The
Reverend
Dr.
Anthony
Horneck
.
SEVERAL
SERMONS
UPON
The
Fifth
of
St.
Matthew
;
Being
part
of
Christ's
Sermon
on
the
Mount
.
By
ANTHONY
HORNECK
,
D.
D.
Late
Preacher
at
the
Savoy
.
The
First
Volume
.
To
which
is
added
,
The
LIFE
of
the
Author
,
by
Richard
Lord
Bishop
of
Bath
and
Wells
.
LONDON
,
Printed
by
J.
H.
for
B.
Aylmer
,
at
the
Three
Pigeons
against
the
Royal
Exchange
in
Cornhill
.
1698.
The
LIFE
of
the
Reverend
Anthony
Horneck
▪
D.
D.
THIS
excellent
Man
was
born
[
](A70263-e270-b)*
*
Anno
1641.
at
Baccharacht
,
[
](A70263-e290-b)†
†
So
call'ed
,
as
some
think
,
from
Bacchi
ara
.
Vid.
Misson's
Trav.
Tom.
1.
Lett.
6
.
,
in
the
Lower
Palatinate
,
a
Town
from
whence
we
receive
a
Wine
that
from
the
place
bears
the
same
Name
amongst
us
.
His
Father
was
Recorder
or
Secretary
of
that
place
;
a
very
strict
Protestant
,
and
a
Person
of
great
Reputation
.
The
Doctor
was
also
bred
up
in
the
same
Profession
from
the
beginning
:
He
never
was
of
the
Church
of
Rome
,
as
hath
been
falsly
reported
of
him
.
His
Father
devoted
him
for
the
holy
Ministry
from
the
womb
,
and
was
not
wanting
to
give
him
such
an
Education
as
might
fit
him
for
that
Sacred
Office
.
He
was
first
sent
to
Heidelbergh
,
where
he
applied
himself
with
great
diligence
to
the
study
of
Divinity
,
under
the
direction
and
care
of
the
very
learned
Dr.
Spanheim
,
who
is
now
the
primary
Professor
of
the
University
of
Leyden
.
He
had
,
it
appears
,
a
great
desire
to
come
over
into
England
;
I
cannot
tell
what
it
was
that
moved
him
:
`t
is
certain
his
Father
inclined
not
to
it
.
However
to
England
he
came
,
not
without
his
Father's
consent
.
He
was
about
19
years
of
age
when
he
first
came
over
.
he
was
then
very
eminent
not
onely
for
his
Learning
,
but
for
his
great
Piety
also
.
He
who
taught
him
the
English
Tongue
,
does
profess
,
that
he
never
saw
a
young
man
so
exemplary
for
Piety
as
this
young
man
was
.
He
was
entred
into
Queen's
College
in
Oxford
,
Dec.
24.
1663.
and
was
in
very
great
esteem
there
with
Dr.
Barlow
,
then
Provost
of
that
House
,
and
since
Bishop
of
Lincoln
,
who
valued
him
highly
for
his
great
Learning
,
and
more
particularly
for
his
good
skill
in
the
Eastern
Languages
.
He
was
,
by
his
favour
,
made
Chaplain
of
the
said
College
soon
after
his
Entrance
.
He
was
incorporated
Master
of
Arts
from
the
University
of
Wittembergh
,
Dec.
21.
1663.
It
was
not
long
after
this
,
that
he
was
made
Vicar
of
Allhallows
in
Oxford
,
which
is
in
the
gift
of
Lincoln
College
.
There
he
continued
a
most
constant
and
painfull
Preacher
about
two
years
.
Thence
he
removed
into
the
Family
of
the
Duke
of
Albemarle
[
](A70263-e550-b)*
*
An.
1665.
,
and
was
received
there
as
a
Tutor
to
his
Son
,
the
then
Lord
Torrington
,
and
since
Duke
of
Albemarle
.
He
was
now
in
a
fair
way
to
Preferment
,
had
he
been
forward
in
seeking
it
.
The
Duke
did
indeed
bestow
upon
him
a
Living
in
the
Diocese
of
Exeter
[
](A70263-e590-b)†
†
The
Rectory
of
Doulton
in
Devonshire
.
,
and
did
also
procure
him
a
Prebend
in
that
Church
from
Dr.
Sparrow
,
then
Lord
Bishop
there
.
I
shall
have
occasion
afterward
to
give
an
account
of
his
parting
with
them
.
I
am
now
on
that
part
of
the
Doctors
Life
which
I
know
the
least
of
;
I
doubt
not
but
he
did
well
every
where
,
and
agreeably
to
his
holy
Profession
.
He
did
,
before
he
married
,
go
over
into
Germany
[
](A70263-e650-b)‖
‖
An
1669.
,
to
see
his
Friends
,
where
he
preached
with
great
acceptation
,
and
was
entertained
with
great
respect
at
the
Court
of
one
of
the
German
Princes
,
[
](A70263-e670-b)*
*
Charles
Lodowick
Elector
Palatine
.
,
who
shewed
him
a
very
particular
kindness
.
After
his
Return
he
was
chosen
Preacher
at
the
Savoy
[
](A70263-e710-b)†
†
An
1671.
,
where
he
continued
about
26
years
,
till
he
died
.
That
place
deserves
not
the
name
of
a
Preferment
:
The
maintenance
is
small
,
and
,
upon
the
matter
,
precarious
.
And
whatever
it
was
to
him
at
his
first
taking
of
it
,
when
there
were
persons
of
considerable
quality
inhabiting
there
,
who
were
very
kind
to
him
;
yet
afterwards
,
when
his
Family
increased
,
and
his
necessities
were
greater
,
it
could
not
be
called
a
competent
maintenance
.
But
whatever
it
was
first
or
last
,
he
could
not
be
perswaded
to
keep
his
Living
in
Devonshire
with
it
:
nor
could
he
ever
be
prevailed
with
afterwards
(
whatever
offers
were
made
to
him
)
to
accept
of
any
Living
to
hold
in
conjunction
with
it
.
He
was
irreconcileable
to
Pluralities
,
and
to
Non-residence
,
and
would
upon
occasion
declare
his
abhorrence
of
them
with
some
considerable
warmth
.
He
was
of
the
opinion
,
in
this
matter
,
of
Bernard
Gilpin
,
the
famous
Preacher
and
Saint
of
the
North
,
of
whom
the
Bishop
of
Chichester
,
who
wrote
his
life
,
gives
the
following
account
.
Mr.
Gilpin
was
about
to
travel
beyond
the
Seas
,
and
to
study
there
:
He
was
at
that
time
possessed
of
a
Living
,
a
Cure
of
Souls
;
Bishop
Tunstall
perswades
him
to
keep
his
Living
for
his
better
support
;
Mr.
Gilpin
refuseth
so
to
doe
,
and
resigns
it
.
He
tells
the
Bishop
,
that
he
had
left
his
Parsonage
upon
necessity
,
because
be
could
not
keep
it
in
his
hands
with
any
peace
of
Conscience
.
And
when
the
Bishop
offered
him
a
Dispensation
to
hold
it
,
Mr.
Gilpin
replied
,
The
Devil
will
not
be
restrained
with
any
bonds
of
dispensation
from
labouring
in
mine
absence
the
destruction
of
my
people
committed
to
my
charge
:
And
I
fear
that
when
God
shall
call
me
to
account
of
my
Stewardship
,
it
will
not
serve
my
turn
to
make
answer
,
that
I
was
dispensed
withall
,
whilst
the
Devil
made
havock
of
my
Flock
.
Mr.
Gilpin
was
after
this
,
and
whilst
he
continued
beyond
the
Seas
,
pressed
to
accept
of
a
Living
:
But
he
tells
the
Bishop
,
in
his
Letter
to
him
,
his
mind
in
these
words
:
I
am
fully
resolved
,
so
long
as
I
live
,
never
to
burden
my
Conscience
in
this
case
,
nor
to
keep
a
Living
in
my
own
charge
with
condition
to
live
from
it
.
He
adds
afterwards
,
Though
any
other
should
teach
and
preach
for
me
as
constantly
and
industriously
as
ever
St.
Augustin
did
,
yet
cannot
I
think
my self
discharged
by
another
man's
pains
taking
.
But
if
yet
I
should
be
perswaded
thus
to
offer
violence
to
my
Conscience
,
upon
condition
to
remain
either
here
,
or
in
any
other
Vniversity
,
my
disquiet
of
Conscience
would
never
permit
me
to
profit
in
my
study
.
He
was
a
very
great
blessing
to
the
Inhabitants
of
the
Savoy
,
and
indeed
to
the
City
.
He
constantly
resided
among
them
,
tho'
he
had
no
House
belonging
to
his
Place
.
He
hired
an
House
,
and
was
constant
in
the
discharge
of
the
Duties
of
his
Place
.
He
preached
with
great
vehemence
and
ardor
,
with
mighty
force
and
conviction
.
He
spake
the
sense
of
his
Soul
,
and
entred
into
the
Hearts
of
his
People
.
He
soon
convinced
his
Auditors
that
he
was
in
great
earnest
,
and
that
he
had
a
mighty
sense
of
the
worth
of
Souls
,
and
of
the
vast
importance
of
those
Truths
which
he
delivered
to
them
.
His
Auditors
were
convinced
that
he
was
a
Man
of
God
,
and
sent
by
him
for
the
good
of
Souls
.
He
used
great
freedom
of
Speech
,
and
instead
of
using
enticing
Words
of
human
Wisdom
,
he
spake
like
his
Master
with
great
Conviction
and
Authority
.
His
Fame
grew
exceedingly
,
and
very
many
were
his
constant
Auditors
,
some
of
the
highest
Rank
and
Quality
,
and
a
very
great
number
of
very
devout
and
pious
Persons
.
A
vast
Crowd
there
was
that
followed
him
,
and
such
a
collection
of
most
devout
and
conformable
Persons
as
were
hardly
to
be
found
elsewhere
;
it
was
no
easie
matter
to
get
through
the
Crowd
to
the
Pulpit
.
He
administred
the
Holy
Communion
on
the
first
Sunday
of
every
Month
,
and
preached
a
Preparation-Sermon
on
the
Friday
preceding
.
He
did
it
also
on
the
great
Festivals
.
He
administred
it
twice
on
a
day
,
in
the
Morning
at
eight
a
Clock
,
and
at
the
usual
time
after
the
Morning
Sermon
.
The
number
of
the
Communicants
held
a
great
proportion
to
that
of
his
Auditors
,
and
their
Devotion
was
very
exemplary
.
The
number
was
so
great
at
both
times
,
that
it
will
hardly
be
believed
by
those
Clergymen
who
have
been
confined
to
the
Country
,
and
have
seen
the
small
number
of
those
who
attend
upon
this
holy
Service
.
So
great
was
the
number
,
that
there
was
need
of
great
help
of
Clergymen
to
assist
in
the
delivering
of
the
Bread
and
Wine
;
and
with
such
assistance
it
was
very
late
before
the
Congregation
could
be
dismissed
.
I
will
add
,
that
I
do
not
remember
that
I
did
ever
behold
so
great
numbers
,
and
so
great
signs
of
Devotion
,
and
a
due
sense
and
profound
reverence
,
becoming
this
great
act
of
divine
Worship
,
in
my
whole
life
.
The
Doctor
took
indefatigable
pains
on
these
occasions
,
but
he
was
encouraged
to
do
so
from
the
great
success
his
Labours
met
withal
.
He
was
not
only
very
diligent
in
Preaching
and
Administring
the
Holy
Sacrament
,
but
in
all
other
parts
of
his
Duty
.
He
took
great
pains
in
Catechising
and
instructing
the
Youth
,
in
visiting
the
sick
,
and
directing
and
satisfying
the
doubtfull
and
scrupulous
,
and
encouraging
all
good
beginnings
,
and
promoting
worthy
designs
,
and
provoking
those
he
conversed
with
to
love
and
good
works
.
He
took
great
pains
also
in
his
own
Family
.
He
spent
very
much
time
with
his
Family
in
constant
Prayers
Morning
and
Night
,
in
Reading
the
Holy
Scriptures
,
Singing
of
Psalms
,
in
holy
Conferences
,
and
all
the
Duties
incumbent
upon
him
as
the
Master
of
a
Family
.
No
Weariness
,
no
weighty
Business
abroad
,
excused
him
from
the
discharge
of
these
Duties
.
Nor
did
he
perform
them
slightly
and
perfunctorily
,
but
spent
very
much
time
in
them
;
he
was
very
assiduous
,
very
earnest
and
vehement
,
and
shewed
a
very
great
concern
and
ardor
therein
.
He
would
rise
early
in
a
Morning
to
these
Exercises
,
and
not
spare
his
pains
even
after
the
very
great
and
wearisom
labours
of
the
day
.
Nor
did
he
forbear
his
Studies
and
Closet-Devotions
.
He
spent
much
time
there
.
It
appears
by
a
Diary
found
since
his
Death
,
and
which
he
kept
for
a
long
time
,
that
he
called
himself
to
an
account
every
Night
for
the
Words
,
and
Actions
,
and
Conversation
of
the
Day
past
;
and
perhaps
few
men
living
were
more
strict
and
severe
than
he
was
in
this
matter
.
If
he
had
done
any
good
that
day
,
he
gave
God
the
praise
of
it
before
he
slept
.
And
few
men
that
lived
passed
fewer
days
(
if
he
passed
any
such
)
without
doing
good
.
But
when
any
Words
or
Thoughts
escaped
,
which
he
judged
to
have
wanted
due
care
,
he
animadverted
upon
himself
in
a
severe
manner
,
before
he
went
to
rest
.
He
was
one
of
the
kindest
men
to
others
that
ever
lived
,
and
one
of
the
severest
to
himself
.
He
needed
no
Confessor
to
call
him
to
account
,
or
to
enjoyn
him
any
Penance
.
He
did
not
spare
revenge
upon
himself
,
who
could
most
easily
forgive
his
Enemies
,
and
wanted
no
compassion
for
the
greatest
Criminals
.
He
kept
a
continual
watch
over
his
own
Soul
,
and
strictly
watched
over
its
actings
,
and
tendencies
,
and
was
therefore
very
fit
to
watch
over
those
who
were
committed
to
his
Charge
.
Besides
the
constant
care
that
was
upon
him
from
his
Parish
,
his
Family
,
his
Closet
and
Studies
,
he
imployed
himself
in
doing
good
to
those
who
were
more
remote
.
He
encouraged
Piety
where-ever
he
came
,
and
particularly
in
the
younger
sort
.
He
had
the
care
of
several
Societies
of
Young
Men
,
whom
he
directed
and
encouraged
.
And
because
this
matter
hath
been
mis-understood
,
and
that
to
my
certain
knowledge
,
there
was
an
attempt
,
since
this
Revolution
,
to
blacken
the
Doctor
on
this
account
,
I
shall
represent
the
matter
just
as
it
was
.
Certain
it
is
that
there
were
some
Societies
of
religious
and
devout
Young
Men
under
the
Doctor
's
Government
and
Inspection
.
But
whether
the
Doctor
did
move
these
Young
Men
at
first
to
enter
into
such
Societies
,
or
whether
they
first
applied
to
him
,
and
he
only
gave
them
Rules
to
govern
themselves
by
,
I
am
not
able
to
determine
.
Thus
much
is
certain
,
that
he
gave
them
Rules
,
and
they
were
these
that
follow
.
I.
That
all
that
entered
into
such
a
Society
should
resolve
upon
an
holy
and
serious
Life
.
II.
That
no
person
shall
be
admitted
into
this
Society
till
he
arrive
at
the
age
of
Sixteen
,
and
hath
been
first
confirmed
by
the
Bishop
,
and
solemnly
taken
on
himself
his
Baptismal
Vow
.
III.
That
they
chuse
a
Minister
of
the
Church
of
England
to
direct
them
.
IV.
That
they
shall
not
be
allowed
in
their
meetings
to
discourse
of
any
controverted
point
of
Divinity
.
V.
Neither
shall
they
discourse
of
the
Government
of
Church
or
State
▪
VI.
That
in
their
meetings
they
use
no
Prayers
but
those
of
the
Church
,
such
as
the
Litany
and
Collects
,
and
other
prescribed
Prayers
;
but
still
they
shall
not
use
any
that
peculiarly
belongs
to
the
Minister
,
as
the
Absolution
.
VII
.
That
the
Minister
whom
they
chuse
shall
direct
what
practical
Divinity
shall
be
read
at
these
meetings
.
VIII
.
That
they
may
have
liberty
,
after
Prayer
and
Reading
,
to
sing
a
Psalm
.
IX
.
That
after
all
is
done
,
if
there
be
time
left
,
they
may
discourse
each
other
about
their
spiritual
concerns
;
but
this
shall
not
be
a
standing
Exercise
,
which
any
shall
be
obliged
to
attend
unto
.
X.
That
one
day
in
the
Week
be
appointed
for
this
meeting
,
for
such
as
cannot
come
on
the
Lord's
Day
;
and
that
he
that
absents
himself
without
cause
shall
pay
three
Pence
to
the
Box.
XI
.
Every
time
they
meet
,
everyone
shall
give
six
Pence
to
the
Box.
XII
.
That
on
a
certain
day
in
the
year
,
viz.
Whitsun-Tuesday
,
two
Stewards
shall
be
chosen
,
and
a
moderate
Dinner
provided
,
and
a
Sermon
preached
,
and
the
Money
distributed
(
necessary
Charges
deducted
)
to
the
Poor
.
XIII
.
A
Book
shall
be
bought
,
in
which
these
Orders
shall
be
written
.
XIV
.
None
shall
be
admitted
into
this
Society
without
the
consent
of
the
Minister
who
presides
over
it
;
and
no
Apprentice
shall
be
capable
of
being
chosen
.
XV.
That
if
any
Case
of
Conscience
arise
,
it
shall
be
brought
before
the
Minister
.
XVI
.
If
any
Member
think
fit
to
leave
the
Society
,
he
shall
pay
five
Shillings
to
the
Stock
.
XVII
.
The
major
part
of
the
Society
to
conclude
the
rest
.
XVIII
.
The
following
Rules
are
more
especially
to
be
commended
to
the
Members
of
this
Society
,
viz.
To
love
one
another
:
When
reviled
,
not
to
revile
again
:
To
speak
evil
of
no
man
:
To
wrong
no
man
:
To
pray
,
if
possible
,
seven
times
a
day
:
To
keep
close
to
the
Church
of
England
:
To
transact
all
things
peaceably
and
gently
:
To
be
helpfull
to
each
other
:
To
use
themselves
to
holy
Thoughts
in
their
coming
in
and
going
out
:
To
examine
themselves
every
night
:
To
give
every
one
their
due
:
To
obey
Superiors
both
Spiritual
and
Temporal
.
This
is
the
substance
of
what
the
Doctor
directed
on
this
occasion
.
I
did
many
years
ago
lay
these
things
before
a
very
great
and
worthy
Prelate
,
(
who
is
now
living
)
to
whom
I
thought
it
was
highly
fit
that
they
should
be
communicated
.
I
advised
with
him
upon
the
whole
matter
.
And
the
occasion
was
this
:
There
was
a
certain
number
of
Young
Men
▪
who
were
desirous
to
make
such
a
Society
,
and
to
be
concluded
by
these
Orders
.
They
applied
to
a
Minister
in
London
to
take
upon
him
the
Inspection
and
Care
of
them
.
I
was
concern'd
for
that
Minister
,
and
thereupon
laid
the
whole
case
before
that
Prelate
.
He
was
clearly
of
opinion
that
the
Young
Men
were
not
to
be
discouraged
,
and
that
it
was
best
to
take
care
of
them
,
and
secure
that
zeal
which
they
expressed
,
in
the
right
Channel
;
he
was
well
contented
to
leave
them
to
the
care
and
management
of
a
Minister
of
the
Church
of
England
.
Upon
which
encouragement
they
were
admitted
.
That
time
in
which
this
Prelate
was
consulted
,
was
not
over
favourable
to
any
kind
of
Religious
Meetings
.
And
yet
the
Doctor
had
the
hard
measure
to
be
censured
very
severely
,
even
since
this
happy
Revolution
,
upon
this
account
.
Endeavours
were
used
to
beget
an
ill
opinion
of
him
in
the
late
Archbishop
,
and
in
others
,
But
upon
due
Information
,
the
Archbishop
was
intirely
satisfied
,
and
was
a
true
Friend
to
the
Doctor
to
the
last
.
The
Doctor
had
so
much
business
generally
upon
his
hands
,
that
he
had
hardly
time
to
eat
his
Meat
.
He
was
often
sent
for
to
sick
and
dying
People
,
frequently
consulted
by
those
who
were
doubtfull
and
scrupuious
,
and
addressed
to
with
Cases
of
Conscience
,
and
sometimes
with
Cases
that
were
very
extraordinary
.
He
was
also
beyond
all
measure
followed
by
the
Poor
and
Needy
,
by
them
that
wanted
Money
,
or
wanted
his
favour
to
procure
them
some
Boon
or
other
.
He
was
extremely
prone
to
do
good
Offices
;
this
was
well
known
,
and
it
fared
with
him
accordingly
.
But
in
the
late
Reign
his
labour
was
much
encreased
.
Great
endeavours
were
used
to
introduce
Popery
,
and
to
delude
the
poor
People
.
No
man
was
more
stout
and
diligent
than
the
Doctor
at
that
time
.
He
preached
most
vigorously
against
that
corrupt
Doctrine
,
prepared
his
Auditors
against
the
day
of
trial
,
and
was
prepared
(
I
doubt
not
)
for
Martyrdom
himself
.
'T
is
very
well
known
that
he
declined
no
labour
,
shunn'd
no
Conference
with
the
Popish
Priests
,
omitted
not
what
was
in
his
power
to
do
to
stemm
the
Tide
.
There
are
those
living
,
of
the
greatest
figure
and
character
,
who
very
well
know
the
truth
of
this
matter
.
But
thanks
be
to
God
,
the
fear
of
Popery
vanish'd
upon
his
present
Majesty's
coming
to
the
Crown
.
But
then
the
Doctor
had
another
tryal
.
His
Maintenance
at
the
Savoy
was
but
small
,
and
in
great
measure
precarious
.
And
yet
was
that
all
his
Preferment
,
excepting
a
Prebend
of
the
Church
of
Exeter
of
but
20
l.
per
annum
,
without
any
Corps
belonging
to
it
.
But
it
was
really
much
less
than
that
,
Charges
deducted
.
This
was
all
his
Preferment
at
that
time
,
and
for
some
considerable
time
after
.
He
had
not
any
house
to
live
in
,
but
what
he
hired
at
a
considerable
rate
.
He
had
himself
,
a
Wife
,
and
four
Children
to
maintain
;
and
his
Children
so
far
grown
,
that
they
required
now
a
more
chargeable
Maintenance
than
formerly
.
His
Maintenance
was
very
little
.
Those
who
formerly
contributed
withdrew
their
kindness
,
because
he
submitted
to
the
present
Government
.
He
lost
very
considerably
that
way
.
This
I
had
from
his
own
Mouth
.
But
yet
I
cannot
say
he
complained
of
it
.
I
confess
I
neheard
him
complain
but
once
,
and
that
was
a
little
before
his
last
Sickness
,
and
then
he
complained
that
he
wanted
Money
to
give
to
the
Poor
.
The
Poor
did
in
great
numbers
resort
to
him
at
that
time
;
he
gave
of
his
own
little
a
very
great
proportion
,
and
perhaps
something
more
than
might
seem
consistent
with
what
was
owing
to
his
own
Family
.
But
he
had
a
generous
Soul
,
and
knew
not
how
to
deny
him
that
asked
.
The
words
of
our
Saviour
,
Give
to
every
one
that
asketh
thee
,
made
a
great
impression
upon
his
Mind
:
I
found
upon
discourse
with
him
,
that
he
was
so
very
much
under
the
power
of
those
words
,
that
he
thought
he
could
hardly
be
at
liberty
even
from
a
common
Beggar
:
And
sometime
I
have
taken
occasion
to
discourse
him
on
that
subject
;
but
I
shall
not
trouble
the
Reader
with
any
thing
farther
in
that
matter
.
In
these
mean
circumstances
he
continued
for
several
years
after
the
late
Revolution
.
But
he
went
on
in
his
labours
,
and
chearfully
pursued
the
great
end
of
his
Ministry
,
and
the
purpose
for
which
he
was
sent
into
the
World
.
It
pleased
God
to
raise
up
a
friend
who
concerned
himself
on
his
behalf
.
It
was
the
Lord
Admiral
Russel
,
now
the
Right
Honourable
the
Earl
of
Orford
.
He
,
before
he
went
to
Sea
,
went
to
the
Queen
to
take
leave
of
her
Majesty
,
and
when
he
was
with
her
,
begged
of
her
that
she
would
be
pleased
to
bestow
some
Preferment
on
Dr.
Horneck
.
The
Queen
told
him
that
she
could
not
at
present
think
of
any
way
of
preferring
the
Doctor
,
and
with
this
answer
the
Admiral
was
dismissed
.
Sometime
after
this
,
the
Queen
told
what
had
passed
on
this
occasion
to
the
late
Archbishop
.
She
added
withal
,
that
she
was
concerned
,
lest
the
Admiral
should
think
her
too
unconcerned
on
the
Doctor
's
behalf
,
and
advised
with
him
what
was
to
be
done
for
the
Doctor
's
advantage
,
and
satisfaction
of
the
Admiral
.
The
Archbishop
advised
the
Queen
to
promise
him
the
next
Prebend
of
Westminster
that
should
happen
to
become
void
.
This
the
Queen
did
,
and
lived
to
make
her
word
good
in
the
year
1693.
The
late
Archbishop
upon
notice
that
the
Prebend
was
void
,
introduced
the
Doctor
to
the
Queen
,
and
he
was
made
Prebendary
of
that
Church
.
I
had
this
relation
from
the
late
Archbishop
.
And
I
mention
that
noble
Lord
,
who
spake
to
the
Queen
on
the
Doctor
's
behalf
,
with
all
the
honour
imaginable
.
Indeed
that
noble
Family
,
the
Duke
of
Bedford
,
and
his
noble
Relatives
,
had
a
great
kindness
for
the
Doctor
,
and
it
ought
not
to
be
forgotten
in
this
place
.
I
have
often
heard
the
Doctor
mention
them
with
respect
.
He
was
now
in
easier
circumstances
,
and
provided
of
an
House
,
and
at
a
small
distance
from
his
People
,
of
whom
he
took
the
very
same
care
which
he
did
before
.
He
preached
very
constantly
among
them
,
and
discharged
other
Ministerial
duties
as
before
.
He
kept
in
his
hands
some
part
of
the
House
he
formerly
lived
in
,
and
was
constantly
there
a
day
or
two
in
a
Week
,
(
besides
his
other
occasional
times
)
on
purpose
to
attend
upon
those
poor
,
and
afflicted
,
and
scrupulous
People
that
resorted
thither
for
help
and
advice
.
He
did
very
often
stay
all
night
in
that
place
,
that
he
might
be
in
a
readiness
to
assist
those
that
expected
him
there
.
His
Prebend
of
Exeter
lying
at
a
great
distance
from
him
,
he
expressed
an
inclination
to
resign
it
,
and
he
did
so
the
next
year
.
The
present
Bishop
of
Bath
and
Wells
had
a
small
Prebend
which
that
year
became
void
,
little
better
as
to
the
annual
Rent
than
that
of
Exeter
,
but
then
it
had
a
Corps
of
some
value
,
and
two
lives
were
gone
.
It
required
no
Residence
,
and
if
it
had
,
it
was
much
nearer
to
him
than
Exeter
.
The
Bishop
made
him
an
offer
of
it
,
hoping
that
he
might
receive
some
Fine
for
the
better
support
of
his
Family
.
He
was
admitted
to
it
upon
Sept.
28.
1694.
He
enjoyed
it
to
the
day
of
his
death
,
but
I
fear
he
made
no
advantage
of
it
,
his
charges
considered
;
or
if
he
did
,
it
was
very
small
.
He
was
offered
indeed
a
Fine
,
and
(
considering
his
small
income
)
a
considerable
Summ
,
but
yet
not
above
one
half
of
the
real
value
.
'T
was
supposed
,
I
presume
,
that
he
would
have
greedily
laid
hold
of
the
present
advantage
and
gain
,
(
as
too
many
have
done
)
without
considering
what
was
decent
and
becoming
,
with
respect
to
the
Church
and
to
his
Successor
.
But
they
that
thought
so
were
deceived
in
their
Man
.
He
generously
refused
the
offer
,
and
left
the
Lives
to
be
filled
up
by
his
Successor
.
But
it
having
a
Vicarage
annexed
in
his
gift
,
he
went
and
preached
to
the
People
,
and
gave
out
good
Rules
in
his
Visitation
,
for
the
good
of
the
Souls
in
the
Peculiar
under
his
Jurisdiction
.
In
this
Journey
of
his
,
he
happened
to
meet
with
the
Lessee
of
the
Corps
,
from
whom
alone
he
might
expect
a
Fine
.
Instead
of
minding
his
own
gain
,
and
addressing
to
the
Lessee
with
art
and
complaisance
,
in
order
to
make
a
wordly
advantage
,
he
plainly
reproved
the
Lessee
of
Immorality
;
which
others
were
prone
enough
to
spread
abroud
,
but
perhaps
no
other
had
the
courage
to
reprove
.
He
chose
rather
to
lose
his
Fine
(
as
he
did
)
than
omit
his
Duty
.
Upon
this
occasion
I
cannot
but
add
,
that
he
had
in
great
measure
the
Spirit
and
Courage
of
John
the
Baptist.
He
durst
reprove
a
great
Man
;
and
perhaps
that
man
lived
not
that
was
more
conscientious
in
this
matter
.
I
very
well
knew
a
great
Man
,
and
Peer
of
the
Realm
,
from
whom
he
had
just
expectations
of
Preferment
;
but
this
was
so
far
from
stopping
his
Mouth
,
that
he
reproved
him
to
his
Face
;
and
that
too
in
a
matter
that
few
men
besides
would
have
adventured
on
.
He
missed
of
his
Preferment
indeed
,
but
saved
his
own
Soul
.
He
could
not
fawn
or
flatter
,
cringe
and
comply
,
for
his
own
gain
and
worldly
advantage
.
Upon
this
consideration
,
his
Acquaintance
and
Friendship
were
very
desirable
by
every
good
man
,
that
would
be
better
.
He
would
in
him
be
very
sure
of
a
Friend
that
would
not
suffer
sin
upon
him
.
I
may
say
of
him
what
Pliny
[
](A70263-e1750-b)*
*
Plin.
l.
1.
ep.
12.
says
of
Corellius
Rufus
,
whose
death
he
laments
,
amisi
vitae
meae
testem
,
&c.
I
have
lost
a
faithfull
witness
of
my
Life
;
and
may
add
,
what
he
said
upon
that
occasion
to
his
Friend
Calvisius
,
Vereor
ne
negligentiùs
vivam
,
i.
e.
I
am
afraid
(
says
he
)
lest
for
the
time
to
come
I
should
live
more
carelesly
.
Certain
I
am
,
that
his
Friends
and
Familiars
have
a
great
loss
upon
this
account
.
They
have
lost
a
great
Pattern
of
Vertue
,
and
a
very
faithfull
Monitor
and
Reprover
of
Vice
and
Folly
.
A
faithfull
Reprover
is
a
very
great
help
in
our
Christian
Course
.
He
is
to
be
valued
above
the
greatest
treasure
.
He
that
would
be
safe
(
says
one
of
the
Ancients
)
must
have
a
faithfull
Friend
,
or
a
bitter
Enemy
,
that
he
may
fly
from
Vice
by
the
Monitions
of
the
one
,
or
Invectives
of
the
other
.
We
need
one
of
these
to
set
us
right
.
We
read
that
the
Grandees
of
Japan
do
each
of
them
maintain
in
their
several
houses
one
or
two
persons
,
whose
office
and
business
is
to
observe
the
actions
of
their
Masters
,
and
freely
to
admonish
them
when
they
do
any
thing
imprudently
or
wickedly
[
](A70263-e1890-b)*
*
Varen
.
descript.
Japon
.
.
'T
is
worthy
of
our
imitation
,
and
highly
expedient
.
Great
men
are
followed
and
corrupted
by
Flatterers
;
they
have
but
few
Friends
who
have
Courage
and
Honesty
enough
to
tell
them
of
their
faults
.
But
this
may
be
thought
too
great
a
Digression
;
I
therefore
return
to
give
a
farther
account
of
this
excellent
Man
.
He
was
now
in
better
circumstances
as
to
the
world
,
than
he
had
been
,
but
not
less
diligent
and
laborious
.
He
went
on
in
his
Master's
work
with
most
unwearied
labour
,
and
spent
his
whole
time
and
strength
in
it
.
And
it
was
his
delight
and
his
choice
.
Indeed
those
who
were
about
him
thought
he
did
more
than
he
was
able
long
to
bear
.
He
grew
soon
after
this
very
infirm
and
sickly
.
He
fell
into
dangerous
fits
of
the
Stone
[
](A70263-e1920-b)†
†
The
learned
W.
Sclater
us'd
to
call
this
Distemper
,
to
which
he
himself
was
much
subject
,
Studiosorum
flagellum
.
,
made
very
little
,
and
that
a
bloody
Water
.
He
walked
with
difficulty
,
and
could
hardly
bear
a
Coach
.
I
have
often
told
him
,
that
he
could
not
long
continue
under
the
labour
which
he
underwent
;
and
I
plainly
saw
that
he
declined
,
and
would
do
so
more
and
more
,
unless
he
did
remit
his
very
great
labours
.
I
convinc'd
him
abundantly
of
the
truth
of
what
I
observed
of
him
.
He
was
sensible
of
it
,
and
seem'd
very
inclinable
to
retire
from
the
multiplicity
of
business
with
which
he
was
almost
overwhelm'd
.
He
went
on
in
his
accustomed
labours
to
Christmas
,
1696.
Then
his
work
increased
upon
him
,
and
whereas
other
men's
labours
are
then
intermitted
,
his
were
augmented
.
For
at
that
time
he
had
more
frequent
Communions
,
besides
an
incredible
number
of
Applications
from
poor
People
,
who
then
expect
relief
and
assistance
;
which
gave
him
great
diversion
and
trouble
,
He
nevertheless
went
through
all
this
labour
and
trouble
,
with
as
great
chearfulness
as
was
possible
.
But
not
long
after
I
found
a
plain
alteration
in
him
for
the
worse
.
On
the
23d
of
January
I
was
much
concern'd
for
him
.
He
was
to
preach
the
next
day
at
the
Savoy
,
and
I
was
of
opinion
that
it
was
not
safe
for
him
to
do
it
.
I
was
very
earnest
with
him
to
spare
himself
that
day
,
but
could
not
prevail
.
He
preached
there
,
and
it
was
the
last
Sermon
that
he
preached
.
In
the
Evening
I
found
him
(
to
my
great
sorrow
)
in
great
disorder
.
From
that
time
his
illness
encreased
upon
him
.
His
Urine
upon
the
matter
totally
stopped
;
he
was
in
pain
,
and
greatly
indisposed
all
that
Week
.
And
yet
when
I
ask'd
him
(
which
I
frequently
did
)
if
he
were
not
in
great
pain
,
all
the
answer
that
I
could
get
from
him
was
,
that
the
pain
he
felt
was
tolerable
.
There
was
nothing
wanting
that
could
be
thought
of
towards
giving
him
ease
.
The
ablest
Physicians
were
consulted
,
and
they
consulted
and
advised
upon
his
case
,
and
attended
him
with
great
diligence
and
tenderness
,
but
without
success
.
On
Sunday
Morning
,
January
31st
,
he
was
worse
than
ever
he
had
been
,
insomuch
that
those
about
him
thought
him
dying
about
eleven
in
the
Morning
.
I
was
then
at
Westminster-Abbey
,
and
was
sent
for
out
of
the
Church
to
pray
with
him
.
I
found
him
very
sensible
.
I
asked
him
,
if
he
were
sensible
that
he
was
dying
,
he
replied
that
he
was
.
I
asked
him
if
he
were
also
resigned
,
and
willing
to
die
,
he
replied
very
readily
,
that
he
was
willing
to
die
.
I
asked
him
if
he
had
considered
the
words
,
Heb.
II.
14
,
15
;
and
whether
or
not
he
found
himself
delivered
from
all
the
slavish
fear
of
death
,
he
replied
very
quick
,
looking
up
to
Heaven
,
that
he
was
delivered
from
that
fear
.
He
was
in
an
excellent
frame
,
and
joyned
with
the
Prayers
which
the
Church
appoints
on
such
occasions
,
with
great
expressions
of
Devotion
,
Sometime
after
this
,
I
found
him
delirous
,
and
not
long
after
speechless
.
After
some
few
hours
Groans
he
expired
,
viz.
at
Eight
a
Clock
that
Evening
,
being
then
about
the
56th
year
of
his
Age
[
](A70263-e2040-b)*
*
Before
this
last
Illness
,
of
which
he
died
,
he
fell
(
in
the
year
1678
)
into
along
and
languishing
Sickness
,
occasioned
through
his
indefatigable
Application
to
the
Duties
and
Functions
of
his
Ministry
.
It
brought
him
well
nigh
to
his
Grave
.
The
good
Man
ascribed
his
Recovery
,
under
God
,
to
the
tender
Care
of
his
vertuous
Wife
,
with
whom
he
always
liv'd
in
great
Concord
and
Union
,
and
to
the
Prayers
of
pious
People
put
up
to
Heaven
on
his
behalf
;
as
appears
from
some
devout
Meditations
which
he
compos'd
on
that
Subject
,
and
which
have
been
found
since
his
Decease
among
his
Papers
.
In
Thanksgiving
to
God
for
his
Preservation
at
that
time
,
which
he
himself
look'd
on
as
next
to
miraculous
,
he
kept
a
Day
Monthly
in
his
Family
ever
after
,
and
preach'd
yearly
a
Commemoration
.
Sermon
to
his
beloved
Congregation
at
the
Savoy
,
wherein
he
rehearsed
God's
Mereies
to
him
,
and
excited
others
to
hope
and
trust
in
him
in
the
like
Extremities
.
He
also
distributed
largely
to
the
Poor
upon
that
Day
.
This
was
his
constant
Method
▪
to
treasure
up
God's
Providences
to
him
,
and
to
sanctifie
and
improve
them
not
only
to
his
own
Use
,
but
to
the
Use
and
Benefit
of
others
.
.
His
Body
was
opened
,
and
it
appeared
quickly
what
was
the
cause
of
his
Death
.
Both
his
Ureters
were
stopped
:
One
of
them
was
stopped
as
a
Bottle
with
a
Cork
,
with
a
Stone
that
entered
the
top
of
the
Ureter
with
a
sharp
end
,
the
upper
part
of
which
was
thick
and
much
too
big
to
enter
any
farther
:
The
other
was
stopped
also
with
Stones
,
of
much
less
firmness
and
consistence
than
the
other
.
His
Body
was
interred
on
Feb.
4.
in
the
Abbey
Church
of
Westminster
,
with
great
Solemnity
,
and
a
vast
number
of
Attendants
.
Several
of
the
Lords
the
Bishops
,
very
many
of
the
most
eminent
Clergy
about
the
City
,
and
an
incredible
number
of
other
Persons
,
were
present
on
that
occasion
.
And
it
must
be
said
that
the
Church
of
Westminster
shewed
the
great
kindness
they
had
for
him
,
by
the
great
care
they
took
of
his
very
decent
and
solemn
Interment
.
Before
I
proceed
any
farther
,
I
shall
reflect
upon
his
undaunted
Courage
when
Death
look'd
him
in
the
face
.
'T
is
certain
that
there
were
a
great
many
considerations
that
might
have
disposed
him
to
desire
a
longer
life
at
that
time
.
I
well
knew
his
circumstances
,
and
those
of
his
Family
,
and
how
desirable
his
life
was
upon
many
accounts
.
But
yet
this
pious
man
was
not
only
willing
to
die
,
but
was
entirely
delivered
from
the
fear
of
it
,
and
did
with
great
cheatfulness
and
alacrity
receive
the
tidings
and
sentence
of
Death
.
St.
Hierom
[
](A70263-e2140-b)*
*
Hieron
.
vit.
Hilarion
.
tells
that
Hilarion
,
just
when
he
was
expiring
,
spake
these
words
,
Egredere
,
quid
times
?
Egredere
anima
mea
,
quid
dubitas
?
Septuaginta
propè
annis
servisti
Christo
,
&
mortem
times
?
i.
e.
Go
out
,
O
my
Soul
,
why
dost
thou
fear
?
Why
dost
thou
doubt
?
Thou
hast
served
Christ
near
seventy
years
,
and
art
thou
afraid
to
dye
?
There
was
,
it
seems
,
some
fear
and
some
doubt
in
Hilarion
.
This
Servant
of
God
was
,
by
his
Grace
,
delivered
intirely
from
all
such
fear
or
doubt
.
I
say
,
by
the
Grace
of
God
he
was
delivered
,
and
special
Grace
it
was
.
Very
good
Persons
,
when
they
come
to
die
,
have
their
doubts
,
and
their
great
fears
too
.
It
is
an
easie
thing
to
discourse
wisely
and
Philosophically
of
the
Contempt
of
Death
;
but
they
which
do
so
,
have
not
the
same
Presence
of
Mind
when
Death
looks
them
in
the
face
.
We
have
a
famous
story
to
this
purpose
,
concerning
the
Father
of
Clinias
,
who
was
wont
to
despise
Death
in
his
Health
,
and
was
in
great
dread
of
it
when
it
drew
near
to
him
,
as
Plato
relates
it
[
](A70263-e2210-b)*
*
Platon
Axiochus
.
.
It
must
be
confessed
,
that
this
good
Man
had
taken
the
right
course
to
be
freed
from
the
fear
of
Death
,
by
leading
a
very
painfull
and
laborious
,
a
very
usefull
and
charitable
,
a
very
devout
and
pious
Life
.
His
Life
was
very
painfull
and
laborious
.
Few
men
ever
took
the
Pains
which
he
did
.
He
was
mortified
to
all
worldly
Pleasures
,
and
sensual
Satisfactions
,
and
used
himself
to
great
Labours
and
most
exemplary
Diligence
.
There
is
nothing
renders
us
more
afraid
to
die
,
than
a
soft
and
voluptuous
Life
.
Oh
Death
,
how
bitter
is
the
remembrance
of
thee
to
a
man
that
liveth
in
rest
in
his
possessions
?
Ecclus.
XLI
.
1.
We
have
an
example
of
this
in
Agag
.
He
came
delicately
,
and
was
pinguissimus
&
tremens
[
](A70263-e2270-b)*
*
Vulg.
lat.
in
locum
.
,
i.
e.
very
fat
and
trembling
;
and
no
wonder
then
that
he
should
com●●●in
of
the
bitterness
of
death
:
For
so
certainly
he
does
,
however
our
Interpreters
come
to
render
his
words
.
Death
must
be
bitter
where
voluptuousness
makes
life
sweet
.
His
Life
was
also
very
usefull
and
very
charitable
.
Multitudes
they
were
that
received
relief
and
advantage
by
him
.
And
there
is
a
particular
promise
to
such
men
,
that
God
will
strengthen
them
upon
the
bed
of
languishing
,
and
make
their
bed
in
their
sickness
,
Psal.
XLI
.
3.
Our
Saviour
wou●d
have
his
followers
pray
,
that
their
flight
might
not
be
in
the
Winter
,
or
on
the
Sabbath
.
One
of
the
Fathers
[
](A70263-e2360-b)†
†
Theophylact
.
on
Matth.
24.
accommodates
the
words
to
my
present
purpose
.
Happy
is
that
man
that
does
not
,
when
he
leaves
this
World
,
lead
an
unfruitfull
life
,
nor
yet
an
idle
one
.
The
Winter
is
the
barren
time
of
the
year
,
and
the
Sabbath
was
a
time
,
not
of
Labour
,
but
of
Rest.
His
Life
was
also
very
devout
and
pious
,
of
which
more
afterward
.
I
mention
only
in
this
place
,
his
very
devout
and
frequent
receiving
the
Holy
Communion
,
which
is
a
great
Preparative
to
a
comfortable
Death
.
I
will
repeat
the
Doctor
's
own
Words
,
which
many
years
ago
fell
from
him
to
his
hearers
at
the
Savoy
,
and
which
were
verified
in
him
many
years
after
.
A
worthy
receiving
of
the
Lord's
Supper
(
says
he
)
is
the
best
preparative
for
death
.
Crucific
.
Jesus
,
p.
557.
No
man
can
die
uncomfortably
,
that
makes
it
his
business
,
as
often
as
he
comes
to
this
Table
,
to
receive
worthily
.
Death
cannot
hurt
him
,
&c.
for
by
his
worthy
receiving
,
he
hath
laid
up
a
good
foundation
for
the
time
to
come
,
&c.
I
shall
now
more
particularly
give
the
Character
of
this
excellent
Person
,
and
the
kindness
I
had
for
him
shall
not
prevail
with
me
to
exceed
in
his
commendation
.
First
,
I
shall
begin
with
his
Religion
and
Piety
towards
God
,
of
which
he
was
a
very
conspicuous
Example
.
His
Religion
had
its
full
power
and
force
upon
him
,
it
transform'd
him
into
the
image
and
likeness
of
God
.
It
hath
always
been
esteemed
safe
advice
,
imitare
eum
quem
colimus
,
i.
e.
to
imitate
him
whom
we
worship
.
On
this
account
some
of
the
Heathens
excused
their
vices
,
because
their
Poets
,
and
men
of
the
Stage
,
represented
their
Gods
as
having
practised
the
same
things
.
He
worshipped
the
true
and
living
God
,
the
holy
and
mercifull
,
the
God
of
truth
and
righteousness
,
and
not
only
the
greatest
and
most
powerfull
,
but
the
best
of
Beings
.
He
was
a
follower
of
God
,
and
his
Divine
Image
was
fairly
stamped
and
impressed
upon
his
Soul
.
He
imitated
God
in
those
two
things
which
one
of
the
Ancients
tells
us
will
make
us
like
God
,
viz.
speaking
truth
,
and
bestowing
benefits
.
A
man
of
greater
simplicity
and
veracity
I
never
knew
;
and
there
are
multitudes
that
will
witness
that
he
went
about
doing
good
.
He
did
vow
in
his
Baptism
to
renounce
the
Devil
,
the
World
,
and
Flesh.
Some
men
go
no
farther
.
All
their
Religion
comes
from
the
Font.
This
good
Man
perform'd
his
Vow
,
he
cast
out
of
himself
the
Evil
One
,
and
renounced
all
his
Works
,
overcame
the
World
in
the
noblest
sense
,
and
subdued
and
mortified
all
the
sinfull
desires
of
the
flesh
.
He
was
a
Conquerour
,
and
more
than
Conquerour
.
He
devoted
himself
intirely
,
and
without
reservation
,
to
the
service
of
his
God
.
It
was
not
only
his
business
,
but
his
choice
and
delight
,
his
meat
and
drink
.
I
need
not
say
that
he
was
much
in
Prayers
and
Fastings
,
in
Meditation
and
heavenly
Discourse
,
very
frequent
in
devout
Communions
,
in
reading
and
hearing
the
Word
,
in
watchings
and
great
austerities
.
He
wisely
considered
that
these
were
the
means
,
and
not
the
end
of
Religion
;
that
these
are
not
godliness
,
but
only
helps
,
and
the
way
to
it
.
He
arrived
at
the
end
of
these
things
.
He
had
an
ardent
love
of
God
,
a
great
Faith
in
him
,
and
was
resigned
to
his
Will
:
He
had
an
unspeakable
Zeal
for
his
Honour
,
a
profound
regard
to
his
Word
,
and
to
his
Worship
,
and
to
all
that
had
the
nearest
relation
to
him
,
or
did
most
partake
of
his
image
and
likeness
.
He
was
a
Man
after
God's
own
heart
.
He
lived
under
a
most
gratefull
sense
of
his
Mercies
,
he
was
governed
by
his
fear
,
and
had
a
lively
sense
of
God's
special
Care
and
Providence
.
He
had
that
sense
of
God's
Mercy
in
giving
us
his
Son
to
die
for
us
,
that
it
was
observed
of
him
,
that
when
he
discoursed
of
that
Argument
,
he
used
no
measure
,
no
bounds
,
or
limits
of
his
Discourse
.
His
heart
was
so
affected
with
that
Argument
,
that
he
cou'd
not
put
a
stop
to
himself
.
Jesus
was
his
Lord
and
Master
,
and
he
had
his
Life
and
Example
always
before
him
,
and
conformed
himself
to
it
in
the
whole
Tenour
and
Course
of
his
Life
.
His
Religion
was
unaffected
and
substantial
,
it
was
genuine
and
primitive
,
and
so
great
a
pattern
he
was
,
that
he
might
have
passed
for
a
Saint
,
even
in
the
first
and
best
times
of
Christianity
.
He
was
of
the
Church
of
England
,
and
a
most
true
Son
of
that
Church
,
and
gave
the
greatest
proofs
of
it
.
Far
was
he
from
the
Innovations
of
the
Roman
Church
on
the
one
hand
,
and
from
Enthusiasm
on
the
other
.
His
Writings
are
a
sufficient
proof
of
this
.
I
very
well
know
that
when
the
Church
of
England
hath
been
traduced
and
disparaged
,
he
hath
not
forborn
to
make
so
vigorous
a
Defence
,
that
he
lost
a
very
great
Man's
friendship
by
it
,
and
felt
the
Effects
of
it
afterwards
by
the
loss
of
a
considerable
worldly
advantage
,
which
he
would
otherwise
have
stood
very
fair
for
.
He
shewed
his
Zeal
for
the
Church
of
England
,
when
she
was
in
greatest
danger
from
many
Enemies
,
especially
from
the
Church
of
Rome
:
At
that
time
,
when
some
were
so
wicked
as
to
change
their
profession
,
and
others
so
tame
as
to
sit
still
,
and
not
to
concern
themselves
when
the
Enemies
were
at
the
Gates
;
(
for
there
were
too
many
,
that
professed
to
be
Sons
of
this
Church
,
and
do
so
still
,
who
were
over-awed
,
and
durst
not
appear
with
that
Courage
which
God
and
all
good
Men
might
justly
have
expected
from
them
)
then
did
this
good
Man
bestir
himself
,
and
lifted
up
his
Voice
like
a
Trumpet
,
and
undauntedly
defended
the
Church
,
when
she
most
needed
it
.
God
be
praised
there
were
others
who
did
so
likewise
,
with
great
vigour
and
resolution
,
and
great
hazard
of
their
liberty
and
worldly
Comforts
.
And
many
of
these
had
the
hard
hap
to
be
traduced
by
their
lukewarm
Brethren
,
who
cry
up
the
Church
,
as
if
these
were
not
the
genuine
Sons
of
this
Church
.
It
hath
not
been
for
the
advantage
of
the
Church
,
that
those
Men
have
been
decried
as
not
genuine
Church-men
,
who
have
done
her
the
greatest
service
;
on
the
other
hand
,
some
vaunt
themselves
to
be
such
,
who
have
never
been
any
support
to
their
Mother
in
her
greatest
distress
.
There
are
some
of
these
who
are
like
the
Images
we
see
in
many
Churches
,
that
are
so
placed
in
that
bending
Posture
,
as
if
they
bore
upon
their
Shoulders
the
weight
of
the
Building
,
whereas
in
truth
they
are
only
the
fancy
of
the
Architect
,
and
bear
no
weight
at
all
.
The
Doctor
believed
the
Doctrine
of
this
Church
,
obeyed
her
Injunctions
,
and
conformed
to
her
Constitutions
:
Headmonished
and
diligently
instructed
his
Charge
,
kept
Multitudes
in
her
Communion
,
and
lived
up
to
her
holy
Rules
,
and
was
ready
to
sacrifice
all
that
was
dear
to
him
in
the
World
to
promote
the
true
Interest
of
this
Church
.
