withdraws
his
hand
,
and
lessens
his
Grace
,
and
it
may
be
at
last
totally
deprives
Men
of
it
.
The
truth
is
,
I
cannot
but
think
that
such
Persons
as
these
,
who
not
only
continue
in
the
Commissions
of
sin
,
but
project
and
contrive
for
the
continuing
in
it
;
and
therefore
put
off
the
Time
of
their
Repentance
as
a
work
that
may
be
well
enough
done
hereafter
,
do
in
effect
despise
the
Holy
Spirit
of
God
,
and
trample
under
foot
that
Grace
which
should
have
led
them
to
Repentance
.
And
it
must
certainly
be
a
most
daring
Presumption
in
any
Sinner
,
to
think
,
that
notwithstanding
such
a
provocation
,
God
will
yet
attend
his
leisure
,
and
continue
to
afford
him
the
Assistance
of
his
Grace
for
his
Salvation
at
the
last
,
though
he
has
so
often
,
wilfully
,
and
designedly
rejected
all
the
Offers
of
it
.
I
am
sufficiently
persuaded
,
that
there
is
none
of
us
,
whom
God
does
not
call
most
truly
and
sincerely
to
Salvation
;
and
by
consequence
,
that
there
is
none
of
us
,
to
whom
he
has
not
offer'd
such
a
measure
of
his
Grace
,
as
might
enable
him
to
fulfil
his
Duty
,
in
order
thereunto
,
and
perfect
his
Repentance
.
But
I
must
confess
,
I
cannot
without
some
concern
think
,
what
an
unworthy
use
we
have
the
most
of
us
made
of
it
,
and
how
justly
we
have
deserved
,
that
God
should
at
last
leave
us
to
our selves
,
and
no
longer
in
vain
attend
our
Amendment
.
And
O!
that
we
would
therefore
be
persuaded
seriously
to
reflect
upon
all
these
things
,
and
no
longer
go
on
to
expose
our
immortal
souls
to
such
desperate
hazards
,
as
't
is
plain
from
all
these
Considerations
we
do
,
every
day
that
we
neglect
to
provide
for
Eternity
!
Be
it
enough
that
we
are
not
already
made
the
fatal
Monuments
of
Abused
Mercy
:
That
we
are
yet
on
this
side
Hell
,
and
may
if
we
please
,
by
our
speedy
Repentance
,
still
prevent
those
Judgments
which
our
former
Impenitence
has
but
too
justly
deserved
.
in
this
our
day
,
to
see
and
to
pursue
the
things
that
make
for
our
peace
,
b●fore
they
be
hid
from
our
eyes
.
Let
us
exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
us
be
hardned
through
the
deceitfulness
of
sin
.
Let
us
fear
,
lest
a
promise
being
left
us
of
entring
into
his
rest
,
any
of
us
should
seem
to
come
short
of
it
.
Let
us
give
glory
to
God
,
before
darkness
come
,
and
our
feet
stumble
upon
the
dark
mountains
.
I
conclude
all
with
the
words
of
the
Prophet
Isaiah
,
Chap.
LV.
Vers.
6
,
7.
Seek
the
Lord
while
he
may
be
found
,
call
upon
him
while
he
is
near
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
;
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
unto
our
God
,
for
he
will
abundantly
pardon
.
OF
THE
DANGER
OF
Mens
Delaying
their
Repentance
.
A
SERMON
Preached
before
the
QUEEN
AT
WHITE-HALL
.
ACTS
XXIV
.
25
.
—
Felix
trembled
;
and
answer'd
,
Go
thy
way
for
this
time
,
when
I
have
a
convenient
season
,
I
will
call
for
thee
.
AMong
all
the
Aggravations
of
sin
,
there
is
none
greater
,
than
to
continue
it
not
only
against
the
checks
of
Conscience
,
and
the
motions
of
God's
Holy
Spirit
to
the
contrary
,
but
after
many
admonitions
in
vain
sent
us
by
his
merciful
Providence
to
bring
us
to
Repentance
.
There
are
,
I
believe
,
but
few
,
if
any
,
in
the
World
,
so
lost
to
all
the
Hopes
of
Heaven
and
Eternity
,
who
have
not
some
time
or
other
,
been
put
in
mind
of
their
Duty
,
and
invited
by
God's
Grace
,
to
Pardon
and
Salvation
.
And
if
notwithstanding
all
this
,
men
will
nevertheless
continue
still
incorrigible
,
and
harden
themselves
against
all
the
means
that
can
be
made
use
of
to
reclaim
them
,
we
ought
not
to
wonder
,
if
they
are
at
last
given
up
to
the
Dominion
of
Sin
,
and
reserved
as
monuments
of
the
just
Judgment
of
God
,
at
the
day
of
his
glorious
appearing
.
I
will
not
now
enter
on
any
Enquiry
what
the
cause
should
be
,
why
we
who
are
all
of
us
sufficiently
convinced
of
the
necessity
of
Repenting
,
and
the
deplorable
State
in
which
we
must
expect
to
be
,
if
we
do
not
some
time
or
other
effectually
set
about
it
;
should
yet
still
for
the
most
part
be
so
very
unwilling
to
Repent
.
But
because
,
this
is
one
of
the
most
fatal
delusions
men
are
apt
to
cheat
themselves
withall
,
that
with
Felix
here
in
my
Text
,
they
put
off
this
business
to
a
more
convenient
Season
,
and
by
their
unseasonable
Procrastinations
in
an
Affair
that
of
all
others
ought
the
least
to
be
defer'd
,
too
often
die
without
ever
performing
it
at
all
;
I
will
make
it
my
endeavour
so
to
lay
before
you
the
Danger
of
such
a
Delay
,
as
if
it
shall
please
God
to
convince
you
not
so
much
of
the
Necessity
of
Repenting
some
time
or
other
,
which
I
take
it
for
granted
without
my
speaking
you
are
all
of
you
already
resolved
to
do
,
as
of
the
great
concern
we
have
immediately
to
set
about
it
;
and
do
that
presently
which
we
must
some
time
or
other
do
,
and
can
never
do
so
Well
as
now
.
And
this
I
shall
make
appear
from
these
two
Considerations
;
-
Ist
,
Of
the
great
Danger
we
run
by
delaying
our
Repentance
.
-
IIdly
,
Of
the
Comfort
and
Satisfaction
that
will
arise
to
us
,
from
the
Conscience
of
having
duly
Perform'd
it
as
we
ought
to
do
.
I
begin
with
the
former
of
these
Considerations
,
Ist
,
Of
the
great
Danger
we
run
by
delaying
our
Repentance
.
Now
that
in
one
Word
is
this
;
That
whilst
we
go
on
continually
to
put
off
our
Duty
and
the
business
of
Repentance
to
a
more
convenient
Season
;
and
like
Felix
in
the
Text
think
it
still
too
soon
to
set
presently
about
it
;
we
run
the
hazard
of
never
doing
it
at
all
,
and
like
Felix
,
too
often
die
in
our
Sins
and
our
Impenitence
.
So
that
whatsoever
danger
there
is
of
dying
without
ever
Repenting
,
the
same
is
the
danger
which
we
run
by
delaying
our
Repentance
.
And
this
I
shall
make
appear
,
-
1st
,
From
the
great
Shortness
and
Vncertainty
of
our
present
State
.
-
2dly
,
From
the
Nature
and
Difficulty
of
Repentance
.
And
,
-
3dly
,
From
the
Method
of
God's
proceeding
in
the
Dispensation
of
his
Grace
,
as
set
forth
to
us
in
the
Holy
Scripture
.
And
1st
,
That
the
Shortness
and
Vncertainty
of
our
Present
State
,
ought
to
convince
us
how
great
a
danger
we
run
by
Delaying
our
Repentance
.
For
Proof
whereof
I
shall
not
think
it
necessary
to
entertain
you
with
any
Common-place-Argument
of
the
Infirmities
of
our
Nature
,
and
the
many
Casualties
to
which
our
Lives
here
are
perpetually
exposed
,
and
against
which
we
can
never
say
we
are
secure
for
the
next
moment
.
How
many
Persons
have
been
struck
with
Sudden
Death
?
What
accidents
have
befallen
others
to
render
them
wholly
unfit
for
their
Duty
;
so
that
though
they
have
had
a
longer
warning
of
their
Approaching
End
,
yet
either
by
the
Intollerable
Sharpness
of
their
Pain
,
or
its
influence
upon
their
understanding
Faculties
,
so
as
many
times
to
deprive
them
of
all
the
use
of
their
Reason
,
and
render
them
utterly
uncapable
,
either
to
reflect
upon
their
lives
,
or
to
repent
them
of
their
Sins
,
have
been
so
far
indisposed
to
all
the
Offices
of
Religion
,
that
their
longer
respite
has
proved
of
no
more
advantage
to
them
,
than
if
they
had
not
had
the
least
notice
of
their
approaching
End
.
These
are
things
which
every
Discourse
of
Mortality
for
the
most
part
abounds
with
;
and
a
daily
Experience
renders
any
long
insisting
upon
them
,
needless
to
us
.
We
live
in
the
midst
of
the
Monuments
of
Death
.
Thousands
fall
every
day
besides
us
,
and
ten
thousands
at
our
right
hand
:
And
it
is
only
of
the
Mercy
of
God
that
we
are
yet
alive
,
to
consider
these
things
,
and
to
prepare
to
die
.
And
sure
then
it
cannot
but
be
a
very
great
danger
,
as
it
is
certainly
a
very
great
presumption
in
any
Man
to
neglect
this
,
and
defer
his
Repentance
to
such
a
Time
as
he
can
never
be
sure
he
shall
live
to
see
.
And
this
is
an
Argument
which
every
man
's
own
reason
will
at
the
first
view
offer
to
him
to
convince
him
of
the
danger
of
procrastinating
his
Repentance
:
And
such
as
ought
never
the
less
to
be
consider'd
,
because
it
lies
so
obvious
to
our
understandings
,
as
to
be
the
common
Topick
of
every
one
in
the
managing
of
this
Exhortation
.
But
yet
,
since
such
is
the
Infirmities
of
our
Nature
,
that
we
are
apt
to
overlook
many
times
what
is
the
nearest
to
us
;
and
common
Arguments
,
like
other
ordinary
things
,
are
not
usually
so
much
regarded
,
as
otherwise
the
true
weight
and
value
of
them
would
deserve
they
should
be
:
I
will
endeavour
to
improve
this
useful
Reflection
,
by
desiring
these
two
things
may
be
farther
considered
in
it
,
and
which
perhaps
are
not
so
commonly
attended
to
.
1st
,
Whether
he
who
delays
his
Repentance
now
,
out
of
a
prospect
that
he
shall
hereafter
have
time
enough
to
enter
upon
the
practise
of
it
;
does
not
,
besides
the
danger
which
arises
from
the
common
uncertainty
of
life
,
and
the
miseries
and
casualties
that
ordinarily
accompany
it
,
to
prevent
his
Repenting
at
all
,
expose
himself
moreover
by
this
very
thing
to
the
particular
hazard
of
the
Judgment
of
God
,
to
cut
him
off
in
the
midst
of
his
Sins
.
What
such
Persons
as
these
may
think
of
their
putting
off
their
Repentance
to
some
future
season
,
I
cannot
tell
;
But
I
must
confess
,
when
I
consider
the
full
import
of
it
,
I
cannot
but
look
upon
this
as
one
of
the
most
provoking
Crimes
in
the
World
;
Nor
do
I
think
it
possible
for
any
man
to
add
a
higher
Aggravation
to
his
Sins
,
than
being
admonish'd
of
his
danger
,
and
so
far
convinced
of
the
necessity
of
Repenting
,
as
to
resolve
some
time
or
other
to
enter
upon
it
;
nevertheless
still
to
go
on
in
his
Evil
way
,
and
desperately
resolve
not
to
begin
to
be
religious
,
till
things
are
come
to
the
very
last
Extremity
,
and
it
is
absolutely
necessary
for
the
saving
of
his
Soul
.
For
,
1st
,
He
who
neglects
to
repent
at
the
present
,
out
of
a
presumption
that
he
shall
hereafter
have
Time
enough
to
do
it
,
when
Age
and
Infirmities
are
crept
upon
him
,
and
he
is
no
longer
in
a
Condition
to
pursue
the
pleasures
of
his
Sins
;
What
does
he
but
in
effect
declare
,
that
the
best
of
his
Time
is
fit
to
be
consecrated
to
the
service
of
his
Sins
,
and
the
refuse
only
to
be
reserved
for
God
,
which
he
knows
not
well
otherwise
how
to
dispose
of
?
I
need
not
say
how
reproachful
a
thing
this
must
be
to
Religion
,
to
esteem
it
a
Work
fit
only
for
that
part
of
our
lives
in
which
we
are
not
good
for
any
thing
besides
.
But
sure
I
am
,
that
Man
must
have
a
very
mean
Notion
of
God
Almighty
,
who
can
think
him
of
so
Easie
a
Temper
,
and
so
indulgent
to
Sinners
,
as
to
be
willing
to
receive
them
at
any
rate
;
and
after
all
the
Indignity
and
Scorn
with
which
they
have
treated
Him
all
their
life-long
,
to
be
glad
to
take
them
upon
their
own
Terms
,
and
rather
than
go
without
them
,
to
accept
even
of
this
slight
and
seeming
submission
from
them
.
It
must
be
confess'd
indeed
,
that
great
is
the
mercy
and
long-suffering
of
God
,
beyond
any
thing
we
are
able
to
express
or
to
conceive
.
there
is
mercy
with
him
,
that
he
may
be
served
and
feared
,
not
affronted
and
abused
by
us
.
His
Goodness
leads
to
Repentance
,
but
gives
no
encouragement
to
our
Impenitence
.
And
he
who
thinks
that
God
will
accept
the
Refuse
of
his
Time
,
after
a
long
life
spent
in
the
service
of
sin
;
and
the
business
of
Religion
put
off
on
purpose
to
this
last
period
,
as
supposing
it
would
then
be
soon
enough
to
provide
for
Eternity
;
will
,
I
fear
,
instead
of
an
Acceptance
,
meet
with
the
same
reproof
those
of
old
in
the
like
case
did
,
who
kept
the
best
of
their
Flocks
,
and
of
their
Herds
for
themselves
,
and
offered
to
him
the
Blind
,
and
the
Lame
,
and
the
Sick
for
sacrifice
;
I
have
no
pleasure
in
you
,
saith
the
Lord
of
Hosts
,
neither
will
I
accept
an
Offering
at
your
hands
.
Cursed
be
the
deceiver
that
hath
in
his
flock
a
male
,
and
voweth
and
sacrificeth
unto
the
Lord
a
corrupt
thing
:
For
I
am
a
great
King
,
saith
the
Lord
of
Hosts
,
and
my
name
is
dreadful
among
the
heathen
.
But
2dly
.
He
who
thus
delays
his
Repentance
,
does
not
only
provoke
God
by
continuing
at
the
present
in
sin
,
and
that
too
out
of
an
unwarrantable
presumption
that
he
shall
be
accepted
at
the
last
,
though
in
the
mean
time
he
continues
Impenitent
;
but
't
is
plain
,
has
no
true
Honour
for
God
at
all
;
nor
thinks
of
Repenting
even
then
,
because
he
loves
God
,
and
desires
to
please
him
,
but
merely
because
he
is
afraid
he
shall
otherwise
be
damn'd
,
and
lose
his
Soul
to
all
Eternity
.
For
else
,
had
such
a
one
any
real
sense
of
Religion
,
or
did
he
even
then
intend
in
good
earnest
to
set
about
the
practice
of
it
,
it
is
not
to
be
imagined
wherefore
it
is
that
he
at
present
neglects
the
performance
of
it
.
Nor
can
any
other
account
be
given
why
he
does
not
begin
the
next
moment
to
be
religious
,
but
only
this
,
that
he
does
not
truly
love
God
,
nor
desire
to
serve
him
,
nor
by
his
good
will
would
ever
think
of
doing
of
it
.
Now
this
will
yet
more
aggravate
the
heinousness
of
such
a
delay
,
and
betray
a
desperate
contempt
of
the
Divine
Goodness
and
Wisdom
:
As
if
God
either
were
not
able
to
discover
our
Hypocrisie
,
and
distinguish
between
a
real
Penitent
,
and
a
pretending
Votary
;
or
would
otherwise
so
far
connive
at
it
,
as
to
accept
of
a
shadow
of
Repentance
,
a
form
of
Godliness
reserved
on
purpose
for
the
last
business
of
our
lives
,
and
then
too
put
on
only
because
it
could
no
longer
be
deferr'd
,
not
out
of
any
love
to
God
or
Religion
,
but
merely
for
fear
of
his
Eternal
Vengeance
.
And
when
such
is
the
desperate
Provocation
which
every
Sinner
by
delaying
his
Repentance
,
adds
to
all
the
rest
of
his
Impieties
;
I
cannot
but
think
,
we
ought
seriously
to
consider
,
before
we
venture
upon
such
a
Procrastination
;
or
rather
,
to
speak
more
properly
,
to
keep
our selves
from
deferring
our
Repentance
at
all
;
not
only
how
very
little
security
we
have
of
our
lives
,
upon
the
account
of
the
general
uncertainty
of
our
condition
in
this
world
;
But
whether
this
very
thing
of
putting
off
the
business
of
Religion
to
such
a
season
,
may
not
be
a
particular
means
to
call
down
some
speedy
Judgment
upon
us
,
so
that
we
shall
never
come
to
that
time
we
designed
for
this
work
.
But.
2dly
.
Should
nothing
of
this
happen
unto
us
,
yet
still
it
cannot
but
be
very
dangerous
to
defer
our
Repenting
,
though
never
so
little
,
seeing
such
is
the
difficulty
of
performing
it
,
that
he
who
has
the
longest
life
,
will
find
it
scarce
enough
to
discharge
it
as
he
ought
to
do
.
And
he
that
puts
it
off
as
a
work
that
may
be
done
well
enough
hereafter
,
in
his
declining
years
,
perhaps
in
his
last
sickness
;
may
possibly
do
somewhat
which
he
may
call
Repenting
,
but
which
't
is
very
great
odds
shall
have
little
in
it
,
more
than
the
Name
and
Appearance
of
it
.
And
this
brings
me
to
the
Second
General
Argument
I
proposed
,
to
shew
the
danger
of
Deferring
our
Duty
.
viz.
IIdly
,
From
the
Nature
and
Difficulty
of
Repentance
.
This
is
an
Argument
which
I
the
rather
chuse
to
insist
upon
on
this
occasion
,
because
I
am
apt
to
believe
't
is
the
mistake
of
the
true
Nature
of
Repentance
that
chiefly
encourages
so
many
to
a
delay
of
it
.
For
sure
were
men
heartily
persuaded
,
that
't
is
so
great
a
thing
to
Repent
as
indeed
it
is
;
that
it
requires
so
much
Labour
and
Pains
to
accomplish
it
,
and
cannot
presently
be
known
even
by
our
own
selves
whether
it
be
perform'd
as
it
ought
or
no
;
insomuch
that
should
we
allow
him
who
has
put
off
his
Duty
for
the
present
,
to
discharge
it
truly
at
the
last
,
yet
't
will
be
impossible
for
him
till
he
comes
to
the
Judgment-Seat
of
Christ
,
to
be
sure
that
he
has
done
so
;
they
would
never
venture
to
defer
it
to
such
a
time
,
in
which
't
is
next
to
a
Miracle
for
a
man
not
to
miscarry
in
it
.
Now
Repentance
,
if
taken
in
that
proper
Notion
which
the
Holy
Scriptures
give
us
of
it
,
is
a
change
of
Mind
,
in
the
words
of
St.
Peter
,
an
eschewing
of
Evil
,
and
a
doing
Good
.
It
consists
not
in
a
bare
sorrow
for
Sin
,
or
a
Desire
and
Resolution
to
live
better
for
the
time
to
come
,
but
in
a
real
Conversion
.
By
consequence
,
to
fulfil
it
as
we
ought
to
do
,
we
must
not
only
be
sorry
for
our
sins
,
and
desire
and
resolve
to
amend
,
but
we
must
truly
and
heartily
endeavour
so
to
do
.
'T
is
a
change
of
life
,
in
which
the
true
performance
of
this
Duty
consists
;
and
whatsoever
comes
short
of
this
,
when
we
have
opportunity
so
to
do
,
is
not
a
sincere
Repentance
,
nor
will
ever
be
accepted
of
by
God
as
such
.
And
when
such
is
the
nature
of
this
Duty
,
I
shall
not
need
to
say
,
either
how
difficult
it
is
to
discharge
it
,
or
how
much
Time
as
well
as
Labour
it
will
cost
us
to
accomplish
it
.
It
is
not
a
little
while
that
will
suffice
to
overcome
those
vicious
habits
,
which
a
long
practice
has
rendred
almost
natural
to
us
;
to
conquer
our
passions
,
and
bring
our
most
extravagant
lusts
into
subjection
to
the
rules
of
Religion
.
And
we
may
have
just
reason
to
fear
by
the
difficulty
we
find
but
of
beginning
this
work
,
how
much
more
pains
and
trouble
it
will
cost
us
to
bring
it
to
perfection
.
Let
us
add
to
this
,
That
every
Habit
,
and
that
of
Sin
above
all
others
,
the
longer
it
is
continued
in
,
the
more
it
roots
it self
in
our
very
Natures
,
and
the
greater
time
and
pains
it
will
require
to
remove
it
.
So
that
then
our
Task
will
increase
every
day
upon
our
hands
;
and
the
longer
we
neglect
our
duty
,
we
shall
not
only
have
the
less
time
remaining
to
fulfil
it
in
,
but
we
shall
still
have
the
more
to
do
to
discharge
it
as
we
ought
to
do
.
If
therefore
we
can
with
any
reason
suppose
,
that
we
shall
be
able
to
do
all
this
at
the
last
:
If
we
can
indeed
securely
presume
that
such
a
change
as
this
is
a
work
fit
for
our
declining
years
:
That
when
our
Memory
is
decay'd
,
and
our
Thoughts
move
slow
;
When
our
Reason
begins
to
fail
us
,
and
the
Infirmities
of
our
Age
,
and
our
Sins
to
surround
us
;
We
shall
then
be
in
a
Condition
to
look
back
into
all
the
remote
Passages
of
our
Lives
pass'd
,
and
to
call
our selves
to
an
account
for
all
our
sins
,
and
raise
up
our
resentments
to
a
true
and
real
Contrition
for
them
;
and
so
to
change
our
very
Natures
,
as
from
old
,
Habitual
Sinners
,
to
become
upon
the
sudden
,
New
Creatures
;
from
the
Servants
of
Sin
,
the
Children
of
God
;
let
us
then
,
if
we
please
,
put
off
our
Repentance
to
the
last
Act
;
and
resolve
that
it
will
be
time
enough
for
us
then
to
begin
to
live
,
when
we
are
just
now
about
to
die
.
But
if
we
cannot
,
without
the
utmost
unreasonableness
,
imagine
that
we
shall
then
be
able
to
do
all
this
:
If
such
a
change
as
I
have
now
mention'd
,
and
as
the
true
Nature
of
Repentance
does
imply
,
be
a
work
that
will
require
our
best
strength
and
labour
to
accomplish
it
,
and
without
some
extraordinary
measure
of
the
Divine
Assistance
,
be
too
much
even
for
that
:
It
must
then
remain
,
that
tho'
we
were
the
Masters
of
our
own
time
,
yet
we
could
not
,
without
a
very
great
danger
,
put
our
Salvation
upon
such
a
Hazard
as
this
,
in
which
if
we
should
allow
it
possible
for
a
man
to
attain
unto
it
,
yet
to
be
sure
that
is
all
,
and
't
is
a
thousand
to
one
but
he
comes
short
of
it
.
There
is
yet
a
third
Consideration
which
I
proposed
,
and
which
will
still
more
shew
the
danger
of
delaying
our
Repentance
,
viz.
III
dly
,
From
the
Method
by
which
God
usually
proceeds
in
the
dispensation
of
his
Grace
,
as
it
is
set
out
to
us
in
the
Holy
Scriptures
.
I
have
already
observed
,
from
the
very
nature
of
all
Habits
in
general
,
that
the
longer
any
one
goes
on
in
an
Evil
Course
,
the
more
unwilling
he
will
be
,
and
the
greater
difficulty
he
will
find
it
to
get
out
of
it
.
But
in
the
Habit
of
Sin
,
especially
every
little
delay
,
adds
a
new
strength
to
our
Passions
;
and
those
Lusts
which
at
first
might
more
easily
have
been
overcome
,
being
suffer'd
by
a
longer
continuance
to
insinuate
themselves
into
our
very
Natures
,
get
the
mastery
of
us
,
so
that
we
have
neither
desire
nor
ability
to
rid
our selves
of
them
.
No
one
becomes
extremely
wicked
upon
a
sudden
.
When
first
Men
begin
to
enter
upon
an
Evil
Course
,
they
find
many
difficulties
arise
on
every
side
to
reclaim
them
from
it
.
Conscience
is
vigilant
,
and
for
the
most
part
very
troublesome
too
.
It
remonstrates
to
them
the
baseness
and
unreasonableness
of
a
Vicious
course
of
life
,
and
it
is
not
without
some
violence
that
they
break
through
the
restraints
of
Shame
and
Modesty
to
pursue
it
.
Sometimes
it
sets
before
them
the
obligations
which
their
duty
lays
upon
them
to
fulfil
it
:
How
worthy
and
honourable
a
thing
it
is
to
live
Virtuously
;
what
a
Credit
and
Respect
it
gains
a
man
here
,
and
what
a
glorious
Reward
shall
be
the
consequence
of
it
hereafter
?
Sometimes
it
calls
to
mind
the
terrors
of
the
Lord
;
and
forces
them
whether
they
will
or
no
to
think
of
that
Time
,
for
all
these
things
God
will
bring
them
to
Judgment
:
and
how
they
shall
then
be
able
to
endure
an
Eternity
of
Torments
in
that
wretched
place
,
where
the
Worm
dieth
not
,
and
where
the
fire
never
shall
be
quenched
.
Now
all
these
,
and
many
other
hindrances
of
the
like
kind
,
which
the
Sinner
meets
with
in
the
first
beginnings
of
his
Evil
Course
,
are
not
only
so
many
Barriers
which
it
has
pleased
God
to
set
in
our
way
to
keep
us
from
ruine
,
but
so
many
helps
too
to
assist
us
,
if
we
should
at
any
time
be
enticed
to
do
wickedly
,
to
recover
our selves
again
out
of
it
.
But
by
a
longer
Continuance
in
Sin
,
all
these
are
overcome
;
and
we
are
not
only
thereby
more
deeply
engaged
in
the
ways
of
wickedness
;
but
having
lost
all
these
Assistances
,
our
retreat
is
also
rendred
infinitely
more
difficult
,
than
whilst
we
lay
under
the
restraints
of
Shame
,
and
Fear
,
and
Conscience
,
to
reclaim
us
.
But
this
is
not
yet
all
:
for
by
continuing
in
Sin
,
and
putting
off
the
time
of
our
Repentance
,
we
do
not
only
diminish
our
own
Natural
strength
,
and
thereby
render
our selves
still
less
able
to
encounter
with
it
;
but
what
is
yet
more
to
be
consider'd
,
we
deprive
our selves
of
the
Assistance
of
God's
Grace
too
,
without
which
it
will
be
impossible
for
us
ever
to
overcome
it
.
It
is
laid
down
by
Isaiah
as
the
reason
why
God
forsook
his
ancient
People
the
Jews
,
Chap.
lxiii
.
vers.
10.
That
they
rebelled
,
and
vexed
his
Holy
Spirit
,
therefore
was
he
turn'd
to
be
their
Enemy
,
and
He
fought
against
them
.
And
our
Blessed
Saviour
in
his
Gospel
every-where
proceeds
upon
this
measure
in
the
dispensations
of
his
Grace
;
that
[
*
](A66401-e49150-b)
*
Mat.
xiii
.
12
.
Mark
iv
.
25
.
Luke
viii
.
18
.
—
xix
.
26
,
&c.
to
Him
who
has
,
i.
e.
who
makes
use
of
,
and
improves
what
God
has
already
bestow'd
upon
him
,
shall
be
given
,
and
he
shall
have
more
abundantly
:
But
from
him
that
has
not
,
i.
e.
that
does
not
make
use
of
,
and
improve
what
he
has
,
even
that
which
he
once
had
,
shall
be
taken
away
.
And
however
it
may
sometimes
please
God
in
an
extraordinary
manner
to
raise
up
Sinners
at
the
last
,
and
though
they
continue
long
in
their
Wickedness
,
yet
nevertheless
still
continue
his
Divine
Assistance
to
them
,
to
bring
them
to
Repentance
:
yet
cannot
this
be
any
Ground
for
any
one
to
rely
upon
in
this
matter
,
seeing
it
is
plain
both
from
the
Authority
of
Holy
Scripture
,
and
the
Common
Experience
of
Mankind
,
that
in
the
ordinary
Methods
of
God's
Providence
,
his
Grace
is
withdrawn
in
proportion
to
Men's
neglect
of
it
,
till
at
last
they
are
utterly
deprived
of
it
,
given
up
to
be
led
Captive
by
the
Devil
at
his
Will.
Hence
it
is
that
we
sometimes
read
in
Holy
Scripture
of
Persons
deliver'd
up
to
a
Hardness
and
Impenitence
of
heart
.
Holy
Spirit
;
and
go
on
in
their
Sins
,
notwithstanding
all
the
methods
of
his
Providence
to
bring
them
to
repentance
;
When
the
measure
of
their
Iniquities
is
now
fill'd
up
,
and
they
are
become
ripe
for
Vengeance
;
then
God
is
pleased
sometimes
to
withdraw
his
Grace
from
them
,
and
seal
them
up
unto
destruction
:
And
tho
he
may
sometimes
permit
them
,
for
other
ends
of
his
Providence
,
to
continue
still
in
this
World
,
yet
he
no
longer
continues
the
Power
and
Assistance
of
his
Holy
Spirit
to
them
,
to
bring
them
to
repentance
.
This
I
take
to
have
been
the
Case
of
Pharaoh
after
the
Sixth
Judgment
.
Till
then
,
He
hardned
his
Heard
,
or
that
His
Heart
was
hardned
:
But
when
his
own
Magicians
confess'd
that
the
finger
of
God
plainly
shew'd
it self
in
the
Miracles
of
Moses
,
and
yet
he
still
continued
obstinate
;
then
God
declares
that
He
hardned
him
:
Exod.
ix
.
12
.
and
caused
him
to
stand
,
i.
e.
kept
him
alive
when
he
had
deserved
to
be
punish'd
with
a
quick
destruction
;
for
this
very
end
,
that
he
might
shew
in
him
his
power
;
Exod.
ix
.
16
.
Many
are
the
Declarations
of
the
Holy
Scripture
that
confirm
this
to
us
.
If
we
look
into
the
state
of
the
Old
World
before
the
Flood
;
God
himself
declares
,
Gen.
vi
.
3
.
That
his
Spirit
should
not
always
strive
with
Man
:
Yet
a
hundred
and
twenty
years
,
and
if
they
repented
not
in
that
time
,
then
He
would
bring
an
utter
Destruction
upon
them
.
And
in
the
same
manner
we
find
Holy
David
speaking
in
the
person
of
God
concerning
the
Rebellious
Israelites
:
and
which
I
the
rather
remark
,
because
Saint
Paul
applies
it
,
Hebr.
iii.
12
.
to
the
very
purpose
of
what
I
am
now
speaking
:
That
because
they
hardned
their
hearts
,
and
tempted
and
grieved
God
forty
years
,
therefore
he
at
last
sware
to
them
in
his
wrath
,
that
they
should
not
enter
into
his
rest
.
And
the
application
which
the
Apostle
makes
,
is
this
plain
Conclusion
;
Take
heed
,
lest
there
be
in
any
of
you
an
evil
heart
of
unbelief
,
in
departing
from
the
living
God
:
But
exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
you
be
hardned
through
the
deceitfulness
of
Sin
.
And
lastly
,
to
mention
no
more
,
The
same
is
the
Declaration
which
Solomon
makes
in
the
Name
of
God
,
concerning
the
Destruction
of
hardned
and
impenitent
Sinners
,
Prov.
i.
where
having
first
set
forth
the
Grace
of
God
ready
to
assist
them
,
if
they
would
repent
:
verses
22
,
23.
How
long
,
ye
simple
ones
,
will
ye
love
simplicity
?
And
ye
scorners
delight
in
their
scorning
,
and
fools
hate
knowledge
?
Turn
you
at
my
reproof
:
Behold
,
I
will
pour
out
my
Spirit
upon
you
,
I
will
make
known
my
words
unto
you
:
He
afterwards
declares
the
just
indignation
of
God
against
them
,
if
they
should
still
continue
obstinate
and
impenitent
;
verses
24
,
25
,
26.
Because
I
have
called
,
and
ye
refused
;
I
have
stretched
out
my
hand
,
and
no
man
regarded
;
But
ye
have
set
at
nought
all
my
Counsel
,
and
would
have
none
of
my
Reproof
:
I
also
will
laugh
at
your
Calamity
,
and
mock
when
your
fear
cometh
.
And
again
,
Verses
28
,
29
,
30.
Then
shall
they
call
upon
me
,
but
I
will
not
answer
;
they
shall
seek
me
early
,
but
they
shall
not
find
me
:
For
they
hated
knowledge
,
and
did
not
chuse
the
fear
of
the
Lord
:
They
would
none
of
my
Counsel
;
they
despised
all
my
Reproof
:
Therefore
shall
they
eat
of
the
fruit
of
their
own
way
,
and
be
filled
with
their
own
devices
.
It
were
an
easie
matter
to
multiply
Passages
to
the
same
purpose
out
of
every
part
of
the
Holy
Scripture
.
But
I
have
said
enough
already
to
shew
the
danger
of
delaying
our
Repentance
,
from
the
apprehension
of
over-passing
the
time
of
it
;
and
to
warrant
that
great
Conclusion
,
which
I
think
is
generally
received
by
most
Christians
;
viz.
That
there
is
to
every
wicked
man
,
a
certain
Time
,
when
the
measure
of
his
Iniquities
being
accomplish'd
,
there
shall
be
no
more
any
space
for
repentance
,
nor
any
farther
assistance
given
them
by
God
,
to
bring
them
to
it
.
Now
if
this
be
so
,
then
would
I
only
desire
,
that
these
three
things
might
seriously
be
consider'd
by
every
one
of
us
.
1st
,
Whether
he
,
who
being
invited
by
the
Grace
of
God
,
and
the
Motions
of
his
Holy
Spirit
;
by
the
cheeks
of
Conscience
within
,
and
the
importunate
calls
of
the
Ministers
of
the
Gospel
without
,
to
Repentance
,
nevertheless
neglects
all
these
Admonitions
,
and
with
Felix
still
puts
off
the
practice
of
this
duty
to
some
more
convenient
season
;
does
not
thereby
grieve
the
Holy
Spirit
of
God
,
2dly
,
Whether
by
so
doing
,
he
does
not
provoke
God
in
as
high
a
manner
as
can
well
be
imagined
,
no
longer
to
continue
his
Grace
to
him
,
nor
to
expose
his
Mercy
to
contempt
,
by
suffering
his
Holy
Spirit
still
to
strive
with
such
obstinate
Offenders
?
And
then
by
consequence
,
3dly
,
and
lastly
;
Whether
every
such
Person
may
not
have
just
cause
to
apprehend
,
that
by
delaying
his
Repentance
,
and
putting
off
the
business
of
Religion
to
a
still
future
opportunity
,
he
shall
at
last
provoke
God
to
withdraw
his
Grace
from
him
?
And
seeing
when
he
had
the
opportunity
given
him
,
and
was
invited
to
repent
,
he
despised
the
offer
,
and
neglected
so
to
do
,
God
may
not
hereafter
deliver
him
up
to
a
hardned
and
impenitent
heart
;
To
conclude
:
unprofitable
Servant
,
and
a
terrible
Sentence
of
Everlasting
Misery
pronounced
against
him
for
his
neglect
:
Or
,
in
that
other
of
the
Fig-tree
,
cut
down
,
and
cast
out
of
the
Vineyard
:
The
meaning
of
both
can
be
no
other
than
this
;
That
he
who
despising
the
Grace
of
God
,
and
the
opportunity
of
Salvation
,
continues
still
in
his
Sins
,
and
improves
not
those
Abilities
God
has
given
him
to
the
great
ends
for
which
they
were
bestowed
upon
him
,
shall
at
last
by
a
severe
,
but
most
just
judgment
of
God
,
be
deprived
of
them
;
and
have
his
neglect
punish'd
with
the
loss
of
God's
Grace
here
,
and
in
the
consequence
of
it
,
with
an
Eternal
Damnation
hereafter
.
And
this
then
may
suffice
to
shew
,
how
dangerous
it
is
for
a
man
to
put
off
the
business
of
Repentance
at
the
present
,
out
of
an
unwarrantable
presumption
that
it
will
be
time
enough
to
perform
it
hereafter
.
But
now
if
the
Question
be
,
What
a
man
who
has
unhappily
done
this
,
should
do
?
I
reply
,
1st
,
Let
him
by
all
means
hasten
his
Repentance
all
he
can
;
and
the
longer
he
has
deferr'd
it
already
,
the
more
careful
and
resolute
let
him
be
not
to
put
it
off
one
moment
longer
.
2dly
,
Let
him
be
so
much
the
more
zealous
and
diligent
in
his
Religious
Performances
;
let
his
sorrow
be
the
more
pungent
,
his
Confessions
the
more
humble
,
his
Prayers
the
more
fervent
;
but
especially
his
Resolutions
and
his
Endeavours
the
more
hearty
and
sincere
to
break
off
the
course
of
his
Sins
,
the
longer
he
has
continued
in
them
:
that
so
by
the
extraordinary
vigor
of
his
present
Endeavours
,
he
may
make
some
kind
of
reparation
for
the
slowness
he
has
been
hitherto
guilty
of
in
setting
about
his
duty
.
But
this
is
not
all
:
It
will
,
perhaps
,
be
farther
enquired
;
Whether
upon
the
Principle
I
have
now
laid
down
,
of
the
withdrawing
God's
Grace
from
such
as
refuse
and
reject
the
offers
of
it
,
it
will
not
follow
,
that
such
persons
as
these
are
to
be
look'd
upon
as
in
a
desperate
Estate
;
and
therefore
that
it
is
in
vain
for
them
now
to
think
of
repenting
at
all
?
But
this
is
a
Question
which
every
man
will
best
be
able
to
satisfy
himself
about
.
That
he
who
puts
off
his
Repentance
now
,
upon
a
presumption
that
it
will
be
time
enough
to
fulfil
it
hereafter
,
may
justly
fear
the
withdrawing
of
God's
Grace
from
him
,
I
have
fully
shewn
:
But
that
God
does
absolutely
withdraw
his
Grace
from
every
such
Person
,
I
do
not
say
;
and
whether
or
no
he
has
withdrawn
it
from
any
particular
Person
,
he
will
presently
be
able
to
discern
by
the
state
in
which
he
finds
his
Soul
as
to
the
business
of
Religion
.
If
his
Lusts
and
his
Passions
lead
him
captive
at
their
pleasure
;
If
he
has
no
Affections
or
Desires
remaining
after
Piety
in
his
soul
;
if
he
cares
not
for
God
nor
his
duty
,
nor
can
yet
persuade
himself
either
to
think
of
another
world
,
or
to
provide
for
it
;
These
indeed
are
,
though
I
will
not
say
certain
signs
of
a
desperate
condition
,
yet
such
as
may
give
us
just
cause
to
fear
whether
he
be
not
come
into
that
state
,
from
which
there
is
no
Redemption
,
and
in
which
God
will
no
longer
give
him
any
Assistance
,
to
return
into
the
way
of
Righteousness
.
But
if
,
on
the
contrary
,
he
even
now
begins
to
come
again
to
himself
,
and
wishes
and
desires
,
if
it
be
possible
,
to
be
reconciled
unto
God
:
If
being
touch'd
with
a
lively
sence
of
his
sins
and
his
obstinacy
,
he
is
at
last
willing
to
amend
,
and
return
unto
God
with
all
his
heart
:
Then
't
is
plain
,
that
though
his
Condition
may
be
bad
,
yet
it
is
not
desperate
.
God
has
not
yet
given
him
up
a
Slave
to
the
Devil
,
but
still
continues
to
him
the
benefit
of
Repentance
;
so
that
if
he
be
not
again
wanting
to
himself
,
he
may
yet
hope
for
a
sufficient
measure
of
Divine
Grace
to
bring
him
by
Repentance
to
Salvation
.
But
here
still
there
will
one
difficulty
more
arise
,
and
it
is
this
.
How
such
a
Person
shall
satisfie
himself
that
he
is
truly
penitent
;
and
by
consequence
that
he
may
depend
upon
the
mercy
of
God
for
Pardon
,
notwithstanding
his
former
Impenitence
?
To
this
I
answer
,
1st
.
If
the
person
who
thus
repents
at
the
last
,
be
in
a
condition
of
continuing
yet
longer
in
this
world
,
he
may
then
be
sure
of
the
sincerity
of
his
Repentance
,
and
of
the
consequent
security
of
his
Condition
,
by
the
same
experience
that
all
others
are
,
viz.
by
the
fruits
of
it
in
a
constant
performance
of
Piety
and
Good-Works
.
But
now
2dly
.
If
the
Question
be
of
a
dying
Penitent
,
then
indeed
it
will
be
a
matter
of
more
difficulty
to
answer
it
.
For
if
on
the
one
hand
I
may
not
be
so
uncharitable
as
to
conclude
at
all
adventures
the
utter
invalidity
of
such
a
Repentance
,
because
for
ought
I
know
,
't
is
possible
for
a
man
in
the
very
last
act
of
his
life
,
to
be
struck
with
such
a
true
contrition
for
his
sins
,
as
might
,
if
he
had
lived
,
have
produced
a
real
Amendment
,
and
then
God
who
is
able
to
discern
this
,
will
consider
him
accordingly
:
Yet
neither
on
the
other
,
can
we
ever
be
sure
that
such
a
Repentance
is
sincere
,
nor
by
consequence
may
we
at
all
Adventures
supppose
in
favour
of
it
.
The
truth
is
,
a
Death-bed
Repentance
is
,
in
the
best
prospect
we
can
take
of
it
,
exceeding
dangerous
,
and
in
the
case
before
us
,
I
am
afraid
desperate
.
Nor
have
we
in
all
the
Holy
Scripture
,
so
much
as
one
Example
of
any
one
that
purposely
put
off
his
Repentance
to
this
time
,
and
yet
was
saved
upon
it
;
and
the
Instance
of
Felix
in
my
Text
,
is
a
terrible
one
to
the
contrary
.
He
was
touch'd
with
St.
Paul's
Preaching
,
and
feared
the
Judgment
of
which
he
spake
.
But
he
put
off
the
Apostle
to
a
more
convenient
season
;
and
we
do
not
find
that
ever
that
more
convenient
season
came
,
or
that
he
had
ever
any
future
call
to
Repentance
.
It
is
not
to
be
question'd
,
but
that
if
a
man
be
come
to
this
sad
pass
,
he
ought
by
all
means
to
be
exhorted
to
repent
,
because
otherwise
to
be
sure
,
he
must
perish
,
and
't
is
possible
this
may
save
him
.
But
what
that
Repentance
is
,
which
a
wicked
man
then
exercises
,
we
cannot
tell
,
and
the
effect
of
it
must
be
left
to
God's
Judgment
to
declare
;
and
it
will
be
our
parts
instead
of
being
over-inquisitive
into
these
secrets
,
to
be
careful
not
to
expose
our selves
to
a
condition
so
full
of
danger
;
in
which
there
is
much
to
be
feared
,
but
little
Hope
,
and
no
Security
.
And
now
,
what
more
remains
to
engage
us
to
a
speedy
,
or
rather
to
a
present
Repentance
,
but
that
having
thus
largely
shewn
the
danger
of
deferring
our
duty
,
I
very
briefly
close
all
with
a
more
excellent
Prospect
,
II
dly
,
Of
the
Comfort
and
Satisfaction
that
will
arrive
to
us
from
the
Consideration
of
having
perfected
this
great
and
necessary
Work
.
This
is
a
Point
on
which
it
were
as
easie
to
speak
great
things
,
as
I
think
't
is
needless
so
to
do
.
If
to
Live
in
a
State
of
Friendship
with
God
,
and
to
be
able
to
look
forward
into
Eternity
with
Comfort
;
If
to
be
freed
from
the
stings
of
Conscience
,
and
the
Terrors
of
Everlasting
Punishment
,
and
instead
thereof
to
be
full
of
a
well-grounded
Confidence
that
Heaven
and
all
its
Glories
shall
be
one
day
Ours
;
in
short
,
If
there
be
any
such
thing
as
a
Felicity
to
be
attain'd
either
in
this
World
or
in
the
Next
,
such
a
Christian
as
this
possesses
it
all
;
For
he
enjoys
the
Love
,
the
Favour
of
that
God
,
who
is
the
Great
dispenser
of
all
Good
both
in
Heaven
and
Earth
.
O
the
Peace
and
the
Tranquility
!
The
Pleasure
,
and
the
Satisfaction
of
that
Man
,
who
lives
in
such
a
State
as
this
!
Whose
Conscience
acquits
him
;
whose
Innocence
supports
him
in
the
midst
of
Dangers
;
whose
Piety
and
Virtue
chear
his
Soul
,
and
fill
it
with
the
most
excellent
Comforts
;
whose
Present
Condition
is
full
of
Hope
,
and
whose
Future
Prospect
is
to
be
for
Ever
Happy
.
How
will
such
a
Christian
as
this
Triumph
over
all
the
Miseries
,
and
despise
the
Blandishments
of
a
vain
,
uncertain
,
sinful
World
?
Even
Death
its
self
the
last
,
and
greatest
of
Terrors
,
will
not
be
able
to
amaze
him
:
But
rather
He
will
welcome
it
with
a
chearful
mind
,
and
with
St.
Paul
desire
to
depart
,
and
to
be
with
Christ
;
whilst
able
with
him
to
cry
out
;
I
have
fought
a
good
fight
,
I
have
finish'd
my
Course
,
I
have
kept
the
faith
;
Henceforth
there
is
laid
up
for
me
a
Crown
of
Righteousness
,
which
God
the
Righteous
Judge
shall
give
me
at
that
day
.
But
O
Wretched
Sinner
!
Who
by
thy
unreasonable
Delays
in
a
matter
of
such
vast
concernment
both
to
thy
Present
and
Eternal
Happiness
,
not
only
exposest
thy self
to
the
danger
of
Damnation
in
the
other
World
,
but
deprivest
thy self
of
the
only
true
and
real
Felicity
of
this
!
Men
indeed
may
flatter
themselves
in
their
Evil
doings
,
and
find
a
great
deal
of
seeming
satisfaction
in
their
ways
of
Wickedness
.
But
when
all
is
done
,
the
Remembrance
of
this
one
thing
,
That
in
a
little
time
they
must
die
,
and
come
to
Judgment
,
will
ever
and
anon
come
in
and
embitter
all
their
Enjoyments
;
and
convince
them
that
't
is
the
way
of
Piety
that
alone
is
the
way
of
pleasantness
,
and
her
paths
the
paths
of
peace
.
But
I
must
not
pursue
these
Reflections
any
farther
;
I
will
therefore
conclude
this
whole
Argument
,
with
those
excellent
Words
of
the
Son
of
Sirach
,
Ecclus.
v.
xviii
.
Make
no
long
tarrying
to
turn
unto
the
Lord
,
and
put
not
off
from
day
to
day
.
Before
Judgment
,
examine
thy self
,
and
in
the
day
of
Visitation
thou
shalt
find
mercy
.
Humble
thy self
before
thou
be
sick
,
and
in
the
time
of
sins
show
repentance
.
Let
nothing
hinder
thee
to
pay
thy
Vows
in
due
time
,
and
defer
not
until
death
,
to
be
justified
.
AN
EXHORTATION
To
Mutual
Charity
and
Union
AMONG
PROTESTANTS
.
IN
A
SERMON
Preach'd
before
the
KING
and
QUEEN
AT
HAMPTON-COURT
,
MAY
21.
1689.
ROM.
XV.
5
,
6
,
7.
Now
the
God
of
patience
and
consolation
,
grant
you
to
be
like-minded
one
towards
another
,
according
to
Christ
Jesus
:
That
ye
may
with
one
mind
,
and
one
mouth
,
glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
Wherefore
receive
ye
one
another
,
as
Christ
also
received
us
,
to
the
glory
of
God
.
THE
Words
are
part
of
that
affectionate
Application
,
which
the
Apostle
here
makes
of
his
excellent
Discourse
concerning
the
Exercise
of
Christian
Charity
,
Weaker
Brethren
,
in
the
foregoing
Chapter
.
The
Occasion
of
it
was
this
:
There
were
in
those
first
times
,
many
among
the
Jews
,
who
tho'
they
were
converted
to
the
Christian
Faith
,
yet
still
continued
zealous
for
the
Law
;
Gentile
Converts
,
upon
whom
the
Apostles
did
not
think
fit
to
lay
any
such
burden
,
But
as
in
all
other
differences
it
seldom
happens
that
the
whole
heat
of
the
Controversie
rests
only
on
one
side
;
so
here
,
tho'
the
Jewish
Converts
were
both
the
first
beginners
of
this
Dispute
,
and
the
more
zealous
pursuers
of
it
,
yet
neither
were
the
Gentile
Christians
utterly
without
fault
in
it
;
but
so
far
stood
fast
in
that
liberty
wherewith
Christ
had
made
them
free
,
I
need
not
say
how
dangerous
such
a
Controversie
as
this
might
have
proved
,
nor
what
a
stop
it
might
have
put
to
the
progress
of
Christianity
,
in
those
first
beginnings
of
the
Gospel
.
Great
were
the
difficulties
which
the
Apostles
underwent
on
this
occasion
;
whilst
they
endeavoured
so
to
menage
themselves
between
these
two
Parties
,
as
not
only
not
to
offend
either
,
but
,
if
it
were
possible
,
to
bring
them
Both
to
such
a
temper
with
one
another
,
that
neither
the
Gentile
Convert
might
despise
the
weakness
of
his
Judaizing
Brother
;
nor
the
Jewish
Votary
judge
too
severely
of
the
Liberty
of
the
Gentile
Christian.
And
this
was
the
design
of
St.
Paul
in
the
Chapter
before
my
Text.