He
would
not
indeed
take
the
Cure
of
Souls
,
and
then
put
them
out
to
nurse
to
some
cheap
and
negligent
Curate
;
receive
the
profits
,
and
leave
another
man
to
take
the
pains
:
He
would
not
take
a
Vicarage
,
and
swear
residence
before
his
Ordinary
,
and
afterwards
refuse
to
reside
,
on
pretence
of
some
privilege
or
exempt
Jurisdiction
,
&c.
as
very
many
have
done
.
But
a
Church-man
he
was
notwithstanding
.
Indeed
the
best
of
men
have
been
mis-represented
.
And
there
are
a
Number
of
the
most
useless
men
,
that
yet
in
all
places
are
crying
up
the
Church
of
England
,
but
have
little
regard
to
her
holy
Rules
.
I
knew
two
men
of
the
same
Faculty
,
in
the
same
neighbourhood
.
They
were
in
their
profession
very
eminent
.
One
of
these
had
the
Name
of
a
Church
of
England
man
,
the
other
of
a
Fanatick
.
And
yet
it
is
well
known
that
the
first
very
rarely
(
if
at
all
)
came
to
the
Church
or
Communion
,
the
other
was
a
great
frequenter
of
both
.
The
Doctor
was
a
man
of
very
good
Learning
.
He
had
very
goods
kill
in
Languages
.
He
had
addicted
himself
to
the
Arabic
from
his
younger
time
;
and
retained
it
in
good
measure
to
the
last
.
He
had
great
skill
in
the
Hebrew
likewise
,
nor
was
his
skill
limited
to
the
Biblical
Hebrew
only
,
(
in
which
he
was
a
great
Master
)
but
he
was
seen
in
the
Rabbinical
also
.
He
was
a
most
diligent
Reader
of
the
Holy
Scriptures
in
that
Language
in
which
they
were
originally
written
.
Sacras
literas
tractavit
indefesso
studio
.
This
Dr.
Spanheim
says
of
him
in
his
youth
;
viz.
that
he
was
indefatigable
in
the
Study
of
the
Holy
Scriptures
.
He
adds
that
he
was
then
one
of
an
elevated
wit
,
of
a
mind
that
was
cheerfull
,
and
covetous
of
making
substantial
proficiency
:
And
also
that
he
gave
a
Specimen
of
it
about
the
year
1659
,
(
when
he
was
very
young
)
by
a
publick
defending
a
Dissertation
concerning
the
Vow
of
Jephtah
,
touching
the
sacrificing
his
Daughter
.
This
upon
his
own
request
and
motion
he
publickly
defended
with
great
presence
of
mind
.
He
had
very
good
skill
in
Ecclesiastical
History
,
in
Controversial
Divinity
,
and
Casuistical
also
.
Perhaps
few
men
in
his
time
were
more
frequently
applied
to
with
Cases
of
Conscience
than
the
Doctor
was
.
As
he
had
vast
numbers
of
these
applications
,
so
many
times
the
Cases
were
very
rare
,
and
surprizing
,
and
such
as
are
but
very
seldom
to
be
met
with
.
He
would
often
relate
the
Case
to
me
,
and
tell
me
what
his
opinion
was
,
and
how
he
delivered
it
.
I
do
solemnly
declare
that
I
neve
heard
him
deliver
his
opinion
,
but
I
was
intirely
satisfied
with
it
.
And
I
did
think
him
as
valuable
for
this
skill
,
as
for
any
other
whatsoever
.
He
was
a
very
constant
Preacher
.
He
was
very
affectionate
and
lively
in
his
Preaching
,
plain
and
pathetical
;
he
spake
from
his
own
,
and
pierced
the
hearts
of
his
hearers
.
I
will
not
in
this
place
speak
of
his
Writings
,
I
may
have
occasion
to
mention
them
afterwards
.
I
shall
only
say
here
,
that
there
is
a
great
strain
of
Piety
and
Devotion
in
them
,
and
they
are
very
instructive
to
the
well-disposed
Readers
.
He
had
great
correspondencies
with
learned
Men
beyond
the
Seas
,
and
was
often
visited
by
them
,
and
this
preserved
in
him
that
readiness
which
he
had
in
speaking
the
Latin
Tongue
with
considerable
ease
and
freedom
.
As
for
his
Pastoral
care
and
diligence
,
he
was
a
great
Example
.
He
was
a
pattern
to
those
of
the
Holy
Ministry
,
whom
they
might
securely
follow
.
He
well
understood
not
only
the
Dignity
,
but
the
Duty
and
Charge
of
his
Holy
Function
.
He
had
a
mighty
sense
of
the
worth
of
Souls
,
and
of
the
great
care
that
is
to
be
had
of
them
.
Hence
it
proceeded
that
he
was
irreconcilable
to
Pluralities
,
and
Non-residence
:
Hence
it
was
that
he
laboured
indefatigably
Night
and
Day
:
Hence
it
was
that
he
was
so
very
painfull
a
Preacher
,
so
very
hard
a
Student
:
Hence
it
was
that
he
was
so
very
diligent
in
Catechizing
the
youth
,
in
visiting
the
sick
,
and
in
all
the
parts
of
his
holy
Office
.
His
heart
was
wholly
set
upon
gaining
Souls
to
God
.
In
this
work
he
labour'd
incessantly
.
And
those
who
were
thus
disposed
among
the
Clergy
,
he
honoured
greatly
,
and
served
them
to
his
power
.
A
considerable
number
of
such
Ministers
were
well
known
to
him
,
and
some
among
them
that
were
not
well
provided
for
.
These
upon
occasion
,
he
recommended
to
Cures
and
Imployments
,
as
he
had
opportunity
offered
him
from
Persons
of
Quality
,
who
did
many
times
apply
to
the
Doctor
on
these
occasions
.
And
happy
were
they
who
took
this
course
,
they
might
securely
rest
upon
his
Recommendation
.
No
man
was
ever
more
faithfull
in
this
trust
;
I
know
not
but
I
may
say
,
no
man
was
more
happy
than
the
Doctor
in
this
matter
.
I
have
tried
him
several
times
,
and
was
not
deceived
.
Had
I
been
Patron
of
many
Livings
,
I
could
securely
have
relied
upon
his
Wisdom
and
Fidelity
in
disposing
them
all
.
He
went
by
a
true
measure
.
He
looked
on
a
Living
(
as
we
call
it
)
as
a
Cure
,
rather
than
a
Benefice
.
He
valued
the
Flock
more
than
the
Fleece
,
and
consequently
preferred
those
who
did
the
same
.
On
this
very
account
,
the
Death
of
the
Doctor
was
a
loss
unspeakable
;
and
I
reckon
my self
a
very
great
loser
upon
this
account
.
When
he
was
alive
,
if
I
wanted
a
Parish-Minister
,
a
Curate
,
a
Master
of
a
School
,
or
Chaplain
,
&c.
I
was
secure
,
that
by
him
I
might
be
well
supplied
.
His
Recommendation
weighed
more
with
me
than
many
Hands
,
than
Seals
,
and
ample
Forms
and
Testimonials
from
great
Names
and
Societies
of
Men.
I
well
knew
that
nothing
could
bribe
him
to
commend
that
Person
to
a
place
of
trust
,
whom
he
did
not
know
to
be
fit
for
it
.
I
heartily
wish
his
Example
in
this
were
followed
.
Nor
do
I
think
that
what
I
said
last
is
any
Digression
,
when
I
speak
of
his
Pastoral
care
.
For
his
care
in
recommending
those
only
whom
he
knew
to
be
fit
,
was
an
effect
of
it
.
It
cannot
be
that
he
who
will
commend
any
person
to
holy
Orders
,
or
the
cure
of
Souls
,
should
have
a
due
sense
of
the
Pastoral
care
.
And
I
heartily
wish
that
the
Clergy
would
be
very
cautious
whom
they
recommend
for
Orders
,
or
for
Institution
;
and
that
College-Testimonials
were
given
with
greater
care
than
they
have
been
.
I
add
,
that
he
had
a
very
great
zeal
for
Reformation
.
This
will
be
no
Commendation
of
him
to
the
luke-warm
,
and
formal
Christians
:
Nay
it
will
render
him
less
in
the
eyes
of
some
men
,
who
mightily
cry
up
the
Church
.
And
therefore
I
must
explain
my self
in
this
matter
,
lest
I
be
mis-understood
,
and
the
Memory
of
the
Doctor
suffer
upon
this
account
.
When
I
say
that
he
was
zealous
for
Reformation
,
I
do
not
mean
that
he
was
for
reforming
or
altering
the
Laws
.
For
though
he
did
not
think
the
Laws
immutable
,
yet
did
he
not
plead
for
the
changing
them
.
He
was
well
satisfied
in
the
Laws
of
Church
and
State
,
and
was
not
for
Innovations
.
He
was
no
Enemy
to
the
Constitution
.
The
Reformation
which
he
was
for
,
was
such
a
one
as
might
be
consistent
with
the
Law
,
and
indeed
was
the
end
of
the
Law
it self
.
He
was
very
much
for
a
Reformation
usquè
ad
legem
;
and
it
will
be
very
strange
that
any
considering
Man
should
be
against
such
a
Reformation
as
this
;
't
is
certain
that
he
that
is
so
,
is
against
the
Law
at
the
same
time
.
He
was
for
Reformation
of
Manners
,
and
a
strict
regard
to
the
Discipline
and
holy
Constitutions
of
the
Church
.
He
lamented
the
Profaneness
and
Disorders
which
had
broken
in
among
us
,
and
threatned
our
Ruin
.
He
endeavoured
to
keep
up
the
Life
and
Spirit
of
Religion
;
and
perhaps
,
considering
his
private
Capacity
,
he
did
as
much
this
way
as
any
man
that
lived
in
his
time
.
He
never
needed
any
Dispensation
himself
,
and
could
not
without
great
grief
of
heart
,
see
the
best
Laws
trampled
upon
by
worldly
and
ungodly
Men
,
or
defeated
and
eluded
by
the
craft
and
artifices
of
others
.
I
need
make
no
apology
for
him
,
that
he
was
against
Non-residence
and
Pluralities
,
that
he
was
for
frequent
Communions
,
and
for
a
strict
care
in
Catechzing
the
Youth
.
All
this
is
agreeable
to
the
Sense
of
our
Church
.
And
his
great
Zeal
against
all
profaneness
and
immorality
cannot
be
blamed
,
because
he
was
zealously
affected
in
a
good
matter
.
For
his
Justice
to
all
mankind
,
he
was
a
great
pattern
.
He
gave
all
men
their
due
,
in
the
greatest
latitude
of
that
word
.
He
did
not
only
pay
his
debts
,
and
discharge
his
trust
,
but
paid
all
due
honour
and
respect
to
worth
and
vertue
,
where-ever
he
found
it
.
Nothing
could
render
him
partial
.
No
friendship
,
no
power
,
no
interest
whatever
could
turn
him
aside
,
or
so
much
as
set
a
false
biass
upon
him
.
His
Charity
was
Divine
,
and
a
mighty
imitation
of
the
love
of
God
and
of
Christ
.
He
sought
not
his
own
,
but
with
great
industry
pursued
the
good
of
others
.
There
are
multitudes
alive
that
have
received
great
relief
and
comfort
from
him
.
He
did
not
spend
his
time
in
court
and
caress
,
in
visiting
great
Persons
,
and
hunting
after
Preferment
or
Applause
.
He
went
about
doing
good
.
And
in
this
he
was
indefatigable
.
His
heart
was
set
upon
it
,
and
this
made
him
despise
tbe
difficulty
which
lay
in
his
way
.
Where-ever
he
went
,
this
was
his
business
and
design
.
His
Charity
was
large
,
and
diffusive
.
It
extended
to
the
Bodies
,
the
Estates
,
and
Souls
of
Men.
He
fed
and
taught
;
He
instructed
and
comforted
,
and
relieved
those
who
wanted
help
.
I
cannot
but
apply
to
him
what
Libanius
Sophista
[
](A70263-e3140-b)†
†
Socrat.
Apolog.
said
of
Socrates
,
in
his
Apology
for
him
.
Thus
he
pleads
for
him
to
the
Athenians
his
Citizens
.
Ye
men
of
Athers
,
(
says
he
in
his
Declamation
)
save
and
preserve
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
a
sincere
Friend
,
a
kind
Man
,
a
good
Counsellor
,
a
righteous
Citizen
!
He
could
not
lead
an
Army
,
but
he
knew
how
to
reprove
,
&c.
Your
laws
and
suffrages
are
of
great
value
,
and
Socrates
is
of
no
small
price
,
who
watcheth
those
who
transgress
,
reproves
the
injurious
,
that
dischargeth
this
publick
Office
for
the
City
.
How
many
,
think
ye
,
that
once
neglected
to
educate
their
Children
,
by
his
means
took
that
care
upon
them
?
How
many
that
quarrelled
with
their
brethren
,
did
he
reclaim
?
How
many
that
abused
their
parents
,
did
he
bring
to
do
them
reverence
?
They
feared
the
reproofs
of
Socrates
more
than
the
Courts
of
Justice
.
They
knew
they
could
buy
off
an
Accuser
there
;
but
they
that
did
amiss
could
not
escape
his
reproofs
,
nor
bribe
him
to
be
silent
.
So
it
was
;
this
holy
Man
was
a
great
Blessing
to
the
Publick
,
and
more
especially
to
the
City
,
where
he
reproved
the
transgressors
,
encouraged
the
vertuous
,
directed
the
scrupulous
,
and
relieved
the
indigent
.
Libanius
goes
on
,
and
represents
what
Strangers
and
Foreigners
would
say
when
Socrates
was
dead
,
and
what
Discourses
they
should
be
entertained
with
,
who
should
come
to
Athens
to
fee
the
man
,
and
coming
too
late
for
that
,
shou'd
visit
his
Tomb.
One
,
says
he
,
shall
say
to
another
,
pointing
at
the
place
,
Here
he
discoursed
of
Fortitude
,
and
there
of
Sobriety
,
and
in
yonder
place
of
Justice
:
Here
is
the
place
,
where
he
run
down
Prodicus
;
and
there
,
where
he
was
too
hard
for
Protagoras
:
In
another
,
he
overcame
Eleius
,
and
Leontinus
.
I
am
very
sure
it
may
be
said
of
this
holy
Man
,
The
places
may
be
shewn
where
he
was
doing
good
;
where
he
taught
,
and
where
he
relieved
;
where
he
entred
the
lists
with
Papists
,
and
where
,
with
the
other
Enemies
of
the
Church
;
where
he
instructed
the
Youth
,
and
where
he
encouraged
and
directed
the
younger
Christians
,
and
where
he
exhorted
the
elder
.
There
are
those
who
can
point
to
the
places
,
and
truly
say
:
Here
is
the
Family
whom
he
relieved
,
and
here
live
the
poor
Widows
whom
he
provided
for
;
Here
is
the
place
where
he
preached
,
and
where
he
perswaded
his
Auditors
to
frequent
Communion
,
and
brought
vast
Multitudes
of
Men
and
Women
to
constant
attendance
on
that
holy
Ordinance
!
The
truth
is
,
if
the
particulars
were
enumerated
,
(
I
say
the
particulars
of
his
Charity
)
they
alone
would
make
a
Volume
.
One
piece
of
Charity
deserves
to
be
remembred
to
his
honour
,
and
that
was
his
telling
Men
of
their
faults
,
not
only
publickly
,
but
privately
too
.
His
reproofs
may
well
be
reckoned
among
his
Charities
.
I
may
truly
say
of
him
,
as
Libanius
does
of
Socrates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
He
made
those
better
whom
he
did
bite
.
He
bit
and
healed
at
once
.
There
was
no
gall
,
no
venom
in
him
.
It
all
proceeded
from
unfeigned
Charity
to
the
Souls
of
Men.
He
could
not
suffer
sin
upon
his
Brother
.
He
had
the
zeal
of
John
Baptist
,
and
durst
and
did
admonish
,
and
reprove
the
greatest
.
Of
which
matter
I
could
say
more
than
I
think
is
convenient
for
me
to
be
particular
in
.
In
truth
he
had
the
Spirit
of
the
Ancient
Prophets
,
and
of
the
Holy
Confessours
of
the
Primitive
Church
.
A
Man
that
conversed
with
him
much
,
wou'd
be
sure
to
hear
of
it
if
he
did
amiss
.
He
was
far
from
slander
and
detraction
,
from
that
lingua
tertia
,
as
it
is
called
among
the
Hebrews
,
which
does
three
mischiefs
at
once
,
viz.
to
the
speaker
,
to
the
hearer
,
and
to
the
slandered
.
There
is
that
speaketh
like
the
piercings
of
a
sword
,
but
the
tongue
of
the
wise
is
health
,
Prov.
XII
.
18.
He
had
the
perfect
mastery
of
this
member
,
and
used
it
to
the
benefit
of
his
Brother
.
I
never
knew
any
Man
living
that
was
more
stout
than
this
good
man
in
reproving
Vice
,
and
in
appearing
for
the
Truth
;
never
any
Man
that
was
farther
removed
from
flattery
and
dawbing
.
He
was
a
Friend
of
a
thousand
.
He
made
little
shew
,
and
was
sparing
in
his
profession
of
kindness
.
But
when
he
had
occasion
to
serve
his
friend
,
he
was
very
industrious
to
do
it
,
and
did
not
think
much
of
pains
and
labour
therein
.
There
are
multitudes
now
alive
that
can
attest
this
.
He
was
temperate
to
the
greatest
degree
,
I
had
almost
said
to
a
fault
.
I
have
often
feared
that
,
considering
his
great
and
constant
labours
,
he
hardly
gave
himself
that
refreshment
which
was
fit
.
He
drank
very
little
Wine
at
any
time
,
and
in
the
latter
part
of
his
Life
he
did
upon
the
matter
wholly
forbear
it
.
He
had
benè
moratum
ventrem
,
as
Seneca
phraseth
it
,
a
Stomach
that
was
well
nurtured
,
not
nice
or
curious
;
it
received
the
meanest
Provision
contentedly
.
After
the
fatigue
and
labour
of
the
day
,
he
would
sup
with
an
Apple
or
two
,
with
a
little
Bread
,
and
small
Ale
or
Milk-Water
.
This
he
would
receive
with
great
thankfulness
to
God
,
and
great
chearfulness
among
his
Domesticks
.
He
was
very
thankfull
to
God
for
a
Morsel
of
Bread
,
and
received
the
meanest
Provision
with
the
greatest
expressions
of
Gratitude
.
And
yet
when
he
entertained
his
Friends
,
he
did
it
liberally
.
He
was
always
least
concerned
for
himself
in
these
things
.
He
very
much
deny'd
himself
,
but
to
others
he
was
liberal
and
open-handed
;
and
rather
than
the
Poor
should
want
Bread
,
he
would
fast
himself
.
He
led
an
Ascetick
Life
,
kept
under
his
Body
,
and
with
great
industry
advanced
in
Holiness
,
and
a
Life
that
was
spiritual
and
heavenly
.
For
his
Contempt
of
this
lower
World
he
hath
given
sufficient
proof
.
He
despised
both
the
sides
or
appearances
of
it
,
I
mean
the
Smiles
and
Frowns
of
it
.
It
is
well
known
,
that
when
he
lived
with
the
Duke
of
Albemarle
,
he
might
very
easily
have
made
his
Fortunes
,
as
we
usually
express
it
.
Had
he
made
his
Court
,
he
could
not
have
failed
.
But
instead
of
that
,
he
minded
his
charge
,
and
the
duty
of
his
place
.
He
minded
the
heavenly
Kingdom
,
and
the
doing
good
to
Souls
.
He
would
often
speak
very
contemptibly
of
Riches
,
and
declare
that
the
whole
design
of
the
Christian
Doctrine
tended
to
bring
contempt
upon
Wealth
and
g●eat
Plenty
.
He
was
of
opinion
,
that
Riches
were
(
as
a
great
man
hath
it
)
impedimenta
virtutis
,
i.
e.
the
impediments
of
virtue
;
and
that
a
man
could
never
arrive
to
any
great
pitch
of
virtue
,
but
he
must
be
,
aut
pauper
,
aut
pauperi
similis
,
i.
e.
either
poor
,
or
like
him
that
is
poor
,
as
Seneca
hath
it
.
He
likewise
despised
the
Frowns
of
the
World
.
He
met
with
sore
afflictions
.
The
loss
of
a
considerable
part
of
his
worldly
estate
at
once
,
I
reckon
the
least
of
them
.
I
do
not
remember
that
ever
I
heard
him
once
complain
,
but
have
often
heard
him
give
solemn
thanks
to
God
for
his
goodness
.
Some
of
his
Friends
would
sometimes
speak
their
Resentment
before
him
,
because
he
was
not
better
preferred
.
But
he
would
never
side
with
them
;
he
diverted
the
discourse
,
or
stopt
it
,
by
saying
,
I
shall
never
want
.
He
was
a
most
humble
and
heavenly
Christian
;
of
great
patience
and
resignation
to
the
will
of
God
;
a
most
mortified
man
to
the
World
,
and
to
all
the
Glory
and
Pageantry
of
it
.
He
led
an
innocent
and
inoffensive
,
and
a
most
usefull
Life
.
He
spent
his
hours
well
,
and
lived
many
years
in
a
preparation
for
Death
and
Judgment
.
One
thing
must
not
be
forgotten
,
and
that
was
his
great
Meekness
under
Obloquies
and
Reproaches
,
his
great
exemplariness
in
forgiving
Enemies
.
It
may
perhaps
be
supposed
that
he
had
no
Enemies
,
and
it
will
easily
be
granted
,
that
he
could
deserve
none
.
But
they
do
not
know
this
world
,
that
think
innocence
and
usefulness
will
protect
any
man
against
Malice
,
Envy
,
and
Ill-will
.
Nulla
unquam
magna
gloria
sine
magnâ
fuit
invidiâ
,
Worthy
actions
will
always
be
followed
with
Envy
.
'T
is
by
Julius
Celsus
[
](A70263-e3660-b)*
*
Jul.
Celsus
de
vit.
J.
Caesaris
.
reported
,
that
when
Alcibiades
asked
counsel
of
Socrates
,
what
course
he
should
take
to
avoid
Envy
,
Socrates
replied
,
vive
ut
Thersites
,
i.
e.
live
like
Thersites
.
Had
he
lived
a
soft
and
trifling
life
,
he
might
have
avoided
it
easily
:
But
he
did
his
duty
with
great
exactness
,
and
that
was
the
occasion
of
Envy
.
The
old
Monk
,
that
was
asked
by
a
young
one
how
he
might
pass
easily
and
quietly
through
the
world
,
told
him
,
as
one
rule
,
that
he
should
fungi
officio
taliter
qualiter
,
i.
e.
That
he
should
not
be
exact
in
doing
his
duty
,
but
do
it
(
as
we
say
)
so
,
so
.
The
Doctor
could
not
live
like
Thersites
,
he
could
not
do
his
Masters
work
negligently
,
and
as
this
drew
many
followers
and
admirers
after
him
,
so
it
did
Envy
also
.
The
truth
of
the
case
is
this
.
His
exemplary
Life
was
a
standing
reproach
upon
those
who
were
negligent
,
and
always
trudging
after
Preferment
and
Wealth
.
That
some
of
the
worst
should
endeavour
to
blacken
him
,
hath
nothing
strange
in
it
at
all
.
This
I
am
very
certain
of
,
that
the
Clergy
of
the
greatest
name
,
and
the
most
conspicuous
for
Vertue
and
good
Learning
,
had
a
very
great
opinion
of
him
.
He
forgave
his
Enemies
,
and
I
could
never
find
him
in
the
least
disturbed
on
that
account
.
He
wrote
several
Books
which
he
published
;
a
Catalogue
of
them
will
follow
the
close
of
these
Papers
.
He
left
also
many
excellent
Sermons
in
MSS.
upon
the
most
weighty
Subjects
;
particularly
upon
our
Blessed
Saviour's
Sermon
on
the
Mount
,
one
Volume
of
which
is
herewith
Printed
;
the
rest
will
be
set
forth
with
all
convenient
speed
;
and
likewise
several
others
,
as
these
find
encouragement
;
viz.
upon
the
Parable
of
the
Ten
Virgins
;
the
Parable
of
Dives
and
Lazarus
;
several
Sacramental
Discourses
,
&c.
For
those
which
are
already
published
,
they
are
well
known
.
There
is
a
great
vein
of
Piety
and
Devotion
which
runs
through
them
.
They
savour
of
the
primitive
Simplicity
and
Zeal
,
and
are
well
fitted
to
make
men
better
.
They
are
weak
men
that
are
much
taken
with
Flourishes
and
tall
Metaphors
,
with
quaint
and
picquant
strokes
of
wit
.
His
Discourses
are
all
medicinal
and
healing
,
and
fitted
to
make
the
Reader
serious
and
devout
.
That
Food
is
best
which
is
nourishing
,
and
that
Physick
which
cures
and
restores
.
This
good
man
had
no
greater
aim
than
to
do
good
.
I
will
say
of
him
,
as
Pliny
did
of
Virginius
Rufus
,
Tanti
viri
mortalitas
magis
finita
est
quam
vita
,
i.
e.
His
Mortality
is
ended
rather
than
his
Life
.
He
lives
and
will
live
for
ever
;
and
now
that
he
is
withdrawn
out
of
our
sight
,
he
will
more
than
ever
continue
in
the
Remembrance
and
Discourses
of
Men.
His
Friends
have
erected
a
Monument
to
his
Memory
in
the
Abbey-Church
of
Westminster
.
The
Reverend
Mr.
Philip
Falle
,
a
Friend
of
the
Doctor
,
hath
added
the
Inscriptions
following
.
He
might
have
enlarged
this
excellent
Man's
Character
further
,
had
he
not
been
confined
by
the
Figure
and
Dimensions
of
the
Table
.
The
Inscription
on
the
Tomb-Stone
is
as
follows
.
Sub
hoc
Marmore
,
venerandi
Sepulchri
indice
,
novissimum
Domini
Adventum
praestolantur
Mortales
Exuviae
ANTONII
HORNECK
,
S.
Th.
P.
Caetera
,
Viator
,
disce
ex
vicinâ
Tabellâ
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
Inscription
on
the
Monument
is
this
.
Aeternae
Memoriae
ANTONII
HORNECK
,
S.
Theologiae
Professoris
,
Regiae
Majestati
à
Sacris
,
[
](A70263-e4000-b)*
*
He
commenc'd
Doctor
at
Cambridge
,
in
the
Year
1681.
This
is
mention'd
here
,
it
having
thro'inadvertency
been
omitted
in
its
proper
place
.
Hujus
Ecclesiae
Canonici
,
Viri
inter
primos
docti
&
eruditi
:
Sed
qui
potissimùm
Flagrantissimo
in
Deum
zelo
&
religione
;
Vitae
Sanctimoniâ
;
Morum
gravitate
;
Humanitatis
officiis
in
singulos
,
egenos
praesertìm
&
aegrotantes
,
sedulò
impensis
;
Sacris
Concionibus
,
apud
S.
MARIAM
LE
SAVOY
,
per
XXVI
plus
minùs
annorum
curriculum
,
indesinenter
&
indefessè
ad
populum
habitis
;
Scriptis
,
priscorum
soeclôrum
pietatem
,
&
Asceticam
severitatem
,
mirè
redolentibus
,
atque
per
ora
hominum
passim
volitantibus
;
Longè
latèque
inclaruit
,
ac
ingentem
sibi
apud
bonos
omnes
famam
comparavit
.
Maximis
,
quos
in
exequendo
munere
exantlaverat
,
fractus
laboribus
,
in
Nephritidem
incidit
;
lethalique
calculo
visceribus
pertinaciter
adhaerescente
,
candidissimam
animam
coelo
reddidit
;
Prid.
Calend.
Feb.
Anno
Salutis
MDCXCVI
,
Aetatis
suae
LVI
.
Viro
optimo
,
majora
merito
,
hoc
qualecunque
amoris
&
observantiae
Monimentum
,
Amici
,
M
M.
P
P.
α
☧
ω
A
Catalogue
of
Books
writ
by
the
Reverend
Dr.
Anthony
Horneck
.
-
I.
THE
Great
Law
of
Consideration
,
in
8o
.
-
II.
The
Best
Exercise
,
in
8o
.
-
III.
The
Exercises
of
Prayer
,
in
12o
.
-
IV.
Delight
and
Judgment
;
or
a
Prospect
of
the
great
Day
of
Judgment
,
in
12o
.
-
V.
The
Fire
of
the
Altar
.
Upon
the
Sacrament
,
in
12o
.
-
VI.
The
Crucified
Jesus
,
in
8o
.
-
VII
.
The
first
Fruits
of
Reason
.
-
VIII
.
A
Letter
to
a
Lady
Revolted
to
the
Church
of
Rome
,
in
12o
.
-
IX
.
Questions
and
Answers
concerning
the
two
Religions
;
viz.
That
of
the
Church
of
England
,
and
that
of
the
Church
of
Rome
.
-
X.
A
Postscript
to
Dr.
Glanvil
,
being
an
Account
of
Witches
in
Germany
.
-
XI
.
An
Answer
to
the
Soldiers
Question
,
What
shall
we
do
?
-
XII
.
Some
single
Sermons
upon
several
Occasions
.
-
XIII
.
Fifteen
Sermons
upon
the
fifth
Chapter
of
St.
Matthew
,
Vol.
I.
in
8o
.
ERRATA
.
Pag.
16.
lin.
ult.
for
contented
to
leave
,
r.
contented
so
to
leave
.
P.
19.
l.
18.
for
ne
,
r.
never
,
P.
34.
l.
penult.
for
imitare
,
r.
imitari
.
The
TEXTS
of
the
Sermons
in
this
Volume
.
-
SERMON
I.
St.
Matthew
V.
verse
1
,
And
seeing
the
Multitudes
,
he
went
up
into
a
Mountain
:
and
when
he
was
set
,
his
Disciples
came
unto
him
,
page
1
-
SERMON
II.
Verse
2
,
And
he
opened
his
Mouth
,
and
taught
them
saying
;
p.
26
-
SERMON
III.
Verse
3
,
Blessed
are
the
Poor
in
Spirit
,
for
theirs
in
the
Kingdom
of
Heaven
,
p.
48
-
SERMON
IV.
Verse
4
,
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
,
p.
93
-
SERMON
V.
Verse
5
,
Blessed
are
the
Meek
,
for
they
shall
inherit
the
Earth
,
p.
121
-
SERMON
VI.
Verse
6
,
Blessed
are
they
which
do
hunger
and
thirst
after
Righteousness
,
for
they
shall
be
filled
,
p.
147
-
SERMON
VII
.
Verse
7
,
Blessed
are
the
Mercifull
,
for
they
shall
obtain
Mercy
p.
174
-
SERMON
VIII
.
Verse
8
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
p.
203
-
SERMON
IX
.
Verse
9
,
Blessed
are
the
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
,
p.
242
-
SERMON
X.
Verse
10
,
Blessed
are
they
which
are
persecuted
for
Righteousness
sake
,
for
theirs
is
the
Kingdom
of
Heaven
,
p.
290
-
SERMON
XI
.
Verse
11
,
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
and
say
all
manner
of
evil
against
you
falsly
for
my
sake
,
p.
329
-
SERMON
XII
.
Verse
12
,
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
Heaven
,
for
so
persecuted
they
the
Prophets
that
were
before
you
,
p.
354
-
SERMON
XIII
.
Verse
13
,
Ye
are
the
Salt
of
the
Earth
,
but
if
the
Salt
have
lost
its
Savour
,
wherewith
shall
it
be
salted
?
&c.
p.
378
-
SERMON
XIV
.
Verse
14
,
Ye
are
the
Light
of
the
World
,
p.
402
-
SERMON
XV.
Verse
14
,
A
City
set
upon
a
Hill
cannot
be
hid
,
p.
426
SERMONS
ON
THE
Fifth
of
St.
Matthew
.
St.
Matth.
Ch.
V.
Ver.
1.
And
seeing
the
Multitudes
he
went
up
into
a
Mountain
,
and
when
he
was
set
,
his
Disciples
came
unto
him
.
I
intend
,
with
God's
Assistance
,
to
explain
to
you
Christ's
famous
Sermon
on
the
Mount
,
contain'd
in
the
Fifth
,
Sixth
and
Seventh
Chapters
of
St.
Matthew's
Gospel
.
A
great
Work
,
and
which
will
take
up
much
time
;
some
years
may
be
to
dispatch
it
in
;
and
whether
I
shall
live
to
finish
it
,
he
alone
knows
,
in
whose
hand
our
time
is
;
but
a
Work
,
I
am
sure
,
exceeding
profitable
and
usefull
for
all
,
that
name
the
Name
of
Christ
,
and
are
desirous
to
know
whether
they
belong
to
that
Master
,
whose
Name
they
bear
,
and
whose
Patronage
they
crave
.
And
I
chuse
to
begin
the
Exposition
of
this
celebrated
Discourse
of
our
Saviour
at
this
time
,
because
of
the
common
Account
,
which
saith
,
this
Sermon
was
deliver'd
,
the
second
Year
of
Christ's
Ministry
,
about
this
time
of
the
Year
,
the
middle
of
May.
This
Sermon
may
justly
be
call'd
the
Pandects
of
Christianity
,
the
most
complete
Body
of
practical
Divinity
,
and
the
most
perfect
System
of
the
Duties
we
owe
to
God
,
and
Man
.
It
contains
not
only
all
that
's
good
and
sound
in
Moral
Philosophy
,
but
a
great
deal
more
,
and
gives
the
best
Directions
for
perfecting
of
humane
Nature
,
and
how
a
Man
may
come
up
to
emulate
the
Life
of
Angels
:
And
yet
,
this
doth
not
make
the
particular
Lessons
here
laid
down
unpracticable
,
or
impossible
to
be
perform'd
;
so
far
from
it
,
that
the
Kingdom
of
Heaven
,
and
the
everlasting
Enjoyment
of
God
,
is
denied
to
those
who
refuse
to
live
up
to
these
Canons
,
Matth.
V.
20.
and
VII
.
24
,
25
,
26.
which
shews
,
the
Life
prescribed
here
is
attainable
,
the
Duties
practicable
,
the
Neglect
inexcusable
,
and
the
Performance
possible
;
it
being
contrary
to
the
infinite
Goodness
,
and
Righteousness
of
God
,
to
require
things
for
which
he
gives
no
Power
,
or
Capacity
.
So
that
he
,
who
aims
at
a
Happiness
greater
,
and
higher
than
the
present
World
affords
,
sees
here
the
Steps
he
is
to
make
,
and
the
Way
he
is
to
walk
in
.
By
this
Sermon
,
the
Christian
World
will
be
judg'd
in
the
last
Day
,
and
by
the
Particulars
of
it
,
we
all
must
either
stand
or
fall
.
All
that
's
necessary
to
Salvation
is
plainly
deliver'd
here
,
and
lies
within
the
narrow
Compass
of
three
Chapters
;
so
that
no
Man
(
if
his
Reason
be
sound
)
can
pretend
either
want
of
time
to
read
them
,
or
want
of
Memory
to
remember
them
;
for
in
less
than
half
an
Hour's
time
,
the
whole
Duty
of
a
Christian
may
be
survey'd
,
and
there
is
no
Man
scarce
of
so
weak
a
Memory
,
but
doth
and
may
remember
a
great
deal
more
,
than
is
contain'd
in
this
Sermon
:
in
the
handling
of
which
,
we
shall
meet
with
great
Variety
of
Subjects
;
and
though
heretofore
I
have
occasionally
treated
of
some
of
them
,
picking
here
and
there
a
Flower
,
yet
I
shall
not
upon
that
Account
forbear
to
consider
those
Passages
over
again
;
not
only
because
I
judge
it
profitable
for
my
Auditory
to
do
so
,
but
because
the
Method
and
Manner
of
handling
them
,
will
be
different
from
the
former
,
and
besides
,
several
material
things
,
which
God's
Spirit
,
and
Study
,
and
Time
,
and
a
riper
Judgment
may
suggest
,
will
be
added
to
the
former
Observations
.
I
begin
with
the
Preliminaries
of
this
admirable
Sermon
;
a
Sermon
preach'd
by
the
Great
Saviour
of
the
World
,
deliver'd
by
the
Son
of
God
,
and
publish'd
by
him
,
in
whom
are
all
the
Treasures
of
Wisdom
and
Knowledge
,
even
by
him
,
who
could
not
be
mistaken
in
the
Law
he
gave
,
or
in
the
Sanction
of
it
,
who
knew
very
well
what
with
the
Assistance
of
his
Grace
we
are
able
to
do
,
what
the
neglect
of
so
solemn
a
Message
doth
deserve
,
and
how
great
the
Encouragements
are
,
that
are
here
given
to
those
who
have
the
boldness
to
force
their
way
through
the
impediments
of
this
present
World
,
into
Eternal
Glory
.
The
Words
,
I
have
read
to
you
,
are
purely
historical
,
and
shew
what
was
the
occasion
of
the
ensuing
Sermon
;
for
seeing
the
Multitudes
,
he
went
up
into
a
Mountain
,
and
when
he
was
set
,
his
Disciples
came
unto
him
.
This
is
the
Introduction
or
Preface
to
the
following
Discourse
:
And
because
I
am
loath
to
leave
any
thing
untouch'd
,
that
is
material
in
these
three
Chapters
:
I
shall
,
I.
Endeavour
to
reconcile
the
different
relations
of
the
Evangelists
,
concerning
this
Sermon
of
our
Saviour
.
II.
Enquire
,
what
the
Multitudes
were
that
appeared
here
.
III.
Why
Christ
ascended
into
a
Mountain
to
teach
the
People
.
IV.
What
his
sitting
down
doth
import
.
V.
What
,
and
who
the
Disciples
were
that
came
unto
him
.
I.
To
reconcile
the
different
relations
of
the
Evangelists
concerning
this
Sermon
(
for
St.
Luke
ch.
VI.
12.
seems
to
contradict
St.
Matthew
,
)
you
must
know
,
1.
That
the
Evangelists
,
St.
John
excepted
,
who
seems
to
be
more
accurate
,
do
not
always
concern
themselves
in
declaring
the
exact
Order
of
time
,
when
every
thing
was
spoke
,
or
done
,
but
content
themselves
with
amassing
,
or
collecting
the
Matters
of
Fact
,
the
substantial
Parts
of
Christ's
Discourses
,
his
Miracles
,
and
his
Actions
,
without
being
very
curious
about
every
Minute
circumstance
,
or
order
,
or
method
;
for
their
business
was
not
to
make
men
Chronologers
,
but
Christians
.
This
is
the
reason
,
why
one
brings
in
a
Discourse
of
Christ
,
after
such
a
remarkable
Passage
,
another
before
it
,
which
is
suitable
enough
to
their
Design
;
which
was
to
give
us
an
Account
of
the
Treasure
,
no
matter
in
what
order
the
Jewels
lie
.
And
accordingly
St.
Luke
sets
down
the
Delivery
of
this
Sermon
,
or
the
Substance
of
it
after
the
miraculous
Cure
wrought
upon
the
Man
who
had
the
wither'd
Hand
,
Luke
VI.
12.
but
St.
Matthew
chuses
to
speak
of
it
before
he
mentions
the
Miracle
;
not
that
one
saith
,
it
was
done
before
,
and
the
other
after
,
that
would
be
a
contradiction
.
Only
one
thinks
fit
to
take
notice
of
it
before
he
records
the
Miracle
;
the
other
thinks
it
convenient
to
record
the
Miracle
first
,
and
then
the
Sermon
.
2.
The
Agreement
of
the
Evangelists
appears
chiefly
in
this
,
that
none
denies
,
what
the
other
saith
;
One
mentions
a
Circumstance
,
which
another
leaves
out
,
but
though
all
do
not
mention
the
same
,
yet
none
denies
the
thing
.
To
apply
this
to
the
Sermon
before
us
,
St.
Luke
ch.
VI.
12.
saith
,
Christ
went
up
into
the
Mountain
to
pray
,
which
St.
Matthew
takes
no
notice
of
;
yet
his
silence
is
no
denial
of
that
Circumstance
,
St.
Luke
adds
,
That
going
up
into
the
Mountain
,
he
chose
Twelve
Disciples
,
which
might
very
well
be
,
though
St.
Matthew
says
nothing
of
it
in
this
Chapter
.
Both
these
Evangelists
agree
,
That
Christ
went
up
into
a
Mountain
;
one
indeed
seems
to
affirm
,
that
he
deliver'd
this
Sermon
on
the
Mount
,
the
other
after
he
came
down
from
the
Mount
.
Both
are
in
the
right
,
especially
if
we
say
,
that
he
deliver'd
this
Sermon
on
the
Mount
at
large
,
and
when
he
came
down
,
by
way
of
Summary
,
or
Epitome
,
for
the
easier
remembrance
of
his
Hearers
;
for
indeed
St.
Luke's
relation
is
nothing
but
a
Summary
of
this
Sermon
.
And
we
know
,
it
's
customary
with
the
Evangelists
,
not
only
for
one
,
to
set
down
the
very
Words
of
Christ
,
for
the
other
,
the
Sense
;
but
also
,
for
one
to
repeat
such
a
Discourse
in
its
full
Scope
and
Latitude
,
and
for
another
to
give
us
only
the
Heads
of
it
.
But
,
II.
What
were
the
Multitudes
that
appear'd
here
?
and
why
did
they
come
?
St
Matthew
ch.
IV.
25.
tells
us
,
They
were
great
Multitudes
of
People
from
Galilee
,
and
Decapolis
,
from
Jerusalem
,
and
from
Judaea
,
and
from
beyond
Jordan
;
and
so
saith
St.
Luke
ch.
VI.
17.
who
adds
,
That
some
came
from
the
Coasts
of
Tyre
,
and
Sidon
.
1.
It
was
a
mixt
Multitude
,
some
good
,
some
bad
,
some
well
inclin'd
,
others
averse
from
Seriousness
,
some
whom
meer
Curiosity
brought
hither
,
others
whom
a
Sense
of
another
World
encourag'd
to
come
;
and
this
is
what
we
may
say
of
all
Multitudes
,
that
press
into
our
Churches
at
this
Day
;
some
are
of
Gallio's
Mind
,
and
care
for
none
of
these
things
,
only
,
come
for
fashion's
sake
;
others
of
Lydia's
Temper
,
whose
Hearts
God
opens
,
to
attend
to
the
things
spoken
by
his
Messengers
.
Some
with
Festus
make
themselves
merry
with
the
Preacher's
Discourse
,
and
Expressions
;
others
like
Agrippa
are
almost
perswaded
to
be
Christians
,
but
very
few
prove
true
Converts
.
2.
The
end
for
which
they
came
was
partly
to
hear
,
and
partly
to
be
healed
,
as
we
find
,
Luke
VI.
17.
Though
in
hearing
it
was
with
them
,
as
with
the
Seed
in
the
Parable
;
Some
fell
by
the
Way-side
,
some
in
stony
ground
,
some
among
thorns
,
some
in
a
good
natur'd
soil
,
as
it
is
Matth.
XIII
.
yet
hearing
was
their
end
;
and
I
wonder
not
to
find
them
ambitious
to
hear
this
wonderfull
Person
,
who
to
his
Doctrine
join'd
the
Testimony
of
Heaven
,
which
is
Miracles
.
Had
all
Judaea
believ'd
him
to
be
the
Messiah
,
where
one
ran
after
him
,
Thousands
and
Millions
would
have
come
to
hear
him
;
however
the
greater
part
took
him
for
a
Prophet
,
mighty
in
Word
,
and
Deed
,
and
inspired
,
and
one
that
had
more
than
ordinary
converse
with
God
,
and
this
was
Temptation
enough
to
hear
him
.
They
had
for
many
Years
heard
the
insipid
Discourses
of
the
Scribes
,
and
Pharisees
,
and
were
even
tired
with
their
superstitious
Niceties
,
and
Traditions
,
and
Ceremonies
,
and
pressing
the
cleansing
of
the
out-side
of
the
Cup
,
and
Platter
.
But
here
was
a
Person
,
that
spoke
to
the
Heart
,
and
with
Authority
,
and
things
solid
and
great
,
and
weighty
,
without
design
,
or
interest
,
or
affectation
of
applause
,
and
there
appear'd
in
his
Discourses
something
more
than
humane
,
even
a
Divine
Light
and
Power
,
which
made
them
leave
their
Work
,
and
Employments
to
hear
him
.
Another
reason
of
their
coming
was
to
be
cured
of
their
Diseases
,
and
Infirmities
.
Though
Christ's
curing
Gratis
,
without
Fee
,
or
Money
,
might
be
a
Temptation
to
many
of
the
poorer
sort
to
make
use
of
him
;
yet
to
others
,
his
miraculous
Way
of
chasing
away
Distempers
,
with
a
Word
and
By-way
of
Command
,
and
healing
Diseases
,
which
mock'd
all
the
Attempts
of
Surgeons
,
and
Physicians
,
might
be
the
greater
Motive
.
Christ's
curing
Distempers
of
the
Body
,
was
in
order
to
heal
their
distemper'd
Souls
.
To
set
up
for
a
Physician
only
,
had
been
too
mean
an
Employ
,
and
therefore
we
must
suppose
,
that
his
Charity
to
their
outward
,
was
in
order
to
conferr
a
greater
Charity
on
their
inward
Man
;
and
their
acknowledgment
of
his
Power
and
Goodness
was
to
lead
them
to
a
holy
Obedience
to
his
Precepts
,
and
particularly
to
Repentance
,
and
Reformation
of
Life
;
and
though
it
's
probable
,
few
came
with
that
intent
,
I
mean
,
to
have
their
Souls
freed
from
the
Corruptions
they
had
no
Sense
of
;
yet
being
come
,
many
found
by
blessed
Experience
,
strange
Cures
wrought
upon
their
Consciences
,
and
went
away
not
only
sound
in
Body
,
but
with
a
lively
Sense
of
their
Duty
:
The
outward
Cure
astonish'd
them
into
consideration
of
their
ways
,
and
they
thought
they
could
do
no
less
in
Gratitude
,
than
become
Subjects
to
his
Will
,
who
had
conquer'd
their
Diseases
.
Christ's
Touch
went
farther
than
their
Bodies
,
and
their
Souls
felt
the
Power
of
it
,
as
much
as
their
Flesh
;
and
he
that
felt
his
Distemper
departing
,
found
at
the
same
time
,
that
his
love
to
sin
stole
away
,
and
a
new
love
succeeded
,
a
fervent
love
to
God
,
and
his
Holy
Precepts
.
But
,
III.
The
next
thing
,
that
occurs
in
this
Historical
Part
,
is
Christ's
going
up
into
the
Mount
;
St.
Jerom
takes
notice
,
that
some
weak
Brethren
of
his
time
took
this
Mount
to
be
the
Mount
of
Olives
;
others
believe
it
to
have
been
a
Mountain
distant
about
three
Miles
from
Capernaum
.
But
the
Scripture
gives
the
Mount
no
Name
,
and
therefore
they
only
speak
their
Guesses
,
that
are
not
content
with
these
general
Notices
.
There
is
a
Mountain
at
this
Day
in
Judaea
,
they
say
,
which
is
call'd
Christ's
Mount
;
and
the
Fryars
that
get
Mony
by
shewing
Ancient
Monuments
,
will
needs
have
it
to
be
the
Mountain
spoken
of
in
the
Text
,
and
for
Confirmation
of
their
Story
,
pretend
to
shew
the
very
Stone
on
which
Christ
sat
when
he
deliver'd
the
ensuing
Precepts
,
but
there
is
no
Credit
to
be
given
to
such
Reports
,
nor
indeed
is
it
material
to
know
what
Mountain
it
was
.
The
reasons
why
he
ascended
into
a
Mountain
will
be
more
to
the
purpose
,
and
they
are
briefly
these
.
1.
It
was
to
imitate
the
Eternal
Father
,
that
at
divers
times
,
and
in
divers
manners
spake
to
the
Fathers
of
old
.
He
gave
his
Law
to
the
Jewish
People
on
Mount
Sinai
,
Exod.
XIX
.
II.
The
Son
being
to
give
a
Law
to
the
Christian
World
,
begins
the
Promulgation
of
it
on
a
Mountain
too
,
and
in
doing
so
,
discover'd
his
Divine
Authority
;
and
it
was
an
Item
,
that
the
same
God
,
that
spoke
on
Mount
Sinai
,
spoke
in
this
Mountain
too
;
only
here
lay
the
difference
;
the
Law
on
Mount
Sinai
was
publish'd
in
the
Midst
of
Thunder
and
Lightning
,
for
which
reason
we
find
it
call'd
a
Fiery
Law
,
Deut.
XXXIII
.
2.
The
Law
of
the
Gospel
was
deliver'd
in
a
sweet
and
still
Voice
,
to
represent
the
Nature
and
Temper
of
it
,
to
express
the
Calmness
of
Mind
,
the
secret
Satisfaction
,
the
spiritual
Joy
it
causes
,
and
the
Rest
it
leads
to
,
both
Temporal
and
Eternal
.
2.
He
thought
fit
to
deliver
this
comprehensive
Sermon
on
a
Mountain
,
to
shew
the
Sublimity
and
Grandeur
of
his
Doctrine
and
Precepts
,
that
the
Law
he
intended
to
give
transcended
the
Laws
of
all
Nations
in
the
World
in
wholsomeness
and
excellency
;
that
the
Laws
,
which
had
hitherto
govern'd
Mankind
,
were
low
,
creeping
things
,
to
what
he
was
going
to
publish
,
and
what
an
Excellent
,
and
Heroick
Spirit
,
Obedience
to
his
Precepts
would
give
to
his
true
Followers
,
raise
them
above
the
World
,
make
them
despise
sublunary
Vanities
,
advance
them
above
the
common
level
of
Philosophical
Vertues
,
and
fit
them
for
dwelling
at
last
on
the
everlasting
Hills
,
on
the
Mount
where
God
is
seen
,
and
will
be
seen
to
Eternal
Ages
,
even
the
Kingdom
,
that
fades
not
away
.
But
,
I
must
go
on
,
and
take
notice
of
another
Circumstance
here
mention'd
,
and
that
is
IV.
Christ's
sitting
down
on
the
Mount
.
Even
this
Posture
hath
some
Mystery
in
it
:
For
,
1.
In
doing
so
,
Christ
asserted
the
Greatness
and
Majesty
of
his
Person
,
even
in
sitting
down
to
speak
,
while
the
Multitude
,
and
the
Disciples
stood
round
about
him
.
This
may
be
call'd
an
Early
Act
of
his
Royalty
,
as
Kings
do
sit
,
while
their
Subjects
of
all
sorts
and
degrees
stand
about
them
.
Sitting
among
the
Jews
was
a
Posture
denoting
liberty
,
and
freedom
from
slavery
,
which
was
the
reason
why
the
Synagogue
chang'd
the
Posture
of
standing
at
the
Passover
,
a
Posture
,
or
sign
of
Servitude
,
into
sitting
,
or
leaning
;
and
with
very
good
reason
might
Christ
sit
down
here
,
when
he
taught
the
People
;
whose
business
it
was
to
proclaim
liberty
to
the
Captives
,
to
free
the
World
from
the
bondage
of
sin
,
and
to
rescue
them
from
the
Tyranny
of
the
Devil
.
But
,
2.
In
sitting
down
to
teach
,
we
may
add
,
Christ
imitated
the
Jewish
Custom
which
was
,
that
the
Teachers
sat
,
and
the
Hearers
stood
:
Unto
this
St.
Luke
alludes
,
Ch.
IV.
20.
where
speaking
of
Christ
teaching
in
the
Synagogue
,
he
says
,
He
closed
the
Book
,
and
gave
it
again
to
the
Minister
,
and
sat
down
,
and
the
Eyes
of
all
that
were
in
the
Synagogue
,
were
fastened
upon
him
.
In
these
Synagogues
,
which
were
in
the
Nature
of
our
Parish-Churches
,
there
was
a
Seat
,
whereon
the
Teacher
sat
,
and
the
Auditours
stood
at
his
Feet
,
which
gave
occasion
to
that
proverbial
Phrase
,
That
such
a
one
had
been
brought
up
at
the
Feet
of
such
a
Teacher
,
as
St.
Paul
saith
of
himself
,
That
he
had
been
brought
up
at
the
Feet
of
Gamaliel
,
Acts
XXII
.
3.
And
of
this
Nature
was
the
other
Expression
,
the
Jews
made
use
of
,
viz.
To
wallow
,
or
roll
in
the
Dust
of
such
a
Master's
Feet
;
whereby
they
noted
the
Humility
,
that
the
Auditour
ought
to
shew
to
him
that
teaches
him
.
But
,
V.
One
circumstance
more
must
here
be
consider'd
,
and
this
relates
to
the
Disciples
that
came
unto
him
.
The
following
Sermon
being
directed
to
them
,
it
concerns
us
to
know
who
these
Disciples
were
.
And
,
1.
They
were
the
Twelve
Apostles
,
who
are
call'd
so
by
way
of
Eminency
,
as
being
the
Chief
,
the
principal
Disciples
of
Christ
,
by
whose
Life
and
Doctrine
men
were
to
conclude
,
and
learn
the
Nature
of
Christ's
Kingdom
.
The
word
Disciple
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Talmid
in
the
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mathetes
in
the
Greek
,
is
one
that
is
taught
by
another
,
and
puts
himself
under
his
Tuition
,
and
Discipline
,
following
his
Doctrine
,
and
way
of
living
.
And
so
did
the
Holy
Apostles
,
with
respect
to
Christ
,
and
though
Judas
proved
a
Devil
,
and
an
Apostate
afterward
;
yet
at
first
,
without
all
peradventure
,
he
shew'd
the
same
Zeal
that
the
rest
did
,
and
was
true
to
his
Master's
interest
:
These
Twelve
Christ
chose
as
Patriarchs
of
the
Christian
Common-wealth
,
in
imitation
of
the
Twelve
Sons
of
Jacob
,
which
were
the
Pillars
,
and
Foundation
of
the
Jewish
Republick
,
and
these
Apostles
trod
exactly
in
their
Master's
Steps
(
the
Son
of
Perdition
excepted
)
and
therefore
call'd
Disciples
.
2.
Not
only
these
Twelve
,
who
were
Christ's
Domesticks
were
call'd
so
,
but
all
such
of
the
Multitude
,
that
believ'd
in
the
Great
Jesus
,
and
took
him
for
the
Messiah
,
or
Saviour
of
the
World
;
for
to
such
also
,
the
Name
of
Disciples
is
given
,
Luke
VI.
13.
Acts
IX
.
26.
Acts
XI
.
26.
John
VI.
So
that
all
,
that
have
given
their
Names
to
Christ
Jesus
,
resign'd
themselves
to
the
Rules
of
his
Discipline
,
and
profess
his
Religion
,
are
concern'd
in
this
Sermon
;
Every
one
that
names
the
Name
of
Christ
:
The
Lessons
here
given
reach
all
such
,
whether
high
or
low
,
whether
Princes
,
or
Subjects
,
whether
rich
or
poor
,
whether
Nobles
,
or
Peasants
.
Christ
in
the
following
Sermon
lays
down
one
way
for
all
,
nor
must
any
Man
be
so
foolish
,
as
to
hope
to
be
excused
from
the
Obligation
of
the
following
Commands
,
upon
the
Account
of
his
Rank
,
and
Condition
;
and
as
impossible
as
the
Practice
of
some
of
the
following
Precepts
,
particularly
that
of
forbearing
private
Revenge
,
doing
good
to
them
that
hate
them
,
&c.
may
seem
to
Gentlemen
,
and
Persons
of
Quality
;
yet
Christ
considered
Men
here
not
as
Gentlemen
,
or
Noblemen
,
but
as
Christians
;
if
Christians
,
they
must
be
his
Servants
;
if
Servants
,
they
must
do
what
their
Master
bids
them
do
;
if
not
,
the
bare
Name
will
never
save
them
.
Inferences
.
1.
Christ
seeing
the
Multitudes
,
and
touch'd
with
compassion
to
their
Souls
,
went
up
into
a
Mountain
to
teach
them
.
A
Man
in
whom
the
Spirit
of
Christ
is
,
cannot
but
be
touch'd
with
the
same
compassion
to
behold
the
great
Numbers
of
People
,
that
go
astray
from
the
way
to
Salvation
:
Ah!
how
many
Thousands
do
we
see
ride
Post
to
everlasting
Misery
!
It
's
true
,
all
the
Rhetorick
in
the
World
cannot
make
them
believe
so
much
;
but
so
it
is
,
and
if
without
such
and
such
Qualifications
,
there
is
no
inheriting
the
Kingdom
of
God
,
what
must
we
think
of
so
many
Millions
,
who
never
have
so
much
,
as
a
sad
,
or
melancholy
Thought
about
these
Qualifications
;
and
is
not
this
making
haste
to
be
miserable
?
And
can
a
Man
,
that
hath
a
Sense
of
the
Veracity
of
God
in
the
Gospel
,
behold
such
Numbers
without
being
griev'd
,
or
concern'd
,
or
venting
some
charitable
Wishes
,
that
he
might
be
instrumental
in
their
Reformation
?
But
as
I
said
,
to
do
so
,
a
Man
must
have
the
Spirit
of
Christ
;
to
be
touch'd
with
the
Temporal
Misfortunes
,
and
Calamities
of
Men
;
a
Man
needs
no
more
,
than
common
and
natural
Pity
.
So
the
Persian
Monarch
fell
a
weeping
,
when
from
a
Hill
he
beheld
his
well
disciplin'd
Army
,
to
think
,
that
in
less
than
a
hundred
Years
,
all
these
brave
Men
would
be
dead
,
and
gone
;
but
to
be
touch'd
with
the
everlasting
Misery
of
Men's
immortal
Souls
,
there
must
be
an
Illumination
from
above
,
and
the
Spirit
of
Christ
,
and
a
deep
Consideration
,
that
must
affect
the
Heart
with
a
profound
Sense
of
it
.
A
Soul
taken
up
with
the
World
,
and
the
Pleasures
of
it
,
is
unconcern'd
,
who
perishes
,
or
who
is
saved
.
But
he
that
understands
what
Salvasion
means
,
and
labours
hard
after
it
himself
,
and
understands
,
that
the
threatnings
of
the
Gospel
are
no
Bug-bears
,
but
very
real
things
;
cannot
but
spend
many
a
sad
Thought
about
a
concern
of
that
consequence
.
And
,
oh
!
that
there
were
such
a
Heart
;
not
only
in
all
the
Ministers
of
the
Gospel
,
but
in
other
private
Men
,
even
in
you
all
,
and
that
in
your
actual
Endeavours
to
reclaim
your
wicked
Neighbours
;
you
might
discover
the
concern
you
have
for
their
spiritual
and
everlasting
Welfare
!
If
the
World
did
not
grow
better
under
this
Attempt
,
your
own
Souls
however
would
grow
in
Grace
,
and
in
the
Comfort
of
the
Holy
Ghost
.
2.
The
Multitude
came
to
hear
Christ
,
so
do
you
at
this
Day
.
It
's
true
,
you
cannot
hear
Christ
in
Person
,
but
you
hear
him
in
his
Messengers
,
of
whom
he
hath
said
;
He
that
heareth
you
,
heareth
me
:
Take
heed
therefore
,
how
you
hear
;
Faith
comes
by
hearing
;
but
if
you
hear
,
and
for
all
that
hearing
believe
not
,
your
hearing
will
aggravate
your
Condemnation
.
It
's
true
,
you
do
believe
,
but
it
is
after
the
common
Rate
.
By
believing
,
I
mean
,
obeying
,
which
is
the
true
Scripture
Notion
of
believing
how
you
are
to
hear
;
the
Blessed
Virgin
hath
taught
you
by
her
Example
;
for
hearing
the
wonderfull
things
spoken
of
her
Son
,
it
is
said
,
she
kept
them
,
and
ponder'd
them
in
her
heart
,
Luke
II.
19.
This
is
true
hearing
,
to
ponder
in
our
Minds
what
we
hear
,
to
ponder
the
reasonableness
of
the
things
which
are
spoken
to
us
in
the
Name
of
the
Lord
,
to
ponder
the
consequences
of
them
;
and
what
will
become
of
us
if
we
neglect
things
of
that
importance
,
and
to
rouze
our selves
into
to
suitable
Actions
?
Actions
,
that
may
bear
witness
of
our
deep
Sense
of
our
danger
,
and
that
we
are
really
concern'd
about
our
everlasting
State
;
and
that
our
resolutions
are
strong
,
and
invincible
,
to
secure
God's
Love
.
Such
men
as
they
hear
,
so
they
shall
see
in
the
City
of
our
God
.
They
hear
of
very
glorious
things
in
the
Mansions
Christ
is
gone
to
prepare
for
all
his
true
Disciples
,
and
their
Eyes
shall
see
them
,
and
they
shall
see
more
than
their
Ears
did
hear
,
and
look
so
long
upon
the
charming
Objects
,
till
their
sight
is
turned
into
Ravishment
and
Extasie
.
3.
The
Multitude
came
to
Christ
to
be
healed
.
So
do
you
at
this
day
come
to
the
Ministers
of
the
Gospel
,
I
hope
,
with
the
same
intent
.
It
's
true
,
we
cannot
cure
the
Dropsie
,
and
Stone
,
and
Gout
,
and
Strangury
,
and
such
other
Diseases
of
the
Body
.
But
we
can
cure
Diseases
in
your
Souls
which
are
very
like
the
Distempers
,
I
just
now
spoke
of
;
the
Tympany
of
Pride
,
the
Fever
of
Lust
,
the
Dropsie
of
Covetousness
,
the
Leprosie
of
Sensuality
,
the
Consumption
of
Envy
,
and
the
Stone
in
the
Heart
,
&c.
When
,
I
say
,
we
can
cure
all
these
,
the
meaning
is
not
by
our
own
strength
and
power
,
but
by
prescribing
such
Remedies
and
Medicines
;
which
if
you
will
but
take
you
will
recover
infallibly
.
Infallible
Medicines
,
I
know
,
are
matter
of
sport
among
Men
;
but
here
we
may
talk
(
for
we
have
God
on
our
side
)
of
infallible
Remedies
very
seriously
.
Cicero
wonders
,
since
Man
consists
of
Soul
and
Body
,
that
the
Cure
of
the
Body
should
be
so
industriously
sought
after
,
and
admired
;
insomuch
,
that
they
are
not
ashamed
to
referr
Aesculapius
into
the
Number
of
the
Gods
,
but
few
or
none
touble
their
Heads
about
curing
their
Souls
;
but
the
Wonder
will
soon
cease
,
if
we
consider
that
Men
feel
the
Diseases
of
their
Bodies
,
but
have
no
sense
of
the
Distempers
of
their
Souls
;
and
indeed
,
how
should
they
feel
them
when
they
cover
their
sins
with
Names
of
Vertue
,
and
Titles
of
Innocence
;
their
Luxury
,
by
generosity
;
their
being
ashamed
of
the
Gospel
of
Christ
,
by
modesty
;
their
breaking
their
most
solemn
Vows
and
Promises
,
by
weakness
and
infirmity
;
their
notorious
mispending
their
time
,
and
extravagance
in
their
Speeches
,
Dresses
,
and
Behaviour
,
by
Christian
liberty
;
their
Covetousness
,
by
discretion
,
&c.
To
be
cured
of
your
Sins
,
which
are
the
Diseases
of
your
Souls
,
the
first
thing
to
be
done
,
is
to
take
off
the
Vizour
from
them
,
to
abjure
the
false
Glosses
,
and
to
renounce
the
soft
Interpretations
,
you
put
upon
them
.
And
yet
after
all
one
cannot
but
wonder
,
that
at
this
time
of
day
there
should
be
so
many
Souls
sick
.
Is
there
no
Balm
in
Gilead
?
Are
there
no
Physicians
there
?
Yes
,
yes
;
There
is
Balm
in
Gilead
,
there
are
Physicians
,
and
very
faithfull
ones
.
But
,
O
Jerusalem
,
Jerusalem
!
How
often
would
I
have
gather'd
thy
Children
,
as
a
Hen
doth
gather
her
Chickens
,
and
you
would
not
.
Ay!
that
's
the
dreadfull
Cause
,
why
so
many
of
you
are
sick
,
and
sick
to
death
,
and
find
no
cure
.
There
are
excellent
Medicines
given
,
there
are
admirable
Remedies
prescribed
,
but
like
untowardly
Patients
you
will
not
make
use
of
the
Physick
that
's
administred
to
you
,
and
thus
you
perish
,
and
thus
you
are
undone
.
But
,
4.
St.
Luke
takes
notice
,
that
when
Christ
intended
to
deliver
this
Sermon
,
he
was
a
whole
Night
before
engaged
in
Prayer
to
God
.
Surely
this
was
to
teach
us
not
to
attempt
or
begin
any
thing
of
Concernment
without
Prayer
.
This
is
to
be
observed
both
in
rellgious
and
civil
matters
.
Even
before
you
go
to
Prayer
,
send
up
some
short
Ejaculations
in
your
mind
to
God
,
to
give
you
Hearts
to
pray
,
and
Power
and
Wisdom
,
to
offer
to
him
the
desires
of
your
Hearts
.
Before
you
read
a
Chapter
in
the
Bible
,
beg
of
God
to
enlighten
your
Minds
,
and
to
work
upon
your
Wills
,
that
you
may
chearfully
do
what
he
requires
of
you
in
his
Word
,
and
to
bestow
spiritual
Wisdom
upon
you
,
that
you
may
understand
what
you
read
.
Before
you
go
to
Church
beg
of
him
to
give
you
attentive
Minds
,
sober
Thoughts
,
and
a
great
sense
of
his
Presence
in
the
Assembly
of
the
Saints
.
Before
you
begin
a
religious
Fast
,
beg
of
him
to
quicken
your
Hearts
,
to
raise
your
Devotion
,
to
assist
you
with
humble
thoughts
,
and
to
accept
of
your
Humiliation
,
and
teach
you
to
perform
it
so
,
that
it
may
be
acceptable
in
his
sight
:
This
Rule
is
to
be
observed
in
all
other
religious
Exercises
;
and
not
only
there
,
but
in
the
civil
Concerns
of
your
Lives
.
Custom
hath
made
it
fashionable
before
you
eat
,
and
drink
.
Let
Religion
,
and
Conscience
oblige
you
to
use
it
,
in
,
and
before
all
your
other
lawfull
worldly
Concerns
:
Before
you
go
about
your
lawfull
business
,
let
it
be
your
earnest
Prayer
to
God
to
bless
you
with
Success
,
if
it
be
for
his
Glory
,
and
your
own
good
,
and
withall
to
furnish
you
with
that
even
Temper
of
Mind
,
that
your
obtaining
your
Desires
may
not
swell
,
or
lift
you
up
,
nor
your
miscarying
in
your
Attempts
deject
,
or
despirit
you
.
This
is
the
way
to
sanctifie
all
your
Actions
,
and
to
preserve
the
Spirit
of
Religion
:
For
want
of
this
spiritual
Wisdom
,
you
fall
too
often
into
great
Anxieties
of
Mind
,
and
very
disorderly
Passions
,
when
you
miss
of
your
prey
.
Prayer
will
quiet
your
Spirits
.
This
is
conversing
with
God
;
and
while
a
great
and
glorious
God
is
the
Object
of
our
Thoughts
,
we
are
arm'd
against
immoderate
Sorrow
;
can
triumph
over
Losses
;
find
comfort
in
our
Disappointments
;
learn
to
despise
the
World
,
and
encourage
our selves
to
set
our
Affections
on
the
things
which
are
above
.
SERMON
II.
St.
Matth.
Ch.
V.
Ver.
2.
And
he
opened
his
Mouth
,
and
taught
them
,
saying
.
HAving
resolv'd
upon
an
Explication
of
Christ's
Sermon
on
the
Mount
,
and
begun
already
with
the
first
Verse
;
I
proceed
this
Day
to
the
second
,
which
is
part
of
the
Evangelist's
Preface
or
Introduction
;
and
though
this
Passage
as
well
,
as
the
preceeding
,
is
purely
Historical
,
yet
it
affords
very
usefull
Lessons
and
Instructions
:
Of
this
I
have
already
given
a
Specimen
or
Proof
in
the
first
,
and
do
not
doubt
but
I
shall
make
good
the
Assertion
in
the
Exposition
of
the
second
.
And
he
opened
his
Mouth
,
and
taught
them
,
saying
.
For
the
understanding
of
which
Expression
you
must
know
,
that
this
Phrase
opening
the
Mouth
,
is
used
in
Scriprure
,
when
the
Oratour
or
Speaker
intends
to
speak
something
great
,
and
weighty
,
and
of
mighty
Importance
.
To
this
purpose
it
is
,
that
when
David
was
going
to
rehearse
the
wonderfull
Works
and
Providences
of
God
toward
the
Children
of
Israel
,
he
thus
begins
.
Give
ear
,
O
my
People
,
to
my
Law
;
and
incline
your
Ears
to
the
word
of
my
Mouth
.
I
will
open
my
Mouth
in
a
Parable
,
Ps.
LXXVIII
.
1
,
2.
so
Ps.
XLIX
.
1
,
2
,
3
,
4.
Hear
this
all
ye
People
,
give
ear
all
ye
Inhabitants
of
the
World
:
Both
low
and
high
,
rich
and
poor
together
.
My
mouth
shall
speak
of
wisdom
,
and
the
meditation
of
my
heart
shall
be
of
understanding
.
I
will
incline
mine
Ear
to
a
Parable
,
I
will
open
my
dark
saying
upon
the
Harp
.
So
that
this
word
,
and
he
open'd
his
Mouth
,
bespeaks
the
Attention
of
all
considerate
Men
,
and
imports
that
the
Lord
of
Preachers
is
going
to
publish
things
of
the
greast
Consequence
,
things
of
that
Concernment
,
that
a
Soul
that
hath
any
Sense
of
a
future
Salvation
,
is
bound
to
listen
to
the
particulars
,
and
not
to
do
it
is
as
much
as
our
life
is
worth
.
To
be
sure
,
the
Son
of
God
would
not
spend
his
sacred
Breath
in
vain
:
There
never
dropt
any
thing
from
his
Mouth
but
what
was
grave
,
and
serious
;
and
being
to
teach
the
whole
World
,
as
it
were
,
the
way
to
Bliss
;
we
may
suppose
,
that
matters
relating
to
that
Bliss
are
things
of
greater
Concernment
,
than
all
the
Intrigues
of
Achitophel
,
or
any
Politician
in
the
World
.
And
therefore
it
will
be
neither
unsuitable
to
Christ's
design
in
this
Sermon
,
nor
any
way
injurious
to
the
Context
,
or
Connexion
of
these
Words
,
with
the
following
;
To
take
notice
here
,
That
Matters
relating
to
the
Bliss
and
Happiness
of
men's
Souls
,
are
matters
of
the
greatest
weight
and
moment
.
For
,
of
these
Christ
is
going
to
speak
here
in
the
following
Discourse
;
and
in
order
thereunto
,
it
's
said
,
And
he
opened
his
Mouth
;
which
,
as
it
hath
been
already
hinted
,
imports
uttering
things
of
more
than
ordinary
Consequence
.
To
be
happy
,
is
that
which
most
men
seem
to
endeavour
after
;
for
this
the
Souldier
takes
the
Field
,
and
the
Merchant
plows
the
Sea
;
for
this
the
Husbandman
dresses
his
Ground
,
and
the
Artificer
sits
up
late
,
and
rises
early
,
and
puts
himself
into
a
sweat
;
for
this
the
Man
of
an
Estate
applies
himself
to
variety
of
Sports
,
and
others
run
out
into
monstrous
Sins
and
Vices
.
According
as
Men
fancy
happiness
,
one
in
one
thing
,
another
in
another
,
so
they
follow
hard
after
it
,
and
pursue
it
with
very
great
Eagerness
.
Thus
all
desire
to
be
happy
,
though
the
greater
part
mistake
Pebbles
for
Pearls
,
and
the
Meat
which
perisheth
for
that
which
endures
to
everlasting
Life
.
And
yet
all
this
does
not
make
true
Happiness
a
matter
of
fancy
only
;
for
though
the
generality
act
as
if
it
were
so
,
yet
it
is
not
;
and
there
are
certain
Laws
,
and
measures
of
real
Happiness
,
which
like
the
Laws
of
the
Medes
and
Persians
,
alter
not
:
Men's
mistaking
the
true
Object
of
their
Happiness
,
shews
indeed
their
Nature
is
corrupted
,
and
their
Understandings
vitiated
;
but
is
no
Argument
,
that
there
is
no
true
standard
of
solid
Happiness
,
no
more
than
a
blind
Man's
missing
of
the
Mark
,
proves
there
is
none
to
shoot
at
.
Nothing
can
be
call'd
true
Bliss
with
respect
to
Man
,
but
what
makes
the
Soul
happy
;
for
that
being
the
great
Agent
,
that
moves
,
and
orders
,
and
rules
,
and
actuates
the
Body
,
it
must
needs
be
infinitely
nobler
than
the
Body
;
and
consequently
,
if
the
nobler
Part
be
destitute
of
its
proper
Happiness
,
all
the
other
Felicity
the
Body
shares
in
,
must
be
nothing
but
shew
and
vanish
.
This
Happiness
peculiar
to
the
Soul
,
cannot
possibly
consist
in
living
,
or
in
having
and
enjoying
Life
;
for
Plants
,
and
Trees
,
and
Herbs
do
that
,
as
well
as
the
most
Godlike
,
and
Angelical
Spirits
;
nor
can
it
consist
in
smelling
,
or
tasting
,
or
seeing
,
or
hearing
,
or
feeling
,
agreeable
Objects
,
or
in
eating
and
drinking
,
or
in
gratifying
a
sensual
Appetite
;
for
that
Brutes
can
do
as
well
as
we
,
nay
better
.
The
Soul
as
it
doth
surmount
all
vegetable
,
and
sensitive
Creatures
in
dignity
and
excellency
,
so
its
Bliss
must
necessarily
exceed
theirs
,
and
it
must
be
a
Bliss
that
's
adaequate
,
and
suitable
to
her
Nature
,
which
being
rational
,
it
must
necessarily
follow
,
that
the
happiness
of
the
Soul
consists
in
living
up
to
the
Dictates
,
and
Principles
of
right
Reason
.
But
because
Reason
through
the
Fall
of
Adam
,
is
become
dull
and
dim-fighted
,
and
hath
lost
much
of
its
Beauty
and
Splendour
,
God
hath
thought
fit
by
the
Revelation
of
his
Will
,
and
Word
,
to
polish
and
brighten
these
Principles
,
that
we
might
not
mistake
in
this
reasonable
Service
;
and
Christ
particularly
in
this
Sermon
on
the
Mount
,
hath
set
Reason
on
its
Throne
again
,
and
specified
the
true
Principles
of
it
,
shewing
how
and
in
what
manner
we
are
to
live
up
to
these
Principles
.
In
this
consists
the
happiness
of
the
Soul
,
while
it
sojourns
in
this
World
;
and
this
fits
and
qualifies
her
for
a
greater
,
more
lasting
,
and
more
glorious
Happiness
hereafter
.
And
that
matter
relating
to
this
Bliss
and
Happiness
of
the
Soul
,
are
matters
of
the
greatest
moment
and
consequence
,
will
appear
from
the
following
Particulars
.
1.
Name
me
any
one
Concern
in
the
whole
World
that
is
so
great
,
or
of
that
Moment
.
The
Prosperity
of
a
Kingdom
is
a
great
Concern
,
but
you
cannot
reap
half
the
Comfort
,
and
satisfaction
from
that
Prosperity
,
which
you
can
do
from
the
Bliss
and
Happiness
of
your
Souls
.
The
welfare
of
a
Family
is
a
great
Concern
,
but
the
bliss
of
your
Souls
is
much
greater
;
for
the
want
of
the
former
may
be
sweetned
by
Arguments
,
but
the
want
of
the
other
cannot
be
excused
,
or
qualified
by
all
the
Logick
in
the
World
.
Health
is
a
great
Concern
,
but
the
bliss
of
your
Souls
is
greater
;
the
former
makes
you
robust
,
and
fit
to
bear
Burthens
,
but
the
latter
enables
you
to
conquer
Sin
,
to
overcome
Temptations
,
and
to
vanquish
Lusts
,
and
vain
Desires
.
A
livelihood
or
competency
in
the
World
is
a
great
Concern
,
but
the
bliss
of
your
Souls
is
greater
.
The
former
indeed
may
give
you
credit
,
and
reputation
among
your
Neighbours
;
but
the
other
is
a
motive
to
God
and
his
holy
Angels
,
to
respect
and
honour
you
.
A
good
Name
is
a
great
Concern
,
but
the
bliss
of
your
Souls
is
greater
;
for
if
you
be
deprived
of
the
former
,
you
are
still
in
a
capacity
of
being
loved
of
God
,
and
enjoying
the
light
of
his
Favour
,
but
wanting
the
other
;
God
can
have
no
kind
thoughts
,
no
favourable
inclinations
towards
you
.
2.
Matters
which
concern
the
bliss
and
happiness
of
your
Souls
relate
to
Eternity
,
and
therefore
must
needs
be
the
weightiest
Concern
;
whatever
is
in
this
World
fades
,
perishes
,
and
dies
.
Nothing
is
firm
,
or
stable
,
or
permanent
;
and
therefore
,
what
lasts
but
for
a
few
moments
,
cannot
be
comparable
in
Excellency
to
that
which
lasts
for
ever
.
The
happiness
we
speak
of
hath
indeed
a
beginning
,
but
knows
no
ending
;
it
is
a
Bliss
which
doth
not
fade
with
your
Death
,
nor
expire
when
the
Breath
goes
out
of
your
Nostrils
;
but
a
happiness
which
as
the
end
of
your
days
,
qualifies
you
for
the
embraces
of
Angels
,
and
these
deliver
you
into
the
Arms
,
and
Care
,
and
Protection
of
an
Omnipotent
God
,
who
will
love
you
with
an
everlasting
Love
;
and
,
whereas
your
Comforts
here
were
in
the
Nature
of
dim-burning
Candles
,
he
'll
increase
that
shine
into
a
light
equal
to
that
of
the
Sun
,
and
the
light
of
that
Sun
he
will
multiply
seven
times
,
and
make
it
as
the
light
of
the
seven
days
in
the
first
Creation
.
The
things
which
are
seen
are
all
Temporal
,
saith
the
Apostle
,
2
Cor.
IV.
18.
but
the
things
which
are
not
seen
,
and
such
are
our
Souls
,
and
the
Bliss
they
are
design'd
for
,
they
are
Etergal
;
and
then
it
is
soon
decided
which
are
the
weightiest
Concerns
,
the
Temporal
or
Eternal
.
3.
The
very
Heathen
have
look'd
upon
the
things
belonging
to
the
Bliss
of
their
Souls
,
as
things
of
the
greatest
moment
.
It
is
enough
to
astonish
the
considerate
Reader
,
what
Pagans
and
Infidels
have
done
for
their
Bliss
,
more
than
they
would
have
done
for
Father
and
Mother
,
for
Brethren
and
Sisters
,
for
Wife
and
Children
,
for
Women
and
Concubines
.
It
's
granted
,
that
with
all
this
,
they
have
retain'd
their
customary
Sins
,
and
Vices
;
yet
the
Punishments
and
Acts
of
Justice
,
and
Revenge
,
or
Cruelty
rather
,
they
have
sometimes
inflicted
upon
themselves
,
Punishments
they
would
not
have
undergone
for
the
dearest
Friends
they
had
,
sufficiently
shew
in
what
esteem
the
things
belonging
to
the
Bliss
of
their
Souls
were
with
them
.
Time
was
when
they
sacrificed
their
dearest
Children
unto
Moloch
,
and
caus'd
their
Sons
and
Daughters
to
pass
through
the
Fire
to
the
Honour
of
that
God
,
or
Devil
:
And
at
this
day
in
Japan
and
China
,
some
starving
themselves
to
Death
,
others
shutting
themselves
up
in
Caves
and
Dens
,
and
receiving
Air
thro'
some
hollow
Canes
or
Pipes
;
others
charging
themselves
with
heavy
Iron-Chains
,
others
putting
themselves
to
most
uneasie
and
tormenting
Postures
,
and
continuing
in
them
a
considerable
time
,
and
all
this
for
the
Bliss
of
their
Souls
;
is
an
Argument
,
that
they
look
upon
the
Concerns
relating
to
the
Bliss
of
their
Souls
,
as
Concerns
of
the
greatest
weight
and
moment
.
4.
The
wisest
Men
in
all
Ages
have
thought
so
:
Who
wiser
than
Solomon
?
He
hath
God's
own
Testimony
,
that
none
was
so
wise
before
him
,
and
none
should
be
so
wise
after
him
.
It
's
true
,
in
his
Old-age
be
plaid
the
fool
,
but
while
his
Wisdom
was
vigorous
,
and
in
its
Prime
and
Glory
,
he
was
fully
perswaded
that
these
Concerns
were
of
the
greatest
Importance
,
and
made
it
his
business
to
draw
others
into
the
same
Belief
;
and
what
is
the
Book
of
Proverbs
,
and
the
other
of
Ecclesiastes
,
but
a
Demonstration
of
this
Truth
.
Nay
,
men
of
all
Conditions
have
been
of
this
Judgment
,
how
different
soever
in
other
matters
.
If
Divines
and
Preachers
of
the
Word
only
,
had
spread
this
Doctrine
,
the
profaner
Sort
would
have
imagin'd
that
it
was
Interest
,
which
made
us
cry
up
these
Concerns
,
as
the
weightiest
of
all
;
but
men
of
divers
Callings
,
Employments
,
and
Professions
have
judg'd
so
;
David
a
King
,
Sergius
Paulus
a
Governour
of
a
Province
,
Cornelius
a
Captain
,
the
Souldiers
that
addressed
themselves
to
John
the
Baptist
,
Zenas
a
Lawyer
,
Luke
a
Physician
,
Lydia
a
Purple-seller
,
Simon
a
Tanner
,
Stephanas
a
Jaylour
,
Aquila
and
Priscilla
Tent-makers
,
Zachaeus
a
Publican
,
Nicodemus
a
Ruler
,
Joseph
a
Rich
man
,
Lazarus
a
Beggar
;
and
when
Men
of
various
Professions
do
all
concurr
in
this
Assertion
,
their
Testimony
deserves
to
be
valued
.
5.
Even
wicked
Men
either
in
some
great
Affliction
,
or
upon
their
Death-beds
,
do
look
upon
the
things
belonging
to
the
Bliss
of
their
Souls
as
the
greatest
;
and
their
Testimony
is
the
more
considerable
,
because
it
is
press'd
and
forc'd
out
of
them
as
it
were
.
Take
them
in
their
natural
bent
and
inclination
,
or
in
their
Prosperity
,
they
profess
nothing
less
than
this
,
but
at
such
times
by
a
secret
instinct
,
or
strong
impulse
which
they
are
not
able
to
conquer
,
they
are
compell'd
to
acknowledge
so
much
.
A
wicked
Man
ordinarily
is
a
profess'd
Enemy
of
this
Truth
,
viz.
that
the
Concerns
relating
to
the
Bliss
of
his
Soul
are
of
any
great
importance
,
for
he
labours
hard
,
and
doth
what
he
can
to
ruine
the
Happiness
of
his
Soul
;
but
upon
a
Sick-bed
or
Death-bed
,
sometimes
he
is
not
able
to
smother
this
Truth
;
and
now
you
hear
him
cry
out
,
O
how
have
I
hated
Instruction
!
how
hath
my
Heart
despised
Reproof
!
O
that
I
had
obeyed
the
Voice
of
my
Teachers
!
O
that
I
had
inclined
mine
Ear
to
instruction
!
O
wretched
Man
,
that
I
am
,
who
shall
deliver
me
from
the
Body
of
this
Death
!
Now
he
would
give
all
he
is
worth
for
the
Bliss
of
his
Soul
.
This
was
the
Sense
of
Manasseh
,
when
the
Iron
enter'd
into
his
Soul
.
This
was
the
Judgment
of
the
Prodigal
,
when
he
was
denied
so
much
as
the
Husks
that
the
Swine
did
feed
on
;
this
is
the
Sentiment
of
thousands
,
and
thousands
,
whose
Eyes
do
not
open
till
approaching
Death
doth
clear
them
,
and
the
Testimony
of
an
Enemy
is
sometimes
very
considerable
.
But
,
6.
What
matter
is
it
what
Men
think
.
God
surely
cannot
be
mistaken
,
and
he
is
intirely
of
this
mind
:
For
what
shall
it
profit
a
Man
,
if
he
gain
the
whole
World
and
lose
his
own
Soul
,
or
what
shall
a
Man
give
in
exchange
for
his
Soul
,
saith
Christ
,
Matth.
XVI
.
24.
a
known
place
,
a
place
most
Children
can
repeat
,
a
place
often
quoted
in
Sermons
;
but
where
are
the
Persons
that
are
concern'd
at
it
,
I
mean
concern'd
like
Men
that
are
in
danger
of
losing
so
great
a
Treasure
?
When
a
Man
is
in
danger
of
losing
an
Estate
,
or
a
few
Acres
of
Land
,
or
his
good
Name
,
or
his
Goods
:
How
pensive
,
how
melancholy
doth
he
grow
!
His
mirth
all
flies
away
,
and
how
doth
he
storm
and
fret
,
and
rage
sometime
!
This
very
Man
many
times
is
in
danger
of
losing
his
Soul
,
yet
he
is
merry
and
chearfull
,
and
sings
and
dances
,
and
one
would
think
nothing
ails
him
.
Notwithstanding
all
this
,
the
Foundation
of
God
stands
sure
;
and
God
having
affirm'd
,
and
pronounc'd
,
that
the
gain
of
the
whole
World
cannot
counterballance
the
loss
of
one
Soul
:
The
matters
relating
to
the
Bliss
and
Happiness
of
our
Souls
,
must
needs
be
the
greatest
and
weightiest
Concerns
imaginable
.
I
might
easily
enlarge
upon
this
Subject
,
but
it
's
needless
.
Your
understandings
are
commonly
better
than
your
Wills
and
Affections
;
and
being
sensible
that
it
is
a
greater
and
nobler
Work
to
prevail
with
the
latter
,
than
to
convince
the
former
;
give
me
leave
to
turn
these
Assertions
into
a
serious
Expostulation
.
1.
Are
the
things
belonging
to
the
Bliss
and
Happiness
of
your
Souls
the
greatest
Concerns
of
all
;
how
is
it
that
they
are
minded
no
more
than
they
are
?
How
are
they
the
greatest
when
they
are
regarded
least
of
all
?
How
the
weightiest
when
a
Trifle
is
preferr'd
before
them
?
What
doth
it
signify
to
confess
so
much
when
your
Actions
give
your
Mouths
the
lye
?
And
do
not
you
expose
your selves
to
the
laughter
of
all
judicious
Men
,
when
your
Practices
do
so
manifestly
contradict
your
Profession
?
How
will
you
answer
this
Argument
in
the
last
Day
?
How
can
you
hope
to
come
off
,
when
the
Judge
shall
argue
with
you
from
this
Topick
?
Did
you
really
look
upon
the
Concerns
relating
to
the
Bliss
of
your
Souls
,
as
the
greatest
,
how
could
you
be
so
indifferent
as
to
knowing
whether
your
Souls
are
in
a
State
of
Bliss
,
or
not
?
How
could
you
forbear
examining
your selves
by
the
Rules
laid
down
by
Christ
in
this
Sermon
,
whether
Happiness
is
like
to
be
the
Portion
of
your
Souls
at
last
,
or
not
?
Can
it
be
safe
to
take
it
for
granted
,
that
your
Souls
are
in
a
blessed
State
,
when
a
mistake
in
this
matter
is
the
most
dangerous
thing
in
the
World
?
What
satisfaction
can
it
be
to
you
to
believe
at
random
,
that
all
is
well
,
when
that
very
Confidence
is
an
Argument
that
the
Foundation
is
rotten
,
and
unsound
?
If
you
do
in
good
earnest
believe
these
Concerns
to
be
of
the
greatest
importance
,
I
will
tell
you
what
the
Effects
will
be
,
and
to
avoid
Prolixity
,
I
shall
only
name
them
.
1.
Your
thoughts
will
be
much
employ'd
about
them
,
you
will
certainly
find
time
to
think
of
them
,
and
all
the
little
Excuses
,
that
you
have
a
Trade
and
Business
,
and
a
Family
to
look
after
will
be
laid
aside
,
for
all
this
you
may
do
in
a
moderate
way
,
and
yet
make
these
weighty
Concerns
the
frequent
Objects
of
your
serious
Thoughts
.
What
?
Are
these
the
greatest
Concerns
and
doth
it
not
deserve
one
sober
reflection
,
have
I
Soul
that
is
immortal
?
Is
this
Soul
capable
of
being
either
happy
or
miserable
?
Is
there
a
way
to
make
it
happy
?
What
is
that
way
?
Where
shall
I
find
it
?
If
God
hath
revealed
it
in
his
word
,
is
it
not
worth
enquiring
or
searching
into
it
?
&c.
2.
In
your
lawfull
Callings
and
Employments
,
you
will
be
very
cautious
of
doing
any
thing
that
shall
hurt
or
spoil
,
or
prejudice
the
Bliss
and
Happiness
of
your
Souls
,
as
all
sins
against
Knowledge
,
and
all
wilfull
sins
will
certainly
do
.
3.
You
will
take
care
that
the
Briars
and
Thorns
of
the
World
,
I
mean
,
the
Riches
,
the
Cares
,
the
Pleasures
of
this
Life
do
not
choak
your
Care
and
Sollicitude
about
this
Bliss
of
your
Souls
,
and
to
this
end
you
will
avoid
burthening
your selves
with
over-much
Business
,
which
will
engross
your
Care
,
and
Thoughts
,
and
Time
,
and
drown
the
other
.
4.
You
will
not
content
your selves
with
general
Notions
of
this
Bliss
,
but
you
'll
go
deeper
,
and
descend
to
particulars
,
and
examine
the
special
Ingredients
that
must
make
your
Souls
truly
happy
,
and
which
are
described
in
this
admirable
Sermon
of
our
Saviour
,
and
take
them
into
consideration
.
5.
You
will
pray
hard
,
and
with
fervour
,
and
importunity
to
be
strengthen'd
from
above
,
in
order
to
a
chearfull
Performance
of
the
Rules
specified
in
this
Sermon
.
6.
If
at
any
time
you
find
that
you
grow
dull
and
lazy
in
the
conscientious
observance
,
and
performance
of
these
particulars
,
you
will
rouze
your selves
by
fresh
Arguments
into
your
first
love
;
and
if
at
any
time
surpriz'd
by
a
strong
Temptation
,
you
neglect
any
Lesson
injoin'd
here
,
you
will
chide
and
check
,
and
force
your selves
into
a
more
vigorous
watchfulness
and
diligence
.
7.
You
will
not
neglect
the
proper
means
,
whereby
this
Bliss
of
your
Souls
must
be
promoted
,
one
of
which
is
the
frequent
and
conscientious
use
of
the
Sacrament
of
the
Lord's
Supper
;
for
here
you
see
how
dear
your
Souls
were
to
the
Son
of
God
,
what
he
did
for
them
to
make
them
happy
,
how
he
laid
down
his
Life
to
procure
their
Life
and
Bliss
,
and
can
there
be
a
greater
motive
to
prosecute
the
Bliss
of
your
immortal
Souls
?
These
will
certainly
be
the
effects
of
your
Belief
,
i.
e.
if
from
your
Heart
you
believe
,
that
the
Concerns
relating
to
the
Bliss
and
Happiness
of
your
Souls
,
are
the
greatest
and
weightiest
Concerns
;
if
these
effects
appear
not
,
it
's
plain
,
you
do
not
look
upon
these
Concerns
as
things
of
the
greatest
importance
,
and
consequently
you
are
unfit
for
the
Kingdom
of
God
.
2.
As
Christ
open'd
his
mouth
and
taught
the
People
;
so
the
Ministers
of
the
Gospel
after
their
Great
Master's
Example
,
are
to
read
and
learn
their
Duty
,
for
they
are
sent
by
Christ
to
supply
his
place
on
Earth
to
the
end
of
the
World
.
Teaching
is
their
Business
,
not
only
with
their
Lips
,
but
with
their
Lives
.
Their
lives
must
be
visible
Comments
upon
the
word
they
publish
;
and
as
one
said
,
they
must
be
like
Gideon's
Souldiers
,
carry
Trumpets
of
sound
Doctrine
in
one
Hand
,
and
Lamps
of
good
Lives
in
the
other
.
A
Minister
whose
Life
contradicts
his
Preaching
,
is
one
of
the
worst
Men
in
the
World
,
and
makes
himself
Two-fold
more
the
Child
of
Hell
than
his
Hearers
,
that
imitate
his
ill
Example
;
and
if
there
be
one
place
hotter
than
another
in
the
burning
Lake
,
that
will
be
his
Portion
.
As
Christ
taught
his
Hearers
nothing
but
what
was
grave
and
solid
,
and
weighty
,
so
the
Ministers
of
the
Word
must
feed
their
Auditours
with
solid
Food
,
not
with
Trifles
,
or
Legends
,
or
dry
insipid
Stuff
,
but
with
things
that
may
make
them
wise
unto
Salvation
.
This
Phrase
,
opening
the
mouth
,
is
sometimes
used
in
Scripture
,
for
speaking
with
boldness
and
courage
in
the
Name
of
the
Lord
,
as
Ephes.
VI.
19.
Pray
for
me
,
that
I
may
open
my
mouth
boldly
;
So
the
Ministers
of
the
Word
must
not
be
meally-mouth'd
,
but
Cry
aloud
,
and
spare
not
,
lift
up
their
Voices
like
Trumpets
,
and
shew
the
People
of
God
their
Transgressions
and
the
House
of
Jacob
their
Sins
,
Isa.
LVIII
.
1.
There
is
no
dallying
with
the
sins
of
Men
,
no
complementing
their
Souls
with
flattering
and
enticing
Words
.
Their
Sores
must
be
rubb'd
,
and
Salt
and
Vinegar
thrown
into
their
Wounds
where
it
is
so
that
gentler
means
will
do
no
good
:
Nor
must
we
fear
the
anger
,
or
displeasure
of
Men
,
for
we
have
a
greater
Master
to
please
,
who
will
bring
forth
our
Righteousness
as
the
light
,
and
our
Judgment
as
the
Noon-day
;
nay
,
and
make
our
very
Enemies
to
be
at
peace
with
us
;
however
,
if
he
doth
not
,
there
is
huge
comfort
in
the
discharge
of
a
good
Conscience
,
to
which
purpose
Christ
bids
his
Messengers
,
or
Ministers
rejoyce
when
they
are
reviled
,
and
despightfully
used
;
and
accordingly
of
the
Apostles
we
read
,
That
they
departed
from
the
Council
rejoycing
,
because
they
were
counted
worthy
to
suffer
shame
for
the
Name
of
the
Lord
Jesus
,
Acts
V.
41.
3.
As
it
is
our
Office
to
teach
you
,
so
it
is
your
Duty
to
be
taught
;
I
say
,
to
be
taught
not
to
quarrel
with
our
Admonitions
,
to
shew
your selves
tractable
,
to
suffer
the
Word
of
exhortation
,
and
to
admit
the
good
Seed
we
sow
,
into
a
good
and
honest
Heart
.
It
's
true
,
you
are
not
to
be
believe
every
Spirit
,
but
to
try
the
Spirits
,
whether
they
be
of
God
,
1
John
V.
1.
But
then
,
when
you
have
try'd
our
Doctrines
and
find
them
agreeable
to
the
Word
of
the
living
God
,
there
is
no
Tergiversation
to
be
used
,
but
our
words
must
be
receiv'd
,
as
if
God
himself
spoke
to
you
;
for
we
press
no
other
things
upon
you
,
than
God
hath
commanded
you
in
the
Scriptures
.
These
Scriptures
you
have
in
your
Hands
,
and
with
the
Beraeans
you
are
exhorted
to
search
whether
things
are
so
,
as
we
represent
them
.
What
a
sad
thing
is
it
in
Popery
;
not
one
of
the
common
People
,
not
a
Lay-man
dares
bring
a
Bible
to
Church
with
him
;
if
he
doth
,
he
is
no
good
Catholick
;
nay
,
in
some
Countries
in
danger
of
being
burnt
for
a
Heretick
.
A
good
Catholick
must
have
no
Bible
,
must
not
read
it
,
must
not
meddle
with
it
,
it
's
a
dangerous
Book
,
he
must
not
look
into
it
,
for
fear
he
should
learn
Heresie
there
;
or
rather
,
for
fear
he
should
discover
how
he
hath
been
deluded
by
the
Priests
,
and
taught
for
Doctrines
the
Commandments
of
Men.
See
here
the
mighty
advantages
the
Reformation
hath
brought
to
you
:
You
can
come
to
Church
with
your
Bibles
under
your
Arms
,
and
have
not
only
leave
,
but
are
entreated
to
compare
what
we
say
with
the
Oracles
of
God
,
to
satisfie
your selves
of
the
Truth
of
what
we
deliver
,
and
to
believe
your
own
Eyes
.
But
then
,
as
I
said
,
having
found
that
our
Exhortations
and
Doctrines
are
according
to
the
Law
,
and
to
the
Testimony
;
let
it
not
be
said
of
you
,
as
it
was
of
Ezekiel's
Hearers
,
Ezek.
XXXIII
.
31.
They
came
and
sat
before
the
Prophet
,
they
heard
his
words
,
but
they
would
not
do
them
;
with
their
Mouths
they
shew'd
much
love
,
but
their
hearts
went
after
Covetousness
.
What
a
happiness
doth
that
Minister
enjoy
,
that
can
say
of
his
Disciples
,
as
St.
Paul
of
the
Thessalonians
,
2
Thess.
1.
3.
We
are
bound
to
give
thanks
to
God
always
for
you
,
as
it
is
meet
,
because
your
Faith
grows
exceedingly
,
and
the
Charity
of
you
all
toward
each
other
abounds
.
I
conclude
with
St.
Paul's
Admonition
,
Heb.
XIII
.
17.
Obey
them
that
have
the
Rule
over
you
,
and
submit
your selves
,
for
they
watch
for
your
Souls
,
as
they
that
must
give
an
account
,
that
they
may
do
it
with
Joy
,
and
not
with
Grief
;
for
that
is
unprofitable
for
you
.
SERMON
III.
St.
Matth.
Ch.
V.
Ver.
3.
Blessed
are
the
Poor
in
spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
HAving
done
with
the
Historical
,
and
Circumstantial
Part
of
this
Sermon
,
contain'd
in
the
First
and
Second
Verses
;
we
go
on
to
the
Doctrinal
.
And
here
a
very
glorious
Scene
opens
;
a
Scene
of
admirable
Truths
,
of
Truths
which
are
Paradoxes
,
to
persons
who
rise
no
higher
than
the
Animal
life
,
perfect
Mysteries
,
which
the
Princes
of
this
World
know
not
,
which
the
Great
understand
not
,
and
which
the
sensual
part
of
Mankind
are
ready
to
laugh
at
,
and
which
none
but
a
thinking
or
thoughtfull
Person
can
admire
.
As
the
inspired
David
,
or
whoever
was
the
Collectour
of
the
Psalms
,
begins
that
Volume
with
the
way
to
Bliss
,
so
our
Saviour
begins
his
Sermon
with
the
same
Subject
.
Indeed
,
this
was
his
peculiar
Province
,
and
of
the
weighty
and
momentous
Errands
he
was
sent
upon
,
this
was
one
,
to
teach
Men
the
true
way
to
Bliss
endless
and
eternal
.
Moses
had
done
it
before
,
the
Prophets
had
attempted
the
like
,
Philosophers
had
made
some
Essays
of
that
kind
,
but
their
Notions
were
imperfect
,
and
they
had
no
distinct
notices
of
all
the
materials
necessary
and
convenient
for
that
excellent
Structure
;
and
there
was
a
Providence
in
it
,
because
the
fuller
Revelation
of
God's
Will
was
reserv'd
to
the
coming
of
the
Messiah
,
or
the
Son
of
God
:
And
it
is
remarkable
that
Christ
in
his
Directions
,
how
to
attain
to
solid
Bliss
runs
counter
to
the
World
;
and
such
as
are
commonly
counted
the
most
wretched
and
miserable
,
are
here
pronounc'd
blessed
.
It
's
like
some
that
were
by
when
Christ
deliver'd
this
Sermon
,
expected
he
should
have
begun
in
another
strain
,
such
as
Blessed
are
the
Rich
,
and
the
Men
whose
Barns
are
large
,
and
who
have
much
Goods
laid
up
for
many
Years
,
who
have
Money
at
command
,
can
eat
what
they
list
,
and
drink
what
they
please
,
whose
Lands
bring
forth
plentifully
,
and
whose
Presses
run
over
,
who
are
courted
and
respected
by
all
that
know
them
,
whether
great
or
low
,
and
are
in
a
capacity
of
denying
themselves
in
nothing
that
their
fond
Appetite
craves
.
But
my
thoughts
are
not
as
your
thoughts
,
saith
God
:
He
takes
other
Measures
,
and
therefore
Blessedness
is
here
ascribed
to
Persons
,
where
a
Man
would
least
imagine
or
expect
to
find
it
,
even
to
the
poor
in
Spirit
.
Blessed
are
the
poor
in
spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
Three
things
do
here
very
naturally
offer
themselves
to
our
Consideration
.
I.
Who
the
poor
in
Spirit
are
,
or
what
poverty
in
Spirit
is
.
II.
In
what
sense
the
Kingdom
of
Heaven
is
theirs
,
and
belongs
to
them
.
And
,
III.
How
their
Title
to
this
Kingdom
makes
them
blessed
.
I.
What
poverty
in
Spirit
is
.
And
here
negatively
,
it
is
not
,
1.
A
bare
outward
Poverty
,
or
being
destitute
of
the
Necessaries
and
Conveniencies
of
this
Life
;
not
a
Poverty
in
Purse
,
not
a
worldly
Poverty
,
not
a
State
of
Beggery
.
We
do
not
deny
but
Poverty
hath
great
advantages
,
with
respect
to
being
good
,
and
the
poor
Man
is
more
expedite
in
his
Journey
to
Heaven
;
for
he
hath
none
of
those
Clogs
,
none
of
those
Briars
and
Thorns
,
which
too
often
hinder
the
Richer
sort
of
Men
from
discerning
or
prosecuting
their
everlasting
Happiness
.
This
divers
of
the
Heathen
Philosophers
saw
,
Vid.
Grot
in
Loc.
who
therefore
spoke
a
Thousand
pretty
things
concerning
Poverty
;
what
a
help
it
was
to
Virtue
,
what
a
means
to
become
truly
wise
,
what
an
Advantage
to
arrive
to
solid
goodness
?
Nay
,
some
went
so
far
as
to
abandon
their
Riches
,
and
throw
their
Gold
and
Silver
into
the
Sea
,
that
they
might
be
more
at
leisure
to
improve
their
Minds
,
and
to
enrich
their
better
Part.
And
indeed
,
Our
Saviour
seems
very
much
to
favour
this
Condition
;
and
there
are
so
many
things
spoken
against
Riches
,
and
rich
Men
in
the
Gospel
,
as
are
enough
to
make
Men
that
enjoy
any
Plenty
or
Prosperity
afraid
,
for
fear
their
Reward
should
be
with
Men
,
who
have
their
Portion
in
this
Life
;
and
it
is
to
be
noted
,
that
Christ
says
a
very
great
thing
concerning
this
state
of
Poverty
.
To
the
Poor
the
Gospel
is
preach'd
,
and
this
he
reckons
among
the
Miracles
he
wrought
to
prove
himself
the
promis'd
Messiah
,
or
Redeemet
of
the
World
.
It
is
Matth.
XI
.
5.
The
blind
receive
their
sight
,
the
lame
walk
,
the
lepers
are
cleansed
,
the
deaf
hear
,
the
dead
are
rais'd
up
,
and
the
poor
have
the
Gospel
preach'd
unto
them
.
The
poor
!