Where
addressing
himself
,
as
indeed
he
seems
to
have
done
this
whole
Epistle
,
to
the
Gentile
Christians
;
and
whom
,
as
having
the
truer
Notion
of
their
Christian
Liberty
as
to
this
matter
,
he
therefore
calls
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
strong
in
the
Faith
:
to
bear
the
Infirmities
of
the
Weak
;
i.
e.
not
to
grieve
nor
despise
them
for
their
mistaken
Zeal
,
but
by
complying
a
little
,
and
condescending
to
their
Infirmities
,
to
endeavour
,
if
it
should
please
God
,
to
draw
them
out
of
their
Error
.
Let
every
one
of
us
please
his
neighbour
for
his
good
to
Edification
.
First
,
A
hearty
Prayer
to
God
Almighty
,
That
he
would
inspire
them
so
effectually
with
a
Spirit
of
Vnity
and
Charity
,
that
notwithstanding
all
their
differences
,
they
might
joyn
unanimously
,
both
Jews
and
Gentiles
,
not
only
in
the
same
common
Worship
of
God
,
but
with
the
same
hearty
affection
to
one
another
:
Now
the
God
of
patience
and
consolation
,
grant
you
to
be
like-minded
one
towards
another
,
according
to
Christ
Jesus
;
that
ye
may
with
one
Mind
and
one
Mouth
glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
And
,
Secondly
,
an
Exhortation
,
as
the
final
result
of
his
whole
Discourse
,
That
they
should
with
all
charitable
condescension
and
kindness
receive
,
and
love
,
and
assist
one
another
,
and
not
despise
,
and
censure
,
and
deprive
one
another
,
either
of
their
Charity
,
or
their
Communion
;
Wherefore
receive
ye
one
another
,
as
Christ
also
received
us
,
to
the
Glory
of
God
.
In
which
words
,
as
they
thus
lye
before
us
in
the
Occasion
and
Design
of
them
,
there
are
two
things
that
will
offer
themselves
to
our
consideration
.
-
First
,
An
Exhortation
to
these
Dissenting
Christians
,
and
in
them
to
all
of
us
,
Not
to
break
either
Charity
or
Communion
with
one
another
,
upon
the
account
of
such
things
wherein
we
may
securely
differ
;
but
mutually
to
bear
with
one
another
in
our
differences
.
-
Secondly
,
Theodoret
,
Chrysost.
Theophylact
,
&c.
in
loc.
An
Enforcement
of
this
Exhortation
,
from
two
of
the
greatest
Considerations
that
can
possibly
engage
any
Christian
to
an
observance
of
it
;
viz.
-
First
,
From
the
Example
of
Christ
towards
us
.
-
Secondly
,
From
the
greater
Glory
that
will
hereby
redound
to
God
.
Wherefore
receive
ye
one
another
,
as
Christ
also
received
us
,
to
the
Glory
of
God
.
I
shall
make
it
my
endeavour
,
with
all
the
plainness
that
I
can
,
to
pursue
both
the
Exhortation
and
the
Enforcement
in
the
three
following
Propositions
.
-
I.
That
there
may
be
differences
in
matters
of
lesser
moment
,
between
very
good
and
zealous
Christians
,
without
any
just
reflection
either
upon
the
Men
,
or
upon
their
Religion
.
-
II.
That
these
differences
ought
not
to
hinder
such
Persons
from
agreeing
together
not
only
in
a
common
Charity
,
but
if
it
be
possible
,
in
a
common
Worship
of
God
too
.
-
III.
That
to
this
End
it
is
the
Duty
of
all
Christians
,
but
especially
of
those
who
are
the
strong
in
Faith
,
not
only
to
pray
for
such
a
Vnion
,
but
,
as
they
have
opportunity
,
heartily
to
labour
Themselves
,
and
earnestly
to
stir
up
all
Others
,
to
endeavour
after
it
.
First
;
That
there
may
be
Differences
in
matters
of
lesser
moment
between
very
good
and
zealous
Christians
,
without
any
just
Reflection
upon
the
Men
,
or
upon
their
Religion
.
For
proof
of
which
,
I
think
I
need
go
no
farther
than
the
very
History
of
my
Text.
I
have
already
said
how
great
a
division
there
was
between
the
Jewish
and
the
Gentile
Converts
,
about
the
Ritual
Observances
of
the
Law
of
Moses
,
and
with
what
a
Zeal
the
Dissenting
Parties
managed
the
Dispute
,
till
they
had
almost
lost
their
Charity
,
and
made
a
deplorable
Schism
in
the
Church
of
Christ
.
And
yet
I
am
confident
no
Man
will
say
that
this
was
at
all
derogatory
either
to
the
Truth
of
their
Common
Christianity
,
or
to
the
Infallible
Authority
with
which
the
Apostles
had
deliver'd
it
unto
them
.
And
for
the
Parties
themselves
that
thus
differ'd
with
one
another
,
that
they
had
a
true
Zeal
on
both
sides
for
the
Glory
of
God
,
and
thought
it
matter
of
Conscience
,
the
one
to
observe
these
Ceremonial
Institutions
as
what
God
still
required
of
them
;
the
other
to
refuse
any
such
Imposition
,
as
not
only
a
needless
Burden
,
Grace
of
Christ
declared
to
them
in
his
Gospel
;
S.
Paul
,
in
the
prosecution
of
this
very
Argument
,
does
clearly
bear
witness
to
them
,
Ch.
xiv
.
6
.
Where
he
makes
use
of
this
very
thing
as
one
Reason
why
they
should
mutually
tolerate
one
another
in
their
Dissensions
;
viz.
That
however
they
differ'd
in
their
Notions
as
to
these
particulars
,
yet
they
were
both
perfectly
agreed
in
the
same
common
Zeal
for
the
Glory
of
God
,
and
the
Discharge
of
their
Duty
.
He
that
regardeth
the
day
,
regardeth
it
unto
the
Lord
;
and
he
that
regardeth
not
the
day
,
to
the
Lord
he
doth
not
regard
it
.
He
that
eateth
,
eateth
to
the
Lord
,
for
he
giveth
God
thanks
;
and
he
that
eateth
not
,
to
the
Lord
he
eateth
not
,
and
giveth
God
thanks
.
And
indeed
,
either
we
must
say
,
that
all
,
even
the
least
Points
,
relating
to
our
Religion
,
are
so
clearly
and
plainly
revealed
,
that
no
Honest
Man
can
possibly
be
mistaken
,
if
he
will
but
impartially
enquire
into
them
;
which
from
the
Differences
of
whole
Parties
concerning
these
things
,
't
is
plain
they
are
not
:
Or
else
Men's
different
Capacities
,
and
Opportunities
,
and
Tempers
,
and
Education
consider'd
,
't
is
in
vain
to
expect
that
all
Good
Men
should
agree
in
all
their
Notions
of
Religion
,
any
more
than
we
see
they
do
in
any
other
concerns
whatsoever
.
And
who
am
I
,
that
I
should
dare
to
pronounce
a
Sentence
of
Reprobation
against
any
one
,
in
whom
there
appear
all
the
other
Characters
of
an
humble
,
upright
,
sincere
Christian
,
only
because
he
has
not
perhaps
met
with
the
same
Instruction
,
or
read
the
same
Books
,
or
do's
not
argue
the
same
way
;
In
a
Word
,
because
he
is
not
so
wise
,
or
it
may
be
,
is
wiser
than
I
am
,
and
sees
farther
than
I
do
,
and
therefore
is
not
exactly
of
my
Opinion
in
every
thing
.
Now
if
this
be
so
,
as
both
the
Principles
of
Reason
conclude
it
very
well
may
be
,
and
the
common
Experience
of
Mankind
,
not
only
in
the
particular
concern
of
Religion
,
but
in
most
other
things
assures
us
that
it
is
:
That
Men's
Understandings
are
different
,
and
they
will
argue
different
waies
,
and
entertain
different
Opinions
from
one
another
,
about
the
same
things
,
and
yet
may
nevertheless
deserve
on
all
sides
,
to
be
esteemed
very
good
and
wise
Men
for
all
that
:
How
vain
then
must
that
Argument
be
,
which
a
Late
Author
of
the
Church
of
Rome
,
Histoire
des
variations
des
Eglises
Protestantes
:
par
Mr.
l'
Evesque
de
MEAUX
.
The
Design
of
which
,
may
be
seen
in
the
Summary
of
his
Preface
—
Les
Variations
dans
la
foy
preuve
certaine
de
fausseté
.
Charactere
des
heresies
d'estre
variables
—
Ce
Charactere
reconnu
dans
tous
les
Ages
de
l'Eglise
.
—
Charactere
d'immutabilitè
dans
la
foy
de
l'Eglise
Catholique
.
—
Que
les
variations
de
l'un
des
partis
(
de
Protestans
)
est
une
preuve
contre
l'
Autre
,
&c.
has
with
so
much
Pomp
revived
against
us
,
from
our
Differences
in
a
few
lesser
Points
of
our
Religion
,
to
conclude
us
to
be
Erroneous
in
the
greater
;
and
that
because
we
are
not
exactly
of
the
same
Opinion
in
every
thing
,
that
therefore
we
ought
to
be
credited
in
nothing
;
that
is
to
say
,
That
because
Protestants
when
they
differ
,
are
mistaken
on
One
Side
,
therefore
when
they
agree
,
they
are
mistaken
on
Both
?
1
st.
It
is
certain
that
amidst
all
our
other
Divisions
,
we
are
yet
on
all
sides
agreed
in
whatsoever
is
Fundamental
in
the
Faith
,
or
necessary
to
be
believed
and
professed
by
us
in
order
to
our
Salvation
.
There
is
no
good
Protestant
,
but
what
does
firmly
believe
all
the
Articles
of
the
Apostles
Creed
;
and
embraces
the
Holy
Scriptures
as
the
Word
of
God
,
and
Rule
of
his
Faith
,
and
readily
acknowledges
whatsoever
is
plainly
revealed
therein
,
and
is
at
all
times
disposed
to
submit
to
any
thing
that
can
by
any
necessary
and
certain
Consequence
be
proved
to
him
thereby
.
In
short
,
Our
Differences
,
whatsoever
they
are
,
I
will
be
bold
to
say
,
They
do
no
more
,
nor
even
so
much
concern
the
foundations
of
Christianity
,
as
those
of
the
Judaizing
Christians
here
did
.
If
their
differing
therefore
with
one
another
,
was
no
Prejudice
to
the
Truth
of
their
common
Christianity
then
,
I
would
fain
know
for
what
Reason
our
Differences
,
which
are
lesser
,
shall
become
so
much
a
greater
Argument
against
our
common
Christianity
now
.
But
,
Secondly
,
If
our
differing
from
one
another
in
some
Points
,
be
an
Argument
that
we
are
not
certain
in
any
;
How
,
shall
we
be
sure
that
those
of
the
Church
of
Rome
are
not
altogether
as
uncertain
as
we
are
;
seeing
we
are
sure
that
they
do
no
less
differ
among
themselves
,
and
that
in
Points
too
,
much
more
considerable
than
we
do
?
For
to
take
only
one
Instance
instead
of
many
,
and
that
so
considerable
,
that
Card.
Sum
of
Christianity
,
he
meant
the
Sum
of
Popery
,
to
consist
in
it
,
viz.
The
Prerogatives
of
the
Bishop
of
Rome
,
both
in
and
over
the
Church
of
Christ
.
*
Some
there
are
who
hold
the
Pope
to
be
Head
of
the
Church
,
by
Divine
Right
:
Others
the
contrary
.
*
Some
,
That
he
is
Infallible
:
Others
,
That
he
is
not
.
*
Some
,
That
the
Pope
alone
,
without
a
Council
,
may
determine
all
Controversies
:
Others
,
That
he
cannot
.
Now
if
in
these
,
and
many
other
points
of
no
less
importance
,
they
themselves
are
as
far
from
agreeing
with
one
another
,
as
they
can
possibly
pretend
us
to
be
;
what
shall
hinder
us
,
but
that
we
return
their
own
Inference
upon
them
,
That
seeing
they
differ
among
themselves
in
such
things
as
these
,
they
are
so
far
from
that
absolute
Infallibility
they
set
up
for
,
that
in
truth
they
have
not
so
much
as
any
certainty
among
them
,
even
in
those
Points
wherein
they
do
agree
.
Is
it
that
in
their
Church
,
tho
,
there
be
indeed
as
many
differences
as
in
ours
,
yet
this
makes
not
against
them
,
ready
means
,
ready
means
to
fulfil
it
,
neglects
so
to
do
;
than
he
who
has
none
;
or
,
which
is
the
same
thing
,
does
not
know
that
he
has
any
.
But
indeed
they
have
no
means
of
Ending
their
differences
,
any
more
than
we
have
;
The
Holy
Scriptures
we
both
of
us
acknowledg
to
be
the
Word
of
God
,
and
an
Infallible
Rule
of
Faith
;
but
for
any
other
direction
,
they
are
not
yet
agreed
where
to
seek
it
:
And
sure
that
can
be
no
very
good
means
of
Ending
all
their
other
Differences
,
which
is
it self
one
of
their
chiefest
Controversies
.
Or
is
it
,
differ
only
in
those
things
that
do
not
belong
to
it
?
Because
if
they
differ
about
any
Point
,
they
for
that
very
Reason
,
conclude
it
to
be
no
matter
of
Faith
.
But
besides
the
Impenitence
of
this
Answer
,
which
amounts
to
no
more
than
this
,
that
they
do
agree
in
what
they
do
agree
,
and
differ
only
in
those
things
in
which
they
differ
:
This
is
what
we
say
for
our selves
concerning
our
Differences
;
We
agree
in
all
those
things
that
are
necessary
to
a
Sound
and
Saving
Faith
;
and
if
we
differ
in
matters
of
lesser
moment
,
't
is
no
more
than
what
all
other
Christians
have
ever
done
,
and
what
those
of
the
Church
of
Rome
it self
at
this
day
do
.
So
that
still
it
must
remain
,
either
that
those
Differences
which
were
among
the
Christians
of
old
,
and
which
are
among
us
now
,
are
no
Prejudice
at
all
to
the
common
Truth
which
we
profess
;
or
if
they
be
,
the
Consequence
will
fall
upon
those
of
the
Church
of
Rome
no
less
,
that
I
do
not
say
,
and
more
severely
,
than
upon
us
,
and
be
of
the
same
Force
against
Their
Religion
,
that
it
can
be
against
Ours
.
But
I
must
carry
this
Reflection
a
great
deal
farther
;
for
,
Thirdly
,
If
once
this
Principle
be
allowed
,
That
because
Men
differ
in
some
things
,
they
ought
not
to
be
credited
in
any
,
what
then
will
become
,
not
only
of
the
Protestant
Religion
,
as
it
now
stands
in
Opposition
to
Popery
,
but
even
of
Christianity
it self
?
For
might
not
a
Turk
or
a
Jew
,
if
he
were
minded
to
give
himself
so
much
trouble
to
so
little
purpose
as
this
late
Author
has
done
,
draw
out
a
large
HISTORY
of
the
VARIATIONS
of
Christians
among
themselves
,
from
the
Controversie
of
the
Text
,
unto
this
day
;
and
then
by
the
very
same
Principle
conclude
against
us
all
,
That
we
have
none
of
us
any
certain
Grounds
for
Our
Religion
,
because
the
differences
that
are
among
us
,
plainly
shew
,
that
some
of
us
must
be
deceived
?
And
to
go
yet
one
step
farther
;
Might
not
a
Sceptick
by
the
same
Rule
,
argue
against
all
Religion
,
and
even
against
all
Reason
too
;
That
the
disagreement
of
mankind
in
these
and
many
other
Points
of
the
greatest
Importance
,
clearly
proves
that
there
is
no
certainty
in
any
thing
;
and
therefore
that
we
ought
not
to
rely
either
upon
the
one
,
or
upon
the
other
?
It
remains
therefore
,
that
unless
we
will
overthrow
all
the
measures
of
Christian
Charity
towards
our
Neighbour
,
and
the
common
Truth
,
I
do
not
say
both
of
their
Faith
and
of
our
own
,
but
even
of
Christianity
it self
,
nay
and
of
all
Religion
and
Reason
in
general
;
We
must
conclude
,
That
good
Christians
may
differ
from
one
another
in
matters
of
lesser
moment
,
without
any
just
Reflection
either
upon
themselves
or
their
Religion
.
But
here
therefore
I
must
desire
not
to
be
misunderstood
.
For
when
I
say
,
that
Christians
may
,
without
any
danger
to
themselves
,
or
disparagement
to
the
Truth
of
their
Religion
,
differ
with
one
another
;
I
mean
only
,
as
the
Terms
of
my
Proposition
expresly
shew
,
in
lesser
matters
;
such
as
do
not
concern
the
Fundamentals
of
Faith
,
nor
destroy
the
Worship
of
God
;
nor
are
otherwise
so
clearly
revealed
,
but
that
Wise
and
Good
Men
,
after
all
their
Enquiries
,
may
still
continue
to
differ
in
their
Opinions
concerning
them
.
For
otherwise
,
if
Interest
and
Prejudice
blind
men's
Eyes
,
and
they
err
because
they
resolve
they
will
not
be
convinced
;
and
so
by
their
own
Fault
continue
in
Mistakes
contrary
to
the
Foundation
of
Faith
,
and
destructive
of
Piety
:
If
,
for
instance
,
Men
will
profess
to
believe
but
in
One
God
,
and
yet
worship
Thousands
;
If
they
will
read
over
the
second
Commandment
,
and
nevertheless
both
make
and
bow
down
before
Graven
Images
in
despite
of
it
;
If
,
whilst
they
acknowledge
Christ
to
have
instituted
the
Blessed
Eucharist
in
both
kinds
,
they
command
it
to
be
administred
but
in
One
;
and
pray
in
an
unknown
Tongue
,
tho'
S.
Paul
has
spent
almost
a
whole
Chapter
to
shew
the
Folly
and
Unreasonableness
of
it
:
These
are
Errors
in
which
I
am
not
concerned
;
and
tho
I
should
be
unwilling
,
even
here
,
at
all
adventures
to
pronounce
any
Sentence
against
the
Men
;
yet
I
must
needs
say
,
That
Religion
cannot
be
very
sound
,
which
stands
corrupted
with
so
many
,
and
such
fundamental
Abuses
.
And
this
makes
the
difference
between
those
Errors
for
which
we
separate
from
the
Church
of
Rome
,
and
those
Controversies
which
sometimes
arise
among
Protestants
themselves
.
The
former
are
in
matters
of
the
greatest
consequence
,
such
as
tend
directly
to
overthrow
the
Integrity
of
Faith
,
and
the
Purity
of
our
Worship
;
and
therefore
such
as
are
in
their
own
nature
destructive
of
the
very
Essentials
of
Christianity
.
Whereas
our
Differences
do
not
at
all
concern
the
Foundations
either
of
Faith
or
Worship
;
and
are
therefore
such
in
which
Good
Men
,
if
they
be
otherwise
diligent
and
sincere
in
their
Enquiry
,
may
differ
,
without
any
Prejudice
to
themselves
,
or
any
just
Reflection
upon
the
Truth
of
their
common
Profession
.
Which
being
thus
cleared
,
in
answer
to
the
little
Endeavours
of
one
of
the
latest
of
our
Adversaries
against
us
upon
this
Account
;
I
go
on
,
Secondly
,
to
shew
,
Secondly
,
That
such
differences
as
these
,
ought
not
to
hinder
such
persons
from
agreeing
together
,
not
only
in
a
common
Charity
;
but
,
if
it
be
possible
,
in
a
common
Worship
of
God
too
.
This
is
what
S.
Paul
here
expresly
exhorts
these
dissenting
Christians
to
,
and
earnestly
praies
to
God
that
he
might
see
accomplished
in
them
.
That
when
they
came
together
to
the
publick
Offices
of
the
Church
,
to
offer
up
their
common
Prayers
and
Thanksgivings
to
Him
,
they
might
do
it
,
not
only
in
the
same
Form
of
Words
,
but
with
the
same
Affection
of
Mind
too
,
both
towards
God
,
and
towards
one
another
:
Now
the
God
of
patience
and
consolation
,
grant
you
to
be
like-minded
one
towards
another
,
according
to
Christ
Jesus
;
that
ye
may
with
one
Mind
and
one
Mouth
glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
.
Such
was
their
Duty
to
one
another
then
;
and
we
ought
certainly
no
less
to
esteem
the
same
to
be
our
Duty
towards
one
another
now
:
And
1.
As
to
the
business
of
Charity
;
God
forbid
that
any
Differences
in
Religion
whatsoever
,
much
less
such
little
ones
as
those
we
are
now
speaking
of
,
should
ever
make
us
deny
that
to
our
fellow
Christians
.
'T
is
true
indeed
,
our
Saviour
Christ
once
foretold
to
his
Disciples
,
That
there
should
rise
up
Men
from
among
their
Brethren
,
who
should
upon
this
account
not
only
put
them
out
of
their
Synagogues
,
kill
them
.
But
they
were
Jews
,
not
Christians
,
who
were
to
do
this
;
and
He
expresly
adds
,
That
't
was
their
ignorance
of
Him
and
his
Religion
that
should
carry
them
on
to
so
furious
and
intemperate
a
Zeal
;
For
these
things
,
shall
they
do
unto
you
,
because
they
have
not
known
the
Father
nor
Me.
And
we
must
confess
it
,
to
the
scandal
of
our
Holy
Religion
,
that
there
are
a
sort
of
Men
who
call
themselves
Christians
now
,
that
still
continue
to
fulfil
this
Prophecy
in
the
very
Letter
of
it
;
who
not
only
cast
us
out
of
their
Synagogues
,
that
we
should
not
much
complain
of
;
and
,
as
far
as
in
them
lies
,
cut
us
off
from
all
the
Hopes
of
Salvation
too
;
but
,
to
compleat
the
parallel
,
openly
arm
the
whole
World
against
us
,
and
teach
Men
to
believe
,
that
't
is
a
Work
of
Piety
to
root
us
out
of
it
;
and
therefore
,
that
whosoever
killeth
us
,
does
do
God
service
.
But
in
this
,
as
well
as
in
the
rest
of
their
Errors
,
they
give
us
but
the
more
effectually
to
understand
how
little
they
have
in
them
of
the
true
Spirit
of
Christianity
;
for
sure
such
things
as
these
they
could
never
do
,
but
only
that
,
as
our
Saviour
in
that
other
case
before
said
,
they
have
not
known
the
Father
nor
Him
.
And
I
hope
I
shall
need
no
Argument
to
perswade
you
not
to
be
mis-led
by
that
,
which
we
all
of
us
so
justly
lament
,
as
one
of
the
most
deplorable
Corruptions
even
of
Popery
it self
.
Christianity
commands
us
to
love
our
Enemies
,
and
sure
then
we
cannot
but
think
it
very
highly
reasonable
not
to
hate
our
Brethren
;
but
especially
on
such
an
account
,
as
,
if
it
be
once
admitted
,
will
in
this
divided
state
of
the
Church
,
utterly
drive
the
very
name
of
brotherly
Love
and
Charity
out
of
it
:
seeing
by
whatsoever
Arguments
we
shall
go
about
to
justifie
our
uncharitableness
to
any
Others
,
they
will
all
equally
warrant
them
to
with-hold
in
like
manner
their
Charity
from
us
.
There
is
no
honest
,
sincere
Christian
,
how
erroneous
soever
he
may
be
,
but
what
at
least
is
perswaded
that
he
is
in
the
right
;
and
looks
upon
Us
to
be
as
far
from
the
Truth
by
differing
from
him
,
as
We
esteem
Him
for
not
agreeing
with
us
.
Now
if
upon
the
sole
account
of
such
Differences
it
be
lawful
for
us
to
hate
Another
;
we
must
for
the
very
same
Reason
allow
it
to
be
as
lawful
for
Him
also
to
hate
Us.
Thus
shall
we
at
once
invert
the
Characteristick
of
our
Religion
;
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
;
and
turn
it
into
the
quite
contrary
Note
:
Whilst
we
make
our
hatred
to
our
Brother
the
great
mark
of
our
Zeal
for
our
Religion
;
and
conclude
him
to
love
Christ
the
most
,
who
the
least
loves
his
fellow
Christian.
How
much
rather
ought
we
to
consider
,
with
our
Apostle
,
the
love
of
our
dear
Master
to
us
,
even
whilst
we
were
yet
his
Enemies
,
and
love
those
whom
we
ought
to
hope
,
notwithstanding
all
their
Errors
,
are
yet
still
his
Friends
;
and
not
think
those
unworthy
of
our
Charity
,
whom
we
piously
presume
God
will
not
think
unworthy
of
his
Favour
?
We
suppose
them
to
be
mistaken
in
those
things
wherein
they
differ
from
us
,
and
perhaps
they
are
so
;
but
yet
we
must
consider
,
that
we
our selves
also
are
but
Men
,
and
therefore
may
err
;
and
They
as
verily
think
Us
in
the
wrong
,
as
we
do
Them
:
And
,
for
ought
I
know
,
we
must
leave
it
to
the
Day
of
Judgment
to
decide
the
Controversie
,
which
of
us
is
in
the
right
.
In
the
mean
time
,
if
they
are
mistaken
,
I
am
sure
our
uncharitableness
is
not
the
way
to
convince
them
of
their
Error
:
but
may
rather
indispose
them
to
consider
the
weight
of
our
Arguments
as
they
ought
,
whilst
they
see
so
little
regard
in
our
Affections
towards
them
.
In
short
,
if
we
are
indeed
,
what
we
esteem
our selves
to
be
,
the
strong
in
the
Faith
,
let
us
then
remember
,
that
tho'
Charity
be
their
Duty
too
as
well
as
ours
,
yet
't
is
to
such
as
We
are
,
especially
,
that
St.
Paul
addresses
the
Exhortation
of
the
Text
,
to
bear
the
Infirmities
of
the
Weak
;
and
to
receive
one
another
,
as
Christ
also
hath
recived
us
,
to
the
Glory
of
God
.
But
,
2.
Such
Differences
as
these
,
ought
not
only
not
to
lessen
our
Charity
,
but
,
if
it
be
possible
,
not
to
hinder
us
from
joyning
together
in
the
same
common
Worship
of
God
with
one
another
.
This
was
what
these
dissenting
Christians
,
notwithstanding
all
their
Heats
and
Contentions
,
nevertheless
still
continued
to
do
.
They
did
with
one
Mouth
glorifie
God
,
even
when
their
Differences
would
not
suffer
them
to
do
it
with
one
Heart
.
They
united
together
in
a
common
Worship
of
God
,
tho'
they
could
not
unite
either
in
Opinion
or
Affection
with
one
another
.
Indeed
where
Mens
Errors
are
such
as
do
utterly
subvert
the
very
Essentials
of
our
Religious
Worship
,
it
is
there
in
vain
to
hope
for
any
Communion
in
the
Publick
Service
of
God
with
them
.
We
must
not
destroy
the
Principles
of
Christianity
,
out
of
a
Zeal
to
enlarge
the
Communion
of
Christians
.
He
would
be
a
very
condescending
Votary
indeed
,
who
for
the
sake
of
praying
to
God
with
the
Papist
,
would
pray
to
the
Blessed
Virgin
and
Saints
too
with
him
:
Who
rather
than
be
excluded
their
Churches
,
would
bow
down
before
their
Images
;
and
not
only
worship
their
Host
,
but
even
give
up
his
Right
to
the
Cup
in
the
Eucharist
,
only
that
he
might
receive
that
holy
Sacrament
in
their
Company
.
It
is
,
no
doubt
,
a
very
desirable
thing
to
lessen
the
differences
of
Christians
,
and
enlarge
their
Communion
,
as
far
as
ever
we
can
:
And
it
has
never
gone
well
with
the
Church
of
Christ
,
since
Men
have
been
so
narrow-spirited
as
to
mix
the
Controversies
of
Faith
,
with
their
Publick
Forms
of
Worship
;
and
have
made
their
Liturgies
,
instead
of
being
Offices
of
Devotion
to
God
,
become
Tests
and
Censures
of
the
Opinions
of
their
Brethren
.
But
yet
when
all
is
done
,
the
Truths
of
Christianity
must
not
be
sacrificed
to
the
Peace
of
Christians
;
nor
the
Honour
of
God
be
given
up
,
to
keep
up
a
Vnity
and
Communion
with
one
another
.
But
where
Mens
Differences
are
in
Points
that
do
not
at
all
affect
their
Religious
Service
;
or
not
so
much
,
but
that
God
may
be
very
well
worshipp'd
,
and
yet
Communion
with
our
fellow
Christians
preserved
too
;
in
such
cases
as
this
,
our
dissentions
ought
not
only
not
to
lessen
our
Charity
,
but
not
to
break
our
Vnity
neither
:
We
may
continue
to
differ
,
as
the
Christians
in
my
Text
did
;
and
yet
with
one
Mind
,
and
one
Mouth
,
glorifie
God
,
as
St.
Paul
exhorted
them
to
do
.
And
this
brings
me
to
the
Third
and
Last
Point
.
Thirdly
,
That
to
this
End
,
it
is
the
Duty
of
all
of
us
,
but
especially
of
the
stronger
Christians
,
not
only
to
Pray
for
such
a
Union
,
but
also
,
as
they
have
opportunity
,
heartily
to
labour
themselves
,
and
earnestly
to
stir
up
all
others
to
endeavour
after
it
.
I
do
not
believe
there
is
any
good
Christian
so
little
affected
with
those
unhappy
Divisions
under
which
the
Church
at
this
day
labours
,
as
not
both
heartily
to
deplore
them
,
and
to
think
that
nothing
could
be
too
much
,
that
might
innocently
be
done
on
all
hands
,
for
the
redressing
of
them
.
But
then
I
am
sure
the
natural
Consequence
of
this
must
be
,
what
both
my
Text
,
and
this
Discourse
are
designed
to
exhort
you
to
;
viz.
That
we
ought
every
one
of
us
,
not
only
heartily
to
pray
for
such
a
Vnion
;
but
also
,
as
we
have
opportunity
,
earnestly
to
labour
for
the
attainment
of
it
.
Indeed
for
what
concerns
the
whole
Body
of
the
Catholick
Church
on
Earth
,
so
many
are
the
Disputes
that
have
arisen
among
the
several
Parties
and
Communions
of
it
,
and
some
of
them
in
Points
so
near
to
the
Foundations
of
Christianity
,
that
whilst
Men
resolve
to
keep
fast
to
their
Conclusions
,
and
will
not
suffer
the
plainest
Arguments
to
convince
them
of
their
Errors
,
't
is
in
vain
to
hope
ever
to
see
things
brought
to
such
a
Temper
,
as
we
could
wish
in
that
.
But
especially
whilst
that
part
which
is
the
most
corrupt
,
is
so
far
from
being
willing
to
concur
to
any
such
Vnion
,
that
on
the
contrary
,
she
has
cut
off
all
possibility
of
attaining
it
:
And
by
arrogating
an
unwarrantable
Infallibility
to
her self
,
and
Authority
over
all
others
,
will
neither
reform
her
own
Abuses
,
nor
admit
any
into
her
Communion
,
that
will
not
profess
the
same
Errors
,
in
which
she
her self
stands
involved
.
So
that
here
,
all
we
can
even
wish
for
,
is
,
that
Men
would
at
last
be
so
wise
,
as
tho'
they
differ
in
Opinion
,
yet
to
love
as
Brethren
,
and
agree
together
in
a
common
Charity
,
till
we
shall
be
so
happy
as
to
unite
in
a
common
Faith
and
worship
of
God
.
But
for
us
whom
it
has
pleased
God
,
by
delivering
us
from
the
Errors
and
Superstitions
of
the
Church
of
Rome
,
to
unite
together
in
the
common
name
of
Protestant
,
Reformed
Christians
,
would
we
but
as
heartily
labour
after
Peace
,
as
we
are
all
of
us
very
highly
exhorted
to
it
;
I
cannot
see
why
we
who
are
so
happily
joyn'd
together
in
a
common
profession
of
the
same
Faith
,
at
least
,
I
am
sure
in
all
the
necessary
Points
of
it
;
and
I
hope
amidst
all
our
lesser
Differences
,
in
a
common
love
and
charity
to
one
another
,
should
not
also
be
united
in
the
same
common
Worship
of
God
too
.
I
will
not
now
enter
into
any
Dispute
,
to
shew
how
little
reason
there
is
for
any
one
to
separate
from
the
Offices
of
the
Church
of
England
,
upon
the
account
of
those
few
Exceptions
that
have
sometimes
been
offer'd
to
justifie
the
doing
of
it
.
This
is
a
work
both
too
large
for
such
a
Discourse
;
and
besides
the
design
of
my
present
Undertaking
.
And
that
one
Concession
of
many
of
our
Brethren
themselves
,
who
tho'
they
continue
ordinarily
to
separate
from
us
,
yet
nevertheless
freely
allow
of
what
they
call
Occasional
Communion
with
us
,
I
think
sufficiently
shews
how
little
real
ground
there
is
for
those
Scruples
,
that
have
so
long
detain'd
them
in
an
unjust
aversion
to
our
Worship
.
Blessed
be
God
,
who
has
abundantly
justified
both
the
Purity
of
our
Doctrin
,
and
the
Innocency
of
our
Worship
,
not
only
by
the
general
Approbation
of
the
Reformed
Churches
abroad
,
who
both
freely
communicate
with
us
in
our
religious
Offices
,
and
have
often
given
Testimony
in
favour
of
them
;
but
in
the
happy
Conviction
of
many
at
Home
,
who
were
once
Enemies
to
our
Constitution
,
but
who
now
go
with
us
into
the
same
House
of
God
as
Friends
.
And
indeed
the
things
for
which
some
forsake
us
now
,
are
no
other
than
what
they
were
in
the
Beginning
of
the
Reformation
;
when
yet
there
was
no
such
thing
as
Separation
from
our
Communion
:
But
on
the
contrary
,
the
old
Non-Conformists
themselves
,
tho'
they
disliked
some
things
in
our
Worship
,
yet
freely
declared
they
thought
it
a
Crime
to
divide
the
Church
on
the
account
of
them
.
And
they
who
at
this
day
separate
from
us
,
for
the
sake
of
those
few
Constitutions
that
have
been
made
for
the
Order
and
Decency
of
our
Publick
Worship
,
must
for
the
same
reason
have
separated
from
all
the
Churches
of
the
Christian
World
,
for
above
1500
years
;
in
none
of
which
they
might
not
have
found
as
great
,
that
I
do
not
say
,
and
much
greater
,
occasion
of
Offence
,
than
they
can
in
Ours
.
But
yet
,
since
Mens
Scruples
are
unaccountable
,
and
after
all
that
can
be
said
,
they
will
still
differ
even
about
indifferent
things
,
and
be
afraid
many
times
,
where
no
Fear
is
;
and
a
too
long
Experience
has
already
shewn
us
,
That
if
ever
we
mean
to
accomplish
that
Union
so
much
recommended
to
us
by
our
Apostle
,
so
advantagious
to
the
Church
at
all
times
,
but
especially
at
this
time
so
necessary
to
our
Peace
and
our
Establishment
,
that
it
seems
to
be
the
only
way
that
yet
remains
to
settle
and
to
secure
us
;
and
upon
all
these
accounts
,
so
much
to
be
desired
by
all
Good
Men
,
we
must
seek
it
by
that
Rule
which
St.
Paul
here
proposed
to
the
Dissenting
Christians
of
my
Text
,
We
then
that
are
strong
in
the
faith
,
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
I
cannot
but
think
it
a
Reflection
becoming
every
good
Christian
among
us
,
but
in
a
more
especial
manner
,
worthy
the
Consideration
of
such
an
Auditory
as
this
,
Whether
somewhat
may
not
yet
be
done
for
the
sake
of
Peace
,
and
to
bring
things
to
such
a
[
*
](A66401-e59570-b)
*
See
the
Petition
of
the
Archbishop
and
Bishops
to
King
James
▪
for
which
they
were
commited
to
the
Tower
.
TEMPER
,
that
both
Order
and
Decency
may
still
be
preserved
,
and
yet
our
Vnity
no
longer
broken
.
And
for
Exhortations
to
so
Good
and
Christian
a
Work
,
shall
I
set
before
you
the
Example
of
our
Blessed
Saviour
recommended
to
us
in
the
Text
,
with
what
a
mighty
condescension
he
has
treated
Us
;
how
he
came
down
from
Heaven
,
and
took
upon
Him
the
form
of
a
servant
,
and
being
made
in
the
likeness
of
a
sinful
man
,
humbled
Himself
even
to
the
Death
upon
the
Cross
for
us
?
How
He
still
bears
not
only
with
our
Infirmities
,
but
with
our
Sins
too
;
and
by
all
these
wonderful
instances
of
his
Love
to
us
,
teacheth
us
,
says
St.
John
,
How
we
ought
also
to
love
one
another
?
Or
rather
,
shall
I
shew
you
,
how
far
such
a
Blessed
Vnion
as
this
,
would
conduce
to
the
Glory
of
God
,
to
the
Security
of
our
Religion
,
and
to
the
Promotion
of
Peace
and
Charity
,
and
Piety
among
us
?
I
need
not
say
what
a
dishonour
our
Divisions
have
already
brought
to
the
Reformation
,
nor
what
a
stop
they
have
put
to
the
progress
of
it
Great
,
to
be
sure
,
is
the
Advantage
which
our
Enemies
either
have
,
or
at
least
hoped
to
have
made
,
by
those
Contests
which
they
have
taken
so
much
pains
both
to
bring
in
,
and
to
keep
up
among
us
:
And
methinks
there
should
need
no
other
Argument
to
stir
up
every
true
Friend
to
the
name
of
Protestant
,
to
endeavour
all
he
can
to
compose
our
Differences
,
than
this
one
thing
,
That
we
are
sufficiently
convinced
who
they
are
that
we
please
,
and
whose
Interests
we
serve
,
by
the
continuance
of
them
.
Let
us
add
to
this
,
what
great
Obligations
our
Holy
Religion
lays
upon
us
,
follow
after
those
things
that
make
for
peace
,
and
whereby
we
may
edifie
one
another
:
How
our
Saviour
has
set
it
down
as
the
very
Badge
of
our
Discipleship
;
By
this
shall
all
men
know
that
ye
are
my
Disciples
,
if
ye
have
love
one
to
another
:
What
Exhortations
his
Apostles
have
given
us
;
If
it
be
possible
,
as
much
as
in
us
lies
,
to
live
peaceably
with
all
men
.
But
especially
with
reference
to
the
differences
about
Religion
,
To
mark
them
which
cause
divisions
and
offences
,
contrary
to
the
Doctrine
which
we
have
learnt
,
and
avoid
them
.
With
what
a
scrupulous
care
did
St.
Paul
manage
himself
between
the
dissenting
parties
in
my
Text
?
What
admirable
Rules
did
he
lay
down
for
them
to
walk
by
?
And
with
what
an
affectionate
earnestness
did
he
enforce
them
?
If
there
be
any
consolation
in
Christ
,
if
any
comfort
of
Love
,
if
any
fellowship
of
the
Spirit
,
if
any
Bowels
and
Mercies
,
fulfil
ye
my
joy
,
that
ye
be
like-minded
,
having
the
same
Love
,
being
of
one
Accord
,
of
one
Mind
.
And
may
I
not
beg
leave
,
tho'
not
with
the
Authority
,
yet
with
the
Charity
of
St.
Paul
,
to
apply
all
this
to
those
unhappy
Divisions
that
at
this
day
rend
in
pieces
the
Church
of
Christ
among
us
;
and
beseech
you
,
by
all
these
endearing
Considerations
,
to
pursue
those
things
which
may
make
for
our
Peace
;
and
for
the
closing
of
those
breaches
,
which
the
malice
of
our
Enemies
too
successfully
begun
,
and
our
own
weakness
has
too
fatally
kept
up
among
us
.
Never
,
certainly
,
was
there
a
time
,
since
the
name
of
Separation
was
first
heard
of
among
us
,
in
which
we
had
greater
reason
to
consider
of
such
a
Vnion
;
or
,
I
hope
,
a
fairer
opportunity
to
promise
our selves
an
Accomplishment
of
it
.
Only
let
us
be
on
all
hands
as
careful
to
improve
it
,
as
I
am
persuaded
we
have
all
of
us
not
only
seem'd
to
desire
,
but
have
indeed
earnestly
long'd
for
it
.
Let
us
shew
the
sense
we
have
of
that
wonderful
Deliverance
God
has
given
us
out
of
the
hand
of
our
Enemies
,
by
uniting
our selves
in
the
strictest
League
of
Friendship
with
one
another
.
Hitherto
we
have
defended
our
Church
by
our
Arguments
;
let
us
now
by
our
Charity
settle
and
establish
it
,
against
the
like
Dangers
for
the
time
to
come
.
This
will
indeed
render
both
our
selves
and
our
Religion
Glorious
to
the
World
;
and
may
be
a
Happy
Augury
that
the
blessed
time
so
long
wrapped
up
in
sacred
Prophecy
,
is
indeed
now
ready
to
be
revealed
:
When
the
Church
of
Christ
being
purged
from
those
Corruptions
that
have
so
long
defaced
its
Beauty
,
shall
again
appear
in
its
primitive
Purity
.
When
all
Heresie
and
Schism
being
every
where
abolished
,
and
the
Mystery
of
Iniquity
laid
fully
open
,
and
the
Man
of
Sin
destroyed
;
true
Religion
and
sincere
Piety
shall
again
reign
throughout
the
World
;
God
himself
shall
pitch
his
Tabernacle
among
us
,
and
dwell
with
us
,
and
we
shall
be
his
People
,
and
he
shall
be
our
God
.
O
Blessed
State
of
the
Church
Militant
here
on
Earth
!
the
glorious
Antepast
of
that
Peace
and
Piety
which
God
has
prepared
for
his
Church
Triumphant
in
Heaven
!
Who
would
not
wish
to
see
those
days
,
when
a
general
Reformation
,
and
a
true
Zeal
,
and
a
perfect
Charity
,
passing
through
the
World
,
we
should
All
be
united
in
the
same
Faith
,
the
same
Worship
,
the
same
Communion
and
Fellowship
one
with
another
?
When
all
Pride
and
Prejudice
,
all
Interests
and
Designs
being
submitted
to
the
Honour
of
God
,
and
the
discharge
of
our
Duty
,
the
Holy
Scriptures
shall
again
triumph
over
the
vain
Traditions
of
Men
;
and
Religion
no
longer
take
its
denomination
from
little
Sects
and
Factions
,
but
we
shall
all
be
content
with
the
same
common
primitive
Names
of
Christians
and
Brethren
,
and
live
together
as
becomes
our
Character
,
in
Brotherly
Love
and
Christian
Charity
with
one
another
?
And
who
can
tell
but
such
a
Change
as
this
,
and
which
we
have
otherwise
some
reason
to
believe
is
nigh
at
hand
,
may
even
now
break
forth
from
the
midst
of
us
,
would
we
but
all
seriously
labour
to
perfect
the
Great
Work
which
the
Providence
of
God
has
so
gloriously
begun
among
us
,
and
establish
that
Love
and
Vnity
among
our selves
,
which
may
afterwards
diffuse
it self
from
us
into
all
the
other
Parts
of
the
Christian
World
besides
?
But
however
,
whether
we
shall
ever
see
,
I
do
not
say
,
such
a
Blessed
Effect
as
this
,
but
even
any
good
Effect
at
all
of
our
Endeavours
here
on
Earth
,
or
no
;
yet
this
we
are
sure
,
we
shall
not
lose
our
Reward
in
Heaven
.
When
to
have
contributed
,
tho'
in
the
least
degree
,
to
the
healing
of
those
divisions
we
so
unhappily
labour
under
,
shall
be
esteemed
a
greater
Honour
,
than
to
have
silenced
all
the
Cavils
of
our
Enemies
;
and
even
to
have
pray'd
,
and
wish'd
for
it
,
and
,
where
we
could
not
any
otherwise
have
contributed
our selves
,
but
to
have
exhorted
others
to
it
,
shall
be
rewarded
with
Blessings
,
more
than
all
the
Stars
in
the
Firmament
for
number
.
Now
the
God
of
patience
and
consolation
,
grant
you
to
be
like-minded
one
towards
another
,
according
to
Christ
Jesus
:
That
ye
may
with
one
mind
,
and
one
mouth
,
glorifie
God
,
even
the
Father
of
our
Lord
Jesus
Christ
:
To
Him
be
Honour
and
Praise
for
ever
and
ever
.
Amen
.
A
SERMON
Preach'd
before
the
Honourable
House
of
Commons
,
AT
St.
MARGARET'S
WESTMINSTER
,
June
5
th
.
1689.
Being
The
FAST-DAY
Appointed
by
the
KING
and
QUEEN'S
Proclamation
,
TO
Implore
the
Blessing
of
Almighty
God
upon
Their
MAJESTIES
Forces
by
Sea
and
Land
,
and
Success
in
the
War
,
now
declared
,
against
the
FRENCH
KING
.
Jovis
6o
die
Junii
,
1689.
Resolved
,
THat
the
Thanks
of
this
House
be
given
to
Mr.
Wake
for
the
Sermon
he
Preached
before
them
yesterday
;
And
that
he
be
desired
to
Print
the
same
.
Ordered
,
THat
Mr.
Grey
do
give
him
the
Thanks
,
and
acquaint
him
with
the
Desires
of
this
House
accordingly
.
Paul
Jodrell
,
Cl.
Dom.
Com.
OF
THE
Nature
and
Benefit
OF
A
PUBLICK
HUMILIATION
.
JOEL
ii
.
12
,
13.
Therefore
also
now
saith
the
LORD
,
Turn
ye
even
to
Me
with
all
your
heart
,
and
with
Fasting
,
and
with
Weeping
,
and
with
Mourning
.
And
rent
your
heart
,
and
not
your
garments
,
and
turn
unto
the
LORD
your
God
,
for
He
is
Gracious
and
Merciful
,
slow
to
Anger
,
and
of
great
Kindness
,
and
repenteth
Him
of
the
Evil.
THough
the
time
of
this
Prophecy
be
uncertain
,
so
that
neither
the
Jewish
Rabbins
,
nor
Christian
Antiquaries
are
able
to
give
us
any
tolerable
Account
of
it
,
yet
is
the
Design
plain
,
and
the
words
of
my
Text
a
most
proper
and
pathetick
enforcement
of
the
great
duty
of
this
day
,
to
turn
unto
the
Lord
our
God
with
all
our
Heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
,
—
for
he
is
Gracious
and
Merciful
,
slow
to
Anger
,
and
of
great
Kindness
,
and
repenteth
him
of
the
Evil.
If
we
look
into
the
foregoing
Chapter
,
we
shall
there
find
an
astonishing
Account
of
the
great
Evils
that
were
just
ready
to
befall
the
Jews
for
their
Sins
.
But
that
which
is
yet
more
surprising
,
is
,
That
though
all
this
was
about
to
come
upon
them
,
yet
were
they
nevertheless
insensible
of
their
danger
,
nor
took
any
the
least
care
to
prevent
their
utter
desolation
.
To
awaken
a
stupid
and
inconsiderate
People
,
a
Nation
dead
in
Sin
and
Security
,
in
the
beginning
of
this
Chapter
he
prepares
a
lofty
and
magnificent
Scene
.
He
sets
before
them
a
Prophecy
of
yet
greater
dangers
than
any
they
had
hitherto
experimented
,
and
that
in
a
manner
so
unusual
,
with
such
a
Pomp
of
Words
,
and
in
such
Triumphant
Expressions
,
as
carry
a
terror
even
in
the
Repetition
of
them
:
Blow
ye
the
Trumpet
in
Zion
,
sound
an
Allarm
in
my
holy
Mountain
;
Let
all
the
Inhabitants
of
the
Land
tremble
,
for
the
day
of
the
LORD
cometh
;
for
it
is
nigh
at
hand
:
A
day
of
darkness
and
of
gloo●iness
;
a
day
of
Clouds
and
of
thick
darkness
;
as
the
Morning
spread
upon
the
Mountains
;
a
great
People
and
a
strong
,
there
hath
not
been
ever
the
like
,
neither
shall
be
any
more
after
it
.
A
fire
devours
before
them
,
and
behind
them
a
flame
burneth
:
The
Land
is
as
the
Garden
of
Eden
before
them
,
and
behind
them
a
desolate
Wilderness
.
The
Earth
shall
quake
before
them
;
the
Heavens
shall
tremble
;
the
Sun
and
the
Moon
shall
be
dark
;
and
the
Stars
shall
withdraw
their
shining
.
Whatever
be
the
Import
of
these
Phrases
;
whether
by
the
mighty
and
terrible
Host
here
spoken
of
,
we
are
only
to
understand
that
swarm
of
[
(a)
](A66401-e61800-b)
(a)
Judaei
putant
in
diebus
Joel
tam
innumerabilem
Locustarum
super
Jud.
eam
venisse
multitudinem
,
ut
cuncta
complerent
,
&
non
dicam
fruges
,
sed
ne
Vinearam
quidem
&
arborum
C●rtices
,
ramo●que
dimitt●rent
,
ita
ut
omni
virore
consumpto
arentes
arborum
rami
▪
&
sicca
vinearum
flagella
remanerent
.
Hieron
.
in
Joel
.
i.
v.
6.
Locusts
,
and
other
Insects
,
that
,
we
are
[
(b)
](A66401-e61850-b)
(b)
Ch.
i.
4
.
before
told
,
were
utterly
to
devour
all
the
Fruits
of
the
Land
:
Or
whether
under
the
Character
of
these
,
we
shall
[
(c)
](A66401-e61870-b)
(c)
See
among
the
Ancients
,
St.
Hierom.
loc.
cit
.
Drusius
in
Joel
.
i.
1
.
Groti●s
in
Joel
i.
5
.
Theodoret
in
Cap
1.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
v.
pl.
with
most
Interpreters
,
comprehend
the
numerous
and
mighty
Armies
of
the
Chaldeans
and
Babylonians
,
which
at
divers
times
brought
such
Desolations
,
as
we
read
of
,
upon
the
Jews
:
This
is
plain
,
that
we
have
here
the
denunciation
of
some
Judgment
worthy
of
God
,
and
great
as
the
sins
and
incorrigibleness
that
occasion'd
it
.
And
now
,
who
would
not
here
expect
the
final
desolation
of
such
a
People
as
this
?
But
behold
,
God
even
yet
in
his
Anger
remembers
Mercy
;
and
tho'
they
had
hitherto
neglected
all
the
Calls
and
Invitations
of
his
holy
Prophets
to
Repentance
,
yet
He
resolves
once
more
to
try
,
whether
they
would
now
,
at
least
in
their
dangers
,
hearken
to
his
Admonitions
:
He
raises
up
Joel
at
once
both
to
set
before
them
his
Judgments
,
if
they
continu'd
still
impenitent
;
and
to
encourage
them
,
by
repenting
,
not
only
to
prevent
their
Ruine
,
but
to
assure
themselves
of
his
Favour
.