It
must
be
confess'd
our
Saviour
did
not
go
to
Court
,
nor
did
he
associate
himself
much
with
Rich
men
,
except
they
were
of
a
better
Temper
than
ordinary
,
and
he
seem'd
to
be
the
poor
Men's
Preacher
,
as
if
he
thought
the
Rich
were
not
capable
of
receiving
his
stricter
Discipline
,
and
as
if
the
Poor
were
the
most
likely
Persons
to
espouse
his
severer
Doctrines
.
Carnal
reason
would
have
thought
,
that
when
Christ
appear'd
first
on
the
Stage
of
the
World
,
he
should
have
made
his
first
Addresses
to
the
Grandees
of
Judaea
,
and
Men
of
Estate
and
Fortune
:
But
no
,
his
Converse
was
chiefly
with
poor
Fisher-men
,
and
the
needy
Multitude
;
and
here
lay
the
Miracle
,
and
the
Reason
of
it
we
may
guess
at
,
viz.
to
shew
,
that
the
Poor
are
in
a
greater
Capacity
of
listening
to
his
Oracles
,
than
the
Rich
,
who
have
so
many
things
to
divert
them
from
the
way
to
Eternal
Bliss
;
so
much
Business
and
Pleasure
to
mind
here
on
Earth
,
that
they
are
not
at
leisure
to
think
of
Heaven
.
And
yet
,
notwithstanding
all
this
,
a
bare
outward
Poverty
doth
not
entitle
a
Man
to
the
Kingdom
of
Heaven
.
It
's
a
great
help
to
Seriousness
,
if
sanctified
and
improved
;
and
the
want
of
Comforts
here
on
Earth
,
be
made
a
motive
to
seek
them
in
Heaven
;
but
the
bare
outward
want
doth
not
make
Men
happy
;
for
we
see
too
often
,
that
the
poorer
Men
are
,
the
wickeder
they
are
,
and
their
outward
want
makes
them
more
daring
in
Impiety
;
and
surely
,
this
can
be
no
qualification
for
Eternal
Bliss
.
The
Punctilio's
of
State
,
which
the
Richer
sort
of
Men
think
themselves
obliged
to
observe
,
the
Luxury
they
are
apt
to
run
into
,
the
pampering
of
their
Bodies
,
their
pride
in
Cloaths
and
external
Habits
,
their
sinfull
compliances
with
Persons
of
their
Rank
and
Quality
,
their
Care
to
encrease
their
Riches
,
to
get
an
Estate
suitable
to
the
figure
they
make
in
the
World
,
their
ambition
,
oppressions
,
and
domineering
over
the
meaner
sort
,
and
their
study
to
keep
up
their
Credit
with
the
Great
and
Potent
,
all
which
too
often
are
very
powerfull
imediments
in
the
Richer
sort
to
be
truly
wise
to
Salvation
;
These
the
poor
Man
is
freed
from
,
nor
hath
he
so
great
an
Account
to
give
,
there
being
but
little
given
him
,
and
consequently
,
is
in
a
greater
Capacity
,
and
possibility
of
being
wise
,
and
good
,
and
happy
;
but
his
bare
outward
Poverty
will
not
do
the
Work
,
and
therefore
is
not
intended
here
.
Nor
,
2.
A
vowed
voluntary
Poverty
.
This
some
Champions
of
the
Church
of
Rome
contend
for
,
as
if
their
Monastick
vows
were
commended
here
.
Even
a
Poverty
whereby
Men
and
Women
do
voluntarily
renounce
their
Estates
and
Riches
,
and
bestow
them
either
upon
their
Relations
,
or
the
Poor
,
or
the
Church
;
and
thereupon
entring
into
a
Monastery
,
or
Nunnery
,
Vow
perpetual
Poverty
,
Chastity
,
and
blind
Obedience
;
and
this
they
make
a
piece
of
Evangelical
perfection
,
which
all
Men
are
not
obliged
to
,
but
such
as
some
Persons
do
voluntarily
undertake
to
encrease
their
own
Merits
,
and
sometime
to
merit
for
others
too
.
But
certainly
this
cannot
be
the
sense
here
;
for
the
Poverty
here
mention'd
,
is
represented
as
a
Duty
incumbent
upon
all
Men
,
and
without
which
a
Christian
will
certainly
miss
of
a
future
Bliss
;
for
thus
saith
Christ
in
the
Conclusion
of
this
Sermon
;
Whosoever
heareth
these
sayings
of
mine
,
and
doth
them
not
,
him
will
I
liken
to
a
foolish
Man
,
that
built
his
House
upon
the
Sand
,
and
when
the
Rain
descended
,
&c.
We
make
do
doubt
of
it
,
but
that
God
is
pleased
with
Self-denials
in
our
Estates
and
Fortunes
,
if
well-grounded
,
and
proceeding
upon
very
good
Principles
,
and
we
believe
that
such
free
Will-offerings
are
very
acceptable
to
him
,
and
by
his
special
Grace
and
Favour
,
may
encrease
a
Man's
glory
and
felicity
in
another
World
.
A
Man
that
hath
a
thousand
Pound
a
Year
,
and
resolves
to
live
upon
two
or
three
Hundred
,
and
to
consecrate
the
rest
to
pious
Uses
;
or
whatever
a
man's
Income
is
,
greater
or
lesser
,
if
he
religiously
confines
himself
to
a
small
Pittance
,
that
he
may
be
in
a
greater
capacity
of
doing
good
:
We
are
so
far
from
discouraging
such
a
Person
,
that
we
commend
and
applaud
him
,
and
believe
the
Love
of
God
is
strong
and
vigorous
in
his
Soul
,
and
do
no
:
doubt
,
but
he
will
be
recompens'd
accordingly
in
the
Resurrection
of
the
dead
,
provided
this
self-denial
be
not
intended
as
a
way
to
satisfie
God
,
or
to
make
him
compensation
and
amends
for
some
sins
,
men
are
loath
to
part
with
.
But
we
cannot
be
so
foolish
as
to
think
,
that
by
such
self-denials
a
Man
merits
any
thing
of
God
,
or
may
challenge
a
higher
degree
of
Glory
,
as
his
due
for
that
savours
of
monstrous
Pride
,
and
instead
of
exalting
to
,
will
certainly
exclude
the
Soul
from
the
Kingdom
of
Heaven
.
And
what
need
Men
talk
of
Merit
,
when
they
have
a
most
bountifull
Master
to
deal
with
,
who
rewards
those
that
diligently
seek
him
,
beyond
what
they
are
able
to
think
,
or
to
express
.
Nor
can
we
be
so
sottish
as
to
think
,
that
a
Man
who
thus
denies
himself
can
spare
some
of
his
good
Works
,
or
that
the
Vertue
of
them
may
be
applied
to
others
,
who
are
either
defective
in
goodness
,
or
suffer
in
Purgatory
,
and
consequently
such
a
Poverty
cannot
be
intended
here
.
To
quit
therefore
the
Negative
,
and
to
come
to
an
Affirmative
resolution
of
this
Point
.
By
poverty
in
Spirit
,
is
meant
,
True
CHRISTIAN
HUMILITY
;
for
we
cannot
suppose
,
that
Christ
would
here
lay
down
the
way
to
Eternal
Life
,
and
forget
to
press
this
darling
Vertue
,
and
of
all
Accomplishments
the
most
amiable
,
and
most
charming
,
indeed
the
very
Foundation
of
all
saving
Religion
;
and
since
there
is
no
formal
mention
made
of
it
in
the
ensuing
Discourse
,
we
must
necessarily
referr
it
to
this
place
,
and
believe
it
to
be
comprehended
in
this
Expression
;
the
rather
,
because
nothing
expresses
this
Christian
Humility
better
,
than
poverty
in
Spirit
.
A
poor
spirited
Man
,
we
know
,
is
a
Coward
,
but
such
a
poor
Spirit
could
never
be
design'd
by
Christ
here
,
whose
intent
was
to
enable
all
his
Followers
to
tread
on
Serpents
and
Scorpions
,
and
to
trample
on
all
the
Powers
of
Darkness
,
Luke
X.
19.
and
they
that
do
so
,
or
can
do
so
,
are
sar
from
being
Cowards
;
so
far
,
that
nothing
argues
greater
Courage
and
Magnanimity
.
To
represent
to
you
the
Nature
of
this
poverty
in
Spirit
,
or
Christian
Humility
,
I
shall
describe
it
in
the
following
Particulars
.
As
Humility
is
nothing
but
a
generous
contempt
of
our selves
;
so
this
felf-contempt
imports
,
1.
A
lively
Sense
of
God's
Greatness
,
Holiness
and
Goodness
.
That
's
it
which
gives
Humility
being
;
that
's
it
whereby
the
sacred
Fire
is
kindled
.
A
lively
Sense
of
God's
greatness
,
gives
the
Soul
a
clear
sight
of
her
own
nothingness
;
A
lively
Sense
of
God's
holiness
,
a
clear
sight
of
her
sinfulness
,
a
lively
Sense
of
his
goodness
,
and
a
clear
view
of
her
own
Unworthiness
.
The
greater
this
Sense
is
,
the
greater
is
the
Humility
;
while
that
Sense
lasts
,
this
Humility
lasts
when
that
decays
,
this
vanishes
.
This
lively
Sense
sows
the
seed
of
Humility
in
the
Soul
,
and
makes
it
grow
,
and
advance
into
fruitfulness
;
it
produces
it
waters
it
,
cherishes
,
and
keeps
it
warm
.
Where
that
Sense
is
very
lively
,
the
Soul
knows
not
how
to
lay
low
enough
before
God
.
A
lively
Sense
of
God's
greatness
makes
Abraham
cry
out
,
I
have
undertaken
to
speak
to
the
God
of
Heaven
,
who
am
but
dust
and
ashes
,
Gen.
XVIII
.
27.
A
lively
Sense
of
God's
holiness
makes
Job
fall
down
and
say
,
I
ahhorr
my self
in
dust
and
ashes
,
Job
XLII
6.
A
live
Sense
of
God's
goodness
compels
Jacob
to
prostrate
himself
before
God
,
and
forces
him
into
this
Ejaculation
;
I
am
not
worthy
of
the
least
of
all
the
Mercies
,
and
of
all
the
Truth
which
thou
hast
shew'd
unto
thy
Servant
,
Gen.
XXXII
10.
And
though
I
grant
that
all
this
may
be
said
,
and
is
said
daily
by
Hypocrites
,
and
Persons
in
whom
Sin
and
the
World
are
predominant
;
yet
it
is
not
the
bare
saying
so
that
makes
a
Man
humble
,
but
the
Sense
which
dictates
these
Expressions
.
2.
From
hence
flow
very
low
and
despicable
thoughts
of
our selves
,
not
transitory
thoughts
in
the
nature
of
flying
Sparks
,
once
in
a
Month
,
or
once
in
a
quarter
of
a
Year
,
or
once
in
a
melancholy
Fit
;
but
habitual
,
lowly
thoughts
,
which
are
constant
Guests
with
the
Soul
,
and
whereby
the
Soul
for
the
most
part
entertains
a
very
low
or
small
opinion
of
her self
;
or
worth
,
or
any
thing
that
belongs
to
her
;
and
if
any
proud
or
arrogant
thoughts
arise
,
presently
pulls
them
down
again
,
with
such
considerations
as
these
.
What
a
poor
contemptible
Creature
am
I
?
What
have
I
,
that
I
have
not
receiv'd
?
My
Body
,
what
is
it
,
but
the
result
of
God's
bounty
?
My
Soul
the
work
of
his
hands
;
what
Parts
,
what
Abilities
,
what
external
Accommodations
and
Conveniencies
I
have
,
they
are
Effects
of
his
liberality
;
what
Gifts
,
what
Accomplishments
,
what
Perfections
,
what
Excellencies
,
what
Graces
,
what
Vertues
I
have
;
what
are
they
but
the
Products
of
his
undeserved
Charity
?
Of
my self
,
what
am
I
but
a
sinner
,
a
Name
which
must
fill
me
with
horrour
,
when
I
think
of
it
;
a
wretched
Creature
that
have
deserv'd
the
wrath
and
indignation
of
an
offended
God
,
and
the
burning
Lake
!
a
very
poor
inconsiderable
thing
,
or
rather
an
inconiderable
nothing
!
And
shall
so
vile
,
so
pitifull
a
thing
,
the
sport
of
Winds
,
and
whose
Life
is
a
shadow
,
a
dream
,
and
a
vapour
,
be
proud
of
any
thing
?
Who
live
upon
Alms
,
and
am
maintain'd
by
the
pure
Charity
,
and
Compassion
of
an
Omnipotent
God
?
Sustain'd
by
his
breath
,
upheld
by
his
power
,
cherish'd
by
his
providence
,
subsisting
by
his
Will
,
and
moving
at
his
pleasure
,
and
a
thing
no
better
than
a
Tennis-ball
in
his
hand
,
which
he
may
strike
away
,
and
call
for
another
.
What
?
proud
of
being
in
debt
,
and
having
a
severer
Account
to
give
?
For
of
this
Nature
are
all
my
Mercies
,
shew
how
much
I
am
indebted
to
God
,
and
how
great
my
Account
will
be
,
when
the
Great
Master
of
the
World
shall
come
and
reckon
with
his
Servants
!
These
are
some
of
the
low
and
despicable
thoughts
the
humble
Soul
entertains
,
I
Tim.
I.
15.
And
from
hence
flows
,
3.
A
hearty
detestation
and
abhorrency
of
self-conceitedness
,
self-admiration
and
desire
of
vain-glory
;
so
that
if
the
humble
Soul
at
any
time
admits
vain
imaginations
,
whereby
she
pleases
her self
with
what
she
hath
done
,
as
her
own
Work
,
or
let
drop
a
Word
,
which
look'd
like
admiring
her
own
performances
,
or
done
any
thing
which
tended
to
raise
her
Credit
,
and
Reputation
with
Men
,
though
it
was
but
by
a
side-wind
,
that
she
sailed
to
that
dangerous
Port
,
she
presently
chides
her self
,
laments
her
weakness
,
cries
out
against
her
folly
,
is
angry
with
her
inadvertency
,
and
declares
an
everlasting
War
against
all
such
sinister
and
preposterous
Purposes
,
2
Cor.
XI
.
15
,
16.
4.
From
hence
flows
Humility
to
Men
too
,
and
preferring
others
in
honour
before
our selves
,
according
to
the
Command
and
Character
of
Humility
given
,
Rom.
XII
.
10.
Surely
that
Man
cannot
be
truly
humble
to
God
,
that
is
not
so
to
Men
;
and
in
vain
doth
he
talk
of
lowliness
,
that
shews
no
respect
to
his
lawfull
Superiours
and
Magistrates
;
that
will
not
let
abler
and
wiser
Men
speak
,
or
sit
,
or
go
before
him
;
that
cannot
be
content
Men
of
greater
worth
should
be
preferr'd
to
the
Place
he
aim'd
at
;
that
knows
not
how
to
condescend
to
Men
of
low
Estate
,
and
is
loath
to
shew
civility
to
Persons
that
are
good
,
because
they
are
miserable
in
the
World
;
that
thinks
it
below
him
to
lend
his
helping
hand
,
and
to
minister
unto
those
whose
Condition
is
mean
;
or
never
learn'd
yet
in
his
practical
Esteem
,
to
preferr
a
poor
Saint
before
a
rich
Man
,
who
is
a
stranger
to
real
Goodness
;
that
will
not
go
one
step
out
of
the
Road
of
his
humour
,
and
will
be
affable
and
courteous
no
farther
than
is
consistent
with
his
Interest
.
To
be
sure
,
such
a
Person
doth
not
think
better
of
others
than
of
himself
,
which
yet
is
the
great
ingredient
of
Humility
.
It
's
true
,
the
humble
Soul
is
not
to
think
of
Persons
openly
profane
,
and
atheistical
,
better
than
of
her self
;
yet
the
Rule
holds
,
where
others
appear
to
be
vigilant
,
and
watchfull
,
and
sober
,
at
least
live
in-offensive
,
and
without
scandal
;
and
the
ground
upon
which
this
piece
of
Humility
rises
,
is
partly
the
secret
defects
the
humble
Man
finds
in
himself
,
and
which
he
hath
a
greater
sense
of
,
than
of
the
faults
of
others
,
and
which
really
appear
greater
to
him
,
than
the
offences
of
other
Men
,
partly
the
secret
Gifts
,
and
latent
Vertues
,
that
may
be
for
ought
he
knows
in
another
Man
.
Upon
this
Account
,
the
humble
Person
is
to
think
of
others
better
than
of
himself
,
yet
with
this
caution
,
so
to
think
of
others
better
than
of
himself
,
as
not
to
run
into
despair
,
nor
to
conceal
,
or
hide
the
Grace
of
God
bestow'd
upon
him
,
when
the
Edification
of
others
requires
a
declaration
of
it
,
as
is
evident
from
Psal.
LXVI
.
16.
and
1
Cor.
XV.
10.
And
from
hence
flows
,
5.
A
holy
Contentedness
in
the
mean
Condition
,
God
hath
placed
us
in
.
Humility
is
particularly
seen
in
outward
Poverty
,
and
he
whom
Providence
hath
brought
to
a
very
mean
and
low
Estate
in
the
World
,
and
who
is
contentedly
poor
,
is
truly
humble
.
For
he
humbles
himself
under
the
mighty
hand
of
God
,
submits
to
his
Will
,
and
bears
it
chearfully
,
because
he
is
confident
it
will
work
for
his
good
.
The
same
is
to
be
applied
to
other
outward
Afflictions
.
The
humble
Man
gives
his
back
to
the
smiter
,
and
when
he
suffers
,
he
threatens
not
only
from
a
sense
of
the
Demerit
of
his
sins
,
which
he
knows
have
deserv'd
worse
Usages
;
but
from
consideration
of
the
mighty
alteration
of
his
condition
,
when
the
Lord
Jesus
shall
appear
from
Heaven
,
to
be
admired
in
all
his
Saints
.
Humility
is
more
seen
in
bearing
Afflictions
and
Reproaches
,
and
Injuries
than
any
where
.
In
these
cases
,
for
our
thoughts
to
work
downward
,
and
to
strike
the
Soul
into
an
humble
Sense
,
and
to
quiet
her
as
a
weaned
Child
,
this
looks
like
the
Humility
of
a
Disciple
of
Christ
,
1
Pet.
II.
19
,
20
,
21.
But
,
6.
And
lastly
,
This
Humility
is
not
complete
,
without
a
chearfull
and
humble
Submission
to
what
God
requires
to
be
done
.
Pride
is
the
cause
of
Disobedience
,
and
because
Men
insolently
oppose
their
Wills
to
God's
Will
,
They
walk
in
the
imagination
of
their
hearts
.
Hence
we
read
,
Jer.
XIII
.
15.
Hear
this
,
and
give
ear
,
be
not
proud
for
the
Lord
hath
spoken
:
To
shew
that
Pride
causes
Men
to
turn
their
backs
to
the
wholsome
Commands
and
Admonitions
of
the
Lord
:
And
if
this
be
the
Nature
of
Pride
,
it
must
necessarily
be
the
Temper
of
Christian
Humility
,
chearfully
and
humbly
to
take
Christ's
Yoak
upon
us
,
and
let
the
Commands
of
the
Gospel
,
be
never
so
contrary
to
the
interest
of
Flesh
and
Blood
,
where
Humility
reigns
,
there
none
of
those
Commands
will
be
grievous
,
1
John
V.
3.
This
as
near
as
I
can
guess
,
is
the
true
Idea
of
Christian
Humility
commanded
in
the
Text
;
for
though
it
be
no
formal
Command
,
yet
a
Blessing
being
entailed
upon
the
Vertue
,
which
Blessing
is
not
to
be
had
without
the
qualification
,
it
must
be
Tantamount
to
a
Command
.
But
,
Why
is
this
Humility
call'd
poverty
in
Spirit
?
I
answer
:
Poverty
it
's
call'd
,
1.
Because
the
humble
Man
hath
no
good
thing
of
his
own
.
He
carefully
distinguishes
what
is
God's
,
and
what
is
his
own
.
He
is
sensible
,
that
all
the
Evil
he
hath
is
his
own
;
and
if
what
he
may
call
his
own
be
consider'd
,
he
will
appear
a
very
poor
,
miserable
Wretch
destitute
of
Mercy
,
and
Favour
,
and
Comfort
,
and
fit
only
to
fall
a
Prey
to
the
rage
of
the
Devil
.
What
good
he
hath
or
finds
in
himself
,
he
ascribes
to
the
true
cause
God
blessed
for
evermore
.
Not
I
,
but
the
grace
of
God
,
which
was
in
me
,
I
Cor.
XV.
10.
He
freely
and
feelingly
acknowledges
,
that
he
is
nothing
,
hath
nothing
,
and
can
do
nothing
that
's
good
,
without
the
power
and
influence
of
God
.
He
sees
nothing
in
himself
that
can
help
,
or
save
,
or
secure
him
.
All
his
riches
,
hope
,
life
and
power
,
and
strength
and
vertue
is
in
Christ
Jesus
:
And
having
nothing
of
his
own
,
that
he
can
boast
of
,
he
may
tr●ly
be
call'd
poor
.
2.
Poor
,
because
he
is
always
in
want
,
always
in
want
of
God's
grace
and
goodness
to
guide
him
,
to
lead
him
,
to
conduct
him
,
to
strengthen
him
,
to
keep
him
,
to
preserve
him
.
He
is
always
begging
,
always
imploring
the
Divine
goodness
to
remember
him
.
Begging
is
his
Trade
and
Profession
,
I
mean
begging
the
Mercy
and
Charity
of
the
Father
of
Mercy
;
and
he
gives
not
over
begging
,
till
his
Prayers
be
turn'd
into
everlasting
Praises
.
But
he
is
not
only
poor
,
but
poor
in
Spirit
.
1.
Because
Humility
must
take
up
its
chief
Residence
in
his
Spirit
,
and
inward
Man
.
Outward
prostrations
,
humiliations
,
cringings
,
bowings
,
raggs
,
a
sordid
habit
,
sackcloath
;
and
the
course
cloath
he
wears
,
signify
nothing
except
the
Soul
,
or
the
Mind
be
lowly
:
If
that
be
so
,
the
outward
Man
will
be
truly
so
,
if
the
inward
Man
be
a
stranger
to
this
Humility
,
the
leathern
Girdle
,
and
the
Garment
of
Camel's-hair
without
,
will
soon
be
seen
thorough
.
And
therefore
the
young
Man
in
Cassian
for
all
his
frequent
aggravations
of
his
sins
,
and
wonderfull
semblances
of
an
humble
mind
,
discover'd
his
Hypocrisie
,
when
he
could
not
endure
a
reproof
from
Serapion
.
Lucian
makes
himself
very
merry
with
a
Cynick
,
a
Man
who
pretended
to
more
than
ordinary
Humility
and
Austerity
of
life
;
A
friend
of
his
searching
his
Pockets
,
and
thinking
to
find
there
some
old
Raggs
and
mouldy
Bread
,
and
the
Parings
of
Cheese
,
or
some
such
stuff
,
to
his
surprize
found
there
a
Bale
of
Dice
,
a
Box
of
Perfume
,
and
the
Picture
of
his
Mistriss
.
A
very
fit
Emblem
of
a
Person
,
who
makes
a
shew
of
Humility
without
,
but
within
is
self-conceited
,
and
an
admirer
of
his
own
worth
.
The
heart
must
feel
the
power
of
this
Virtue
.
That
's
the
Garden
where
the
Flower
must
grow
,
and
there
it
must
take
root
,
if
not
,
it
's
not
a
Plant
of
our
heavenly
Father's
planting
;
and
a
Christian
may
easily
perceive
,
that
it
is
lodged
in
his
inward
Parts
,
by
the
lowly
and
humble
Thoughts
he
cherishes
within
.
It
was
from
what
he
felt
within
,
that
the
Martyr
said
,
Lord
,
I
am
Hell
,
Thou
art
Heaven
;
and
another
,
I
am
the
most
hypocritical
Wretch
,
not
worthy
that
the
Earth
should
bear
me
;
and
a
third
,
I
am
the
unfittest
Man
for
so
high
an
Honour
,
as
suffering
for
Christ
,
that
ever
was
appointed
to
it
;
and
a
fourth
writing
to
his
Friend
,
that
was
going
to
be
burnt
at
the
Stake
for
the
Gospel
of
Christ
;
O
that
my
life
,
and
a
thousand
such
Wretches
lives
,
might
go
for
yours
!
Why
doth
he
suffer
me
,
and
such
other
Caterpillars
to
live
,
who
can-do
nothing
but
consume
the
Alms
of
the
Church
,
and
take
you
away
a
mighty
Workman
,
and
Labourer
in
his
Vineyard
.
The
inward
Humility
sanctified
these
Expressions
;
and
whatever
indiscretion
might
be
in
such
Speeches
,
the
humble
Sense
of
their
own
vileness
within
made
them
rational
and
elegant
.
2.
Poverty
in
Spirit
;
because
this
Humility
is
an
effect
of
God's
spirit
,
the
Holy
Ghost
breathes
upon
the
Soul
,
and
plants
it
there
.
The
Spirit
of
God
disposes
and
inclines
the
Soul
to
these
humble
Sentiments
,
scatters
the
strong
holds
of
iniquity
,
and
the
vain
imaginations
,
that
exalt
themselves
against
the
Obedience
of
Christ
Jesus
;
throws
down
the
high
Conceits
the
man
did
formerly
harbour
in
his
mind
,
and
suggests
to
the
Soul
,
arguments
to
baffle
and
resist
the
Reasons
of
Flesh
and
Blood
,
and
of
the
World
;
for
where
a
Person
endeavours
to
bring
his
Heart
to
an
humble
Temper
,
the
Devil
is
present
with
his
Baits
;
What
?
will
you
be
a
Fool
?
will
you
be
laught
at
by
your
Neighbours
?
what
?
put
up
such
affronts
,
which
no
Flesh
is
able
to
endure
?
what
?
shew
your self
tame
under
such
an
Aspersion
?
what
will
Men
say
of
you
?
But
the
Spirit
of
God
teaches
the
Soul
,
how
to
answer
all
such
Objections
with
the
Example
and
Command
of
Christ
,
and
the
hope
of
the
Grace
and
Glory
of
God
.
And
therefore
this
Humility
is
justly
call'd
,
Poverty
in
Spirit
.
II.
How
the
Kingdom
of
Heaven
is
theirs
,
and
upon
what
Account
it
belongs
to
them
?
By
the
Kingdom
of
Heaven
,
in
Scripture
,
particularly
in
the
New
Testament
,
is
meant
,
sometime
the
Kingdom
of
Grace
,
sometime
the
Kingdom
of
Glory
.
The
Kingdom
of
Grace
is
that
sweet
and
gentle
Government
which
Christ
Jesus
,
the
Son
of
God
,
the
Head
of
his
Church
,
and
the
King
of
Saints
,
doth
by
his
Spirit
exercise
over
his
Disciples
,
Followers
,
and
such
as
have
given
themselves
up
to
his
Conduct
;
by
which
Spirit
he
teaches
,
enlightens
,
guides
,
assists
,
strengthens
,
and
comfort
and
preserves
them
,
makes
them
willing
and
obedient
,
and
communicate
strength
and
life
,
and
power
to
them
more
or
less
,
according
to
the
improvement
of
the
Stock
committed
to
their
Trust.
This
is
the
Kingdom
of
Grace
,
and
in
this
Sense
the
Expression
is
used
,
Matth.
III.
2.
Matth.
XIII
.
44.
and
in
other
places
.
The
Kingdom
of
Glory
is
the
future
reward
and
recompence
,
God
intends
and
designs
for
those
,
who
have
resolutely
taken
Christ's
Yoak
upon
them
,
even
that
Glory
,
Honour
and
Immortality
St.
Paul
speaks
of
,
Rom.
II.
7.
consisting
in
seeing
God
face
to
face
,
and
triumphing
over
Hell
,
and
Devils
,
and
enjoying
him
,
in
whose
Presence
there
is
fulness
of
joy
for
ever
.
This
is
the
Kingdom
of
Glory
,
and
in
this
Sense
we
find
the
Phrases
used
,
Matth.
VII
.
21.
Matth.
XIII
.
43.
Matth.
XIX
.
23.
In
both
Senses
,
the
Kingdom
of
Heaven
belongs
to
the
Poor
in
Spirit
,
or
to
the
Humble
.
I.
The
Kingdom
of
Grace
,
and
this
you
cannot
doubt
of
,
if
you
reflect
upon
the
signal
Favours
,
God
on
this
side
Heaven
confers
on
the
Soul
that
's
truly
humble
.
To
the
humble
he
gives
Grace
,
saith
St.
Peter
,
1
Pet.
V.
5.
Nay
,
more
Grace
as
St.
James
notes
,
Ch.
IV.
6.
according
as
this
Humility
takes
deeper
root
,
or
runs
out
into
larger
Branches
.
The
humble
Man
is
dispos'd
to
receive
the
warmer
and
stronger
influences
of
God's
goodness
and
mercy
.
The
Soul
that
purifies
,
and
cleanses
her self
from
all
high
and
losty
thoughts
,
or
rejoyces
in
her
meanness
and
low
Estate
;
and
being
nothing
,
renders
her self
apt
and
fit
for
the
Almighty's
abode
in
her
,
and
invites
him
to
take
possession
of
her
;
and
from
God's
dwelling
there
,
a
Man
may
date
a
thousand
Blessings
.
To
such
a
Person
the
Father
of
Lights
communicates
wonderfull
Treasures
;
to
such
there
arises
a
light
in
darkness
,
and
into
such
low
and
humble
Valleys
,
the
richest
Showers
,
and
the
clearest
Rivers
flow
:
O
that
you
were
all
sensible
of
this
Truth
!
O
that
you
did
but
feel
this
Christian
Humility
working
in
your
Souls
!
You
would
find
what
Wisdom
,
what
spiritual
Wisdom
God
would
infuse
into
your
Souls
,
even
that
Wisdom
which
is
from
above
;
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
entreated
,
without
partiality
,
without
hypocrisie
,
full
of
good
works
,
James
III.
17.
I
thank
thee
,
O
Father
,
that
thou
hast
reveal'd
these
things
unto
Babes
,
saith
our
Saviour
,
Matth.
XI
.
25.
These
Babes
are
the
humble
,
the
poor
in
Spirit
:
To
these
God
reveals
the
heighth
,
and
breadth
,
and
depth
,
and
length
of
the
love
of
God
;
such
may
promise
themselves
the
larger
Portions
of
God's
Spirit
;
such
Persons
are
most
likely
to
grow
in
Grace
,
to
advance
in
Goodness
,
to
a
rise
to
perfection
,
and
to
be
satisfied
with
the
Corn
of
Heaven
,
with
Angel's
Food
.
Such
a
Soul
is
fitted
for
Universal
Obedience
;
the
severest
Laws
of
the
Gospel
go
down
with
her
,
and
she
embraces
the
Yoak
with
Joy
.
Who
can
express
the
Comforts
,
the
Peace
,
the
Satisfaction
that
the
humble
feel
!
It
must
needs
be
so
,
for
it
's
the
lowly
in
heart
that
are
promised
Rest
for
their
Souls
,
Matth.
XI
.
29.
Such
get
strength
against
their
Corruptions
,
Temptations
,
Lusts
,
and
sinfull
Inclinations
;
such
make
a
mighty
progress
in
Goodness
,
and
get
Courage
in
the
greatest
fiery
Trials
.
For
this
,
I
might
appeal
to
the
Examples
of
the
Saints
of
Old
,
but
I
need
not
go
so
high
;
I
will
appeal
to
the
Experience
of
some
pious
Christians
among
us
,
who
feel
what
David
said
of
himself
;
O
God
mine
heart
is
not
haughty
,
nor
mine
eyes
losty
;
surely
,
I
have
behaved
and
quieted
my self
as
a
Child
,
that
's
wean'd
of
his
mother
,
Ps.
CXXXI
.
1
,
2.
Let
such
among
you
tell
me
,
when
they
have
been
in
a
very
humble
frame
,
when
they
have
had
a
lively
sense
of
God's
greatness
,
and
goodness
,
and
holiness
,
and
a
very
deep
Sense
of
their
own
vileness
;
have
not
you
seen
more
of
God
than
ever
;
have
not
your
Souls
been
satisfied
as
with
marrow
and
fatness
;
have
not
you
been
ready
to
go
through
Fire
and
Water
for
God
;
have
not
you
baffled
and
scorn'd
the
strongest
assaults
of
the
Devil
,
and
torn
the
snares
and
grins
that
were
laid
for
you
,
with
as
great
ease
as
Sampson
did
his
Bonds
?
Have
not
your
hearts
been
ready
to
leap
within
you
,
and
your
joys
like
mighty
Rivers
,
been
ready
to
overflow
your
Souls
?
This
is
the
Kingdom
of
Grace
,
and
this
belongs
to
the
humble
.
But
,
II.
The
Kingdom
of
Glory
is
theirs
too
;
theirs
by
purchase
,
theirs
by
possession
taken
already
in
their
Names
,
theirs
by
promise
,
theirs
by
way
of
earnest
.
1.
Theirs
by
purchase
,
and
therefore
call'd
the
purchased
Possession
,
Eph.
I.
19.
Purchas'd
,
by
whom
?
Even
by
Christ
Jesus
,
the
great
Shepherd
of
the
Sheep
,
who
laid
down
his
life
for
them
,
and
thereby
obtain'd
an
everlasting
inheritance
for
them
.
None
could
purchase
it
but
he
,
for
whoever
undertook
the
Work
,
must
be
not
only
a
Man
innocent
,
spotless
,
and
without
sin
,
and
die
,
but
of
that
Divine
excellency
too
,
as
to
be
able
to
give
his
Death
an
infinite
value
;
the
vertue
whereof
might
extend
it self
to
all
Ages
,
and
to
all
sorts
of
Persons
too
:
This
none
could
do
,
but
he
that
was
the
Son
of
God
,
and
the
Son
of
David
too
.
He
did
it
,
and
wonderfull
was
the
Enterprise
;
nothing
was
ever
attempted
like
it
.
He
died
,
and
purchas'd
this
Kingdom
of
Glory
for
the
humble
;
his
purchase
makes
it
theirs
.
He
was
both
able
to
purchase
it
,
and
when
he
had
done
,
to
apply
it
to
those
for
whom
it
was
purchas'd
.
If
a
rich
Man
buys
an
Estate
for
a
Beggar
,
the
Beggar
may
justly
call
it
his
;
for
he
that
had
right
,
and
means
,
and
power
,
and
ability
to
buy
it
,
bought
it
for
his
Use.
2.
Theirs
by
possession
taken
already
in
their
Name
.
The
same
Jesus
,
that
purchas'd
this
Kingdom
for
them
;
he
it
is
that
hath
taken
possession
of
this
Kingdom
for
them
,
and
in
their
Name
.
For
in
my
Father's
house
are
many
mansions
If
it
were
not
so
,
I
would
have
told
you
.
I
go
to
prepare
a
place
for
you
,
saith
Christ
,
John
XIV
.
2.
All
the
Christian
World
knows
,
that
Christ
ascended
into
Heaven
.
There
he
actually
enjoys
the
Kingdom
of
Glory
,
which
he
keeps
for
the
humble
.
He
is
the
great
Trustee
,
that
secures
and
manages
that
vast
Estate
for
their
Use
:
So
that
it
may
ju●●ly
be
call'd
theirs
,
because
of
the
forerunner
Jesus
,
who
is
enter'd
into
Heaven
,
being
made
a
Priest
for
ever
after
the
order
of
Melchisedeck
,
as
it
is
said
,
Heb.
VI.
20.
There
he
appears
for
them
as
their
Advocate
and
keeps
their
places
for
them
,
against
they
come
thither
:
As
a
Guardian
takes
care
,
and
possession
of
the
Orphan's
Estate
,
till
the
Pupil
comes
to
Age
;
so
Christ
takes
possession
of
this
Kingdom
,
with
an
intent
to
deliver
it
up
to
the
humble
,
when
they
come
in
the
Unity
of
the
Faith
unto
a
perfect
Man
in
Christ
Jesus
,
to
the
measure
of
the
Stature
of
the
fulness
of
Christ
,
Eph.
IV.
13.
3.
Theirs
by
promise
;
for
so
we
read
,
Matth.
XVIII
.
3
,
4.
Except
ye
be
converted
,
and
become
as
little
Children
,
ye
shall
in
no
wise
enter
into
the
Kingdom
of
Heaven
.
Whosoever
shall
humble
himself
as
this
little
Child
,
the
same
is
greatest
in
the
Kingdom
of
Heaven
.
He
hath
promis'd
it
,
who
is
able
to
give
it
,
even
God
,
who
cannot
be
worse
than
his
word
.
The
humble
Man
may
depend
upon
this
Promise
,
more
than
he
can
upon
Bonds
,
and
Bills
,
and
Securities
that
Men
can
give
him
of
an
Estate
in
the
World
.
God
cannot
fail
him
,
he
cannot
disappoint
him
:
He
not
only
will
not
,
but
cannot
,
as
the
Apostle
saith
,
He
cannot
lye
,
Tit.
I.
2.
because
that
would
imply
an
imperfection
.
If
a
Man
of
Honour
doth
faithfully
promise
his
Neighbour
a
living
,
a
place
,
or
an
office
in
his
gift
,
the
Man
makes
bold
to
call
it
his
,
for
he
hath
confidence
in
his
honesty
,
and
word
,
knowing
him
to
be
a
Person
that
stands
upon
his
credit
,
and
reputation
,
and
scorns
to
do
any
thing
that
's
base
and
mean
:
How
much
more
then
may
the
humble
Soul
,
call
the
Kingdom
of
Glory
hers
;
since
the
God
,
the
Fountain
of
Truth
,
and
Truth
it self
,
hath
peremptorily
said
,
it
shall
fall
to
her
share
;
and
though
such
Persons
do
not
actually
as
yet
enjoy
it
,
yet
they
shall
enjoy
it
as
surely
,
as
if
they
did
already
walk
through
that
Jerusalem
,
and
view
the
Towers
,
and
Bullworks
,
and
all
because
they
have
to
deal
with
a
God
,
who
changes
not
,
Mal.
III.
6.
4.
Theirs
by
way
of
earnest
.
In
humane
Contracts
men
give
earnest
,
and
that
makes
the
Bargain
sure
;
and
tho'
the
Covenant
,
God
makes
with
Men
,
is
not
such
a
formal
Contract
as
is
betwixt
Man
and
Man
,
in
buying
and
selling
,
yet
some
resemblance
there
is
in
that
,
God
a
most
bountifull
Master
,
is
willing
to
give
earnest
to
the
humble
Soul
,
to
assure
her
,
that
this
Kingdom
of
Glory
shall
be
hers
.
This
earnest
is
his
Spirit
,
which
is
therefore
call'd
,
The
earnest
of
our
future
inheritance
,
Eph
I.
14.
This
Spirit
is
no
fancy
,
but
a
real
thing
,
which
the
humble
Soul
feels
as
much
as
other
Men
do
the
moving
of
the
Wind
,
by
the
effects
.
This
Spirit
of
God
is
discover'd
by
its
operations
,
which
are
kindly
,
and
great
,
and
powerfull
,
and
make
a
very
wonderfull
alteration
in
the
Soul
for
the
better
.
This
Spirit
works
Grace
,
and
that
Grace
is
the
earnest
of
Glory
.
III.
How
,
and
in
what
manner
a
Title
to
this
Kingdom
makes
the
poor
in
Spirit
,
or
the
Humble
,
blessed
.
In
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Men
that
may
rejoyce
much
,
or
who
have
very
great
reason
to
rejoyce
;
or
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Men
not
subject
to
Death
or
Corruption
.
the
word
answers
to
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
imports
a
perfection
,
or
confluence
of
all
good
things
.
The
Isle
of
Cyprus
,
was
anciently
call'd
Macaria
,
because
of
the
mighty
affluence
,
and
abundance
of
all
good
things
,
that
wer
to
be
had
there
,
which
was
the
cause
,
why
the
Romans
seiz'd
it
for
their
use
.
But
what
is
all
this
to
the
Kingdom
of
Heaven
,
to
the
Kingdom
of
Grace
and
Glory
?
Where
all
things
that
can
make
a
Man
truly
,
and
eternally
happy
,
do
concur
;
where
there
is
no
want
of
any
thing
,
that
Reason
can
desire
;
and
all
things
that
fill
and
satisfie
the
Soul
are
present
;
where
God
gives
himself
the
perfection
of
Beauty
,
and
Wisdom
,
and
Greatness
,
and
Love
,
and
Delight
;
which
gift
,
as
it
is
begun
in
the
Kingdom
of
Grace
;
so
it
shall
be
perfected
in
the
Kingdom
of
Glory
.
The
humble
Man
is
blessed
:
1.
Blessed
in
himself
:
2.
Blessed
in
the
sight
of
God
:
3.
Blessed
in
the
Eyes
of
all
good
Men
:
4.
blessed
in
the
midst
of
all
his
outward
Miseries
:
5.
Blessed
in
the
opinion
of
all
Reprobates
:
6.
Blessed
,
because
he
hath
a
Title
to
the
Kingdom
of
Heaven
.
1.
Blessed
in
himself
:
He
hath
reason
to
rejoice
.
His
humility
gives
him
that
content
and
secret
Satisfaction
,
that
it
may
justly
be
call'd
the
Philosopher's-stone
;
Content
,
which
surpasses
all
the
Satisfaction
,
that
the
luxurious
,
the
proud
,
the
voluptuous
,
the
sensual
,
the
carnal
part
of
Mankind
boasts
of
.
He
hath
Riches
within
,
and
Pleasures
within
,
and
a
new
Name
within
him
,
even
the
white
Stone
,
which
no
Man
knows
,
save
he
who
receives
it
.
Nor
is
he
subject
to
corruption
;
for
when
he
dies
,
he
dies
into
an
immortal
life
.
There
is
nothing
of
him
dies
,
but
the
garment
of
flesh
;
nothing
of
him
corrupts
but
the
Clay
and
Dust
,
he
wears
about
him
;
the
earthly
Tabernacle
in
which
his
Soul
,
that
noble
Inhabitant
lived
,
decays
and
moulders
,
and
falls
;
but
his
Soul
at
his
Death
is
born
again
,
gets
new
life
,
new
light
,
new
irradiations
;
nay
,
and
his
Body
must
at
last
follow
his
Soul
to
Glory
;
and
therefore
blessed
,
blessed
in
himself
,
for
he
feels
that
Bliss
within
,
which
all
the
Gold
of
Ophir
cannot
purchase
.
So
true
is
that
saying
of
our
Saviour
.
He
that
believes
in
me
shall
never
die
,
Joh.
XI
.
26.
2.
He
is
blessed
in
the
sight
of
God
:
God
counts
him
so
;
God
looks
upon
him
as
happy
,
and
he
must
needs
be
so
,
whom
God
judges
to
be
so
.
God
cannot
be
mistaken
:
He
cannot
be
out
in
his
Verdict
.
He
sees
his
heart
,
sees
the
lovely
,
the
amiable
,
the
charming
Vertue
,
he
is
most
enamour'd
withal
,
a
Vertue
very
agreeable
to
his
Divine
Nature
,
a
Vertue
which
very
much
resembles
the
Great
God
,
who
dwells
on
high
;
yet
humbles
himself
to
behold
the
things
in
Heaven
,
and
in
Earth
;
and
seeing
his
own
Image
there
,
he
counts
him
blessed
.
3.
Blessed
in
the
Eyes
of
all
good
Men.
A
good
Man
that
beholds
Humility
shining
in
his
Neighbour
,
and
finds
that
this
Grace
hath
taken
deep
root
in
his
heart
,
that
he
hath
very
low
thoughts
of
himself
,
that
he
is
willing
to
submit
to
Persons
wiser
and
abler
in
things
ambiguous
and
doubtfull
,
that
he
thinks
more
kindly
,
and
favourably
of
others
than
of
himself
;
that
he
ascribes
all
his
Gifts
and
Blessings
to
the
free
and
underseved
Bounty
of
God
,
and
attributes
nothing
to
his
own
merits
and
desert
;
that
he
thinks
himself
unworthy
of
Honour
,
and
is
not
ambitious
of
worldly
Glory
;
that
he
speaks
humbly
of
himself
,
and
is
willing
to
converse
with
Persons
,
mean
,
yet
good
,
and
to
contribute
to
their
welfare
;
that
he
can
bear
reproof
,
and
bear
injuries
well
,
&c.
The
good
Man
,
that
sees
these
admirable
effects
of
Humility
in
his
Neighbour
,
what
doth
he
see
,
but
the
Character
of
God's
Children
?
And
what
can
be
more
blessed
here
on
Earth
than
a
Child
of
God
,
than
a
Son
or
Daughter
adopted
in
Christ
:
Jesus
?
4.
Blessed
in
the
midst
of
all
his
outward
Misery
:
Blessed
he
is
in
the
midst
:
of
stripes
,
and
lashes
,
and
reproaches
,
and
calumnies
.
Blessed
in
a
Prison
,
blessed
in
Dungeon
,
blessed
when
Men
contemn
and
despise
him
,
when
all
things
go
cross
,
when
he
is
reviled
,
abused
,
undervalued
,
and
despightfully
handled
▪
for
while
this
spiritual
Poverty
like
a
good
Angel
dwells
in
him
,
while
this
Humility
reigns
in
his
Soul
,
God's
Spirit
hovers
over
him
,
the
Almighty
carresses
him
,
Angels
visit
and
attend
him
,
his
Conscience
justifies
him
,
and
the
Lord
Jesus
,
that
Pattern
of
Humility
loves
him
,
and
therefore
blessed
still
.
5.
Blessed
in
the
opinion
of
all
Reprobates
,
not
in
this
World
,
but
in
the
next
;
when
they
shall
see
the
humble
Man
advanced
above
the
Stars
of
Heaven
,
seated
among
the
Elder
Sons
of
God
,
rais'd
from
this
dunghil
World
,
and
made
to
sit
with
Christ
together
in
heavenly
Places
;
then
the
proud
,
the
vain
,
the
foolish
,
that
counted
the
humble
Man's
life
madness
,
will
all
change
their
Notes
;
and
they
that
once
look'd
upon
his
Humility
,
as
baseness
of
Spirit
,
will
then
be
forced
to
acknowledge
,
that
such
a
Man
chose
the
better
part
,
understood
himself
,
and
was
truly
sensible
of
the
Veracity
of
what
God
had
said
so
long
ago
.
I
am
the
lofty
and
holy
one
,
who
inhabits
Eternity
;
with
him
also
will
I
dwell
that
is
of
an
humble
Spirit
,
Isa.
LVII
.
15.
6.
Blessed
because
he
hath
a
Title
to
the
Kingdom
of
Heaven
.
The
World
calls
an
Heir
to
a
great
Estate
,
or
Honour
,
or
Dignity
a
happy
Man
.
And
must
not
then
the
humble
Man
be
happy
and
blessed
,
that
is
Heir
to
the
Crown
immarcescible
,
Heir
to
all
the
vast
Territories
of
Heaven
,
Heir
of
all
the
Land
of
Canaan
,
Heir
to
all
the
huge
Tract
above
,
that
flows
with
Milk
and
Honey
?
Nothing
can
make
a
Man
so
happy
,
as
the
full
enjoyment
of
God
.
Is
God
happy
or
not
?
The
Epicureans
held
,
nay
the
Devil
himself
dares
not
deny
,
that
God
is
the
most
happy
Being
;
and
is
it
possible
to
enjoy
that
God
,
to
be
united
to
him
,
to
live
in
his
glorious
Presence
,
and
to
participate
of
his
Felicity
,
and
not
be
happy
?
This
blessedness
the
Kingdom
of
Heaven
gives
the
humble
Man
.
He
hath
a
right
to
the
Tree
of
life
;
and
therefore
blessed
,
as
we
read
,
Revel.
XXII
.
14.
Inferences
.
1.
Seeing
so
much
depends
upon
this
Humility
,
and
spiritual
Poverty
;
Is
it
not
fit
,
we
should
examine
whether
we
are
possess'd
of
this
spiritual
Treasure
or
not
?
Though
the
words
of
the
Text
be
express'd
in
the
Affirmative
,
yet
a
Negative
is
implied
,
and
it
naturally
follows
,
that
those
who
are
not
humble
,
not
poor
in
Spirit
,
have
nothing
to
do
with
the
Kingdom
of
Heaven
;
and
therefore
are
in
no
blessed
State
or
Condition
.
Surely
,
this
Consideration
is
enough
to
make
a
thinking
Man
inquisitive
;
and
indeed
it
is
impossible
seriously
to
believe
it
,
and
not
make
application
to
our selves
.
But
where
Men
are
superficial
Christians
,
and
suspect
that
they
are
proud
,
and
high
,
and
lofty
,
and
self-conceited
,
and
strangers
to
Christian
Humility
,
and
that
they
shall
find
all
nought
within
,
if
once
they
examine
things
,
and
bring
them
to
the
Touch-stone
;
there
they
will
be
loath
to
venture
upon
this
Task
,
for
fear
they
should
discover
and
see
their
Deformity
,
and
be
obliged
to
reform
.
So
carefully
do
most
Men
shun
their
own
Cure
,
and
shut
their
Eyes
,
that
they
may
not
see
the
Sores
,
and
Ulcers
of
their
Souls
.
There
is
no
Spiritual
temper
,
or
qualification
,
or
perfection
,
but
God
hath
left
Characters
in
his
word
,
whereby
we
may
certainly
know
,
whether
we
are
Masters
of
it
,
and
whether
that
which
we
have
and
looks
like
it
,
be
genuine
or
not
,
and
this
is
particularly
applicable
to
Humility
.
There
is
a
painted
,
and
counterfeit
Humility
,
which
hath
base
and
sinister
Ends
,
and
Designs
,
and
Pride
may
lie
at
the
bottom
of
it
;
But
this
Hypocrisie
may
soon
be
discover'd
by
the
Characters
before
laid
down
,
I
mean
the
Characters
of
that
truly
humble
Spirit
,
which
is
in
the
sight
of
God
of
great
Price
.
St.
Bernard
very
ingeniously
observes
,
and
from
him
others
have
taken
and
improv'd
the
Notion
.
True
Humility
,
faith
he
,
like
the
Violet
,
grows
low
to
the
ground
,
hangs
the
head
downward
,
and
hides
it self
with
its
own
leaves
.
It
prefers
the
approbation
of
a
good
Conscience
,
before
the
applause
of
the
World
;
and
were
it
not
that
its
fragrant
Smell
betrays
it
to
the
observation
of
others
,
it
would
chuse
to
live
and
die
in
its
own
well
pleasing
Secrecy
.
Truly
Christians
,
did
you
know
what
stress
God
lays
upon
this
qualification
,
did
you
know
the
consequence
,
the
worth
and
necessity
of
it
;
were
you
sensible
what
an
influence
it
hath
upon
the
whole
frame
of
Religion
,
and
what
power
it
hath
with
God
,
and
how
its
absence
renders
your
spiritual
Sacrifices
useless
,
and
ineffectual
;
you
would
not
only
examine
your selves
to
know
whether
you
have
it
,
and
how
much
you
have
of
it
,
but
labour
to
arrive
to
higher
Degrees
of
it
than
ordinary
.
That
which
turns
the
Religion
,
which
many
of
you
seem
to
have
,
into
meer
Formality
,
is
the
want
of
this
qualification
.
Pride
lies
unmortified
in
your
Souls
,
that
makes
the
Ground
barren
,
and
no
Grace
will
thrive
in
you
.
Pretending
to
Religion
,
while
this
Grace
is
neglected
,
is
as
insignificant
,
as
building
a
House
without
laying
the
Foundation
;
you
are
not
fit
to
obey
the
Gospel
,
till
you
cultivate
this
Plant
in
your
Garden
.
But
then
,
as
I
said
,
in
the
preceeding
Discourse
,
the
Heart
,
the
Mind
,
the
Soul
,
the
Spirit
,
is
the
Place
where
Humility
must
first
display
its
Beauty
and
Glory
.