That
though
they
had
so
long
neglected
him
,
yet
if
they
would
[
(c)
](A66401-e62050-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
now
even
now
at
the
last
,
return
with
a
true
Zeal
,
and
a
sincere
Affection
to
their
Duty
,
they
should
not
fail
to
meet
with
a
favourable
acceptance
from
him
:
Therefore
also
now
saith
the
LORD
,
Turn
ye
even
to
me
,
with
all
your
heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
:
and
rent
your
heart
,
and
not
your
garments
,
and
turn
unto
the
LORD
your
God
:
for
he
is
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repenteth
him
of
the
evil
.
It
is
not
my
intention
to
seek
a
a
Parallel
of
all
this
,
either
in
the
sins
,
or
in
the
danger
of
our
own
Country
.
I
would
willingly
hope
,
that
neither
our
Guilt
,
nor
our
Incorrigibleness
have
been
so
heinous
as
theirs
,
nor
shall
any
such
deplorable
Judgment
as
this
,
ever
,
I
trust
,
be
made
the
punishment
of
what
our
Iniquities
have
indeed
but
too
justly
deserved
.
No
,
blessed
be
God
,
who
by
a
wonderful
Concurrence
of
great
and
singular
Mercies
,
seems
rather
to
call
upon
us
to
celebrate
his
Goodness
,
than
to
deprecate
his
Judgments
;
to
praise
his
Name
in
Hymns
of
Triumph
and
Eucharist
,
than
to
weep
between
the
Porch
and
the
Altar
,
in
melancholy
Litanies
to
avert
his
Anger
,
and
implore
his
Mercy
.
But
yet
since
the
Goodness
,
as
well
as
Judgments
of
the
Lord
,
are
designed
to
bring
us
to
repentance
,
and
that
whether
we
look
back
into
our
own
particular
Actions
,
or
consider
those
Publick
and
National
Transgressions
,
whereby
we
have
so
long
and
loudly
call'd
to
Heaven
for
vengeance
;
we
must
with
shame
and
indignation
confess
our selves
some
of
the
greatest
of
Sinners
;
I
cannot
but
think
,
both
the
Solemn
Occasion
of
this
Day
,
and
the
Design
of
my
Text
,
to
be
a
most
proper
and
seasonable
Admonition
to
us
,
to
turn
unto
the
Lord
our
God
,
and
to
implore
his
Blessing
upon
our
present
Enterprises
,
that
those
vile
Insects
,
the
Locusts
and
Caterpillars
,
that
have
so
barbarously
consumed
our
Neighbours
round
about
us
;
our
worse
than
Assyrian
or
Babylonian
Enemies
,
may
not
be
able
to
prevail
against
us
.
And
indeed
,
however
it
has
pleased
God
,
as
at
this
time
,
to
give
us
some
Encouragement
to
trust
in
his
Mercy
;
yet
we
cannot
so
soon
forget
,
that
we
have
also
born
the
punishment
of
our
sins
.
For
not
to
repass
upon
the
things
that
are
at
a
greater
distance
from
us
;
let
the
Instances
still
fresh
in
all
our
Memories
,
speak
to
us
:
What
just
Apprehensions
did
we
but
very
lately
lye
under
of
our
Lives
,
and
of
what
is
yet
dearer
to
us
than
our
Lives
,
our
Liberty
,
and
our
Religion
?
How
did
our
Enemies
not
only
project
our
Ruin
,
but
as
if
it
were
already
accomplished
,
begin
to
say
in
their
hearts
,
nay
,
they
began
freely
to
speak
it
out
to
us
;
Aha!
so
would
we
have
it
:
Persecute
them
,
and
take
them
;
for
there
is
none
to
deliver
them
.
And
if
now
we
are
no
longer
exposed
to
those
dangers
that
so
lately
threatned
us
;
if
God
has
begun
,
upon
our
late
more
serious
concern
for
Religion
,
and
more
general
return
to
him
,
to
give
us
some
Testimony
of
his
gracious
Designations
towards
us
;
This
certainly
ought
to
be
so
far
from
lessening
our
solemn
Humiliation
at
this
time
,
that
it
should
rather
engage
us
to
be
the
more
forward
in
perfecting
our
Repentance
,
the
greater
Encouragement
we
have
to
hope
,
that
it
shall
be
accepted
at
our
hands
.
And
I
must
now
beg
leave
,
with
so
much
the
more
Earnestness
to
enforce
the
Duty
of
my
Text
;
Therefore
also
now
,
saith
the
LORD
,
turn
ye
even
to
me
with
all
your
heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
:
And
rent
your
hearts
,
and
not
your
garments
,
and
turn
unto
the
LORD
your
God
.
By
how
much
I
hope
I
may
with
the
greater
assurance
propose
to
you
the
Promise
of
it
for
your
Encouragement
:
For
he
is
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repenteth
him
of
the
evil
.
I
have
already
pointed
out
to
you
the
two
great
parts
of
my
Text
;
and
which
must
therefore
be
the
Subject
of
my
Discourse
upon
it
;
viz.
I.
The
Address
of
the
Holy
Prophet
to
his
Countrey
,
and
in
that
the
Exhortation
,
which
I
am
earnestly
in
the
Name
of
God
to
recommend
unto
you
this
day
;
To
turn
unto
the
LORD
your
God
with
all
your
heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
.
II.
The
great
Encouragement
which
he
offer'd
to
induce
them
,
and
which
ought
to
be
of
no
less
a
force
to
stir
up
all
of
us
to
a
serious
and
diligent
performance
of
it
:
For
he
is
gracious
and
merciful
,
slow
to
anger
,
and
of
great
kindness
,
and
repenteth
him
of
the
evil
.
I
begin
with
the
former
of
these
,
the
Exhortation
of
my
Text
:
I.
To
turn
unto
the
LORD
your
God
with
all
your
heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
.
And
here
I
presume
I
shall
not
need
to
tell
you
,
That
all
this
is
but
a
larger
Paraphrase
of
what
I
may
in
other
Words
call
a
General
and
National
Repentance
,
of
those
Publick
and
National
Sins
which
had
provoked
God
Almighty
to
send
down
so
many
Judgments
upon
them
,
and
to
threaten
them
with
yet
greater
,
if
they
continued
still
in
their
Impenitence
.
And
indeed
,
what
could
be
more
reasonable
,
than
by
such
a
Solemn
and
Universal
Acknowledgment
both
of
the
Evils
they
had
committed
,
and
of
the
Judgments
which
they
deserved
,
and
of
the
sorrow
they
were
now
touch'd
with
for
their
Offences
;
to
appease
God's
Anger
for
that
General
Incorrigibleness
,
by
which
they
had
so
long
exposed
both
his
Goodness
and
his
Justice
to
Contempt
,
among
the
Heathen
round
about
him
?
For
however
it
be
very
certain
,
that
all
the
outward
pomp
and
solemnity
of
Repentance
,
the
fasting
,
and
the
weeping
,
and
the
mourning
,
are
at
best
but
a
form
of
Godliness
,
empty
and
unprofitable
,
unless
there
be
also
added
to
these
that
true
inward
change
of
Mind
,
in
which
alone
consists
the
Power
of
it
;
yet
there
may
be
such
Circumstances
and
Cases
put
,
wherein
this
Duty
must
pass
beyond
the
Heart
and
the
Closet
:
and
the
Humiliation
will
be
imperfect
,
if
it
be
not
as
publickly
set
forth
to
the
Eyes
of
Men
,
as
it
is
sincerely
perform'd
in
the
sight
of
God
.
And
such
especially
must
be
the
Repentance
for
National
Sins
.
Where
Mens
Transgressions
have
been
open
and
notorious
,
there
their
Return
also
must
be
no
less
Solemn
and
Evident
;
that
so
the
Honour
as
well
as
Justice
of
God
may
be
vindicated
in
their
Forgiveness
;
and
some
sort
of
Reparation
made
not
only
for
the
Guilt
which
they
have
contracted
,
but
also
for
the
Scandal
which
they
have
given
to
his
Honour
and
Religion
in
the
World
.
Now
't
is
this
which
at
once
both
declares
the
Piety
,
and
commands
the
publick
Humiliation
of
THIS
DAY
.
And
for
the
due
discharge
whereof
,
I
must
intreat
you
to
go
along
with
me
in
these
following
Reflections
.
First
,
That
though
,
as
I
have
just
now
shewn
,
there
must
be
the
publick
marks
of
Sorrow
and
Humiliation
in
our
publick
Repentance
,
yet
we
must
by
no
means
stop
in
these
;
nor
thinks
that
this
is
all
that
God
requires
of
us
in
order
to
our
Forgiveness
.
This
was
indeed
the
Vanity
of
the
Jews
heretofore
,
and
is
too
much
the
folly
of
some
misguided
Christians
now
.
Their
Indignation
against
their
Sins
,
and
against
themselves
for
having
committed
them
,
was
spent
especially
in
the
outward
appearance
of
Sorrow
:
They
rent
their
cloaths
,
and
put
on
sackcloth
;
they
wept
,
and
fasted
,
and
went
softly
;
and
then
they
supposed
they
had
done
their
business
;
though
it
may
be
their
Souls
were
not
yet
humbled
;
nor
their
Hearts
at
all
broken
with
any
true
Contrition
for
their
Sins
.
And
so
among
those
of
the
Church
of
Rome
at
this
day
.
If
we
may
believe
some
of
their
greatest
Casuists
,
an
external
Worship
is
sufficient
to
carry
a
Man
to
Heaven
,
without
the
trouble
of
the
true
inward
Devotion
of
the
Soul
:
He
may
repent
without
Contrition
;
may
fast
with
a
full
Meal
:
Nay
,
and
if
the
Pope
pleases
,
[
(c)
](A66401-e63820-b)
(c)
This
Passage
is
so
very
Extraordinary
,
that
I
ought
to
give
some
Account
of
it
.
Pope
Boniface
IX
.
having
granted
a
large
Indulgence
at
Rome
,
whither
the
Lombards
,
by
reason
of
the
Wars
they
then
had
,
could
not
go
to
gain
it
,
at
the
Prayer
of
John
Galeas
,
Visconte
of
Milan
,
he
grants
the
same
Indulgence
to
Milan
he
had
done
at
Rome
,
viz.
that
all
the
Subjects
of
the
said
Galeas
,
though
they
had
neither
confess'd
their
Sins
,
nor
were
contrite
for
them
,
should
yet
be
absolved
of
all
their
Sins
;
only
for
visiting
a
few
Churches
,
and
praying
the
Sum
of
Money
prefix'd
by
the
said
B●ll
:
Bonifacio
Pontifice
à
intercessione
di
Ciovan
Galeazzo
Visconte
la
concesse
in
Milano
(
sc.
la
indulgenza
)
nella
medesina
sorma
ch'
era
à
Roma
:
cioé
,
che
ciascuno
nel
Dominio
del
Visconte
,
se
a●cho
non
fosse
Contrito
ne
Confesso
,
fosse
assolutio
di
ogni
peccato
,
&c.
Co●io
Hist.
Milan
terza
parte
,
pag.
629.
Edit.
Venet.
anno
1565.
may
obtain
a
plenary
remission
of
his
Sins
,
se
ancho
non
fosse
confesso
ne
contrito
;
though
he
has
neither
confess'd
them
to
any
Priest
,
nor
finds
in
his
own
Heart
any
manner
of
Contrition
for
them
.
I
shall
not
need
to
say
how
many
[
(d)
](A66401-e64130-b)
(d)
Dr.
Brevint's
Saul
and
Samuel
at
Endor
.
Crasset
devotion
veritabile
envers
la
Ste.
Vierge
,
part
.
ult.
new
ways
of
Salvation
of
this
kind
they
have
found
out
;
by
wearing
Leathern
Girdles
about
their
Loins
,
or
Scapularies
over
their
Shoulders
;
by
listing
themselves
into
such
or
such
certain
Fraternities
;
by
dressing
of
Altars
,
and
going
on
Pilgrimages
;
by
Holy
Water
,
and
Agnus
Dei's
:
And
all
which
,
and
infinite
more
of
the
like
kind
,
if
,
as
our
late
Masters
tell
us
,
they
are
not
Authorized
by
their
Church
,
yet
I
am
sure
are
publickly
recommended
by
their
Greatest
Men
,
and
generally
practised
too
,
without
any
censure
or
contradiction
among
them
.
This
is
certain
,
that
all
these
,
and
whatever
Artifices
of
the
like
kind
,
Men
may
please
either
to
flatter
themselves
,
or
to
delude
others
withal
,
without
a
true
Contrition
,
and
a
serious
Reformation
,
they
are
all
but
Vanity
;
they
make
a
shew
of
Piety
in
the
Eyes
of
Men
,
but
they
avail
nothing
to
our
forgiveness
with
God
.
I
will
not
now
dispute
of
what
use
some
of
these
External
Performances
may
be
to
assist
our
Repentance
,
and
render
our
Sorrow
for
Sin
the
more
solemn
,
and
so
in
some
Cases
,
as
I
have
before
observed
,
the
more
pleasing
to
God
.
I
know
well
enough
that
St.
Paul
has
told
us
,
Bodily
Exercise
,
where
't
is
discreetly
order'd
,
does
profit
a
little
,
though
it
be
not
like
Godliness
,
profitable
for
all
things
.
But
then
as
't
is
plain
,
that
the
greatest
part
of
those
Follies
so
much
magnified
and
recommended
in
the
Church
of
Rome
,
are
but
vain
and
ridiculous
Impositions
to
cheat
the
silly
and
superstitious
Multitude
;
so
't
is
certain
,
that
the
best
of
these
things
are
neither
in
themselves
Meritorious
,
much
less
Satisfactory
for
Sins
,
as
they
pretend
them
to
be
;
nor
otherwise
of
any
value
at
all
with
God
,
than
as
they
are
attended
with
that
true
Repentance
,
which
alone
can
either
incline
his
Mercy
,
or
obtain
our
Forgiveness
.
If
we
will
therefore
make
our
solemn
[
(e)
](A66401-e64590-b)
(e)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrys.
Hom.
ad
Antioch
.
3.
Humiliation
this
day
acceptable
to
God
,
and
available
to
our
selves
,
our
Country
,
and
our
Religion
,
we
must
take
the
Method
of
the
Prophet
in
our
Text
:
We
must
turn
unto
the
Lord
our
God
with
all
our
Heart
,
and
then
our
fasting
,
and
our
weeping
,
and
our
mourning
shall
indeed
be
pleasing
unto
him
.
We
must
rent
our
Hearts
,
and
not
,
i.
e.
rather
than
our
Garments
;
must
humble
our
Souls
first
,
and
then
the
violence
we
do
our
Bodies
will
be
consider●d
by
him
.
When
Jonah
denounced
God's
Judgments
against
Niniveh
,
we
read
in
his
3
d.
Chapter
▪
That
the
People
of
Niniveh
believed
,
and
proclaimed
a
Fast
,
and
put
on
Sackcloth
,
from
the
greatest
of
them
,
even
unto
the
least
.
[
(f)
](A66401-e64810-b)
(f)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Chrys.
ad
Antioch
.
Hom.
3.
But
was
this
therefore
that
Repentance
for
which
he
spared
them
?
No
,
it
is
not
so
much
as
once
mentioned
among
the
Reasons
of
it
.
It
was
the
Reformation
of
their
Lives
that
tied
up
his
Hand
.
and
sheathed
his
Sword
,
ver.
10.
And
God
saw
their
Works
,
that
they
turn'd
from
their
Evil
way
;
and
God
repented
of
the
Evil
that
he
said
he
would
do
unto
them
,
and
he
did
it
not
.
2.
And
this
brings
me
to
a
second
Remark
for
the
farther
clearing
of
this
great
Duty
,
viz.
That
not
only
these
outward
marks
of
penitence
are
not
sufficient
to
the
discharge
of
it
,
but
though
we
should
to
these
add
a
true
and
real
sorrow
of
heart
for
the
Sins
we
have
committed
,
even
this
would
not
be
sufficient
to
purchase
our
Forgiveness
.
Now
by
true
sorrow
,
I
do
not
mean
that
little
imperfect
sorrow
,
which
looks
rather
to
the
danger
of
our
Condition
,
than
to
the
heinousness
of
our
Offences
;
and
bewails
our
Transgressions
more
out
of
an
apprehension
of
those
Judgments
that
may
be
the
Consequence
of
them
,
than
out
of
any
real
regret
that
we
have
sinned
against
a
most
Gracious
and
Merciful
God
.
For
however
those
of
the
other
Communion
,
out
of
their
great
tenderness
to
Sinners
,
have
declared
such
a
sorrow
as
this
,
if
accompanied
with
Confession
,
to
be
sufficient
[
*
](A66401-e64990-b)
*
Conc.
Tr.
Sess.
xiv
.
cap.
4.
to
dispose
Men
to
obtain
the
Grace
of
God
by
the
Sacrament
of
Penance
:
and
therefore
have
resolved
,
that
true
[
†
](A66401-e65050-b)
†
Layman
Theol.
Moral
.
lib.
5.
tract.
6.
c.
2.
§.
2.
And
so
most
of
their
other
Casuists
,
Morinus
,
Greg.
de
Valentia
,
Silas
,
&c.
Contrition
,
or
a
sorrow
for
sin
committed
,
with
a
purpose
of
sinning
no
more
,
is
not
necessary
to
the
Sacrament
of
Penance
,
after
the
Commission
of
mortal
Sin
,
but
that
Attrition
is
sufficient
,
though
a
Man
knows
it
to
be
no
more
:
Yet
I
suppose
it
needless
in
this
place
to
obviate
any
such
gross
Error
,
however
otherwise
of
very
great
danger
,
in
the
Practice
of
this
Duty
.
Be
the
sorrow
for
sin
never
so
sincere
;
and
our
Resolutions
thereupon
no
more
to
return
to
the
Commission
of
it
never
so
firm
and
well
grounded
,
yet
if
instead
of
making
good
these
Resolutions
we
shall
stop
here
,
we
are
but
half
Penitents
;
seeing
we
yet
want
that
change
of
life
,
which
alone
is
able
to
compleat
the
Nature
,
and
render
the
Practice
of
our
Repentance
acceptable
unto
God
,
and
available
to
our
Forgiveness
.
3.
In
short
,
Thirdly
,
if
we
will
truly
discharge
that
Repentance
,
to
which
we
are
here
called
,
we
must
do
it
not
by
being
sorry
for
our
Sins
,
or
by
resolving
against
them
,
but
by
an
effectual
forsaking
of
them
;
i.
e.
as
our
Text
speaks
,
By
turning
unto
the
Lord
our
God
.
This
is
that
which
alone
can
implore
his
Favour
,
and
commend
us
to
his
Mercy
.
And
this
was
what
I
before
observed
in
the
Case
of
Niniveh
:
When
God
saw
their
works
,
that
they
turned
from
their
Evil
way
,
then
he
repented
him
of
the
Evil
that
he
had
said
he
would
do
unto
them
,
and
he
did
it
not
.
Nay
,
but
it
is
not
any
turning
unto
God
,
that
will
suffice
neither
:
We
must
turn
[
*
](A66401-e65290-b)
*
Veraciter
,
integraliter
.
Lyr.
Mercer
.
even
unto
him
,
and
with
all
our
[
†
](A66401-e65340-b)
†
Rev●ra
,
Ex
animo
,
non
simulaté
.
Drus.
seriò
ac
bonâ
fide
.
Grot.
Heart
:
Words
very
Emphatical
,
and
which
offer
to
us
two
great
Conditions
,
which
are
absolutely
necessary
to
render
our
Conversion
every
way
such
as
it
ought
to
be
.
First
,
That
it
must
be
hearty
and
sincere
:
There
must
be
nothing
of
the
Hypocrite
mix'd
with
it
;
our
Souls
must
go
along
with
our
outward
Performances
;
and
these
penitential
appearances
be
the
true
Declariations
of
that
real
,
inward
sorrow
,
which
we
feel
in
our
Hearts
for
our
Offences
.
For
God
is
not
a
Man
,
knows
the
secrets
of
all
the
Children
of
Men.
And
Secondly
,
That
it
must
be
intire
,
and
without
reserve
:
As
we
must
be
sorry
for
every
Sin
we
have
already
committed
,
so
we
must
resolve
against
ever
committing
any
for
the
time
to
come
;
For
God
is
of
purer
Eyes
than
to
behold
the
least
Iniquity
;
and
if
our
Repentance
be
sincere
,
so
shall
we
be
too
.
The
same
Piety
which
moves
us
to
hate
any
Evil
,
will
equally
fill
us
with
an
Aversion
against
all
.
And
if
we
desire
to
continue
but
in
one
Offence
,
it
is
because
that
we
do
truly
repent
of
none
.
So
that
now
then
if
we
will
answer
the
design
of
this
day
;
if
we
will
render
our
Fast
such
as
the
Lord
has
chosen
,
and
has
promised
to
reward
with
the
Blessings
both
of
this
life
,
and
of
that
which
is
to
come
,
we
must
not
think
it
enough
that
we
comply
with
the
outward
Ceremonies
and
shew
of
Repentance
,
but
we
must
indeed
resolve
to
bring
forth
the
Fruits
of
it
.
Whilst
we
address
our selves
to
God
for
Pardon
,
we
must
take
heed
to
dispose
our
Souls
in
such
a
manner
,
that
we
may
be
fit
to
receive
it
.
And
if
we
thus
improve
the
great
Solemnity
of
this
day
,
we
shall
not
fail
to
meet
with
a
favourable
acceptance
at
the
Throne
of
Grace
.
God
will
be
jealous
for
his
land
,
and
pity
his
People
:
Winds
to
blow
,
and
the
Floods
to
rise
,
and
the
Storms
to
beat
against
our
Church
,
yet
has
he
founded
it
on
that
Rock
that
shall
never
fail
;
Nor
shall
the
gates
of
Hell
,
either
the
Power
of
France
,
or
the
Cunning
of
the
Jesuit
,
or
the
Malice
of
Both
,
ever
be
able
to
prevail
against
it
.
And
this
brings
me
to
the
other
thing
I
am
to
speak
to
:
Our
Encouragement
to
this
Duty
.
II.
For
God
is
Gracious
and
Merciful
,
slow
to
anger
,
and
of
great
Kindness
,
and
repenteth
him
of
the
Evil.
It
is
not
at
all
needful
for
me
to
enter
on
any
particular
Explication
of
all
these
Attributes
,
and
shew
what
Arguments
every
one
of
them
affords
to
engage
us
to
Repentance
.
Two
things
in
general
there
are
,
which
will
at
first
sight
arise
from
them
to
excite
us
to
it
;
viz.
First
,
The
Goodness
and
Mercy
of
God
to
the
greatest
Sinners
upon
their
Repentance
:
God
is
Gracious
and
Merciful
,
and
of
great
Kindness
.
Secondly
,
His
unwillingness
to
pronounce
any
Judgments
at
all
against
them
,
and
his
readiness
to
recal
them
,
if
they
repent
:
He
is
slow
to
Anger
,
and
repenteth
him
of
the
Evil.
And
First
,
Of
the
Goodness
and
Mercy
of
God
to
the
Greatest
of
Sinners
upon
their
Repentance
:
He
is
Gracious
and
Merciful
,
and
of
great
Kindness
.
When
God
proclaimed
his
own
Name
in
the
midst
of
the
People
of
Israel
,
we
read
Exod.
xxxiv
.
that
he
chose
to
do
it
,
not
so
much
in
the
terrible
Attributes
of
his
Majesty
and
Power
,
as
in
the
soft
Ideas
of
his
Mercy
and
Goodness
:
The
Lord
,
the
Lord
God
,
Merciful
and
Gracious
,
long-suffering
,
and
abundant
in
Goodness
and
Truth
;
keeping
Mercy
for
thousands
,
forgiving
iniquity
,
and
transgression
,
and
sin
.
And
if
we
look
into
all
the
following
Representations
which
he
makes
of
himself
,
whether
by
his
Holy
Prophets
under
the
Legal
,
but
especially
by
our
Blessed
Saviour
and
his
Apostles
under
the
Christian
Dispensation
,
we
shall
find
there
is
no
Character
he
so
much
delights
in
,
as
this
of
being
Good
and
Gracious
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
,
2
Pet.
iii.
8
.
And
now
what
more
forcible
Encouragement
can
any
one
desire
to
bring
him
to
Repentance
,
than
to
be
thus
assured
of
the
Goodness
and
Mercy
of
God
to
the
greatest
of
Sinners
,
if
they
Repent
?
That
he
will
not
only
forgive
him
upon
his
return
,
but
will
even
assist
him
with
Grace
and
Strength
in
the
doing
of
it
.
That
he
desires
not
the
death
of
the
most
profligate
Offender
,
but
rather
that
he
should
turn
from
his
wickedness
and
live
.
In
a
word
,
That
he
has
promised
forgiveness
,
without
exception
,
to
the
most
wicked
Men
upon
their
Repentance
;
so
that
if
they
will
but
yet
break
off
their
evil
Course
,
and
keep
his
Statutes
,
and
do
that
which
is
lawful
and
right
,
they
shall
surely
live
,
they
shall
not
die
,
Ezek.
xviii
.
21
.
Many
are
the
ways
,
and
excellent
the
Methods
that
God
has
taken
to
convince
us
of
his
Mercy
,
and
the
time
would
fail
me
to
enter
on
a
particular
Consideration
of
them
.
Sometimes
he
declares
not
only
that
he
is
ready
to
pardon
us
if
we
repent
,
but
that
he
even
desires
we
should
repent
,
that
he
may
forgive
us
.
And
lest
his
Word
should
not
be
sufficient
,
he
confirms
that
desire
with
an
Oath
,
Ezek
xxxiii
.
11
.
As
I
live
,
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
Wicked
,
but
that
the
Wicked
turn
from
his
way
and
live
:
Turn
ye
,
turn
ye
from
your
evil
ways
,
for
why
will
ye
die
,
O
House
of
Israel
?
Sometimes
he
Expostulates
with
us
in
the
way
of
Reasoning
,
to
see
if
by
that
means
he
may
be
able
to
bring
us
to
consider
his
Love
and
Affection
to
us
,
Isai.
i.
16
.
Wash
ye
,
make
ye
clean
,
put
away
the
Evil
of
your
doings
from
before
mine
Eyes
;
cease
to
do
evil
,
learn
to
do
well
.
Come
now
,
and
let
us
reason
together
,
saith
the
Lord
:
Though
your
Sins
be
as
Scarlet
,
they
shall
be
white
as
Snow
;
though
they
be
red
like
Crimson
,
they
shall
be
as
Wool
.
If
he
Exhorts
us
to
Repentance
,
he
always
does
it
upon
this
Promise
,
That
he
will
Pardon
us
,
if
we
repent
.
If
we
turn
from
our
Sins
,
Iniquity
shall
not
be
our
ruine
.
If
he
threatens
Judgments
,
yet
still
he
keeps
a
reserve
for
Mercy
to
triumph
over
Judgment
;
and
will
rather
be
thought
inconstant
in
his
most
peremptory
Decrees
,
than
inexorable
to
Repenting
Sinners
.
Thus
he
commanded
Jonah
to
go
to
Niniveh
,
and
to
pronounce
an
utter
Destruction
against
it
.
He
fix'd
the
very
time
too
,
Yet
forty
days
,
and
Niniveh
shall
be
overthrown
.
But
what
now
was
the
issue
of
all
this
?
Were
they
utterly
destroy'd
,
according
to
this
Prophecy
?
Nay
,
but
on
the
contrary
,
God
was
yet
intreated
for
them
,
and
spar'd
them
.
So
we
read
,
ver.
10.
the
City
believed
,
and
feared
God
,
and
turn'd
from
their
Evil
way
:
And
God
repented
of
the
Evil
that
he
said
he
would
do
unto
them
,
and
he
did
it
not
,
Jonah
3.
And
what
must
the
Consequence
of
all
these
Reflections
be
,
but
to
engage
us
not
to
despise
the
Goodness
of
God
,
whereby
he
thus
graciously
invites
us
to
Repentance
;
but
to
conclude
with
Holy
David
,
Psal.
cxxx
.
3
.
If
thou
,
LORD
,
shouldst
be
extream
to
mark
what
is
done
amiss
;
O
God
,
who
may
abide
it
?
But
there
is
Mercy
with
thee
,
therefore
shalt
thou
be
feared
.
And
what
I
have
now
said
of
Gods's
mercy
in
General
,
will
yet
more
hold
in
the
other
Part
of
this
Character
,
wherein
is
set
out
to
us
in
Particular
,
Secondly
,
His
great
unwillingness
to
pronounce
any
Judgments
at
all
against
Sinners
,
and
his
readiness
to
recall
them
upon
their
Repentance
:
He
is
slow
to
Anger
,
and
repenteth
him
of
the
Evil.
And
because
I
would
now
,
were
I
able
,
speak
not
so
much
to
your
Reason
,
as
to
your
Sense
and
Experience
,
to
your
Consciences
and
Affections
;
I
will
for
the
Proof
of
this
,
no
more
lead
you
back
to
the
Israelites
in
this
Prophecy
;
to
Past-times
,
and
unknown
Countries
;
but
will
rather
desire
you
to
consider
your
own
Times
,
your
own
Country
,
and
,
if
you
will
allow
me
freely
to
add
it
,
your
own
Souls
.
Which
of
all
these
will
not
afford
me
an
evident
Demonstration
of
the
Patience
and
long-suffering
of
God
?
And
speak
him
in
the
words
of
the
Text
,
to
be
a
God
slow
to
Anger
,
and
that
repenteth
him
of
the
Evil
?
That
after
so
many
Sins
,
as
we
have
every
one
,
the
very
best
of
us
,
committed
,
we
are
yet
alive
this
day
;
whereas
God
might
,
if
he
had
pleased
,
long
since
have
cut
us
off
in
the
midst
of
our
Sins
:
That
after
so
many
calls
and
invitations
as
he
has
sent
to
bring
us
to
Repentance
,
he
is
still
pleased
to
call
and
to
invite
us
to
it
:
That
notwithstanding
we
have
so
far
abused
his
Goodness
and
long-suffering
,
as
to
improve
that
which
above
all
things
should
have
the
most
engaged
us
to
our
Duty
,
into
an
encouragement
to
go
on
the
rather
in
our
Sins
;
he
nevertheless
still
continues
to
us
the
Offers
of
Pardon
and
Peace
,
if
we
will
even
now
in
this
our
day
consider
the
things
that
make
for
our
Peace
:
What
is
all
this
but
a
most
Demonstrative
,
as
well
as
a
most
Affectionate
Proof
,
that
God
is
indeed
slow
to
anger
,
not
willing
that
any
should
perish
,
but
that
all
should
come
to
Repentance
?
That
he
has
deliver'd
us
out
of
so
many
dangers
,
in
which
,
but
for
his
Providence
over
us
,
we
must
long
since
have
perish'd
:
That
he
has
smitten
us
in
Mercy
,
and
not
in
Judgment
;
to
correct
and
admonish
,
not
to
ruine
and
destroy
us
:
That
upon
our
deprecating
his
Anger
,
he
has
at
any
time
heard
our
Prayers
,
and
answer'd
our
Desires
:
What
is
this
but
a
plain
Evidence
,
that
he
smites
not
willingly
,
nor
loves
to
afflict
the
Children
of
Men
:
and
so
is
a
God
repenting
him
of
the
Evil
that
he
is
at
any
time
forced
either
to
threaten
us
with
,
or
to
bring
upon
us
.
And
if
we
look
into
his
Dispensations
towards
us
in
the
common
concern
of
our
Country
,
and
our
Religion
;
How
slow
must
that
God
have
been
to
Anger
,
who
after
so
many
years
Attendance
,
nevertheless
still
calls
upon
us
,
as
at
this
day
,
to
turn
from
our
Evil
way
,
and
from
the
violence
that
is
in
our
Hands
,
that
our
Iniquity
may
not
be
our
ruine
?
And
for
his
repenting
him
of
the
Evil
,
which
we
have
sometimes
forced
him
by
our
continual
Provocations
to
send
upon
us
:
Let
the
Instances
which
we
our selves
have
known
,
suffice
to
tell
us
,
how
unwilling
he
has
shewn
himself
to
bring
us
to
an
utter
desolation
.
When
it
pleased
God
for
our
iniquities
,
to
despise
,
in
his
indignation
,
both
the
King
and
the
Priest
;
and
by
the
deplorable
Judgment
of
Civil
Confusions
,
had
proved
and
exercised
us
about
Twenty
Years
;
with
what
a
Miracle
of
Mercy
did
he
turn
again
the
Captivity
of
our
Sion
,
When
this
would
not
do
,
but
our
Sins
and
our
Prosperity
return'd
together
;
so
that
we
were
again
in
a
very
few
years
become
ripe
for
Judgment
;
He
called
forth
a
destroying
Angel
;
He
put
a
new
Sword
into
his
Hand
,
and
commanded
him
to
slay
his
Thousands
,
and
Ten
Thousands
in
our
Streets
.
The
PLAGUE
consum'd
our
Strength
;
and
hardly
was
that
pass'd
,
when
another
Vengeance
,
a
devouring
FIRE
,
such
as
scarce
any
Age
or
Country
has
ever
heard
of
,
burnt
down
our
Dwellings
.
And
had
not
the
Hand
of
God
wonderfully
interposed
,
we
must
have
been
as
Sodom
,
and
we
should
have
been
like
unto
Gomorrha
.
And
yet
how
did
he
then
cover
us
with
his
Hand
in
that
day
of
his
displeasure
?
He
neither
suffer'd
our
Enemies
to
invade
us
from
abroad
,
nor
any
Domestick
Quarrels
to
embroil
us
at
home
.
He
preserved
us
in
Peace
;
he
sent
again
the
Blessings
of
Plenty
and
Prosperity
among
us
,
and
our
City
is
risen
more
Great
and
Glorious
out
of
its
Ashes
.
What
shall
I
say
to
the
fears
and
jealousies
we
have
labour'd
under
since
,
from
a
restless
Party
,
Enemies
to
the
Name
of
Protestant
,
and
by
Principle
conjured
,
if
they
can
,
to
root
it
out
of
the
World
?
In
how
many
dangers
has
God
delivered
us
?
And
how
many
Designs
,
for
ought
we
know
,
may
he
have
prevented
,
which
have
not
yet
been
brought
to
light
?
And
when
at
last
,
either
to
awaken
us
the
more
effectually
to
a
Repentance
of
our
Sins
,
or
it
may
be
to
accomplish
the
number
of
their
Iniquities
,
he
deliver'd
us
over
for
a
little
while
into
the
Hands
of
our
Enemies
;
and
to
convince
the
most
incredulous
among
us
,
what
the
true
Spirit
of
prevailing
Popery
is
,
suffer'd
them
with
such
an
inconsiderate
Fury
to
pursue
our
Ruine
,
That
no
Ties
,
either
of
God
or
Man
,
were
sufficient
to
restrain
them
;
but
all
Obligations
,
whether
of
Justice
or
Conscience
,
were
equally
trampled
under
their
feet
:
How
did
it
then
please
our
Almighty
Defender
to
assert
his
Character
of
being
a
God
repenting
him
of
the
evil
that
he
had
brought
upon
us
,
in
a
manner
that
is
the
Wonder
and
Astonishment
of
the
present
;
and
,
that
I
am
perswaded
,
shall
be
the
Praise
and
Triumph
of
his
Church
in
all
succeeding
Generations
?
He
raised
us
up
a
Deliverer
out
of
the
House
of
his
Servant
David
.
He
touch'd
his
Princely
Heart
with
a
generous
Sense
both
of
the
Evils
which
we
had
suffer'd
,
and
of
the
greater
that
we
apprehended
.
His
Honour
and
his
Zeal
enflamed
him
to
do
somewhat
worthy
Himself
;
and
that
might
answer
the
mighty
Hopes
God
had
prepared
us
to
conceive
of
Him
.
He
meditated
the
great
Work
of
delivering
our
Country
from
Oppression
,
and
our
Religion
from
Destruction
.
And
by
the
Blessing
of
God
,
he
accomplish'd
it
,
in
a
manner
so
extraordinary
in
all
its
Circumstances
,
as
,
I
think
,
should
not
suffer
us
to
doubt
from
whose
Providence
it
was
,
that
this
Redemption
was
sent
to
us
.
This
was
the
Lord's
doing
,
and
,
whatever
it
is
,
I
am
sure
ought
to
be
,
marvellous
in
our
Eyes
:
And
may
,
I
think
,
be
a
final
,
I
hope
it
shall
be
an
effectual
Confirmation
to
us
of
this
Great
Engagement
of
our
Text
,
to
turn
to
him
with
all
our
hearts
;
viz.
That
he
is
a
God
repenting
him
of
the
evil
;
and
therefore
whose
Mercy
,
if
we
now
truly
do
so
,
we
may
securely
depend
upon
both
for
the
forgiveness
of
our
sins
,
and
for
our
deliverance
from
those
dangers
which
our
sins
have
so
justly
exposed
us
to
.
And
now
what
remains
,
but
that
having
all
these
great
Encouragements
,
such
Promises
,
or
rather
,
such
an
Earnest
of
God's
Favour
to
us
,
we
resolve
,
every
of
one
of
us
,
seriously
to
comply
with
the
great
Design
both
of
this
Day
,
and
of
this
Discourse
;
and
by
our
sincere
Repentance
for
our
past
Offences
,
obtain
that
Blessing
we
so
much
desire
both
for
our
Country
,
and
for
our
Religion
.
Never
was
there
a
time
wherein
we
had
greater
Reason
to
hope
for
God's
Acceptance
than
at
this
Day
;
and
such
an
Occasion
as
this
,
to
implore
his
Favour
,
there
may
not
perhaps
again
occur
in
the
Course
of
many
Ages
.
For
indeed
,
what
is
it
that
we
are
now
assembled
to
recommend
to
His
Mercy
,
but
in
Effect
the
preservation
of
our
Selves
,
our
Laws
,
our
Liberties
,
and
our
Religion
,
against
the
Violence
of
those
who
have
long
conspired
both
Their
and
Our
Destruction
.
That
be
would
preside
in
our
Councils
,
and
go
forth
with
our
Armies
;
and
so
direct
the
one
,
and
prosper
the
other
,
that
we
may
again
enjoy
the
Blessings
of
Peace
and
Security
;
that
there
may
be
no
decay
,
no
leading
into
Captivity
,
and
no
just
complaining
in
our
Streets
.
And
this
he
will
do
,
if
we
be
not
our selves
wanting
to
our
own
Preservation
.
Only
let
us
act
as
becomes
Good
Christians
,
and
True
Englishmen
;
let
us
do
all
things
for
the
Glory
of
God
,
and
for
the
Safety
,
Honour
and
Welfare
of
our
Country
:
In
the
words
of
Joab
to
his
Brother
Abishai
,
upon
an
Occasion
not
much
different
from
our
own
at
this
time
;
Let
us
be
strong
,
and
of
good
Courage
,
and
let
us
play
the
Men
for
our
People
,
and
for
the
Cities
of
our
God
;
and
then
he
will
not
fail
us
,
nor
forsake
us
.
But
if
instead
of
pursuing
the
things
that
make
for
our
Peace
,
we
shall
still
go
on
to
precipitate
our
own
Destruction
:
If
when
we
are
call'd
this
Day
to
turn
unto
the
LORD
our
God
with
all
our
hearts
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
;
we
shall
instead
thereof
fast
only
for
strife
and
for
debate
:
Egyptian
Bondage
,
when
we
are
brought
even
within
prospect
of
the
Promised
Land
:
In
a
word
,
If
when
we
should
be
uniting
our selves
against
the
Common
Enemy
of
our
Country
and
Christendom
,
we
shall
suffer
a
Spirit
of
Fa●tion
and
Sedition
,
of
Mutiny
and
Discontent
;
of
private
Interests
,
and
unseasonable
Resentments
,
to
distract
our
Councils
,
and
divide
us
against
one
another
;
What
can
we
then
expect
,
but
that
God
should
at
last
give
us
over
into
the
hands
of
our
Enemies
,
and
make
those
that
hate
us
,
to
rule
over
us
.
Wherefore
now
,
arise
O
ye
Worthies
,
ye
Chosen
,
and
Counsellors
of
our
Israel
;
Consult
,
consider
,
and
resolve
:
And
may
the
God
of
Heaven
;
the
God
before
whom
we
are
here
assembled
this
Day
;
He
who
has
,
and
does
,
and
we
trust
will
still
deliver
us
;
our
Rock
,
and
our
Defence
against
the
Face
of
our
Enemies
,
so
direct
and
prosper
all
your
Consultations
,
that
the
Children
which
are
yet
unborn
,
may
rise
up
in
their
Generations
,
and
call
you
Blessed
;
when
they
shall
enjoy
the
Benefits
of
that
Peace
,
and
Security
,
which
we
trust
shall
descend
to
them
,
through
your
Wise
and
Vigorous
Resolutions
.
Behold
this
day
the
Eyes
not
of
your
own
Nation
only
,
but
of
all
the
Nations
round
about
us
,
fix'd
upon
you
:
The
Fortunes
,
I
do
not
say
,
of
every
single
Person
among
you
,
tho'
that
were
somewhat
;
nor
yet
of
your
own
Country
and
Religion
only
,
which
ought
to
be
much
more
valued
;
but
what
is
still
more
considerable
than
all
this
,
the
Fortunes
of
all
the
Reformed
Churches
,
and
distressed
Countries
of
Europe
,
depending
on
the
Success
of
our
present
Enterprizes
.
This
is
the
fatal
Crisis
,
that
must
secure
or
ruine
both
them
and
us
for
ever
.
May
the
Consideration
of
all
these
things
,
inspire
every
one
of
you
with
a
Spirit
suitable
both
to
our
present
Needs
,
and
to
that
great
trust
that
is
here
committed
to
you
:
A
Spirit
of
Wisdom
and
Vnderstanding
;
a
Spirit
of
Prudence
and
Discretion
;
a
Spirit
of
Charity
and
Moderation
;
but
above
all
,
with
a
Spirit
of
Piety
and
Vnity
;
that
being
endu'd
with
all
these
excellent
Qualities
,
ye
may
become
the
Repairers
of
our
Breaches
;
the
Restorers
of
our
almost
lost
and
trampled
Liberties
;
the
Defenders
of
our
Faith
;
the
Support
of
your
Country
;
the
Avengers
of
your
barbarously
abus'd
Allies
;
the
Scourge
and
Terror
of
the
Vniversal
Enemy
of
Truth
▪
Peace
,
Religion
,
Nature
:
In
short
,
of
all
the
common
Laws
and
Rights
both
of
God
,
and
of
all
Mankind
.
May
your
Councils
be
govern'd
with
such
a
Calmness
and
Temper
,
as
may
settle
and
compose
all
the
unquiet
and
dissatisfied
Spirits
(
if
there
be
any
)
yet
remaining
among
us
;
and
suffer
none
to
regret
our
wonderful
Preservation
,
but
those
only
whose
fury
had
once
prompted
them
to
attempt
,
and
whose
Principles
still
carry
them
on
,
to
desire
,
even
when
they
are
not
able
to
accomplish
,
our
Destruction
.
May
your
Resolutions
be
as
speedy
,
as
the
publick
Necessities
are
pressing
;
and
their
Execution
be
accompanied
with
a
Fidelity
and
Success
that
may
equal
not
only
our
Expectation
,
but
even
our
very
Hopes
and
our
Desires
.
And
for
the
obtaining
of
all
these
Blessings
,
and
whatever
else
may
serve
to
make
these
Kingdoms
Happy
:
May
we
all
this
day
,
fast
the
fast
which
the
Lord
has
chosen
;
to
loose
the
bands
of
wickedness
,
to
undo
the
heavy
burdens
,
and
to
let
the
Oppressed
go
free
.
Let
us
confess
our
wickedness
,
and
be
sorry
for
our
sins
.
Let
us
turn
to
the
LORD
our
God
with
all
our
heart
;
and
with
fasting
,
and
with
weeping
,
and
with
mourning
.
Let
us
deal
our
Bread
to
the
Hungry
,
and
bring
the
Poor
to
our
Houses
.
So
shall
we
call
,
and
the
Lord
shall
answer
;
we
shall
cry
,
and
he
shall
say
,
Here
I
am
.
Our
light
shall
break
forth
as
the
Morning
,
and
our
righteousness
as
the
Noon-day
.
God
shall
come
,
and
shall
not
keep
silence
:
He
shall
save
us
from
our
Enemies
,
and
put
them
to
shame
that
hate
us
.
He
shall
arise
,
and
all
our
Adversaries
shall
be
scatter'd
;
they
also
that
hate
us
,
shall
flee
before
us
;
Like
as
the
smoak
vanisheth
,
so
shall
we
drive
them
away
;
terror
and
dread
shall
fall
upon
them
.
Thus
shall
all
our
Mourning
be
turned
into
Laughter
,
and
our
Heaviness
into
Joy
;
and
we
shall
yet
sing
the
Song
of
Moses
,
and
of
the
Lamb
,
when
he
shall
have
given
us
rest
from
all
our
Enemies
round
about
us
;
Salvation
and
Glory
,
and
Power
,
and
Praise
,
and
Thanksgiving
,
be
to
him
that
sitteth
upon
the
Throne
,
and
to
the
Lamb
for
Ever
and
Ever
,
Amen
.
OF
Contending
Earnestly
for
the
Faith
Which
was
once
delivered
to
The
SAINTS
.
A
SERMON
Preached
at
MERCERS-CHAPEL
,
January
8.
1687
/
8.
JUDE
iii.
Beloved
,
when
I
gave
all
diligence
to
write
unto
you
of
the
Common
Salvation
,
it
was
needful
for
me
to
write
unto
you
,
and
exhort
you
,
that
you
should
earnestly
contend
for
the
Faith
which
was
once
deliver'd
to
the
Saints
.
IT
is
generally
agreed
by
Learned
Men
,
that
this
Epistle
was
written
by
St.
Jude
upon
the
same
Occasion
,
and
to
the
same
Persons
to
whom
St.
Peter
had
not
long
before
address'd
his
Second
;
whose
Thoughts
he
pursues
,
and
whose
very
Words
he
seems
in
some
places
to
have
transcribed
.
And
the
Subject
and
Design
of
both
we
have
here
express'd
to
us
in
the
words
of
my
Text
;
viz.
to
exhort
the
Christians
dispersed
abroad
among
the
Jews
,
neither
to
sink
under
those
Persecutions
that
were
brought
upon
them
for
their
Faith
;
nor
to
suffer
that
holy
Doctrine
which
had
been
so
fully
and
purely
deliver'd
to
them
by
the
Apostles
,
to
be
corrupted
by
the
Errors
of
those
pernicious
Hereticks
,
who
even
already
began
to
creep
in
among
them
.
Great
was
the
danger
of
these
Christians
,
and
great
the
concern
of
our
Apostle
for
them
.
To
persevere
constantly
in
the
Faith
,
at
a
time
when
the
severest
Tryals
were
made
use
of
to
affright
them
from
it
;
and
to
preserve
it
in
its
Purity
,
when
so
many
subtile
Hereticks
made
it
their
whole
business
,
by
any
means
,
to
corrupt
the
Truth
of
it
.
And
no
wonder
if
St.
Jude
thought
it
not
only
becoming
that
Character
our
Blessed
Lord
had
honour'd
him
with
in
his
Church
,
to
write
unto
them
,
but
even
necessary
for
him
so
to
do
;
and
to
exhort
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
strive
with
all
their
might
,
and
,
as
our
Translation
has
very
well
rendred
it
,
To
contend
earnestly
for
the
Faith
which
was
once
deliver'd
to
the
Saints
.
For
the
due
prosecution
of
which
words
,
as
they
lye
before
us
in
the
Context
,
I
shall
consider
these
Four
things
.
-
I.
What
that
Faith
is
,
which
the
Apostle
exhorted
them
to
contend
for
?
-
II.
How
they
were
to
contend
for
it
?
-
III.
The
great
reason
they
had
at
that
time
more
especially
so
to
do
.
-
IV.
By
what
means
he
advised
them
to
contend
for
it
;
that
so
they
might
secure
their
Faith
in
those
dangerous
times
.
I.
What
that
Faith
is
which
the
Apostle
here
exhorted
them
to
contend
for
?
Now
this
the
Character
here
given
of
it
in
our
Text
,
will
clearly
shew
.
'T
is
the
Faith
which
was
once
deliver'd
to
the
Saints
.
That
Faith
which
the
Holy
Apostles
had
once
for
all
instructed
them
in
,
and
which
therefore
both
they
and
all
succeeding
Ages
in
the
Church
were
both
faithfully
to
retain
,
and
earnestly
to
contend
for
for
ever
.
So
that
here
then
we
have
a
plain
account
,
what
the
true
Christian
Faith
we
are
to
profess
,
is
,
and
where
we
are
to
seek
it
?
'T
is
not
the
Faith
of
this
or
that
Church
or
Party
;
'T
is
not
the
Faith
of
this
or
that
Country
or
Century
.
Let
Men
and
Times
make
what
Changes
and
Alterations
they
please
in
it
:
The
Faith
that
was
once
delivered
to
the
Saints
,
is
what
we
are
to
contend
for
,
not
for
any
Inventions
or
Additions
of
Men
that
have
since
been
brought
into
it
.
I
shall
not
need
to
tell
you
whither
you
are
to
go
for
this
Faith
:
The
Spirit
of
God
,
by
providing
us
a
rule
of
it
;
and
assisting
and
directing
those
holy
Men
who
first
preach'd
the
Gospel
to
the
Saints
that
then
lived
,
to
send
it
down
in
writing
to
all
the
other
Disciples
that
were
to
follow
after
to
the
end
of
the
World
;
has
sufficiently
directed
us
both
whither
we
are
to
go
for
it
,
and
indeed
where
it
is
that
we
can
alone
be
sure
to
find
it
.
And
however
Interest
has
made
some
of
late
the
better
to
defend
their
Errors
,
and
to
maintain
an
usurped
Authority
over
Mens
Consciences
to
pretend
to
some
other
Directions
:
Yet
since
it
is
confess'd
,
that
the
Holy
Scriptures
were
written
for
that
very
purpose
,
that
they
might
be
the
Rule
of
our
Faith
;
and
St.
Paul
has
expresly
told
us
,
That
they
are
able
to
make
the
Man
of
God
wise
unto
Salvation
,
and
throughly
furnished
to
every
good
work
;
we
shall
have
little
reason
to
seek
to
any
other
Rule
,
till
some
good
Account
can
be
given
why
this
is
not
sufficient
;
or
by
what
Authority
it
is
that
they
pretend
to
impose
any
other
of
their
own
inventing
upon
us
;
and
who
gave
them
this
Authority
?