An
humble
Sense
of
your selves
within
;
humble
,
low
,
and
despicable
Thoughts
of
your
worth
;
in
a
word
,
a
very
low
opinion
of
your selves
wrought
up
by
frequent
Meditation
into
a
habit
,
that
's
it
which
will
make
you
truly
humble
to
God
,
and
Man
:
That
will
make
you
thankfull
for
the
least
Mercy
;
that
will
make
you
admire
God
in
the
meanest
Blessing
you
enjoy
;
that
will
make
you
pray
often
,
and
fall
low
before
God's
Foot-stool
;
that
will
make
you
resist
such
Temptations
,
as
would
put
you
upon
despising
and
undervaluing
of
your
Neighbours
,
and
taking
little
inconsiderable
things
ill
at
their
hands
;
that
will
make
you
courteous
and
affable
even
to
the
poorest
,
and
mercifull
,
and
peaceable
among
those
you
converse
with
;
that
will
pull
down
all
self-conceitedness
,
and
self-admiration
,
and
prevent
your
being
tickled
with
the
Commendations
and
Applauses
of
Men
,
and
allay
your
Ambition
,
and
Hunger
,
and
Thirst
after
the
great
things
of
the
World
;
that
will
have
an
influence
even
upon
your
outward
Dress
and
Habit
,
and
make
you
go
plain
and
decently
,
and
modestly
,
and
keep
you
from
imitating
the
Fashions
of
the
World
;
that
will
make
you
modest
and
moderate
,
and
discreet
in
your
Speeches
,
Answers
,
and
Discourses
.
In
a
word
,
That
will
make
you
speak
and
act
like
Disciples
of
the
humble
,
and
self-denying
Jesus
;
so
that
upon
a
review
of
these
effects
Humility
produces
,
I
may
justly
call
upon
you
as
Solomon
,
Prov.
IV.
23.
Keep
your
hearts
with
all
diligence
,
for
out
of
them
are
the
Issues
of
Life
.
II.
We
see
here
,
that
neither
outward
Riches
,
nor
Poverty
makes
Men
blessed
;
nothing
but
a
just
Title
to
the
Kingdom
of
Heaven
.
This
is
evident
from
the
reason
here
given
,
why
the
poor
in
Spirit
,
or
the
humble
are
blessed
,
even
because
theirs
is
the
Kingdom
of
Heaven
;
as
if
our
Saviour
had
said
:
These
poor
in
Spirit
may
be
outwardly
rich
,
or
outwardly
poor
,
but
neither
the
one
,
nor
the
other
makes
them
blessed
,
but
their
Title
to
the
Kingdom
of
Heaven
.
Indeed
without
this
,
the
Richest
of
you
are
miserable
Men
,
and
the
poor
among
you
are
doubly
miserable
here
,
and
hereafter
.
If
this
Kingdom
be
yours
,
if
this
belongs
to
you
,
fear
not
,
though
the
Earth
be
moved
,
and
the
Hills
be
carried
into
the
midst
of
the
Sea
.
I
know
,
the
Judgment
of
the
World
is
this
;
if
a
Man
get
a
loss
in
his
Estate
,
or
if
he
breaks
,
or
if
such
a
great
Man
,
or
his
Relations
abandon
him
,
presently
he
is
miserable
;
but
if
he
gets
a
good
Windfall
,
or
lights
upon
a
good
Bargain
,
or
thrives
in
the
World
,
presently
we
count
him
happy
;
but
these
are
the
wild
Mistakes
,
which
Flesh
and
Blood
leads
us
into
;
gain
but
a
Title
to
this
Kingdom
of
Heaven
,
and
you
'll
be
happy
though
you
are
never
so
great
losers
in
the
World
.
This
Kingdom
,
O
that
I
had
the
Tongue
of
an
Angel
to
represent
it
to
you
in
lively
Characters
!
This
Kingdom
is
large
,
ample
,
great
and
spatious
;
it
holds
not
only
all
the
blessed
Angels
,
but
all
the
Saints
that
have
lived
since
the
Foundations
of
the
World
,
and
are
like
to
be
to
the
End
of
it
.
It
is
infinitely
rich
;
there
is
such
plenty
there
,
that
the
Banks
are
overflow'd
,
and
the
Cup
of
Joy
runs
over
.
It
is
infinitely
safe
,
safe
beyond
all
the
Castles
and
Cittadels
in
the
World
;
for
all
the
Inhabitants
are
Brethren
,
love
one
another
with
a
pure
heart
servently
,
and
are
everlastingly
faithfull
one
to
another
;
so
fearless
they
are
,
that
the
Gates
of
this
Kingdom
stand
open
Day
and
Night
.
It
is
durable
beyond
Rocks
and
Marble
,
for
it
is
incorruptible
,
and
fades
not
away
.
The
Queen
of
Sheba
counted
Solomon's
Servants
happy
,
because
they
lived
in
his
House
;
what
then
must
the
Inhabitants
of
such
a
Kingdom
be
,
where
the
King
is
the
Fountain
not
only
of
all
Honour
,
but
of
all
Bliss
and
Felicity
,
and
the
Subjects
drink
of
that
Fountain
,
drink
and
never
thirst
again
;
where
the
Company
is
glorious
,
and
splendid
to
admiration
,
and
the
lowest
Person
there
is
an
Angel
;
where
everlasting
Content
reigns
,
and
all
are
free
from
sin
,
from
the
assaults
of
the
World
,
the
Flesh
and
the
Devil
;
where
all
are
fill'd
with
Grace
and
Glory
,
and
all
are
satisfied
with
the
Rivers
of
God's
Pleasures
.
Sirs
,
This
Kingdom
of
Heaven
we
have
Commission
to
offer
to
you
,
not
a
Kingdom
of
this
World
;
and
if
we
could
offer
to
you
an
Earthly
Kingdom
,
that
would
not
make
you
so
happy
,
as
this
Kingdom
of
Heaven
will
,
for
Kings
on
Earth
we
see
are
not
always
the
happiest
Men
:
They
have
their
fears
and
losses
,
their
discontents
and
vexations
,
as
well
as
other
Folks
.
This
Kingdom
of
Heaven
,
the
richest
Prize
that
ever
was
heard
of
,
we
offer
to
you
:
But
we
must
tell
you
withall
,
that
there
is
no
coming
to
this
rich
and
wealthy
Empire
,
except
you
become
poor
.
The
Palace
is
stately
and
magnificent
,
but
the
Gate
is
low
.
The
richest
,
the
greatest
,
the
wealthiest
of
you
all
must
become
poor
,
poor
in
Spirit
,
and
humble
as
a
Worm
,
if
you
mean
to
enjoy
the
Bliss
of
yonder
Kingdom
.
If
we
should
bid
you
,
as
Christ
did
the
young
Man
in
the
Gospel
;
Go
and
sell
all
you
have
,
and
give
it
to
the
Poor
,
and
follow
a
poor
Saviour
,
and
you
shall
have
Treasure
in
Heaven
;
there
is
none
of
you
but
must
confess
,
that
it
were
worth
parting
withall
to
get
this
Treasure
:
But
such
a
Poverty
we
do
not
press
upon
you
,
nor
think
it
absolutely
necessary
,
except
in
case
of
Persecution
;
when
Men
must
hate
Father
and
Mother
,
Brethren
and
Sisters
,
Lands
and
Houses
,
and
Life
it self
for
the
Gospel's
sake
;
but
God
hath
shewed
thee
,
O
man
,
and
what
doth
the
Lord
thy
God
require
of
thee
,
even
to
walk
humbly
with
thy
God
.
Humility
is
the
readiest
way
to
a
glorious
Exaltation
;
and
how
often
doth
our
Blessed
Saviour
repeat
that
Golden
saying
,
He
that
humbles
himself
shall
be
exalted
!
This
not
only
Saints
,
but
Philosophers
agree
in
;
this
the
wisest
Men
of
most
Nations
,
Countries
,
and
Religions
confess
.
The
truth
of
it
is
so
evident
,
that
it
shines
through
the
very
chinks
and
crevises
of
Nature
.
Need
I
ask
any
of
you
whether
you
have
a
mind
to
be
happy
,
and
blessed
.
I
know
,
you
all
would
be
so
;
and
if
this
be
your
resolution
,
behold
,
here
lies
the
way
:
Blessed
are
the
poor
in
Spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
SERMON
IV.
St.
Matth.
Ch.
V.
Ver.
4.
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
IN
the
Account
our
Saviour
gives
of
blessed
Men
;
the
mourners
you
see
succeed
the
humble
,
or
the
poor
in
Spirit
.
It
was
very
convenient
it
should
be
so
;
for
Humility
is
the
cause
of
mourning
,
mourning
the
effect
of
Humility
,
or
spiritual
Poverty
;
and
therefore
we
find
the
one
immediately
subjoin'd
to
the
other
.
The
poor
Man
mourns
;
it
's
natural
to
do
so
,
and
so
doth
the
poor
in
Spirit
.
As
the
poor
Man
mourns
for
the
presence
of
Temporal
Evils
,
and
the
absence
of
Temporal
Blessings
,
so
the
poor
in
Spirit
mourns
for
the
presence
of
Spiritual
Evils
,
and
the
absence
of
Spiritual
Blessings
;
and
this
mourning
,
as
will
appear
in
the
Sequel
,
is
sometimes
great
and
loud
,
and
vehement
,
like
the
mourning
of
a
Funeral
,
but
as
great
as
it
may
be
there
is
comfort
in
it
;
for
Blessed
are
they
that
mourn
,
for
they
shall
be
comforted
.
Three
things
will
deserve
our
consideration
.
I.
Whether
all
mourners
are
blessed
,
and
if
not
,
who
they
be
that
are
so
.
II.
Wherein
their
Blessedness
consists
.
III.
How
,
and
when
they
shall
be
comforted
.
I.
Whether
all
mourners
are
blessed
,
and
if
not
,
who
they
be
that
are
so
.
1.
There
is
a
natural
Sorrow
,
or
mourning
for
the
Loss
of
Parents
,
or
Children
,
or
other
Relatives
,
or
Friends
,
or
Goods
,
or
Necessaries
,
or
outward
Accommodations
.
This
Sorrow
even
the
best
of
Men
are
subject
to
;
and
if
it
be
moderate
,
not
long
,
not
violent
,
not
excessive
,
not
bordering
upon
despair
,
as
if
all
our
happiness
were
gone
,
not
join'd
with
mistrust
of
God's
Providence
,
but
sweetened
and
qualified
with
thoughts
of
the
Will
of
God
,
and
our
own
Demerits
,
and
God's
holy
and
wise
Designs
,
it
is
allowable
,
and
there
is
no
hurt
in
it
;
but
still
this
cannot
make
a
Man
blessed
,
for
at
the
best
it
is
but
a
natural
Infirmity
,
and
that
's
no
ingredient
of
Blessedness
.
Excessive
mourning
for
outward
Losses
,
or
an
impatient
Sorrow
,
is
a
downright
Sin
;
and
I
need
not
tell
you
,
that
this
is
incapable
of
making
a
Man
blessed
.
And
of
this
Nature
is
sorrow
or
mourning
,
because
we
cannot
accomplish
our
wicked
Design
,
or
because
we
cannot
revenge
our selves
upon
an
Adversary
,
as
we
would
,
or
because
we
cannot
have
that
Plenty
,
and
Estate
,
and
Fortune
,
and
Prosperity
,
which
other
voluptuous
Men
enjoy
.
All
such
mourning
is
offensive
to
God
,
and
makes
Men
miserable
,
and
therefore
cannot
make
them
blessed
.
There
is
besides
all
this
,
a
sorrow
proceeding
from
melancholy
,
which
makes
People
lament
and
mourn
,
and
take
on
,
and
sigh
,
and
look
sad
,
and
they
cannot
tell
why
:
This
must
needs
be
the
effect
of
a
Distemper
,
and
therefore
can
be
no
part
of
Blessedness
,
or
true
Happiness
.
And
therefore
,
2.
The
mourners
who
are
pronounced
blessed
here
,
must
be
mourners
of
another
sort
.
And
they
are
,
1.
Such
as
mourn
for
their
sins
:
Such
a
mourner
was
David
,
whom
Sin
and
a
due
Sense
of
it
,
made
even
roar
by
reason
of
the
disquietness
of
his
heart
,
Psal.
XXXVIII
.
8.
Such
a
mourner
was
Peter
,
who
after
the
denial
of
his
Master
went
out
,
and
wept
bitterly
,
Matth.
XXVI
.
75.
Such
a
mourner
was
Mary
Magdalen
,
or
whoever
the
Woman
was
,
that
wash'd
our
Saviour's
Feet
with
her
Tears
,
Luke
VII
.
38.
The
mourners
,
that
are
said
to
be
blessed
here
,
are
Persons
that
deny
themselves
,
mourn
not
for
such
things
as
the
World
mourns
for
,
but
such
as
sensual
Men
take
no
notice
of
.
There
is
no
self
denial
in
mourning
for
outward
Losses
;
even
Children
can
do
that
;
but
in
mourning
for
his
sins
a
Man
must
go
contrary
to
the
stream
of
natural
inclination
,
and
offer
a
kind
of
violence
to
himself
,
and
that
makes
it
a
pleasing
Sacrifice
,
and
he
mourns
happily
,
that
takes
on
,
because
he
is
sensible
how
evil
a
thing
,
and
how
bitter
it
is
to
forsake
the
LORD
,
and
that
his
fear
hath
not
been
in
him
,
as
it
is
said
,
Jer.
II.
19.
Repentance
cannot
but
make
a
Man
happy
,
and
the
Nature
of
it
is
said
to
consist
in
this
,
in
looking
at
that
Jesus
,
that
Saviour
,
that
Redeemer
whom
we
have
pierc'd
by
our
Sins
,
and
whose
Love
and
Blood
we
have
affronted
,
and
to
mourn
,
as
one
that
mourns
for
his
only
Son
,
Zachar.
XII
.
10.
2.
Such
as
mourn
for
other
Men's
sins
,
whether
publick
or
private
;
such
a
mourner
was
the
Royal
Prophet
;
Rivers
of
Tears
ran
down
his
Eyes
,
because
other
Men
did
not
keep
God's
Laws
,
Psal.
CXIX
.
136.
Such
a
mourner
was
Jeremiah
,
whom
we
hear
wishing
,
Jer.
IX
.
1
,
2.
O
that
my
head
were
Water
,
and
mine
eyes
a
fountain
of
Tears
,
that
I
might
weep
day
and
night
;
because
my
People
are
Adulterers
,
an
assembly
of
treacherous
Men.
Such
mourners
were
those
pious
Men
we
read
of
,
Ezek.
IX
.
4.
Who
cried
for
the
abominations
of
the
House
of
Israel
;
and
lastly
,
such
were
the
faithfull
Corinthians
,
who
sorrow'd
after
a
Godly
sort
;
for
having
given
the
incestuous
Person
too
much
incouragement
to
come
into
their
Congregations
,
a
sorrow
upon
which
St.
Paul
makes
this
remark
,
2
Cor.
VII
II.
What
carefulness
hath
it
wrought
in
you
,
yea
what
clearing
of
your selves
,
yea
what
fear
,
yea
what
vehement
desire
,
yea
what
zeal
,
yea
what
revenge
?
Such
mourners
are
Persons
of
true
Christian
compassion
;
their
sorrow
is
noble
and
generous
,
and
like
the
sorrow
of
God
,
Ezek.
VI.
9.
I
am
broken
with
their
whorish
heart
,
which
hath
departed
from
me
.
3.
Such
as
mourn
for
the
loss
or
absence
of
God's
spiritual
Blessings
;
I
say
,
Spiritual
;
because
there
is
a
favour
of
God
,
which
relates
to
the
gay
,
and
great
things
of
the
World
;
such
as
Riches
,
Plenty
,
and
outward
Prosperity
,
a
favour
bestow'd
even
upon
the
worst
of
Men
,
and
to
mourn
for
the
loss
or
absence
of
this
favour
makes
no
Man
happy
;
that
which
makes
us
so
,
is
mourning
for
the
loss
or
absence
of
God's
spiritual
Blessings
,
such
as
being
deprived
of
the
use
of
God's
publick
Ordinances
,
a
remarkable
instance
where
of
we
have
in
David
,
when
forced
during
Saul's
persecution
,
to
wander
in
Deserts
and
Wildernesses
,
among
Heathens
and
Infidels
,
where
he
had
no
opportunity
of
visiting
the
House
of
God
,
and
participating
of
the
Prayers
and
Praises
of
God's
People
a
lively
Description
of
which
mourning
he
gives
us
,
Psal.
XLII
.
3
,
4.
My
tears
have
been
my
meat
day
and
night
,
while
they
say
daily
unto
me
,
where
is
thy
God
?
When
I
remember
these
things
,
I
pour
out
my
soul
in
me
,
for
I
had
gone
with
the
multitude
,
I
went
with
them
to
the
house
of
God
,
with
the
voice
of
joy
and
praise
,
with
the
multitude
which
keeps
holy-day
.
How
this
afflicted
him
he
expresses
more
fully
,
Vers.
5.
where
he
talks
of
his
Soul
being
cast
down
,
and
disquieted
within
him
:
And
of
this
nature
is
the
mourning
of
many
pious
Christians
,
who
have
sometime
felt
great
peace
,
great
joy
,
great
satisfaction
in
the
practice
of
Religion
,
but
find
the
light
of
God's
countenance
withdrawn
,
terrour
dwells
in
their
minds
,
and
horrour
fills
their
Souls
,
they
find
not
that
chearfulness
,
that
fervour
that
alacrity
in
God's
service
which
once
they
felt
,
and
for
this
they
mourn
;
blessed
are
these
mourners
.
4.
Such
as
mourn
,
because
they
cannot
as
yet
perfectly
overcome
the
corruptions
,
which
do
so
easily
beset
them
.
Indeed
the
Reign
,
the
Tyrannizing
Power
,
the
Dominion
of
sin
is
broken
in
them
;
but
as
it
was
with
the
seven
Nations
,
after
that
their
Empire
was
destroyed
,
some
of
the
Enemies
here
and
there
remain'd
to
exercise
the
Courage
of
the
Israelites
;
so
in
good
Men
,
after
they
have
shaken
off
the
Yoak
of
the
Devil
;
some
reliques
of
their
old
sins
remain
,
against
which
they
fight
;
they
strive
,
they
labour
,
they
watch
,
they
pray
,
that
their
Pride
,
their
desire
of
vain-glory
,
their
passion
,
their
hastiness
of
Spirit
,
their
pusillanimity
and
cowardice
in
speaking
for
God
,
their
timorousness
in
reproving
their
Neighbours
,
their
mistrust
of
God's
mercy
,
their
love
and
affection
to
the
World
,
&c.
may
be
gone
,
that
God
would
arise
,
and
that
these
Enemies
may
be
scatter'd
,
they
use
means
,
they
enquire
what
they
must
do
to
mortify
these
unruly
desires
,
they
deny
themselves
,
they
fast
,
they
are
angry
with
these
Corruptions
,
yet
ever
and
anon
before
they
are
aware
they
fall
,
and
imprudently
yield
to
Temptations
of
this
nature
;
they
would
feign
be
Masters
of
those
vertues
,
accomplishments
and
perfections
,
which
did
shine
so
bright
in
the
primitive
Saints
,
but
cannot
as
yet
arrive
to
that
excellent
Temper
;
for
this
they
mourn
,
and
are
dejected
,
and
sorrow
seizes
upon
their
hearts
and
minds
;
yet
still
,
blessed
are
these
mourners
.
5.
Such
as
mourn
,
because
their
stay
in
this
World
is
long
,
because
they
are
kept
out
of
Heaven
,
and
from
the
perfect
enjoyment
of
God
,
because
they
are
obliged
to
continue
in
this
barren
Wilderness
of
the
World
;
where
they
must
see
their
God
dishonoured
,
his
Name
profaned
,
his
Creatures
abused
,
his
Ordinances
derided
,
his
Providences
disregarded
,
his
Precepts
slighted
,
his
Promises
undervalued
,
his
Threatnings
scorned
,
and
Charity
grow
cold
,
and
Iniquity
abound
:
This
draws
from
them
David's
complaint
,
Wo
is
me
,
that
I
must
dwell
in
Mesech
,
and
have
my
habitation
in
the
Tents
of
Kedar
,
Ps.
CXX
.
5.
Indeed
such
mourners
are
but
few
,
most
Men
being
desirous
to
enjoy
the
World
,
as
long
as
they
can
;
yet
some
there
are
that
have
made
their
Calling
and
Election
sure
;
and
long
to
be
gone
,
long
to
be
dissolved
and
to
be
with
Christ
,
and
to
be
cloath'd
upon
with
their
House
from
Heaven
,
long
to
join
the
Quire
of
Angels
,
long
to
be
freed
from
this
Earthly
Tabernacle
,
and
all
this
upon
the
excellent
Principle
of
the
love
of
God
,
not
from
impatience
under
their
pain
and
sickness
,
or
frowns
of
the
World
,
or
their
mean
condition
here
;
but
because
the
love
of
God
is
shed
abroad
in
their
hearts
,
and
because
they
are
kept
from
enjoying
their
desire
,
because
the
amorous
Needle
is
with-held
from
clinging
to
the
beloved
Magnet
,
they
mourn
;
blessed
mourning
!
But
what
?
You
'll
say
,
do
no
mourners
under
Temporal
losses
and
crosses
come
into
the
Number
of
these
blessed
Men
?
I
answer
,
yes
.
1.
If
the
cause
for
which
,
and
in
which
they
suffer
losses
of
their
Goods
,
or
Friends
be
great
and
noble
;
if
they
sulfer
for
the
Gospel's
sake
,
upon
the
Account
of
Righteousness
,
and
a
good
Conscience
,
in
this
case
their
mourning
under
their
Temporal
losses
may
intitle
them
to
blessedness
,
provided
that
their
mourning
be
mingled
with
faith
and
hope
,
and
a
holy
self-resignation
;
and
that
they
mourn
more
for
the
wickedness
of
the
Person
,
who
are
the
instruments
of
their
Persecution
,
than
for
the
want
of
their
Corn
and
Wine
,
and
Oil
,
and
the
Garlicks
,
and
Onions
of
Egypt
.
2.
If
under
their
Temporal
losses
they
mourn
chiefly
for
their
sins
,
which
have
both
caused
and
deserved
these
sufferings
;
Sorrow
,
barely
for
Temporal
losses
,
and
for
being
deprived
of
the
satisfactions
of
the
flesh
,
cannot
be
reconciled
to
that
Spiritual
life
the
Gospel
presses
;
something
there
must
be
to
sweeten
that
sour
Sop
;
as
it
stands
alone
,
it
comes
under
the
notion
of
sorrow
of
the
World
,
and
that
we
are
told
works
death
,
2
Cor.
VII
.
10.
And
consequently
happiness
cannot
be
the
fruit
or
effect
of
it
.
The
Soul
therefore
that
mourns
under
such
outward
Calamities
,
must
look
off
from
the
Calamity
to
the
cause
of
it
,
or
Sin
which
hath
procured
it
;
and
that
sanctifies
the
sorrow
,
and
makes
the
mourner
blessed
.
Yet
to
prevent
mistakes
,
I
must
necessarily
add
these
following
cautions
.
1.
We
are
not
to
think
,
that
in
order
to
arrive
to
this
Blessedness
,
a
Man
or
Woman
must
do
nothing
but
mourn
:
There
is
a
time
for
every
thing
,
and
there
are
other
things
to
be
done
besides
mourning
,
even
the
particular
Duties
,
and
Vertues
,
and
Self-denials
,
required
and
commanded
in
this
Chapter
;
so
that
when
it
is
said
here
,
blessed
are
they
that
mourn
,
the
meaning
is
,
blessed
are
they
that
do
so
as
they
have
occasion
to
reflect
either
upon
the
Spiritual
Evils
which
are
present
,
or
upon
the
Spiritual
Blessings
that
are
absent
from
them
.
It
's
enough
that
there
be
a
disposition
or
aptitude
to
mourn
,
which
exerts
it self
whenever
any
opportunity
offers
it self
to
consider
,
and
to
think
of
such
Objects
as
deserve
and
require
our
mourning
,
else
Spiritual
Joy
would
be
no
Duty
;
and
if
our
lives
were
to
be
fill'd
with
mourning
,
the
Apostle's
Exhortation
had
been
useless
,
Phil.
IV.
1.
Rejoyce
in
the
Lord
always
,
i.
e.
upon
all
occasions
,
and
again
I
say
,
Rejoyce
.
Neither
,
2.
Must
the
stress
be
laid
upon
the
bare
mourning
,
as
if
the
mourning
and
weeping
,
and
sadness
alone
were
pleasing
to
God
,
and
groans
were
the
only
livery
of
Heaven
;
but
this
mourning
must
be
in
order
to
a
greater
end
,
even
to
establish
our
Souls
in
the
love
of
God
,
to
strengthen
our
graces
,
to
corroborate
our
repentance
,
and
aversion
from
sin
,
and
to
purifie
our
outward
and
inward
Man
more
and
more
,
and
therefore
it
is
emphatically
call'd
,
sorrowing
to
Repentance
,
2
Cor.
VII
.
9.
Nor
,
3.
Are
we
to
think
,
that
a
certain
degree
of
mourning
is
always
necessary
,
even
mourning
expressed
in
so
much
weeping
,
and
sorrowing
,
as
we
find
in
other
Christians
of
our
Acquaintance
.
All
men's
conditions
are
not
alike
;
a
Person
that
hath
been
profane
and
lewd
hath
reason
to
mourn
more
,
than
he
,
whose
Sins
have
been
of
a
lesser
size
;
not
but
that
it
was
commendable
to
weep
bitterly
even
for
infirmities
,
but
the
obligation
of
mourning
is
greater
certainly
upon
a
rapacious
Publican
,
than
upon
the
pious
Couple
,
Zacharias
and
Elizabeth
.
Besides
,
all
men's
Constitutions
are
not
alike
,
some
being
of
that
tender
Complexion
,
that
the
least
touch
or
sense
of
things
makes
them
weep
;
others
of
a
hardier
make
,
who
may
be
astonish'd
and
concern'd
at
great
things
,
but
cannot
make
that
outward
shew
of
mourning
,
that
others
can
.
It
's
enough
therefore
that
the
sorrow
be
rational
,
and
that
the
mind
be
so
affected
with
the
object
,
that
causes
or
deserves
mourning
,
as
to
work
in
us
a
willingness
to
mourn
more
if
we
could
,
and
an
indignation
against
the
Spiritual
Evils
which
are
present
,
and
an
earnest
longing
and
endeavour
after
the
Spiritual
Blessings
which
are
absent
,
and
we
stand
in
need
of
.
Having
set
down
these
cautions
,
I
proceed
to
the
second
Part
to
acquaint
you
.
II.
Wherein
the
Blessedness
of
such
mourners
consists
.
1.
This
mourning
is
the
Character
of
Saints
,
Ezek.
IX
.
4.
2
Cor.
XII
.
21.
Why
?
what
Blessedness
is
there
in
this
?
will
some
say
.
How
?
no
Blessedness
in
being
a
Saint
?
what
's
the
reason
then
that
Kings
and
Princes
wish
they
were
so
?
what
's
the
reason
that
most
wicked
Men
,
when
they
come
to
die
,
would
fain
be
of
that
Number
?
Nay
,
what
's
the
reason
that
in
your
Creed
you
believe
a
Communion
of
Saints
?
Is
it
not
in
this
Creed
,
that
you
profess
the
greatest
Blessings
,
that
were
ever
bestow'd
upon
the
Children
of
Men
?
And
if
the
Communion
of
Saints
be
one
,
must
it
not
be
a
most
blessed
thing
to
be
a
Saint
,
and
of
that
Communion
?
According
to
the
account
the
Holy
Ghost
gives
of
a
Saint
,
such
a
Man
must
be
a
greater
Person
,
than
the
most
potent
Monarch
of
the
World
;
and
although
Solomon's
Treasure
in
all
his
Glory
was
not
so
dear
to
God
,
as
a
Saint
is
,
one
that
is
really
so
;
not
one
that
proudly
assumes
that
Title
;
not
one
whom
Men
in
civility
call
so
;
not
one
who
out
of
self-conceitedness
thinks
himself
one
,
but
one
in
whom
the
true
Characters
of
Sanctity
meet
.
2.
He
that
particularly
mourns
for
the
sins
of
others
,
for
the
sins
of
the
Times
,
or
for
the
sins
of
the
Nation
,
or
of
the
whole
Christian
World
,
is
thereby
made
conformable
to
the
Son
of
God
,
of
whom
we
read
,
that
he
drew
near
the
City
and
wept
over
it
,
because
of
the
impiety
that
reigned
in
it
,
Luke
XIX
.
41.
And
to
be
like
the
Son
of
God
,
must
be
both
a
great
and
a
blessed
State
.
Greatness
and
Blessedness
do
not
always
go
together
,
but
here
they
do
;
for
as
nothing
can
be
greater
than
the
Son
of
God
,
so
nothing
can
be
more
blessed
:
Seems
it
to
you
a
small
thing
to
be
the
King's
Son-in-law
,
said
the
shepherd's
Son
,
and
is
it
not
more
magnificent
to
be
like
the
Son
of
God
?
If
he
were
blessed
in
this
mourning
,
certainly
he
that
imitates
him
in
that
sort
of
mourning
must
be
so
,
for
he
was
the
Pattern
both
of
our
Vertue
and
Reward
.
3.
Such
mourners
are
the
Eriends
of
God
;
God
takes
care
of
them
,
and
in
the
midst
of
their
mourning
is
concern'd
for
them
;
his
Bowels
yearn
over
them
;
and
though
he
lets
them
mourn
for
their
good
,
because
their
Souls
thrive
and
prosper
under
it
,
yet
he
leaves
them
not
,
forsakes
them
not
,
but
is
with
them
in
that
mourning
Condition
;
his
Eyes
are
open
upon
them
,
not
to
punish
but
to
bless
,
not
to
destroy
but
to
build
up
,
not
to
kill
but
to
revive
;
and
as
despicable
as
their
State
may
seem
,
they
shall
be
comforted
,
which
calls
me
to
the
last
Part.
III.
How
,
and
when
they
shall
be
comforted
.
They
shall
be
comforted
in
this
World
,
and
in
the
World
to
come
.
1.
In
this
World
,
and
the
steps
or
particulars
of
this
Comfort
are
as
follows
.
1.
They
shall
be
supported
by
God's
Spirit
,
and
in
their
weakness
shall
be
made
strong
,
as
St.
Paul
was
,
when
he
mourned
under
strong
Temptations
,
under
the
buffetings
of
Satan's
Angel
;
My
Grace
,
saith
God
,
is
sufficient
for
thee
,
2
Cor.
XII
.
9.
that
is
,
though
I
do
not
think
fit
to
deliver
thee
as
yet
,
there
shall
be
sufficient
Grace
given
to
support
thee
under
the
Temptation
;
Or
,
2.
They
shall
be
enlightned
in
the
midst
of
their
mourning
,
and
they
shall
see
the
wise
and
holy
Designs
of
God
,
who
suffers
them
to
mourn
,
which
sight
shall
cause
a
serenity
and
calmness
in
their
minds
;
such
a
calm
as
shall
recreate
them
in
darkness
,
and
make
their
Burthen
tolerable
,
or
easie
to
be
born
:
And
this
is
the
effect
of
that
famous
Promise
,
Psal.
CXII
.
4.
Vnto
the
upright
there
arises
a
light
in
darkness
.
Or
,
3.
God
will
send
Men
to
comfort
them
,
as
he
did
Philip
to
the
Eunuch
,
who
was
perplexed
about
a
place
of
Scripture
,
and
knew
not
how
to
help
himself
.
His
good
Providence
will
so
order
it
,
that
either
some
faithfull
Minister
of
the
Word
,
or
some
other
good
Man
shall
come
to
them
,
and
speak
a
word
in
season
to
them
,
whereby
their
Souls
shall
receive
strength
and
courage
to
hold
out
;
as
it
was
in
Hezekiah's
case
,
Isa.
XXXVIII
.
2
,
3.
and
following
Verses
:
Or
,
4.
His
word
shall
comfort
them
,
either
publickly
preach'd
,
or
read
in
private
:
When
they
are
meditating
in
the
Law
of
God
,
something
shall
come
in
,
that
like
the
dawning
of
the
day
shall
revive
the
weary
Traveller
,
and
this
David
found
by
experience
:
This
is
my
comfort
in
my
affliction
,
for
thy
word
hath
quickned
me
,
Psal.
CXIX
.
50.
Or
,
5.
They
shall
be
deliver'd
from
the
Temptation
,
or
vanquish
the
Corruption
under
which
they
groan
,
and
such
Power
shall
be
given
them
,
as
shall
enable
them
to
mock
all
the
fiery
Darts
of
the
Devil
,
and
to
overcome
the
Evil
with
Good
,
as
we
see
in
St.
Paul
,
Rom.
VIII
.
2.
Or
,
6.
God
will
make
their
very
mourning
sweet
to
them
,
make
their
Tears
their
Cordials
,
their
Sorrow
shall
be
comfortable
to
them
;
and
they
shall
find
greater
content
and
satisfaction
in
their
Tears
,
than
others
do
in
their
Corn
and
Wine
,
and
Oil
,
as
we
see
in
the
Apostles
,
2
Cor.
VII
.
4.
2
Cor.
XII
.
10.
Or
,
7.
God
will
give
them
a
livelier
sight
and
clearer
apprehensions
of
the
things
which
are
not
seen
,
and
these
shall
buoy
them
up
in
the
Flood
that
rises
against
them
,
and
with
these
Bladders
they
shall
swim
through
the
salt
Sea
,
and
be
preserv'd
from
sinking
,
as
we
see
in
the
Believers
spoken
of
,
2
Cor.
IV.
16
,
17
,
18.
Or
,
8.
Their
death
shall
comfort
them
,
which
shall
deliver
them
from
all
their
Miseries
and
Annoyances
;
put
a
stop
to
all
the
rage
of
their
Spiritual
and
Temporal
Enemies
,
and
make
an
end
of
all
their
bitter
Draughts
;
insomuch
that
they
shall
be
able
to
say
with
old
Simeon
,
Lord
now
lettest
thou
thy
Servant
depart
in
peace
;
for
mine
eyes
have
seen
thy
salvation
,
Luke
II.
29
,
30.
Some
of
these
ways
they
shall
be
comforted
in
this
present
World
.
But
,
2.
More
amply
,
more
fully
,
more
abundantly
in
the
World
to
come
.
The
comforts
to
come
are
comforts
indeed
.
These
comforts
David
speaks
of
,
Psal.
XXIII
.
2.
He
shall
make
me
to
lie
down
in
green
pastures
;
he
shall
lead
me
beside
the
still
waters
.
To
this
purpose
Isaiah
,
Chap.
XXXV
.
10.
The
ransom'd
of
the
Lord
shall
return
,
and
come
to
Zion
with
songs
,
and
everlasting
joys
upon
their
heads
,
they
shall
obtain
joy
and
gladness
,
and
sorrow
,
and
sighing
shall
fly
away
.
They
shall
have
beauty
for
ashes
,
the
oyl
of
joy
for
mourning
,
and
the
garment
of
praise
for
the
spirit
of
heaviness
,
Isa.
LXI
.
3.
When
such
mourners
leave
this
World
;
such
a
scene
of
comfort
will
open
to
them
,
as
will
make
them
for
a
while
like
unto
them
that
dream
,
the
surprize
and
the
comfort
will
be
so
great
.
St.
John
describes
their
comforts
more
particularly
,
Rev.
XXI
.
4.
and
Rev.
XXII
.
4
,
5.
God
shall
wipe
away
all
tears
from
their
eyes
,
and
there
shall
be
no
more
death
;
neither
sorrow
nor
crying
;
neither
shall
there
be
any
more
pain
;
for
the
former
things
are
passed
away
.
And
they
shall
see
his
face
,
and
his
name
shall
be
upon
their
foreheads
and
there
shall
be
no
night
there
,
and
they
need
no
candle
,
neither
light
of
the
sun
,
for
the
Lord
God
gives
them
light
,
and
they
shall
reign
for
ever
and
ever
.
Inferences
.
I.
Let
not
every
Man
that
hath
sometimes
in
a
Fit
mourned
for
his
sin
,
presently
imagine
that
he
is
one
of
the
Number
of
the
Blessed
in
the
Text
:
It
's
true
,
they
that
mourn
for
sin
,
are
●n
part
the
Men
here
aimed
at
;
but
the
manner
of
the
mourning
makes
the
difference
;
you
have
mourn'd
for
such
a
sin
,
but
how
?
Is
the
sin
gone
?
is
it
vanish'd
?
is
it
dead
?
is
it
mortified
?
is
it
likely
to
die
upon
this
mourning
?
do
you
act
like
Men
that
are
resolv'd
to
subdue
,
and
master
it
?
I
grant
some
sins
are
not
so
easily
vanquish'd
,
as
others
are
;
The
secret
sins
of
the
Soul
,
such
as
pride
,
passion
,
vanity
of
mind
,
love
of
the
World
,
backwardness
to
self-denial
,
irresoluteness
,
impatience
,
peevishness
,
&c.
and
such
are
not
easily
taken
notice
of
without
a
diligent
search
,
are
not
so
soon
beaten
down
,
as
gross
outward
sins
;
such
as
drunkenness
,
keeping
ill
company
,
swearing
,
cursing
,
fornication
,
extortion
,
&c.
yet
let
the
conquest
be
more
facile
or
more
difficult
,
if
you
mourn
for
such
a
sin
,
some
good
effect
will
appear
.
Doth
your
mourning
put
you
in
a
striving
,
or
wrestling
condition
?
do
you
swim
against
the
stream
?
do
you
cut
the
hair
as
soon
as
it
grows
again
?
do
you
give
the
sin
no
quarter
,
when
you
see
it
appear
again
?
do
you
allow
the
dangerous
Guest
no
harbour
?
do
you
hugg
it
,
embrace
it
,
caress
it
no
more
?
If
your
mourning
produces
not
such
effects
as
these
,
it
's
nought
,
and
they
are
counterfeit
Tears
you
shed
.
If
your
mourning
does
not
make
you
groan
,
and
long
to
be
rid
of
your
sins
,
if
it
doth
not
make
you
watchfull
against
Temptations
,
if
it
doth
not
make
you
cry
out
with
the
Apostle
,
Who
shall
deliver
me
from
the
body
of
this
death
!
If
you
smile
upon
these
Children
of
Hell
again
,
after
you
have
mourned
;
if
you
grow
careless
and
admit
them
into
your
Bosom
again
,
you
betray
the
falshood
and
hypocrisie
of
your
sorrow
,
and
God
will
answer
you
,
as
he
did
the
Jews
,
Zech.
VII
.
5.
When
you
fasted
and
mourned
in
the
fifth
and
seventh
month
,
did
you
at
all
fast
unto
me
,
even
unto
me
?
If
your
mourning
be
right
it
will
make
you
hunger
,
and
breath
after
God
;
God's
favour
will
be
better
than
life
to
you
,
you
will
look
upon
sin
as
the
greatest
evil
,
you
will
be
griev'd
for
the
sins
of
others
,
and
for
the
effects
of
other
Men's
sins
,
under
which
good
Men
groan
,
you
will
run
to
Heaven
with
Prayers
and
Confessions
in
your
Mouths
;
if
you
have
wronged
any
Man
,
you
will
make
him
restitution
or
satisfaction
:
It
will
moderate
your
sorrow
for
losses
Temporal
,
prevent
needless
sorrows
;
in
a
word
,
it
will
work
an
Universal
Reformation
.
II.
Carnal
mirth
is
not
such
a
happiness
,
as
some
imagine
.
Paul
in
his
Chains
is
happier
than
Dives
in
his
Purple
;
Mourners
are
far
happier
Men
in
Christ's
Account
,
and
Peter
in
a
Prison
is
in
a
better
State
,
than
Herod
on
a
Throne
.
By
carnal
Mirth
I
do
not
mean
a
natural
Joy
or
Complectional
,
which
is
a
modest
,
well-composed
,
rejoycing
in
the
Blessings
God
bestows
upon
us
,
and
our
Neighbours
;
this
is
both
lawfull
,
and
a
Duty
,
but
by
carnal
Mirth
,
I
mean
sinfull
Mirth
;
such
as
rejoycing
in
iniquity
,
laughing
at
our
Neighbour's
infirmities
,
being
glad
at
the
misfortunes
of
our
fellow
Christians
,
making
a
mock
of
offending
God
,
taking
pleasure
in
the
follies
and
extravagancies
of
others
;
being
merry
with
ill
company
,
breaking
Jests
upon
Religion
;
and
being
pleased
and
tickled
with
any
thing
,
that
favours
of
wantonness
,
lightness
,
frothiness
of
mind
,
abusing
of
our
Neighbours
,
Voluptuousness
,
or
unlawfull
Sports
and
Recreations
,
or
Luxury
,
&c.
Such
merry
Men
the
World
counts
happy
;
strange
Happiness
!
which
God
frowns
upon
,
and
is
abomination
in
his
purer
Eyes
!
such
Mirth
makes
a
David
weep
,
and
what
good
Man
can
forbear
mourning
,
that
beholds
Men
making
sport
with
Fire-brands
?
The
mourners
at
this
are
infinitely
happier
than
such
Players
;
and
though
he
can
rejoyce
in
little
but
Trifles
,
may
for
a
while
pass
for
a
blessed
Man
among
Fools
,
and
Sots
,
and
Persons
as
very
Beasts
as
himself
;
yet
Men
whose
Senses
are
exercised
to
distinguish
betwixt
Good
and
Evil
,
must
ever
look
upon
him
as
a
very
miserable
Man
;
for
his
Joys
are
false
deluding
Joys
,
which
will
end
in
sorrow
,
and
such
sorrow
as
will
grieve
all
the
Veins
of
his
Heart
.
To
such
Joy
a
Man
may
truly
say
,
as
Solomon
did
,
Thou
art
mad
,
or
rather
as
Christ
,
Luke
VI.
25.
Woe
to
you
that
laugh
now
,
for
you
shall
mourn
and
weep
;
as
if
he
had
said
,
Woe
to
you
,
for
you
have
your
reward
;
you
desired
a
merry
Life
,
and
you
have
it
;
but
when
that
is
done
,
you
must
give
God
leave
to
fulfil
his
Threatnings
,
to
be
as
good
as
his
word
,
and
to
bring
that
black
and
dismal
Cloud
upon
you
,
which
fell
upon
and
crusht
the
jolly
Man
in
the
Gospel
,
that
cloathed
himself
in
Purple
,
and
far'd
deliciously
every
Day
.
Son
,
remember
,
that
in
thy
life
time
thou
receivedst
thy
good
things
,
and
likewise
Lazarus
evil
things
,
but
now
he
is
comforted
,
and
thou
art
tormented
,
Luke
XVI
.
25.
III.
But
these
are
not
the
Men
that
I
am
at
present
concern'd
to
speak
to
.
They
are
the
mourners
I
am
to
comfort
,
and
therefore
step
forth
ye
mourners
of
Sion
;
you
that
either
mourn
for
your
own
sins
or
for
the
sins
of
the
Nation
,
or
for
the
sins
of
your
wicked
Neighbours
,
and
Relatives
,
or
mourn
for
the
absence
of
God's
joyfull
Communications
;
or
mourn
under
your
Corruptions
and
Temptations
,
because
you
cannot
yet
totally
subdue
them
;
or
mourn
,
because
your
Graces
are
not
stronger
,
or
because
you
must
sojourn
so
long
in
this
Valley
of
Tears
.
Fear
not
ye
of
little
Faith
,
for
ye
shall
be
comforted
.
The
Son
of
God
assures
you
of
it
:
Believe
not
a
lying
Devil
,
that
would
break
your
Confidence
,
and
dissuade
you
from
laying
hold
on
this
gracious
Promise
.
It
must
stand
,
it
must
come
to
pass
:
Comfort
is
promised
you
,
and
Comfort
shall
be
your
Portion
.
Search
your
Hearts
,
consult
your
Experience
,
and
see
what
God
hath
done
for
you
already
:
Look
back
and
reflect
what
Comforts
you
have
felt
formerly
,
what
Joys
in
the
midst
of
Tears
,
what
refreshments
in
your
Sorrows
,
what
Gales
of
Peace
,
what
Characters
of
God's
Goodness
,
what
Marks
of
his
Favour
:
These
are
Item's
that
a
more
plentifull
Harvest
is
to
follow
.
Verily
,
verily
,
I
say
unto
you
,
that
you
shall
weep
and
lament
,
but
the
World
shall
rejoyce
,
and
you
shall
be
sorrowfull
but
your
sorrow
shall
be
turned
into
joy
,
saith
Christ
,
John
XVI
.
20
And
he
adds
immediately
this
Comparison
;
A
Woman
when
she
is
in
Travail
hath
sorrow
,
because
her
hour
is
come
;
but
assoon
as
she
is
deliver'd
of
the
Child
,
she
remembers
no
more
the
anguish
for
the
joy
that
a
man
is
born
into
the
World
.
This
admirably
expresses
both
the
Nature
of
your
sorrow
for
sin
,
and
the
Nature
of
your
Joy
,
which
will
be
the
Consequence
of
it
:
A
Woman
in
Travail
hath
pain
,
so
your
mourning
for
sin
,
or
for
the
absence
of
Spiritual
blessings
,
causes
throes
and
pangs
,
and
anguish
,
but
your
sorrow
is
usefull
and
profitable
:
As
a
Woman
in
Travail
brings
forth
a
Man-child
,
that
's
the
effect
or
result
of
her
sorrow
,
so
your
mourning
produces
the
Fruits
of
Righteousness
;
for
Tribulation
works
patience
,
and
Patience
experience
,
and
Experience
hope
,
and
Hope
makes
not
ashamed
.
But
this
is
not
all
:
Behold
also
in
this
similitude
the
Nature
of
your
future
Joys
;
when
the
Child
is
born
,
the
Woman
for
Joy
forgers
her
anguish
so
when
your
Fruit
is
ripe
,
it
shall
be
laid
up
in
the
granary
of
Heaven
,
and
when
you
shall
put
off
this
Body
of
Flesh
and
Sin
,
for
the
Joy
that
will
crown
your
Temples
,
you
'll
forget
all
the
former
anguish
you
labour'd
under
;
God
will
comfort
you
,
and
your
Eyes
shall
see
it
;
the
Lord
Jesus
will
call
to
you
,
and
your
Ears
shall
hear
it
,
Enter
you
into
the
Joy
of
your
Master
.
Heaven
is
the
vast
Store-house
of
all
Comforts
;
there
,
where-ever
you
cast
your
Eye
,
you
'll
behold
nothing
but
Comfort
,
Comfort
in
the
Spirits
of
Men
made
perfect
,
Comfort
in
the
general
Assembly
of
the
first
born
,
which
are
written
in
Heaven
,
Comfort
in
the
innumerable
Company
of
Angels
,
Comfort
in
the
Hallelujah's
of
Cherubin
,
and
Seraphin
,
Comfort
above
you
,
Comfort
within
you
,
Comfort
round
about
you
.
There
your
Heart
will
break
no
more
,
there
your
Understandings
will
be
clouded
no
more
;
there
no
storms
,
no
enemies
will
discompose
you
any
more
;
there
all
that
can
make
Men
sad
will
be
removed
from
your
sight
,
for
sin
will
be
gone
,
and
Devils
will
tempt
no
more
;
there
you
will
lie
incircled
in
the
everlasting
Arms
,
and
Rivers
of
Joy
will
flow
round
about
you
;
your
present
April
Showers
will
produce
a
glorious
May
;
and
after
your
gloomy
Night
,
the
Son
of
Righteousness
will
shine
upon
you
with
healing
under
his
Wings
;
and
as
one
hour
changed
Joseph's
Fetters
into
a
Chain
of
Gold
,
his
Rags
into
shining
Robes
,
his
Stocks
into
a
Chariot
,
his
Prison
into
a
Palace
,
his
Water
into
Wine
;
so
in
that
moment
,
that
your
Souls
shall
enter
into
the
Regions
of
endless
Comfort
,
your
mourning
will
be
changed
into
dancing
,
your
tears
into
laughter
,
your
sackcloth
into
silks
,
your
ashes
into
garlands
,
your
thorns
into
lawrels
,
your
fasts
into
festivals
,
and
your
unutterable
sighs
and
groans
into
unspeakable
joys
.
SERMON
V.
St.
Matth.
Ch.
V.
Ver.
5.
Blessed
are
the
Meek
,
for
they
shall
inherit
the
Earth
.
THIS
Blessedness
,
or
Beatitude
in
some
Latin
Copies
of
the
New
Testament
is
the
second
,
but
in
the
Original
,
and
in
the
Syriack
and
Arabick
Versions
it
is
the
third
;
and
these
as
the
most
authentick
,
our
Translation
follows
;
what
is
said
of
Meekness
here
,
is
taken
out
of
Psal.
XXXVII
.
11.
where
we
read
as
it
is
in
the
Text
,
The
Meek
shall
inherit
the
Earth
.
Christ
came
not
to
reverse
the
Morals
under
the
Law
,
but
to
ratifie
and
confirm
,
and
to
refine
them
into
greater
perfection
,
and
to
enforce
them
with
new
Motives
,
and
Arguments
.
Moral
Vertue
hath
been
the
same
in
all
Ages
;
and
being
founded
on
the
Law
of
Nature
,
must
needs
be
unalterable
:
The
encouragements
for
the
practice
of
it
,
are
greater
in
the
Christian
Religion
,
than
in
any
other
whatfoever
,
and
the
lines
of
the
Duty
are
here
drawn
in
livelier
Colours
,
but
the
Vertue
it self
,
like
the
Nature
of
that
God
from
whom
it
flows
,
receives
no
changes
.
In
the
explication
of
the
Text
,
we
are
to
consider
,
as
in
the
preceding
Sentences
.
I.
What
Meekness
is
,
and
who
the
Meek
are
,
and
what
their
Character
is
.
II.
Wherein
their
Blessedness
consists
.
III.
How
they
shall
inherit
the
Earth
.
I.
What
Meekness
is
.
1.
To
be
meek
is
not
to
be
mealy-mouth'd
,
or
gentle
,
or
calm
,
when
it
is
our
Duty
to
be
angry
;
and
it
is
our
Duty
to
be
so
partly
with
our selves
,
when
we
sin
against
Heaven
,
and
in
the
presence
of
an
Omnipotent
God
,
and
that
is
the
anger
or
indignation
spoken
of
,
2
Cor.
VII
.
11.
partly
with
others
when
they
do
notoriously
affront
the
Divine
Majesty
,
and
wrong
their
Consciences
,
Gall.
III.
1
,
2.
particularly
,
1.
With
those
who
are
under
our
Command
,
and
Power
,
and
Jurisdiction
,
such
as
Children
,
Servants
,
and
other
Relations
;
or
Persons
whose
Masters
,
Governours
,
Guardians
,
Teachers
,
or
Tutours
we
are
,
when
they
prove
incorrigible
in
their
sins
,
Gen.
XLIX
.
6
,
7.
2.
Even
with
others
of
our
Acquaintance
,
and
Persons
whom
we
converse
with
,
when
they
profane
the
Name
of
God
,
or
run
out
into
licentiousness
,
and
will
not
be
reclaim'd
by
softer
means
,
Gal.
V.
12.
Moses
,
though
one
of
the
meekest
Men
in
the
World
,
yet
his
anger
justly
wax'd
hot
,
when
he
saw
the
Israelites
commit
Idolatry
,
Exod.
XXXII
.
19.
And
our
Saviour
himself
,
tho'
the
Pattern
of
Meekness
,
yet
could
not
behold
the
profanation
of
the
Temple
without
anger
,
John
II.
15
,
17.
and
St.
Paul
,
and
Barnabas
,
though
Preachers
of
this
Christian
Meekness
,
yet
were
obliged
to
break
out
into
Passion
,
when
they
saw
the
Priest
of
Jupiter
bringing
Oxen
,
and
Garlands
to
do
Sacrifice
to
them
,
Acts
XIV
.
14
,
15.
Elis
Meekness
to
his
Children
prov'd
his
folly
,
and
his
Calmness
is
a
Cause
where
God
was
dishonour'd
,
pulled
down
God's
Vengeance
upon
his
Posterity
.
A
soft
Expostulation
here
was
altogether
unseasonable
;
and
instead
of
saying
to
his
Sons
,
why
do
you
do
so
,
he
should
have
severely
punish'd
them
,
when
their
stubbornness
baffled
all
the
gentler
means
of
their
Reformation
.
Meekness
properly
relates
to
injuries
done
to
our selves
,
where
the
injury
is
directly
offer'd
to
God
,
our
Meekness
must
turn
into
Zeal
;
in
all
sins
against
our
Neighbours
,
and
our
own
Souls
:
God
is
wrong'd
because
all
sin
is
a
Transgression
,
and
dishonouring
of
the
Law
of
God
,
but
some
sins
are
more
immediately
levell'd
against
God
;
yet
even
in
God's
cause
,
where
the
anger
is
just
and
lawfull
,
discretion
must
guide
the
Passion
;
in
a
good
Cause
men
may
be
too
hot
;
and
where
the
anger
turns
into
fury
,
it
becomes
madness
;
and
instead
of
advancing
,
diminishes
and
darkens
the
glory
of
Religion
.
There
is
a
rational
anger
,
which
with
some
warmth
and
heat
,
pleads
and
argues
for
God's
Honour
,
but
runs
not
out
into
unseemly
Behaviour
,
or
into
reviling
Language
.
And
this
is
that
anger
we
are
to
shew
,
when
God
is
dishonoured
,
when
we
dishonour
him
,
and
when
others
do
so
.
So
that
Meekness
doth
not
exclude
all
anger
;
for
as
all
Meekness
is
not
lawfull
,
so
all
Anger
is
not
sinfull
.
Be
ye
angry
,
and
sin
not
,
saith
St.
Paul
,
Eph.
IV.
26.
which
shews
that
some
sort
of
anger
is
innocent
:
And
it
is
so
,
when
it
is
,
1.
In
God's
cause
,
and
from
a
sense
of
his
Glory
,
which
we
see
dishonour'd
by
the
sin
,
or
by
the
wrong
our
Neighbours
do
either
to
God
,
or
to
their
fellow
Christians
;
for
though
it
be
lawfull
sometimes
to
be
angry
at
a
fault
we
see
in
our
Brethren
,
yet
the
anger
must
be
more
upon
the
account
of
the
indignity
offer'd
to
God
by
the
offence
,
than
upon
the
Account
of
the
wrong
,
or
prejudice
we
our selves
suffer
by
it
.
2.
It
must
be
kept
within
due
bounds
and
limits
,
must
not
turn
into
rage
,
and
throwing
about
Coals
,
and
Fire-brands
,
and
odious
and
offensive
Names
.
Nor
,
3.
Must
it
turn
into
malice
,
and
hatred
,
but
must
still
be
follow'd
with
Acts
of
Charity
.
And
,
4.
It
must
be
after
that
we
find
gentler
means
useless
,
and
ineffectual
.
There
are
indeed
some
extraordinary
occasions
which
require
a
present
indignation
,
as
it
was
in
the
case
of
Zimri
,
and
Cozbi
,
when
Phineas
executed
Judgment
,
Numb
.
XXV
.
7.
but
ordinarily
the
rougher
remedy
is
not
to
take
place
,
till
the
softer
medicine
be
refused
and
scorn'd
,
Matth.
XVIII
.
15.
And
from
hence
,
2.
You
may
easily
guess
at
the
nature
of
that
Meekness
which
my
Text
saith
,
makes
its
Votaries
blessed
.
It
s
Definition
or
Description
rather
is
briefly
this
.
It
is
a
temper
of
Mind
,
a
Grace
,
or
Gift
of
God's
Spirit
,
whereby
a
man
is
enabled
to
curb
,
and
subdue
,
and
moderate
his
Anger
,
Wrath
and
Passion
,
and
Peevishness
,
and
cholerick
Disposition
,
when
it
is
necessary
;
and
to
behave
himself
with
Calmness
,
Gentleness
,
and
great
Modesty
and
Moderation
in
his
Speeches
and
Answers
,
in
his
Actions
and
Transactions
with
his
Neighbours
.
I
call
it
a
gift
of
God's
Spirit
,
because
,
though
some
are
naturally
meek
,
and
no
Choler
seems
to
mingle
with
their
Blood
and
Complexion
;
and
though
they
are
born
as
it
were
into
Vertue
,
yet
even
this
natural
Meekness
must
be
refin'd
and
polish'd
by
Grace
,
and
the
Spirit
of
God
before
it
can
be
truly
acceptable
to
God
in
Christ
Jesus
.
This
Spirit
must
inspire
it
with
Wisdom
and
Discretion
,
when
and
where
it
is
to
keep
within
,
and
when
and
where
it
is
to
go
beyond
it
's
natural
bounds
,
when
and
where
it
is
to
use
a
Staff
,
and
when
and
where
it
is
to
turn
that
Staff
into
a
Rod.
Divines
do
commonly
reckon
up
five
degrees
of
this
Christian
Qualification
.
1.
Vid.
Cornel
.
à
Lap.
in
Luc.
Conversing
with
,
and
speaking
to
all
sorts
of
persons
calmly
,
gently
,
modestly
,
without
Wrath
,
or
Anger
,
or
Rage
,
or
Fury
,
according
to
the
command
,
Tit.
III.
2.
Shew
all
Meekness
unto
all
men
.
2.
By
our
calm
and
soft
Speeches
and
Answers
to
endeavour
to
break
,
and
asswage
the
Rage
and
Anger
of
our
incensed
and
offended
Neighbours
,
according
to
Solomon's
rule
,
Prov.
XV.
1.
A
soft
answer
turns
away
,
or
ought
to
turn
away
Wrath.
3.
Calmly
to
bear
and
to
endure
injuries
and
affronts
offered
to
us
in
word
or
deed
,
without
rendring
railing
for
railing
,
or
reviling
for
reviling
,
for
so
we
read
,
1
Pet.
III.
8
,
9.
Love
as
Brethren
,
be
pitifull
,
be
courteous
,
not
rendring
evil
for
evil
,
nor
railing
for
railing
.
4.
Even
to
rejoyce
in
this
calm
bearing
and
enduring
of
injuries
,
according
to
the
Precept
we
have
,
1
Pet.
IV.
13
,
14.
which
imports
,
Rejoycing
in
such
cases
,
in
as
much
,
as
we
are
partakers
of
Christ's
sufferings
:
for
so
Christ
suffered
Reproaches
,
Threatnings
,
Calumnies
,
Injuries
,
&c.
and
committed
himself
to
him
that
judges
righteously
,
1
Pet.
II.
23.
5.
By
acts
of
Meekness
to
endeavour
to
overcome
our
enraged
and
ill-natured
Neighbours
,
according
to
the
rule
,
Rom.
XII
.
20
,
21.
If
thine
Enemy
hunger
,
feed
him
;
if
he
thirst
,
give
him
drink
:
Be
not
overcome
with
evil
,
but
overcome
the
evil
with
wood
.
These
are
the
degrees
of
which
I
shall
have
occasion
to
speak
more
particularly
,
when
I
come
to
explain
v.
22.
In
the
mean
while
,
give
me
leave
to
tell
you
,
that
he
that
arrives
to
one
of
these
degrees
,
must
not
rest
there
,
but
proceed
,
till
he
come
to
the
top
of
the
Ladder
.
This
is
the
race
a
Christian
is
to
run
in
.
He
that
will
not
go
on
to
the
furthermost
Stage
of
his
course
,
hath
reach'd
the
first
and
second
in
vain
.
The
difficulty
of
the
task
must
be
no
discouragement
;
if
it
be
,
we
are
not
truly
sensible
of
the
blessedness
which
attends
this
Meekness
,
which
is
the
second
point
I
am
to
speak
to
.
II.
Wherein
the
blessedness
of
meek
Christians
doth
consist
.
1.
This
Vertue
renders
us
acceptable
to
God
and
Man
.
How
acceptable
it
makes
us
to
God
,
St.
Peter
shews
,
1
Pet.
III.
4.
where
we
read
,
that
a
meek
and
quiet
Spirit
is
in
the
Sight
of
God
of
great
price
.
God
sets
a
mighty
value
upon
it
,
and
the
vertue
makes
men
great
and
honourable
in
his
Eyes
.
What
pains
do
poor
Mortals
take
to
gain
credit
and
reputation
with
men
of
high
rank
and
quality
,
when
they
are
to
act
,
or
speak
,
or
do
any
exercise
before
them
,
they
do
their
best
,
and
all
the
powers
of
their
Soul
are
employ'd
to
come
off
with
Applause
.
But
how
few
take
the
way
to
gain
credit
and
reputation
with
God
the
great
rewarder
of
them
that
diligently
seek
him
.
To
be
meek
is
the
way
to
his
esteem
,
and
to
gain
his
approbation
and
commendation
.
Meekness
exalts
the
Soul
,
and
hath
such
charms
about
it
,
as
make
a
glorious
God
look
with
a
very
favourable
Eye
upon
the
person
adorn'd
with
this
wedding
Garment
.
It
s
the
very
Livery
of
Christ's
Disciples
,
the
mark
of
his
Sheep
,
and
therefore
cannot
but
be
acceptable
to
the
great
Shepherd
of
Mens
Souls
.
Add
to
all
this
,
That
it
makes
us
acceptable
to
men
too
,
not
only
,
because
most
men
had
rather
deal
with
a
meek
than
with
a
fiery
or
cholerick
Person
,
but
because
the
vertue
hath
such
advantages
in
it
,
as
even
force
esteem
and
veneration
.
Brutish
and
sensual
Men
esteem
nothing
that
serves
to
aggrandize
the
Soul
,
and
indeed
their
Verdict
is
so
inconsiderable
,
that
it
is
not
worth
regarding
.
But
Men
of
Sense
,
and
Reason
,
and
Understanding
cannot
but
value
the
Person
in
whom
this
Meekness
shines
,
it
being
an
argument
of
the
noblest
Conquest
,
greater
certainly
than
Pompey
or
Caesar
could
boast
of
.
Esau
,
though
a
profane
Person
,
could
not
but
admire
it
in
his
Brother
Jacob
,
Gen.
XXXIII
.
4.
And
if
the
great
Saviour
of
the
World
,
was
justly
counted
blessed
,
because
he
grew
in
favour
with
God
and
Man
,
the
meek
Christian
must
needs
be
so
,
for
his
Meekness
hath
the
same
Vertue
,
and
renders
him
acceptable
to
God
and
Man
.
2.
It
fits
and
dispose
a
man
for
the
influx
of
Celestial
Wisdom
,
for
it
is
of
the
same
nature
with
Humility
;
and
that
,
as
I
said
before
,
prepares
for
the
richer
influences
of
God's
Communications
.
Humility
and
Meekness
,
like
Twins
,
live
and
die
together
.
He
that
would
be
meek
,
must
first
learn
to
be
humble
;
for
it's
Pride
makes
men
fretfull
,
and
fly
out
into
Passion
;
and
as
these
two
Vertues
go
hand
in
hand
together
,
so
they
participate
of
the
same
blessings
.
Elisha
,
2
Kings
III.
XV.
was
unfit
for
the
Illapses
of
God's
Spirit
,
while
he
was
in
a
Passion
,
and
therefore
a
Minstrell
was
brought
to
play
before
him
,
to
compose
his
Thoughts
,
to
allay
the
Storms
his
Soul
was
in
,
and
to
rock
the
Waves
of
his
disorder'd
Passions
into
a
calm
;
and
when
this
was
done
,
the
Spirit
descended
upon
him
in
gifts
of
Prophecy
.
It
is
this
Spirit
of
God
,
that
must
illuminate
the
Mind
,
and
fill
it
with
Celestial
Wisdom
,
and
no
subject
so
fit
for
it
,
as
a
meek
and
quiet
Spirit
.
This
is
no
new
Divinity
,
but
as
old
as
David's
time
,
for
thus
he
saith
,
Psal.
XXV
.
9.
The
meek
will
he
guide
in
judgment
,
the
meek
will
he
teach
his
ways
.
And
this
even
some
Heathen
Philosophers
have
been
sensible
of
,
and
with
them
agrees
the
Author
of
the
Wisdom
of
Solomon
,
ch.
I.
4.
Turbulent
Passions
keep
out
this
Spirit
of
God
.
But
where
the
Soul
is
calm
,
this
Spirit
spreads
his
wings
over
it
,
as
a
Hen
over
her
Brood
,
and
teaches
her
the
mysteries
of
Godliness
,
displays
to
her
the
glories
of
the
Gospel
,
represents
to
her
the
designs
of
God's
Providences
,
given
her
a
lively
sight
of
God's
Goodness
,
and
the
Reward
to
come
,
and
at
once
discovers
to
her
,
and
presses
upon
her
the
powerfull
arguments
of
the
Love
of
God
,
which
prevail
with
her
to
follow
the
Lamb
whithersoever
he
goes
.
And
since
the
meek
have
the
honour
of
being
blessed
with
this
Celestial
Wisdom
whatever
the
World
thinks
of
them
they
must
be
blessed
and
happy
.
III.
Blessed
they
are
because
they
shall
inherit
the
Earth
,
and
how
they
do
that
must
be
our
last
enquiry
.
1.
Some
by
inheriting
the
earth
,
understand
the
millennary
Reign
,
or
the
Reign
of
the
Saints
here
on
Earth
for
a
thousand
Years
.
But
surely
this
cannot
be
the
meaning
of
it
,
for
if
there
be
such
a
millennary
Reign
,
which
I
will
neither
affirm
nor
deny
;
it
is
evident
from
Rev.
XX.
4.
that
that
Reign
is
confin'd
to
Martyrs
,
and
those
that
have
been
beheaded
for
the
Testimony
of
Jesus
;
and
surely
men
may
be
meek
,
and
expect
a
reward
of
God
without
being
Martyrs
.
Therefore
others
more
justly
understand
it
of
the
present
Earth
we
all
inhabit
,
and
referr
the
blessedness
here
spoken
of
to
the
quiet
possession
the
meek
enjoy
,
or
have
of
the
blessings
God's
liberal
hand
bestows
upon
them
.
For
though
sometimes
they
lose
all
they
have
in
the
world
,
though
they
are
harrass'd
by
their
enemies
,
though
their
Meekness
is
sometime
their
loss
,
though
barbarous
men
sometime
take
advantage
of
their
meekness
to
undo
them
,
yet
for
the
most
part
they
quietly
and
contentedly
enjoy
,
what
God
gives
them
,
be
it
more
or
less
;
to
be
sure
they
have
the
best
means
in
their
hands
to
possess
what
they
have
in
peace
.
And
that
's
their
Meekness
which
makes
them
recede
frequently
from
their
right
for
peace
and
quiet
's
sake
:
and
God
will
not
suffer
them
to
be
losers
by
their
Meekness
;
and
therefore
rewards
that
with
content
which
they
seem
to
want
in
other
things
,
it
being
his
method
to
take
care
of
,
and
to
fight
for
those
who
will
not
fight
for
themselves
.
But
though
the
meek
may
in
this
sense
be
said
to
inherit
the
Earth
.
1.
With
respect
to
their
quiet
Possession
of
the
temporal
things
God
gives
them
.
2.
With
respect
to
the
favour
of
men
God
makes
them
Heirs
of
.
3.
With
respect
to
the
success
that
some
times
attends
their
temporal
concerns
,
as
a
present
recompence
of
their
Vertue
,
as
it
was
said
of
a
great
man
in
this
Kingdom
,
that
rose
from
a
small
to
a
very
great
Estate
,
and
used
to
overcome
the
malice
of
his
Enemies
with
Meekness
and
Patience
;
that
he
never
sued
any
man
,
nor
any
man
ever
sued
him
:
Though
I
say
,
we
must
grant
,
that
in
this
sense
the
meek
may
be
said
to
inherit
the
Earth
:
Yet
,
2.
This
sense
methinks
in
this
place
is
not
great
enough
,
where
we
find
our
Saviour
intends
to
encourage
his
followers
to
the
noblest
Enterprizes
by
the
noblest
and
most
excellent
Rewards
.
When
David
spoke
these
words
,
The
meek
shall
inherit
the
earth
;
it
's
like
he
meant
the
Land
of
Canaan
,
and
a
quiet
Possession
of
their
own
in
that
Country
:
but
as
the
Land
of
Canaan
was
an
Emblem
of
the
Land
of
eternal
Glory
:
so
Christ
,
whose
Province
it
was
to
bring
Life
and
Immortality
to
light
,
must
be
supposed
to
speak
of
this
Earth
in
a
more
sublime
and
exalted
sense
,
and
therefore
by
the
Earth
here
must
be
understood
something
greater
,
even
the
happy
Regions
of
immortal
Bliss
,
call'd
sometimes
the
new
Heaven
and
the
new
Earth
,
Rev.
XXII
.
1.
sometimes
a
heavenly
Country
,
Heb.
XI
.
16.
sometimes
the
Land
of
the
living
,
at
least
in
the
sense
of
some
of
the
Fathers
,
Psal.
CXVI
.
9.
even
those
Regions
which
were
prefigured
by
the
Land
of
Promise
,
by
the
Land
that
flow'd
with
Milk
and
Honey
.
In
a
word
,
the
Holy
Ghost
in
Scripture
loves
to
express
those
happy
Regions
of
eternal
Love
and
Felicity
by
various
Names
;
sometimes
by
a
River
,
because
the
Joys
are
in
a
perpetual
Flux
and
Motion
there
,
sometimes
by
a
Mountain
or
Hill
,
because
the
glorified
Saints
will
be
exalted
to
Seats
high
and
lofty
,
and
overlooking
all
the
World
;
sometimes
by
a
City
,
because
of
the
Unanimity
of
the
Inhabitants
;
sometimes
by
a
Kingdom
,
because
of
the
Splendor
and
Glory
of
that
State
;
and
here
by
the
Earth
,
because
of
the
affluence
of
all
things
,
that
can
make
the
Meek
rich
,
and
blessed
,
and
happy
.
And
they
are
said
to
inherit
this
glorious
Land
.
1.
Because
as
Children
they
have
a
right
to
it
while
they
live
here
,
as
a
Son
hath
a
right
to
his
Father's
Land
.
2.
Because
after
death
they
shall
actually
possess
this
Estate
of
their
Father
which
is
in
Heaven
:
so
that
their
inheriting
,
speaks
them
Children
,
Sons
and
Daughters
of
the
Almighty
,
to
whose
share
the
rich
Demesnes
of
the
other
World
will
fall
,
not
after
their
Father's
death
,
who
is
immortal
and
cannot
die
,
but
after
their
own
death
;
and
this
shews
the
difference
betwixt
inheriting
Estates
here
on
Earth
,
and
inheriting
the
Regions
of
eternal
Bliss
.
There
Men
inherit
after
their
Father's
death
,
here
after
their
own
death
.
Inferences
.
1.
It
's
evident
from
hence
,
how
improper
and
unfit
a
solitary
life
is
for
the
practice
of
the
noblest
Precepts
of
Christianity
.
Meekness
and
subduing
our
wrathfull
,
cholerick
,
peevish
and
angry
Inclinations
is
certainly
one
of
the
most
excellent
rules
of
our
holy
Religion
.
But
how
shall
he
that
retires
from
all
company
,
lives
in
a
desart
,
in
a
wilderness
,
in
a
wood
;
where
he
lives
'
out
of
all
converse
,
how
shall
he
live
up
to
the
strictness
of
this
rule
,
who
hath
none
to
offend
him
,
none
to
displease
him
,
none
to
affront
him
,
none
to
do
him
an
injury
,
none
to
talk
impertinently
before
him
,
none
to
oppose
or
cross
him
.
Its
temptations
must
try
this
vertue
.
To
be
chast
upon
Mount
Athos
,
where
no
Women
come
;
to
be
sober
in
Scythia
,
where
no
Wine
,
no
strong
Liquors
grow
,
is
pitifull
and
mean
,
and
at
best
but
a
negative
innocence
;
but
with
Lot
,
to
be
chast
in
Sodom
;
sober
with
Anacharsis
in
debauch'd
Athens
;
with
the
Salamander
to
lie
in
the
Fire
,
without
being
consumed
;
and
like
Fishes
to
swim
in
the
Salt
Sea
,
and
to
contract
nothing
of
its
Saltness
;
this
is
vertue
,
this
is
heroick
,
this
is
Christian
like
.
Provocations
,
Insolencies
,
Injuries
,
these
are
the
Touchstone
that
must
shew
whether
our
Meekness
be
genuine
or
not
.
The
most
cholerick
Man
alive
may
fansie
himself
to
be
the
meekest
Creature
under
Heaven
,
while
there
is
none
to
disturb
or
disorder
his
Passions
.
But
in
your
Trade
,
in
your
Commerce
,
in
your
Traffick
,
in
your
Callings
and
Employments
,
in
Company
,
in
Society
of
others
,
when
you
are
slighted
,
abused
,
undervalued
,
dishonoured
,
called
ill
Names
;
when
things
are
said
and
done
,
which
are
against
your
interest
,
opinion
,
judgement
;
and
when
you
are
crost
by
your
Neighbours
in
your
designs
,
then
to
be
meek
,
then
to
be
silent
,
then
to
say
nothing
,
or
to
answer
with
Moderation
and
Discretion
,
then
to
return
nothing
that
may
favour
of
revenge
in
word
or
deed
,
that
's
Meekness
,
that
's
the
Tryal
,
that
's
the
Vertue
we
speak
of
;
then
to
curb
your
Passions
,
then
to
refrain
,
then
to
hush
and
quiet
your
unruly
Affections
,
not
out
of
Policy
,
but
out
of
Love
to
God
and
Charity
of
your
Neighbour
,
that
's
great
,
that
's
to
prepare
for
inheriting
the
land
where
Angels
live
.
Some
are
such
cunning
Artists
,
that
they
can
conceal
their
Passion
,
when
it
is
their
interest
not
to
shew
it
,
but
whenever
they
have
a
fair
opportunity
to
shew
their
Spleen
,
they
will
not
fail
to
let
the
Offender
know
that
they
have
not
forgot
the
injury
offer'd
them
.
But
this
is
Hypocrisie
,
not
Meekness
,
Malice
and
Artifice
,
not
Calmness
,
in
a
word
,
a
perfect
Cheat.
It
's
a
sense
of
God
,
a
sense
of
our
duty
a
sense
of
the
necessity
of
it
,
a
sense
of
the
love
of
Christ
,
a
sense
of
the
weight
and
importance
of
the
Precepts
of
the
Gospel
,
that
must
plant
this
Meekness
in
our
Souls
,
and
this
is
it
that
must
check
and
over-awe
our
unruly
Appetites
.
Sinister
ends
and
designs
spoil
all
vertue
whatsoever
.
It
's
not
suppressing
a
Sin
,
but
destroying
it
,
not
hiding
it
from
men
for
the
present
,
but
laying
the
Axe
to
the
root
of
the
Tree
,
that
makes
men
Favourites
of
Heaven
.
Besides
,
this
Meekness
must
be
universal
,
exercis'd
not
only
when
Persons
great
and
powerfull
,
whom
we
fear
,
or
from
whom
we
expect
some
advantages
,
give
the
Provocation
,
but
when
our
Equals
,
or
Inferiours
,
or
Persons
whom
we
have
some
command
over
,
say
and
do
things
which
are
apt
to
stir
up
Passions
within
us
.
How
far
we
may
lawfully
be
angry
with
such
Persons
,
I
have
shewn
in
the
beginning
of
this
Discourse
,
but
for
the
most
part
in
the
affairs
of
meum
and
tuum
,
in
things
where
our
Honour
,
Profit
,
Ease
and
Pleasure
and
Interest
are
touch'd
,
that
's
the
Theatre
on
which
this
Meekness
must
be
shewn
.
II.
Since
such
a
Blessedness
attends
this
admirable
Vertue
,
no
less
than
inheriting
the
Regions
of
Eternal
Bliss
;
need
I
give
you
any
other
Arguments
to
make
you
enamour'd
with
it
?
when
the
present
and
the
future
favour
of
that
God
,
in
whose
Power
it
is
to
make
us
happy
or
miserable
for
ever
,
is
promis'd
and
entail'd
upon
this
qualification
:
What
strange
Hearts
must
you
have
,
if
such
Motives
cannot
prevail
with
you
to
resolve
upon
the
serious
Study
,
and
Practice
of
it
?
But
I
am
naturally
fretfull
,
a.
small
thing
discomposes
me
,
and
I
cannot
help
it
.
How
sinner
!
Naturally
fretfull
?
Hath
grace
then
done
thee
no
Service
?
Hath
the
Gospel
done
no
good
upon
thee
?
Art
thou
yet
in
a
State
of
Nature
,
and
art
not
thou
afraid
?
What
?
in
the
Flesh
yet
?
and
a
stranger
to
the
Spirit
of
Christ
,
and
unconcern'd
at
the
solemn
Protestations
of
God
,
that
they
that
are
in
the
Flesh
cannot
please
God
,
and
that
he
that
hath
not
the
Spirit
of
Christ
,
is
none
of
his
?
Is
that
thy
excuse
,
which
ought
to
be
thy
sorrow
?
or
shall
that
serve
as
an
Apology
,
which
deserves
thy
deep
Repentance
?
Ay
,
But
I
have
such
provocations
given
me
,
that
Flesh
and
Blood
is
not
able
to
endure
them
;
the
meekest
Man
alive
could
not
forbear
being
in
a
passion
,
if
he
had
to
deal
with
such
Men
as
I
have
.
Ah
Christian
!
Christian
did
I
say
,
thou
art
none
,
till
thou
studiest
Meekness
;
yet
I
know
,
thou
art
proud
of
that
Name
,
and
be
it
so
.
Christian
,
how
willing
art
thou
to
believe
,
that
none
is
truly
meek
,
because
thou
art
not
!
How
willing
to
believe
that
none
hath
such
provocations
as
thou
hast
,
and
that
none
is
able
to
bear
them
,
because
thou
art
loath
to
endure
them
!
Doubt
not
,
vain
Man
,
there
have
been
,
and
are
thousands
in
the
World
,
that
with
an
admirable
calmness
of
mind
have
born
,
and
do
bear
far
more
than
ever
thou
hadst
occasion
to
bear
;
What
?
Doest
thou
think
thy
God
commands
thee
impossibilities
?
Dost
thou
take
him
to
be
so
hard
a
Master
,
that
he
bids
thee
remove
Mountains
,
and
gives
thee
no
strength
to
touch
them
with
one
of
thy
Fingers
?
There
are
means
,
which
being
conscientiously
used
will
curb
thy
raging
Passions
,
and
turn
thy
Wrath
and
Anger
into
the
Meekness
of
a
Lamb
,
and
they
are
these
following
.
1.
Next
to
fervent
and
importunate
Prayer
,
which
must
ever
be
used
in
all
Attainments
of
Vertue
,
great
Consideration
must
be
used
;
Consideration
I
mean
of
the
Dignity
and
Excellency
of
this
Vertue
,
and
the
Deformity
,
and
unseemliness
of
its
opposite
Anger
,
and
Wrath
,
and
inordinate
Passion
.
What
harmony
,
what
sweetness
,
what
excellent
Musick
doth
this
Meekness
cause
in
the
Soul
;
what
disorder
,
what
confusion
doth
anger
stir
up
in
that
noble
part
?
How
amiable
is
the
one
,
how
detestable
the
other
.
Behold
an
angry
Man
,
what
a
disfigured
Creature
is
he
?
The
Picture
is
loathsome
,
and
the
Shape
abominable
.
2.
When
you
find
the
passion
of
anger
stirring
in
you
be
silent
,
say
nothing
,
do
nothing
till
that
inward
heat
be
over
,
and
then
speak
,
and
do
what
Reason
and
Religion
,
and
Conscience
shall
dictate
.
It
was
very
good
advice
of
Athenodorus
to
Augustus
the
Emperour
,
whenever
he
was
angry
with
a
Man
,
to
repeat
the
four
and
twenty
Letters
of
the
Alphabet
,
before
he
proceeded
to
the
Execution
of
the
sentence
;
for
he
thought
by
that
time
,
his
thoughts
would
be
cooler
,
and
he
would
judge
better
.
3.
Think
of
the
many
peremptory
Commands
,
that
press
this
Meekness
upon
you
,
Eph.
IV.
2.
Col.
III.
12.
Matth.
XI
.
28
,
29.
1
Pet.
II.
21
,
22.
1
Pet.
III.
4.
Surely
these
Commands
were
not
given
in
vain
;
and
did
you
reflect
what
the
Name
Christian
imports
,
not
to
go
to
Church
,
not
to
profess
the
Gospel
,
not
to
call
your selves
Protestants
,
but
to
live
up
to
the
Commands
of
Christ
Jesus
,
your
Lord
,
and
your
God
,
and
how
he
protests
,
that
he
will
own
none
for
his
Disciple
or
Follower
,
that
is
unwilling
to
do
what
he
Commands
.
Such
serious
reflections
would
work
upon
you
,
make
you
venture
all
to
arrive
to
this
grace
,
the
rather
,
because
while
you
live
in
neglect
of
this
Vertue
,
you
live
in
sin
,
and
to
live
in
sin
is
a
state
of
Enmity
against
God
,
and
is
this
the
Coat
of
God's
Children
?
4.
The
Example
of
Christ
hath
moved
,
and
perswaded
others
to
this
Vertue
,
and
can
it
not
move
you
?
Behold
that
Lamb
of
God
,
who
endured
greater
reproaches
,
injuries
,
calumnies
?
yet
like
a
Sheep
before
his
Shearers
,
he
was
dumb
.
It
's
true
,
he
calls
the
Pharisees
sometimes
Fools
,
and
blind
Guides
,
and
Serpents
,
and
a
Generation
of
Vipers
;
but
these
are
only
just
Descriptions
of
the
Nature
of
those
Beasts
,
not
the
results
of
a
disorderly
Passion
.
In
affronts
offered
to
his
Person
,
how
calm
,
how
gentle
was
that
Lamb
!
Behold
the
scene
of
his
sufferings
,
and
you
will
see
this
Truth
written
with
Sun-beams
.
Thousands
that
are
now
in
Heaven
have
been
wrought
upon
by
this
great
Example
,
and
shall
it
have
no
influence
upon
you
?
Strange
!
you
should
hope
to
be
saved
by
him
,
and
neglect
the
way
he
hath
appointed
in
order
to
Salvation
.
5.
Take
heed
of
a
rash
misconstruing
of
your
Neighbour's
words
and
actions
Nothing
provokes
to
passion
sooner
than
such
misinterpretations
.
Either
this
Man
said
so
to
reflect
upon
you
,
or
he
did
not
bow
low
enough
before
you
,
or
he
did
not
shew
you
that
Civility
he
ought
,
or
he
did
such
a
thing
to
express
his
contempt
of
your
Person
,
&c.
Put
favourable
constructions
on
your
Neighbour's
Deportment
toward
you
,
and
you
will
prevent
those
Fits
of
Anger
,
which
now
you
fall
into
to
the
scandal
of
others
,
and
the
ruine
of
your
Souls
.
6.
Consider
how
profitable
this
Vertue
is
;
profitable
to
others
who
will
sooner
hearken
to
you
,
and
listen
to
your
advice
,
when
deliver'd
with
Meekness
;
you
will
edifie
them
,
engage
them
to
praise
God
for
the
grace
which
is
bestow'd
upon
you
;
profitable
to
your selves
,
it
will
be
a
safe-guard
to
you
,
you
will
not
only
enjoy
what
you
have
more
quietly
,
but
you
will
be
able
to
bear
adversity
better
when
it
comes
;
and
we
know
that
God
very
often
rewards
these
Acts
of
Meekness
with
turning
the
Hearts
of
Enemies
toward
the
Meek
into
mercy
,
and
compassion
.
To
this
purpose
I
remember
a
passage
in
Moschus
,
of
a
certain
pious
old
Man
,
when
some
Thieves
broke
into
his
House
,
the
good
Man
stood
silent
by
,
while
the
Barbarians
rifled
his
Coffers
;
having
taken
what
they
thought
fit
,
they
departed
;
but
the
old
Man
spying
a
Bag
of
Money
,
they
had
either
overlook'd
,
or
forgotten
to
take
with
them
,
he
runs
out
and
calls
after
them
,
that
they
had
left
something
of
value
behind
them
,
and
there
it
was
if
they
would
come
back
and
fetch
it
.
The
Thieves
looking
upon
it
as
raillery
,
or
mockery
had
no
mind
to
return
;
but
Curiosity
at
last
prevail'd
with
them
to
go
and
see
whether
the
Man
were
in
good
earnest
,
and
finding
him
real
in
what
he
said
,
they
were
so
confounded
with
the
calmness
and
meekness
of
the
Man
,
that
they
restored
him
all
they
had
robb'd
him
of
,
and
cry'd
out
,
this
is
a
good
Man
indeed
.
I
conclude
with
St.
Paul's
obtestation
,
Eph.
IV.
30
,
31
,
32.
Grieve
not
the
holy
spirit
of
God
,
whereby
ye
are
sealed
unto
the
day
of
redemption
.
Let
all
bitterness
,
and
wrath
,
and
clamour
,
and
evil-speaking
,
be
put
away
from
you
with
all
malice
.
And
be
ye
kind
one
to
another
,
tender-hearted
,
forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
.
SERMON
VI.
St.
Matth.
Ch.
V.
Ver.
6.
Blessed
are
they
which
do
hunger
and
thirst
after
Righteousness
,
for
they
shall
be
filled
.
There
is
nothing
more
common
in
Scripture
,
than
to
express
the
Doctrine
or
Lessons
God
hath
thought
fit
to
reveal
to
us
,
by
Meat
,
and
Bread
,
and
Food
,
and
Milk
,
and
Wine
,
and
Water
;
and
our
docility
or
readiness
to
imbibe
,
or
digest
,
and
obey
these
Lessons
by
eating
and
drinking
;
all
which
is
done
on
purpose
,
to
give
us
clearer
,
and
livelier
apprehensions
of
things
spiritual
and
unseen
,
and
as
our
knowledge
comes
by
our
senses
;
so
by
those
external
Objects
and
Actions
,
to
lead
us
to
higher
thoughts
,
sublimer
notions
.
This
being
so
,
we
need
not
wonder
to
find
our
Saviour
speaking
here
of
a
hunger
and
thirst
after
Righteousness
,
for
this
is
but
a
continuation
of
the
same
Metaphor
,
for
though
hunger
and
thirst
be
properly
the
office
and
function
of
the
Body
,
yet
there
being
an
appetite
in
the
Soul
which
is
very
like
it
,
Christ
chuses
to
express
it
by
these
known
natural
actions
or
inclinations
.
And
lest
this
hunger
and
thirst
should
be
interpreted
as
a
punishment
rather
than
a
mercy
;
the
God-like
Preacher
here
not
only
pronounces
a
blessing
upon
it
,
but
encourages
to
it
by
a
very
weighty
and
precious
promise
in
the
Text
,
Blessed
are
they
which
do
hunger
and
thirst
after
righteousness
,
for
they
shall
be
filled
.
THree
things
,
call
them
Doctrines
,
or
Propositions
,
or
Conclusions
,
or
what
you
will
,
are
here
suggested
to
us
.
I.
That
there
is
a
hunger
and
thirst
after
Righteousness
,
which
is
very
commendable
.
II.
Without
this
hunger
and
thirst
after
Righteousness
,
a
man
cannot
be
blessed
or
happy
.
III.
The
happiness
of
those
who
do
hunger
and
thirst
after
Righteousness
,
consists
in
being
filled
.
I.
There
is
a
hunger
and
thirst
after
Righteousness
,
which
is
very
commendable
.
That
's
as
little
as
a
man
can
gather
from
the
Text
;
this
State
being
pronounc'd
blessed
,
that
Blessedness
makes
it
commendable
at
least
.
By
Righteousness
here
,
some
do
piously
understand
,
Christ
Jesus
,
who
is
call'd
,
The
Lord
our
Righteousness
,
Jer.
XXIII
.
6.
and
is
said
to
be
made
unto
us
of
God
,
Righteousness
,
1
Cor.
I.
30.
and
the
reasons
why
he
is
called
so
,
are
,
1.
Because
he
is
the
Fountain
of
all
Righteousness
.
2.
Because
he
is
the
Author
of
that
Righteousness
which
is
in
us
.
3.
Because
by
his
perfect
righteousness
,
he
covers
the
accidental
and
unallow'd
of
defects
of
our
sincere
,
though
imperfect
Righteousness
.
And
no
doubt
they
that
truly
hunger
and
thirst
after
Christ
,
desirous
to
be
taught
by
him
,
as
their
Prophet
;
to
be
saved
by
him
,
as
their
Priest
;
and
to
be
ruled
by
him
,
as
their
King
,
may
be
said
to
be
in
a
blessed
State
;
but
though
the
word
here
used
,
may
lawfully
be
applied
to
Christ
,
yet
this
cannot
be
the
direct
sense
of
it
in
this
place
,
where
Christs
design
is
to
represent
all
the
Graces
a
Christian
is
to
be
adorn'd
with
;
and
therefore
by
Righteousness
here
,
must
be
meant
the
whole
circle
of
Vertues
,
the
whole
compass
of
Goodness
,
which
a
Christian
is
capable
of
on
this
side
Heaven
,
and
this
is
the
common
acceptation
of
the
word
,
and
in
this
sense
we
find
it
oppos'd
to
a
sinfull
life
in
general
,
Rom.
VI.
20.
When
you
were
servants
of
sin
,
you
were
free
from
righteousness
,
and
this
Righteousness
is
afterward
,
v.
22.
call'd
becoming
servants
of
God
,
and
having
our
fruit
unto
holiness
.
The
righteous
man
is
indeed
represented
in
Scripture
,
as
a
just
man
in
his
dealings
:
and
Righteousness
stands
often
for
doing
justice
,
and
rendring
to
all
their
due
,
and
doing
every
man
right
;
but
it
is
not
with
an
intent
to
separate
the
other
vertues
from
it
,
but
to
shew
,
that
the
good
man
,
who
is
faithfull
and
conscientious
in
his
worship
and
doing
the
will
of
God
,
among
other
vertues
which
he
practiseth
,
exercises
this
also
,
and
doth
by
others
as
he
would
have
others
do
by
him
.
So
that
by
Righteousness
here
,
is
to
be
understood
an
universal
Goodness
in
all
conditions
and
relations
,
whereby
both
the
outward
and
inward
man
becomes
entirely
subject
to
God
;
and
without
it
he
cannot
be
said
to
deal
justly
and
righteously
with
God
;
and
after
this
Righteousness
it
is
that
a
hunger
and
thirst
is
commended
here
,
which
hunger
and
thirst
imports
,
1.
A
great
sense
,
that
there
is
no
true
satisfaction
either
in
sin
,
or
in
a
worldly
carnal
life
.
This
we
must
necessarily
suppose
;
for
how
should
a
man
hunger
or
thirst
after
Righteousness
,
except
he
be
sensible
,
that
here
is
not
his
rest
neither
in
sin
nor
in
the
contentments
of
this
present
world
,
these
being
the
grand
impediments
of
that
Righteousness
.
That
's
the
reason
why
men
,
who
place
their
chiefest
happiness
in
sublunary
enjoyments
,
have
nothing
of
this
hunger
and
thirst
after
Righteousness
,
till
they
become
sensible
of
the
vanity
of
this
world
,
and
the
danger
of
a
sinfull
life
,
their
appetite
after
Righteousness
is
insignificant
,
nor
can
their
feeble
wishes
be
call'd
so
,
but
when
they
have
a
thorough
view
of
the
rottenness
of
the
bottoms
they
have
sailed
in
;
then
they
affect
and
desire
this
plank
to
swim
out
of
the
gulph
of
perdition
.
2.
It
imports
a
high
esteem
of
this
Righteousness
and
Goodness
,
and
without
it
,
it
's
impossible
to
hunger
and
thirst
after
it
,
for
men
do
not
use
to
long
after
things
they
do
not
value
,
nor
are
their
desires
very
strong
after
objects
they
see
no
satisfaction
in
.
A
man
hungry
and
thirsty
,
prizes
the
meat
and
drink
that
is
before
him
,
so
must
he
the
righteousness
we
speak
of
that
doth
truly
hunger
and
thirst
after
it
.
If
he
doth
not
prize
it
above
Gold
,
and
Silver
,
and
Pearls
,
and
precious
Stones
,
his
hunger
and
thirst
after
it
cannot
be
considerable
,
but
when
he
comes
to
count
all
things
dross
and
dung
in
comparison
of
it
,
then
he
is
most
likely
to
hunger
and
thirst
after
it
.
3.
It
imports
a
very
earnest
desire
to
be
righteous
and
good
in
all
points
.
Such
a
desire
,
as
men
very
hungry
and
thirsty
have
after
meat
and
drink
,
and
that
we
know
is
not
very
faint
.
The
Scripture
therefore
expresses
by
a
very
emphatical
similitude
,
Psal.
XLII
.
1.
As
the
Hart
pants
after
the
water
brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
The
Hart
or
Stag
is
a
creature
naturally
hot
,
but
being
chas'd
and
hunted
,
his
desire
after
the
cooling
streams
becomes
more
earnest
and
vehement
;
and
such
must
be
this
desire
after
righteousness
,
even
as
it
is
,
Psal.
LXIII
.
1.
My
soul
thirsteth
,
my
flesh
longs
for
thee
in
a
dry
Land
,
i.
e.
as
a
man
or
traveller
spent
with
the
labour
or
the
trouble
of
his
journey
in
a
dry
land
where
no
water
is
.
These
expressions
import
a
very
strong
desire
,
a
desire
which
hath
no
reserves
,
no
sinister
ends
and
designs
,
but
is
sincere
,
and
lively
,
and
vigorous
,
and
importunate
,
which
will
not
be
denied
,
and
prevails
by
its
fervour
and
importunity
.
4.
It
imports
actual
and
earnest
endeavours
to
be
truly
good
and
righteous
,
by
a
diligent
and
conscientious
use
of
the
proper
means
.
We
do
not
look
upon
a
man
that
talks
of
having
a
thing
,
or
pretends
his
heart
set
upon
it
,
as
being
in
good
earnest
,
if
his
endeavours
be
not
suitable
to
his
desires
.
The
Merchant
or
Trades-man
that
desires
to
be
rich
,
we
know
what
pains
they
take
;
nay
the
Day-Labourer
that
desires
a
livelihood
.
So
he
that
hungers
and
thirsts
after
Righteousness
indeed
,
will
enquire
,
and
hear
,
and
read
the
word
of
God
,
and
ponder
it
in
his
mind
,
and
pray
hard
,
and
deny
himself
,
and
break
off
from
loose
Company
,
and
meditate
,
and
think
,
and
shun
occasions
of
evil
,
and
follow
God
,
as
the
man
in
the
Gospel
did
his
Neighbour
at
Midnight
for
three
Loaves
,
and
will
leave
no
stone
unturn'd
,
to
compass
this
Goodness
and
Righteousness
,
as
a
man
who
is
very
hungry
or
thirsty
doth
not
sit
still
,
but
bestirs
himself
to
get
Food
and
Drink
which
he
stands
in
need
of
.
5.
It
imports
a
Progress
in
this
hunger
and
thirst
,
and
when
we
are
arrived
to
such
a
degree
of
Righteousness
,
then
to
hunger
,
and
thirst
,
and
endeavour
after
higher
degrees
of
it
.
To
this
purpose
are
those
frequent
exhortations
,
Grow
in
Grace
,
and
see
that
ye
abound
more
and
more
in
faith
,
in
love
,
and
charity
:
And
give
all
diligence
to
add
to
your
faith
,
vertue
;
unto
vertue
,
knowledge
;
unto
knowledge
,
temperance
;
unto
temperance
,
godliness
;
unto
godliness
,
patience
;
unto
patience
,
brotherly
kindness
;
and
unto
brotherly
kindness
,
charity
,
1
Thess.
III.
12.
IV.
1.
2.
Pet.
I.
5
,
6
,
7.
II.
18.
A
Christians
labour
,
like
the
Husbandmans
,
is
never
at
an
end
;
when
one
lust
is
mortified
,
he
must
begin
to
subdue
and
mortifie
another
,
and
when
he
hath
made
one
vertue
his
domestick
,
he
must
take
another
into
his
Family
.
The
hunger
and
thirst
here
spoken
of
,
is
not
a
momentary
appetite
,
which
is
to
last
for
a
day
,
or
so
;
but
an
appetite
perpetual
,
which
is
to
run
through
the
whole
course
of
our
lives
,
and
which
is
still
encreas'd
by
being
filled
;
insomuch
that
if
a
good
Christian
were
to
live
here
a
thousand
years
,
he
would
still
find
degrees
and
acts
of
Righteousness
to
hunger
and
thirst
after
.
6.
It
imports
such
a
spiritual
hunger
and
thirst
,
or
such
a
desire
after
Righteousness
,
as
is
content
to
undergo
and
endure
bodily
hunger
and
thirst
,
and
other
temporal
inconveniencies
both
for
the
attainment
and
preservation
of
it
.
He
that
is
loath
to
be
at
any
trouble
for
it
,
or
unwilling
to
abridge
himself
in
any
thing
that
's
pleasing
to
the
flesh
either
for
the
gaining
of
it
,
or
the
maintaining
of
it
,
hath
but
a
weak
appetite
after
it
,
to
be
sure
no
such
appetite
as
the
man
of
honour
hath
after
worldly
Glory
,
who
can
dispence
with
scratch'd
faces
,
with
scars
,
and
wounds
,
and
hard
lodging
,
and
puddle-water
,
and
a
homely
dyet
,
and
all
to
attain
to
an
empty
name
of
a
valiant
man
.
Surely
righteousness
deserves
as
generous
a
desire
;
we
see
what
men
will
do
in
a
Famine
,
even
venture
reproach
,
and
contempt
,
and
being
abused
,
and
reviled
,
to
get
food
convenient
;
such
must
be
this
hunger
and
thirst
after
Righteousness
:
for
to
be
truly
righteous
,
a
Christian
must
reckon
upon
afflictions
,
persecutions
,
and
calumnies
,
and
nick-names
,
and
being
laught
at
;
and
he
that
longs
for
the
fragrant
Rose
,
must
not
stand
upon
its
being
encompass'd
with
pricks
,
but
resolve
out
of
love
to
the
one
,
to
dispense
with
the
other
.
And
that
which
enforces
the
duty
,
is
the
II.
Proposition
,
That
without
this
hunger
and
thirst
after
Righteousness
,
a
man
cannot
be
blessed
or
happy
.
As
the
former
Proposition
made
this
hunger
and
thirst
commendable
,
so
this
makes
it
absolutely
necessary
;
for
if
he
is
blessed
who
hungers
and
thirsts
,
certainly
he
is
not
so
that
wants
this
appetite
.
And
that
there
is
no
true
blessedness
without
it
,
will
appear
from
the
following
considerations
.
1.
Without
this
hunger
and
thirst
the
Soul
is
sick
,
as
much
as
we
conclude
a
man
is
not
well
,
when
his
appetite
is
gone
,
nay
if
he
have
no
appetite
at
all
we
conclude
him
dead
.
A
Carkass
hath
not
appetite
,
and
most
certainly
,
he
that
hath
no
hunger
and
thirst
after
Righteousness
at
all
,
is
dead
in
God's
account
,
dead
in
Law
,
dead
in
the
Law
of
the
Gospel
,
a
sad
condition
,
and
which
deserves
to
have
the
Motto
of
the
Plague
written
over
it
,
Lord
have
mercy
upon
him
.
The
Scripture
generally
makes
him
who
is
dead
to
Righteousness
,
a
very
miserable
man
,
gives
so
dismal
an
account
of
him
,
that
nothing
can
be
supposed
more
wretched
.
You
know
the
Parable
of
the
Prodigal
,
till
he
got
a
hunger
and
thirst
after
Righteousness
,
the
holy
Ghost
represents
him
as
a
very
contemptible
person
,
as
one
sent
into
the
field
to
keep
swine
,
and
that
would
have
fill'd
his
belly
with
the
husks
the
swine
did
feed
on
,
but
none
gave
unto
him
,
Luke
XV.
14
,
15.
nay
v.
32.
he
is
pronounced
a
dead
man
,
dead
to
the
favour
of
God
,
and
the
influences
of
God's
Spirit
,
and
to
any
right
to
the
precious
promises
of
the
Gospel
;
so
is
the
man
that
hath
no
hunger
at
all
after
Righteousness
,
and
if
his
appetite
to
it
be
weak
and
feeble
;
still
it
s
an
argument
of
sickness
,
and
neither
the
one
nor
the
other
is
a
sign
of
bliss
and
happiness
.
2.
He
that
doth
not
hunger
or
thirst
after
Righteousness
,
is
a
Fool
,
so
Solomon
tells
us
,
Prov.
I.
7.
For
the
wisdom
he
speaks
of
there
,
is
this
Righteousness
,
and
he
that
despises
it
,
hates
his
own
soul
,
and
loves
death
,
Prov.
VIII
.
36.
than
which
there
cannot
be
a
greater
argument
of
madness
,
and
surely
this
is
no
sign
of
blessedness
.
Wisdom
indeed
such
a
man
hath
,
who
is
a
stranger
to
this
hunger
and
thirst
,
but
it
is
earthy
,
sensual
,
devilish
,
Jam.
III.
I5
.
Earthy
,
i.
e.
he
minds
nothing
but
earth
,
his
contrivances
are
altogether
how
to
compass
the
contents
and
pleasures
of
this
life
,
the
world
is
his
highest
and
chiefest
good
,
the
fashions
of
this
world
are
the
rules
of
his
life
;
he
governs
himself
by
the
punctilio's
of
State
,
and
Honour
,
and
worldly
Policy
;
he
doth
as
the
world
doth
,
and
what
worldly
men
say
or
do
,
he
imitates
,
and
in
endeavouring
after
temporal
advantages
,
he
stands
not
upon
the
stricter
rules
of
Conscience
.
It
is
sensual
too
,
all
his
caterings
are
for
the
flesh
,
and
how
to
live
easie
and
delicately
is
all
his
care
.
He
suffers
himself
to
be
discourag'd
from
things
truly
good
by
carnal
reasons
;
and
if
his
flesh
and
carnal
desires
be
but
gratified
,
he
is
pleased
,
and
more
than
pleased
,
than
with
all
the
comforts
of
the
Holy
Ghost
.
His
flesh
is
his
sovereign
,
and
the
Lord
that
rules
in
him
,
and
its
Dictates
are
the
Law
he
lives
by
.
It
is
devilish
too
,
for
having
no
hunger
,
no
thirst
after
Righteousness
,
the
Devil
is
his
friend
,
his
companion
,
though
he
sees
him
not
,
but
he
may
feel
him
by
the
suggestions
which
he
yields
to
,
and
whereby
his
mind
is
rendred
vain
,
and
averse
from
real
Goodness
:
That
Aversion
comes
by
the
Devils
Instigation
,
and
in
rellishing
nothing
but
what
pleads
in
favour
of
the
brutish
part
about
him
,
he
suffers
himself
to
be
made
a
Prisoner
,
to
that
Conqueror
,
becomes
his
Slave
and
Captive
:
and
surely
such
a
man
cannot
possibly
be
happy
,
and
consequently
without
this
hunger
and
thirst
after
Righteousness
the
only
thing
that
can
make
a
man
truly
wise
,
a
man
is
a
stranger
to
real
Bliss
,
to
be
sure
he
is
not
capable
of
being
enrich'd
by
the
Consolations
of
God
,
nor
is
God
concern'd
to
fill
him
in
order
to
this
bliss
,
which
leads
me
to
the
III.
Proposition
,
viz.
That
the
happiness
of
those
who
truly
hunger
and
thirst
after
Righteousness
,
consists
in
being
filled
.
Filled
!
How
?
1.
Their
very
hunger
and
thirst
after
Righteousness
shall
be
and
is
a
satisfaction
to
them
.