But
however
,
be
the
Rule
of
this
Faith
what
it
will
,
that
is
not
my
business
at
present
to
dispute
.
Let
it
only
be
resolved
,
that
the
Faith
it self
must
be
no
other
than
what
was
once
delivered
to
the
Saints
,
and
then
I
am
sure
it
will
be
our
duty
not
only
readily
to
receive
it
,
but
earnestly
to
contend
for
it
,
be
the
means
of
its
conveyance
what
they
will
.
This
is
the
next
thing
to
be
considered
by
us
;
II.
How
we
are
to
contend
for
this
Faith
?
And
here
if
the
Question
be
concerning
the
manner
of
the
Contention
,
I
have
already
observed
,
that
the
Original
Expression
is
very
emphatical
;
and
implies
a
great
vigour
and
earnestness
in
the
doing
of
it
.
To
teach
us
with
what
zeal
we
ought
to
adhere
to
the
Truth
,
and
defend
it
against
all
such
as
would
endeavour
either
to
affright
,
or
to
seduce
us
from
it
.
Indeed
,
whosoever
shall
consider
the
great
value
of
that
Faith
which
was
once
delivered
to
the
Saints
;
and
what
our
concern
is
in
the
preserving
of
it
;
will
be
forced
to
confess
,
that
we
can
never
be
too
earnest
in
our
contending
for
it
.
Truth
is
in
all
things
so
worthy
and
desirable
,
that
a
generous
Spirit
will
think
he
can
never
prize
it
enough
.
We
see
the
greatest
Men
have
made
it
the
whole
business
of
their
Lives
to
pursue
it
even
in
the
smallest
instances
;
and
have
thought
their
labours
worthily
rewarded
,
if
with
the
greatest
Application
,
and
it
may
be
with
some
danger
and
loss
too
,
they
have
but
been
able
to
find
it
out
at
the
last
.
Much
more
certainly
ought
that
Truth
,
which
the
Son
of
God
himself
came
down
from
Heaven
to
discover
;
and
which
,
had
he
not
revealed
it
to
us
,
it
would
have
been
impossible
for
us
ever
to
have
come
to
the
knowledge
of
it
,
to
be
most
dear
to
us
,
and
not
upon
any
account
to
be
forsaken
by
us
.
But
when
to
this
we
shall
add
,
That
these
Truths
are
not
matters
of
meer
Speculation
,
only
to
employ
the
Mind
,
and
exercise
the
Soul
in
the
Contemplation
of
them
:
That
the
concern
here
is
not
a
useless
Theoreme
;
which
whether
we
believe
or
not
,
we
are
neither
at
all
the
worse
now
,
nor
shall
be
ever
the
less
happy
hereafter
;
but
such
by
our
keeping
or
betraying
whereof
,
we
shall
finally
be
Happy
or
Miserable
for
ever
:
That
therefore
to
give
up
these
Truths
,
is
to
become
the
vilest
Traditors
,
the
Betrayers
not
only
of
our
Religion
,
but
of
our
Souls
too
,
and
that
to
all
Eternity
;
we
cannot
certainly
but
think
it
to
be
very
much
our
concern
to
take
the
advice
of
the
Apostle
,
and
earnestly
contend
for
the
Faith
that
was
once
delivered
to
the
Saints
.
Such
is
the
necessity
of
this
Contention
:
And
two
things
there
were
wherein
St.
Jude
here
exhorted
them
to
the
Practice
of
it
,
proportionable
to
the
two
great
dangers
to
which
I
have
before
said
these
Christians
were
then
exposed
.
For
,
First
;
The
Christians
to
whom
he
wrote
,
were
at
this
time
actually
under
a
Persecution
for
their
Faith
,
and
by
consequence
under
great
Temptations
to
Apostatize
from
it
.
And
this
danger
was
by
so
much
the
more
to
be
apprehended
,
for
that
a
sort
of
Hereticks
were
crept
in
among
them
,
who
the
better
to
preserve
themselves
from
those
Evils
which
Christianity
then
brought
upon
all
the
faithful
Professors
of
it
,
had
among
their
other
Errors
,
set
up
this
for
one
,
That
it
was
lawful
in
such
Tryals
to
dissemble
their
Faith
,
and
to
escape
Persecution
for
it
.
Now
in
Opposition
to
this
base
Cowardise
of
these
Men
,
we
must
first
interpret
the
Contention
here
spoken
of
to
imply
a
firmness
and
resolution
of
Mind
to
undergo
any
Evils
,
rather
than
to
deny
their
Religion
:
That
they
should
not
,
like
those
vile
Hereticks
,
seek
by
unworthy
Compliances
to
preserve
themselves
from
danger
,
and
ruine
their
Souls
in
the
other
World
,
to
save
their
Lives
,
and
to
preserve
the
little
Interests
of
this
.
And
the
same
should
be
the
resolution
of
every
good
Christian
now
.
Persecution
ought
to
be
so
far
from
affrighting
him
from
his
Faith
,
that
he
ought
then
most
firmly
to
adhere
to
it
,
when
he
sees
others
the
most
violent
in
opposing
it
.
What
tho'
he
should
be
called
to
suffer
for
it
?
Death
ought
never
to
amaze
that
Man
,
who
is
able
to
look
forward
into
Heaven
beyond
it
;
and
there
see
that
Crown
of
Glory
which
these
light
afflictions
that
are
but
for
a
moment
shall
place
upon
his
Head
for
all
Eternity
.
A
true
Christian
is
never
greater
,
than
when
he
is
under
the
Cross
:
Nor
can
any
thing
be
more
glorious
to
the
Faithful
Disciple
,
than
to
follow
his
dear
Master
,
not
only
in
Well-doing
,
but
,
if
the
Will
of
God
be
so
,
in
patient
Suffering
too
.
What
shall
separate
us
from
the
love
of
Christ
?
shall
tribulation
,
or
distress
,
or
persecution
,
or
famine
,
or
nakedness
,
or
peril
,
or
sword
?
(
As
it
is
written
,
For
thy
sake
we
are
killed
all
the
day
long
,
we
are
accounted
as
sheep
for
the
slaughter
:
)
Nay
,
in
all
these
things
we
are
more
than
Conquerors
,
through
him
that
loved
us
.
But
,
Secondly
;
This
was
not
the
only
danger
they
were
then
likely
to
run
,
nor
it
may
be
the
greatest
.
And
the
hazard
of
corrupting
their
Religion
,
by
the
Artifices
of
those
Hereticks
who
were
unawares
crept
in
among
them
,
was
yet
more
to
be
apprehended
than
their
total
Apostatizing
from
it
.
And
therefore
St.
Jude
here
exhorts
them
,
to
contend
earnestly
for
the
Faith
that
was
once
delivered
to
the
Saints
;
i.
e.
to
be
very
wary
and
circumspect
to
maintain
it
in
that
purity
in
which
they
had
received
it
,
and
not
suffer
any
little
Sophistry
or
Insinuations
of
their
Enemies
,
to
lead
them
into
any
Errors
contrary
to
the
truth
of
it
.
And
indeed
,
whosoever
shall
look
into
the
Annals
of
the
Church
,
will
find
this
to
have
ever
been
the
more
fatal
danger
of
the
two
:
And
that
the
Devil
has
in
all
Ages
gain'd
more
by
the
secret
cunning
of
his
false
Teachers
,
than
by
the
open
violence
of
his
Persecutors
.
There
's
many
a
Christian
who
has
carriage
enough
to
Die
for
his
Faith
,
that
yet
has
not
Skill
enough
to
defend
it
.
And
those
whose
business
it
is
to
deceive
,
never
fail
to
set
most
upon
such
as
they
think
are
the
least
able
to
do
so
.
And
therefore
it
cannot
certainly
but
be
very
advisable
in
us
all
,
and
especially
for
those
who
are
the
most
ignorant
,
to
be
very
careful
of
themselves
as
to
this
matter
:
Not
to
hearken
to
every
little
Pretender
that
will
but
undertake
to
lead
them
;
but
if
any
such
offers
himself
to
them
,
to
draw
them
away
from
the
right
Faith
,
either
absolutely
to
reject
him
,
or
rather
to
bring
him
forth
unto
the
light
;
to
refer
him
to
their
Teachers
,
who
instruct
them
in
the
Truth
,
and
who
are
therefore
the
fittest
to
defend
the
Interests
of
it
.
And
so
maintain
that
wise
indifference
which
ought
to
be
the
resolution
of
every
good
Man
in
the
search
of
all
,
but
especially
of
divine
Truth
;
neither
obstinately
to
refuse
a
better
Instruction
whenever
it
shall
indeed
be
offered
to
him
,
much
less
to
be
cheated
out
of
his
Religion
by
Noise
and
Confidence
,
by
high
Pretences
,
and
no
Arguments
;
and
so
by
his
easiness
,
betray
that
Faith
which
our
Apostle
here
calls
us
so
earnestly
to
contend
for
.
And
this
is
a
Caution
that
cannot
be
unseasonable
at
any
time
.
But
yet
some
times
there
are
wherein
't
is
more
especially
to
be
recommended
to
Christians
.
And
such
was
that
wherein
St.
Jude
wrote
this
Epistle
:
Which
therefore
brings
me
to
my
next
Point
,
III.
Of
the
reason
which
the
Christians
at
that
time
had
more
especially
thus
to
contend
for
the
Faith
which
was
once
delivered
to
the
Saints
.
I
shall
not
now
say
any
thing
of
that
general
Obligation
which
lyes
upon
all
Christians
thus
to
contend
for
the
Faith
,
viz.
the
Eternal
Salvation
of
their
Souls
,
according
as
they
are
careful
or
not
in
so
doing
,
though
this
ought
certainly
to
have
always
its
weight
too
with
us
,
both
because
I
have
already
said
somewhat
to
this
before
,
and
because
I
am
now
only
to
consider
the
particular
Reasons
which
those
to
whom
St.
Jude
here
wrote
,
had
at
that
time
so
to
do
.
And
those
,
whethersoever
of
the
two
things
we
consider
,
which
I
have
before
shewn
they
were
herein
exhorted
to
,
are
such
as
ought
very
much
to
have
engaged
their
care
in
this
Contention
.
For
,
First
,
As
to
the
renouncing
of
their
Faith
.
They
were
actually
under
a
Persecution
for
it
.
Their
Interests
,
their
Ease
,
their
Inclinations
,
all
sollicited
them
so
to
do
.
And
as
if
all
this
were
not
enough
,
some
who
called
themselves
Christians
among
them
,
not
only
encouraged
them
by
their
Example
,
but
even
maintain●d
it
as
an
Opinion
,
That
to
avoid
Persecution
,
they
might
lawfully
and
warrantably
dissemble
their
Belief
.
And
sure
then
it
was
high
time
for
the
Apostle
to
interpose
his
Exhortation
,
to
stir
them
up
to
contend
for
that
Faith
which
both
their
Enemies
persecuted
,
and
their
pretended
Catholick
Brethren
so
readily
renounced
.
To
press
them
with
such
Arguments
,
as
both
their
present
Circumstances
,
and
past
Prophecies
offer'd
to
him
to
confirm
them
in
it
;
and
which
ought
to
have
been
of
much
greater
weight
with
them
to
keep
them
in
the
right
way
,
than
the
scandalous
Examples
and
Doctrine
of
their
Adversaries
to
draw
them
out
of
it
.
Now
two
Considerations
there
were
,
which
some
suppose
the
Apostle
to
have
here
offer'd
to
them
for
this
purpose
.
1.
The
nearness
of
their
Deliverance
;
which
according
to
our
Saviour's
Promises
,
must
now
be
,
as
indeed
it
afterwards
proved
,
very
nigh
at
hand
.
This
is
what
the
learned
Dr.
Hammond
understood
to
have
been
signified
by
that
Phrase
of
the
Text
;
where
the
Apostle
says
,
he
thought
it
necessary
to
write
unto
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Of
the
common
Salvation
;
i.
e.
(
says
[
*
](A66401-e72700-b)
*
See
Dr.
Hammond's
Par.
upon
this
Verse
,
and
Note
on
Rom.
xiii
.
c
.
he
)
of
that
special
Promise
of
Christ
to
preserve
and
deliver
those
who
should
firmly
adhere
to
him
,
from
that
Vniversal
Destruction
,
which
was
in
a
little
time
to
befall
the
Jews
.
Many
were
the
Denuntiations
of
our
Blessed
Lord
against
the
Jews
in
his
Gospel
.
The
Calamities
he
foretold
were
great
,
and
the
time
of
their
accomplishment
nigh
at
hand
.
That
Generation
,
which
then
lived
,
was
not
to
pass
away
till
all
should
be
fulfilled
.
But
for
those
among
them
who
should
embrace
and
keep
firm
to
his
Religion
,
they
were
to
be
secured
in
the
midst
of
this
Desolation
.
So
Mat.
x.
22
.
where
speaking
of
those
very
Persecutions
which
St.
Jude
here
refers
to
,
he
tells
them
,
But
he
that
endures
to
the
end
,
[
*
](A66401-e72840-b)
*
See
Dr.
Hammond
,
Mat.
x.
h.
Rom.
xiii
.
c.
shall
be
saved
.
Shall
be
saved
,
not
only
in
another
World
,
though
that
be
certain
too
;
but
by
a
remarkable
deliverance
even
in
this
.
And
accordingly
St.
Peter
,
who
wrote
much
about
the
same
time
that
St.
Jude
did
,
and
concerning
the
very
same
things
,
exemplifies
this
Deliverance
in
that
remarkable
Preservation
of
Noah
and
his
Family
,
when
the
whole
World
besides
perished
in
the
Deluge
,
2
Pet.
ii
.
5
.
Of
righteous
Lot
and
his
Children
,
who
were
brought
by
an
Angel
out
of
Sodom
,
when
the
wicked
Sodomites
were
destroyed
,
ver.
6
,
7.
And
then
makes
this
remarkable
Application
,
ver.
9.
The
Lord
,
says
he
,
knoweth
how
to
deliver
the
godly
out
of
temptations
.
Now
if
this
be
allowed
of
as
the
true
meaning
of
this
Phrase
,
then
certainly
it
could
not
but
be
a
great
engagement
to
them
to
continue
constant
in
their
Profession
:
To
consider
,
that
they
had
but
a
little
while
remaining
,
and
their
Deliverance
should
be
accomplish'd
:
That
,
their
Salvation
was
now
nearer
than
when
they
believed
.
The
night
was
far
spent
,
the
day
was
at
hand
:
And
therefore
how
unworthy
,
indeed
how
weak
a
thing
would
it
be
for
them
,
after
all
they
had
hitherto
suffered
for
the
Faith
,
now
finally
to
apostatize
from
it
,
when
they
were
just
ready
to
be
delivered
out
of
all
their
Dangers
.
But
this
is
not
all
the
force
of
this
Argument
,
St.
Jude
presses
it
yet
farther
;
for
that
,
2.
Such
an
Apostasie
would
not
only
not
secure
them
,
but
would
most
certainly
involve
them
in
that
very
Destruction
which
they
sought
to
escape
by
it
.
And
of
this
the
Examples
which
our
Apostle
subjoins
,
are
an
evident
Proof
;
and
that
Destruction
which
accordingly
did
involve
the
Complying
Hereticks
with
the
Unbelieving
Jews
,
became
a
terrible
Application
.
Our
Blessed
Lord
,
who
provided
for
the
Security
of
the
Constant
Christians
,
leaving
the
rest
,
as
he
had
declared
he
would
,
to
lose
their
Souls
,
or
Lives
,
that
were
so
politick
for
the
saving
or
preserving
of
them
;
and
to
be
a
standing
Caution
to
all
succeeding
Ages
,
how
unworthy
,
indeed
how
dangerous
a
thing
it
is
for
Men
to
purchase
their
Lives
at
the
price
of
their
Consciences
;
and
to
betray
their
Souls
to
Eternl
Damnation
in
another
World
,
to
secure
the
little
Interests
and
Advantages
of
this
.
Such
reason
therefore
had
these
Christians
upon
all
these
Accounts
,
to
contend
earnestly
for
the
Faith
;
i.
e.
not
to
renounce
it
,
but
to
continue
firm
and
constant
in
the
Profession
of
it
.
Nor
were
their
Engagement
,
Secondly
,
any
less
,
Secondly
,
To
contend
for
it
;
as
it
implies
a
Zeal
for
the
preserving
the
Primitive
Purity
of
it
.
And
indeed
't
is
this
seems
to
have
been
the
more
especial
design
of
St.
Jude
in
this
Caution
.
For
having
in
our
Text
exhorted
them
earnestly
to
contend
for
the
Faith
which
was
once
delivered
to
the
Saints
;
he
immediately
subjoyns
this
Reason
,
ver.
4.
That
there
were
certain
men
crept
in
among
them
,
ungodly
men
,
who
turn'd
the
grace
of
God
into
lasciviousness
,
and
would
otherwise
be
likely
enough
to
pervert
them
from
it
.
Now
this
could
not
but
be
a
very
great
Obligation
upon
them
to
look
to
themselves
,
and
stand
fast
in
the
Truth
which
they
had
received
,
to
be
thus
expresly
forewarn'd
of
their
danger
;
and
admonish'd
by
the
Apostle
what
Men
there
were
crept
in
among
them
,
that
would
make
it
their
whole
endeavour
to
corrupt
their
Purity
.
But
especially
if
we
consider
the
Character
which
the
Holy
Apostles
every
where
given
of
them
;
and
which
will
yet
more
evidently
shew
how
likely
they
would
be
,
without
very
great
care
,
to
deceive
them
.
For
,
1st
.
As
our
Apostle
tells
us
,
ver.
16.
They
were
great
Pretenders
;
they
spoke
mighty
things
in
their
own
Commendation
,
as
if
they
alone
had
not
only
all
Truth
,
but
all
Knowledge
too
on
their
sides
;
and
the
rest
of
Mankind
were
but
as
Beasts
in
comparison
of
them
.
Now
this
oftentime
makes
a
huge
impression
upon
weak
Minds
,
who
do
not
sufficiently
consider
how
suspitious
a
thing
it
is
for
Men
to
be
too
forward
in
their
own
Commendation
;
and
that
the
best
and
wisest
Men
are
commonly
those
,
who
make
the
least
noise
of
their
Goodness
,
and
their
Knowledge
.
2dly
.
They
were
very
subtile
and
diligent
in
propagating
their
Heresie
.
They
durst
not
attack
those
whom
they
knew
to
be
very
firm
,
or
well
instructed
in
the
Faith
.
But
they
crept
slily
and
secretly
into
Mens
Houses
,
and
,
as
the
Devil
their
Master
before
them
,
they
set
commonly
upon
the
weaker
Sex
;
leading
captive
silly
Women
,
says
St.
Paul
,
and
those
too
,
for
the
most
part
,
laden
with
divers
lusts
.
Such
for
whom
Christianity
was
too
severe
and
rigid
an
Institution
,
they
could
not
find
any
great
hopes
of
living
up
to
,
or
consequently
of
being
saved
by
the
Rules
of
that
;
and
they
were
therefore
glad
to
hear
of
some
more
easie
,
and
more
agreeable
way
to
Happiness
.
3dly
,
And
such
,
Thirdly
,
these
Hereticks
fail'd
not
to
propose
to
them
.
Their
Religion
consisted
chiefly
in
a
sett
of
incomprehensible
Phrases
and
Notions
;
and
if
they
were
but
Admirers
of
Simon
and
his
Helena
,
it
was
for
the
rest
no
great
matter
how
little
Morality
they
observed
.
If
it
were
dangerous
to
profess
Christianity
,
they
might
freely
deny
it
;
and
judaïze
,
rather
than
suffer
Persecution
.
If
their
Lusts
disturb'd
them
,
it
was
natural
,
and
therefore
lawful
to
gratifie
them
:
and
it
was
a
great
mistake
to
think
that
they
ought
not
to
do
so
.
The
truth
is
,
I
am
ashamed
to
repeat
in
this
place
,
what
Ecclesiastical
Writers
have
delivered
down
to
us
concerning
them
:
And
I
shall
content
my self
to
refer
you
only
to
this
short
Epistle
,
Let
us
see
therefore
in
the
last
place
,
4thly
,
By
what
means
it
was
that
St.
Jude
here
exhorted
the
yet
Orthodox
Christians
to
contend
for
their
Faith
,
and
secure
themselves
in
those
dangerous
Times
.
And
those
are
principally
these
five
:
-
1.
By
a
close
Adherence
to
that
Doctrine
which
had
been
delivered
to
them
.
-
2.
By
taking
heed
of
those
that
would
seduce
them
from
it
.
-
3.
By
building
themselves
on
their
holy
Faith
;
i.
e.
by
adding
Innocency
of
Life
to
the
Purity
of
their
Faith
.
-
4.
By
fervent
Prayer
to
God
for
his
Assistance
.
And
,
-
5.
By
a
serious
consideration
of
their
future
state
.
These
are
the
means
which
St.
Jude
here
exhorts
them
to
make
use
of
to
secure
their
Faith
;
and
they
are
indeed
such
as
if
duly
observed
,
will
not
fail
to
have
a
prosperous
Effect
to
the
end
for
which
they
are
proposed
.
1
st.
The
First
way
to
contend
earnestly
for
the
Faith
,
is
,
To
keep
close
to
that
holy
Doctrine
which
we
have
received
.
This
was
what
the
Apostle
in
our
Text
advised
them
to
do
;
or
rather
,
not
barely
to
keep
close
to
it
,
but
,
as
the
Phrase
here
is
,
to
contend
earnestly
for
it
.
And
that
was
then
a
most
undoubted
Security
,
when
the
Apostles
themselves
taught
them
their
Religion
;
and
so
their
Faith
came
to
them
without
all
dispute
,
pure
and
uncorrupted
.
And
however
we
do
not
now
pretend
that
Men
should
give
up
themselves
so
intirely
to
our
Conduct
,
as
to
stop
their
Ears
to
whatever
can
be
said
against
us
:
yet
since
we
profess
no
other
Faith
than
that
which
was
once
delivered
unto
the
Saints
;
since
the
Rule
by
which
we
go
,
cannot
be
denied
to
contain
that
Faith
,
and
we
desire
not
to
be
believed
by
you
,
any
farther
than
what
we
teach
is
found
to
be
agreeable
to
that
Rule
:
I
think
we
may
very
reasonably
thus
far
at
least
make
the
Application
even
now
,
That
you
ought
not
lightly
to
forsake
a
Faith
which
is
built
upon
such
a
Foundation
,
I
am
sure
not
for
such
a
one
as
is
built
upon
any
other
.
And
though
we
are
so
far
from
encouraging
a
blind
Obstinacy
in
any
one
,
that
,
on
the
contrary
,
we
had
rather
all
Men
would
search
and
see
,
whether
what
we
profess
,
be
not
indeed
that
Faith
which
was
once
delivered
to
the
Saints
:
yet
this
deference
we
think
every
one
ought
to
pay
to
that
Church
which
first
made
him
Christian
,
and
to
those
Guides
whom
God's
Providence
has
set
over
him
to
build
him
up
in
the
Faith
;
as
not
lightly
to
forsake
either
them
or
their
Doctrine
,
but
to
presume
for
the
Truth
of
what
they
already
profess
,
till
they
can
be
very
clearly
and
evidently
convinced
of
the
contrary
.
But
,
2dly
,
The
next
means
proposed
,
whereby
they
were
to
contend
for
the
Faith
,
was
,
By
taking
heed
of
those
who
would
have
seduced
them
from
it
.
This
is
the
general
design
of
this
whole
Epistle
,
and
I
have
before
shewn
what
great
need
there
was
of
such
a
Caution
.
Now
by
taking
heed
of
Seducers
,
I
do
not
mean
to
imply
,
that
Men
should
be
so
obstinately
wary
,
as
not
to
hearken
to
any
thing
that
one
of
a
contrary
Persuasion
is
able
to
say
either
for
his
own
Opinions
,
or
against
ours
:
For
that
were
to
lead
Men
by
Faction
,
not
Reason
.
But
I
mean
these
Two
things
:
First
,
That
we
should
not
have
our
Ears
so
open
,
as
to
hearken
to
every
thing
that
any
one
shall
think
fit
to
offer
to
disquiet
our
Minds
,
and
disturb
our
Consciences
,
without
any
just
occasion
for
it
:
Nay
,
it
may
be
,
upon
the
account
of
such
things
,
wherein
we
are
certainly
and
evidently
convinced
,
that
we
are
in
the
right
.
Much
less
,
that
we
should
seek
occasion
of
Disputes
,
and
love
to
be
perpetually
raising
Difficulties
against
our
Religion
,
lest
we
should
at
last
provoke
God
to
give
us
over
to
Delusion
,
and
punish
our
needless
exposing
our selves
to
Temptation
,
by
suffering
us
to
be
overcome
by
it
.
Nor
,
Secondly
,
So
far
comply
with
such
Persons
,
as
to
give
our selves
up
to
their
Seduction
,
and
become
easie
and
willing
to
be
deceived
by
them
.
It
is
certainly
a
great
weakness
in
any
Man
to
go
to
his
Enemy
for
the
Character
of
his
Religion
.
To
enquire
concerning
the
Truth
,
of
those
who
are
the
profess'd
Opposers
of
it
.
If
Men
have
Doubts
,
or
if
their
Curiosity
must
be
gratified
in
starting
of
needless
Scruples
,
and
one
part
only
be
consulted
,
both
Charity
and
Duty
,
and
I
had
almost
said
even
common
Civility
too
,
might
satisfie
them
,
that
they
ought
to
be
their
Instructors
,
whom
God
has
set
over
them
to
be
their
Guides
in
Holy
things
,
rather
than
any
others
.
But
if
this
be
thought
too
great
a
Partiality
,
to
hear
one
side
only
,
and
not
enquire
at
all
of
the
other
;
yet
,
at
least
if
our
Enemies
may
be
admitted
,
our
own
Guides
sure
ought
not
to
be
excluded
,
but
to
be
allowed
at
least
to
be
as
worthy
our
regard
,
as
their
Adversaries
.
Nor
can
I
think
any
otherwise
,
than
that
he
is
minded
to
be
seduced
,
who
instead
of
taking
heed
of
Hereticks
,
seeks
only
to
them
;
instead
of
avoiding
them
,
avoids
those
from
whom
,
if
not
alone
,
yet
I
am
sure
principally
,
he
ought
to
fortifie
himself
against
them
.
3dly
,
The
next
means
proposed
for
their
contending
for
the
Faith
,
was
,
By
Innocence
and
Holiness
of
Life
.
This
St.
Jude
calls
,
a
Building
up
our selves
upon
our
most
holy
Faith
,
ver.
20.
And
again
,
a
keeping
of
our selves
in
the
love
of
God
,
ver.
21.
And
an
excellent
means
no
doubt
it
is
,
to
preserve
the
Purity
of
our
Faith
,
and
to
keep
our selves
from
being
seduced
from
it
.
I
shall
not
need
to
tell
you
how
powerful
a
motive
the
want
of
Piety
has
been
to
most
of
those
Errors
that
have
infested
the
Church
Whilst
Men
,
to
gratifie
their
Passions
,
have
corrupted
their
Faith
;
and
Pride
and
Discontent
,
Interest
and
Ambition
,
Looseness
and
Indulgence
,
more
than
want
of
Knowledge
,
have
made
Men
Hereticks
.
And
were
we
now
to
enquire
,
what
the
true
cause
is
that
keeps
up
these
Divisions
in
the
Church
at
this
day
;
why
Men
should
be
so
obstinate
in
Errors
so
plainly
contrary
to
the
very
Nature
of
Christianity
,
and
,
I
had
almost
said
,
to
the
common
Sense
and
Reason
of
Mankind
,
that
it
even
poses
our
Charity
to
think
they
do
not
themselves
know
them
to
be
so
:
I
fear
the
best
Account
we
should
be
able
to
give
of
this
matter
,
would
be
,
That
Interest
and
Prejudice
blind
their
Eyes
;
and
that
their
Errors
are
as
Useful
and
Beneficial
,
as
they
are
otherwise
Gross
and
Unreasonable
.
But
would
Men
indeed
lay
aside
all
Humane
Considerations
,
as
in
things
wherein
Eternity
is
at
stake
,
they
ought
to
do
:
Would
they
with
Charity
and
Humility
seek
the
Truth
,
and
be
as
willing
to
discover
their
own
,
as
they
are
but
too
forward
to
censure
other
Mens
faults
:
In
plain
terms
,
would
they
be
Christians
indeed
,
seek
nothing
but
the
Glory
of
God
,
the
Peace
and
Unity
of
his
Church
,
and
the
Salvation
of
their
own
Souls
;
I
cannot
but
think
that
most
of
our
Controversies
would
presently
vanish
,
and
we
should
yet
recover
that
Truth
which
,
I
fear
,
some
Men
have
too
long
detain'd
in
Unrighteousness
,
and
been
deprived
of
by
their
own
fault
.
But
especially
would
they
to
this
Honesty
and
Integrity
,
add
,
4thly
,
The
Apostle's
next
Direction
,
Of
fervent
Prayer
to
God
for
his
Assistance
.
For
certainly
the
Truth
and
Purity
of
Religion
,
is
so
great
a
Good
,
and
so
pleasing
and
acceptable
to
God
Almighty
to
be
implored
of
him
,
that
a
pious
and
upright
Man
,
earnestly
praying
,
and
heartily
seeking
after
it
,
shall
hardly
be
deny'd
the
Happiness
of
being
constant
to
the
Faith
,
if
he
be
already
in
the
right
way
;
or
of
being
brought
to
it
,
if
he
is
not
.
He
who
has
promised
the
true
Votary
,
not
to
refuse
him
in
any
thing
that
is
necessary
or
but
expedient
for
him
,
if
he
asks
as
he
ought
to
do
;
will
never
fail
to
answer
him
in
a
matter
of
such
moment
.
And
if
he
does
not
neglect
himself
while
he
prays
to
God
,
but
uses
such
Care
and
Caution
as
St.
Jude
here
directs
us
to
do
for
our
Security
,
he
need
not
be
afraid
,
though
he
were
encompassed
with
Seducers
on
every
side
;
but
be
confident
,
that
he
shall
either
still
go
on
in
the
right
way
,
or
obtain
God's
Pardon
,
if
after
all
this
he
should
chance
to
be
mistaken
in
it
.
There
is
yet
one
means
more
whereby
St.
Jude
exhorts
the
Christians
,
earnestly
to
contend
for
their
Faith
.
And
that
is
,
5thly
,
By
a
serious
Consideration
of
their
future
state
.
Keep
your selves
(
says
he
)
in
the
love
of
God
,
looking
for
the
Mercy
of
our
Lord
Jesus
Christ
,
unto
Eternal
Life
,
ver.
21.
And
indeed
it
cannot
be
doubted
but
that
this
great
Consideration
,
which
so
highly
influences
all
the
other
parts
of
a
Christian
Life
,
must
here
also
prove
of
a
singular
advantage
to
keep
us
firm
and
stedfast
in
our
Faith
.
This
will
make
us
diligent
in
all
the
rest
;
will
awaken
our
Care
,
will
perfect
our
Piety
,
and
enflame
our
Devotion
.
By
this
we
shall
be
secure
,
that
no
worldly
Considerations
shall
be
able
to
prevail
upon
us
,
to
forsake
our
Religion
.
We
shall
neither
be
moved
for
any
Terrors
to
renounce
it
,
nor
be
cajolled
by
any
Interests
or
Persuasions
to
give
it
up
.
But
we
shall
resolve
,
as
we
ought
,
to
enquire
diligently
into
the
Grounds
of
our
Profession
,
to
judge
impartially
,
and
stedfastly
follow
what
we
are
persuaded
to
be
the
right
Faith
;
that
so
we
may
be
able
to
give
a
comfortable
Account
of
our selves
to
God
,
when
we
shall
appear
at
his
Tribunal
.
No
matter
how
severely
we
may
be
censured
by
Men
for
our
so
doing
.
We
know
that
Truth
very
often
meets
with
,
and
makes
Enemies
to
the
best
Men.
Christianity
it self
was
once
every
where
spoken
against
,
and
St.
Paul
arraign'd
as
a
Heretick
.
But
whilst
with
that
Apostle
we
know
wherefore
we
believe
,
we
shall
be
so
far
from
being
afraid
of
their
Censures
,
or
ashamed
of
our
Profession
,
that
should
we
for
the
sake
of
Christ
,
as
he
was
,
be
brought
even
before
the
Tribunals
of
our
Enemies
,
we
shall
be
able
with
assurance
to
answer
for
our selves
as
he
did
;
That
after
the
way
which
they
call
Heresie
,
so
worship
we
the
God
of
our
Fathers
,
believing
all
things
that
are
written
in
the
Law
and
the
Prophets
.
Such
a
power
will
this
great
Consideration
of
Eternal
Life
have
over
us
,
to
secure
us
in
our
Religion
,
that
it
will
actuate
all
the
other
means
that
have
before
been
offer'd
to
establish
our
Faith
,
and
it self
become
a
new
defence
,
and
such
as
all
the
Sophistry
and
Malice
of
our
Enemies
shall
not
be
able
ever
to
overcome
.
And
thus
have
I
given
you
as
full
an
Account
as
the
time
would
permit
of
the
several
things
I
proposed
to
consider
:
And
however
I
have
not
so
closely
confined
my
Reflections
to
the
particular
concern
of
those
Christians
to
whom
St.
Jude
wrote
,
as
not
to
have
observed
somewhat
in
general
the
use
that
all
others
ought
to
make
of
this
Caution
;
yet
I
will
now
in
the
close
crave
leave
to
offer
two
or
three
Reflections
more
,
which
may
serve
to
shew
our
own
more
immediate
concern
in
it
.
And
,
First
;
Let
us
from
hence
learn
with
what
Zeal
and
Constancy
we
ought
to
contend
for
our
Religion
;
which
I
will
be
bold
to
say
,
does
,
if
any
in
the
whole
World
,
the
best
deserve
the
Character
of
the
Text
,
of
being
the
Faith
that
was
once
delivered
to
the
Saints
,
and
that
without
mixture
of
any
thing
corruptive
of
,
or
contrary
thereunto
.
We
pretend
not
to
impose
any
thing
either
upon
your
Belief
or
Practice
,
but
what
the
Rule
of
this
Faith
,
the
Holy
Scriptures
themselves
prescribe
,
or
at
least
allow
us
to
do
.
We
give
no
other
Interpretation
of
Scripture
,
than
what
is
either
so
apparently
the
meaning
of
it
,
that
no
impartial
Person
can
doubt
of
it
;
or
else
has
been
so
universally
received
by
the
best
and
purest
Antiquity
,
and
is
otherwise
so
agreeable
with
the
rest
of
our
Faith
,
that
there
can
be
no
just
cause
to
suspect
it
.
The
Articles
of
our
Creed
,
are
the
same
now
,
which
the
Church
has
received
and
profess'd
from
the
beginning
;
and
so
evidently
founded
on
the
Authority
of
God's
Word
,
that
they
neither
can
nor
do
admit
of
any
Dispute
among
Christians
.
Those
who
the
most
pretend
us
to
be
defective
in
our
Faith
,
yet
dare
not
say
we
are
erroneous
in
what
we
do
profess
:
They
acknowledge
that
what
we
believe
is
right
,
only
they
think
we
do
not
believe
all
that
we
ought
,
because
not
all
that
they
would
have
us
,
to
do
.
And
certainly
then
such
a
Faith
as
this
cannot
but
deserve
to
be
earnestly
contended
for
,
as
being
without
all
Controversie
,
truly
that
Faith
which
was
once
delivered
to
the
Saints
.
And
that
so
much
the
rather
,
Secondly
,
At
this
time
,
when
so
many
Seducers
,
for
I
shall
spare
the
rest
of
St.
Jude's
Character
,
ver.
4.
are
crept
in
among
us
;
and
make
it
their
great
Endeavour
,
by
any
means
,
to
draw
us
away
from
it
.
I
shall
not
repeat
either
the
manner
how
I
have
shewn
we
ought
to
contend
for
our
Faith
against
them
,
or
the
Directions
which
from
the
Apostle
I
have
before
offered
for
the
doing
of
it
.
Let
us
only
resolve
on
that
one
most
just
and
reasonable
Method
,
never
to
leave
our
own
Faith
,
till
we
can
be
clearly
and
evidently
convinced
,
that
we
have
a
better
offer'd
to
us
in
the
stead
of
it
;
and
then
we
shall
either
free
our selves
altogether
from
the
Attacks
of
our
Adversaries
,
who
seldom
care
to
meddle
with
honest
and
understanding
Men
;
or
I
am
sure
we
shall
not
run
any
great
Hazzard
by
their
Attempts
.
But
above
all
,
Thirdly
;
Whilst
we
thus
contend
for
the
Faith
that
was
once
delivered
to
the
Saints
,
let
us
be
Followers
of
their
Lives
,
as
well
as
of
their
Doctrine
.
This
is
that
which
must
save
us
,
when
all
our
Disputes
will
otherwise
stand
us
in
no
stead
.
To
believe
aright
,
will
do
us
but
small
service
,
if
we
do
not
live
so
too
.
And
I
am
persuaded
,
would
we
but
be
prevailed
with
to
do
this
as
we
ought
,
it
would
not
only
most
effectually
secure
us
in
the
Truth
,
but
be
the
most
likely
means
in
the
World
to
draw
over
others
to
it
.
And
indeed
what
pity
is
it
,
that
a
Chureh
,
which
has
in
all
other
respects
so
many
admirable
Advantages
above
its
Adversaries
,
that
it
is
defective
in
no
other
mark
of
being
truly
Primitive
,
and
even
in
this
is
less
defective
than
others
,
should
not
be
blessed
with
this
too
?
Consider
,
I
beseech
you
,
that
we
rely
upon
none
of
those
broken
Reeds
which
others
lay
so
much
stress
upon
,
to
make
you
happy
in
another
Life
,
though
you
are
not
upright
and
holy
in
this
.
If
there
be
then
any
concern
for
your
own
or
your
Church's
honour
;
if
any
value
for
your
Immortal
Souls
;
if
you
desire
the
Blessing
of
God
now
,
and
the
benefit
of
his
Promises
in
the
World
to
come
;
if
these
Motives
,
which
one
would
think
should
be
of
all
others
the
most
considerable
,
may
be
allowed
to
have
any
influence
at
all
upon
you
;
think
then
upon
these
things
,
and
fulfil
ye
our
Joy
in
the
practice
of
that
Piety
whereunto
ye
are
called
.
Be
as
Good
,
as
ye
are
Orthodox
;
as
free
from
all
Corruption
in
your
Manners
,
as
God
be
thanked
you
are
from
Error
in
your
Belief
:
Accomplish
that
great
Work
,
which
Heaven
seems
at
last
to
have
begun
among
us
;
And
as
we
are
now
apparently
more
concern'd
for
our
Religion
,
than
we
have
perhaps
any
of
us
heretofore
been
;
so
let
us
go
on
in
well-doing
more
and
more
.
Let
us
grow
in
Grace
,
and
then
we
shall
also
grow
in
the
Knowledge
of
our
Lord
and
Saviour
Jesus
Christ
,
till
finally
we
all
come
in
the
Vnity
of
the
Faith
,
and
of
the
Knowledge
of
the
Son
of
God
,
to
a
perfect
Man
,
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
OF
THE
Nature
and
End
OF
THE
HOLY
SACRAMENT
OF
THE
Lord's
Supper
,
A
SERMON
Preach'd
at
St.
PAVL's
COVENT-GARDEN
,
Decemb.
30.
1688.
1
COR.
xi
.
24
.
This
do
in
Remembrance
of
Me.
THese
Words
are
part
of
that
Solemn
Form
in
which
our
Blessed
Saviour
first
celebrated
the
Holy
Sacrament
of
his
Body
and
Blood
;
an●
establish'd
it
as
a
sacred
Institution
,
to
be
continued
for
ever
in
his
Church
,
in
remembrance
of
that
Death
and
Passion
which
he
was
just
then
about
to
undergo
for
it
.
Whether
our
Apostle
recounted
the
History
of
this
great
Institution
,
according
to
what
some
of
those
who
were
present
at
the
first
Celebration
of
it
,
had
delivered
it
unto
him
;
or
whether
,
as
seems
most
probable
,
he
had
received
the
manner
of
it
by
some
extraordinary
Revelation
from
our
Saviour
Christ
himself
:
This
is
plain
,
in
the
same
night
in
which
he
was
betray'd
,
he
took
Bread
,
and
when
he
had
given
thanks
,
brake
it
,
and
gave
it
to
his
Disciples
,
saying
,
Take
,
Eat
,
this
is
my
Body
which
is
broken
for
you
,
This
do
in
Remembrance
of
Me.
So
that
our
Text
then
you
see
contains
a
positive
Command
of
our
Saviour
Christ
himself
,
of
something
which
he
ordered
his
Apostles
to
do
with
reference
to
this
Holy
Sacrament
:
And
my
business
at
this
time
shall
be
to
consider
what
that
was
,
and
how
far
we
at
this
day
are
to
look
upon
our selves
to
be
concerned
in
it
.
I
shall
reduce
what
I
have
to
offer
upon
this
occasion
,
to
these
two
general
Considerations
:
I.
Of
the
false
Construction
and
Application
which
those
of
the
Church
of
Rome
make
of
these
words
.
Which
having
done
,
so
far
as
may
be
necessary
to
the
following
Discourse
,
I
will
then
,
II.
Shew
what
indeed
it
was
that
our
Blessed
Saviour
here
commanded
his
Apostles
,
and
in
them
,
All
of
us
to
Do
,
in
Remembrance
of
Him
.
And
by
that
time
I
have
clearly
examin'd
these
Two
Points
,
I
presume
I
shall
in
some
measure
have
laid
open
the
whole
Nature
and
Design
of
this
Holy
Sacrament
;
and
in
that
have
answer'd
the
End
of
these
Solemn
and
Extraordinary
Assemblies
.
And
first
I
am
to
consider
,
I.
That
false
Construction
and
Application
which
those
of
the
Church
of
Rome
make
of
these
words
.
It
is
the
Opinion
of
those
of
the
other
Communion
,
That
our
Saviour
Christ
here
spoke
to
his
Apostles
,
not
as
the
Representatives
of
the
whole
Body
of
the
Church
,
Illud
Christi
,
Hoc
facite
,
non
est
dictum
,
nisi
Apostolis
,
qui
to
mandato
Ordinati
sunt
primi
Sacerdotes
Novi
Testamenti
.
Bellarm.
de
Euch.
l.
4.
c.
16.
§.
Haec
autem
.
Illud
Hoc
facite
,
non
significat
solùm
Manducate
&
Bibite
;
quod
convenit
omnibus
Christianis
,
sed
significat
,
Consecrate
,
Sumite
&
aliis
Distribuite
ut
Me
facere
vidistis
.
Ista
autem
tria
non
possunt
convenire
omnibus
,
Ergo
illud
Mandalum
non
est
datum
omnibus
,
sed
solùm
sacerdotibus
.
ibid.
but
as
those
whom
he
was
now
about
to
consecrate
to
the
peculiar
Office
of
the
Ministry
in
it
:
And
therefore
that
commanding
these
,
To
Do
This
,
He
did
at
once
both
command
them
to
continue
this
Holy
Sacrament
for
ever
in
his
Church
,
and
also
at
the
same
time
invest
them
with
a
Power
,
to
Consecrate
,
and
Take
,
and
Distribute
it
to
others
,
as
he
had
done
to
them
.
To
which
if
we
did
add
their
other
Notion
of
this
Sacrament
,
viz.
that
in
the
Celebration
of
it
,
there
is
[
(c)
](A66401-e77130-b)
(c)
Concil
Trid.
Sess.
xxii
.
Can.
1
a
true
and
proper
Offering
made
for
the
Sins
and
Satisfactions
both
of
the
Dead
and
the
Living
,
we
shall
then
find
the
full
import
of
our
Text
,
according
to
their
sense
,
to
be
this
;
DO
THIS
,
that
is
,
Receive
the
power
which
I
hereby
give
you
of
consecrating
,
i.
e.
[
(d)
](A66401-e77190-b)
(d)
Sess.
xiii
.
Can.
1
,
4.
of
converting
these
Elements
of
Bread
and
Wine
,
into
the
true
and
proper
Substance
of
my
Body
and
Blood
;
and
having
so
done
,
[
(e)
](A66401-e77280-b)
(e)
Sess.
xxii
.
Can.
2
Offer
them
up
to
my
Father
as
a
true
and
real
propitiatory
Sacrifice
,
[
(f)
](A66401-e77320-b)
(f)
Ibid.
Can.
3.
for
the
Sins
and
Satisfactions
,
for
the
Punishments
and
all
other
the
Necessities
of
all
my
faithful
Disciples
,
whether
they
be
alive
or
dead
;
whether
they
be
yet
on
Earth
,
or
gone
to
Purgatory
.
Such
is
the
Account
which
those
of
the
Church
of
Rome
give
us
of
these
words
:
And
in
this
they
are
so
very
confident
,
that
they
not
only
[
(g)
](A66401-e77410-b)
(g)
Concil.
Trid.
Sess.
xxii
.
cap.
1.
Christus
Corpus
&
Sanguinem
suum
sub
speciebus
Panis
&
Vini
Deo
Patri
obtulit
:
ac
sub
earundem
rerum
Symbolis
,
Apostolis
quos
nunc
Novi
Testamenti
Sacerdotes
constituebat
,
ut
sumerent
tradidit
:
&
Eisdem
,
Eorumque
in
Sacerdotio
successoribus
ut
offerrent
praecepit
,
per
haec
verba
,
Hoc
facite
in
meam
commemorationem
.
And
Can.
2.
Siquis
dixerit
illis
verbis
,
Hoc
facite
,
&c.
Christum
non
instituisse
Apostolos
Sacerdotes
,
aut
non
Ordinâsse
ut
ipsi
aliique
Sacerdotes
offerrent
Corpus
&
Sanguinem
suam
,
Anathema
sit
.
Anathematize
all
those
who
shall
say
either
that
Christ
in
this
Command
did
not
institute
his
Apostles
,
Priests
;
or
that
he
did
not
Command
,
that
they
,
and
other
Priests
,
should
in
like
manner
offer
up
his
Body
and
Blood
;
but
have
also
made
it
the
very
Form
of
Ordaining
Priests
at
this
day
in
their
Church
,
having
delivered
the
Patin
and
Chalice
into
their
hands
,
to
bid
them
,
[
(h)
](A66401-e77610-b)
(h)
See
Catech.
ad
Paroch
.
par.
2.
de
Ord.
Sacram
.
n.
50.
§.
tertio
.
Receive
Power
to
offer
Sacrifice
to
God
,
and
to
celebrate
Mass
for
the
Living
and
for
the
Dead
.
I
shall
need
say
very
little
to
shew
the
falseness
of
this
Interpretation
,
which
many
of
their
own
Doctors
,
notwithstanding
all
their
Definitions
concerning
it
,
yet
are
not
themselves
very
well
satisfied
withal
:
They
freely
allow
,
that
this
Command
of
our
Saviour
,
when
he
bids
them
Do
this
,
cannot
be
so
restrain'd
to
his
own
Act
of
Consecrating
the
Holy
Eucharist
,
as
not
to
have
an
equal
respect
to
the
Peoples
Act
of
Receiving
it
:
And
by
consequence
,
that
all
that
can
hence
be
gathered
,
is
,
that
our
Saviour
has
hereby
obliged
his
Church
to
the
continuance
of
this
great
Memorial
of
his
Death
,
both
by
the
Consecrating
and
Distributing
of
the
Priests
;
and
by
the
Receiving
,
and
Eating
,
and
Drinking
of
the
People
;
and
which
is
no
other
Account
than
we
our selves
give
of
the
Words
before
us
.
'T
is
from
hence
that
[
(i)
](A66401-e77910-b)
(i)
Manifestum
est
quòd
Homo
tenetur
hoc
Sacramentum
sumere
non
solùm
ex
statuto
Ecclesiae
,
sed
ex
mandato
Domini
,
dicentis
,
Hoc
facite
in
meam
commemorationem
.
Aquin.
part
.
3.
Qu.
80.
Art.
11.
id
Corp.
Aquinas
concludes
,
that
all
Christians
are
obliged
,
as
far
as
they
have
opportunity
,
to
communicate
in
this
Holy
Sacrament
,
not
only
in
Obedience
to
the
Commands
of
the
Church
,
but
as
a
thing
which
our
Saviour
Christ
himself
required
,
when
he
said
in
our
Text
,
This
do
in
Remembrance
of
Me.
But
Estius
is
more
express
:
He
tells
us
,
that
by
Do
this
,
our
Saviour
plainly
intended
the
whole
Action
both
of
his
Consecrating
and
Distributing
,
and
of
their
Receiving
these
sacred
Elements
.
As
if
he
had
said
,
[
(k)
](A66401-e78130-b)
(k)
Estins
in
Sent.
l.
4.
dist.
12.
§.
11.
pag.
165.
l.
A.B.
Where
having
shewn
that
facere
cannot
be
interpreted
consecrare
;
he
adds
,
Non
enim
absolutè
dicitur
Facite
,
sed
Hoc
facite
,
i.
e.
Id
quod
à
Me
&
à
Vobis
nunc
fit
aut
factum
est
,
deinceps
vos
&
vestri
Successores
,
facite
in
Mei
memori●m
.
Et
infra
.
●aulus
,
1
Cor.
11.
Illud
facere
etiam
ad
Plebem
refert
Edentem
&
Bibentem
de
hoc
Sacramento
,
&c.
What
you
have
seen
now
done
by
me
and
you
,
that
do
you
and
your
Successors
henceforth
in
Remembrance
of
Me.
And
that
this
is
clearly
the
meaning
,
he
shews
from
the
Context
of
St.
Paul
in
the
following
Verses
,
where
repeating
the
very
same
Command
,
after
the
Distribution
of
the
Cup
,
that
he
had
mentioned
in
my
Text
upon
the
delivery
of
the
Bread
,
he
expresses
himself
in
this
plain
manner
,
This
do
ye
(
says
he
)
as
oft
,
not
as
ye
shall
Consecrate
or
Offer
,
but
as
ye
shall
drink
it
in
Remembrance
of
Me.
And
then
immediately
subjoins
a
Reason
,
which
clearly
refers
to
the
Peoples
Eating
and
Drinking
,
and
not
to
the
Priest's
offering
any
pretended
Sacrifice
in
this
Celebration
:
For
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
do
shew
the
Lord's
Death
till
he
come
;
that
is
,
ye
do
,
by
this
Action
of
yours
,
fulfil
the
Command
before
us
,
ye
set
forth
the
Memory
of
Christ's
Death
and
Passion
,
and
do
this
in
Remembrance
of
Him
.