For
it
is
a
sign
of
Grace
,
a
sign
that
God
loves
them
,
a
sign
that
he
visits
them
with
the
favour
he
bears
to
his
own
people
,
and
that
they
are
born
again
;
that
there
is
a
signal
alteration
wrought
in
their
natures
,
and
that
their
deceitfull
lusts
and
unruly
desires
of
the
flesh
are
abated
in
order
to
a
total
destruction
.
This
hunger
and
thirst
after
Righteousness
being
predominant
in
them
,
is
an
item
that
God's
Spirit
hath
got
the
better
of
corrupted
nature
,
and
from
hence
flows
a
calmness
and
serenity
into
their
Souls
,
and
when
the
enemy
beats
them
out
of
all
their
strong
holds
,
and
they
can
fasten
on
nothing
to
give
themselves
comfort
,
this
hunger
and
thirst
after
Righteousness
upholds
their
hope
,
and
supports
their
confidence
,
when
they
are
so
weakned
,
that
they
dare
not
pretend
to
St.
Paul's
having
labour'd
more
than
all
;
to
the
Apostle's
invincible
patience
under
injuries
,
to
Zacharias
and
Elizabeth's
walking
in
all
the
Commandments
of
the
Lord
blameless
,
to
Anna's
serving
the
Lord
with
fasting
and
prayer
Night
and
Day
,
to
the
faith
of
the
Thessalonians
,
which
grew
exceedingly
,
to
the
Galatians
readiness
to
pluck
out
their
own
eyes
,
and
give
them
to
their
Teachers
;
or
to
the
Charity
of
the
Macedonians
,
who
did
to
their
Power
,
nay
beyond
their
Power
,
though
,
I
say
,
the
hungry
Soul
from
an
humble
sense
of
her
frailty
dares
not
pretend
to
these
Accomplishments
;
yet
this
Hunger
and
Thirst
after
Righteousness
,
in
the
midst
of
all
assaults
of
the
Devil
,
is
the
sacred
Anchor
,
which
she
can
make
use
of
,
and
thereby
preserve
her
Vessel
from
sinking
;
so
that
this
very
Hunger
and
Thirst
after
Righteousness
is
filling
.
2.
They
shall
be
filled
with
Righteousness
,
that
goodness
they
did
thirst
after
,
they
shall
have
great
store
of
;
all
their
faculties
shall
be
filled
with
it
,
and
like
the
rich
ointment
poured
out
on
Aaron's
Head
,
and
running
down
upon
his
Beard
,
and
from
thence
into
the
very
Skirts
of
his
cloathing
it
shall
perfume
their
outward
and
inward
Man
,
and
fill
both
their
Hearts
and
Lives
;
what
they
ask
for
they
shall
have
,
what
they
seek
they
shall
find
,
and
the
Door
they
knock
at
shall
be
open'd
to
them
.
They
shall
find
goodness
growing
in
them
as
the
Lilies
,
and
spreading
its
Roots
as
the
Cedars
in
Libanon
;
Their
desire
is
,
that
God
may
totally
subdue
their
hearts
,
and
accordingly
their
Souls
shall
become
Temples
of
the
Holy
Ghost
;
they
earnestly
with
,
that
every
imagination
which
exalted
it self
against
the
obedience
of
Christ
Jesus
,
may
become
subject
to
him
,
and
they
shall
have
their
Heart's
desire
,
and
the
request
of
their
Lips
shall
be
granted
them
.
They
shall
be
filled
with
the
spirit
by
degrees
;
so
filled
,
that
in
time
they
shall
be
abounding
in
the
Work
of
the
Lord
,
flourish
in
the
Courts
of
the
Lord's
House
,
bringing
forth
fruit
in
old
Age
,
till
they
become
full
of
good
Works
,
and
Alms-deeds
as
Dorcas
was
,
Acts
IX
.
36.
and
old
Disciples
,
as
Mnason
was
,
Acts
XXI
.
16.
The
duties
they
perform
but
weakly
,
now
,
they
shall
perform
with
greater
vigour
,
and
with
their
vertues
their
comfort
shall
encrease
,
and
the
consolations
of
Christ
shall
abound
in
them
,
2
Cor.
I.
5.
Thus
they
shall
be
filled
in
this
Life
:
But
is
this
promise
ever
fulfilled
to
any
?
will
some
say
,
all
I
shall
say
is
,
go
and
ask
those
,
who
hunger
and
thirst
after
Righteousness
,
and
they
will
tell
you
by
Experience
in
the
Psalmist's
Language
,
Psal.
LXXXIV
.
11.
The
Lord
is
a
Sun
,
and
Shield
,
he
will
give
grace
and
glory
,
and
no
good
thing
will
he
with-hold
from
them
,
that
walk
uprightly
.
But
this
is
not
all
:
3.
They
shall
be
filled
in
the
other
World
,
with
the
plenty
of
God's
House
,
with
the
light
of
his
Countenance
for
ever
;
when
their
Bodies
do
drop
from
them
,
and
their
Souls
shall
be
transplanted
from
this
barren
Wilderness
,
into
Eden
the
Garden
of
God
;
and
of
this
fulness
David
speaks
,
Psal.
XVII
.
15.
As
for
me
I
shall
behold
thy
face
in
Righteousness
,
I
shall
be
satisfied
when
I
awake
with
thy
likeness
.
They
shall
be
filled
with
the
Joys
of
God
;
their
mouths
shall
be
filled
with
laughter
,
and
their
tongues
with
singing
,
they
shall
be
filled
with
the
finest
of
the
Wheat
,
and
with
Honey
out
of
the
Rock
shall
they
be
satisfied
,
not
with
material
Honey
,
not
with
such
Honey
as
enlightned
Jonatha's
Eyes
,
but
with
the
sweetness
of
God's
glorious
presence
for
ever
:
All
their
senses
,
all
their
faculties
shall
be
filled
with
unspeakable
satisfaction
,
with
water
of
life
that
springs
from
the
Rock
of
Ages
,
for
they
shall
be
filled
with
infinite
love
,
like
Vessels
thrown
into
the
Sea
,
all
shall
be
filled
,
and
their
fulness
shall
last
while
the
fountain
of
goodness
and
the
Ocean
of
felicity
lasts
,
i.
e.
for
ever
.
Inferences
.
There
are
three
sorts
of
Persons
,
that
in
the
Close
of
this
Discourse
,
I
must
necessarily
speak
to
.
I.
Those
that
pretend
to
hunger
and
thirst
after
Righteousness
,
but
do
not
.
II.
Such
as
neither
condemn
,
nor
greatly
care
for
this
Hunger
and
Thirst
,
but
hanker
after
something
else
.
III.
Such
as
do
truly
hunger
and
thirst
after
Righteousness
,
and
long
to
be
filled
with
it
.
I.
Those
that
pretend
to
hunger
and
thirst
after
Righteousness
,
but
do
not
.
There
is
scarce
a
Vertue
we
speak
of
but
there
are
several
that
flatter
themselves
,
that
they
are
possess'd
of
it
,
because
they
have
something
like
it
:
There
are
few
of
you
I
believe
so
harden'd
,
as
to
have
a
total
Aversion
,
or
an
utter
abhorrency
from
all
goodness
;
many
have
some
general
desires
after
it
;
but
if
these
cold
,
general
,
indifferent
desires
be
taken
for
this
Hunger
and
Thirst
after
Righteousness
,
what
gross
mistakes
must
you
needs
run
into
!
Cold
desires
certainly
do
not
deserve
the
Name
of
Hunger
and
Thirst
;
to
be
sure
no
such
Hunger
and
Thirst
,
as
I
have
described
in
the
Premises
.
What
?
Shall
we
believe
your
Hunger
and
Thirst
after
goodness
real
;
when
we
see
no
effects
,
no
fruits
,
no
signs
of
it
?
I
suppose
if
you
have
this
Hunger
and
Thirst
,
you
have
withal
a
great
sense
of
the
danger
of
a
sinfull
and
carnal
Life
,
and
a
very
high
Esteem
of
Righteousness
,
and
your
desires
after
it
are
vehement
and
pressing
,
and
your
endeavours
to
get
it
are
great
,
and
strong
,
and
you
make
a
conscientious
use
of
the
proper
means
;
and
when
you
are
come
up
to
any
degree
of
goodness
,
you
hunger
and
thirst
and
labour
to
extend
the
borders
of
your
goodness
,
and
you
are
not
frighted
with
the
inconveniencies
that
may
attend
the
pursuit
of
it
,
for
these
are
the
ingredients
of
this
sacred
Appetite
.
What
?
Shall
we
take
painted
Fire
for
that
which
is
in
motion
?
Or
shall
we
call
that
Hunger
and
Thirst
,
which
wants
the
Essential
Characters
?
Do
we
take
a
Man
of
Straw
for
a
rational
Creature
?
Ay!
But
,
saith
the
self-conceited
Christian
,
I
am
sure
I
have
it
,
for
I
desire
to
pay
every
Man
their
own
,
to
defraud
and
wrong
no
body
,
and
to
live
honestly
among
my
Neighbours
.
But
,
why
?
Is
this
all
the
Righteousness
God
stands
upon
?
What
?
Is
one
link
of
the
sacred
Chain
of
Graces
,
the
whole
Chain
?
Is
one
step
of
the
way
the
full
length
of
it
?
Do
all
the
other
Vertues
stand
for
Cyphers
?
Is
all
that
the
Gospel
requires
,
comprehended
in
this
one
qualification
,
Moral
honesty
?
No
,
no
;
you
do
not
truly
hunger
and
thirst
after
any
one
Vertue
,
if
you
do
not
hunger
after
all
;
if
your
Hunger
and
Thirst
after
Righteousness
be
right
,
you
will
enquire
,
and
take
notice
,
and
observe
what
things
are
good
,
and
just
,
and
honest
,
and
pure
,
and
lovely
,
and
of
a
good
Report
,
and
be
enamour'd
with
them
.
You
will
not
speak
of
your
spiritual
wants
slightly
,
such
as
,
we
all
have
all
our
failings
,
and
God
amend
us
all
,
&c.
but
with
some
inpatience
to
have
them
supplied
,
you
will
hunger
and
thirst
after
all
the
Graces
of
God's
Spirit
,
not
only
after
Justice
,
or
Chastity
,
or
Temrance
,
but
after
a
lively
Faith
and
Patience
,
and
Charity
,
and
Humility
,
and
Fervour
,
and
Love
,
and
Obedience
,
and
a
truly
spiritual
Temper
;
and
after
higher
Degrees
of
all
these
;
and
your
Hunger
and
Thirst
will
be
seen
,
and
known
by
your
industry
and
care
,
and
labour
,
and
cautiousness
of
sinning
,
and
resisting
of
Temptations
,
and
by
Groans
,
which
cannot
be
uttered
,
and
by
your
unwearied
Attempts
to
climb
the
Hill
of
God
,
and
not
to
give
over
till
you
come
to
the
Top
of
it
;
and
then
expect
the
Blessing
of
my
Text.
Blessed
are
they
which
hunger
and
thirst
after
Righteousness
,
for
they
shall
be
filled
.
II.
Those
who
neither
care
for
,
nor
condemn
this
spiritual
Hunger
and
Thirst
,
but
hunger
and
thirst
after
something
else
,
even
after
the
sweet
and
comfortable
Enjoyments
,
the
Riches
,
the
Honours
,
and
the
Pleasures
of
this
present
World
;
if
they
could
but
have
such
a
Competency
,
or
so
much
a
Year
,
or
such
a
Place
,
or
such
an
Office
,
or
live
as
such
a
one
lives
,
they
would
desire
no
more
,
and
this
is
all
they
hunger
and
thirst
after
.
O
how
happy
should
they
be
!
But
such
Persons
I
would
ask
,
whether
they
believe
they
have
nothing
but
Body
and
Flesh
about
them
.
Are
your
Souls
made
for
God
,
created
for
his
Service
,
design'd
for
Heaven
,
fitted
for
an
Eternal
Duration
,
redeem'd
with
the
Blood
of
Jesus
Christ
,
and
is
there
no
regard
to
be
had
to
these
?
What
can
make
them
happy
,
but
Righteousness
?
What
can
satisfie
them
,
but
real
Goodness
?
What
can
fill
or
feed
them
,
but
the
love
of
God
?
This
World
cannot
satisfie
them
,
you
see
it
,
you
know
it
,
Experience
is
demonstration
;
for
when
you
have
got
as
much
as
you
can
,
and
come
to
lie
upon
your
Death-beds
,
you
find
,
they
want
some
other
Food
;
Food
,
which
all
the
World
cannot
give
;
Food
,
which
none
can
give
but
he
,
who
hath
protested
,
that
without
Holiness
no
Man
shall
see
his
Face
.
Righteousness
is
their
life
,
their
cordial
,
their
nourishment
,
and
without
this
they
die
,
without
this
they
are
lost
,
and
all
that
you
can
do
cannot
keep
them
from
being
miserable
.
Without
this
Food
they
starve
,
and
while
you
deny
them
this
Meat
,
you
murther
them
.
If
the
World
,
or
the
Enjoyments
of
it
be
all
you
are
to
hunger
and
thirst
after
,
these
Souls
were
given
in
vain
,
and
God
who
gave
them
lost
his
aime
:
I
do
not
deny
but
you
may
lawfully
desire
an
honest
livelihood
in
the
World
,
with
submission
to
God's
Providence
,
and
wish
for
Necessaries
and
Conveniencies
;
but
the
Word
is
,
seek
ye
first
God's
Kingdom
,
and
its
Righteousness
,
and
all
other
things
shall
be
added
to
you
,
Matth.
VI.
33.
It
's
this
must
have
your
Hunger
and
Thirst
:
The
desires
after
necessary
Comforts
of
this
life
,
must
have
the
other's
leavings
:
Nay
you
will
never
hunger
and
thirst
after
Righteousness
,
as
ye
should
,
till
you
mind
the
World
less
,
and
moderate
,
and
qualifie
your
greediness
after
it
;
for
your
strong
desires
after
the
satisfactions
of
this
World
,
will
infallibly
drown
your
earnest
Desires
after
Righteousness
,
whatever
opinion
you
may
have
of
your
skill
to
keep
the
balance
even
.
To
be
strongly
carried
toward
them
both
,
is
a
thing
,
as
hard
to
conceive
,
and
as
hard
to
do
as
to
reconcile
contradictions
.
There
is
such
an
opposition
betwixt
Heaven
and
Earth
,
that
a
Man
may
as
soon
serve
and
please
two
contrary
Masters
,
as
be
fond
of
both
at
the
same
time
.
Therefore
whoever
they
be
of
you
,
that
are
very
sharp
set
upon
the
Wealth
and
Honour
,
and
greatness
of
the
World
;
your
Appetite
after
Righteousness
,
must
be
flat
and
dull
,
and
thus
it
will
be
to
your
dying
Day
,
except
your
desires
after
the
Pomp
and
Vanities
of
this
World
be
kept
under
,
and
brought
into
subjection
.
III.
Those
who
truly
hunger
and
thirst
after
Righteousness
,
and
I
must
boldly
say
,
for
my
Text
warrants
me
to
do
so
,
you
shall
be
filled
:
Blessed
are
ye
that
,
&c.
How
you
shall
be
filled
,
I
have
shewed
already
;
and
I
doubt
not
,
but
such
hungry
and
thirsty
Souls
do
find
by
blessed
Experience
,
that
this
very
Hunger
and
Thirst
after
Righteousness
is
pleasing
,
that
God
doth
certainly
give
his
Holy
Spirit
to
them
that
seriously
ask
it
,
and
gives
more
grace
to
them
,
that
earnestly
seek
it
,
and
greater
strength
against
Temptations
to
them
that
importunately
beg
it
,
and
greater
support
to
those
that
will
not
be
satisfied
without
it
,
and
greater
light
to
them
that
supplicate
for
it
,
as
they
would
do
for
their
lives
:
May
be
some
of
you
find
,
that
their
Hunger
and
Thirst
after
Righteousness
is
not
so
strong
,
so
lively
as
formerly
it
was
;
if
so
,
the
causes
of
this
decay
must
be
search'd
into
;
and
if
suffering
your
affections
to
run
out
after
the
World
too
much
hath
been
the
cause
of
it
,
they
must
be
checkt
in
their
Career
,
and
reduced
into
the
right
way
again
;
if
a
vanity
or
secret
Lust
hath
beguiled
your
Minds
,
that
must
be
dismiss'd
without
Mercy
;
if
want
of
thinking
hath
caused
it
,
a
fresh
view
must
be
taken
of
the
Excellency
,
Beauty
and
glorious
Consequences
of
this
Righteousness
;
if
melancholy
,
or
some
other
bodily
Distemper
hath
occasion'd
it
,
God
must
be
considered
as
a
Father
,
who
will
not
turn
a
Child
that
's
weak
and
sickly
out
of
Doors
:
However
,
in
the
first
Conversion
,
this
Hunger
and
Thirst
after
Goodness
is
ever
more
vehement
and
brisk
,
than
afterward
,
when
the
surprize
of
Grace
and
Mercy
is
over
,
and
the
blazing
Flame
turns
into
a
more
gentle
Fire
,
but
this
must
not
fright
you
.
If
your
present
Hunger
and
Thirst
after
Righteousness
hath
the
same
Effects
,
which
the
former
desire
had
,
i.
e.
if
it
makes
your
obedience
grow
;
if
it
both
confirms
and
enlarges
your
respect
to
the
Commands
of
your
Lord
and
Master
,
let
not
the
abatement
of
the
former
Flame
discourage
you
.
Look
up
to
that
God
,
who
hath
said
,
Open
thy
mouth
wide
and
I
will
fill
it
.
Search
what
Graces
,
what
Perfections
,
what
spiritual
Ornaments
you
want
,
and
quicken
your
Hunger
and
Thirst
after
them
,
and
rest
confident
,
that
God
will
satisfie
the
longing
Soul
,
and
fill
the
thirsty
Soul
with
goodness
.
But
whatever
fulness
you
may
want
here
,
doubt
not
,
but
Heaven
will
complete
it
.
Your
Souls
will
there
be
filled
,
and
your
Cup
will
run
over
;
there
you
will
be
filled
with
the
Rivers
of
God's
pleasure
,
fill'd
with
Eternal
light
,
fill'd
with
the
truest
Wisdom
,
fill'd
with
Universal
knowledge
,
the
Glory
of
the
Lord
will
fill
the
heavenly
Tabernacle
,
and
you
in
the
midst
of
it
.
In
the
Tabernacle
of
old
,
his
Glory
that
filled
it
,
appeared
in
a
Cloud
;
in
the
Heavenly
Sanctuary
it
will
appear
in
the
sweetest
Light
and
Splendour
.
Job
complain'd
,
that
his
misery
had
filled
his
Face
with
wrinkles
,
poor
Man
!
but
these
,
you
need
not
fear
in
that
place
;
where
he
that
is
altogether
lovely
,
will
present
you
to
his
Father
blameless
,
without
spot
or
wrinkle
,
or
any
such
thing
.
Here
your
faces
are
sometimes
filled
with
shame
,
upon
the
account
of
your
falls
and
slips
;
there
they
will
be
fill'd
with
Joy
and
Gladness
:
There
you
need
not
fear
,
that
God
,
as
rich
Men
do
the
poor
sometimes
on
Earth
,
will
dismiss
you
with
a
Complement
,
Depart
in
peace
,
be
ye
filled
,
be
ye
warmed
,
but
you
will
be
filled
with
all
the
fulness
of
God
,
it
must
needs
be
so
,
for
in
his
presence
there
is
fulness
of
joy
,
and
pleasure
,
at
his
Right-hand
for
ever
more
.
SERMON
VII
.
St.
Matth.
Ch.
V.
Ver.
7.
Blessed
are
the
mercifull
,
for
they
shall
obtain
mercy
.
A
Mmianus
Marcellinus
,
a
grave
Heathen
Writer
,
taking
notice
of
the
differences
among
Christians
in
matters
of
Religion
,
and
the
hatred
one
Sect
bore
to
another
,
and
the
Tumults
that
were
caused
at
the
Election
of
Bishops
,
and
the
Blood
that
was
spilt
upon
that
account
,
hath
a
very
unlucky
Expression
concerning
it
;
There
are
saith
he
no
wild
Beasts
so
cruel
,
or
so
barbarous
one
to
another
,
as
some
of
these
Christian
Sects
are
to
those
,
that
differ
from
them
in
opinion
;
a
very
sad
Character
this
,
and
Pudeat
haec
de
nobis
,
&c.
It
is
a
shame
,
that
Heathens
and
Infidels
should
have
occasion
given
them
to
speak
so
reproachfully
of
this
Noble
Religion
.
But
surely
,
this
cannot
be
the
fault
of
Religion
but
of
the
proud
,
and
cholerick
Men
,
who
profess
it
,
or
have
the
management
of
it
.
Christ
their
Master
never
taught
them
to
do
so
.
His
Precepts
run
in
another
strain
;
they
savour
of
another
Genius
;
No
command
of
cruelty
,
or
animosity
is
to
be
found
in
all
the
Gospel
;
so
far
from
a
Command
,
that
the
very
appearances
of
it
are
forbidden
.
Mercy
and
Charity
is
the
Soul
,
the
Breath
of
those
lively
Oracles
;
Mercy
is
the
Language
of
that
Book
,
and
to
Mercy
runs
the
Promise
of
the
Text
;
Blessed
are
the
merciful
,
for
they
shall
obtain
mercy
.
For
the
understanding
of
which
words
,
I
shall
I.
Give
you
a
true
description
of
the
mercifull
.
II.
Explain
to
you
the
reason
of
the
truth
implied
here
,
that
those
who
are
not
mercifull
cannot
be
blessed
;
No
mercifulness
,
no
happiness
.
III.
Shew
how
the
mercifull
shall
obtain
mercy
.
I.
To
give
you
a
true
description
of
the
mercifull
,
we
must
search
into
the
nature
of
Mercy
,
and
in
doing
so
,
we
shall
find
this
vertue
to
be
of
a
vast
extent
,
insomuch
that
there
is
none
so
mean
in
the
world
,
that
can
justly
plead
impossibility
of
practising
it
upon
the
account
of
his
circumstances
in
the
world
,
all
being
capable
,
all
able
,
one
way
or
other
to
exercise
it
.
And
,
1.
One
principal
ingredient
of
this
mercifull
temper
,
is
a
compassionate
heart
,
or
an
inward
pity
and
compunction
at
the
sight
or
hearing
of
the
misery
of
others
;
and
therefore
we
are
expresly
call'd
upon
to
put
on
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bowels
of
Mercy
,
Col.
III.
12.
This
is
so
necessary
,
that
without
it
the
most
pompous
external
Acts
of
Mercy
,
prove
fruitless
and
ineffectual
;
at
least
the
Apostle
seems
to
intimate
so
much
in
that
known
passage
,
Though
I
bestow
all
my
goods
to
feed
the
poor
,
and
have
not
Charity
,
I
am
nothing
,
1
Cor.
XIII
.
3.
Where
by
Charity
must
be
meant
true
Christian
pity
and
compassion
,
which
may
be
absent
from
the
most
stately
beneficence
;
for
a
Man
may
give
all
away
in
a
humour
,
or
in
a
bravado
,
or
when
he
can
keep
his
Riches
no
longer
,
or
out
of
a
design
to
get
himself
a
Name
,
which
makes
the
Charity
nothing
worth
,
because
destitute
of
true
inward
pity
.
The
Stoicks
of
old
look'd
upon
inward
pity
as
a
thing
below
a
rational
Man
;
doing
good
and
actual
liberality
to
Men
in
distress
,
they
allow'd
was
a
wise
Man's
part
,
but
to
be
troubled
within
for
the
Calamity
of
any
Man
,
whether
friend
or
stranger
,
they
said
,
became
not
a
Man
of
reason
.
But
in
this
,
they
talk'd
like
Mad-men
more
than
Philosophers
.
Neither
reason
,
nor
Christianity
destroy
the
inward
affections
of
the
Soul
;
both
teach
indeed
to
moderate
and
curb
them
,
or
to
keep
them
within
bounds
,
but
do
not
eradicate
,
or
pull
them
up
.
Christ
therefore
,
whose
business
it
was
by
his
Example
to
shew
the
way
to
perfection
,
was
touch'd
with
inward
pity
;
so
he
commiserated
Lazarus
,
when
dead
,
and
the
People
who
were
ready
to
faint
for
want
of
Bread
,
and
the
Multitude
that
were
scatter'd
abroad
like
Sheep
without
a
Shepherd
;
and
Jerusalem
when
her
Ruine
was
approaching
,
and
his
Example
as
well
as
God's
will
in
this
particular
warrant
a
moderate
inward
trouble
,
and
a
compassionate
resentment
of
our
Neighbour's
Calamity
.
But
here
Mercy
rests
not
,
if
it
be
in
a
Capacity
of
going
farther
:
And
therefore
,
2.
There
is
required
in
the
Exercise
of
this
Vertue
an
actual
relief
of
our
calamitous
and
miserable
Neighbour
.
The
Compliment
St.
James
speaks
of
,
James
II.
16.
Depart
you
,
be
you
warmed
,
and
filled
,
without
giving
such
things
,
as
are
needfull
for
the
body
,
is
perfect
mocking
of
the
Poor
,
and
of
God
too
,
who
made
them
so
,
that
they
might
be
assisted
by
the
gifts
and
beneficence
of
the
wealthier
sort
.
The
particulars
of
the
Mercy
,
that
is
to
be
shewn
to
the
Bodies
or
Temporal
Concerns
of
our
distressed
Neighbours
,
are
commonly
comprehended
in
that
Latin
Verse
;
Visito
,
poto
,
cibo
,
redimo
,
tego
,
colligo
,
condo
.
i.
e.
Visiting
them
,
when
sick
or
in
prison
,
and
contributing
to
their
Cure
,
when
distemper'd
according
to
St.
Paul's
Example
,
Acts
XXVIII
.
8
,
9.
and
James
I.
27.
giving
them
drink
,
when
thirsty
,
Rom.
XII
.
20.
and
feeding
them
,
when
hungry
,
Acts
XVI
.
34.
rescuing
and
delivering
them
from
danger
,
if
it
be
in
our
Power
,
and
the
deliverance
be
just
,
Acts
XX.
10
,
12.
covering
their
nakedness
,
and
giving
them
Cloaths
,
when
they
have
none
,
Acts
IX
.
39.
receiving
them
into
our
Houses
,
or
providing
lodging
and
harbour
for
them
,
when
they
have
no
place
to
rest
in
,
Acts
XVI
.
15.
and
burying
them
decently
,
when
they
leave
,
or
have
no
means
,
to
discharge
the
Expences
of
their
Funerals
,
Acts
VIII
.
12.
These
are
some
of
the
principal
Acts
of
that
Mercy
,
which
is
due
to
the
Bodies
of
our
miserable
Brethren
;
indeed
we
find
them
specified
by
our
Saviour
himself
,
Matth.
XXV
.
35
,
36.
and
so
great
a
stress
laid
upon
them
,
that
they
are
made
the
chief
Subject
of
the
last
Assizes
.
But
this
is
not
all
;
and
therefore
,
3.
Mercy
must
also
be
shewn
to
the
Souls
of
our
necessitous
Brethren
,
as
we
find
them
oppress'd
with
sin
and
ignorance
;
and
the
particular
Duties
of
this
Mercy
also
,
we
find
summon'd
up
in
that
old
Verse
.
Consule
,
castiga
,
solare
,
remitte
,
fer
,
ora
.
i.
e.
Admonishing
,
teaching
and
directing
them
,
when
they
know
not
the
way
to
Eternal
life
,
according
to
the
Rule
given
,
Heb.
XII
.
12
,
13.
reproving
them
when
they
sin
,
and
correcting
them
if
obstinate
,
Ephes.
V.
11.
1
Cor.
V.
5.
Comforting
them
when
distressed
,
and
speaking
peace
to
them
when
dejected
,
2
Cor.
I.
4.
forgiving
their
offences
,
and
pardoning
the
affronts
and
injuries
they
have
done
us
,
especially
where
they
profess
sorrow
and
repentance
,
Matth.
XVIII
.
21
,
22
,
25.
bearing
with
their
infirmities
;
especially
where
they
appear
invincible
,
Rom.
XV.
1.
and
lastly
,
praying
for
them
,
whether
they
be
friends
or
enemies
,
James
V.
16.
Matth.
V.
44.
He
whose
necessities
are
such
,
that
he
cannot
relieve
the
Temporal
wants
of
his
Neighbour
,
may
be
in
a
condition
to
redress
his
Spiritual
;
and
indeed
where
this
Spiritual
mercy
takes
effect
,
and
that
the
admonitions
and
entreaties
,
and
reproofs
,
&c.
work
a
Reformation
in
him
,
it
proves
one
of
the
greatest
Mercies
in
the
World
,
for
it
is
no
less
than
saving
a
Soul
from
death
,
James
V.
20.
But
,
4.
This
Mercy
runs
out
into
more
Branches
still
,
and
there
are
some
higher
degrees
of
it
,
which
mercifull
Christians
in
all
Ages
have
justly
thought
themselves
obliged
to
exercise
,
and
such
is
particularly
our
relieving
others
unaskt
,
and
preventing
the
wishes
and
sollicitations
of
the
Needy
by
our
Aims
,
and
Liberalities
.
It
is
therefore
recorded
to
the
Eternal
Praise
of
Onesiphorus
,
2
Tim.
I.
16
,
17.
That
when
he
was
at
Rome
he
sought
out
St.
Paul
very
diligently
,
to
minister
to
his
Necessities
.
Some
niggardly
Christians
,
whose
Religion
lies
all
in
hearing
and
talking
,
when
they
have
hints
given
them
of
their
supine
Neglect
of
this
Mercy
,
are
very
apt
to
excuse
themselves
with
this
Evasion
,
that
they
know
no
objects
of
Charity
:
A
pitifull
shift
!
Did
you
ever
enquire
,
did
you
ever
consult
with
your
pious
Neighbours
,
or
some
charitable
Divine
?
If
you
did
,
your
ignorance
would
soon
be
cured
.
When
Christians
understood
themselves
better
,
they
did
not
wait
to
be
courted
to
this
Mercy
.
The
Disciples
of
Antioch
,
Acts
XI
.
29.
when
they
did
but
fear
a
Famine
,
they
presently
and
chearfully
determin'd
every
Man
according
to
his
ability
,
to
send
relief
to
the
Brethren
,
which
dwelt
in
Judaea
,
and
of
this
religious
Generosity
St.
Austin
understands
that
saying
of
the
Psalmist
,
Ps.
XLI
.
1.
Blessed
is
he
that
considereth
the
poor
,
i.
e.
He
that
prevents
the
poor
Man's
cry
,
and
the
Original
will
very
well
bear
it
,
for
there
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Maschil
:
He
that
gives
his
mind
to
think
,
how
he
may
do
good
to
his
poor
Neighbour
;
or
he
that
judiciously
regards
the
distressed
Man
,
which
implies
doing
good
before
we
are
put
in
mind
of
it
.
Some
whom
Providence
hath
reduced
to
a
very
low
condition
,
are
bashfull
and
ashamed
to
beg
,
or
to
make
their
wants
known
,
but
their
Neighbours
see
and
perceive
,
how
hard
it
is
with
them
,
and
what
shifts
they
make
to
subsist
;
to
enquire
and
to
find
out
such
objects
,
and
to
relieve
them
before
they
ask
,
this
is
Christian
like
,
and
becoming
those
whom
God
hath
given
a
liberal
Portion
,
and
a
liberal
Heart
,
and
is
an
Argument
,
that
we
have
right
apprehensions
of
the
Nature
of
our
Religion
,
which
bids
us
go
beyond
Scribes
and
Pharisees
,
and
Heathens
,
and
the
sinners
of
the
World
,
in
our
Mercy
.
5.
There
is
yet
a
higher
Act
of
Mercy
,
and
that
is
denying
our selves
even
in
necessaries
,
and
other
advantages
,
that
we
may
be
the
better
able
to
succour
others
in
distress
.
This
must
necessarily
have
been
the
Case
of
the
Macedonian
Christians
;
who
to
their
Power
,
nay
beyond
their
Power
,
express'd
their
Mercy
to
the
Churches
of
Judaea
,
2
Cor.
VIII
.
3.
i.
e.
denied
themselves
even
in
necessaries
for
their
Brethren's
good
.
This
denying
and
abridging
our selves
in
necessaries
,
and
laying
by
the
price
of
them
,
that
we
may
be
in
a
better
condition
to
shew
Mercy
,
as
it
is
commendable
at
all
times
,
so
it
becomes
a
very
great
Duty
when
the
Church
of
God
is
under
Persecution
,
and
Multitudes
of
our
Fellow-Christians
suffer
for
Righteousness
sake
.
This
was
the
reason
why
the
Primitive
believers
sold
their
Lands
and
Possessions
,
and
brought
the
Price
of
them
,
and
laid
them
at
the
Apostle's
Feet
,
that
distribution
might
be
made
to
all
as
they
had
need
,
Acts
IV.
34
,
35.
To
deny
our selves
in
superfluities
,
in
order
to
be
the
better
able
to
shew
Mercy
,
is
far
from
being
the
utmost
limit
of
this
Mercy
:
The
Love
of
God
being
shed
abroad
in
the
Soul
,
will
constrain
the
Soul
to
do
it
in
times
of
Peace
and
Prosperity
;
but
self-denial
in
necessaries
is
a
Duty
peculiar
to
a
time
,
when
our
Brethren
,
and
such
as
are
of
the
Houshold
of
Faith
,
like
the
Prophets
of
old
,
are
forced
to
wander
about
in
Sheep-skins
,
and
Goat-skins
,
being
destitute
,
tormented
,
afflicted
,
as
it
is
said
,
Heb.
XI
.
37.
6.
The
highest
Act
of
Mercy
,
is
to
lay
down
our
lives
for
our
Brethren
,
and
of
this
St.
John
speaks
as
a
Christian
Duty
,
1
John
III.
16.
Hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
,
and
we
ought
also
to
lay
down
our
lives
for
the
Brethren
.
This
Act
of
Mercy
is
chiefly
to
be
shewn
in
times
of
publick
Danger
;
where
it
is
so
,
that
by
our
dying
we
may
save
a
Multitude
of
Christians
alive
,
or
contribute
signally
to
the
Welfare
and
Prosperity
of
God's
Church
,
or
preserve
some
eminent
Instruments
of
God's
Glory
,
who
may
do
much
good
in
their
Generation
:
The
ancient
Christians
were
loath
to
be
out-done
by
Heathens
in
their
Heroick
Attempts
,
and
since
there
was
much
talk
in
Heathenish
History
of
Pylades
,
offering
to
die
for
Orestes
,
though
that
was
only
an
effect
of
carnal
Affection
,
and
perhaps
of
vain
Glory
too
;
yet
they
thought
themselves
unworthy
of
the
Name
they
bore
,
if
they
did
not
whenever
there
was
occasion
,
shew
a
readiness
to
die
one
for
another
,
and
of
this
we
have
a
remarkable
instance
in
Aquila
,
and
Priscilla
,
of
whom
the
Apostle
bears
witness
,
that
for
his
sake
they
laid
down
their
own
Necks
,
Rom.
XVI
.
4.
This
Act
of
Mercy
,
it
's
true
,
is
out
of
the
common
road
,
and
there
is
seldom
occasion
to
practise
it
,
but
if
there
should
be
such
an
opportunity
,
it
's
a
glorious
Death
,
and
such
as
a
pious
Man
would
even
be
glad
of
,
it
being
a
Transcript
of
the
Death
of
the
Son
of
God
for
us
;
and
Mercy
can
go
no
higher
.
It
's
like
some
of
you
will
wonder
at
these
Acts
of
Mercy
,
and
fancy
that
I
strain
the
Vertue
too
high
;
but
the
proofs
I
have
brought
for
all
that
I
have
said
,
will
sufficiently
confute
that
conceit
.
Mercy
is
a
very
excellent
Vertue
,
so
excellent
,
that
without
it
there
is
no
true
Blessedness
,
which
is
the
second
thing
,
I
am
to
speak
to
,
II.
When
the
mercifull
are
pronounc'd
blessed
here
,
a
very
ordinary
capacity
may
soon
inferr
,
that
he
,
who
is
not
mercifull
cannot
be
blessed
,
and
the
reasons
are
these
.
1.
How
should
a
Man
be
happy
without
being
mercifull
,
when
in
not
being
so
,
he
acts
below
the
Dignity
of
Man
.
Notwithstanding
the
Fall
,
Man
is
still
a
very
excellent
Creature
.
The
very
Ruines
of
God's
Image
in
him
,
even
before
the
Grace
of
God
transforms
and
renews
him
,
will
justifie
David's
Exclamation
;
Lord
what
is
Man
,
that
thou
so
regardest
him
,
and
the
Son
of
Man
that
thou
visitest
him
?
Even
the
Reliques
of
that
perfection
,
which
was
once
in
him
,
teach
him
many
admirable
things
,
of
which
Mercy
is
not
the
least
.
Nature
it self
prompts
him
to
it
,
and
the
instances
of
it
in
the
very
Heathens
,
make
it
a
Dictate
of
the
Law
of
Nature
.
Now
the
Dignity
of
Man
,
considered
,
even
abstractedly
from
Grace
and
the
Gospel
,
consists
in
acting
according
to
the
honest
Principles
of
Nature
,
so
that
he
,
who
is
not
mercifull
sins
against
a
natural
instinct
:
The
Gospel
indeed
refines
and
exalts
this
Mercy
in
him
,
but
still
Nature
it self
instructs
him
in
it
;
nay
,
Mercy
is
so
riveted
into
our
make
,
and
frame
,
that
he
who
neglects
it
,
or
debauches
himself
into
contempt
of
it
,
unmans
himself
.
God
hath
furnish'd
other
Creatures
with
Claws
and
Bills
,
and
Horns
,
and
Arms
,
to
secure
themselves
against
Assaults
;
but
Man
is
born
helpless
,
without
weapons
,
or
defensatives
,
on
purpose
to
let
us
see
the
need
he
hath
of
Mercy
,
and
of
being
mercifull
,
and
helpfull
to
others
of
his
kind
;
so
that
what
I
have
said
stands
firm
,
that
he
who
is
not
mercifull
,
acts
below
the
Dignity
of
Man
,
for
he
forgets
the
end
of
his
make
,
and
therefore
cannot
be
blessed
;
so
far
from
being
so
,
that
he
makes
himself
worse
than
the
Beasts
that
perish
;
for
even
among
these
we
see
so
great
a
resemblance
of
it
,
and
the
Histories
of
all
Ages
confirm
it
,
that
to
fall
short
of
it
,
must
be
more
than
brutish
.
2.
He
shall
have
judgment
without
mercy
,
that
shewed
no
mercy
,
saith
St.
James
,
Chap.
II.
13.
And
surely
,
this
can
be
no
blessed
Estate
.
God's
method
in
punishing
,
is
retaliation
,
and
proportioning
the
Nature
of
the
Punishment
,
to
the
Nature
of
Sin
,
and
so
it
is
here
;
He
that
is
not
mercifull
to
his
Neighbour
,
the
Judge
who
is
to
sit
upon
him
,
at
last
will
shew
him
no
mercy
;
nay
in
the
Flames
,
which
by
the
Judge's
Order
shall
seize
him
,
there
will
be
no
mixture
of
mercy
.
Wicked
men
,
who
have
been
kind
and
neighbourly
,
and
in
some
measure
mercifull
:
though
they
are
not
capable
of
Glory
and
Salvation
,
because
they
die
without
true
Repentance
,
and
Reformation
of
Life
;
yet
their
former
Mercy
will
in
some
respect
qualifie
their
misery
in
the
next
World
;
some
drops
of
cold
Water
may
be
vouchsafed
to
them
,
to
take
off
somewhat
from
the
excess
of
their
Torment
,
but
he
that
shew'd
little
or
no
mercy
,
will
be
forced
to
drink
of
the
Cup
of
God's
wrath
without
mixture
;
even
of
the
Cup
of
trembling
and
astonishment
,
without
the
least
ingredient
of
sweetness
,
without
any
interval
of
comfort
,
as
we
see
it
fulfilled
in
Dives
,
Luke
XVI
.
24.
This
being
a
very
miserable
condition
,
it
must
be
far
froth
having
any
relation
to
Blessedness
.
But
the
mercifull
Man
meets
with
other
dealings
,
which
calls
me
to
the
third
and
last
point
.
III.
How
the
mercifull
shall
obtain
Mercy
.
And
here
what
I
noted
in
the
preceeding
Beatitudes
,
holds
good
here
too
,
that
the
recompence
here
promised
relates
both
to
this
,
and
the
other
Life
.
And
as
to
this
present
World
:
1.
The
mercifull
Man
may
promise
himself
great
Comfort
in
his
Trouble
;
whether
it
be
sickness
,
or
some
other
sad
accident
;
to
this
purpose
we
have
an
excellent
saying
,
Psal.
XLI
.
1
,
2
,
3.
Blessed
is
he
that
considers
the
poor
,
the
Lord
will
deliver
him
in
the
time
of
trouble
:
The
Lord
will
preserve
him
and
keep
him
alive
,
and
he
shall
be
blessed
upon
Earth
,
and
thou
wilt
not
deliver
him
into
the
hand
of
his
enemies
:
The
Lord
will
strengthen
him
upon
the
bed
of
languishing
;
thou
wilt
make
all
his
bed
in
his
sickness
.
These
words
are
not
much
regarded
,
because
the
generality
of
men
have
but
a
very
low
opinion
of
the
promises
of
the
Bible
;
though
they
believe
it
to
be
the
Word
of
their
God
,
to
which
God
will
stand
;
yet
they
dare
not
trust
his
Promises
;
and
so
it
fares
with
this
that
I
have
mention'd
;
and
yet
would
you
make
the
experiment
with
an
humble
Confidence
in
God's
veracity
,
you
would
certainly
find
extraordinary
Assistances
in
the
time
of
sickness
:
I
will
not
say
,
that
you
would
recover
without
means
or
Physick
,
but
your
sickness
would
either
become
more
easie
and
tolerable
,
or
you
would
recover
sooner
,
or
you
would
prepare
for
a
long
life
;
your
Acts
of
Mercy
would
be
your
security
,
that
you
should
find
mercy
in
your
distress
.
This
is
a
great
truth
,
and
as
loath
as
some
of
you
may
be
to
believe
it
,
I
might
furnish
you
,
if
it
were
needfull
,
with
variety
of
Examples
,
and
instances
of
men
,
who
have
found
it
by
experience
;
but
God
having
asserted
,
and
promis'd
it
,
it
is
enough
to
engage
you
to
believe
it
,
and
to
make
the
Trial.
2.
This
mercy
God
rewards
signally
,
even
in
this
present
World
,
by
blessing
the
mercifull
Man's
endeavours
;
not
only
by
turning
the
hearts
of
other
men
toward
him
into
mercy
,
when
he
stands
in
need
of
it
,
but
by
encreasing
or
prospering
his
Substance
.
Mercifulness
is
the
true
Art
of
thriving
in
the
World
;
what
a
multitude
of
examples
could
I
alledge
here
of
Persons
,
who
have
given
away
either
the
tenth
,
or
the
fifth
Part
,
or
more
of
their
incomes
to
pious
Uses
,
and
have
been
blessed
even
to
admiration
.
It
is
a
mighty
mistake
,
that
you
will
be
losers
by
being
very
mercifull
.
Every
thing
you
take
in
hand
,
will
prosper
the
better
for
it
,
except
your
unbelief
or
wavering
,
and
trembling
faith
should
hinder
God
from
doing
any
mighty
Works
for
you
.
In
shewing
mercy
you
make
God
your
debtor
,
you
lend
him
and
he
is
concerned
even
in
this
life
,
to
repay
you
with
Usury
,
Prov.
XVIII
.
17.
Men
,
that
consider
not
the
operations
of
God's
hand
,
will
continue
Infidels
under
all
these
asseverations
;
but
we
know
,
and
find
it
so
,
and
are
confident
,
that
there
is
one
,
That
scattereth
and
yet
increases
,
scatters
in
Charity
,
and
encreases
in
Temporal
mercies
;
The
liberal
soul
shall
be
made
fat
,
and
he
that
watereth
shall
be
water'd
himself
,
Prov.
XI
.
24
,
25.
But
▪
3.
The
greatest
mercy
is
yet
behind
,
even
the
everlasting
Mercy
of
God
in
the
next
life
,
which
the
mercifull
Man
will
certainly
obtain
.
God
drops
only
some
mercies
on
the
mercifull
man
here
,
but
he
will
visit
him
with
Showers
in
the
other
World
:
He
will
take
him
into
the
bosom
of
mercy
,
encompass
him
with
mercy
on
every
side
,
and
make
mercy
his
Crown
,
and
Diadem
.
He
will
be
mercifull
to
his
sins
,
and
remember
them
no
more
.
The
mercies
the
Father
of
mercy
sheds
on
him
here
,
are
Items
of
larger
mercies
hereafter
,
and
what
is
but
a
Brook
,
and
a
River
here
,
will
be
all
Sea
,
and
Ocean
there
.
The
mercifull
Man
will
find
God
exceeding
mercifull
to
him
when
he
dies
,
and
his
Soul
enters
into
the
Regions
of
Eternity
,
a
mercy
which
surpasses
all
the
mercies
he
enjoy'd
here
;
to
be
sure
the
Souls
in
Hell
,
the
Spirits
in
the
Everlasting
Prison
would
value
God's
mercy
upon
their
leaving
this
World
at
a
higher
Rate
,
than
all
the
rich
Blessings
they
glutted
themselves
with
on
this
side
the
Grave
.
Here
the
mercies
God
sends
upon
the
mercifull
Soul
are
mixt
with
Clouds
,
and
Crosses
;
in
the
next
life
they
will
be
pure
,
uninterrupted
,
endless
,
high
,
and
like
the
God
that
bestows
them
,
infinite
;
and
the
mercifull
Man
will
see
,
and
taste
,
and
feel
the
meaning
of
that
glorious
Promise
,
Isa.
LIV.
8
,
9
,
10.
In
a
little
wrath
I
hid
my
face
from
thee
for
a
moment
,
but
with
everlasting
kindness
will
I
have
mercy
on
thee
.
For
this
is
as
the
Waters
of
Noah
unto
me
:
as
I
have
sworn
,
that
the
Waters
of
Noah
should
no
more
cover
the
Earth
;
so
have
I
sworn
that
I
will
not
be
wrath
with
thee
,
nor
rebuke
thee
.
For
the
Mountains
shall
depart
,
and
the
Hills
be
removed
,
but
my
kindness
shall
not
depart
from
thee
;
neither
shall
the
Covenant
of
my
Peace
be
removed
,
saith
the
Lord
,
that
hath
mercy
on
thee
.
Inferences
.
I.
If
mercy
be
the
duty
of
every
private
Christian
,
it
must
be
the
duty
of
whole
Churches
too
.
Cruelty
can
be
no
mark
of
a
true
Church
;
that
's
not
the
Livery
of
the
Prince
of
Peace
,
but
of
him
whose
Name
is
Legion
;
To
destroy
men's
lives
upon
the
Account
of
Religion
,
can
never
be
agreeable
to
the
Nature
of
that
God
,
who
waits
to
be
gracious
;
and
to
call
for
Fire
from
Heaven
upon
Samaritans
,
because
they
will
not
acknowledge
the
High-Priest
of
Jerusalem
to
be
infallible
,
surely
,
is
not
to
know
what
manner
of
Spirit
we
are
of
.
G.
Leti
.
A
late
Historian
of
the
Roman
Communion
,
in
his
Life
of
Sixtus
Quintus
tells
us
of
a
very
strange
Maxim
,
the
Court
of
Rome
makes
the
great
Rule
of
her
Practice
;
That
the
Turks
must
be
set
upon
with
Arms
,
Heathens
with
Arguments
and
Doctrine
,
but
Eretici
col
fuoco
,
Hereticks
with
Fire
.
If
by
Fire
were
meant
,
that
lambent
one
,
of
Love
and
Charity
,
we
could
not
but
highly
extol
the
Motto
;
but
when
that
Church
hath
used
so
much
material
Fire
,
whatever
her
Language
may
be
at
this
present
,
we
have
still
reason
to
suspect
,
that
this
Maxim
is
to
be
understood
in
the
worst
sense
;
and
when
her
unmercifull
Practices
,
and
which
she
yet
never
publickly
disown'd
,
and
renounc'd
,
stand
still
upon
record
,
when
we
read
of
her
proceedings
against
the
poor
Waldenses
,
and
Albigenses
,
of
whom
more
than
a
hundred
thousand
were
destroy'd
,
her
St.
Dominick
being
the
Leader
and
Incendiary
,
when
we
know
the
dreadfull
Court
of
Inquisition
is
in
force
in
Spain
,
in
Italy
,
and
in
Portugal
;
when
we
read
of
the
fatal
St.
Bartholomew
,
the
Massacre
of
Paris
in
the
Year
1572
,
where
above
70000
Protestants
were
barbarously
murther'd
,
for
which
the
Pope
with
his
Cardinals
gave
solemn
Thanks
to
God
;
and
when
a
Massacre
nearer
home
lives
still
in
our
memories
,
even
that
of
Ireland
,
in
the
Year
1641
,
where
according
to
the
common
Account
200000
innocent
Protestants
were
inhumanely
butcher'd
,
for
which
the
Pope
gave
a
plenary
indulgence
to
the
Actors
in
that
Tragedy
,
when
our
Martyrologies
have
preserv'd
us
,
the
Names
and
Piety
of
those
many
Protestants
,
who
in
Queen
Mary's
days
were
burnt
and
executed
for
not
believing
Transubstantiation
,
when
we
cannot
but
remember
the
Designs
and
Practices
of
the
Fifth
of
November
,
and
are
too
sensible
of
the
late
inhumane
Proceedings
against
the
Protestants
in
the
neighbouring
Kingdom
;
to
name
no
more
,
when
these
things
as
I
said
stand
still
upon
record
,
not
denied
by
their
Writers
,
and
to
be
sure
never
yet
disown'd
by
the
Governing
part
of
that
Church
,
and
the
Writ
de
Haeretico
comburendo
,
whatever
it
may
be
in
our
Church
,
is
not
yet
repealed
in
theirs
;
we
cannot
look
upon
that
Church
,
as
a
Church
built
upon
a
Rock
,
except
by
that
Rock
be
meant
a
Heart
hard
as
Flint
,
and
Adamant
;
I
will
not
deny
but
there
is
a
sober
Party
in
that
Church
,
which
detests
and
abhors
these
Principles
,
but
the
governing
Part
of
that
Church
,
who
would
take
it
very
ill
not
to
be
thought
the
Principal
,
never
yet
by
any
publick
Rescript
disown'd
them
,
and
therefore
we
cannot
look
upon
that
Church
as
mercifull
,
except
by
mercy
we
understand
such
mercies
,
as
Solomon
speaks
of
,
that
the
Mercies
of
the
wicked
are
cruel
.
Erasmus
tells
us
,
in
one
of
his
Epistles
,
that
a
Friar
at
Antwerp
did
in
a
publick
Sermon
assure
the
People
,
that
if
Martin
Luther
were
there
,
he
would
tear
out
his
Throat
with
his
Teeth
,
and
not
be
afraid
with
his
Mouth
and
Teeth
all
bloody
,
to
go
immediately
and
receive
the
Sacrament
of
the
Eucharist
;
as
this
was
an
Argument
of
a
blind
or
mad
Zeal
,
so
I
know
not
what
to
call
this
tearing
out
men's
Throats
,
because
they
are
Hereticks
.
I
confess
,
this
is
a
way
of
answering
Arguments
without
fear
of
contradiction
,
but
surely
such
a
one
as
the
Apostles
did
not
know
of
,
who
command
us
to
be
always
ready
to
give
an
answer
to
those
,
who
ask
us
the
reason
of
our
hope
with
meekness
,
and
godly
fear
:
But
I
pass
from
this
sad
Theme
to
softer
Reflections
.
And
therefore
,
II.