And
even
[
(l)
](A66401-e78520-b)
(l)
De
Euch.
l.
4.
c.
16.
§.
Haec
autem
.
Bellarmin
himself
,
tho'
he
supposes
these
words
to
have
been
spoke
in
a
peculiar
manner
to
the
Apostles
,
as
those
who
were
hereby
to
be
consecrated
to
the
Priestly
Office
;
yet
cannot
but
own
,
that
they
must
refer
as
well
to
the
Action
of
their
[
(m)
](A66401-e78600-b)
(m)
Ibid.
l.
4.
c.
25.
§.
Videtur
tamen
.
Where
he
gives
this
Paraphrase
of
our
Text
:
Id
quod
nunc
agimus
,
Ego
dum
consecro
&
po●rigo
,
&
vos
dum
accipitis
&
comeditis
frequentate
deinceps
usque
ad
mundi
consummationem
.
Eating
,
as
to
those
of
our
Saviour's
Blessing
and
Distributing
the
Holy
Elements
;
[
(n)
](A66401-e78680-b)
(n)
Ibid.
Paulus
autem
resert
potissimùm
illa
Verba
ad
actionem
Discipulorum
,
id
quod
ex
ver.
26.
colligitur
.
Et
planum
fieri
potest
ex
instituto
&
proposito
B.
Pauli
,
&c.
q.
v.
Nay
,
he
says
yet
more
,
that
it
is
most
agreeable
both
to
the
Context
of
St.
Paul
,
and
to
his
Design
of
repeating
the
History
of
this
Institution
,
to
apply
them
rather
to
the
Disciples
action
of
Eating
and
Drinking
,
than
to
our
Saviour's
of
Consecrating
and
Offering
;
the
Error
of
the
Corinthians
,
which
he
design'd
to
correct
,
consisting
not
in
their
Consecrating
,
but
in
their
Receiving
of
the
Holy
Eucharist
,
in
that
they
did
not
do
it
with
that
due
reverence
which
they
ought
to
do
.
Tho'
how
to
reconcile
this
not
only
with
the
Opinion
of
his
Church
before
mention'd
,
but
even
with
his
own
Interpretation
of
Aquinas's
Argument
from
this
place
,
to
prove
the
necessity
of
all
Mens
Receiving
this
Holy
Sacrament
where
it
may
conveniently
be
had
;
viz.
that
[
(o)
](A66401-e78930-b)
(o)
Bellarm.
ib.
c
16
§Dicet
aliquis
.
His
words
are
;
Neque
obstat
quòd
S.
Thomas
colligit
ex
hoc
loco
esse
de
jure
divino
ut
omnes
aliquando
sumant
Eucharistiam
;
ubi
videtur
intellexisse
illud
Hoc
facite
dictum
esse
Omnibus
;
Nam
S.
Thomas
non
vult
colligi
immediatè
sed
mediaté
.
Quia
enim
Dominus
jubet
Apostolis
ut
consecrent
,
sumant
,
&
distribuant
,
consequenter
jubet
Aliis
ut
accipiant
de
manu
sacerdotum
distribuentium
.
St.
Thomas
did
did
not
intend
to
collect
this
immediately
from
this
Command
,
as
if
it
had
been
given
to
All
;
but
only
by
consequence
,
as
our
Lord
must
be
understood
to
have
commanded
the
People
to
Receive
,
what
he
commanded
the
Priests
to
Consecrate
and
Distribute
,
I
cannot
easily
understand
.
The
truth
is
,
both
the
Opinion
of
our
Saviour's
making
his
Apostles
Priests
by
these
words
,
and
the
Paraphrase
which
they
now
give
of
them
in
order
thereunto
,
are
a
meer
Invention
of
these
later
Ages
,
sought
out
to
support
that
other
great
Corruption
of
this
Holy
Institution
,
the
Communicating
of
the
Laity
only
in
One
Kind
.
When
being
pressed
both
with
the
Example
of
our
Blessed
Lord
in
his
Institution
of
this
Holy
Sacrament
,
who
gave
the
Cup
as
well
as
Bread
to
his
Disciples
;
and
with
his
positive
Command
,
to
do
that
to
Others
which
Himself
had
done
to
Them
.
The
nice
Masters
of
the
Schools
,
Men
who
never
wanted
a
subtilty
to
elude
what
they
could
not
otherwise
fairly
answer
,
first
found
out
this
admirable
Secret
,
unknown
to
the
Church
for
above
a
Thousand
Years
before
;
viz.
That
our
Saviour
here
Consecrating
the
Holy
Eucharist
,
and
giving
a
Command
to
his
Apostles
to
Do
likewise
,
did
invest
them
thereby
in
their
Priestly
Office
,
and
so
intitule
them
to
a
Right
of
Receiving
the
Cup
from
him
,
which
neither
they
therefore
had
any
Right
to
before
,
nor
have
the
People
by
consequence
any
more
Right
to
at
this
very
day
.
But
however
,
such
an
Evasion
as
this
might
well
enough
become
the
School-Errantry
,
and
serve
to
amuze
a
barbarous
Age
wherein
it
was
first
invented
;
yet
was
it
certainly
too
great
a
presumption
in
the
Council
of
Trent
,
in
such
inquisitive
Times
as
these
,
to
impose
it
upon
Mens
Consciences
as
an
Article
of
Faith
;
and
to
think
,
by
the
vain
Terror
of
an
ungrounded
Anathema
,
to
secure
it
against
all
Opposition
.
For
not
to
insist
,
First
,
On
the
many
gross
Absurdities
,
and
even
blasphemous
Consequences
of
the
very
Doctrine
of
the
Mass
it self
,
That
there
should
be
a
true
and
proper
Sacrifice
,
and
yet
nothing
truly
and
properly
sacrificed
:
A
Propitiatory
Offering
,
and
yet
no
Propitiation
made
by
it
:
That
Christ
was
but
once
offered
for
our
Sins
,
and
yet
that
he
should
be
offered
again
ten
thousand
times
every
day
:
That
by
that
One
offering
of
Himself
,
he
should
have
perfected
for
Ever
them
that
are
sanctified
;
and
yet
that
those
that
are
sanctified
should
not
be
perfected
without
many
of
these
New-Mass-Offerings
made
for
them
.
To
say
nothing
,
Secondly
,
Of
the
inconsistency
there
is
in
the
very
Supposition
,
That
our
Saviour
Christ
should
ordain
Priests
of
the
New-Covenant
in
his
Church
,
before
he
had
yet
so
much
as
sealed
that
Covenant
by
his
Death
,
or
establish'd
his
Church
.
To
pass
by
,
Thirdly
,
That
we
have
another
plain
and
evident
Account
,
both
when
,
and
after
what
manner
,
and
with
what
words
our
Blessed
Saviour
did
ordain
his
Apostles
to
the
Ministry
of
his
Church
,
namely
,
in
the
Twentieth
Chapter
of
St.
John
;
where
we
are
told
how
,
after
his
Resurrection
,
he
thus
gave
them
their
Mission
,
ver.
21
,
22
,
23.
Peace
be
unto
you
;
as
my
Father
hath
sent
me
,
even
so
send
I
you
:
And
then
he
breathed
upon
them
,
and
said
,
Receive
ye
the
Holy
Ghost
;
whose
soever
sins
ye
remit
,
they
are
remitted
;
and
whose
soever
sins
ye
retain
,
they
are
retained
:
And
which
are
at
this
day
own'd
by
the
[
*
](A66401-e79990-b)
*
Catech.
Conc.
Trid.
de
Ord.
Sacr.
n.
5.
§.
4.
Manibus
capiti
(
sc.
ordinandi
in
sacerdotem
)
ejus
impositis
,
Accipe
,
inquit
,
Spiritum
Sanctum
,
&c.
Eique
Coelestem
illam
quam
Dominus
Discipulis
suis
dedit
peccata
retinendi
ac
remittendi
potestatem
tribuit
.
And
again
,
De
Sacr.
Poenit.
n.
71.
Il.
lustr
verò
hujus
Ministerii
Testimonium
praebent
illa
Domini
Verba
apud
S.
Joann
.
Quorum
remiseritis
,
&c.
neque
enim
omnibus
,
sed
Apostolis
tantùm
haec
dicta
fuisse
constat
,
quibus
in
hâc
functione
sacerdotes
succedunt
.
Church
of
Rome
,
as
well
as
by
us
,
for
one
Essential
part
of
the
Priestly
Mission
,
and
accordingly
made
use
of
by
them
in
their
Ordination
:
So
that
either
this
Sacrament
may
be
reiterated
,
or
the
Character
divided
,
and
one
part
conferr'd
at
one
time
,
the
other
at
another
;
all
which
is
contrary
to
their
own
Principles
;
or
else
the
Apostles
were
not
ordain'd
Priests
when
they
received
the
Holy
Eucharist
,
but
when
our
Saviour
here
breathed
upon
them
,
and
both
by
his
Action
and
his
Words
plainly
expressed
his
Mission
of
them
.
I
say
,
not
to
insist
on
any
of
these
things
,
either
we
must
look
upon
these
words
to
relate
to
the
whole
Church
,
to
the
People
as
well
as
to
the
Priests
;
and
then
to
be
sure
they
cannot
have
either
the
Effect
or
Signification
that
they
herein
attribute
unto
them
;
or
else
it
will
remain
,
that
there
is
no
Divine
Command
at
all
entituling
the
People
to
any
Right
to
this
Holy
Sacrament
:
For
if
our
Saviour
spoke
to
his
Apostles
as
Priests
,
if
he
not
only
took
the
Bread
and
the
Cup
and
consecrated
them
as
a
Priest
himself
,
but
also
distributed
them
to
the
Apostles
as
Priests
,
and
bad
them
,
Take
,
Eat
and
Drink
as
Priests
;
then
are
not
the
People
,
no
not
by
Cardinal
Bellarmin's
consequence
,
at
all
concerned
in
any
part
of
this
Institution
,
which
the
Priests
only
,
by
virtue
of
this
Command
,
are
obliged
to
continue
,
and
consecrate
,
offer
,
give
,
receive
,
all
by
themselves
,
and
to
one
another
,
as
Christ
and
his
Apostles
here
are
supposed
,
without
the
rest
of
the
Disciples
,
and
as
Priests
,
to
have
done
.
To
pass
by
therefore
this
Interpretation
,
both
so
lately
invented
,
and
so
weakly
established
;
set
up
to
support
that
bold
attempt
of
depriving
the
People
of
one
half
of
the
Communion
,
and
that
upon
such
Principles
as
in
the
natural
consequence
of
them
rob
them
of
both
;
I
go
on
to
the
other
Point
I
have
proposed
,
and
shall
now
take
leave
somewhat
more
largely
to
insist
upon
;
Viz.
II.
To
shew
,
what
indeed
it
was
that
our
Saviour
here
commanded
his
Apostles
,
and
in
them
all
of
us
,
to
do
in
Remembrance
of
Him
.
And
to
this
end
it
will
be
necessary
that
we
distinctly
to
consider
these
Two
things
:
-
First
,
What
we
are
to
understand
by
the
Phrase
,
Do
this
?
-
Secondly
,
What
it
is
to
Do
this
in
Remembrance
of
Christ
?
-
First
,
What
we
are
to
understand
by
the
Phrase
,
Do
this
?
I
answer
;
That
if
we
take
these
words
as
they
lye
before
us
in
the
first
and
most
obvious
Form
of
a
Command
,
they
will
then
imply
a
Commission
hereby
given
to
the
Apostles
,
and
in
them
to
the
whole
Church
,
to
continue
this
Holy
Sacrament
by
an
Ordinance
for
ever
,
as
a
Solemn
Memorial
of
that
Death
and
Passion
which
he
was
now
about
to
undergo
for
us
.
When
God
was
pleased
,
by
a
wonderful
Deliverance
,
to
bring
up
the
Children
of
Israel
out
of
the
Land
of
Egypt
,
we
read
in
the
Twelfth
Chapter
of
Exodus
,
That
the
same
Night
in
which
he
did
it
,
he
commanded
them
to
kill
a
Lamb
,
and
eat
it
after
a
solemn
manner
,
with
bitter
herbs
,
and
unleavened-bread
;
and
to
continue
every
Year
,
by
a
constant
repetition
of
that
Sacred
Ceremony
,
the
Memory
of
that
Deliverance
which
he
had
wrought
for
them
.
In
like
manner
our
Saviour
Christ
,
being
now
to
fulfil
that
Redemption
,
w●ereof
the
other
was
but
a
Type
and
Representation
,
takes
care
for
a
Solemn
Memorial
to
be
continued
of
it
in
all
Ages
of
his
Church
to
the
End
of
the
World
.
He
institutes
another
and
better
Supper
;
and
the
Observation
whereof
should
not
only
be
the
Commemoration
of
his
Delivering
us
,
but
to
the
worthy
Partaker
of
it
,
the
application
also
of
all
the
Benefits
of
it
.
He
takes
Bread
,
blesses
it
,
and
breaks
it
;
He
takes
the
Cup
,
and
blesses
it
,
and
distributes
both
to
his
Disciples
;
and
then
in
the
words
of
the
Text
,
bids
them
also
do
the
same
in
Remembrance
of
Him
:
That
as
the
Jewish
Church
had
by
their
Paschal
Feast
hitherto
kept
up
the
Memory
of
God's
once
delivering
their
Fathers
from
the
destroying
Angel
in
the
Land
of
Egypt
;
so
should
we
from
henceforth
by
this
Feast
of
Eucharist
continue
the
remembrance
of
that
infinitely
greater
and
better
Redemption
which
he
was
just
now
about
to
purchase
by
his
own
Death
upon
the
Cross
for
us
.
And
this
is
no
doubt
the
first
and
most
proper
design
of
these
words
.
But
now
,
Secondly
,
If
we
consider
them
not
only
as
a
Command
,
but
as
they
are
,
a
Direction
,
to
inform
his
Apostles
first
,
and
then
us
,
how
we
should
celebrate
this
Holy
Sacrament
;
they
will
then
add
thus
much
to
our
former
Account
,
namely
,
that
we
have
here
not
only
in
general
a
Command
to
continue
the
Memory
of
the
Death
of
Christ
in
this
Holy
Sacrament
,
but
moreover
an
Instruction
also
,
after
what
manner
we
are
to
do
it
.
That
as
our
Saviour
Christ
here
took
the
Bread
,
blessed
it
,
and
brake
it
,
and
gave
it
to
his
Disciples
,
saying
,
Take
,
Eat
,
this
is
my
Body
which
was
given
for
you
:
As
he
took
the
Cup
,
blessed
it
,
and
gave
it
to
them
,
saying
,
Drink
ye
All
of
this
;
so
should
those
who
now
minister
in
Holy
Things
,
when
they
stand
at
the
Altar
,
and
set
forth
the
Death
of
Christ
in
this
Sacred
Memorial
of
it
,
after
his
Example
,
and
in
Obedience
to
his
Command
,
in
like
manner
take
,
and
bless
,
and
distribute
these
Sacred
Elements
to
all
those
who
partake
with
them
in
this
Sacrament
.
*
As
the
Apostles
received
first
the
Bread
,
then
the
Cup
too
at
his
Hands
;
so
should
all
they
who
supply
the
place
of
the
Apostles
at
our
Tables
,
receive
both
the
one
and
the
other
of
these
after
their
Example
.
*
And
whosoever
he
be
that
celebrates
this
Holy
Feast
in
any
other
manner
than
the
Blessed
Jesus
did
,
and
has
given
us
a
Command
to
do
it
,
he
therein
both
departs
from
the
Example
of
our
Saviour
,
and
violates
the
design
of
his
Precept
,
who
not
only
in
that
particular
manner
,
as
so
many
of
the
Holy
Pen-men
have
set
forth
to
us
,
establish'd
this
Sacrament
Himself
,
but
in
the
words
of
my
Text
,
has
expresly
commanded
us
to
continue
it
for
ever
in
the
same
manner
in
which
he
established
it
,
Do
this
in
Remembrance
of
Me.
But
here
therefore
let
me
not
be
mis-understood
:
For
when
I
say
that
our
Saviour
Christ
in
my
Text
commanding
his
Apostles
to
do
this
in
Remembrance
of
him
,
did
not
only
in
general
command
them
to
perpetuate
the
Memory
of
his
Death
by
this
Holy
Ordinance
for
ever
,
but
did
moreover
direct
them
after
what
Manner
they
should
do
it
:
I
do
not
mean
to
signifie
thereby
,
that
we
ought
to
look
upon
our selves
to
be
so
tied
up
to
the
Example
of
Christ
,
as
not
to
be
at
liberty
to
depart
in
any
the
least
Circumstances
from
that
first
Celebration
of
it
:
For
then
we
must
never
administer
nor
receive
this
Holy
Sacrament
but
after
Supper
,
in
a
private
Chamber
,
or
upper
Room
,
to
Men
only
,
and
not
to
Women
,
and
those
just
twelve
,
neither
more
nor
less
,
and
lying
along
with
our
Heads
in
one
anothers
Bosoms
,
as
the
Apostles
now
did
,
and
which
I
suppose
no
Christian
,
of
whatsoever
Church
or
Persuasion
he
be
,
does
at
all
think
himself
obliged
to
do
.
But
my
meaning
herein
is
this
;
That
in
those
things
wherein
the
Nature
of
this
Holy
Sacrament
consists
,
and
which
the
Holy
Scriptures
have
recounted
to
us
on
purpose
to
direct
us
in
the
Celebration
of
it
;
in
those
we
are
not
to
depart
from
our
Saviour's
Institution
,
nor
to
presume
to
set
up
our
own
Innovations
,
as
the
Council
of
Constance
has
most
presumptuously
done
in
opposition
to
,
and
even
in
defiance
of
our
Blessed
Lord's
Appointment
.
To
receive
the
Holy
Sacrament
,
in
this
or
that
posture
,
with
such
or
such
particular
Ceremonies
,
these
are
things
wholly
foreign
to
the
Nature
and
Design
of
this
Blessed
Sacrament
,
and
therefore
such
as
may
in
different
places
and
Ages
be
different
.
And
every
Christian
ought
to
comply
with
what
is
used
and
prescribed
in
that
Church
with
which
he
communicates
.
But
for
those
things
in
which
the
very
Nature
of
this
Holy
Sacrament
is
concern'd
;
for
such
parts
as
constitute
the
integrity
of
it
,
and
serve
the
more
lively
to
set
it
off
as
a
memorial
of
the
Death
and
Passion
of
Christ
,
and
which
therefore
we
must
look
upon
our
Lord
and
Saviour
to
have
sealed
with
his
express
Command
,
Do
this
;
In
these
,
I
say
,
we
are
to
keep
close
both
to
the
Example
of
our
Saviour
,
and
to
the
Command
of
the
Text
;
and
when
he
has
distinctly
instituted
this
Holy
Supper
in
Two
Kinds
,
not
dare
to
command
Men
,
under
the
pain
of
an
Anathema
,
to
believe
that
One
alone
is
sufficient
.
And
this
may
suffice
for
the
Explication
of
the
former
part
of
my
Text
,
What
it
is
we
are
to
understand
by
that
Phrase
of
my
Text
,
Do
this
.
I
go
on
,
Secondly
,
to
enquire
,
Secondly
,
What
it
is
to
do
this
in
Remembrance
of
Christ
.
It
is
,
I
think
,
agreed
on
all
hands
,
That
the
Design
of
our
Saviour
in
this
Command
,
was
to
set
forth
the
great
End
of
his
Instituting
this
Holy
Sacrament
;
viz.
That
it
was
to
keep
up
in
our
own
Minds
,
and
set
forth
to
others
,
a
solemn
and
lively
Remembrance
of
his
dying
for
us
,
and
of
the
great
Benefits
and
Advantages
that
accrue
to
us
thereby
.
And
however
it
be
pretty
hard
to
reconcile
this
plain
Design
of
this
Institution
,
with
what
those
of
the
other
Communion
now
make
to
be
the
main
business
of
it
;
namely
,
to
be
a
true
and
proper
Propitiatory
Sacrifice
for
the
Sins
of
the
Living
,
and
of
the
Dead
;
in
nothing
differing
from
that
upon
the
Cross
,
but
only
in
the
manner
of
the
Oblation
:
A
remembrance
being
ever
of
things
absent
from
,
not
present
with
us
;
and
the
same
Sacrifice
very
improperly
said
to
be
a
Type
or
Memorial
of
it self
;
yet
so
clearly
is
this
design
of
this
Holy
Sacrament
here
declared
to
be
for
the
remembrance
of
Christ's
Death
and
Passion
,
that
they
have
chosen
rather
to
encounter
all
these
Absurdities
,
than
to
adventure
to
deny
what
our
Savior
has
so
very
plainly
delivered
as
the
End
of
this
Institution
.
But
though
it
is
not
therefore
to
be
doubted
,
but
that
the
Intention
of
our
Blessed
Lord
in
this
Command
,
was
to
oblige
us
,
by
such
a
Solemn
Ceremony
as
this
,
to
continue
the
Memory
of
his
Death
;
yet
we
are
not
therefore
to
think
,
that
all
we
have
to
do
when
we
come
to
the
Holy
Table
,
and
attend
on
this
Great
Memorial
,
is
simply
to
remember
or
call
to
mind
the
Sufferings
of
our
Saviour
.
No
,
this
is
not
sufficient
to
answer
either
the
meaning
of
this
Command
,
or
the
design
of
this
Institution
.
The
word
in
the
Original
,
which
we
here
render
Remembrance
,
is
very
emphatical
,
and
imports
not
a
bare
calling
to
mind
,
but
a
renew'd
Commemoration
.
It
regards
the
Affections
of
the
Heart
,
as
well
as
the
Action
of
the
Mind
.
In
a
word
,
it
denotes
not
so
much
a
private
Remembrance
,
as
a
publick
and
solemn
Commemoration
;
when
in
our
Apostle's
Phrase
,
ver.
26.
we
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
annunciate
and
shew
forth
to
others
,
at
the
same
time
,
that
we
thus
call
to
mind
our selves
,
the
Lord's
Death
;
and
that
with
all
those
pious
motions
and
resentments
that
befit
so
excellent
and
so
advantageous
a
Remembrance
.
To
know
therefore
what
it
is
that
our
Saviour
here
requires
of
us
,
when
he
bids
us
to
do
this
in
Remembrance
of
Him
,
two
things
will
be
necessary
to
be
considered
by
us
:
-
First
,
What
it
is
that
we
are
to
remember
or
shew
forth
,
when
we
come
to
this
Holy
Sacrament
?
-
Secondly
,
In
what
manner
,
and
with
what
Motions
and
Affections
we
are
to
do
it
?
And
,
First
,
let
us
examine
,
What
it
is
that
we
are
to
remember
or
shew
forth
,
when
we
come
to
this
Holy
Sacrament
?
Now
this
in
general
St.
Paul
here
tells
us
is
his
Death
,
ver.
26.
that
is
,
that
bitter
Death
and
Passion
which
he
was
just
then
about
to
undergo
for
our
sakes
,
when
he
established
this
Solemn
Memorial
of
it
.
For
(
says
he
)
as
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
,
ye
do
shew
forth
the
LORD
's
Death
till
his
coming
.
But
because
a
bare
Remembrance
of
the
Death
of
Christ
,
without
any
farther
Consideration
either
of
the
cause
and
manner
of
it
,
or
of
those
infinite
Advantages
which
accrue
to
us
thereby
,
will
afford
but
a
very
imperfest
Memorial
to
us
.
We
must
therefore
,
for
a
full
discharge
of
this
duty
,
and
to
raise
up
in
our
Souls
those
suitable
resentments
we
ought
to
bring
to
this
Holy
Administration
,
take
a
farther
and
more
particular
prospect
of
it
:
And
consider
,
-
First
,
What
our
State
and
Condition
was
that
obliged
our
Blessed
Saviour
thus
to
die
for
us
?
-
Secondly
,
What
that
Death
&
Passion
was
which
he
underwent
for
our
sakes
,
and
has
therefore
commanded
us
to
remember
in
this
Holy
Sacrament
?
-
Thirdly
,
What
the
Benefits
are
that
accrue
to
us
thereby
?
And
,
First
,
To
do
this
in
Remembrance
of
Christ
,
will
engage
us
to
call
to
mind
,
what
our
State
and
condition
was
,
that
obliged
our
Blessed
Saviour
thus
to
die
for
us
.
For
however
we
were
by
Baptism
wash'd
from
all
the
Guilt
,
and
delivered
from
the
Punishment
of
our
Original
Pollution
,
and
admitted
into
the
Covenant
of
Grace
,
and
made
Heirs
of
the
Promise
of
Eternal
Glory
;
yet
we
are
not
therefore
to
think
our selves
ever
the
less
concerned
when
we
come
to
this
Holy
Sacrament
,
and
shew
forth
that
Death
of
the
Lord
,
by
which
our
very
Baptism
it self
was
consecrated
into
a
laver
of
Regeneration
,
there
to
call
to
mind
that
wretched
State
in
which
we
once
were
,
and
must
for
ever
have
lain
,
had
not
the
Blessed
Jesus
given
himself
up
unto
Death
for
us
.
I
should
indulge
too
much
your
Curiosity
in
an
Argument
of
this
moment
,
should
I
enter
on
that
vain
Speculation
which
the
School-men
first
started
,
and
has
since
been
made
the
Sport
and
Diversion
of
our
Modern
Scepticks
in
Religion
;
Whether
God
could
not
otherwise
have
provided
for
the
Pardon
and
Salvation
of
Mankind
,
than
by
the
Death
of
his
Son
?
For
since
it
was
the
Pleasure
of
God
to
pitch
upon
this
way
of
doing
it
,
to
what
purpose
is
it
for
us
vainly
to
enquire
whether
he
might
not
have
made
use
of
some
other
?
This
we
ought
at
least
to
believe
,
That
God
had
his
Reasons
for
preferring
this
;
and
that
however
we
ought
not
so
far
to
tye
up
the
Power
and
Liberty
of
our
Creator
,
as
to
presume
to
say
he
could
not
otherwise
have
redeem'd
us
,
than
by
the
Death
of
Christ
;
yet
thus
much
we
may
,
and
't
is
our
duty
to
conclude
,
That
none
could
have
better
,
or
so
well
have
answer'd
the
great
Ends
both
of
his
Justice
and
of
his
Mercy
;
or
more
illustriously
have
set
forth
the
Riches
of
his
Love
and
Favour
to
Mankind
;
or
more
powerfully
have
engaged
us
to
a
suitable
return
of
Love
to
him
;
or
more
clearly
have
convinced
us
of
the
hatred
of
God
to
Sin
;
or
more
effectually
have
stir'd
us
up
to
our
utmost
endeavours
to
live
as
we
ought
to
do
,
and
as
becomes
those
who
had
been
so
wonderfully
redeem'd
by
the
precious
Blood
of
the
Son
of
God
himself
.
But
though
this
then
be
a
Question
otherwise
of
more
Curiosity
than
Vse
;
and
raised
for
the
most
part
rather
to
cavil
at
Religion
,
than
to
magnifie
the
Power
of
it
;
yet
may
it
here
perhaps
be
of
some
benefit
to
us
,
to
fill
our
Souls
with
the
highest
resentments
of
Love
and
Gratitude
to
our
Great
Redeemer
,
to
consider
not
only
from
what
Miseries
he
has
delivered
us
,
but
with
what
a
freedom
and
readiness
,
and
good-will
to
us
he
did
it
.
No
,
God
was
not
constrain'd
,
nor
any
necessity
put
upon
our
Saviour
Christ
,
as
if
either
the
one
must
have
died
,
or
that
the
other
could
not
by
any
other
means
have
reconciled
Mankind
unto
himself
.
It
was
the
free
Choice
of
both
,
by
this
means
,
the
better
to
magnifie
their
Love
to
us
,
and
to
secure
our
Love
and
Duty
to
them
again
;
that
so
,
as
St.
John
says
,
1
Ep.
iv
.
19
.
We
may
love
God
,
because
he
first
loved
us
.
Hence
it
is
that
the
Holy
Scriptures
every
where
set
out
to
us
the
whole
business
of
our
Salvation
,
as
the
effect
of
the
free
Choice
and
Pleasure
of
God
.
So
says
St.
John
,
cap.
iii.
16
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
Him
should
not
perish
,
but
have
everlasting
life
.
So
says
St.
Paul
,
2
Tim.
i.
9
.
where
he
makes
the
business
of
our
Redemption
to
have
been
the
eternal
purpose
of
God
,
before
Adam
had
yet
sinned
,
or
by
consequence
before
there
could
be
any
necessity
of
Christ's
dying
for
us
;
who
hath
saved
us
,
says
he
,
and
called
us
with
an
Holy
Calling
,
not
according
to
our
works
,
but
according
to
his
own
purpose
,
and
Grace
which
was
given
us
in
Christ
Jesus
before
the
World
began
.
And
of
our
Blessed
Saviour
,
the
same
Apostle
tells
us
,
not
only
that
He
gave
Himself
for
us
,
Tit.
ii
.
14
.
but
that
he
did
it
with
all
imaginable
readiness
,
and
with
the
same
good-will
with
which
God
designed
it
,
Lo
I
come
(
says
he
)
to
fulfil
thy
Will
,
O
God
,
Heb.
x.
7
,
9.
And
again
in
St.
John
,
speaking
of
laying
down
his
life
for
us
,
he
declares
,
No
man
taketh
it
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
.
Such
therefore
was
the
love
of
our
Blessed
Saviour
to
us
,
in
freely
giving
up
himself
to
the
Death
for
us
.
And
for
the
reason
that
induced
him
to
it
,
and
the
benefits
which
thereby
accrue
to
us
,
I
shall
not
need
to
say
either
what
or
how
great
they
were
.
Indeed
,
the
time
would
fail
me
,
should
I
go
about
particularly
to
lay
them
all
before
you
.
Miserable
was
the
State
,
and
deplorable
the
Condition
of
Mankind
,
beyond
any
thing
that
we
are
able
almost
to
conceive
.
We
were
all
dead
in
Trespasses
and
Sins
,
and
must
for
ever
have
lain
both
under
the
Guilt
and
Punishment
of
our
Transgressions
,
had
not
the
Blessed
Jesus
opened
to
us
the
Gates
of
Heaven
,
and
sealed
a
Gospel
of
Repentance
with
his
own
Blood
,
for
the
Remission
of
our
Sins
.
Our
Nature
was
decayed
,
and
that
he
has
restored
;
so
that
whereas
before
we
had
no
sufficiency
of
our selves
,
we
have
now
a
sufficiency
of
God
,
and
can
do
all
things
through
Christ
that
strengthens
us
.
Our
Sins
had
got
the
dominion
over
us
;
and
these
he
has
not
only
very
much
prevented
by
his
Grace
,
but
will
also
utterly
wipe
away
by
his
Death
and
Satisfaction
for
us
.
We
were
under
a
miserable
Sentence
of
Death
and
Judgment
:
But
Christ
has
now
took
away
the
sting
of
the
one
,
and
the
danger
of
the
other
;
so
that
our
Temporal
Death
is
no
longer
a
Punishment
,
but
rather
a
Blessing
to
us
;
and
the
Eternal
Judgment
of
God
,
shall
,
instead
of
being
our
Condemnation
,
prove
to
us
perfect
Absolution
,
and
a
glorious
Reward
.
This
is
the
blessed
Change
which
has
been
made
in
our
Condition
,
and
which
certainly
ought
to
render
the
remembrance
of
our
Text
most
dear
and
precious
to
us
.
But
I
must
not
insist
any
longer
upon
this
Point
;
I
am
persuaded
there
is
no
one
that
now
hears
me
,
so
ignorant
in
the
great
Mystery
of
Godliness
,
as
not
to
be
fully
acquainted
with
this
first
and
chiefest
Foundation
of
all
our
Faith
.
Nor
have
I
mentioned
that
little
which
I
have
now
remark'd
of
it
,
so
much
to
instruct
you
in
what
you
ought
to
make
a
great
part
of
your
Memorial
when
you
come
to
this
Holy
Sacrament
;
as
rather
if
it
shall
please
God
to
stir
up
some
Affections
both
in
my self
and
you
,
that
may
be
suitable
to
a
serious
Reflection
on
all
these
things
:
There
being
nothing
,
it
may
be
,
in
the
World
,
more
apt
to
fill
our
Souls
with
that
due
resentment
we
then
especially
ought
to
have
of
the
Death
of
Christ
when
we
come
to
this
Sacred
Memorial
of
it
,
than
to
consider
the
wretched
condition
from
which
we
were
delivered
by
it
;
nor
more
apt
to
engage
us
to
live
as
becomes
those
who
have
been
freed
from
such
unspeakable
Miseries
,
and
are
now
put
into
a
capacity
of
Everlasting
Glory
;
and
without
which
our
remembrance
of
him
in
this
Sacrament
,
will
be
a
Reproach
,
and
a
Scandal
,
not
an
Honour
and
a
Service
to
him
;
we
shall
forfeit
all
the
benefits
of
that
Death
we
are
call'd
to
commemorate
;
and
as
our
Apostle
phrases
it
,
ver.
29.
of
this
Chapter
,
Eat
and
drink
our
own
Damnation
,
not
discerning
the
Lord's
Body
.
This
is
the
first
thing
we
are
to
do
in
pursuance
of
the
Command
of
the
Text
,
This
do
in
Remembrance
of
Me.
Secondly
,
This
remembring
of
Christ
in
this
Holy
Sacrament
,
will
oblige
us
to
consider
what
that
Death
and
Passion
was
which
he
underwent
for
our
sakes
,
and
commanded
us
in
this
place
to
continue
the
Memory
of
in
this
Institution
.
And
this
to
be
sure
must
be
the
proper
business
of
every
one
when
he
comes
to
this
Holy
Table
.
But
now
,
what
,
or
how
great
those
Sufferings
were
which
the
Blessed
Jesus
underwent
for
us
,
it
is
not
for
me
to
pretend
to
declare
unto
you
.
Great
and
terrible
are
the
Accounts
which
the
Scriptures
every
where
give
us
of
them
.
How
doth
Isaiah
set
forth
to
us
in
his
Prophecy
,
the
Type
and
Shadow
of
them
?
He
tells
us
,
That
he
should
be
a
Man
of
sorrow
,
and
acquainted
with
grief
;
without
form
,
or
comeliness
,
or
beauty
,
that
we
should
desire
him
.
He
represents
him
as
labouring
under
all
the
Miseries
and
Afflictions
that
were
due
to
the
Sins
of
a
wicked
and
incorrigible
world
.
he
hath
born
our
griefs
,
and
carried
our
sorrows
:
We
esteemed
him
stricken
,
smitten
of
God
,
and
afflicted
;
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
;
the
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
we
are
healed
.
All
we
like
Sheep
have
gone
astray
,
and
the
Lord
hath
laid
on
him
the
iniquities
of
us
all
.
Thus
did
Isaiah
speak
of
the
Sufferings
of
Christ
,
when
he
foresaw
his
Death
,
and
prophesied
of
his
Passion
:
And
if
we
look
into
the
Accounts
which
the
Holy
Evangelists
give
us
of
the
Accomplishment
of
it
,
we
shall
find
those
exceeding
whatever
we
are
able
to
comprehend
of
it
.
1.
If
we
consider
the
Circumstances
of
his
Suffering
,
it
was
accompanied
with
all
the
bitter
Aggravations
of
Misery
that
can
well
be
imagined
.
For
indeed
,
what
else
can
we
say
of
the
Mockeries
and
the
Insults
,
of
the
Scorns
and
Reproaches
that
appeared
in
all
the
parts
of
his
Passion
?
Of
the
Baseness
and
Treachery
of
his
Disciples
,
and
of
the
barbarous
Malice
and
Cruelty
of
his
Enemies
?
How
was
he
betray'd
by
one
of
his
own
Apostles
,
deny'd
by
another
,
forsaken
by
all
,
condemn'd
at
one
of
those
Feasts
that
brought
together
all
the
Nation
of
the
Jews
to
Jerusalem
?
And
that
for
two
of
the
most
grievous
Crimes
that
could
be
laid
to
the
Charge
of
an
innocent
Soul
;
Blasphemy
against
God
,
and
Sedition
among
the
People
;
Set
at
nought
by
the
Soldiers
;
Execrated
and
Abjured
by
his
own
Countrymen
;
Adorn'd
as
a
mock
King
,
that
he
might
be
the
more
derided
by
them
;
and
then
finally
,
to
compleat
the
Tragedy
,
Executed
by
a
Death
not
only
the
most
scandalous
,
but
the
most
painful
of
any
in
the
World
.
2.
Which
therefore
brings
us
to
a
Second
Consideration
of
his
Passion
;
namely
,
of
the
Pains
and
Torments
of
it
.
And
here
I
shall
not
enter
upon
any
long
Account
of
the
Cruelty
of
that
Death
,
which
has
been
thought
sufficient
by
those
whose
kind
of
Punishment
it
was
to
give
a
general
Name
to
the
greatest
Torments
,
by
derivation
from
this
one
,
as
the
highest
and
chiefest
of
all
.
The
Wounds
of
the
Hands
and
Feet
,
which
the
Nails
made
when
he
was
fastned
to
the
Cross
;
the
Agonies
and
Convulsions
of
his
whole
Body
,
when
he
hung
upon
it
;
the
slowness
of
dying
,
not
to
say
any
thing
of
those
Furrows
,
which
,
in
the
Psalmist's
Speech
,
they
had
before
made
with
their
Scourges
upon
his
Back
.
Is
it
nothing
to
you
,
all
ye
that
pass
by
,
behold
and
see
if
there
be
any
sorrow
like
unto
this
sorrow
wherewith
the
Lord
afflicted
his
own
Son
in
that
day
of
his
fierce
anger
.
3.
And
yet
still
all
this
was
but
the
least
part
of
his
Passion
;
and
the
anguish
of
his
Soul
,
those
unknown
Sufferings
he
underwent
within
,
far
exceed
whatever
Torments
his
Enemies
were
able
to
put
him
to
.
They
were
these
that
made
him
sweat
great
drops
of
blood
in
the
Garden
,
his
Soul
was
exceeding
sorrowful
,
even
unto
death
;
but
carried
him
farther
,
in
the
bitterness
of
his
Grief
,
to
pray
three
several
times
to
his
Father
with
the
greatest
importunity
;
That
if
it
were
possible
this
Cup
might
pass
from
him
.
And
when
at
last
it
could
not
be
,
but
that
he
must
drink
off
the
very
dregs
of
it
,
forced
that
vehement
Expostulation
from
him
,
My
God
,
My
God
,
why
hast
thou
forsaken
me
?
It
has
been
the
rashness
of
some
,
from
all
these
Expressions
of
his
Grief
,
but
especially
from
the
last
,
to
conclude
,
That
our
Saviour
in
his
Passion
underwent
all
the
Punishment
that
all
the
Elect
of
God
should
have
suffered
for
all
their
Sins
;
and
,
in
short
,
That
he
bore
in
his
mind
the
very
pains
and
torments
of
the
Damn'd
.
But
it
is
not
necessary
,
nor
indeed
agreeable
to
a
right
Belief
,
to
run
to
any
such
Extremity
.
His
Sufferings
were
indeed
great
,
but
they
were
not
such
as
either
excluded
him
from
the
love
and
favour
of
God
in
the
midst
of
them
;
nor
accompanied
with
any
despair
,
which
is
always
one
,
and
that
not
the
least
part
of
the
Sinner's
torment
in
another
World
.
He
died
,
and
went
down
into
the
Grave
;
but
his
Soul
was
not
left
in
the
regions
of
the
dead
,
nor
did
his
flesh
see
corruption
.
His
Punishment
was
short
in
the
duration
,
and
the
intenseness
of
it
,
though
very
grievous
,
yet
no
more
than
was
agreeable
to
the
Nature
of
a
Man
to
bear
:
And
we
must
not
so
speak
of
the
Sufferings
of
Christ
,
as
to
forget
,
that
though
he
was
God
when
he
underwent
them
,
yet
that
he
died
,
and
suffered
as
he
was
Man
.
Thus
therefore
must
we
call
to
mind
the
Passion
of
our
Blessed
Lord
:
We
must
go
through
all
the
stages
of
it
with
care
and
exactness
;
and
neither
diminish
the
Horrour
of
what
he
endured
by
an
imperfect
Memorial
of
it
,
nor
do
violence
at
once
both
to
the
Nature
and
Innocence
of
Christ
,
by
straining
it
up
to
a
greater
heighth
than
either
the
Authority
of
Holy
Scripture
,
or
the
Honour
of
our
Saviour
,
or
his
Humane
Nature
in
which
he
suffered
,
will
permit
us
to
do
.
This
is
the
Second
thing
we
are
to
remember
when
we
come
to
the
Holy
Table
.
The
Third
and
last
thing
here
required
of
us
,
is
,
Having
called
to
mind
the
Sufferings
of
Christ
,
and
the
Evils
from
whence
we
are
delivered
by
them
,
to
consider
finally
,
what
the
Benefits
are
that
accrue
to
us
thereby
.
It
is
not
to
be
doubted
,
but
that
there
must
be
somewhat
very
extraordinary
for
which
the
Son
of
God
should
Himself
come
down
from
Heaven
,
and
not
only
humble
himself
so
far
as
to
take
upon
him
the
form
of
a
Servant
,
being
made
in
the
similitude
of
a
Man
,
expose
himself
to
all
those
vile
and
cruel
Sufferings
I
but
just
now
recounted
.
And
indeed
the
Benefits
which
he
purchased
for
us
by
his
Death
,
were
not
at
all
inferior
to
the
Punishment
he
underwent
for
the
obtaining
of
them
:
And
to
speak
them
all
in
one
general
Conclusion
,
he
purchased
the
Redemption
of
a
lost
,
miserable
,
sinful
World
;
we
were
all
before
dead
in
Trespasses
and
Sins
;
we
are
now
raised
to
the
Hopes
and
Assurance
of
Everlasting
Glory
.
But
here
therefore
I
will
be
a
little
more
particular
.
And
,
First
,
By
these
Sufferings
our
Saviour
Christ
delivered
us
from
the
Curse
which
descended
to
us
by
our
first
Parents
Transgression
,
and
from
that
Eternal
Punishment
which
must
otherwise
have
been
the
consequence
of
it
.
For
not
to
enter
now
into
any
scrupulous
Enquiry
concerning
the
Nature
of
Original
Sin
,
or
the
Grounds
upon
which
God
is
supposed
to
impute
it
to
us
:
Or
how
far
we
should
have
been
either
condemn'd
or
not
for
the
Actual
Sin
of
Adam
in
Eating
of
the
forbidden
Fruit
:
This
at
least
cannot
be
doubted
of
by
any
,
That
our
Nature
is
now
much
degenerated
from
that
primitive
Purity
in
which
Man
was
at
first
created
;
that
we
have
all
,
the
very
best
of
us
,
a
strange
Propensity
to
Evil
,
and
are
born
with
an
Impotency
,
if
not
Adverseness
to
that
Virtue
and
Piety
,
which
the
Principles
of
natural
Religion
,
as
well
as
of
revealed
require
of
us
.
So
that
if
we
should
allow
the
contentious
Disputers
of
our
Days
,
that
God
will
not
impute
Adam's
Transgression
to
us
for
Sin
,
nor
condemn
us
for
a
Defect
which
we
are
not
our selves
consenting
to
,
but
bring
into
the
World
with
us
;
yet
would
this
have
stood
us
but
in
very
little
stead
:
Whilst
we
should
every
one
of
us
have
been
Guilty
of
so
many
Actual
Sins
,
as
had
not
Christ
purchased
a
Redemption
for
us
,
must
for
ever
have
sunk
us
down
into
Ruine
and
Destruction
.
And
certainly
we
ought
then
to
esteem
it
no
small
Benefit
of
our
Saviour's
Passion
,
that
he
has
now
delivered
us
from
this
Danger
;
and
removed
the
fatal
Necessity
we
must
otherwise
have
lain
under
,
of
being
for
ever
miserable
,
without
all
possibility
of
preventing
of
it
.
But
this
is
only
one
Part
,
and
that
the
first
and
least
of
those
Blessings
which
his
Death
and
Passion
has
obtained
for
us
.
For
,
Secondly
,
Our
Saviour
Christ
has
not
only
delivered
us
from
those
Dangers
to
which
we
were
before
exposed
;
but
he
has
put
us
in
a
new
and
better
way
of
attaining
to
that
,
nay
perhaps
to
a
greater
Happiness
than
what
we
should
have
had
,
if
Adam
had
never
sinned
,
nor
by
consequence
our
Saviour
Christ
ever
given
himself
an
Offering
for
our
Sins
.
This
is
indeed
the
great
Commendation
of
our
Saviour's
Love
to
us
,
that
not
content
to
deliver
us
from
those
Dangers
that
before
threatned
us
,
He
saves
to
the
uttermost
,
those
that
come
to
him
.
And
here
to
unfold
the
Greatness
of
this
Benefit
,
as
I
ought
to
do
,
I
must
run
through
all
the
excellent
Advantages
of
that
New-Covenant
God
entred
into
with
us
by
the
Blood
of
his
Son
.
But
this
would
carry
me
into
an
Argument
,
great
indeed
,
and
worthy
your
Attention
,
but
beyond
the
Bounds
of
my
present
Discourse
.
In
general
,
*
If
to
have
a
Systeme
of
the
noblest
and
most
admirable
Rules
of
Living
that
were
ever
communicated
to
the
World
;
such
,
as
by
their
own
Excellence
,
no
less
than
by
God's
Command
,
recommend
themselves
not
only
to
our
Practice
,
but
to
our
Love
too
.
*
If
to
be
endued
with
a
supernatural
,
Divine
Assistance
,
to
enable
us
to
fulfil
them
,
and
overcome
all
those
Temptations
that
may
at
any
time
seek
to
draw
us
from
them
.
*
If
to
be
assured
,
That
upon
our
hearty
Endeavours
and
earnest
Prayers
to
God
,
this
Grace
of
his
shall
still
increase
in
us
,
according
as
we
sincerely
apply
our selves
to
make
use
of
it
,
or
as
other
Circumstances
shall
happen
to
put
us
in
need
of
it
.
*
If
besides
this
Help
to
keep
us
from
sinning
,
to
live
under
a
Gracious
Promise
of
Pardon
for
those
Sins
,
which
many
times
we
shall
commit
,
notwithstanding
all
our
Labour
to
the
contrary
,
upon
our
humble
Confession
and
hearty
Repentance
of
them
.
*
If
to
know
that
for
all
these
Ends
,
we
have
a
Redeemer
in
Heaven
,
who
stands
continually
in
the
Presence
of
God
to
make
Intercession
for
us
,
and
represent
to
his
Father
that
Death
and
Passion
which
he
underwent
on
purpose
,
that
he
might
obtain
this
Forgiveness
for
us
;
In
a
Word
,
*
If
to
be
undoubtedly
secured
,
That
whatever
becomes
of
us
now
,
yet
let
us
but
sincerely
labour
,
what
in
us
lies
,
to
fulfil
our
Duty
,
and
we
shall
be
in
a
little
Time
eternally
happy
in
the
Consummation
of
all
these
Blessings
in
the
Kingdom
of
our
Saviour
;
That
yet
a
few
Years
and
our
High-Priest
shall
again
return
in
Glory
,
and
pronounce
the
great
and
final
Blessing
upon
us
,
which
shall
instate
us
in
Joys
never
to
be
forfeited
:
If
I
say
,
to
live
under
the
Conduct
of
such
a
Saviour
and
such
a
Religion
;
to
have
the
Comfort
of
so
great
Promises
now
,
and
the
blessed
Assurance
of
such
Glory
hereafter
,
may
be
esteemed
a
Blessing
,
as
indeed
what
can
we
think
of
it
,
but
to
be
the
greatest
Blessing
that
a
merciful
God
could
bestow
upon
his
Creatures
,
or
a
Divine
Saviour
purchase
for
his
Servants
:
All
this
,
and
many
other
Benefits
,
which
I
cannot
now
so
much
as
mention
to
you
,
Christ
purchased
for
us
by
his
Sufferings
,
and
calls
upon
us
in
this
Holy
Sacrament
to
remember
with
the
highest
Joy
and
the
most
grateful
Acknowledgments
.
Which
brings
me
to
the
other
thing
proposed
,
for
the
full
Explication
of
the
Duty
here
required
of
us
:
viz.
Secondly
,
*
After
what
Manner
,
and
*
With
what
Affections
it
is
,
that
we
are
to
Do
this
in
Remembrance
of
Him
.
For
the
former
of
these
,
I.
The
manner
,
How
we
are
here
to
remember
Him
;
I
have
already
observed
,
That
the
original
Word
,
which
we
here
render
Remembrance
,
is
very
emphatical
,
and
implies
not
any
calling
to
Mind
all
these
things
,
but
a
frequent
renewed
Commemoration
of
them
:
And
that
especially
such
,
by
which
we
may
not
only
remember
our selves
,
but
also
set
forth
to
others
the
Memorial
of
them
.
So
S.
Paul
interprets
it
,
v.
26
.
As
often
as
ye
eat
this
bread
and
drink
this
Cup
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
annunciate
,
shew
forth
,
make
a
solemn
Declaration
of
the
Lord's
Death
until
his
coming
.
And
so
indeed
the
very
Design
of
this
Institution
will
oblige
us
to
understand
it
.
When
our
Saviour
first
celebrated
this
Holy
Sacrament
,
and
commanded
his
Disciples
,
by
the
like
Sacred
Ceremony
,
to
continue
the
Memory
of
his
Death
,
until
the
End
of
the
World
:
We
are
told
by
the
Evangelists
,
That
he
had
just
finished
the
Feast
of
the
Passover
;
into
the
Place
whereof
he
substituted
this
Christian
Feast
,
and
as
all
the
Circumstances
of
it
plainly
shew
,
designed
this
to
have
the
same
Place
in
the
Christian
,
that
the
other
had
till
then
had
in
the
Jewish
Church
.
Now
concerning
that
solemn
Feast
,
we
read
in
the
Book
of
Exodus
,
for
a
Memorial
,
that
is
,
for
a
solemn
Recognition
which
the
People
was
thereby
to
make
every
Year
,
of
that
great
Deliverance
by
which
they
were
brought
up
out
of
the
Land
of
Egypt
.
And
in
the
thirteenth
Chapter
they
are
commanded
to
Remember
the
Day
in
which
they
came
out
of
Egypt
,
and
to
keep
the
feast
of
unleavened
bread
seven
daies
:
And
then
and
there
solemnly
to
declare
to
their
Children
the
Cause
of
it
:
namely
,
That
they
did
this
because
of
that
which
the
Lord
their
God
had
done
for
them
when
they
came
forth
out
of
Egypt
.
To
which
end
it
was
the
Custome
of
the
Jews
at
this
Solemnity
,
to
have
their
Children
propose
to
them
the
Question
,
What
the
meaning
of
this
Solemnity
was
?
And
thereupon
the
Master
of
the
House
gave
a
full
Account
to
them
of
the
History
of
their
Deliverance
;
and
which
from
thence
they
called
the
Haggadah
,
the
Annunciation
or
Remembrance
:
Because
of
their
using
it
at
this
Time
to
commemorate
or
shew
forth
that
wonderful
Deliverance
,
which
God
had
wrought
for
them
.
Such
was
the
Nature
of
that
Remembrance
which
God
commanded
the
Jews
to
continue
in
their
Paschal
Supper
of
His
bringing
them
out
of
Egypt
:
And
the
same
is
the
Remembrance
which
our
Saviour
here
commands
us
by
this
new
Feast
,
to
continue
in
his
Church
,
of
his
dying
for
us
:
We
are
to
celebrate
it
,
as
a
solemn
and
Publick
Memorial
of
that
great
Deliverance
which
our
Blessed
Lord
has
wrought
for
us
;
and
to
declare
to
all
the
World
thereby
what
a
Sense
we
have
of
his
infinite
Love
and
Mercy
to
us
.
Nay
,
but
this
is
not
yet
all
we
are
to
do
,
if
we
will
answer
the
full
extent
of
the
Duty
here
required
of
us
.
We
must
not
only
make
,
in
this
Holy
Sacrament
,
our
Publick
and
solemn
Recognition
of
Christ's
Death
and
Passion
;
but
we
must
do
it
with
that
Affection
,
that
Joy
,
those
Resentments
that
become
so
great
and
excellent
a
Memorial
.
So
these
kind
of
Expressions
in
Holy
Scripture
are
for
the
most
part
to
be
understood
;
and
so
it
is
plain
we
must
take
the
Word
in
this
Place
.
And
this
is
the
other
thing
remaining
to
be
considered
for
the
full
understanding
of
the
Text.
viz.
II.
With
what
Affections
we
ought
to
come
to
this
Holy
Table
,
and
Do
this
in
Remembrance
of
Him
.
It
were
too
much
for
me
here
,
in
the
close
of
my
Discourse
,
to
resume
the
whole
Consideration
of
this
great
Sacrament
,
and
enter
again
upon
a
particular
View
of
it
,
and
shew
what
kind
of
Affections
we
ought
to
raise
in
our
Souls
,
proportionable
to
the
several
Parts
and
Respects
of
it
.
If
we
are
indeed
so
sensible
as
we
ought
to
be
of
our
Saviour's
Love
to
us
,
in
thus
giving
himself
to
the
Death
for
us
:
If
we
have
so
seriously
weighed
,
as
becomes
those
who
are
called
to
this
Feast
,
the
mighty
Benefits
and
Advantages
which
are
derived
to
us
thereby
;
what
Miseries
we
have
escaped
,
to
what
Blessings
we
are
entituled
by
his
Sufferings
;
the
Sense
of
all
this
will
soon
teach
us
what
Motions
and
Affections
ought
to
fill
our
Souls
,
that
may
be
suitable
to
so
great
and
blessed
a
Memorial
.
For
indeed
,
who
can
be
so
ignorant
as
not
to
know
,
without
my
Remark
,
when
he
comes
to
the
Holy
Table
,
and
there
beholds
the
Minister
of
God
setting
forth
,
as
S.
Paul
speaks
,
evidently
before
his
eyes
Christ
crucified
for
Him
;
God
humbled
himself
even
to
the
death
for
our
Redemption
;
and
submitted
his
Body
to
be
broken
,
his
Blood
to
be
spilt
,
as
He
there
sees
the
Bread
broken
,
the
Wine
poured
out
in
this
Celebration
;
that
here
certainly
he
ought
with
the
greatest
Ecstasie
of
Love
to
contemplate
this
Love
of
his
Saviour
to
Him
;
and
break
forth
into
the
highest
Expressions
of
a
grateful
Thanksgiving
,
for
this
mighty
Demonstration
of
his
Favour
and
Affection
to
Him
.
When
from
this
He
begins
to
reflect
,
on
that
wretched
Condition
in
which
we
all
of
us
must
have
been
,
had
not
the
blessed
Jesus
thus
graciously
undertook
the
great
Work
of
our
Redemption
;
and
by
dying
for
us
,
delivered
us
from
that
Death
,
to
which
we
were
condemned
,
and
raised
us
up
to
the
Hopes
of
Eternal
Glory
:
Where
is
the
Soul
,
so
dull
,
so
un-affected
with
the
Contemplation
of
such
a
glorious
Change
,
as
to
be
able
to
keep
in
his
joyful
Resentments
of
so
wonderful
a
Deliverance
;
and
not
rather
burst
forth
into
new
Songs
of
Praise
and
Gladness
for
all
the
Benefits
which
God
and
his
Redeemer
have
been
so
wonderfully
pleased
to
do
unto
Him
.
But
above
all
,
who
can
think
on
that
Value
which
the
Blessed
Jesus
has
put
upon
our
Souls
;
that
he
thought
the
Salvation
of
them
to
be
a
Price
worthy
his
own
Death
and
Sufferings
to
redeem
them
;
and
then
consider
,
That
even
these
very
Souls
for
which
Christ
died
,
will
yet
be
exposed
to
the
hazard
of
a
greater
and
worser
Damnation
than
that
from
which
they
have
been
delivered
,
if
we
shall
still
go
on
impenitent
in
our
Sins
:
And
not
presently
resolve
here
to
sacrifice
all
his
Passions
at
this
Altar
;
to
lay
down
all
his
Lusts
at
the
Pedestal
of
the
Cross
,
and
vow
Himself
entirely
to
the
Obedience
of
that
Saviour
;
gave
himself
for
us
,
that
He
might
redeem
us
from
all
Iniquity
,
and
purchase
to
himself
a
peculiar
people
,
zealous
of
good
Works
.
Such
Resentments
as
these
will
naturally
arise
in
every
pious
Soul
,
when
he
comes
to
this
Sacred
Feast
,
and
therefore
I
shall
not
need
to
give
any
particular
Directions
concerning
them
.
Only
I
would
take
occasion
from
this
last
Import
of
the
Remembrance
to
which
our
Text
calls
us
,
To
exhort
you
when
you
come
to
this
Holy
Institution
,
that
you
would
take
Care
to
raise
up
all
these
Affections
and
Resentments
to
as
great
a
Heighth
as
you
are
able
;
and
having
done
this
,
that
you
would
then
cherish
and
improve
them
,
that
being
not
only
warm
and
vigorous
upon
your
Souls
at
the
present
,
but
also
rooted
and
engrafted
into
them
,
they
may
not
easily
cool
again
,
but
become
operative
upon
your
Lives
,
may
encrease
your
Love
and
confirm
your
Faith
,
and
enflame
your
Devotion
,
and
keep
you
firm
and
steady
to
your
Duty
,
till
some
new
Occasion
shall
again
call
you
to
a
new
exciting
of
them
.
This
will
be
indeed
to
render
your
Remembrance
such
as
your
Saviour
here
requires
of
you
:
And
the
frequent
Returns
which
by
the
Blessing
of
God
you
here
enjoy
of
this
Memorial
beyond
most
Christians
in
the
World
;
shall
not
only
put
you
in
a
Capacity
of
coming
still
with
better
and
more
affectionate
Resentments
to
this
Holy
Sacrament
,
but
shall
,
by
the
Blessing
of
God
,
prove
a
most
useful
and
excellent
Assistance
,
to
the
promoting
of
all
the
other
Parts
of
your
Duty
;
you
shall
live
as
becomes
those
who
know
what
mighty
Engagements
their
Saviour
has
laid
upon
them
;
to
what
Hopes
they
are
called
,
and
by
what
means
their
Redemption
was
purchased
for
them
.
And
as
this
Exercise
will
be
the
best
means
to
prepare
you
to
come
worthily
to
this
Remembrance
,
so
will
it
be
also
the
most
powerful
Motive
to
engage
you
to
come
frequently
too
.
When
you
shall
begin
effectually
to
perceive
the
Benefit
of
your
Communicating
,
in
the
still
new
encrease
of
Piety
and
Holiness
in
all
your
Actions
:
When
being
full
with
a
constant
Sense
of
the
Love
of
the
Blessed
Jesus
,
here
set
forth
to
us
,
you
shall
find
it
to
be
the
Desire
and
Longing
of
your
Souls
,
to
come
often
to
this
grateful
and
pleasing
Declaration
of
it
.
When
,
in
a
Word
,
being
accustomed
to
consider
the
Blessings
and
Advantages
of
that
New
Covenant
our
Blessed
Master
has
sealed
to
us
in
his
Blood
,
and
here
offers
to
renew
with
us
in
this
Sacrament
,
you
shall
wish
,
if
it
might
be
,
every
Day
to
repeat
it
,
and
think
you
can
never
enough
declare
your
Desires
of
being
admitted
into
the
Conditions
and
Advantages
of
it
.
And
thus
have
I
offered
to
you
what
I
suppose
may
suffice
for
the
full
Explication
of
the
Words
before
us
.
And
from
the
Account
,
of
which
we
may
now
easily
see
,
What
is
the
true
Nature
and
Design
of
this
Holy
Sacrament
?
Namely
,
that
it
was
instituted
by
our
Saviour
to
be
a
Sacred
and
Solemn
Memorial
of
that
Death
and
Passion
which
he
underwent
for
us
,
and
of
the
great
Benefits
and
Advantages
which
accrue
to
us
thereby
.
That
as
by
the
Paschal
Feast
among
the
Jews
,
God
perpetuated
the
Remembrance
of
his
preserving
them
from
the
destroying
Angel
first
,
and
then
delivering
them
from
their
Egyptian
Bondage
;
and
engaged
them
to
a
constant
,
annual
Return
of
Joy
and
Thanksgiving
to
Him
for
so
great
a
Blessing
:
So
by
this
better
Passover
,
should
we
in
like
manner
keep
up
for
ever
in
the
Church
a
lively
and
affectionate
Commemoration
of
that
better
and
more
glorious
Preservation
which
our
paschal
Lamb
,
Lord
Jesus
,
has
by
his
own
Blood
obtained
for
us
;
and
set
forth
to
the
whole
World
that
grateful
and
vigorous
Sense
which
we
have
of
so
wonderful
and
blessed
a
Deliverance
.
Now
this
being
the
true
meaning
and
Design
of
this
Holy
Sacrament
,
we
may
from
hence
see
,
How
great
and
dangerous
the
Mistakes
are
which
some
have
run
into
concerning
it
,
with
reference
both
to
Faith
and
Practice
?
For
,
1.
If
this
Sacrament
,
as
we
have
before
shewn
,
was
instituted
as
a
Memorial
of
the
Death
and
Passion
of
our
Saviour
Christ
;
It
is
then
plain
,
That
it
is
not
our
very
Saviour
Christ
Himself
,
neither
in
the
State
of
his
death
,
nor
in
any
other
,
that
is
here
presented
to
us
.
There
have
been
in
the
Church
,
since
the
time
of
Paschasius
Radbertus
,
one
of
the
first
considerable
Innovators
that
we
meet
with
in
the
Doctrine
of
this
Holy
Eucharist
,
among
others
two
different
Opinions
concerning
the
Real
or
Corporal
Presence
of
Christ
in
this
Sacrament
,
and
both
maintained
with
no
small
contention
at
this
day
.
One
,
That
the
Bread
and
Wine
are
converted
into
the
very
Natural
Body
and
Blood
of
Christ
,
so
that
nothing
of
the
Bread
and
Wine
themselves
at
all
remain
,
but
only
in
shew
and
appearance
;
which
is
what
they
called
Transubstantiation
;
the
other
,
That
the
true
Substances
of
the
outward
Elements
,
the
Bread
and
the
Wine
do
indeed
remain
;
but
that
the
very
Body
and
Blood
of
our
Saviour
Christ
are
in
an
extraordinary
and
supernatural
manner
joyned
to
them
;
so
that
in
the
Communion
of
them
,
we
do
together
with
the
Bread
and
Wine
,
receive
the
true
Body
and
Blood
of
Christ
into
our
Mouths
,
truly
and
really
present
,
which
they
call
Consubstantiation
.
Now
however
the
latter
of
these
be
much
the
more
pardonable
Error
of
the
two
;
as
neither
doing
any
Violence
to
our
Senses
,
which
evidently
tell
us
,
That
what
we
see
and
receive
in
this
Sacrament
,
is
certainly
Bread
and
Wine
;
nor
contradicting
the
many
Passages
of
Scripture
,
which
declare
to
us
the
same
thing
;
yet
are
they
both
very
great
Mistakes
.
The
natural
Body
of
Christ
being
not
capable
of
existing
in
more
Places
than
one
at
the
same
Time
;
nor
to
be
divested
of
the
inseparable
Properties
of
a
Body
;
such
as
Extension
of
Parts
,
Space
,
Figure
,
and
the
like
,
in
which
the
very
Nature
of
a
Body
,
as
it
is
distinguished
from
a
Spirit
does
consist
.
But
these
Opinions
do
not
only
involve
a
plain
Impossibility
in
the
very
Nature
of
the
Thing
it self
;
but
moreover
do
carry
a
manifest
Incongruity
to
the
Nature
and
Design
of
this
Institution
.
For
if
the
End
of
this
Holy
Sacrament
were
,
as
our
Text
shews
,
to
be
a
Remembrance
of
Christ
;
a
Sign
and
Figure
of
his
Body
broken
,
and
of
his
Blood
shed
for
us
;
then
certainly
,
as
in
all
other
Cases
,
the
Sign
must
be
different
from
the
thing
signified
:
so
here
,
the
Sacrament
of
Christ's
Body
,
is
not
his
Body
,
but
the
Memorial
of
it
;
the
Sacrament
of
his
Blood
is
not
his
very
Blood
,
but
the
Figure
and
Representation
of
it
.
And
thus
these
latter
Words
,
Do
this
in
Remembrance
of
Me
,
become
the
best
and
clearest
Interpretation
of
the
former
,
This
is
my
Body
which
is
given
for
you
;
and
shew
that
we
are
to
interpret
it
after
the
same
manner
,
as
when
we
read
in
the
like
kind
of
Speaking
,
in
the
Old
Testament
,
This
is
the
Lord
's
Passover
;
i.
e.
the
Memorial
of
that
Action
,
when
the
Angel
passed
over
the
Houses
of
the
Children
of
Israel
,
and
destroyed
them
not
,
when
at
the
same
Time
he
slew
the
Egyptians
.
But
here
it
may
be
asked
;
Do
we
then
exclude
Christ
altogether
from
this
Holy
Sacrament
,
and
leave
only
an
empty
Sign
,
a
meer
ceremonial
Remembrance
of
him
and
no
more
?
God
forbid
!
Nay
,
but
I
dare
say
,
We
esteem
Christ
to
be
no
less
present
,
tho'
in
another
manner
than
they
:
Inasmuch
as
in
this
Sacred
Ordinance
,
he
communicates
Himself
in
the
Benefits
of
His
Passion
in
a
more
especial
manner
to
every
faithful
Receiver
of
this
Blessed
Sacrament
;
and
makes
the
Bread
which
he
eats
,
and
the
Wine
which
he
drinks
become
,
not
indeed
by
any
such
needless
and
absurd
Change
,
as
we
before
mentioned
,
but
by
Grace
and
Blessing
;
by
his
divine
Power
,
and
Spiritual
Communication
,
his
Body
broken
and
his
Blood
shed
for
us
,
to
all
the
Effects
of
Piety
and
Justification
.
The
Elements
are
not
altered
,
they
continue
not
only
after
the
Consecration
,
but
in
the
very
receiving
of
them
,
the
same
they
were
before
;
Bread
and
Wine
,
without
any
bodily
Substance
besides
either
veiled
under
those
Appearances
,
or
received
together
with
them
.
But
by
Faith
,
at
the
same
Time
that
we
take
these
into
our
Mouths
,
we
take
Him
also
,
whom
they
represent
,
into
our
Souls
:
Not
as
bringing
Christ
from
Heaven
,
but
raising
up
our
Minds
and
our
Hearts
to
that
Holy
Place
where
he
is
,
we
unite
our selves
to
Him
;
and
have
all
the
Benefits
of
his
Death
and
Passion
communicated
to
us
for
the
Forgiveness
of
our
Sins
,
for
the
increase
of
his
Grace
and
Favour
to
us
here
,
and
to
be
at
once
both
the
surest
Earnest
and
the
most
effectual
Means
to
bring
us
to
everlasting
Happiness
hereafter
.
This
is
that
real
but
divine
and
spiritual
Presence
of
our
Saviour
in
this
Sacrament
,
which
we
firmly
believe
,
and
which
secures
to
us
all
the
Blessings
and
Advantages
which
the
others
can
hope
for
,
from
their
ungrounded
and
unwarrantable
Opinion
of
a
natural
and
corporal
participation
of
Him
.
2.
From
this
Account
of
the
Design
and
End
of
this
Institution
it
follows
in
the
next
Place
;
What
an
Abuse
they
have
made
of
it
,
who
from
a
Remembrance
of
a
Sacrifice
turn
it
into
a
Sacrifice
it self
;
and
instead
of
esteeming
this
Sacrament
a
Memorial
of
that
offering
Christ
once
for
all
made
for
us
,
suppose
Him
to
be
again
as
truly
and
properly
offered
in
it
as
ever
he
was
,
tho'
not
in
the
same
manner
that
he
was
once
upon
the
Cross.
I
shall
not
now
insist
so
long
upon
this
Point
,
as
to
shew
not
only
how
contrary
such
an
Opinion
is
to
the
express
Authority
of
Holy
Scripture
,
which
declares
,
That
Christ
was
to
be
offered
once
for
all
;
that
by
his
once
offering
himself
for
us
,
he
has
perfected
for
ever
them
that
are
sanctified
;
and
much
more
to
the
same
purpose
,
in
the
ixth
and
xth
Chapters
to
the
Hebrews
;
but
how
derogatory
to
the
Honour
of
our
Saviour
,
whether
we
consider
his
former
Sufferings
or
his
present
Glory
.
This
is
plain
,
that
if
the
Design
of
this
blessed
Sacrament
were
as
our
Text
declares
it
,
to
be
a
Remembrance
of
our
Saviour's
dying
for
us
,
then
it
is
not
a
new
offering
of
Him
;
there
being
nothing
more
absurd
than
to
say
of
the
same
thing
,
that
it
is
both
the
Memorial
of
what
was
done
many
Ages
ago
,
and
the
very
same
thing
again
done
in
Memorial
of
its
self
.
3.
From
the
same
Principles
it
will
follow
,
That
if
this
Holy
Sacrament
be
no
more
than
a
Remembrance
of
our
Saviour
Christ
,
that
then
certainly
those
must
have
very
desperately
abused
it
,
who
pay
to
it
that
Honour
and
Worship
that
they
would
do
,
to
our
Saviour
himself
,
were
his
true
and
natural
Body
there
present
.
I
need
not
say
any
thing
to
prove
what
the
Superstition
of
the
Church
of
Rome
is
as
to
this
Matter
:
They
here
freely
own
it
themselves
,
and
censure
us
for
not
joyning
with
them
in
the
same
Service
.
They
elevate
their
Host
in
the
Mass
,
for
the
People
to
adore
it
:
They
have
instituted
a
solemn
Feast
,
every
Year
,
to
be
observed
in
Honour
of
it
:
They
dedicate
religious
Societies
thereunto
;
they
set
it
forth
upon
their
Altars
to
bless
the
People
there
assembled
to
its
Worship
:
If
they
carry
it
abroad
,
whether
to
the
Sick
,
or
upon
the
occasion
of
any
solemn
Processions
,
they
put
it
under
a
Canopy
,
born
all
the
while
over
it
;
Candles
and
Tapers
are
carried
before
it
;
and
a
Bell
is
rung
all
the
Way
that
it
passes
,
to
admonish
all
that
are
in
sight
of
it
to
fall
down
and
adore
it
:
And
by
all
these
and
many
other
of
their
Actions
,
they
oblige
all
Persons
to
pay
the
supreme
Honour
that
they
give
to
God
,
to
this
Holy
Sacrament
.
It
were
easie
to
shew
how
dangerous
this
Adoration
is
,
even
upon
their
own
Principles
;
whether
we
consider
the
Impossibility
of
their
being
ever
sure
that
their
Host
is
indeed
consecrated
as
it
ought
to
be
;
or
that
if
it
were
,
yet
at
least
the
Accidents
of
the
Bread
and
Wine
,
which
are
Creatures
,
and
yet
make
up
a
Part
of
the
Sacrament
,
are
by
consequence
joynt
partakers
of
all
their
Worship
.
But
alas
!
what
I
have
now
been
speaking
shews
a
great
deal
more
:
Not
only
that
the
Accidents
of
the
Bread
and
Wine
have
their
Part
in
being
Objects
of
this
Worship
;
but
that
our
Saviour
Christ
indeed
is
not
at
all
concerned
in
it
.
They
pay
their
Adoration
to
the
inanimate
Creatures
of
Bread
and
Wine
,
and
commit
an
Idolatry
not
much
less
gross
,
in
the
Opinion
of
some
of
their
own
Writers
,
if
we
are
indeed
in
the
Right
,
than
those
who
fall
down
before
a
Piece
of
red
Cloth
,
and
pay
their
Adoration
to
a
Tile
or
a
Potsherd
.
But
,
4.
If
our
Saviour
Christ
in
our
Text
plainly
commanded
his
Apostles
,
and
in
them
all
of
us
,
To
do
that
in
Remembrance
of
Him
,
which
he
had
there
done
before
their
Eyes
:
if
what
he
required
in
order
to
this
Commemoration
,
was
,
That
we
should
take
Bread
and
Wine
,
and
bless
,
and
give
,
and
receive
these
,
in
Memory
of
his
Body
which
was
given
,
and
of
his
Blood
which
was
shed
for
us
;
it
will
then
follow
in
the
Fourth
place
,
That
those
who
do
not
do
this
,
have
plainly
departed
from
our
Saviour's
Institution
,
and
do
not
remember
him
as
they
are
commanded
to
do
.
And
this
alone
is
sufficient
to
confute
that
great
Corruption
of
the
same
Church
,
in
Communicating
the
People
only
in
One
Kind
.
And
whatever
Pretences
they
may
offer
for
their
so
doing
,
had
they
as
just
reason
otherwise
for
altering
the
order
of
this
Sacrament
,
as
God
knows
't
is
plain
they
have
not
any
at
all
;
yet
this
would
still
remain
a
perpetual
Exception
against
it
,
That
our
Saviour
here
expresly
commands
them
to
Do
this
,
i.
e.
that
which
himself
then
did
in
Remembrance
of
Him
;
Who
gave
the
Wine
as
well
as
Bread
to
his
Apostles
,
and
repeated
the
Command
after
the
one
,
as
well
as
the
other
;
and
not
what
they
should
at
any
time
after
think
fitting
to
do
.
And
these
are
such
consequences
as
concern
others
rather
than
our selves
;
who
,
God
be
thanked
,
are
again
delivered
from
all
these
Corruptions
,
and
have
no
otherwise
any
cause
to
remember
them
,
than
as
they
serve
to
confirm
us
in
our
Pure
and
Holy
Doctrine
and
Practice
in
this
matter
,
and
ought
to
raise
up
our
Souls
to
a
grateful
acknowledgment
of
God's
Mercy
to
us
,
who
has
freed
us
from
such
great
and
dangerous
Errors
,
and
in
which
he
still
permits
so
many
others
to
continue
.
But
there
are
yet
some
other
Conclusions
to
be
drawn
from
the
foregoing
Reflections
,
and
in
which
we
may
perhaps
find
somewhat
that
will
be
of
a
more
near
and
direct
concern
to
us
.
For
,
5.
If
our
Saviour
Christ
has
here
commanded
us
,
to
Do
this
in
Remembrance
of
Him
;
that
is
,
to
come
to
the
Holy
Table
,
and
receive
this
blessed
Sacrament
,
and
make
our
publick
and
solemn
Acknowledgments
to
him
for
his
great
Mercy
in
dying
for
us
;
What
then
shall
we
say
of
those
who
despising
this
sacred
Ordinance
,
do
either
totally
absent
themselves
from
this
Memorial
,
or
come
but
very
seldom
and
negligently
to
it
.
This
certainly
must
needs
be
a
great
fault
,
as
it
is
evidently
contrary
to
the
express
Command
of
our
Saviour
in
the
Text
before
us
.
And
if
we
may
make
any
Judgment
of
Christ's
resentment
of
it
,
either
from
the
Nature
of
the
thing
it self
,
or
from
the
severe
Punishment
God
threatned
unto
those
in
the
Old
Testament
,
who
should
neglect
the
like
Memorial
of
the
Paschal
Feast
,
one
of
the
greatest
Provocations
any
Christian
can
almost
be
guilty
of
.
If
we
consider
the
thing
it self
,
what
does
he
who
despises
this
Holy
Sacrament
,
and
neglects
to
partake
of
it
,
but
in
effect
despise
Christ
himself
,
and
tread
under
foot
the
Blood
of
the
Covenant
by
which
we
must
be
saved
?
And
if
we
look
to
the
Denuntiations
of
the
Old
Testament
,
against
those
who
should
thus
neglect
to
joyn
in
the
Jewish
Passover
,
and
shew
forth
this
remembrance
of
the
deliverance
which
that
Feast
referr'd
to
,
we
may
,
I
think
,
have
some
cause
to
fear
,
how
much
greater
shall
be
our
Punishment
,
whose
neglect
is
certainly
,
upon
many
accounts
,
much
more
inexcusable
than
theirs
.
If
any
man
(
says
Moses
)
Deut.
xii
.
15
.
shall
eat
leavened-bread
in
that
time
,
that
Soul
shall
be
cut
off
from
Israel
:
But
more
expresly
,
Numb
.
ix
.
3
.
He
that
is
clean
,
and
is
not
on
a
journey
,
and
forbeareth
to
keep
the
Passover
,
even
the
same
Soul
shall
be
cut
off
from
his
People
.
Whatever
the
meaning
of
that
Excision
be
which
God
here
threatned
that
People
with
;
whether
it
be
,
that
such
a
one
should
have
no
part
in
the
World
to
come
,
as
some
interpret
it
;
or
,
that
God
would
cut
him
off
by
an
untimely
temporal
death
,
as
others
:
Or
lastly
,
which
was
esteemed
by
them
no
small
Curse
,
that
he
should
die
childless
,
and
have
his
name
put
out
in
Israel
.
This
is
certain
that
the
Denuntiation
is
very
severe
;
and
,
if
the
Remark
of
a
very
learned
[
*
](A66401-e93780-b)
*
Aben-Ezra
.
vid.
Fag
.
in
Exod.
xii
.
15
.
Rabbin
be
true
,
almost
particular
to
the
thing
in
hand
;
there
being
but
two
of
all
the
affirmative
Precepts
to
which
God
made
this
Denuntiation
,
viz.
to
him
that
neglected
the
first
Sacrament
,
of
Circumcision
;
and
this
second
,
of
the
Passover
.
But
perhaps
it
will
here
be
said
,
That
this
Commination
was
to
those
that
were
clean
,
and
near
at
hand
,
and
yet
neglected
this
Holy
Institution
:
And
therefore
ought
not
to
be
applied
to
them
,
with
reference
to
the
Blessed
Sacrament
which
we
are
speaking
of
,
who
would
gladly
receive
it
,
and
have
a
very
honourable
remembrance
in
their
hearts
of
the
Death
of
Christ
;
but
alas
!
either
they
are
not
clean
,
or
are
in
a
journey
;
either
they
are
not
prepared
,
or
have
not
the
leisure
to
come
to
this
Table
.
'T
is
true
indeed
,
God
did
here
restrain
the
Judgment
I
have
mention'd
,
to
such
as
were
clean
,
and
at
or
near
to
Jerusalem
;
but
the
rest
were
not
therefore
by
any
means
excused
,
and
permitted
to
neglect
the
partaking
of
it
.
They
had
time
given
them
till
the
next
Month
,
to
cleanse
themselves
,
and
to
come
up
to
Jerusalem
;
and
if
they
neglected
in
the
second
Month
to
keep
the
Feast
,
after
having
omitted
it
in
the
first
,
there
was
then
no
farther
Provision
for
them
,
but
they
fell
under
the
Curse
of
those
who
neglected
altogether
to
eat
of
it
.
And
this
therefore
may
serve
for
a
useful
Admonition
,
as
well
as
full
Answer
to
the
Excuses
of
those
,
who
are
still
pretending
they
are
not
worthy
to
come
to
this
Sacrament
,
or
else
have
not
time
and
leisure
to
prepare
themselves
for
it
.
If
indeed
this
should
chance
by
any
accident
to
hinder
them
at
this
time
,
or
on
this
occasion
,
from
receiving
of
it
;
they
ought
not
therefore
to
disquiet
themselves
,
but
to
believe
,
that
in
such
a
case
our
Saviour
Christ
will
make
the
same
allowance
for
this
Feast
,
that
God
did
for
that
other
;
and
permit
them
yet
another
Month
to
remove
the
Obstacle
,
and
prepare
themselves
to
come
to
his
Table
.
But
if
instead
of
doing
this
,
they
shall
still
go
on
to
insist
upon
these
vain
Pretences
,
and
live
so
as
not
to
be
worthy
to
receive
the
Holy
Sacrament
,
and
continue
to
live
so
still
,
without
taking
any
care
to
put
themselves
into
a
better
state
;
this
will
prove
an
aggravation
of
their
Sin
,
not
a
lessening
of
it
;
and
their
neglect
will
be
but
the
more
inexcusable
,
for
being
grounded
on
a
reason
so
contrary
not
only
to
the
design
of
this
Holy
Sacrament
,
but
of
the
whole
Christian
Religion
.
But
,
Sixthly
,
And
to
close
all
:
The
Command
of
our
Saviour
in
these
words
we
have
been
so
long
considering
,
will
not
only
oblige
us
in
the
general
,
sometimes
to
remember
his
Death
,
by
receiving
this
Holy
Sacrament
,
but
frequently
and
oftentimes
so
to
do
.
I
have
before
observed
,
that
the
word
which
we
here
render
Remembrance
,
does
not
imply
a
bare
Memorial
,
but
a
renew'd
Commemoration
;
to
teach
us
,
that
we
are
often
to
refresh
the
Memory
of
Christ's
Death
in
our
minds
by
this
Sacred
Solemnity
,
and
to
repeat
again
and
again
the
Remembrance
of
it
.
And
though
it
be
pretty
hard
to
say
,
how
often
a
Man
ought
to
receive
the
Sacrament
;
yet
't
is
plain
,
he
is
not
so
zealous
a
Christian
as
he
should
be
,
that
very
seldom
or
never
does
it
.
We
know
that
in
the
first
Ages
of
Christianity
,
when
Devotion
was
quick
and
vigorous
,
and
Men
had
the
most
sensible
impressions
upon
their
minds
of
the
love
of
our
Saviour
,
in
giving
himself
to
die
for
us
,
that
then
they
received
it
ordinarily
every
day
:
Insomuch
that
some
of
those
Fathers
who
then
lived
,
have
interpreted
this
Eucharistical
Bread
,
to
be
that
daily
Bread
which
our
Lord
has
taught
us
to
pray
for
.
Afterwards
,
as
Mens
Zeal
cool'd
,
so
did
their
frequent
Communicating
decay
in
proportion
with
it
.
At
first
it
fell
in
some
Churches
to
four
,
in
others
to
three
times
in
the
Week
;
and
in
a
little
while
it
came
to
be
the
distinctive
Devotion
of
the
Lord's
days
:
And
at
last
,
the
necessary
,
least
proportion
established
was
,
the
three
great
Feasts
of
the
Year
,
in
which
our
Church
still
obliges
all
her
Members
to
partake
of
it
.
But
as
he
who
is
in
a
pure
and
holy
state
,
can
never
receive
it
too
often
;
so
certainly
it
is
a
thing
than
which
none
would
more
advance
our
Piety
,
to
labour
as
frequently
as
we
can
,
to
fit
our selves
for
it
.
And
since
it
has
pleased
God
,
to
revive
something
of
the
Primitive
Zeal
among
us
as
to
this
particular
,
in
bringing
our
Solemn
Communions
to
a
monthly
course
,
besides
other
extraordinary
occasions
of
it
;
I
do
not
see
what
better
Exhortation
I
can
leave
with
you
as
to
this
Matter
,
than
seriously
to
advise
,
and
earnestly
beseech
every
one
of
you
,
to
examine
and
prepare
your selves
,
then
at
least
,
to
joyn
with
your
Brethren
in
these
Holy
returns
;
and
not
deprive
your
Souls
of
the
Benefits
which
are
thus
graciously
offered
to
you
in
this
great
and
most
useful
Remembrance
.
This
will
indeed
both
best
answer
the
design
of
our
Blessed
Lord
in
the
Text
,
and
be
the
best
Application
,
I
could
even
wish
you
would
make
of
my
Discourse
upon
it
.
But
then
I
must
observe
,
that
I
speak
now
by
way
of
Exhortation
,
not
as
necessarily
requiring
this
in
Obedience
to
the
Command
before
us
,
but
as
the
improvement
I
desire
,
if
it
were
possible
,
you
might
all
make
of
those
Opportunities
God
is
pleased
here
to
reach
out
to
you
in
order
to
this
End
;
and
which
I
do
not
see
how
any
good
Christian
can
with
a
good
Conscience
so
frequently
neglect
.
In
the
mean
time
,
this
is
the
summ
of
all
;
He
that
despises
this
Institution
,
does
not
only
shew
a
light
esteem
of
the
Death
of
Christ
,
and
do
violence
to
the
Command
of
his
Saviour
;
but
does
moreover
deprive
his
Soul
of
the
most
excellent
assistance
God
has
given
us
in
this
World
,
in
order
to
our
Salvation
in
the
next
:
Whereas
he
who
comes
frequently
,
and
with
that
due
Preparation
he
ought
to
it
,
will
not
only
put
himself
out
of
all
danger
from
the
Precept
before
us
,
but
will
in
a
little
while
secure
himself
of
such
a
measure
of
the
Grace
and
Favour
of
his
Redeemer
,
whose
Memory
he
here
honours
,
as
shall
carry
him
through
all
the
Temptations
,
the
Sorrows
,
the
Afflictions
of
this
Life
,
to
an
Eternal
Enjoyment
of
Glory
,
Honour
,
and
Immortality
in
the
next
:
And
to
which
God
of
his
infinite
Mercy
vouchsafe
to
bring
us
all
,
for
the
same
his
Son
Jesus
Christ's
sake
,
our
Lord
,
Amen
.
OF
THE
Honour
due
to
the
Blessed
Uirgin
:
A
SERMON
Preached
on
Lady
Day
,
MARCH
xxv
.
1688.
LUKE
I.
48
,
49.
For
behold
from
henceforth
all
generations
shall
call
me
blessed
:
for
he
that
is
mighty
hath
done
to
me
great
things
,
and
holy
is
his
name
.
THese
Words
are
part
of
that
Magnificat
or
Song
of
Thanksgiving
which
the
Blessed
Virgin
made
to
God
,
in
return
of
that
wonderful
Favour
He
had
vouchsafed
unto
her
,
in
esteeming
her
worthy
to
become
the
Mother
of
our
Lord
.
And
they
contain
in
them
a
kind
of
Prophecy
of
that
Honour
which
the
Christian
Church
should
in
all
Ages
to
come
pay
to
her
Memory
upon
the
account
of
it
.
It
is
the
Observation
of
our
English
Rhemists
in
their
Annotations
upon
this
Place
;
That
this
Prophecy
is
fulfilled
in
their
keeping
her
Festival
Days
,
and
saying
the
Ave
Marie
,
and
other
Holy
Anthems
of
our
Lady
.
And
that
the
Calvinists
therefore
(
so
they
are
pleased
to
stile
us
)
for
not
doing
of
this
,
are
not
among
these
Generations
which
call
our
Lady
Blessed
.
And
in
their
Marginal
Note
on
the
same
Passage
,
they
very
briskly
ask
this
Question
;
Have
the
Protestants
had
always
Generations
to
fulfil
this
Prophecy
?
Or
do
they
call
her
blessed
that
derogate
what
they
can
from
her
Graces
,
Blessing
,
and
all
her
Honour
?
In
answer
to
so
ignorant
or
so
malicious
a
Calumny
,
and
to
shew
that
We
,
tho'
we
neither
say
any
Ave-Maries
to
her
Honour
,
nor
are
engaged
in
any
other
part
of
that
unwarrantable
Superstition
whereby
they
have
so
long
dishonoured
God
,
abused
the
Blessed
Virgin
,
and
scandalized
the
Church
of
Christ
,
have
yet
as
just
an
Esteem
for
the
Holy
Mother
of
our
Lord
,
and
proclaim
her
Blessedness
as
much
as
either
this
Prophecy
requires
,
or
any
sober
Orthodox
Christian
may
be
allowed
to
do
it
;
I
shall
crave
leave
to
make
use
of
that
Occasion
,
the
Solemnity
of
this
Day
offers
to
me
,
to
enter
on
the
Comparison
between
our selves
and
them
.
And
could
I
be
assured
,
That
the
Blest
above
have
this
Honour
from
God
,
to
be
made
acquainted
with
these
solemn
Exercises
of
their
Brethren
here
below
;
I
would
not
doubt
to
appeal
to
the
Holy
Virgin
her self
to
judge
betwixt
us
;
Who
they
are
that
do
the
most
truly
honour
her
,
We
who
freely
pay
her
all
that
Love
,
that
Respect
,
that
Glory
,
that
any
Creature
in
her
Circumstances
can
possibly
be
thought
capable
of
:
Or
they
who
by
giving
her
more
,
raise
her
up
to
a
State
above
the
Condition
of
her
Nature
;
and
so
instead
of
honouring
her
,
dishonour
that
Son
whom
she
was
so
happy
as
to
bring
into
the
World
;
and
that
God
,
who
thought
her
worthy
of
so
great
an
Exaltation
.
Now
in
order
to
this
End
,
I
shall
observe
this
following
Method
:
-
I.
I
will
shew
what
that
Honour
is
which
the
Blessed
Virgin
is
now
capable
of
Receiving
,
and
which
accordingly
we
our selves
this
Day
pay
to
her
Memory
?
-
II.
I
will
lay
before
you
some
Instances
of
that
Additional
Worship
,
which
those
of
the
other
Church
pretend
is
due
to
her
.
-
III.
I
will
offer
some
of
those
Reasons
for
which
we
think
such
a
Worship
to
be
unlawful
,
and
therefore
refuse
to
give
it
to
her
.
I.
I
begin
with
the
first
of
these
,
I.
What
that
Honour
is
which
the
Blessed
Virgin
is
now
capable
of
receiving
,
and
which
accordingly
we
our selves
pay
to
her
Memory
?
For
answer
to
which
Enquiry
,
I
shall
lay
down
this
plain
,
and
I
suppose
,
undeniable
Foundation
;
viz.
That
however
some
have
been
pleased
to
exalt
the
Glories
and
Prerogatives
of
the
Holy
MARY
to
a
very
great
,
indeed
to
an
extravagant
Degree
,
so
as
hardly
to
leave
any
Comparison
between
her
and
any
other
Creature
,
whether
in
Heaven
or
Earth
;
yet
since
they
still
confess
her
to
be
but
a
meer
Creature
,
the
Measure
we
must
take
whereby
to
judge
,
What
Honour
may
warrantably
be
paid
to
her
,
must
be
,
to
consider
,
What
Honour
any
meer
Creature
,
in
her
Circumstances
,
is
capable
of
receiving
:
And
then
,
I
presume
it
cannot
be
justly
said
,
That
we
are
not
of
the
number
of
those
who
call
the
Holy
Virgin
Blessed
;
who
upon
this
Foundation
do
freely
profess
,
That
providing
only
for
that
just
Distance
that
ought
to
be
observed
between
the
Adoration
that
we
owe
to
God
,
and
that
Honour
which
we
may
be
allowed
to
give
to
a
Creature
;
there
is
no
Respect
that
we
think
too
great
to
be
given
to
her
:
Nor
will
we
scruple
to
pay
her
any
Honour
that
does
not
entrench
upon
our
Piety
,
and
confound
the
Service
of
God
and
his
Creatures
together
.
Were
the
Blessed
Virgin
yet
present
upon
Earth
with
us
,
we
would
soon
convince
those
our
Accusers
that
we
thought
no
Respect
too
much
for
her
,
which
either
they
or
we
are
wont
to
give
to
the
greatest
Saints
yet
on
Earth
.
Now
that
she
is
departed
from
us
,
all
we
can
do
is
to
follow
her
with
our
Esteem
,
our
Praise
,
and
our
Imitation
:
That
is
,
To
give
her
all
that
Honour
which
any
Creature
in
the
same
Circumstances
is
fit
to
receive
,
or
which
it
may
be
either
Lawful
or
Reasonable
for
us
to
offer
to
such
a
one
.
[
*
](A66401-e96600-b)
*
See
the
Instances
of
all
the
following
Particulars
in
the
2d
Def.
of
the
Expos.
of
the
Doctr.
of
the
Church
of
England
:
part
2.
artic.
3.
Of
the
Invocation
of
Saints
.
We
pray
not
indeed
to
her
now
,
nor
would
we
do
it
if
she
were
still
on
Earth
,
and
we
were
sure
she
could
hear
and
know
our
Requests
:
Because
Prayer
we
look
upon
to
be
an
Act
of
Religious
Worship
,
and
therefore
such
as
is
proper
to
God
only
.
But
we
Bless
God
for
the
Honour
he
vouchsafed
unto
her
,
when
he
made
her
the
Mother
of
our
Lord
;
with
the
Angel
,
we
pronounce
her
Blessed
among
Women
;
and
that
in
that
very
Form
which
she
her self
set
us
for
our
Pattern
;
And
so
every
Day
fulfil
her
Prophecy
,
whilst
we
cry
out
with
her
to
God
Almighty
,
My
Soul
doth
magnifie
the
Lord
,
and
my
Spirit
rejoyceth
in
God
my
Saviour
,
in
that
he
regarded
the
lowliness
of
his
Handmaiden
.
We
intreat
her
not
to
pray
for
us
,
because
we
cannot
tell
how
to
convey
our
Requests
to
her
:
And
tho'
for
ought
we
know
God
might
reveal
them
unto
her
;
yet
since
he
has
no
where
promised
that
he
will
do
this
,
nor
encouraged
us
to
call
upon
her
to
this
End
;
we
think
we
cannot
in
this
manner
pray
to
her
without
either
great
Folly
,
or
great
Impiety
:
Without
great
Folly
;
if
not
believing
that
she
do's
certainly
some
way
or
other
understand
our
Requests
,
we
yet
neverless
address
to
her
:
Without
great
Impiety
;
if
in
confidence
that
she
has
such
an
Ability
,
we
ascribe
the
most
peculiar
Prerogatives
of
God
to
her
,
viz.
Immensity
,
Omniscience
,
Omnipresence
;
and
so
make
her
every
way
equal
with
God
But
were
she
now
upon
Earth
,
where
we
could
either
speak
to
her
our selves
,
or
otherwise
entertain
any
certain
Correspondence
with
her
;
we
should
be
far
from
discouraging
any
to
beg
the
Benefit
of
her
Prayers
,
or
thinking
them
worthy
of
Censure
for
so
doing
.
When
we
stand
at
our
Altars
and
celebrate
the
blessed
Sacrament
of
the
Body
and
Blood
of
Christ
,
set
forth
the
Lord's
death
until
his
coming
:
We
cannot
indeed
allow
our selves
to
do
this
to
the
Honour
and
Veneration
of
any
other
,
than
of
him
only
whose
Death
and
Passion
we
commemorate
.
But
even
here
also
we
do
the
utmost
that
we
can
to
Honour
her
.
We
name
her
at
the
Holy
Table
,
we
recite
there
the
History
of
God's
Favour
to
her
,
and
magnifie
him
with
her
upon
the
account
of
it
.
In
a
Word
;
when
we
confess
our
Sins
and
absolve
our
Penitents
;
if
we
commend
either
our
selves
or
others
to
God's
Mercy
:
In
these
and
the
like
Cases
,
we
think
it
an
Impiety
to
joyn
the
Daughter
of
Anna
,
with
the
great
God
,
the
Lord
of
Heaven
and
Earth
.
If
we
give
Thanks
for
any
Blessings
we
have
receved
;
we
chuse
rather
to
follow
her
Example
,
and
cry
out
with
her
,
My
Soul
doth
magnifie
the
Lord
,
and
my
spirit
rejoyceth
in
God
my
Saviour
;
than
with
others
to
divide
the
Glory
between
God
and
her
,
and
say
,
Glory
be
to
JESVS
and
MARY
.
If
we
vow
a
Vow
unto
the
Lord
,
or
swear
by
his
Name
;
we
neither
think
it
fitting
nor
lawful
to
joyn
God
and
the
Blessed
Virgin
together
;
lest
we
should
thereby
seem
to
make
her
the
Searcher
of
Hearts
as
well
as
him
;
and
a
powerful
Avenger
of
such
secret
Sins
.
If
we
speak
of
Her
;
we
readily
give
her
any
Attribute
that
either
the
holy
Scripture
warrants
,
or
her
Nature
allows
of
.
But
to
call
her
a
Goddess
,
and
our selves
her
Suppliants
;
to
style
her
Queen
of
Heaven
,
and
Mother
of
Divine
Grace
;
the
Refuge
of
Sinners
,
and
the
Ark
of
the
Covenant
;
the
Sovereign
Lady
of
Angels
,
Archangels
,
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
Confessors
and
all
Saints
;
and
,
as
such
,
beseech
her
,
That
she
and
her
Son
would
bless
us
;
this
we
think
is
to
carry
the
Complement
too
far
;
and
a
Strain
much
fitter
for
some
poetical
Heathen
Goddess
,
than
for
a
Christian
Saint
.
But
let
these
and
the
like
Superstitions
be
laid
aside
,
and
which
a
Virgin
so
humble
on
Earth
,
cannot
sure
be
supposed
to
be
so
much
altered
for
the
worse
,
as
to
aspire
after
in
Heaven
;
let
Religion
and
the
Worship
of
that
be
exempted
,
as
the
peculiar
Due
of
that
God
who
made
both
her
and
us
,
and
whom
alone
both
she
and
all
of
us
therefore
ought
to
adore
,
and
then
what
farther
remains
to
proclaim
her
Blessed
,
shall
as
freely
be
allowed
and
paid
her
by
us
,
as
it
can
be
justly
claimed
of
us
.
Now
the
sum
of
all
such
Honour
may
be
referred
by
us
to
these
two
general
Considerations
.
-
1.
Of
that
just
Esteem
and
Value
and
Opinion
we
have
of
her
:
And
,
-
2.
Of
Actions
suitable
to
such
Opinions
.
As
for
the
former
of
these
,
1.
That
Esteem
and
Value
,
and
Opinion
we
have
of
her
;
It
is
certainly
as
great
as
any
sober
Christian
can
desire
it
should
be
.
We
believe
her
to
have
been
a
most
pure
,
and
holy
,
and
vertuous
Creature
:
That
her
virgin
Mind
was
clean
and
spotless
,
as
her
Body
Chast
and
immaculate
;
and
that
she
was
upon
the
Account
of
both
the
most
fit
of
any
of
all
her
Race
or
Sex
for
the
Holy
Ghost
to
overshadow
,
and
for
the
Son
of
the
most
Highest
to
inhabit
.
When
we
consider
the
firmness
of
her
Faith
;
the
fervour
of
her
Devotion
;
the
excellency
of
her
Humility
;
we
cannot
but
acknowledge
a
Grace
extraordinary
in
her
,
working
all
those
eminent
and
Divine
Qualities
.
And
tho'
we
are
not
so
curious
as
to
enter
on
those
nicer
Speculations
in
which
so
many
have
in
vain
exercised
themselves
,
part
.
Qu.
27
,
&c.
Whether
she
was
Conceived
in
Sin
?
And
if
she
was
,
How
far
it
was
restrained
in
her
at
first
;
and
at
what
instant
totally
extinct
in
her
afterwards
?
Whether
she
was
Sanctified
in
the
Womb
of
her
Mother
?
And
to
what
degree
?
And
at
what
time
?
Whether
before
she
was
Animated
,
or
after
;
And
,
Whether
this
Sanctification
was
such
as
to
keep
her
from
ever
committing
any
,
so
much
as
Venial
Sin
?
Yet
as
the
common
condition
of
Mankind
does
not
permit
us
without
all
warrant
from
Holy
Scripture
,
which
they
confess
is
here
wanting
to
them
,
to
exempt
her
from
all
Sin
;
so
neither
do
we
pretend
to
accuse
her
of
any
.
And
for
her
present
state
,
we
do
not
at
all
question
,
but
that
God
who
shewed
her
such
favour
on
Earth
,
hath
also
very
highly
exalted
her
in
Heaven
:
So
that
among
all
the
Race
of
Adam
,
next
unto
him
who
was
God
as
well
as
Man
,
we
think
it
very
probable
that
she
has
obtain'd
the
chiefest
place
in
God's
Kingdom
,
who
brought
forth
the
Son
of
God
into
the
World
.
And
here
then
let
these
our
Accusers
,
who
say
that
we
are
not
of
the
number
of
those
of
whom
the
Blessed
Virgin
in
my
Text
prophesied
,
That
,
Behold
,
from
thenceforth
all
Generations
should
call
her
Blessed
,
tell
us
,
if
they
can
:
Wherein
is
it
that
we
are
defective
in
our
Opinion
concerning
the
Mother
of
our
Lord
?
Is
it
that
we
deny
her
Immaculate
Conception
,
and
suppose
her
to
have
in
this
been
submitted
to
the
common
condition
of
all
others
since
the
Fall
of
our
first
Parents
,
Christ
only
excepted
?
But
then
they
must
not
forget
,
that
this
is
no
more
than
what
their
own
Brethren
of
their
own
Infallible
Church
deny
as
stifly
as
we
do
.
And
if
there
have
been
Saints
,
and
Popes
,
and
Visions
,
and
Miracles
for
it
;
yet
we
know
there
have
been
also
Saints
,
and
Popes
,
and
Visions
,
and
Miracles
against
it
too
:
And
at
this
day
there
is
Order
against
Order
,
School
against
School
,
about
it
:
And
as
if
the
Spirit
of
Infallibility
had
in
this
Matter
forsaken
their
Church
,
it
could
never
yet
be
finally
determined
either
by
Council
or
Pope
,
which
Side
is
in
the
right
.
Is
it
that
we
suspend
our selves
as
to
the
Point
of
her
Actual
Sins
?
And
see
no
cause
to
conclude
,
why
the
Blessed
Virgin
,
though
a
most
pure
and
holy
Creature
,
yet
should
not
have
been
as
capable
of
committing
Sins
,
as
well
as
all
others
,
Christ
only
excepted
here
also
,
we
think
must
be
allowed
to
be
?
But
yet
in
this
we
do
but
follow
some
of
the
greatest
Lights
in
the
Primitive
Church
;
and
Reason
according
to
the
common
Condition
of
Mankind
,
and
from
which
they
themselves
cannot
produce
us
any
Authority
of
Holy
Scripture
to
exempt
her
.
And
if
some
among
us
have
,
with
[
(a)
](A66401-e99100-b)
(a)
Chrysost
in
Joan.
Hom.
17.
pag.
132
,
133.
Edit.
G.L.
Paris
.
1633.
St.
Chrysostom
,
freely
supposed
,
That
in
some
cases
she
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
in
the
very
Instances
to
which
they
refer
,
they
have
,
at
least
probable
,
grounds
for
what
they
say
:
And
for
the
most
part
we
are
contented
with
[
(b)
](A66401-e99160-b)
(b)
August
.
de
Nat.
&
Grat.
c.
36.
p.
284.
b.
Ed
Lugd.
1664.
T●m.
7.
St.
Austin
,
to
suspend
our selves
;
and
for
the
honour
of
our
Saviour
,
not
to
enter
into
any
question
at
all
concerning
her
as
to
this
matter
,
whether
she
ever
did
actually
sin
or
no
?
Or
now
,
that
God
has
taken
her
up
into
Glory
:
Have
we
not
all
that
high
and
worthy
Opinion
of
her
Exaltation
that
we
ought
to
have
,
because
indeed
we
freely
profess
we
cannot
believe
such
extravagant
Romances
as
all
sober
Men
,
even
of
their
own
Church
,
are
ashamed
of
?
shameless
Legend
of
her
Assumption
thither
?
We
are
persuaded
,
that
she
is
adorn'd
with
one
of
the
brightest
Aureola's
in
God's
Kingdom
;
Offic.
B.
Virg
Antver
p.
1631.
pag.
81.
set
forth
in
perspective
all
the
Holy
Trinity
concurring
in
this
Ceremony
;
and
all
the
Powers
of
Heaven
and
Earth
singing
Praises
to
Her
,
and
adoring
of
Her
.
We
make
no
question
,
but
that
as
she
was
very
highly
favour'd
by
God
on
Earth
,
so
is
she
now
no
less
beloved
by
him
in
Heaven
.
Crasset
.
Devot
.
envers
la
ste
V.
part
.
1.
pag.
10
,
30
,
31
,
&c.
But
should
we
therefore
set
her
up
as
another
Mediatrix
,
that
as
both
Sexes
concurr'd
to
our
Ruin
,
so
might
both
concur
to
our
Reparation
;
and
so
tye
up
the
Hands
of
God
,
as
not
to
allow
any
to
be
saved
,
but
according
to
Her
Will.
Nay
,
make
her
so
far
the
Queen
of
Heaven
and
Earth
,
as
to
give
her
a
Power
of
all
the
Grace
that
is
to
be
bestowed
on
Mankind
:
Of
saving
her
Votaries
,
if
they
do
but
sufficiently
love
and
worship
Her
,
whatever
their
Affections
or
their
Service
be
to
God
Almighty
:
Of
fetching
Souls
not
only
out
of
Purgatory
,
but
even
from
Hell
it self
,
by
her
Authority
:
Of
ordering
all
the
Events
of
the
Fortunes
of
Men
and
Kingdoms
,
insomuch
that
not
a
Battel
can
be
fought
,
or
a
Victory
obtain'd
,
but
by
the
favour
of
this
Pallas
,
to
whom
the
Success
is
due
,
and
to
whom
the
Praise
and
Honour
therefore
ought
to
be
return'd
.
These
indeed
are
the
Extravagancies
of
some
of
our
Adversaries
,
but
God
forbid
they
should
ever
be
the
Practice
or
Opinions
of
any
among
us
.
To
conclude
;
It
is
impossible
for
any
to
entertain
more
honourable
Sentiments
of
the
Blessed
Virgin
than
we
do
,
who
will
not
run
out
into
Blasphemy
and
Fanaticism
,
and
believe
such
things
as
neither
Scripture
nor
Antiquity
have
deliver'd
,
nor
will
either
Piety
or
common
Sense
suffer
us
to
receive
.
Let
us
see
,
Secondly
,
Whether
our
Actions
be
not
every
way
suitable
to
our
Opinions
?
Now
for
this
I
must
observe
,
according
to
my
Foundation
before
laid
down
,
That
the
Holy
Virgin
,
however
highly
exalted
by
God
,
being
yet
still
but
a
meer
Creature
,
our
Actions
towards
her
must
be
no
other
than
what
a
Creature
that
is
at
such
a
vast
distance
from
us
,
and
out
of
all
compass
of
Civil
Communication
,
is
capable
of
receiving
.
And
so
the
summ
of
what
may
warrantably
be
paid
to
her
,
will
fall
under
these
Three
Generals
:
-
First
,
To
celebrate
the
Memory
of
those
Blessings
and
Favours
which
it
has
pleased
God
to
bestow
upon
her
.
-
Secondly
,
To
return
Praises
to
God
on
the
account
of
them
.
And
,
-
Thirdly
,
To
endeavour
what
in
us
lies
to
imitate
her
Excellencies
.
This
is
all
the
Honour
she
is
capable
of
receiving
from
us
;
and
it
cannot
be
doubted
,
but
that
we
are
as
careful
as
any
to
fulfil
the
Prophecy
of
our
Text
in
every
one
of
these
Particulars
.
First
,
We
celebrate
the
Memory
of
those
Blessings
and
Favours
which
it
has
pleased
God
to
bestow
upon
her
.
Let
this
day
,
and
the
other
Solemn
Festivals
we
observe
to
the
same
End
,
be
our
Witness
,
how
careful
we
are
as
to
this
particular
.
We
mark
it
out
in
our
Rituals
,
as
a
Day
Holy
unto
the
Lord
:
We
assemble
in
our
Sacred
places
,
solemnly
to
recount
what
the
Holy
Scriptures
have
recorded
of
God's
Mercies
to
Her
:
And
annually
,
as
at
this
time
,
we
encourage
one
another
to
bless
and
praise
Him
upon
the
account
of
them
.
But
here
the
Objection
made
in
the
beginning
,
will
rise
against
us
.
'T
is
true
indeed
,
we
do
observe
some
of
her
Festivals
;
but
yet
we
pass
by
the
greater
part
of
them
:
And
for
the
main
thing
of
all
,
we
quite
omit
it
,
in
that
we
say
not
AVE
MARIA
so
often
,
and
so
impertinently
as
they
do
;
nor
other
Anthems
of
our
Lady
,
as
they
call
her
by
a
new
and
phantastical
Title
,
never
given
her
either
in
Scripture
,
or
by
any
of
the
ancient
Fathers
.
This
we
confess
is
in
some
measure
true
:
We
say
no
AVE
MARIE'S
,
i.
e.
after
the
manner
that
they
do
;
nor
can
we
imagin
what
Honour
is
done
to
the
Blessed
Virgin
,
by
the
nauseous
tautologie
of
a
Salutation
,
pertinent
in
its
season
,
when
the
Angel
spoke
to
her
upon
her
Conception
;
but
now
as
unseasonable
in
the
Application
,
as
it
is
vain
and
absurd
in
the
Repetition
.
But
yet
when
we
recite
the
History
,
and
celebrate
the
Memory
of
that
surprising
Salutation
,
then
we
read
it
in
our
Assemblies
;
that
is
,
we
do
say
Ave
Maria
,
as
often
as
't
is
either
pious
or
to
the
purpose
to
do
it
.
And
if
for
not
doing
it
as
they
do
,
we
are
to
be
excluded
out
of
the
Number
of
those
of
whom
our
Text
speaks
;
yet
God
be
thanked
we
shall
run
but
the
same
Fortune
that
the
Apostles
and
the
primitive
Ages
of
the
Church
did
,
before
it
was
first
,
as
they
tell
us
,
revealed
to
St.
Dominick
,
and
by
him
to
the
Church
,
how
they
were
to
recite
the
Rosary
.
But
now
for
the
other
Instances
objected
against
us
,
viz.
The
Feasts
,
and
Anthems
of
our
Lady
;
in
these
we
may
venture
to
justifie
our selves
:
We
celebrate
the
Memory
of
all
the
great
Particulars
that
we
know
of
her
Life
:
And
if
upon
the
meer
Authority
of
Fables
,
confess'd
to
be
uncertain
,
and
disputed
by
many
among
themselves
,
as
not
fit
to
be
credited
,
we
cannot
be
induced
to
observe
more
;
yet
in
this
we
hope
all
sober
Christians
will
acquit
us
,
and
esteem
us
to
be
very
excusable
in
what
we
do
:
It
being
certainly
to
mock
,
not
honour
,
both
God
and
Her
,
solemnly
to
commemorate
,
and
seriously
to
thank
God
for
such
Blessings
as
at
the
same
time
we
are
sure
He
never
bestowed
upon
Her
,
nor
She
ever
receiv'd
from
Him
.
As
to
the
last
Instance
,
our
not
reciting
the
Anthems
of
our
Lady
,
I
shall
only
say
thus
much
,
That
we
know
but
of
one
Anthem
that
ever
she
made
;
viz.
that
from
whence
our
Text
is
taken
;
and
that
we
are
so
far
from
not
reciting
,
that
we
make
it
a
Solemn
Hymn
in
our
daily
Service
.
Let
them
who
recite
more
,
tell
us
,
if
they
can
,
whence
they
had
them
,
and
by
what
Authority
they
make
use
of
Anthems
in
many
places
hardly
to
be
heard
without
horror
;
and
such
as
,
to
say
no
worse
of
them
,
do
by
no
means
befit
either
the
Humility
of
MARY
,
to
receive
;
or
the
Piety
of
a
good
Christian
,
to
offer
to
her
.
And
this
may
suffice
to
shew
that
we
are
not
wanting
in
the
first
point
of
our
Honour
,
to
celebrate
the
Memory
of
God's
Mercies
to
her
.
The
next
proposed
,
was
,
Secondly
,
To
return
Praises
to
God
upon
the
account
of
them
.
And
here
I
am
sure
no
one
can
say
that
we
are
defective
:
The
Foundation
of
all
God's
particular
Favours
to
her
being
this
,
That
our
Blessed
Lord
was
to
be
born
of
Her
.
And
this
is
the
Subject
of
all
our
Praises
to
him
:
Every
Thanksgiving
we
put
up
to
Heaven
,
is
begun
,
carried
on
,
and
ended
with
it
:
So
that
in
effect
,
all
that
part
of
our
Religious
Service
which
consists
in
giving
Thanks
to
God
for
the
Redemption
of
Mankind
,
is
but
a
continued
Acknowledgment
of
the
Honour
and
Favour
done
to
the
Holy
MARY
:
And
if
this
be
not
enough
,
I
must
then
again
remember
what
I
just
now
observed
,
not
only
that
we
are
very
careful
to
praise
God
for
his
Mercies
to
the
Blessed
Virgin
,
and
to
our selves
by
her
;
but
every
day
make
use
of
her
own
words
to
express
our
grateful
Acknowledgment
of
them
,
by
establishing
her
Song
of
Eucharist
to
be
the
Form
wherein
we
our selves
should
give
Thanks
to
God
in
our
Assemblies
.
And
then
,
Thirdly
,
For
what
is
the
last
Instance
of
all
,
of
that
Honour
we
owe
to
her
,
the
Imitation
of
her
Vertues
.
We
may
presume
to
say
,
that
in
this
we
do
not
come
behind
her
highest
Votaries
.
Not
an
Act
of
Piety
recorded
in
her
Life
,
but
our
Church
exhorts
us
to
transcribe
it
into
ours
.
We
may
,
and
God
knows
we
do
,
come
very
much
short
of
her
in
our
practice
:
But
't
is
our
own
Infirmity
,
not
any
defect
in
our
Churches
Doctrine
and
Directions
that
we
do
so
.
Such
then
is
the
Honour
which
we
now
suppose
due
to
the
Blessed
Virgin
,
and
which
accordingly
we
pay
to
Her
.
Let
us
go
on
,
and
see
in
the
next
place
,
II.
Secondly
,
What
that
additional
Worship
is
,
which
those
of
the
other
Church
pretend
is
due
to
Her
.
And
because
I
would
state
the
difference
as
clearly
as
I
could
,
I
will
consider
this
Point
in
the
same
two
parts
I
did
the
foregoing
:
-
I.
Of
their
farther
Esteem
in
their
Opinions
of
Her
.
-
II.
Of
their
Practices
in
conformity
to
their
Opinions
.
For
the
former
of
these
:
First
,
Their
Opinions
of
the
Blessed
Virgin
.
It
is
hardly
to
be
imagined
,
to
what
prodigious
Excesses
some
Mens
Superstition
hath
carried
them
as
to
this
particular
.
I
have
before
mentioned
some
of
the
glorious
Titles
by
which
they
call
her
,
in
their
very
publick
Addresses
to
her
:
Should
I
to
these
add
the
Sentiments
of
some
particular
Men
in
these
later
Ages
,
famous
in
their
Generation
,
and
for
nothing
more
famous
,
than
for
their
extraordinary
Devotion
to
the
Holy
Mary
,
I
should
soon
run
beyond
the
bounds
of
such
a
Discourse
as
this
.
I
will
rather
chuse
here
to
confine
my self
to
a
very
few
,
and
those
only
general
Remarks
.
And
,
First
,
It
is
the
very
foundation
of
all
that
Superstitious
Service
which
is
now-a-days
paid
to
her
in
the
Church
of
Rome
,
to
suppose
the
Excellency
of
the
Blessed
Virgin
to
be
incomparably
above
that
of
any
other
Saint
whatsoever
:
So
that
whereas
all
other
Saints
are
to
be
worshipped
only
with
that
inferior
Religious
Worship
which
they
call
Dulia
;
the
Blessed
Virgin
alone
is
to
be
served
with
a
Hyperdulia
,
or
a
Super-eminent
sort
of
Religious
Service
.
And
that
upon
these
three
accounts
,
which
therefore
one
of
their
own
Authors
has
set
down
for
us
:
(
1.
)
In
that
when
God
dignified
her
with
the
Excellency
of
being
the
Mother
of
JESUS
,
Contempl.
on
the
Life
and
Glory
of
H.
M.
p.
4.
he
therewith
created
her
the
Queen
of
Angels
,
Patroness
of
the
Church
,
and
Advocate
of
Sinners
;
And
that
therefore
as
such
she
ought
to
be
honoured
above
them
.
Because
the
Veneration
we
give
to
MARY
,
redounds
to
JESUS
;
all
Honour
given
to
the
Mother
,
tending
to
the
Glory
of
the
Son
.
And
,
(
3.
)
For
that
Holy
MARY
,
as
the
Mother
of
God
,
is
accomplished
with
all
Natural
,
Moral
,
and
Supernatural
Perfections
,
which
are
and
possibly
may
be
dispersed
among
all
pure
Creatures
,
Men
and
Angels
;
and
therefore
as
she
is
more
Holy
and
Perfect
than
All
,
so
is
she
acceptable
to
God
above
All
;
and
therefore
ought
she
to
be
reverenced
by
us
above
them
All.
From
hence
it
is
,
Secondly
,
That
they
look
upon
her
as
a
Person
most
worthy
to
be
called
upon
in
all
their
Devotions
:
Insomuch
that
the
Author
I
but
now
mentioned
,
recommending
to
his
Votary
the
practice
of
Piety
towards
her
,
lays
down
,
among
others
,
private
Oratory
dedicated
to
the
Veneration
of
Holy
MARY
:
And
(
2.
)
That
he
should
not
enter
on
any
Business
,
of
what
ever
Nature
,
Contempl.
pag.
15.
without
first
consulting
MARY
by
humble
Prayer
;
recommending
its
whole
Progress
to
her
Protection
,
and
assuming
her
as
a
Guide
in
the
pursuance
thereof
.
And
indeed
tho'
they
do
as
they
have
occasion
,
pray
to
other
Saints
too
as
well
as
to
the
Blessed
Virgin
,
yet
such
a
peculiar
Confidence
have
they
in
her
,
that
in
all
their
publick
and
private
Addresses
,
the
beginning
and
ending
,
and
in
a
Word
,
the
whole
Performance
,
for
the
most
part
,
is
divided
betwixt
God
and
her
.
Thus
in
the
Canon
of
the
Mass
;
in
all
their
Liturgies
,
in
the
most
solemn
Exercises
of
Confession
,
Absolution
,
Thanksgiving
;
in
their
Litanies
and
salves
,
still
Holy
MARY
is
set
up
as
no
small
part
of
their
Worship
:
And
the
reason
whereof
their
Council
of
Basil
tells
us
is
,
Crasset
devot
.
envers
la
V.M.
par.
1.
p.
20
,
21
,
&c.
for
that
she
,
as
she
is
the
most
exalted
,
so
she
is
the
most
ready
to
regard
us
too
:
And
Suarez
stating
this
very
Point
,
Whether
we
ought
to
pray
to
the
Blessed
VIRGIN
?
tells
us
it
is
a
matter
of
Faith
that
we
ought
so
to
do
;
that
the
Church
is
sensible
how
much
the
Intercession
of
the
Blessed
VIRGIN
above
any
others
is
the
most
useful
to
us
;
and
therefore
that
she
,
above
all
others
,
ought
to
be
invoked
by
us
.
Now
this
being
without
Controversie
,
both
the
constant
Opinion
and
Practice
of
the
Church
of
Rome
,
That
the
Blessed
Virgin
is
to
be
called
upon
in
all
Places
,
and
upon
all
Occasions
,
and
by
all
Persons
;
they
must
by
consequence
suppose
,
3.
That
by
whatsoever
means
it
is
,
some
way
or
other
she
do's
know
,
and
can
attend
to
all
the
Prayers
that
are
every
where
made
to
her
;
and
is
capable
of
affording
them
such
Assistance
as
they
encourage
their
Votaries
to
ask
of
Her
:
And
by
consequence
,
that
she
do's
partake
of
the
Immensity
of
God
;
and
is
Omniscient
,
Omnipresent
and
Omnipotent
as
well
as
he
.
For
else
,
if
either
she
cannot
distinctly
attend
to
all
the
Requests
that
are
every
where
made
to
her
,
or
be
not
capable
of
knowing
them
;
or
tho'
she
do's
understand
what
is
demanded
of
her
,
yet
should
chance
not
to
have
it
in
her
Power
to
grant
it
to
them
:
It
must
follow
,
That
they
pray
at
all
Adventures
;
and
to
no
more
purpose
than
if
one
of
us
here
,
should
ask
a
Favour
of
,
or
make
a
Request
to
one
of
our
Friends
and
Acquaintance
in
the
Indies
.
And
whatsoever
Piety
there
might
be
in
so
doing
,
yet
I
am
perswaded
the
number
of
her
Votaries
would
soon
decrease
,
did
they
not
hope
for
such
an
Effect
of
their
Addresses
to
her
,
as
must
imply
her
to
be
all
that
which
I
before
inferred
,
as
the
Consequence
of
their
calling
upon
her
.
4.
But
this
is
not
yet
all
:
For
in
calling
thus
upon
her
,
they
do
not
only
suppose
her
to
be
a
fit
Object
of
their
Adoration
,
but
by
committing
themselves
to
her
Intercession
for
them
,
they
do
particularly
set
her
up
as
an
Advocate
or
Mediatrix
in
Heaven
,
and
accordingly
have
recourse
to
her
as
such
.
'T
is
true
this
is
no
more
than
what
they
do
to
the
other
Saints
as
well
as
the
Blessed
VIRGIN
:
They
pray
to
God
through
their
Merits
and
Intercession
,
and
by
their
Mediation
,
as
well
as
that
of
our
Saviour
Christ
,
both
desire
and
hope
the
better
to
implore
his
Mercy
.
But
then
,
as
I
before
observed
,
That
in
the
Business
of
their
Prayers
they
look
upon
the
Holy
MARY
to
have
a
particular
Right
to
them
above
any
other
Saints
whatsoever
;
so
much
more
in
this
Case
,
they
esteem
her
not
only
to
be
a
more
effectual
Mediatrix
than
any
of
the
rest
of
the
Saints
,
but
to
have
a
more
peculiar
Right
to
that
Title
and
Dignity
:
And
which
from
one
of
their
own
approved
Authors
,
I
will
therefore
here
crave
leave
to
explain
to
you
.
To
be
a
Mediator
,
says
he
,
and
to
discharge
the
Office
of
such
a
one
,
Crasset
ver.
dev
.
part
.
1.
p.
14.
it
is
requisite
that
he
who
asks
any
thing
in
that
respect
,
should
have
*
merited
that
which
he
desires
to
obtain
;
that
he
should
have
*
offered
his
Merits
to
that
end
,
and
that
God
should
have
*
accepted
of
them
.
It
is
this
which
renders
Jesus
Christ
,
our
only
and
true
Mediator
.
But
the
Saints
have
not
*
merited
any
Good
for
us
during
this
Life
,
they
have
not
*
offered
to
God
their
Merits
in
favour
of
us
,
nor
has
God
*
accepted
them
to
any
such
End
.
'T
is
the
Blessed
Virgin
alone
that
has
any
part
in
this
Glory
with
her
Son
:
*
For
she
obtains
nothing
for
us
but
what
she
merited
during
her
Life
:
—
*
She
has
also
offered
all
her
Actions
and
Sufferings
joyntly
with
those
of
Jesus
Christ
for
the
Salvation
of
all
Men
;
*
And
God
has
accepted
this
Offering
,
as
S.
Bonaventure
and
other
Divines
teach
.
And
again
—
She
is
therefore
our
Mediatrix
,
inasmuch
as
she
offered
her
Son
freely
and
voluntarily
to
the
Death
,
for
the
Salvation
of
Mankind
.
Such
is
the
Title
which
they
suppose
the
Holy
MARY
has
to
be
our
Advocate
,
not
only
above
all
other
Saints
,
but
in
the
same
manner
that
our
Saviour
Christ
himself
is
:
and
the
consequence
of
it
appears
in
these
two
Advantages
which
they
imagine
to
be
in
her
Mediation
above
that
of
any
other
Saint
:
viz.
first
,
"
That
it
is
more
extensive
:
Crasset
ib.
The
Merits
of
the
Saints
are
limited
to
certain
Graces
,
to
certain
Countries
,
and
to
certain
Persons
.
But
the
Blessed
Virgin
is
a
universal
Cause
,
the
virtue
of
which
extends
over
all
Places
,
in
all
Times
,
to
all
sorts
of
Goods
or
Evils
,
and
to
all
sorts
of
Persons
.
Her
Charity
is
in
some
sort
infinite
,
and
has
neither
Bounds
nor
Measure
.
Secondly
,
That
it
is
more
efficacious
.
The
Saints
are
not
always
heard
,
nor
do
they
always
obtain
what
they
desire
.
But
the
Blessed
VIRGIN
obtains
whatsoever
she
demands
.
And
her
Quality
of
MOTHER
gives
her
a
Power
in
some
manner
,
to
alter
the
Decrees
of
Providence
it self
.
Crasset
,
p.
15
,
16.
Suarez
.
tom.
2.
in
3.
disp.
23
§.
2.
Insomuch
that
Suarez
doubted
not
to
say
,
That
should
all
the
Saints
of
Paradise
ask
one
thing
of
God
,
and
the
Virgin
Mary
alone
oppose
it
;
or
should
she
demand
any
Favour
,
and
all
the
Saints
be
set
against
it
,
her
Interest
alone
would
carry
it
against
them
all
,
upon
the
account
of
that
Prerogative
which
is
due
to
her
Dignity
as
Mother
,
to
the
excellence
of
her
Grace
,
and
to
the
Perfection
of
her
Charity
.
And
thus
one
would
think
they
had
given
her
a
sufficient
Authority
in
the
Court
of
Heaven
;
and
yet
we
must
go
one
step
farther
:
For
,
5.
If
we
may
conclude
any
thing
either
from
the
Tenour
of
those
Addresses
that
even
by
publick
Authority
are
made
to
her
in
that
Church
;
or
from
the
open
Declarations
of
some
of
the
chiefest
Persons
that
have
been
in
the
Roman
Communion
,
She
has
even
her self
Power
to
Remit
Sins
,
and
to
Confer
Grace
,
and
to
Save
those
who
call
upon
her
,
and
trust
to
her
for
their
Salvation
.
For
the
former
of
these
their
publick
Addresses
to
Her
:
What
else
can
we
make
of
them
,
but
that
they
are
plain
Suppositions
of
such
an
Authority
in
her
,
as
I
have
now
observed
.
If
they
confess
their
Sins
;
they
do
it
not
only
to
God
,
but
to
the
Blessed
Virgin
too
:
If
they
absolve
their
Penitents
,
the
Merits
of
the
Mother
are
joyned
to
the
Passion
of
the
Son
for
their
Forgiveness
.
If
they
pray
,
it
is
that
Mary
and
her
Son
would
bless
them
:
If
they
salute
her
,
the
Complement
is
,
Hail
Queen
,
Crasset
.
devot
.
ver.
par.
1.
p.
11.
Mother
of
Mercy
,
our
Life
,
our
Sweetness
,
and
our
Hope
,
all
hail
.
We
miserable
Children
of
Eve
,
send
forth
our
Cries
to
you
;
to
you
we
sigh
,
weeping
and
groaning
in
this
Valley
of
Misery
:
Go
to
therefore
O
our
Advocate
,
and
turn
those
merciful
Eyes
of
yours
towards
us
,
and
make
us
after
this
our
Exile
to
see
Jesus
the
blessed
Fruit
of
your
Womb.
Amen
.
In
short
,
such
is
their
Extravagance
as
to
this
Matter
,
that
I
scarce
know
any
one
part
of
their
Religious
Service
,
the
Sacrifice
of
the
Mass
only
excepted
,
and
even
that
too
they
offer
to
her
Honour
,
and
in
her
Veneration
,
in
which
they
do
esteem
her
worthy
an
equal
share
not
with
our
Saviour
Christ
himself
,
and
therefore
in
reason
ought
to
suppose
the
same
Power
in
her
,
as
they
do
in
him
,
seeing
they
worship
them
both
alike
.
And
for
the
Opinions
of
their
learned
Men
,
in
conformity
to
this
Superstition
,
I
should
be
infinite
should
I
repeat
the
one
half
of
their
Excesses
.
I
will
offer
to
you
a
short
Specimen
of
the
Questions
only
which
a
late
Author
among
them
has
stated
with
great
Approbation
,
and
from
thence
leave
you
to
judg
of
the
rest
.
*
Whether
to
be
devoted
to
the
Blessed
VIRGIN
be
not
a
Mark
of
a
Man's
Predestination
?
And
tho'
without
a
particular
Revelation
no
one
can
,
according
to
their
Doctrine
,
be
sure
that
he
is
of
the
number
of
the
predestinate
;
yet
as
they
allow
that
there
are
certain
Marks
whereon
to
found
a
probable
Conjecture
:
so
among
those
,
which
is
as
much
as
can
be
said
in
this
Case
,
he
doubts
not
to
place
this
in
the
first
rank
,
to
be
devoted
to
the
Virgin
MARY
.
Crasset
.
par.
1.
p.
39
,
40.
Ibid.
p.
54.
Secondly
,
*
Whether
a
Christian
that
is
devoted
to
the
Blessed
VIRGIN
can
be
damned
?
To
which
he
answers
roundly
,
That
he
cannot
.
Thirdly
,
*
Whether
God
refuses
any
thing
to
the
Blessed
VIRGIN
?
And
indeed
we
need
not
wonder
that
they
are
peremptory
in
this
,
that
he
do's
not
,
when
their
Church
it self
calls
upon
her
to
shew
her self
to
be
a
Mother
;
and
once
at
least
did
pray
to
her
,
that
by
the
Right
which
she
had
over
her
Son
,
she
would
command
him
?
Fourthly
,
*
Whether
the
Blessed
VIRGIN
loves
Sinners
?
i.
e.
so
as
to
save
them
.
And
of
this
the
Blessed
VIRGIN
her self
has
given
us
an
Assurance
:
In
this
famous
Revelation
to
one
of
the
Saints
of
that
Church
:
I
am
,
Crasset
.
ib.
p.
86.
Ex
libr.
vi
.
revelat
.
S.
Brigittae
.
says
she
,
the
Queen
of
Heaven
,
I
am
the
Mother
of
Mercy
,
the
Joy
of
the
Just
,
and
the
Gate
by
which
Sinners
must
go
to
God
.
And
there
is
no
Sinner
so
far
from
God
,
but
what
shall
return
to
him
and
obtain
Mercy
,
provided
only
that
he
call
upon
me
,
and
put
his
Trust
in
me
.
But
I
shall
pursue
these
Extravagancies
no
farther
;
from
what
I
have
said
we
may
see
what
their
Opinions
are
of
the
Holy
MARY
in
that
wherein
they
differ
from
us
;
viz.
That
she
is
to
be
honoured
with
a
Religious
Worship
above
any
other
Saint
:
That
she
is
to
be
prayed
to
as
an
Advocate
and
Mediatrix
in
Heaven
;
that
she
has
Authority
to
do
what
ever
she
pleases
there
,
and
in
effect
do's
partake
of
the
most
proper
and
peculiar
Attributes
and
Prerogatives
of
the
Divinity
.
Let
us
enquire
in
the
next
place
,
2.
What
their
Practices
are
towards
her
,
in
conformity
to
these
Opinions
?
I
shall
need
say
the
less
as
to
this
Point
,
having
already
in
great
measure
exhausted
it
in
the
Account
I
have
given
of
the
foregoing
.
There
is
so
near
a
connexion
between
the
Opinions
of
the
Church
of
Rome
and
their
Practices
,
founded
upon
them
,
with
reference
to
the
Blessed
VIRGIN
,
that
't
is
impossible
to
mention
the
one
without
inferring
the
other
as
consequent
upon
it
.
He
that
saies
that
the
Blessed
VIRGIN
ought
to
be
prayed
to
,
do's
imply
,
That
if
he
believes
himself
in
what
he
affirms
,
he
must
then
pray
to
her
:
And
so
of
all
the
other
Instances
I
before
mentioned
.
But
yet
because
this
will
still
the
more
clearly
shew
the
true
state
of
the
Difference
between
us
,
I
will
make
a
few
Reflections
upon
the
Practice
of
Piety
which
is
found
in
the
other
Church
towards
the
Holy
MARY
,
in
two
Considerations
;
-
1.
Of
the
publick
Worship
that
is
offered
to
her
.
-
2.
Of
the
private
Devotion
which
is
usually
practised
and
recommended
by
them
towards
the
Blessed
VIRGIN
.
For
the
former
of
these
,
1.
The
publick
Worship
that
is
given
to
her
in
the
Church
of
Rome
.
It
runs
through
all
the
Parts
of
their
Offices
;
and
scarce
any
holy
Exercise
performed
among
them
that
is
not
infected
with
this
Superstition
.
If
we
consider
the
publick
Prayers
of
the
Church
;
sometimes
we
find
the
Mass
it self
said
to
her
Honour
;
and
in
the
very
Canon
of
it
,
God
is
constantly
desired
,
That
for
her
Merits
he
would
grant
them
the
help
of
his
Protection
.
In
all
their
Hours
they
close
with
a
particular
Salutation
and
Address
to
her
;
and
once
every
Week
,
Card.
Bona.
de
Div.
Psalmod
.
c.
16.
p.
551.
if
no
more
,
a
particular
Office
is
publickly
said
to
her
.
If
we
look
into
their
other
solemn
Acts
of
Devotion
;
I
have
already
observed
what
a
Share
she
has
in
their
Confessions
and
Absolutions
:
Three
times
every
Day
,
at
the
sound
of
a
Bell
,
all
her
Votaries
are
taught
to
fall
down
and
worship
her
.
What
the
Allowance
and
Encouragements
have
been
to
the
Practice
of
her
Rosary
,
Crasset
.
par.
2.
p.
309.
and
what
a
mighty
place
this
Devotion
has
among
them
I
need
not
say
.
In
their
solemn
Sermons
to
the
People
,
the
Preacher
never
fails
first
to
invoke
the
Assistance
of
the
Virgin
MARY
,
in
the
angelical
Salutation
:
and
lest
Men
should
not
by
all
this
be
sufficiently
encouraged
to
a
publick
.
Devotion
to
her
;
there
have
been
particular
ways
found
out
to
carry
them
the
more
readily
thereunto
.
'T
was
for
this
that
the
Order
of
the
Scapulary
was
set
up
about
400
Years
ago
;
Crasset
.
ib.
p.
314.
and
to
which
Men
are
encouraged
by
no
less
a
Promise
than
that
of
a
Deliverance
from
Damnation
by
the
Blessed
Virgin
;
and
from
Purgatory
,
by
the
Promises
of
five
or
six
of
their
Popes
.
To
the
same
purpose
,
Crasset
.
ib.
p.
321.
in
the
last
Century
,
Pope
Gregory
the
xiiith
first
,
and
Sixtus
the
vth
afterwards
,
set
up
another
kind
of
Order
,
the
Congregations
of
the
Annunciation
to
the
same
End
:
And
the
solemn
Admission
into
which
is
made
by
the
Dedication
of
him
that
enters
to
the
Service
of
the
Blessed
VIRGIN
,
whom
he
there
chuses
to
be
his
Lady
,
Patroness
,
and
Advocate
,
and
vows
to
honour
,
Crasset
.
ib.
329.
serve
and
love
unto
his
life's
end
.
I
might
to
this
add
that
other
long
Catalogue
of
Superstition
;
Crasset
.
par.
2.
trait
.
6.
Contempl.
p.
7.
&c.
the
building
of
Churches
,
and
setting
up
Altars
and
Images
to
her
Honour
.
Their
Pilgrimages
that
are
made
to
them
;
their
Litanies
and
Processions
,
in
which
she
bears
no
small
part
of
the
Service
:
The
dedicating
whole
Countries
and
Kingdoms
to
her
,
as
her
own
proper
Inheritance
:
The
glorious
Titles
and
Attributes
which
they
give
her
in
all
their
Prayers
;
and
many
other
Instances
no
less
superstitious
than
these
.
And
by
all
which
it
plainly
appears
,
That
they
have
too
much
divided
their
Love
,
Service
and
Obedience
;
nay
their
very
Faith
and
Hope
between
God
and
her
;
as
if
the
End
of
Christianity
had
been
no
less
to
teach
us
how
to
magnifie
the
Mother
,
than
how
to
serve
and
honour
and
believe
in
the
Son
;
and
the
Duty
of
a
Christian
were
as
much
to
set
forth
her
Praise
,
as
our
Saviour's
Glory
.
But
I
shall
stop
here
,
and
add
only
a
Word
or
two
.
2.
Of
that
Private
Devotion
which
is
usually
practised
by
,
and
recommended
to
her
Votaries
.
Many
are
the
Instances
that
I
might
offer
of
this
,
but
I
shall
take
a
few
only
,
as
they
lie
together
in
the
late
Directions
that
have
been
given
by
one
of
their
own
Authors
to
this
purpose
.
Value
for
her
sublime
Dignity
;
to
congratulate
her
in
the
full
Possession
of
it
,
to
make
a
publick
Profession
of
this
our
high
Esteem
of
her
incomparable
Perfections
;
and
to
invite
others
to
the
like
Valuation
of
them
.
To
express
these
inward
Affections
,
by
external
Acts
of
the
Worship
of
eminent
Servitude
towards
her
:
By
frequent
visiting
Holy
Places
dedicated
to
her
Honour
:
By
a
special
Reverence
towards
Images
,
representing
her
Person
:
By
performing
some
daily
Devotions
containing
her
Praises
,
congratulating
her
Excellencies
,
or
imploring
her
Mediation
:
And
by
often
calling
upon
the
sacred
Name
of
Holy
MARY
.
3.
By
having
a
firm
and
unshaken
confidence
in
her
Patronage
,
Ibid.
p.
9.
amidst
the
greatest
of
our
inward
Conflicts
with
Sensuality
,
and
outward
Tribulations
from
the
adverse
Casualties
of
this
Life
.
4.
By
inducing
enormous
Sinners
to
this
firm
Confidence
in
the
eminent
Power
of
the
MOTHER
of
JESUS
,
Ibid.
p.
10.
to
redress
the
greatest
of
their
Evils
and
Miseries
by
their
being
under
her
Protection
.
5.
By
referring
all
the
wonderful
Effects
of
our
Predestination
to
Glory
,
Idem
ibid.
Election
by
Grace
,
and
Redemption
from
sin
through
the
Blood
of
JESUS
,
to
the
excellent
Perfections
of
MARY
as
a
most
effectual
means
of
all
.
6.
By
accustoming
our selves
to
some
set
Form
of
Devotion
daily
to
be
practised
in
Honour
of
the
Mother
of
JESUS
:
Ibid.
p.
12.
And
,
Lastly
,
By
entring
a
solemn
Covenant
with
Holy
MARY
to
be
for
ever
her
Servant
,
Client
and
Devote
,
Idem
ibid.
under
some
special
Rule
,
Society
or
Form
of
Life
;
and
thereby
dedicating
our
Persons
,
Concerns
,
Actions
,
and
all
the
Moments
and
Events
of
our
Life
to
JESUS
under
the
Protection
of
his
Divine
MOTHER
,
chusing
her
to
be
our
Adoptive
Mother
,
Patroness
and
Advocate
:
And
entrusting
her
with
whatever
we
are
,
have
or
do
,
or
Hope
in
Life
,
Death
and
through
all
Eternity
.
Such
is
the
publick
and
private
Devotion
taught
by
them
to
the
Blessed
VIRGIN
.
I
might
very
much
have
encreased
the
number
of
these
Reflections
,
should
I
have
pursued
all
these
Extravagancies
that
they
have
been
guilty
of
in
this
kind
.
For
indeed
,
who
can
repeat
all
the
Legends
of
her
Miracles
,
the
Excesses
of
her
Votaries
,
the
numerous
,
and
too
often
scandalous
Stories
of
her
Actions
and
Apparitions
to
them
?
What
Kindness
she
has
shewn
to
her
Servants
,
and
what
Civilities
she
has
permitted
them
to
shew
to
her
?
I
might
to
these
have
added
the
Flights
of
their
Poetry
,
and
sometimes
of
their
most
solemn
Devotions
to
her
;
nay
,
and
have
shewn
you
the
Psalms
of
David
;
and
all
the
high
and
noble
Strains
of
Devotion
to
God
expressed
in
them
by
a
strange
Impiety
,
turned
all
to
the
Honour
of
the
Virgin
MARY
:
Nay
the
very
Creeds
of
the
Church
burlesqued
to
her
Service
.
But
these
are
things
that
can
neither
be
spoken
or
heard
by
any
Christian
,
without
Sorrow
and
Indignation
,
at
such
wild
and
endless
Freaks
of
Superstition
,
Great
is
the
Corruption
certainly
of
that
Church
,
which
not
only
suffers
these
Abuses
,
but
avows
and
encourages
them
:
And
as
we
have
seen
at
the
Beginning
of
this
Discourse
,
reviles
us
for
not
believing
and
practising
such
Abominations
.
But
upon
what
just
Grounds
it
is
that
we
herein
depart
from
them
,
if
the
very
mention
only
of
these
Impieties
be
not
sufficient
to
convince
you
;
I
shall
not
doubt
but
most
plainly
to
shew
,
in
my
third
and
last
Point
now
to
be
consider'd
:
Wherein
I
am
III.
Thirdly
,
To
offer
some
of
those
Reasons
for
which
we
think
such
a
Worship
as
this
to
be
unlawful
,
and
therefore
refuse
to
give
it
to
her
.
And
this
I
shall
do
according
to
the
Order
I
have
hitherto
observed
,
-
1.
With
reference
to
their
Opinions
concerning
the
Blessed
VIRGIN
.
-
2.
To
their
Practices
,
consequent
to
these
Opinions
.
I
begin
with
the
former
of
these
Considerations
.
I.
Whether
the
Opinions
before
mentioned
,
wherein
those
of
the
Church
of
Rome
differ
from
us
,
as
to
the
Point
of
Honour
to
the
Blessed
VIRGIN
,
be
such
as
we
may
warrantably
entertain
of
any
meer
Creature
?
And
because
I
would
now
reduce
my
Discourse
within
as
narrow
Bounds
as
the
Nature
of
the
Argument
will
allow
of
,
I
shall
examine
this
Matter
in
three
Instances
only
,
and
to
which
the
most
considerable
Differences
between
us
may
be
referred
;
viz.
-
1.
Of
her
capacity
to
understand
all
the
Prayers
that
are
every
where
made
to
her
.
-
2.
Of
her
Right
and
Title
to
intercede
for
us
:
And
-
3.
Of
the
Reasons
and
Grounds
upon
which
they
give
her
those
Titles
,
and
ascribe
to
her
that
Authority
,
which
in
their
publick
Addresses
they
allow
to
her
.
And
first
let
us
enquire
,
1.
Whether
we
may
warrantably
ascribe
to
the
Blessed
VIRGIN
,
a
Capacity
to
understand
all
the
Prayers
that
are
every
where
made
to
her
.
It
is
a
Subject
that
has
long
entertained
the
Minds
and
exercised
the
Pens
of
the
Votaries
of
the
Virgin
MARY
and
the
Saints
,
How
or
by
what
means
it
is
that
they
understand
all
the
Prayers
that
are
any
where
made
to
them
by
any
of
their
Suppliants
on
Earth
.
And
I
do
not
find
that
either
they
yet
are
,
or
seem
at
all
likely
ever
to
be
agreed
on
this
Point
.
But
thus
far
they
appear
to
be
all
of
them
well
assured
,
That
by
whatever
means
it
is
,
their
Prayers
are
some
way
or
other
most
certainly
conveyed
to
them
,
because
that
otherwise
it
would
be
a
most
senseless
and
absurd
Practice
to
call
upon
them
.
Bellarm.
de
Purg.
l.
it
.
c.
15.
that
God
may
possibly
sometimes
communicate
some
things
to
them
:
Unless
we
could
be
sure
what
things
,
and
at
what
time
,
and
to
what
Saints
he
did
this
.
God
may
,
if
he
please
communicate
what
I
speak
here
,
to
my
Friend
abroad
in
another
part
of
the
World
.
But
he
would
hardly
be
thought
very
well
in
his
Wits
▪
who
should
on
this
possibility
every
Day
in
a
very
solemn
manner
intreat
his
Prayers
,
or
ask
some
Courtesie
of
him
.
To
render
all
the
Prayers
,
of
all
Men
,
Bellarm.
de
Eccles.
Triumph
.
l.
1.
c.
20.
at
any
time
,
or
in
any
place
,
a
wise
and
rational
Service
,
't
is
plain
they
must
suppose
that
the
Saints
above
,
and
in
particular
that
the
Blessed
VIRGIN
has
a
certain
and
distinct
knowledge
of
all
the
Actions
,
Words
,
and
even
of
the
most
secret
Thoughts
(
forasmuch
as
they
allow
of
Mental
,
as
well
as
Vocal
Prayer
to
her
)
of
all
Men
here
upon
Earth
.
But
to
ascribe
such
a
Power
to
her
,
is
to
raise
Her
above
the
state
of
a
meer
Creature
,
to
invest
her
with
some
of
the
most
proper
and
incommunicable
Attributes
of
God
,
and
in
effect
to
make
,
what
some
of
them
stick
not
freely
to
style
her
,
a
Goddess
of
her
;
which
certainly
cannot
be
done
without
a
very
great
Impiety
.
It
is
one
of
the
great
Reasons
why
God
requires
the
Service
of
Prayer
from
us
,
because
the
very
Exercise
of
it
keeps
up
in
our
minds
the
most
lively
Idea's
of
His
infinite
Nature
,
his
unbounded
Providence
,
and
his
incomprehensible
Perfections
.
Whilst
by
calling
every
where
upon
him
,
we
do
in
effect
acknowledge
the
Immensity
of
the
Godhead
,
which
is
every
where
present
:
By
lifting
up
the
Aspirations
of
our
Hearts
towards
him
,
we
profess
the
Belief
of
his
Omniscience
,
That
he
searcheth
the
Heart
,
and
knoweth
the
secrets
of
all
the
Children
of
Men
:
By
asking
all
sorts
of
Blessings
of
him
,
whether
to
deliver
us
from
any
Evil
,
or
to
grant
us
any
Good
,
we
confess
the
Sovereign
Authority
of
his
Providence
over
us
,
and
declare
his
Omnipotence
who
can
do
whatever
he
pleases
,
and
manifest
our
trust
and
dependance
upon
him
.
In
a
word
,
By
all
Creatures
doing
this
,
in
all
places
,
and
at
the
same
time
;
we
set
forth
the
vast
capacity
of
his
immense
Nature
,
that
is
able
to
attend
,
without
distraction
,
at
once
,
to
all
the
Affairs
of
the
World
;
and
can
,
without
confusion
,
both
hear
and
answer
whatever
Requests
are
made
to
him
.
But
now
to
suppose
that
any
meer
Creature
can
do
this
,
what
is
it
but
to
confound
that
infinite
distance
that
above
all
things
ought
the
most
carefully
to
be
kept
up
in
the
Minds
of
Men
,
between
God
and
Us
:
And
leave
no
Perfection
in
the
one
so
proper
to
him
,
as
not
to
be
communicable
to
the
other
?
And
yet
however
they
may
think
fit
to
palliate
this
matter
,
't
is
plain
,
he
that
will
pray
with
any
tolerable
reason
or
confidence
to
the
Blessed
VIRGIN
,
must
suppose
all
this
:
He
must
in
effect
esteem
her
,
what
the
very
act
of
his
calling
upon
her
supposes
her
to
be
,
Omniscient
,
Immense
,
Omnipresent
,
and
even
Omnipotent
too
.
It
being
otherwise
a
most
stupid
thing
for
millions
of
Men
every
hour
to
pray
to
one
who
has
no
power
to
hear
their
Prayers
;
to
offer
up
the
motions
of
their
Souls
to
one
that
cannot
search
or
know
their
Hearts
;
and
ask
all
manner
of
Blessings
of
her
,
who
has
neither
Ability
nor
Authority
to
confer
any
upon
them
.
Now
't
is
upon
this
ground
then
,
that
,
without
considering
of
what
kind
the
Requests
are
that
are
made
to
the
Blessed
VIRGIN
,
we
look
upon
the
very
Act
it self
of
Invocation
,
to
be
an
Act
,
indeed
one
of
the
most
proper
Acts
,
of
Religious
Worship
,
and
by
consequence
such
as
ought
to
be
paid
to
God
only
.
And
though
they
may
pretend
,
that
't
is
no
more
to
pray
to
the
Holy
MARY
in
Heaven
,
than
it
would
be
to
desire
the
Prayers
or
Assistance
of
some
Friend
on
Earth
;
yet
it
is
apparent
from
what
I
have
now
been
speaking
,
that
there
is
a
very
vast
difference
between
these
two
;
the
one
supposing
no
Power
or
Perfection
in
our
Friend
,
but
what
may
without
danger
be
ascribed
to
a
Creature
;
the
other
necessarily
implying
such
as
are
peculiar
to
God
only
.
For
to
consider
this
Pretence
in
a
Reflection
or
two
:
First
,
Does
any
Man
that
is
well
in
his
Wits
discourse
with
his
Friend
at
a
thousand
Miles
distance
from
him
,
with
that
seriousness
that
those
who
worship
the
Blessed
VIRGIN
pray
to
Her
?
And
yet
why
is
the
one
esteemed
a
piece
of
Piety
,
while
the
other
would
be
thought
meer
madness
,
but
only
that
they
suppose
the
Blessed
VIRGIN
,
though
absent
from
them
,
nevertheless
to
be
capable
of
knowing
what
they
do
,
while
they
think
the
other
is
not
in
a
capacity
of
so
doing
?
For
as
for
Gods
communicating
it
to
her
,
I
presume
he
is
as
well
able
to
do
it
in
the
one
instance
as
in
the
other
;
and
I
think
I
may
say
,
he
has
as
much
promised
he
will
do
the
first
as
the
last
;
that
is
indeed
,
there
is
no
grounds
that
he
will
do
it
to
either
.
Or
,
Secondly
,
Were
this
a
rational
thing
,
would
yet
they
themselves
endure
that
a
Man
should
,
in
the
House
of
God
,
and
in
the
midst
of
his
solemn
Devotions
to
him
,
not
only
desire
,
but
in
the
same
breath
with
which
he
addresses
to
God
,
invoke
the
Assistance
of
a
pious
Christian
yet
living
upon
Earth
?
Would
they
think
this
no
more
than
an
act
of
Brotherly
Charity
,
and
which
one
Christian
might
warrantably
use
towards
another
?
Much
less
,
Thirdly
,
Would
they
permit
the
Images
of
a
living
Christian
to
be
set
up
in
their
Churches
;
Candles
to
be
burnt
before
them
;
and
Incense
offered
to
them
;
his
Name
to
be
put
in
the
Liturgies
of
the
Church
,
and
all
the
Faithful
upon
Earth
be
directed
and
encouraged
every
where
to
pray
to
Him
,
as
a
most
useful
and
innocent
piece
of
Piety
:
And
with
the
same
opinion
and
confidence
of
his
hearing
their
Prayers
,
and
answering
their
desires
,
as
they
now
call
upon
the
Blessed
VIRGIN
?
Would
they
say
that
this
were
no
more
than
to
ask
a
private
Friend
,
as
we
have
opportunity
,
to
pray
for
us
;
or
to
desire
by
Letter
,
the
Supplications
of
our
absent
Brethren
in
our
behalf
?
And
yet
much
less
,
Fourthly
,
Would
they
permit
this
living
Christian
,
not
only
to
be
thus
called
upon
to
pray
for
his
Votaries
,
but
to
bless
them
too
,
to
keep
them
in
their
Lives
,
and
to
receive
them
at
the
hour
of
Death
?
If
indeed
these
are
Instances
of
Brotherly
Charity
,
I
shall
for
my
part
be
content
to
allow
,
that
their
Devotion
to
the
Holy
MARY
is
no
more
.
But
if
the
very
Supposition
of
such
a
Power
as
this
be
something
beyond
the
natural
Abilities
of
any
Creature
on
Earth
,
with
what
Conscience
can
it
be
said
,
that
when
they
consecrate
the
Images
of
the
Blessed
VIRGIN
,
burn
Tapers
and
Incense
before
them
,
list
themselves
under
her
Protection
,
commit
all
the
care
of
their
Salvation
to
her
,
call
her
the
Queen
of
Heaven
,
and
Sovereign
Lady
of
Angels
and
Men
;
put
her
Name
into
their
Liturgies
,
erect
Congregations
to
her
Honour
,
set
apart
Festivals
and
Days
for
her
particular
Service
,
and
then
call
upon
her
at
the
same
time
in
all
Parts
of
the
World
,
and
this
as
expecting
no
small
benefit
from
their
Prayers
;
and
therefore
certainly
in
a
confidence
that
she
,
though
Ten
thousand
times
farther
off
from
us
,
than
one
Christian
on
Earth
can
be
from
another
,
does
nevertheless
know
what
they
call
upon
her
for
,
and
can
and
will
grant
their
desires
;
I
say
,
with
what
Conscience
can
it
be
pretended
,
that
in
all
this
they
do
but
entertain
a
Brotherly
Communion
with
her
;
and
in
effect
do
no
more
than
when
a
Christian
here
below
desires
a
Fellow-Christian
to
pray
for
Him
.
It
remains
therefore
,
that
to
ascribe
to
the
Holy
MARY
such
a
Power
as
is
necessary
to
receive
our
Prayers
,
and
to
attend
to
our
Petitions
,
and
to
search
our
Hearts
,
and
know
the
motions
of
our
Souls
towards
her
,
and
answer
us
accordingly
;
is
to
raise
her
above
the
state
of
a
Creature
,
and
therefore
unlawful
for
us
so
to
do
.
And
it
is
observable
,
that
when
the
Ancient
Fathers
first
began
to
make
some
kind
of
Addresses
to
the
Holy
Martyrs
,
not
only
the
Subject
of
them
was
innocent
,
but
the
Supposition
on
which
they
went
,
as
to
this
Point
of
the
Saints
or
Martyrs
hearing
them
,
however
fanciful
,
yet
was
such
as
did
not
ascribe
any
undue
Perfections
to
them
.
They
call'd
upon
them
,
not
in
all
places
,
and
at
all
times
indifferently
,
but
only
at
their
Monuments
,
at
the
places
of
their
Suffering
,
where
their
Bodies
or
Reliques
were
interr'd
,
and
about
which
they
had
a
conceit
that
their
Souls
hovered
for
some
time
;
and
therefore
being
present
with
them
,
were
capable
of
knowing
their
desires
.
In
process
of
time
they
began
to
multiply
the
places
of
calling
upon
them
;
and
then
there
grew
a
Question
in
the
Church
,
Gratian.
c.
13.
q.
2
de
Mortuis
,
c.
29.
p.
1304
,
1305.
Par.
1585.
Whether
the
Dead
know
the
things
that
are
done
in
this
World
by
the
Living
?
And
in
particular
,
Whether
the
Saints
do
hear
the
Prayers
of
Suppliants
,
so
as
to
understand
the
Requests
that
are
made
to
them
?
This
was
at
first
resolved
in
the
Negative
;
but
by
degrees
it
grew
to
be
more
a
doubt
:
Sent.
l.
iv
.
dist.
45.
Lombard
thought
it
was
not
incredible
,
but
that
they
might
know
our
Affairs
as
far
as
was
requisite
either
for
their
Joy
,
or
our
Help
.
But
Scotus
went
farther
,
and
esteemed
it
probable
,
Scotus
in
Sent.
iv
.
dist.
45.
q.
4.
Rubio
in
Sent.
l.
iv
.
d.
25.
that
God
does
specially
reveal
to
them
such
of
our
Prayers
as
are
made
unto
them
:
And
so
it
continued
for
some
time
,
till
at
last
it
was
found
necessary
to
have
the
thing
certainly
believed
,
for
the
Reason
I
before
gave
:
And
then
Cardinal
Bellarmin
roundly
concluded
,
Bellarm.
li.
cc.
See
above
.
That
seeing
otherwise
it
would
be
in
vain
to
pray
ordinarlly
to
those
that
we
could
not
be
sure
were
ordinarily
able
to
receive
our
Prayers
,
and
understand
our
Desires
;
therefore
it
is
certain
the
Saints
above
do
know
them
.
And
another
tells
us
,
Pesant
.
in
1
Thom.
qu.
12.
ar.
10.
disp.
7.
Conclus.
6.
That
it
is
a
Matter
of
Faith
,
that
the
Blest
above
do
know
the
Prayers
that
we
pour
out
unto
them
,
seeing
otherwise
they
would
be
made
in
vain
.
And
even
our
late
Expositors
are
not
only
contented
to
allow
all
this
to
the
Saints
,
by
a
Light
communicated
to
them
by
God
;
but
give
us
some
insinuation
,
as
if
they
did
not
know
why
the
Saints
might
not
be
allowed
some
knowledge
even
of
themselves
,
of
what
is
done
here
below
,
of
our
secret
Thoughts
.
And
thus
have
we
at
last
these
Blessed
SPIRITS
invested
with
the
Power
and
Attributes
of
the
Divinity
:
And
,
as
some
have
not
doubted
to
call
them
,
made
Gods
by
Participation
;
Bellarm.
de
Cult.
ss
l.
3.
c.
9.
p.
223●
.
that
is
,
Partakers
of
the
Immensity
,
and
other
Prerogatives
of
God
.
But
let
those
who
presume
to
allow
this
to
any
Saint
in
Heaven
,
consider
a
little
who
it
is
that
hath
said
,
I
am
the
Lord
,
that
is
my
Name
,
and
my
Glory
will
I
not
give
unto
another
:
And
certainly
then
they
will
see
some
cause
,
if
not
to
correct
their
own
ungrounded
Error
in
this
Matter
,
yet
at
least
to
think
a
little
more
favourably
of
us
,
that
we
dare
not
presume
to
joyn
with
them
in
it
.
But
,
Secondly
,
The
Second
Point
wherein
we
suppose
them
to
have
erred
in
their
Opinions
of
the
Blessed
Virgin
,
is
,
That
they
ascribe
to
her
the
Right
of
a
Mediatrix
to
intercede
for
us
.
Now
by
a
Right
of
Interceding
for
us
,
I
do
not
mean
such
an
Intercession
as
the
Faithful
here
upon
Earth
many
times
make
for
one
another
;
when
they
put
up
their
Prayers
to
God
to
forgive
their
Sins
,
or
to
grant
them
any
Blessings
which
they
stand
in
need
of
.
Whether
the
Saints
above
do
in
general
pray
for
us
or
no
,
is
a
Point
which
none
of
us
can
certainly
resolve
,
and
therefore
is
not
fit
to
be
disputed
by
any
.
That
they
have
a
great
deal
of
Love
and
Charity
for
us
,
is
not
to
be
doubted
;
but
how
they
express
it
,
God
has
no
where
thought
fit
to
declare
to
us
,
nor
is
it
therefore
either
fit
or
needful
for
us
to
enquire
into
it
.
The
Intercession
which
I
here
mean
,
is
of
another
nature
;
and
implies
such
a
kind
of
Prayer
as
is
founded
on
the
Merits
of
the
Person
that
intercedes
;
whereby
he
is
able
to
plead
a
Right
to
Gods
Mercy
:
So
that
we
may
intreat
God
for
his
Merits
to
grant
us
his
Pardon
and
Forgiveness
.
Now
,
that
this
is
the
true
Notion
which
those
of
the
Roman
Church
have
both
in
general
of
a
Mediator
,
and
in
particular
of
the
Blessed
VIRGIN
,
when
they
address
to
her
as
their
Advocate
;
is
not
only
clear
from
the
very
Addresses
themselves
which
they
make
to
her
,
but
is
moreover
acknowledged
by
themselves
in
the
accounts
they
give
us
of
this
Power
which
they
ascribe
to
her
.
I
have
before
observed
from
one
of
their
own
Authors
,
viz.
First
,
That
he
who
intercedes
should
have
Merited
that
for
which
he
asks
:
Secondly
,
That
he
should
have
offered
his
Merits
to
that
End
:
And
,
Thirdly
,
That
God
should
have
accepted
of
them
:
And
all
this
,
they
say
,
is
true
of
the
Virgin
MARY
.
She
has
merited
all
that
she
asks
for
us
;
She
offered
her
Merits
to
be
joyn'd
with
those
of
her
Son
for
our
Salvation
,
and
God
has
accepted
and
ratified
the
Offering
,
in
order
to
that
End
.
Now
that
in
this
they
attribute
that
to
the
Virgin
MARY
,
which
the
Holy
Scriptures
have
every
where
reserved
as
the
peculiar
Prerogative
of
our
Saviour
Christ
,
not
only
St.
Paul
plainly
declares
,
but
the
whole
Analogy
of
the
Old
and
New
Testament
assures
us
of
it
.
1.
If
first
we
consider
the
express
Words
of
Holy
Scripture
,
what
can
be
more
plain
than
that
Declaration
of
S.
Paul
to
Timothy
,
1
Epist.
ii
.
5
.
That
to
us
Christians
there
is
as
but
one
God
,
so
but
one
Mediator
between
God
and
men
,
the
man
Christ
Jesus
,
who
gave
himself
a
ransome
for
all
.
For
if
there
be
but
one
Mediator
,
and
that
the
Man
Christ
Jesus
,
how
then
is
the
Virgin
Mary
too
our
Advocate
in
Heaven
?
If
the
Foundation
of
Christ's
Intercession
for
us
be
built
upon
his
Death
,
as
this
Text
plainly
declares
,
so
that
he
is
therefore
our
Mediator
to
intercede
for
us
in
Heaven
,
because
he
was
our
Sacrifice
and
Propitiation
,
i.
e.
our
Mediator
of
Redemption
on
Earth
:
If
the
Intercession
which
he
makes
for
us
be
this
,
That
God
having
covenanted
with
him
to
forgive
us
,
if
he
would
lay
down
his
Life
for
us
,
our
Saviour
Christ
having
done
this
,
do's
therefore
now
,
in
Right
of
this
Covenant
,
represent
his
Death
and
Passion
to
his
Father
for
our
Forgiveness
;
then
it
must
follow
,
That
as
the
Blessed
VIRGIN
has
neither
any
Merits
of
this
kind
to
plead
,
nor
did
God
ever
enter
into
any
Covenant
with
her
to
accept
of
any
thing
she
did
in
order
to
our
Salvation
,
so
neither
has
she
any
Right
to
intercede
for
us
in
Heaven
,
nor
ought
we
therefore
to
pray
to
her
so
to
do
.
It
is
I
know
a
Distinction
which
some
here
make
use
of
,
when
forced
by
the
evidence
of
Truth
to
confess
Christ
to
be
our
only
Mediator
,
That
there
are
two
sorts
of
Mediators
,
one
of
Redemption
,
the
other
of
Intercession
:
That
Christ
only
is
our
Mediator
of
Redemption
,
and
alone
can
plead
a
Right
to
our
Forgiveness
;
but
that
others
,
and
especially
the
Virgin
MARY
is
a
Mediator
of
Intercession
,
to
implore
God's
Favour
by
humble
Prayer
and
Supplication
for
us
.
But
besides
that
it
is
evident
from
what
I
have
before
observed
,
That
this
is
not
indeed
all
the
Opinion
they
have
of
the
Blessed
Virgin
as
our
Mediatrix
,
whom
they
allow
to
have
Merits
to
plead
as
well
as
her
Son
,
and
to
intercede
by
a
proper
Right
and
Title
for
us
;
this
Distinction
is
wholly
frivolous
:
Since
as
I
have
now
shewn
the
very
Foundation
of
Christ's
interceding
for
us
in
Heaven
,
is
founded
on
his
Suffering
for
us
upon
Earth
;
and
no
one
can
appear
in
the
Presence
of
God
to
ask
our
Pardon
there
,
but
he
only
who
died
and
gave
himself
a
Ransome
for
us
here
.
2.
But
secondly
,
this
will
appear
more
clearly
,
if
we
consider
the
Analogy
which
the
Author
to
the
Hebrews
makes
between
the
two
Covenants
,
and
compare
the
High-Priests
interceding
for
the
People
under
the
Law
,
with
our
Saviour
Christ's
interceding
for
us
in
Heaven
.
It
was
the
Ordinance
of
God
,
under
the
Mosaical
Dispensation
,
that
upon
the
great
Day
of
Expiation
the
High-Priest
should
offer
a
propitiatory
Sacrifice
for
the
Sins
of
the
whole
People
:
And
then
carry
the
Blood
of
the
Sacrifice
into
the
most
Holy
Place
,
and
present
it
before
God
,
and
so
make
an
expiation
for
them
.
Now
the
Law
having
a
shadow
of
good
things
to
come
,
we
are
hereby
taught
to
make
this
plain
Application
;
That
Christ
,
our
High-Priest
,
having
offered
up
himself
as
an
Expiatory
Sacrifice
for
the
Sins
of
the
whole
World
,
is
now
ascended
into
Heaven
,
the
most
Holy
Place
,
there
to
appear
in
the
Presence
of
God
for
us
;
and
by
presenting
his
Blood
before
the
Throne
of
Grace
to
make
an
Attonement
for
the
Sins
of
all
the
true
Israelites
,
who
trust
in
it
for
their
Forgiveness
.
And
as
under
the
Law
,
no
one
was
to
appear
in
the
Presence
of
God
,
but
the
High-Priest
only
,
under
Pain
of
Death
,
and
he
only
once
a
Year
,
having
first
offered
up
the
Blood
of
the
Sacrifice
;
so
now
under
the
Gospel
,
Christ
only
appears
in
the
Presence
of
God
,
with
his
own
Blood
,
to
intercede
for
us
;
and
't
is
through
his
Merits
and
Mediation
alone
,
not
through
that
of
any
other
whatsoever
in
Heaven
or
Earth
,
that
we
ought
therefore
to
apply
our selves
to
God
for
Pardon
and
Salvation
.
But
still
the
Distinction
before
made
will
recur
upon
us
:
For
be
it
that
Christ
only
has
a
Power
to
plead
the
Satisfaction
of
his
Death
for
our
Forgiveness
;
yet
may
not
the
Blessed
Virgin
and
the
Saints
too
pray
for
the
same
thing
,
and
in
this
Respect
be
called
our
Advocates
and
Mediators
?
To
this
I
answer
,
first
;
That
what
the
Blessed
VIRGIN
and
the
other
Saints
may
do
,
as
to
this
Matter
,
is
unknown
to
us
:
In
general
they
may
possibly
pray
to
God
,
to
endue
us
with
his
Grace
,
whereby
we
may
repent
and
be
saved
;
But
then
neither
have
we
any
Assurance
that
they
do
this
,
much
less
that
they
do
it
in
particular
for
every
single
Person
that
calls
upon
them
;
neither
if
they
did
,
would
this
entitule
them
to
the
Name
and
Dignity
of
Mediators
,
properly
so
called
,
nor
warrant
us
to
pray
to
them
as
such
.
Secondly
,
much
less
would
this
be
sufficient
to
engage
us
to
put
them
in
an
equal
Rank
of
Mediation
with
Christ
himself
:
to
joyn
his
Merits
and
theirs
together
;
and
pray
to
God
▪
that
for
our
Saviour
and
the
Virgin
's
sake
he
would
forgive
us
;
which
yet
the
Church
of
Rome
most
notoriously
does
.
And
besides
,
for
what
concerns
our
present
purpose
,
Thirdly
,
This
is
not
all
they
allow
to
the
Holy
MARY
,
when
they
call
upon
her
as
their
Advocate
:
No
,
they
tell
us
plainly
,
as
you
have
before
seen
,
that
she
obtains
nothing
of
God
but
what
she
has
merited
for
us
,
she
having
joyned
her
Actions
and
Sufferings
to
those
of
Christ
for
the
Salvation
of
Mankind
,
and
God
having
accepted
of
them
for
that
End
.
And
this
I
suppose
I
have
sufficiently
shewn
to
be
utterly
repugnant
to
the
whole
tenor
of
the
New-Covenant
,
and
to
the
Analogy
which
the
Holy
Scripture
it self
has
made
between
that
and
the
Old
.
Let
us
therefore
go
on
,
and
enquire
in
the
last
place
,
Thirdly
,
Whether
there
be
any
reason
why
we
should
give
her
those
Titles
,
and
ascribe
to
her
such
an
Authority
as
in
all
their
Solemn
Addresses
they
allow
to
Her
.
And
,
First
,
For
what
concerns
those
Titles
which
they
give
her
,
we
shall
need
no
long
search
after
them
:
The
Litany
of
the
Blessed
VIRGIN
alone
contains
above
forty
of
them
,
and
scarce
one
of
which
can
without
a
very
favourable
Construction
be
allowed
to
her
.
But
indeed
having
form'd
all
their
Devotion
upon
this
Foundation
,
of
turning
the
Kingdom
of
Heaven
into
an
Earthly
Court
;
having
set
up
the
Saints
as
Masters
of
Requests
,
to
receive
Addresses
,
and
present
them
to
God
as
King
;
it
was
but
fit
afterwards
to
keep
up
the
Decorum
,
by
raising
the
Blessed
Virgin
to
the
Dignity
of
QVEEN
there
;
and
then
they
ought
not
to
address
to
her
,
without
all
the
Titles
and
Ceremonies
that
became
the
Quality
to
which
they
had
raised
her
.
Now
't
is
to
this
Vanity
we
may
ascribe
the
Eight
last
Compellations
we
meet
with
in
her
Litany
;
and
by
which
she
is
set
forth
to
us
as
Queen
of
Angels
,
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
Confessors
,
Virgins
,
and
all
Saints
:
And
in
all
which
,
if
there
be
not
some
Excess
,
yet
doubtless
there
is
a
great
deal
of
Presumption
,
and
of
the
vain
leaven
of
Humane
Folly
and
Ambition
.
To
call
upon
God
Himself
in
a
multiplicity
of
Attributes
,
which
are
neither
pertinent
to
our
purpose
,
nor
otherwise
apt
to
raise
those
Affections
in
our
Souls
that
are
proper
to
the
Holy
Exercise
we
are
about
,
is
an
argument
of
our
Weakness
and
Vanity
,
rather
than
an
instance
of
a
reasonable
and
religious
Respect
.
But
to
set
up
a
poor
,
humble
Woman
in
such
a
formal
Pageantry
of
Majesty
and
Glory
:
To
address
to
Saints
in
Heaven
,
as
if
they
valued
the
little
Ceremonies
and
Titles
to
which
Men
on
Earth
aspire
,
this
is
at
best
to
shew
a
mind
too
much
affected
with
the
Vanities
of
this
World
;
but
to
do
it
without
all
warrant
from
God
,
or
so
much
as
the
least
signification
of
his
Pleasure
in
it
,
is
,
I
think
,
too
near
a
presumptuous
Impiety
.
But
these
are
not
the
Titles
that
the
most
offend
us
:
Others
there
are
which
we
esteem
by
so
much
the
more
dangerous
,
by
how
much
the
more
they
encroach
on
the
peculiar
Attributes
of
God
and
our
Blessed
Saviour
.
For
indeed
,
to
whom
else
can
it
belong
to
be
esteemed
the
Help
of
Christians
,
the
Comforter
of
the
Afflicted
,
the
Refuge
of
Sinners
,
the
Gate
of
Heaven
,
the
Ark
of
the
Covenant
,
the
C●●se
of
our
Joy
,
the
Seat
of
Wisdom
,
and
Mirrour
of
Justice
;
but
to
Him
alone
who
is
the
Author
and
Finisher
of
our
Faith
,
from
whom
all
Help
,
and
Comfort
,
and
Refuge
to
Sinners
,
does
descend
;
and
who
alone
,
by
being
the
Gate
of
Heaven
to
us
,
is
thereby
the
Cause
of
all
our
Joy
.
I
will
not
deny
but
that
it
may
be
possible
for
those
who
have
found
out
a
way
to
reduce
all
the
Prayers
that
are
made
to
the
Blessed
VIRGIN
to
that
one
sense
,
Pray
for
us
;
to
find
out
some
convenient
meaning
for
all
these
dangerous
Titles
too
.
But
in
the
mean
time
,
to
what
a
desperate
state
,
O
God!
must
that
Church
be
arrived
;
That
those
things
should
be
a
part
of
their
Solemn
Service
,
which
cannot
be
uttered
without
Impiety
,
nor
be
excused
but
by
this
shameful
Pretence
;
that
in
their
Publick
Devotions
,
when
one
would
think
,
if
ever
,
they
should
take
the
Advice
of
Solomon
,
to
be
rash
with
their
mouths
,
nor
hasty
to
utter
any
thing
before
God
,
even
there
they
speak
one
thing
and
mean
another
;
they
speak
little
less
than
Blasphemy
,
but
still
with
a
very
pious
and
innocent
meaning
,
and
such
as
no
body
would
suspect
to
be
intended
by
their
words
.
Secondly
,
As
for
the
other
thing
here
to
be
considered
,
the
Attributes
which
they
ascribe
to
the
Blessed
Virgin
,
these
are
yet
more
dangerous
than
the
worst
of
all
their
Compellations
of
her
.
Such
are
,
1.
Their
ascribing
to
her
a
Power
not
only
of
hearing
their
Prayers
,
but
of
dispensing
also
Blessings
unto
them
:
Let
MARY
and
her
SON
bless
us
:
Hail
,
Holy
Queen
,
Mother
of
Mercy
,
our
Life
,
our
Sweetness
,
and
our
Hope
:
To
thee
do
we
cry
,
poor
banish'd
Sons
of
Eve
:
To
thee
do
we
send
up
our
Sighs
,
mourning
and
weeping
in
this
Valley
of
Tears
.
Turn
then
,
most
Gracious
Advocate
,
thy
merciful
Eyes
towards
us
;
and
after
this
our
Exile
ended
,
shew
us
the
Blessed
Fruit
of
thy
Womb.
2.
Of
delivering
them
from
danger
.
So
in
her
Office
;
We
fly
to
your
Protection
,
O
Holy
Mother
of
God
;
despise
not
our
Prayers
which
we
make
to
you
in
our
Necessities
,
but
deliver
us
from
all
dangers
,
O
ever
Glorious
and
Blessed
VIRGIN
!
3.
Of
enabling
them
to
praise
Her
,
and
to
overcome
Her
Enemies
:
Vouchsafe
that
we
may
be
worthy
to
praise
thee
,
O
Holy
VIRGIN
;
and
grant
us
strength
and
power
against
thine
Enemies
.
4.
Of
succouring
them
in
their
greatest
Necessities
:
MARY
Mother
of
Grace
,
Mother
of
Mercy
,
do
thou
protect
us
from
our
Enemy
,
and
receive
us
in
the
hour
of
Death
.
5.
And
lastly
,
not
to
mention
any
more
:
A
capacity
to
receive
Praise
and
Glory
together
with
God
and
our
Blessed
Saviour
,
in
our
most
sacred
returns
of
Thanksgiving
to
them
:
So
a
late
Author
in
our
own
Language
:
"
Open
my
lips
,
O
Mother
of
Jesus
!
B.
Virgin
,
p.
23.
"
And
my
Soul
shall
speak
forth
"
thy
praise
.
"
Divine
Lady
be
intent
to
my
aid
;
"
Graciously
make
hast
to
help
me
.
"
Glory
be
to
JESVS
and
MARY
.
"
As
it
was
,
is
,
and
ever
shall
be
.
Now
in
all
these
Instances
,
and
many
others
that
I
might
have
mentioned
,
either
they
really
intend
what
their
words
signifie
;
and
then
what
can
all
this
be
but
a
most
desperate
Superstition
,
to
give
all
those
Attributes
,
the
Power
,
the
Glory
,
to
a
meer
Creature
,
that
is
due
only
to
God
:
Or
,
if
they
do
not
,
what
is
it
then
but
to
mock
both
God
and
the
Blessed
VIRGIN
,
to
complement
her
with
such
Titles
,
and
ask
of
her
such
things
,
and
offer
her
such
Praises
,
by
which
at
the
same
time
they
neither
seriously
intend
to
signifie
any
thing
;
but
on
the
contrary
,
believe
they
should
be
guilty
of
a
great
Impiety
,
should
they
really
mean
what
their
words
do
certainly
denote
.
And
if
this
be
the
case
as
to
the
Foundation
of
all
that
Service
which
these
Votaries
of
the
Blessed
VIRGIN
give
her
beyond
us
,
it
must
then
necessarily
follow
,
that
their
practice
built
upon
it
,
can
have
no
very
good
Establishment
.
And
I
shall
need
say
very
little
to
Apologize
for
our
Church
,
in
that
other
instance
wherein
we
are
thought
to
be
defective
,
Secondly
,
In
our
Actions
built
upon
these
Opinions
.
Now
these
may
be
reduced
to
Three
general
Points
,
correspondent
to
the
Three
Instances
I
before
laid
down
,
and
upon
which
these
Actions
are
founded
;
viz.
-
I.
Of
our
not
Praying
to
her
.
-
II.
Our
not
flying
to
her
Merits
and
Intercession
.
-
III.
Our
not
paying
her
those
other
Expressions
of
Worship
,
which
those
of
the
Church
of
Rome
allow
so
profusely
to
her
.
For
the
first
of
these
;
Our
not
praying
to
the
Blessed
Virgin
.
I
have
already
said
,
That
we
look
upon
this
to
be
a
proper
Act
of
Religious
Worship
,
and
such
as
does
necessarily
imply
a
Supposition
of
such
Excellencies
in
her
,
as
cannot
be
supposed
in
any
Created
Being
,
how
great
and
glorious
soever
it
may
otherwise
be
.
And
therefore
that
it
ought
to
be
reserved
as
solely
due
to
that
God
who
alone
is
infinite
in
Power
and
Knowledge
;
and
who
alone
,
by
being
present
every
where
,
is
every
where
fit
to
be
called
upon
.
And
this
I
say
,
with
reference
to
the
very
thing
it self
,
without
considering
what
kind
of
Prayers
they
are
that
are
made
to
her
.
But
now
,
Secondly
,
Not
only
to
call
upon
the
Blessed
VIRGIN
to
pray
for
us
,
but
that
she
would
her self
aid
and
assist
us
;
and
which
't
is
evident
,
that
in
many
,
if
not
all
the
Prayers
of
her
Office
they
do
;
this
does
yet
more
encrease
the
danger
of
such
a
Service
,
and
yet
more
justifie
our
refusal
of
it
.
When
therefore
it
shall
be
proved
to
us
,
either
that
we
can
with
Faith
call
upon
the
Blessed
VIRGIN
,
and
yet
not
suppose
that
she
is
able
either
to
hear
our
Prayers
,
or
to
answer
our
Desires
;
or
that
we
can
without
Impiety
suppose
that
she
can
do
either
:
When
it
can
be
shewed
,
that
there
is
any
manner
of
warrant
in
Holy
Scripture
,
or
so
much
as
Encouragement
to
pray
to
Her
;
or
that
't
is
possible
for
any
Benefit
to
accrue
to
us
by
so
doing
,
which
we
might
not
as
certainly
and
readily
obtain
by
going
immediately
to
the
Throne
of
Grace
,
through
our
Lord
Jesus
Christ
.
In
a
word
,
when
it
can
be
made
appear
to
us
,
either
that
Prayer
is
not
a
proper
Act
of
Religious
Worship
,
or
that
all
such
Acts
are
not
reserved
by
our
Holy
Religion
,
as
due
to
God
only
:
Then
will
we
be
content
that
our
Adversaries
should
accuse
us
as
Enemies
to
the
Holy
MARY
,
for
not
joining
with
them
in
this
Service
.
But
till
then
this
one
Consideration
shall
be
of
more
moment
with
us
,
than
Ten
thousand
of
their
Anathema's
,
That
seeing
to
pray
to
any
one
,
does
imply
the
Person
so
called
upon
,
to
have
such
a
Knowledge
and
Power
,
and
Presence
,
as
no
finite
,
created
Being
,
is
,
or
can
be
capable
of
,
we
ought
to
give
this
Service
to
that
God
only
who
alone
is
infinite
in
all
these
Perfections
:
Whom
alone
the
Scripture
sets
forth
to
us
as
a
God
hearing
Prayers
,
and
searching
the
Heart
;
and
therefore
to
whom
alone
,
in
all
such
Addresses
,
all
Flesh
must
come
.
For
the
next
thing
proposed
,
Secondly
,
Our
not
flying
to
the
Blessed
VIRGIN
s
Merits
and
Intercession
.
What
I
have
before
offered
,
may
suffice
for
our
Excuse
:
We
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
;
and
he
is
the
Propitiation
for
our
Sins
.
This
is
our
Mediator
,
who
has
promised
us
,
That
whatsoever
we
ask
the
Father
in
his
Name
,
he
will
give
it
us
.
Who
has
invited
us
to
come
to
him
in
all
our
needs
;
who
was
in
all
things
tempted
as
we
are
,
that
he
might
know
how
to
have
Compassion
on
us
in
our
Temptations
;
and
to
whom
therefore
the
Apostle
exhorts
us
to
address
on
these
Occassions
,
Let
us
therefore
(
says
he
)
come
boldly
unto
the
Throne
of
Grace
,
that
we
may
obtain
Mercy
,
and
find
Grace
to
help
in
time
of
need
.
And
whilst
this
Saviour
liveth
continually
to
make
Intercession
for
us
,
we
cannot
imagine
either
what
Reason
or
Piety
there
can
be
in
seeking
to
any
other
.
If
indeed
these
Votaries
of
the
Blessed
VIRGIN
can
prove
to
us
,
either
that
the
Holy
Scripture
has
commanded
us
to
joyn
the
Merits
and
Intercession
of
the
Mother
,
our
Salvation
;
nay
,
or
but
produce
the
least
Example
or
Encouragement
to
warrant
our
doing
of
it
:
If
they
can
give
us
but
any
shadow
of
Reason
,
why
the
Merits
and
Intercession
of
Christ
should
not
be
alone
sufficient
to
obtain
whatever
we
stand
in
need
of
,
without
the
help
of
any
others
Merits
to
make
them
the
more
effectual
;
or
being
so
,
why
we
should
seek
to
any
others
Intercession
:
If
they
can
shew
,
that
notwithstanding
all
the
Promises
before
made
to
us
,
yet
really
our
Saviour
Christ
does
not
love
us
so
well
as
the
Virgin
MARY
;
nor
is
so
ready
to
hear
us
,
and
pity
us
;
to
accept
our
Prayers
,
and
present
them
to
God
,
as
he
hath
declared
himself
to
be
;
and
that
the
Blessed
VIRGIN
is
more
willing
,
and
kind
,
and
ready
to
do
it
for
us
:
Then
indeed
it
may
be
worth
our
considering
how
to
provide
another
and
better
Advocate
for
our
assistance
;
but
till
then
,
we
shall
think
it
enough
for
us
that
we
have
an
Advocate
whom
we
know
,
who
we
are
sure
does
hear
us
,
and
who
has
promised
to
assist
and
succour
us
;
and
that
therefore
we
need
not
seek
to
any
other
▪
of
whom
we
can
never
be
sure
;
nay
,
have
all
the
reason
in
the
World
to
believe
that
She
can
neither
hear
,
nor
help
;
nor
will
take
any
notice
either
of
our
Prayers
,
or
of
our
Wants
.
For
the
last
thing
to
be
considered
;
Thirdly
,
Those
other
Expressions
of
Worship
which
they
allow
to
the
Blessed
VIRGIN
.
They
are
both
too
many
in
number
,
and
too
considerable
in
their
weight
,
to
be
particularly
examined
in
this
Discourse
;
and
the
same
Answer
will
serve
for
them
all
,
That
they
are
Instances
of
Worship
either
in
themselves
unlawful
,
or
not
fit
to
be
paid
to
any
but
to
God
only
.
I
shall
give
an
Example
or
two
in
either
kind
,
and
so
conclude
.
And
,
First
,
Crasset
Devot
.
verit
.
par.
2.
trait
.
6.
p.
34
i
,
&c.
It
is
no
small
part
of
their
respect
to
the
Blessed
VIRGIN
,
to
consecrate
her
Images
,
and
set
them
up
in
their
publick
Places
of
Worship
;
to
light
up
Candles
,
and
burn
Incense
before
them
;
to
carry
them
forth
in
Procession
,
and
go
on
Pilgrimages
to
them
;
and
report
strange
Miracles
that
have
been
wrought
by
them
.
Now
all
these
are
Acts
of
Worship
which
the
Word
of
God
has
expresly
and
utterly
forbid
,
and
which
therefore
we
think
it
to
be
absolutely
unlawful
for
any
Christian
to
joyn
in
.
God
having
plainly
declared
,
that
he
will
not
suffer
any
Image
to
be
set
up
and
honoured
by
us
;
nor
hold
them
by
any
means
innocent
,
that
shall
upon
any
account
whatsoever
presume
so
to
do
.
Secondly
,
They
burn
Incense
to
her
;
They
build
Chappels
,
and
Altars
,
and
Oratories
to
her
Service
;
they
offer
up
the
Mass
,
i.
e.
if
they
are
in
the
right
,
the
Body
,
Soul
and
Divinity
of
the
Son
of
God
to
her
Veneration
;
They
put
themselves
under
her
Protection
;
Enter
into
Orders
and
Congregations
for
her
more
particular
Worship
;
They
Vow
themselves
,
and
all
they
have
,
or
hope
to
have
,
to
her
;
They
Swear
by
her
Name
;
They
Pray
,
Confess
,
Absolve
,
in
short
,
apply
all
the
most
solemn
parts
of
their
Devotion
to
her
:
And
by
all
these
,
and
many
other
Instances
too
long
to
be
here
particularly
enumerated
,
they
give
that
Worship
,
and
Honour
and
Glory
to
the
Holy
VIRGIN
,
which
the
Christian
Religion
teaches
us
,
and
the
Practice
of
the
best
and
purest
Ages
of
the
Church
directs
us
to
give
to
God
only
.
Now
if
these
things
be
indeed
so
as
we
suppose
,
and
as
I
think
I
may
presume
to
say
I
have
in
some
measure
proved
them
to
be
;
then
certainly
it
cannot
be
wondered
,
if
we
refuse
to
give
that
Service
to
the
Virgin
MARY
,
which
we
are
persuaded
belongs
to
God
alone
.
But
if
we
are
mistaken
in
our
Opinions
,
and
that
all
this
which
I
have
here
mentioned
,
these
Doctrines
and
these
Practices
,
be
no
more
than
what
may
be
ascribed
to
a
meer
Creature
;
let
this
be
once
evidently
made
out
to
us
,
and
then
they
may
with
some
colour
of
Justice
pass
that
Censure
upon
us
,
which
till
then
will
be
nothing
but
an
ungrounded
Calumny
;
that
for
not
doing
such
things
as
these
,
we
are
none
of
those
of
whom
that
Blessed
VIRGIN
prophesied
in
the
Text
,
That
behold
from
thenceforth
all
Generations
should
call
her
Blessed
.
I
have
now
done
with
the
several
Points
I
proposed
to
speak
to
;
and
shall
perhaps
be
thought
by
some
to
have
insisted
more
than
was
necessary
upon
the
discovery
of
these
kind
of
Superstitions
.
But
from
this
Suspicion
I
doubt
not
but
you
will
soon
clear
me
,
if
you
will
please
only
to
go
along
with
me
in
a
few
Reflections
arising
from
what
has
been
offered
,
and
with
which
I
shall
close
up
this
Discourse
.
And
the
First
is
,
of
the
great
Importance
of
this
Subject
,
upon
many
accounts
to
us
.
The
Errors
I
have
now
been
encountring
,
are
not
of
any
ordinary
kind
:
They
represent
to
you
one
of
the
greatest
of
Sins
,
the
Worshipping
of
the
Creature
with
the
Service
due
to
the
Creator
;
and
which
I
had
rather
thus
describe
,
than
〈◊〉
by
its
proper
Name
to
you
.
And
what
the
sad
Consequence
of
it
●as
been
,
appears
in
this
;
That
while
they
have
thus
laboured
to
set
up
the
Veneration
of
the
Blessed
VIRGIN
,
they
have
but
too
much
debased
the
Honour
of
our
LORD
;
and
lessened
His
Glory
,
to
raise
Hers.
I
need
not
say
how
much
more
Piety
is
shewn
by
many
of
that
Communion
,
especially
among
the
vulgar
sort
,
to
MARY
,
than
to
CHRIST
himself
.
How
many
more
particular
Votaries
she
has
,
and
how
much
more
trust
and
confidence
is
put
in
her
Intercession
,
than
in
that
of
the
Blessed
JESVS
.
I
do
not
charge
the
whole
Church
of
Rome
as
guilty
of
all
this
;
but
I
must
needs
say
I
could
heartily
wish
they
were
not
all
too
much
accessory
to
it
.
Whilst
by
such
Principles
and
such
Practices
as
these
,
they
not
only
give
occasion
to
the
common
sort
to
run
into
undue
Excesses
;
but
permit
their
more
learned
Guides
even
to
encourage
them
in
it
.
It
is
well
known
,
how
far
Father
Craesset
abroad
,
and
one
of
our
own
Countrymen
nearer
home
,
has
but
very
lately
revived
the
almost
forgotten
Excesses
of
former
Ages
.
And
when
one
of
their
own
Communion
,
Bl.
Virgin
.
afraid
,
and
indeed
ashamed
of
these
Abuses
,
put
forth
some
Advices
for
the
Correction
of
them
,
instead
of
encouraging
the
Admonition
,
all
the
Powers
of
the
Church
were
thought
too
little
to
overwhelm
him
,
as
if
he
had
preach'd
some
new
Gospel
,
or
denied
the
Son
of
God
to
be
come
in
the
Flesh.
And
now
when
this
is
the
Case
,
I
do
not
well
see
how
they
will
be
able
to
clear
themselves
altogether
of
those
Follies
,
which
they
so
readily
encourage
;
and
not
only
neglect
to
correct
themselves
,
but
will
not
suffer
those
who
would
,
to
do
it
.
Nay
,
but
we
must
not
stop
here
:
They
have
given
a
yet
greater
encouragement
to
the
dishonour
of
our
Saviour
than
this
.
If
we
look
into
their
Churches
,
and
there
view
their
Pictures
,
and
their
Images
,
those
Books
of
the
Ignorant
,
as
they
are
pleased
to
call
them
;
what
can
be
either
more
wretched
in
it self
,
or
more
apt
to
seduce
unthinking
Votaries
,
than
every
where
to
see
Holy
MARY
with
our
Saviour
still
an
Infant
in
her
Arms
;
as
if
he
were
never
to
get
out
of
the
state
of
his
Pupillage
.
And
this
were
yet
tolerable
,
if
they
thereby
took
care
to
call
back
their
Minds
to
the
condition
of
his
Infancy
once
when
on
Earth
.
But
alas
!
I
must
add
,
what
exceeds
all
Extravagances
besides
,
that
they
set
him
out
still
as
a
Child
in
Heaven
.
Nor
is
there
any
thing
more
common
in
the
Lives
of
their
Saints
,
in
the
Records
of
the
Miracles
of
the
VIRGIN
,
and
even
in
their
Offices
and
Books
of
Devotion
,
than
to
hear
of
the
Son
of
God
brought
down
in
the
Arms
of
his
Mother
,
and
still
behaving
himself
as
a
little
Child
towards
her
Votaries
.
And
what
mean
and
low
Opinions
such
things
as
these
must
needs
create
in
Superstitious
and
Ignorant
Minds
of
the
Saviour
of
the
World
,
is
very
natural
to
conceive
;
and
the
Devotion
of
the
People
towards
the
Blessed
VIRGIN
,
compared
with
their
Notions
and
Zeal
towards
the
Holy
JESVS
,
does
but
too
fatally
demonstrate
.
But
,
Secondly
,
This
Consideration
is
not
only
thus
important
in
it self
,
but
of
a
more
especial
concern
with
regard
to
us
.
Were
the
Votaries
of
the
Blessed
VIRGIN
content
with
a
Speculative
Opinion
of
her
Excellencies
;
or
would
they
be
satisfied
to
pay
her
what
Homage
they
thought
fit
themselves
,
without
forcing
others
to
joyn
in
it
;
this
Matter
,
though
very
Scandalous
to
our
Religion
,
yet
would
not
so
much
concern
our
Practice
.
But
now
that
the
very
Publick
Devotion
of
the
Church
is
wholly
over-run
with
this
Abuse
;
so
that
't
is
impossible
to
pray
to
God
with
them
,
unless
you
will
be
content
to
pray
to
Holy
MARY
too
:
it
was
certainly
very
necessary
for
us
to
understand
the
danger
of
such
an
Error
,
which
is
thus
combined
with
the
most
publick
and
solemn
Piety
of
a
whole
Body
of
Christians
.
And
then
,
Thirdly
,
This
is
a
Point
not
only
of
very
great
moment
in
it self
,
and
of
a
particular
concern
to
us
;
but
very
plain
too
,
and
easie
to
be
understood
.
In
other
things
,
though
our
Arguments
are
strong
to
those
that
comprehend
the
force
of
them
;
yet
many
times
the
Subject
is
obscure
,
and
the
Disputation
past
the
Capacity
of
the
ordinary
Christian.
Thus
in
their
Doctrines
about
the
Church
;
the
Authority
,
Vnity
,
Infallibility
,
and
other
either
real
or
pretended
Privileges
of
it
:
The
Argument
is
nice
,
and
easily
perplexes
an
uninstructed
Capacity
.
But
here
the
Advice
is
evident
,
and
the
whole
Subject
easie
:
The
only
hardship
is
to
bring
them
to
own
their
Doctrine
,
but
afterwards
the
most
Vulgar
Christian
is
able
to
discern
the
falseness
of
it
.
Those
first
Rudiments
of
Christianity
,
Thou
shalt
worship
the
Lord
thy
God
,
and
Him
only
shalt
thou
serve
:
How
shall
they
call
on
Him
in
whom
they
have
not
believed
?
There
is
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
,
and
the
like
,
being
abundantly
sufficient
to
shew
how
impossible
it
is
that
those
should
not
have
departed
from
their
first
Faith
,
who
give
Religious
Honour
to
the
Virgin
MARY
,
and
set
her
up
as
a
Mediatrix
in
Heaven
.
Now
this
being
once
proved
,
it
will
from
hence
presently
follow
,
Fourthly
,
That
all
the
Pretences
of
the
Church
of
Rome
against
us
,
are
vain
;
and
that
we
not
only
had
sufficient
Reason
,
but
that
it
was
our
Duty
to
reform
,
as
we
did
from
them
.
For
to
consider
this
Argument
in
one
word
.
If
the
Church
of
Rome
be
actually
and
undoubtedly
Erroneous
in
this
Point
,
then
let
her
fancy
what
she
please
,
't
is
plain
she
can
Err
,
and
is
not
what
she
says
,
Infallible
.
If
she
be
not
Infallible
,
then
there
can
be
no
Obligation
to
believe
and
follow
her
at
all
Adventures
;
without
examining
what
she
teaches
,
whether
it
be
true
or
false
.
If
we
may
examine
her
Doctrine
,
then
the
End
of
all
Examination
being
to
find
out
the
Truth
,
and
to
cleave
unto
it
;
it
must
follow
,
that
when
upon
the
Enquiry
,
we
had
discovered
her
to
be
involved
in
grievous
Errors
,
it
was
our
Duty
to
abandon
her
Corruptions
,
and
to
declare
against
them
.
And
thus
this
one
Point
alone
being
well
cleared
,
does
in
the
Consequence
of
it
,
plainly
prove
a
Vindication
of
the
whole
Work
of
the
Reformation
;
and
is
alone
sufficient
to
satisfie
any
unprejudiced
Mind
,
what
just
Cause
we
had
for
it
.
And
let
us
then
Bless
God
,
who
has
opened
our
Eyes
to
discover
such
Abuses
as
these
,
and
which
had
almost
subverted
the
very
chief
Principles
of
Christianity
.
And
let
us
as
we
ought
,
value
nothing
so
much
as
that
Purity
of
Religion
in
which
we
have
the
happiness
to
exceed
most
Christians
in
the
World
.
Let
our
Adversaries
,
if
they
please
,
revile
us
;
let
them
call
us
Hereticks
and
Schismaticks
,
Despisers
of
the
Church
,
and
Haters
of
the
Blessed
Virgin
;
let
them
fill
Heaven
and
Earth
with
their
Anathema's
against
us
,
because
we
will
not
joyn
with
them
in
these
and
the
like
Abominations
.
But
let
us
stand
fast
in
the
Lord
,
and
in
the
Religion
which
we
have
received
,
knowing
from
whom
we
have
received
it
,
and
what
is
the
rule
and
measure
of
it
:
And
that
though
,
I
do
not
say
They
or
We
,
or
any
other
Church
or
Society
of
Men
whatsoever
;
but
though
an
Angel
from
Heaven
,
though
St.
Peter
himself
should
come
to
us
and
preach
any
other
Gospel
,
he
is
to
be
accursed
.
I
shall
conclude
all
with
those
excellent
words
of
an
Ancient
Father
of
the
Church
,
against
some
who
began
in
his
time
to
Honour
the
Blessed
VIRGIN
,
though
not
with
any
part
of
that
excess
that
these
Men
now
do
;
yet
more
than
he
supposed
was
fitting
for
them
:
'T
is
true
(
says
he
)
MARY
was
Holy
,
but
she
was
not
therefore
God
:
She
was
a
Virgin
,
and
highly
honoured
,
but
she
was
not
set
forth
to
us
to
be
worshipp'd
:
And
therefore
the
Holy
Gospel
has
herein
arm'd
us
before
hand
;
our
Lord
himself
saying
,
Woman
,
what
have
I
to
do
with
thee
?
Wherefore
does
he
say
this
?
But
only
left
some
should
think
of
the
Blessed
VIRGIN
more
highly
than
they
ought
.
He
called
her
Woman
,
as
it
were
foretelling
those
Schisms
and
Heresies
that
should
arise
upon
her
account
.
But
God
permits
us
not
to
worship
Angels
;
how
much
less
the
Daughter
of
Anna
?
Let
MARY
be
held
in
Honour
,
but
let
the
Father
,
Son
,
and
Holy
Ghost
be
Worshipped
.
Let
no
one
Worship
MARY
;
for
though
she
were
most
fair
,
and
holy
,
and
honourable
,
yet
she
is
not
therefore
to
be
adored
.
To
conclude
;
Let
MARY
be
held
in
Honour
,
but
let
God
be
Adored
.
Now
to
this
God
who
alone
has
infinite
Perfections
,
and
is
a
God
hearing
Prayer
;
let
us
ascribe
,
as
is
most
due
,
Salvation
,
and
Glory
,
and
Power
,
and
Praise
,
and
Thanksgiving
,
for
ever
and
ever
,
Amen
.
FINIS
.
ADVERTISEMENT
Of
Books
published
by
the
Reverend
Dr.
WAKE
.
-
THere
having
been
lately
a
little
,
trifling
Discourse
,
concerning
the
Blessed
Sacrament
,
published
and
spread
abroad
in
the
Name
of
Dr.
Wake
,
dedicated
to
the
Princess
of
Denmark
;
it
is
thought
convenient
here
to
let
the
World
know
,
how
great
an
injury
has
been
done
to
him
in
it
.
-
To
prevent
such
Practises
for
the
time
to
come
,
the
Reader
is
desired
to
take
notice
,
that
the
Doctor
has
yet
published
no
other
Books
than
what
are
here
subjoined
;
nor
will
ever
hereafter
set
his
Mark
,
where
he
is
not
willing
to
write
his
Name
.
Printed
for
Richard
Chiswell
.
-
AN
Exposition
of
the
Doctrine
of
the
Church
of
England
,
in
the
several
Articles
proposed
by
the
late
BISHOP
of
CONDOM
,
[
in
his
Exposition
of
the
Doctrine
of
the
Catholick
Church
.
]
4
to
.
-
A
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
,
against
the
Exceptions
of
Monsieur
de
Meaux
,
late
Bishop
of
Condom
,
and
his
Vindicator
.
-
A
Second
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
,
against
the
new
Exceptions
of
Monsieur
de
Meaux
,
late
Bishop
of
Condom
,
and
his
Vindicator
.
The
FIRST
PART
.
-
Second
Defence
of
the
Exposition
of
the
Doctrine
of
the
Church
of
England
,
against
Monsieur
de
Meaux
and
his
Vindicator
.
The
SECOND
PART
.
-
A
Discourse
of
the
Holy
Eucharist
,
in
the
two
great
Points
of
the
Real
Presence
,
and
the
Adoration
of
the
Host
:
in
Answer
to
the
Two
Discourses
lately
Printed
at
Oxford
,
on
this
Subject
.
To
which
is
prefixed
a
Large
Historical
Preface
,
relating
to
the
same
Argument
.
-
Two
Discourses
of
Purgatory
and
Prayers
for
the
Dead
.
-
A
Continuation
of
the
Controversie
between
the
Church
of
England
and
the
Church
of
Rome
,
being
a
full
Account
of
the
Books
that
have
been
of
late
written
on
Both
sides
.
-
Preparation
for
Death
;
being
a
Letter
sent
to
a
Young
Gentlewoman
in
France
,
in
a
Distemper
of
which
she
died
.
Printed
for
William
Rogers
.
-
A
Discourse
concerning
the
Nature
of
Idolatry
;
in
which
a
late
Author
,
viz.
the
Bishop
of
Oxford's
true
and
only
Notion
of
Idolatry
,
is
considered
and
confuted
.
4
to
.
-
The
Sum
of
a
Conference
between
Dr.
Clagert
and
F.
P.
Gooden
,
about
Transubstantiation
.
Published
by
this
Author
with
a
Preface
.
Printed
for
Richard
Chiswell
,
and
William
Rogers
.
-
TWo
Sermons
;
One
before
the
King
and
Queen
;
the
other
before
the
House
of
Commons
:
Both
Reprinted
in
this
present
Collection
.
Other
Tracts
by
the
same
Author
.
-
A
Sermon
Preached
at
Paris
,
on
the
30th
of
January
,
S.V.
1681/5.
-
The
Present
State
of
the
Controversie
.
-
Sure
and
Honest
Means
for
Conversion
of
all
Hereticks
;
and
wholsom
Advice
and
Expedients
for
the
Reformation
of
the
Church
.
The
Preface
by
this
Author
.
-
A
Letter
from
several
French
Ministers
fled
into
Germany
,
upon
the
account
of
the
Persecution
in
France
,
to
such
of
their
Brethren
in
England
as
approved
the
King's
Declaration
touching
Liberty
of
Conscience
.
Translated
from
the
Original
French
.
Notes, typically marginal, from the original text
Notes for div A66401-e2150
Notes for div A66401-e9060
Notes for div A66401-e16060
Notes for div A66401-e23780
Notes for div A66401-e32460
Notes for div A66401-e40160
Notes for div A66401-e45480
Notes for div A66401-e52360
Notes for div A66401-e61100
Notes for div A66401-e70250
Notes for div A66401-e76170
Notes for div A66401-e95190