It
is
remarkable
,
that
of
the
mercifull
here
,
it
's
said
,
that
they
shall
obtain
mercy
;
mercy
,
not
wages
:
God
will
reward
their
mercifulness
,
but
that
recompence
shall
be
matter
of
mercy
,
not
of
debt
;
those
that
would
perswade
People
,
that
by
large
Alms-deeds
they
merit
Heaven
,
talk
like
Persons
who
never
read
the
Gospel
;
which
beats
down
all
opinion
of
merit
,
and
makes
us
unprofitable
Servants
after
doing
all
we
are
commanded
to
do
;
gives
us
right
notions
of
our
good
Works
,
and
of
the
nature
of
them
,
and
doth
so
advance
the
Glory
of
God's
Grace
in
all
we
do
,
that
one
would
wonder
Men
should
cherish
so
much
as
the
shadow
of
such
a
vain
Opinion
;
but
when
we
see
that
men
dare
to
believe
,
that
Communion
in
one
kind
is
sufficient
,
contrary
to
the
express
Command
,
Drink
ye
all
of
this
;
and
that
religious
Service
and
Worship
is
to
be
paid
to
dead
Men
and
Women
,
contrary
to
the
express
Order
of
God
:
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
;
our
admiration
ceases
in
the
matter
of
merit
of
good
Works
.
Some
have
been
so
vain
,
as
to
tell
us
,
that
the
Reformation
hath
spoiled
and
weaken'd
the
Acts
of
Mercy
,
which
the
former
Ages
were
famous
for
;
the
opinion
of
merit
formerly
having
rais'd
People's
affections
into
greater
readiness
,
to
leave
behind
them
signal
monuments
of
Charity
;
but
this
cavil
may
be
blown
away
with
a
breath
:
Let
but
any
man
examine
the
publick
Acts
of
Charity
since
the
Reformation
,
and
compare
them
with
those
in
the
time
of
Popery
,
here
in
England
especially
,
and
he
will
be
forced
to
confess
,
that
since
the
Reformation
hath
been
admitted
,
far
greater
publick
Acts
of
Charity
have
been
done
,
than
were
done
during
that
Term
of
Years
in
Popery
before
.
It
's
the
Glory
of
our
Religion
,
that
our
People
can
be
mercifull
without
an
opinion
of
merit
,
and
give
their
Goods
to
feed
the
Poor
from
a
pure
Principle
of
the
Love
of
God
,
and
I
durst
make
an
impartial
Adversary
the
Judge
,
whether
it
be
not
an
Argument
of
a
more
excellent
Spirit
,
for
men
from
the
obligations
of
Piety
,
and
out
of
Conscience
toward
God
,
and
from
a
sense
of
their
duty
,
and
the
miseries
of
others
,
and
out
of
gratitude
to
God
,
to
erect
an
Alms-house
,
or
some
other
publick
Testimony
of
mercy
,
and
in
a
most
humble
manner
to
depend
upon
God's
gracious
Promise
of
a
recompence
in
the
Resurrection
of
the
Just
,
than
for
men
to
stream
out
their
days
in
sin
,
and
luxury
;
and
when
they
can
keep
their
Wealth
no
longer
,
leave
a
large
Summ
of
Money
to
build
a
Monastery
or
Nunnery
,
to
buy
off
the
Pains
of
Purgatory
,
and
to
purchase
the
Joys
of
the
Blessed
:
The
former
to
speak
modestly
,
savours
of
ingenuity
;
the
other
,
were
it
possible
to
buy
what
is
intended
,
of
a
mercenary
Temper
;
the
former
looks
like
love
,
the
other
like
force
and
interest
;
the
former
is
as
it
ought
to
be
,
an
effect
of
true
Christian
Pity
and
Compassion
,
the
other
of
selfishness
and
partiality
.
III.
Though
to
the
Glory
of
our
Church
and
Religion
,
it
must
be
confess'd
,
that
in
its
Bosom
there
are
found
truly
mercifull
and
charitable
Persons
,
both
Men
and
Women
,
whose
delight
is
in
doing
good
;
yet
too
many
continue
hard
and
churlish
,
covetous
and
ill-natur'd
,
selfish
and
unmercifull
;
and
because
they
give
now
and
then
a
Farthing
,
or
a
Penny
to
the
Poor
that
pass
by
their
Doors
,
they
think
they
are
very
mercifull
Men
;
Vanity
of
Vanities
!
shall
the
chips
and
shavings
of
your
incomes
pass
for
that
mercy
,
which
thrusts
its
Head
into
the
Clouds
of
Heaven
?
Doth
God
pour
out
Blessings
upon
you
thick
and
three-fold
,
and
do
you
hope
to
come
off
with
scattering
a
drop
now
and
then
,
and
which
comes
from
your
Hearts
too
like
drops
of
Blood
?
Where
is
your
Zeal
to
imitate
the
men
,
who
with
their
Blood
sealed
the
Truth
of
the
Reformation
;
the
History
of
their
Sufferings
tells
you
of
many
admirable
Men
then
,
of
one
,
who
in
a
hard
time
thought
not
much
to
sell
his
Gold
,
and
Chains
,
and
Rings
,
and
Jewels
left
him
by
his
Ancestors
,
for
the
Relief
of
others
.
Another
forbore
one
meal
a
day
,
to
give
the
value
of
it
to
them
that
needed
:
Another
fasted
one
day
in
four
to
bestow
the
Price
of
that
days
Diet
upon
some
of
his
poor
Brethren
:
Another
hearing
of
a
poor
Woman
that
was
brought
to
Bed
,
and
destitute
of
all
Necessaries
,
sent
her
his
own
Bed
whereon
he
lay
,
and
confined
himself
to
Straw
;
and
being
in
Prison
with
other
sufferers
counted
it
an
Honour
to
wait
at
the
Table
upon
his
Fellow-prisoners
,
and
satisfied
himself
with
their
leavings
:
Another
used
once
a
Fortnight
to
call
upon
the
rich
Clothiers
of
the
Town
,
where
he
lived
,
to
go
with
him
to
the
Alms-house
to
see
what
poor
People
wanted
,
and
to
provide
for
their
Necessities
:
Abundance
of
such
instances
might
be
added
here
.
These
were
some
of
the
shining
and
burning
Lights
of
our
Reformation
,
and
I
chuse
to
alledge
their
Examples
,
because
I
have
spoken
just
before
in
the
Praise
of
that
Reformation
:
But
I
fear
,
Examples
will
do
no
good
,
if
God's
Command
,
and
Christ's
Promise
,
and
your
Duty
,
and
everlasting
Interest
cannot
prevail
with
you
:
And
yet
when
by
the
Grace
and
Assistance
of
God
,
you
are
become
bountifull
according
to
this
Rule
;
the
other
Acts
of
Mercy
,
I
mention'd
in
the
beginning
of
this
Discourse
must
not
be
neglected
,
particularly
the
Acts
of
Mercy
to
the
Souls
of
your
Neighbours
.
There
is
nothing
,
no
Vertue
that
abounds
more
in
incouragements
,
both
Temporal
and
Eternal
,
than
this
mercifull
Temper
.
God
hath
dress'd
it
in
such
Charms
,
that
it
cannot
but
appear
amiable
to
the
Attentive
Considerer
.
To
shew
mercy
to
others
,
is
the
way
to
be
mercifull
to
your selves
:
We
call
upon
you
often
to
have
mercy
on
your
Souls
,
and
your
mercy
to
others
is
a
sign
that
you
study
Self-preservation
.
Hereby
you
secure
your
own
Mercies
,
make
them
firm
and
durable
,
and
you
establish
your selves
in
the
favour
of
God
,
and
the
good
opinion
of
sober
Men
:
And
therefore
,
what
should
hinder
you
from
taking
fire
by
this
Discourse
,
and
suffering
your
Hearts
to
be
warmed
into
Mercy
and
Compassion
?
How
chearfully
may
you
go
about
it
,
when
there
is
a
Voice
behind
you
calling
upon
you
:
Blessed
are
the
mercifull
,
for
they
shall
obtain
mercy
.
SERMON
VIII
.
St.
Matth.
Ch.
V.
Ver.
8.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
PVritan
was
once
a
Nick-name
,
Vid.
Cornel.
à
Lap.
in
Jacobi
1.
v.
ult.
a
Name
of
Reproach
,
intended
I
suppose
to
traduce
those
who
made
a
great
shew
of
external
Piety
,
but
were
strangers
to
good
Morals
;
stumbled
at
a
Straw
,
and
leapt
over
a
Block
;
strained
at
a
Gnat
,
and
swallow'd
down
Camels
;
prayed
to
God
,
and
reviled
his
Church
;
scrupled
a
Ceremony
,
and
cheated
the
next
Neighbour
they
met
withall
:
What
justice
there
was
in
giving
this
Title
to
a
certain
Party
,
whether
they
deserved
it
,
or
not
,
and
whether
many
of
those
that
were
called
so
were
not
very
upright
,
and
truly
pious
Men
,
I
shall
not
now
enquire
;
but
sure
I
am
,
that
this
Name
rightly
understood
,
and
taken
in
that
sense
,
it
naturally
bears
or
should
bear
,
is
what
every
Christian
ought
to
be
ambitious
of
:
Purity
is
what
every
good
Man
must
and
doth
desire
;
and
indeed
his
goodness
is
mere
vanity
and
shew
,
if
Purity
be
not
the
great
object
of
his
love
.
A
true
Puritan
,
and
a
true
Christian
,
are
convertible
Terms
;
and
he
that
laughs
at
this
Character
,
understands
not
the
Religion
he
is
baptized
into
.
He
that
renounces
Purity
,
renounces
his
Baptism
;
and
whatever
his
outward
Profession
may
be
,
he
is
a
meer
Infidel
under
a
borrow'd
Title
.
Purity
is
that
which
the
Christians
of
old
did
triumph
in
,
not
in
the
Name
,
but
in
the
Thing
;
and
he
that
neglects
it
,
must
needs
continue
a
stranger
to
all
solid
Consolation
.
As
ridiculous
as
it
appears
to
carnal
Men
,
it
is
our
greatest
security
;
pur-blind
Souls
may
not
see
the
Beauty
of
it
,
but
he
that
is
Truth
it self
assures
us
,
that
it
is
the
way
to
real
Bliss
.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
The
method
in
handling
these
words
,
must
be
the
same
with
that
I
used
in
the
Explication
of
the
preceeding
Beatitudes
,
and
that
which
any
Man
that
hears
,
or
reads
these
words
,
would
naturally
desire
to
be
satisfied
in
,
is
I.
The
Nature
of
this
Purity
wherein
it
consists
,
and
who
the
pure
in
heart
are
.
II.
Upon
what
account
we
cannot
suppose
those
blessed
,
who
are
not
pure
in
heart
,
for
that
's
implied
here
;
III.
How
the
pure
in
heart
shall
see
God
.
I.
The
Nature
of
this
Purity
,
wherein
it
consists
,
and
who
the
pure
in
heart
are
.
Children
know
,
that
by
the
Heart
in
Scripture
,
is
for
the
most
part
meant
the
Soul
,
the
Spirit
,
and
the
inward
Man
;
and
so
a
pure
Heart
,
is
a
pure
Mind
,
a
pure
Soul
,
and
a
pure
Conscience
;
as
we
find
it
called
,
1
Tim.
III.
9.
2
Tim.
I.
3.
2
Pet.
III.
1.
and
the
true
ingredients
of
this
inward
Purity
are
as
follows
.
1.
An
antipathy
to
sinfull
Thoughts
,
or
a
setled
abhorrency
of
such
thoughts
,
desires
,
passions
,
and
affections
,
as
are
manifestly
contrary
to
the
Will
of
God
.
Purity
imports
cleansing
,
and
that
the
thing
which
is
cleansed
,
is
pure
from
something
,
and
the
unclean
thing
here
,
is
evil
thoughts
,
not
their
bare
coming
in
,
but
concurring
with
them
,
which
the
Heart
must
be
pure
from
.
A
pure
Heart
is
an
Enemy
to
impure
Speeches
,
and
all
impure
and
sinfull
Actions
,
but
more
immediately
to
sinfull
Thoughts
and
Desires
,
which
are
the
Parents
and
Causes
of
the
other
;
so
that
the
pure
Heart
nips
the
Evil
in
the
Bud
,
and
is
so
far
from
yielding
deliberately
to
a
bad
Action
,
or
an
undecent
Expression
,
that
it
dreads
an
evil
Thought
.
All
men
it's
true
hate
some
evil
Thoughts
or
other
,
and
there
is
scarce
any
Man
so
debaucht
or
vitious
,
but
hates
the
thought
of
murthering
his
Father
and
Mother
,
or
the
thought
of
some
monstrous
ingratitude
,
or
the
thought
of
doing
hurt
to
an
innocent
Babe
in
the
Cradle
;
but
this
doth
not
make
them
pure
in
Heart
,
and
therefore
this
Purity
must
extend
to
other
,
indeed
all
the
Laws
of
God
;
without
which
there
would
be
no
distinction
,
no
difference
betwixt
the
Saint
and
the
Sinner
;
the
latter
pretending
to
the
hatred
of
some
evil
Thoughts
,
and
Desires
,
as
well
as
the
other
.
So
then
this
Purity
imports
an
antipathy
,
not
only
to
thoughts
of
unnatural
Crimes
,
but
to
lascivious
,
covetous
,
malitious
,
revengefull
,
proud
,
foolish
,
vain
,
imperious
,
romantick
Thoughts
,
even
before
they
break
out
into
Words
and
Actions
,
to
thoughts
whereby
wronging
,
defrauding
,
slandering
,
abusing
,
reviling
of
our
Neighbours
,
and
neglect
of
our
spiritual
and
everlasting
Concerns
are
suggested
to
us
;
in
a
word
,
to
all
thoughts
which
are
injurious
to
God
,
to
our
Neighbour
,
or
to
the
interest
of
our
Souls
,
for
these
assented
to
defile
the
heart
,
Mark
VII
.
21
,
22.
Such
thoughts
like
Flies
,
or
Bees
may
buz
,
and
hum
about
the
Mind
;
but
if
the
Mind
drives
them
away
,
as
Abraham
did
the
Birds
from
the
Sacrifice
,
the
Heart
loses
nothing
of
its
Purity
.
The
mind
may
be
assaulted
with
evil
Thoughts
,
the
Assaults
do
not
presently
render
it
impure
,
for
if
it
hold
out
against
them
,
gives
no
consent
,
no
approbation
,
shews
them
no
countenance
,
no
favour
,
no
respect
,
but
that
like
Bullets
shot
against
a
Wall
of
Brass
,
they
fall
off
as
fast
as
they
are
shot
,
the
Heart
still
continues
pure
,
and
therefore
David
expresses
the
Purity
of
his
Heart
by
this
very
Character
,
I
hate
vain
thoughts
,
Psal.
CXIX
.
113.
and
to
this
purpose
is
that
Expostulation
of
God
in
Jeremy
,
Chap.
IV.
14.
How
long
shall
thy
vain
thoughts
lodge
within
thee
!
It
's
giving
them
lodging
and
entertainment
,
that
pollutes
the
Mind
,
but
if
they
knock
at
the
Door
,
and
are
either
permitted
no
entrance
,
or
are
thrust
out
,
the
Heart
preserves
its
Purity
.
2.
A
pure
Heart
imports
also
a
Purity
from
sinister
Ends
,
or
Aims
,
or
Intentions
,
especially
in
religious
Actions
.
This
must
needs
be
the
intent
of
our
great
Master
here
,
since
we
see
he
finds
fault
so
often
with
Men
,
that
aimed
to
be
seen
of
Men
,
to
have
Glory
of
Men
,
to
gain
the
Applause
and
Commendations
of
Men
,
and
designed
their
Profit
,
and
Gain
in
Actions
relating
to
Devotion
.
The
Christian
,
that
's
free
from
such
sinister
Aims
in
praying
,
praising
,
fasting
,
giving
of
Alms
,
preaching
,
speaking
to
others
of
his
Experiences
,
and
hath
nothing
before
his
Eyes
but
the
Glory
of
God
,
the
good
of
his
Neighbour
,
the
peace
of
his
own
Conscience
,
and
the
Salvation
of
his
own
Soul
,
may
justly
be
said
to
be
pure
in
Heart
,
and
this
is
agreeable
to
that
simplicity
,
which
we
hear
so
often
press'd
,
and
which
the
Apostles
did
so
much
rejoyce
in
,
2
Cor.
I.
12.
Without
this
our
services
want
that
Sincerity
,
which
must
make
them
amiable
to
the
searcher
of
hearts
;
and
the
Apostle
insists
upon
it
,
Rom.
XII
.
9.
when
he
saith
,
Let
love
be
without
dissimulation
;
and
since
love
to
God
is
expressed
by
our
religious
exercises
,
it
must
necessarily
follow
,
these
must
be
free
from
sinister
ends
,
which
if
they
be
not
,
they
fall
under
the
brand
and
character
of
Dissimulation
.
3.
A
pure
heart
delights
in
holy
Thoughts
:
These
are
Meat
and
Drink
to
it
,
and
such
a
person
delights
in
thinking
of
the
works
of
God
,
and
the
operations
of
his
hands
,
of
his
will
,
and
of
his
commands
,
of
his
promises
and
of
his
threatnings
,
of
his
various
providences
and
dispensations
,
of
Heaven
and
eternal
happiness
.
These
Thoughts
wonderfully
purifie
the
heart
,
and
keep
it
clean
;
these
keep
up
the
Spirit
of
Religion
,
and
make
the
soul
a
fit
temple
for
the
Deity
to
lodge
in
:
it
's
true
,
there
is
no
man
so
holy
,
and
who
lives
in
the
world
,
or
hath
a
lawfull
calling
,
but
must
think
of
his
concerns
in
the
world
,
how
to
manage
them
to
the
good
of
his
family
and
relations
and
others
;
such
thoughts
are
very
necessary
in
order
to
a
prudent
ordering
of
our
affairs
,
and
without
doubt
are
allowable
and
lawfull
,
for
which
of
you
intending
to
build
a
tower
,
sits
not
down
first
,
and
counteth
the
cost
whether
he
have
sufficient
to
finish
it
,
saith
our
Saviour
,
Luk.
XIV
.
28.
But
all
this
may
be
done
,
and
yet
the
heart
delight
in
holy
thoughts
,
in
these
more
than
in
the
other
,
in
these
for
pleasure
,
in
the
other
for
necessity
;
to
this
purpose
Solomon
,
The
thoughts
of
the
righteous
are
right
,
Prov.
XII
.
5.
but
St.
Paul
more
emphatically
,
2
Cor.
IV.
18.
We
look
not
so
much
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
.
Looking
here
,
is
thinking
,
and
there
is
no
beholding
things
invisible
,
but
by
contemplation
of
the
Heart
and
Mind
.
Contemplation
represents
things
eternal
in
lively
colours
,
and
in
seeing
these
the
primitive
Believers
rejoyced
more
than
in
gazing
on
the
riches
and
glories
of
this
visible
world
;
temporal
things
they
thought
on
by
the
by
,
but
the
strength
of
their
thoughts
was
reserved
for
the
other
.
A
pure
heart
,
is
a
heart
enamour'd
with
God
,
a
heart
that
loves
nothing
like
him
;
a
soul
whose
secret
desires
are
after
him
,
and
whose
desires
are
strong
and
vehement
,
and
though
it
hath
obligations
to
love
the
creature
,
yet
it
is
in
subordination
to
him
and
for
him
who
is
altogether
lovely
;
a
heart
which
discovers
its
love
,
not
only
by
external
obedience
,
but
by
inward
breathings
,
and
sighs
,
and
groans
which
cannot
be
uttered
,
and
loves
any
thing
that
belongs
to
him
,
his
word
,
his
laws
,
his
sacraments
,
his
faithfull
ministers
,
and
those
that
truly
fear
him
;
what
this
inward
love
is
,
the
admirable
David
describes
at
large
,
Psal.
CXIX
,
and
when
in
this
Psalm
you
read
such
expressions
as
these
,
With
my
whole
heart
have
I
sought
thee
,
v.
10.
My
soul
breaketh
for
the
longing
that
it
hath
unto
thy
judgments
at
all
times
,
v.
20.
Horror
hath
taken
hold
of
me
,
because
of
the
wicked
that
forsake
thy
law
,
v.
53.
The
law
of
thy
mouth
is
dearer
unto
me
,
than
thousands
of
gold
and
silver
,
v.
72.
my
soul
fainteth
for
thy
salvation
,
v.
81.
O
how
I
love
thy
law
,
it
is
my
meditation
all
the
day
,
v.
97.
How
sweet
are
thy
words
unto
my
mouth
,
yea
,
sweeter
than
honey
unto
my
taste
,
v.
103.
I
say
,
when
you
read
such
expressions
as
these
,
you
may
guess
at
the
nature
of
this
love
which
purifies
the
heart
.
Cassianus
hath
an
observation
,
which
I
cannot
pass
by
without
making
some
remarks
upon
it
,
and
it
is
this
,
That
the
greatest
sign
of
a
pure
heart
is
,
when
that
inward
purity
influences
our
very
dreams
,
and
that
a
man
instead
of
dreaming
of
trifles
and
impertinencies
,
dreams
of
God
and
spiritual
objects
.
The
observation
seems
a
little
odd
,
because
in
dreams
the
fancy
plays
,
her
Mistress
,
reason
(
because
the
bodily
organs
,
the
tools
whereby
she
works
are
asleep
)
suspending
her
operations
:
and
dreams
we
know
,
depend
much
upon
the
constitution
and
complexion
of
the
body
,
and
yet
there
is
some
truth
in
it
,
for
if
,
as
Solomon
notes
,
Eccles.
V.
3.
A
dream
comes
through
multitude
of
business
Men
have
been
engaged
in
in
the
day
time
,
or
from
things
they
have
heard
,
or
seen
,
or
discours'd
of
:
it
may
very
well
be
,
that
a
person
who
hath
got
a
habit
of
contemplating
things
divine
,
and
heavenly
,
whose
thoughts
are
taken
up
all
day
with
spiritual
objects
,
may
find
a
tincture
of
all
this
in
his
very
dreams
,
and
the
things
he
most
delighted
in
,
and
was
most
conversant
with
,
may
present
themselves
to
his
fancy
,
and
there
appear
in
lively
shapes
and
dresses
in
the
night
;
and
I
do
not
doubt
,
where
a
man
could
arrive
to
that
felicity
,
as
to
dream
for
the
most
part
of
Heaven
and
a
future
Happiness
,
and
pray
and
praise
God
in
his
dreams
,
whenever
his
Imagination
wakes
in
his
sleep
,
as
it
would
argue
,
that
the
person
makes
religion
his
business
,
so
it
would
be
a
very
good
sign
of
Purity
of
heart
,
and
that
his
heart
and
affections
are
truly
set
upon
God
;
but
I
will
lay
no
stress
upon
this
observation
,
because
it
hath
not
the
Scripture
for
its
guide
:
the
characters
I
have
given
of
the
pure
in
heart
,
are
warranted
by
the
word
of
God
,
and
in
these
we
cannot
be
mistaken
,
and
those
who
are
so
are
certainly
blessed
.
But
then
,
II.
If
the
pure
in
heart
are
blessed
,
those
that
are
not
so
,
or
will
not
be
so
,
cannot
be
happy
;
which
is
the
second
point
I
am
to
speak
to
,
and
I
shall
evince
it
by
these
following
familiar
arguments
.
1.
Such
persons
cannot
converse
with
God
:
in
this
converse
mans
happiness
consists
,
and
the
reason
why
they
cannot
,
is
,
because
their
hearts
are
impure
.
Can
two
walk
together
except
they
be
agreed
,
saith
God
,
Amos
III.
3.
Purity
and
Impurity
are
incapable
of
communion
.
When
God
converses
with
man
,
he
takes
possession
of
the
heart
,
there
he
dwells
,
there
is
his
seat
,
but
if
that
be
impure
,
and
full
of
darkness
,
God
avoids
the
infected
place
.
In
this
case
,
the
castle
is
already
in
possession
of
Gods
enemy
,
and
therefore
there
is
no
entertainment
for
him
whose
purity
is
infinite
;
for
the
law
of
this
converse
is
,
with
the
mercifull
,
thou
wilt
shew
they
self
mercifull
,
and
with
the
pure
,
thou
wilt
shew
thy self
pure
,
Psal.
XVIII
.
25.
2.
As
the
impure
cannot
converse
with
God
,
so
they
cannot
appropriate
him
to
themselves
,
and
therefore
cannot
be
blessed
:
for
mans
blessedness
arises
from
being
able
to
say
,
That
God
is
his
God
,
his
Friend
and
peculiar
Treasure
.
It
's
true
,
the
man
whose
heart
is
impure
,
professes
an
interest
in
God
,
as
well
as
the
purest
souls
;
but
words
,
and
sayings
,
and
boastings
do
not
make
the
title
good
;
God
will
not
be
his
God
,
that
will
not
have
him
reign
over
him
;
his
indeed
to
judge
him
,
but
not
his
to
save
him
;
his
to
send
him
to
Hell
,
but
not
his
to
give
him
a
right
to
the
tree
of
Life
.
He
,
whose
heart
is
impure
,
le
ts
Sin
and
World
reign
over
him
,
offers
the
Throne
of
God
,
i.
e.
his
heart
to
an
usurper
,
puts
the
Scepter
into
a
Traitors
hand
,
and
sets
open
the
Gates
for
Thieves
and
Robbers
to
come
in
,
and
surely
this
cannot
be
the
way
to
appropriate
God
to
our selves
,
or
to
take
comfort
in
his
love
,
and
therefore
no
right
to
blessedness
.
3.
Such
are
not
blessed
,
because
they
cannot
see
God
.
The
sinfull
worldly
Lusts
,
and
Thoughts
,
and
Desires
which
like
Vermin
crawl
in
their
hearts
,
darken
their
sight
.
There
is
a
thick
veil
over
their
hearts
,
that
they
cannot
see
and
tast
how
sweet
and
gracious
the
Lord
is
.
Their
Souls
are
oppressed
,
there
lies
much
earth
upon
them
,
a
very
great
weight
of
earthly
,
carnal
,
disorderly
Thoughts
and
Desires
,
that
like
Swine
,
they
cannot
look
up
to
things
above
them
.
Their
Souls
indeed
are
in
the
nature
of
Glass
,
but
the
Glass
is
greazy
and
sullied
with
the
Smoak
of
vain
Imaginations
which
hinders
them
from
beholding
his
goings
in
the
Sanctuary
,
or
at
the
best
,
they
look
upon
God
,
as
men
do
upon
objects
through
the
wrong
end
of
a
perspective
,
which
represents
things
great
,
and
near
,
as
little
,
and
afar
off
.
He
that
lacketh
these
things
,
saith
St.
Peter
,
is
blind
and
cannot
see
afar
off
.
He
that
wants
a
pure
heart
,
is
that
person
,
and
wants
that
which
must
give
him
right
apprehensions
of
God
:
the
impure
Lusts
he
cherishes
in
his
heart
,
shut
the
eyes
of
his
heart
,
and
understanding
,
that
he
hath
nothing
but
confused
Notions
and
Ideas
of
God
and
his
ways
;
an
estate
very
different
from
theirs
,
who
are
pure
in
heart
,
for
they
shall
see
God
,
which
calls
me
to
the
III.
Third
and
last
particular
,
How
the
pure
in
heart
shall
see
God
;
and
since
this
Vision
relates
both
to
this
present
Life
,
and
that
to
come
,
we
must
take
a
distinct
view
of
both
:
And
,
1.
How
they
see
,
and
shall
see
God
in
this
present
Life
.
And
here
it
must
be
taken
for
granted
,
that
God
cannot
be
seen
with
the
Organs
of
the
body
,
for
he
is
a
Spirit
infinite
,
immaterial
,
uncompounded
,
and
though
he
fills
Heaven
and
Earth
with
his
presence
,
and
is
not
far
from
every
one
of
us
,
yet
no
man
ever
saw
him
,
and
indeed
none
can
see
him
,
1
Tim.
VI.
16.
but
this
is
still
to
be
understood
of
the
Eyes
of
the
Flesh
;
with
the
Eye
of
the
Understanding
without
all
peradventure
,
he
may
be
seen
,
and
that
's
the
seeing
Christ
aims
at
here
;
for
it
's
evident
,
he
speaks
of
the
purity
of
Heart
and
Mind
,
and
therefore
what
he
says
of
seeing
God
,
must
be
meant
of
the
Eyes
of
that
pure
Mind
.
Even
Heathen
Philosophers
required
Purification
of
the
heart
from
all
gross
,
lustfull
,
covetous
,
and
worldly
desires
,
without
which
they
said
a
man
could
never
arrive
to
the
brighter
knowledge
of
Philosophy
.
Christ
leads
his
followers
to
a
higher
object
,
and
promises
not
so
much
a
clear
insight
into
the
mysteries
of
Nature
,
as
a
sight
of
the
best
of
Beings
,
God
blessed
for
evermore
.
And
that
no
man
may
think
,
that
this
blessedness
reaches
only
Divines
and
other
learned
men
,
whose
Studies
carry
them
to
contemplate
God
,
his
Nature
,
Attributes
,
and
Providences
,
I
must
tell
you
,
that
this
Blessing
is
pronounced
with
respect
even
to
the
meanest
capacity
,
and
a
poor
man
that
follows
his
trade
,
or
gets
his
livelihood
in
the
sweat
of
his
Brows
,
may
see
God
,
as
well
as
the
learnedest
Men
alive
,
nay
many
times
better
,
having
none
of
the
preferments
of
this
World
to
blind
his
Eyes
.
For
this
seeing
God
,
is
an
affectionate
seeing
him
,
and
such
a
seeing
as
assimilates
the
Soul
to
him
.
This
seeing
is
not
a
bare
Speculation
,
or
being
able
to
talk
or
write
much
concerning
God
;
but
such
a
seeing
as
charms
,
and
ravishes
,
and
unites
the
Soul
to
God
;
and
as
this
seeing
God
relates
to
this
present
World
,
such
as
are
pure
in
heart
,
shall
see
him
more
clearly
,
more
distinctly
,
more
to
their
satisfaction
and
edification
than
other
men
.
All
men
that
say
they
believe
in
God
,
and
talk
of
his
divine
Attributes
,
and
have
occasion
to
take
notice
,
and
are
sensible
of
his
works
,
pretend
a
share
in
the
seeing
God
;
but
none
sees
him
so
well
as
the
pure
in
heart
.
Their
inward
purity
helps
them
to
see
him
;
they
see
him
in
his
Word
,
in
his
Ordinances
,
in
his
Providences
,
in
his
Mercies
and
Afflictions
.
They
see
him
in
his
Word
;
how
equitable
,
how
just
,
how
reasonable
all
his
precepts
are
,
how
agreeable
to
the
divine
Nature
,
how
suitable
to
the
Soul
,
how
glorious
,
how
sweet
,
how
precious
all
his
promises
are
,
how
just
his
threatnings
.
They
see
him
in
his
Ordinances
,
what
Profit
,
what
Advantage
he
intends
by
them
,
how
he
designs
them
as
Channels
or
Pipes
whereby
to
convey
his
Grace
,
and
Spirit
,
and
Influences
to
their
Souls
.
They
see
him
in
his
Providences
,
how
righteous
,
how
holy
,
how
potent
,
how
orderly
he
is
in
the
management
of
the
great
affairs
of
the
World
.
They
see
him
in
his
Mercies
,
how
he
condescends
,
how
tender
he
is
to
them
,
how
like
a
Father
,
how
like
a
Shepherd
he
deals
with
them
.
They
see
him
in
their
Afflictions
,
how
wise
,
how
kind
,
how
good
he
is
in
sending
them
,
what
Favour
,
what
Love
,
what
edification
he
designs
by
them
.
They
see
him
in
all
his
Works
,
how
admirable
,
how
wonderfull
,
how
powerfull
he
is
;
and
all
this
they
see
with
joy
and
delight
,
and
so
see
him
,
as
to
love
him
more
fervently
;
and
this
is
called
,
Seeing
him
in
the
Sanctuary
,
Psal.
LXIII
.
2.
Thus
the
pure
in
heart
see
God
here
.
But
,
2.
There
is
a
vision
of
God
in
the
next
life
,
which
surpasses
all
understanding
.
Though
they
see
him
here
to
their
comfort
and
edification
;
yet
at
the
best
,
they
see
him
but
as
it
were
through
a
glass
darkly
,
but
then
face
to
face
,
1
Cor.
XIII
.
12.
There
that
Sun
will
shine
directly
in
their
faces
,
and
their
sight
shall
be
made
so
strong
,
that
they
shall
be
able
to
look
upon
that
astonishing
light
without
being
weakned
by
its
lustre
.
Here
they
see
but
his
back
parts
,
there
his
face
.
That
seeing
him
in
the
everlasting
kingdom
,
imports
a
comprehension
.
They
comprehend
in
some
small
degree
here
what
is
the
depth
,
the
height
,
the
length
,
and
breadth
of
the
love
of
God
;
but
then
they
will
understand
perfectly
all
the
mysteries
of
his
nature
,
providence
,
attributes
and
love
to
them
in
Christ
Jesus
.
And
from
this
sight
must
necessarily
arise
joy
inexpressible
,
Such
as
eye
hath
not
seen
,
nor
ear
heard
,
nor
is
the
heart
of
man
able
to
conceive
.
The
Sun
beams
are
amiable
and
pleasing
here
,
but
how
would
a
man
be
surprized
,
if
he
were
at
the
spring
of
that
universal
fire
,
and
saw
how
it
rises
,
and
how
it
is
managed
?
So
God
is
very
lovely
to
the
pure
in
heart
when
they
see
him
here
,
but
when
they
shall
come
near
that
inaccessible
Light
,
and
be
perfectly
united
to
him
,
who
can
express
the
satisfaction
?
indeed
it
cannot
be
express'd
,
for
it
is
immense
and
infinite
.
Inferences
.
1.
Here
we
see
what
a
jewel
that
man
enjoys
,
that
is
possess'd
of
this
inward
purity
.
This
purity
of
heart
is
a
treasure
which
no
man
knows
,
save
he
who
receives
it
.
Comfort
your selves
Christians
with
it
;
comfort
your selves
,
having
this
Purity
you
are
rich
in
the
midst
of
your
Poverty
;
and
enjoy
more
than
those
who
boast
of
Lands
and
Houses
.
I
know
the
world
laughs
at
this
,
but
let
them
laugh
on
;
the
time
will
come
,
when
this
Purity
will
stand
you
in
better
stead
,
than
your
carnal
Friends
and
Relations
.
Men
may
think
they
shall
be
able
to
deal
with
God
as
they
do
with
men
here
on
Earth
,
whose
mouths
they
can
stop
with
fair
words
,
or
with
a
Bribe
.
But
this
is
vain
and
foolish
to
a
Prodigy
.
Is
God
a
Man
?
Is
he
to
be
imposed
upon
?
Can
Gold
blind
his
Eyes
?
or
if
it
could
,
where
would
you
have
it
,
when
you
are
depriv'd
and
dispoil'd
of
all
?
Is
not
he
the
searcher
of
hearts
?
Can
you
deceive
him
who
sees
through
all
your
hypocrisie
?
Purity
of
heart
is
that
which
he
requires
,
and
not
only
requires
it
,
but
is
willing
to
assist
you
in
the
getting
of
it
,
and
without
this
inward
Purity
he
will
know
none
of
you
:
but
if
this
be
the
dress
of
your
minds
and
souls
,
the
doors
of
his
banqueting
house
will
fly
open
to
you
,
and
all
the
enemies
you
have
on
earth
,
or
in
Hell
,
shall
not
be
able
to
keep
you
out
.
2.
Here
is
the
spring
of
true
Religion
;
a
pure
heart
.
If
that
be
pure
,
the
outward
man
will
be
so
too
.
If
that
be
unclean
,
the
outward
whiteness
will
never
pass
for
currant
in
Heaven
.
The
Pharisees
exceeded
all
the
men
of
the
age
they
lived
in
,
in
outward
sanctity
;
notwithstanding
all
this
,
the
son
of
God
who
saw
their
hearts
,
and
the
impurity
of
their
souls
,
calls
them
serpents
,
and
a
generation
of
vipers
,
Matth.
XXIII
.
33.
There
are
some
sins
so
purely
the
sins
of
the
heart
,
that
the
heart
can
consummate
,
and
finish
them
without
the
help
of
the
body
;
such
are
Pride
,
Lust
,
Covetousness
,
and
Discontent
because
Providence
crosses
our
designs
,
and
bitter
Envy
,
and
black
malice
,
and
rejoycing
at
our
Neighbours
misfortune
,
&c.
These
lying
at
the
heart
,
and
being
cherished
there
,
shed
a
poisonous
influence
upon
the
outward
devotion
,
and
consequently
render
the
external
worship
(
though
never
so
specious
)
ineffectual
,
and
a
sacrifice
of
Fools
.
To
pray
like
a
Saint
,
and
to
breath
revenge
like
a
Turk
;
outward
Love
to
good
men
,
and
secret
fondness
to
sinfull
Lusts
and
Pleasures
of
the
world
;
outward
strictness
and
inward
loosness
;
complying
with
God
without
,
and
with
the
Devil
within
;
a
punctual
observance
of
outward
duties
,
and
neglect
of
mortifying
our
secret
Lusts
,
such
as
Ambition
,
Self-conceitedness
,
Self-admiration
,
lascivious
Thoughts
and
Desires
,
&c.
is
the
true
complexion
of
Hypocrisie
.
Therefore
,
To
be
a
Saint
,
the
heart
must
be
purified
;
for
sins
like
fatal
diseases
invade
the
Vitals
first
,
before
they
appear
outwardly
.
And
as
in
such
dangerous
distempers
of
the
body
,
which
first
seize
the
Heart
and
the
Garrison
of
Life
,
and
then
discover
themselves
in
little
blisters
and
boyles
in
the
skin
;
he
that
should
lay
a
Plaister
to
those
boyles
,
and
use
repercussives
to
strike
them
in
,
cannot
be
said
to
cure
the
distemper
.
So
he
that
is
diseased
with
sin
,
which
creeps
inwardly
,
and
infects
the
soul
,
and
becomes
manifest
at
last
in
the
outward
man
:
he
that
doth
only
restrain
the
outward
acts
,
and
uses
means
of
grace
;
only
to
cut
off
the
outward
excrescences
,
but
takes
nothing
inwardly
,
to
eradicate
the
distemper
out
of
his
heart
and
mind
;
makes
but
an
imperfect
cure
;
and
for
all
the
outward
applications
will
still
be
in
danger
of
Death
,
even
Death
eternal
.
It
's
true
the
wise
man
crys
out
,
Prov.
XX.
9.
Who
can
say
I
have
made
my
heart
clean
,
I
am
pure
from
my
sin
?
which
seems
to
imply
an
impossibility
of
making
the
heart
pure
.
But
this
he
speaks
with
respect
to
the
rigour
of
the
law
,
not
with
regard
to
the
equity
of
the
Gospel
.
Go
to
the
strictness
of
the
thing
,
no
man
can
say
,
he
hath
so
purified
his
heart
,
that
he
is
perfectly
free
from
all
vain
and
evil
thoughts
;
or
that
he
is
never
surprized
into
an
impertinent
,
and
foolish
imagination
.
This
the
holiest
man
alive
cannot
say
.
But
then
in
a
Gospel
sense
,
it
is
not
only
possible
to
purifie
the
heart
,
but
a
duty
,
i.
e.
so
to
purifie
it
,
as
to
arrive
to
an
habitual
delight
in
holy
,
serious
,
and
heavenly
thoughts
;
and
to
an
habitual
aversion
of
the
Mind
,
and
Heart
,
and
inward
Man
,
from
any
thing
that
is
directly
contrary
to
the
Will
of
God
.
And
this
habitual
Purity
is
consistent
with
surprizes
of
evil
Thoughts
and
Desires
,
when
a
bright
gilded
Temptation
strikes
the
Heart
,
and
dazzles
the
Mind
,
and
inclines
the
Will
to
consent
.
But
then
,
in
Persons
where
the
Grace
of
God
works
;
within
a
very
little
while
the
Spirit
doth
recover
out
of
the
Surprize
,
puts
by
the
thrusts
of
Fancy
,
and
the
stabbs
of
Temptation
,
and
reasons
its
self
into
Health
,
and
Resolution
,
and
Resistance
again
.
He
that
is
regardless
of
this
Purity
hates
his
own
Soul
,
knows
not
what
Religion
means
,
and
his
outward
performances
will
never
make
him
blessed
or
happy
.
Christians
!
Do
you
believe
this
,
and
will
not
you
labour
after
it
?
I
mean
after
this
Purity
of
Heart
.
Look
into
the
Gospel
,
examine
the
Places
where
the
Mind
,
the
inward
Man
,
the
inside
of
the
Cup
and
Platter
,
are
commanded
to
be
purified
:
Consider
how
frequently
this
is
press'd
.
Do
not
you
see
what
a
stress
the
Holy
Ghost
lays
upon
it
?
Why
should
you
deceive
,
why
should
you
delude
your selves
?
Why
should
you
think
it
needless
?
Is
it
not
Wisdom
to
believe
him
,
who
is
the
Fountain
of
Truth
and
Wisdom
?
Does
not
Reason
,
nay
,
doth
not
Sense
tell
you
,
that
if
the
Waters
in
the
Spring
be
muddy
,
the
Streams
and
Rivulets
cannot
be
clear
?
What
?
would
you
have
the
Fruit
good
when
the
Tree
is
nought
?
How
can
your
Actions
be
pleasing
to
God
,
when
your
Minds
are
full
of
weariness
,
and
unwillingness
,
and
backwardness
in
his
Service
?
Can
the
outward
Man
be
good
when
the
inward
is
rotten
and
putrefied
?
Are
you
wise
Builders
,
do
you
think
,
do
you
hope
to
make
a
good
piece
of
work
of
it
,
to
build
the
Top
of
the
House
,
when
you
have
not
laid
the
Foundation
?
This
purity
of
heart
produces
a
great
sense
of
God
,
and
another
World
;
a
great
sense
of
the
Love
of
God
,
which
constrains
the
Soul
to
live
in
conformity
to
his
Will
;
and
this
is
the
Foundation
of
all
true
Religion
.
If
this
sense
be
setled
in
the
Heart
,
if
this
Ground
be
well
manured
,
the
whole
Garden
of
your
Lives
will
abound
with
Flowers
,
and
Fruits
of
all
Sorts
.
Ay!
but
how
is
this
Purity
to
be
attain'd
?
I
answer
,
not
with
Laziness
,
not
with
crying
,
There
is
a
Bear
,
there
is
a
Lion
in
the
way
:
Not
by
being
over
curious
about
the
Purity
and
Ornaments
of
the
Body
.
When
People
spend
more
time
at
the
Glass
,
than
at
their
Prayers
;
take
more
than
ordinary
satisfaction
in
dressing
,
and
adorning
the
Body
;
seek
more
to
please
Men
than
God
;
do
all
they
can
to
pamper
the
Flesh
,
the
Mind
will
run
out
into
a
thousand
Vanities
.
But
,
1.
By
studying
the
Word
of
God
.
For
the
Law
of
the
Lord
is
perfect
converting
the
Soul
;
the
Testimony
of
the
Lord
is
sure
making
wise
the
simple
.
The
statutes
of
the
Lord
are
right
rejoycing
the
heart
,
the
commandment
of
the
Lord
is
pure
enlightening
the
eyes
,
Psal.
XIX
.
7
,
8.
What
made
David
wiser
than
his
Enemies
?
What
made
him
understand
more
than
the
Antients
?
What
made
him
know
more
than
his
Teachers
?
He
tells
you
,
Psal.
CXIX
.
97.
Oh
how
I
love
thy
Law
,
it
is
my
meditation
all
the
day
,
Vers.
104.
Through
thy
Precepts
I
get
Vnderstanding
,
Vers.
140.
Thy
word
is
very
pure
.
And
it
is
so
pure
,
that
if
digested
and
ponder'd
on
,
it
will
purifie
the
Heart
too
.
2.
By
taking
notice
of
God
in
every
thing
:
While
other
Men
talk
of
chance
,
and
take
notice
of
the
Shell
and
Outside
,
and
of
the
little
Wheels
whereby
their
own
and
other
Men's
affairs
are
turned
about
;
do
you
look
still
upon
that
God
that
hides
himself
behind
the
Curtain
,
and
turns
all
according
to
his
good
Pleasure
.
Take
notice
of
him
in
every
Blessing
;
whether
you
eat
or
drink
,
or
whatever
Conveniency
,
Mercy
,
Providence
comes
upon
you
,
have
an
Eye
to
him
,
and
you
will
find
your
hearts
will
become
very
pure
.
They
looked
upon
him
and
were
enlightened
,
and
their
faces
were
not
ashamed
,
Psal.
XXXIV
.
5.
3.
By
calling
in
the
aid
and
assistance
of
his
Holy
Spirit
:
For
it
is
the
proper
Province
of
that
Spirit
to
enlighten
the
Mind
and
Understanding
,
and
to
purifie
it
from
gross
,
terrestrial
,
and
brutish
Idea's
,
and
Imaginations
;
and
to
replenish
,
and
fill
it
with
a
sense
of
spiritual
things
.
And
this
Spirit
is
ready
to
come
,
ready
to
enter
,
ready
to
lend
his
helping
hand
,
when
he
finds
the
Soul
willing
to
be
purified
;
willing
without
Tricks
,
without
Reserves
,
without
Proviso's
,
without
Conditions
:
Such
as
,
Lord
suffer
me
first
to
go
and
bury
my
Father
,
or
suffer
me
first
to
go
and
take
leave
of
those
at
my
house
.
In
a
word
,
this
Spirit
loves
to
deal
with
down-right
honest
Men
,
that
mean
what
they
say
,
and
think
what
they
speak
in
their
Addresses
to
God
.
4.
By
acquainting
your selves
with
the
true
Nature
of
Sin
:
For
a
principal
part
of
this
Purity
of
Heart
consisting
in
an
Aversion
from
sinfull
Thoughts
,
and
Desires
;
it
is
not
possible
a
Person
should
arrive
to
that
Aversion
,
that
sees
not
that
Evil
in
Sin
,
which
is
really
in
it
.
What
?
Shall
I
hate
a
thing
I
see
no
harm
in
?
Shall
I
dread
the
Appearance
of
a
thing
which
I
spy
some
Beauty
and
Satisfaction
in
?
The
best
,
the
plainest
,
and
easiest
way
to
acquaint
our selves
with
the
Nature
of
Sin
,
is
by
reflecting
on
the
Wages
of
Sin
,
which
is
Death
,
even
everlasting
Death
and
Misery
.
It
may
be
my
Understanding
is
dull
,
and
weak
,
and
I
cannot
dive
into
all
the
Tendencies
of
Sin
,
nor
find
out
all
the
Indignities
it
offers
to
God's
Attributes
;
but
this
I
know
,
Eternal
Misery
is
threatned
to
it
.
This
seems
indeed
to
be
unproportionable
to
its
short
duration
.
But
still
,
God
having
certainly
threatned
it
,
there
must
be
something
in
it
very
nauseous
,
very
grievous
,
very
odious
,
very
dreadfull
,
very
injurious
to
God
,
and
to
his
infinite
Purity
;
the
very
shadow
of
it
must
be
poysonous
,
and
infectious
;
and
by
this
the
Heart
will
take
fire
,
and
hate
the
very
thoughts
of
it
,
even
every
false
way
.
5.
By
representing
to
your
minds
the
infinite
Purity
of
God
;
with
whom
your
Souls
are
to
converse
,
and
who
offers
to
make
your
Heart
his
Temple
,
and
the
Place
of
his
Residence
.
If
you
are
to
receive
a
King
,
a
Sovereign
Prince
,
or
a
Person
of
extraordinary
Quality
into
your
House
,
do
not
you
make
all
clean
and
handsome
,
and
take
care
there
may
be
nothing
wanting
,
that
may
give
him
content
and
satisfaction
;
every
Chamber
,
every
Room
in
the
House
is
set
out
,
and
garnish'd
,
and
adorn'd
,
as
far
as
your
ability
reaches
;
and
Neatness
is
a
thing
that
at
such
a
time
you
glory
in
.
But
what
is
a
great
Man
to
Almighty
God
?
What
is
a
Prince
,
or
a
King
to
the
King
of
Kings
,
and
the
Lord
of
Lords
?
This
Sovereign
Majesty
is
willing
to
lodge
,
nay
,
to
dwell
in
your
Souls
.
A
God
purer
than
Angels
,
purer
than
the
Sun
,
and
Stars
,
and
dwelling
in
Light
inaccessible
,
to
whom
ten
thousand
times
ten
thousand
minister
,
and
by
whose
Order
and
Direction
the
whole
Creation
stands
,
and
falls
.
And
then
how
holy
,
how
pious
,
how
clean
,
how
pure
ought
your
thoughts
to
be
to
give
so
great
,
so
rich
,
so
magnificent
a
Guest
suitable
Entertainment
?
6.
By
representing
to
your selves
the
vast
advantages
that
come
by
this
inward
Purity
:
I
shall
name
some
of
them
by
and
by
:
In
the
mean
while
,
I
will
mention
but
this
one
.
It
will
make
you
pray
without
wandring
,
worldly
,
and
base
troublesome
thoughts
.
Many
People
complain
that
they
are
mightily
troubled
with
wandering
thoughts
in
Prayer
:
Purity
of
Heart
is
a
remedy
against
that
distemper
;
for
that
consists
in
a
great
measure
in
an
habitual
delight
in
holy
serious
thoughts
.
And
when
you
go
to
Prayer
,
your
thoughts
will
delight
to
fix
upon
that
lovely
,
and
amiable
object
.
And
the
secret
love
to
God
,
(
which
is
another
ingredient
of
this
Purity
)
will
force
your
desires
upward
,
and
keep
your
thoughts
together
,
and
they
'll
willingly
quit
all
other
hold
,
and
with
cheerfulness
gather
about
that
All-sufficient
Being
,
to
whom
you
pray
and
offer
your
Devotions
.
For
indeed
wandring
thoughts
in
Prayer
,
come
for
the
most
part
from
want
of
fervent
Love
to
God
:
what
we
love
we
think
of
.
Therefore
as
this
Purity
of
Heart
teaches
and
inclines
you
to
be
enamour'd
with
that
excellent
Being
;
so
it
will
procure
steddiness
of
thoughts
,
and
affections
in
Prayer
;
will
keep
your
thoughts
in
a
great
measure
from
roving
,
and
wandering
up
and
down
among
Briars
and
Thorns
,
meaner
and
baser
Objects
.
Thus
Purity
of
Heart
is
to
be
obtain'd
.
But
then
,
To
prevent
Discouragements
,
and
to
obviate
the
Mistakes
,
and
Objections
of
some
pious
serious
Christians
,
and
to
keep
them
from
sorrow
and
dejectedness
in
their
serious
Prosecution
of
this
Purity
;
I
must
add
here
by
way
of
Advertisement
.
1.
That
from
an
imperfect
purity
of
heart
,
a
Christian
must
not
therefore
presently
conclude
he
is
a
total
stranger
to
it
.
2.
That
neither
contemplation
of
sin
,
nor
unallow'd
of
blasphemous
Thoughts
defile
the
Heart
.
1.
That
from
an
imperfect
purity
of
heart
,
a
Christian
must
not
presently
conclude
he
is
a
total
stranger
to
it
.
We
do
not
think
that
Rome
was
built
in
a
day
,
no
more
do
we
imagine
that
this
Purity
of
Heart
is
perfected
in
one
Week
.
Indeed
when
the
seed
of
God
is
sown
in
the
Heart
,
there
is
an
earnest
desire
and
endeavour
after
perfection
,
which
discovers
it self
in
a
chearfull
progress
;
but
it
is
not
actually
perfected
but
by
degrees
.
Ye
that
labour
to
remove
sinfull
Lusts
,
and
Desires
,
and
Designs
,
and
Passions
from
your
hearts
,
and
to
possess
them
with
humble
,
and
meek
,
and
kind
,
and
charitable
,
and
religious
Thoughts
,
and
to
make
God
the
darling
and
joy
of
your
Souls
;
be
not
dismay'd
nor
frighted
,
if
this
Purity
of
Heart
in
you
be
not
come
up
yet
to
that
degree
to
which
it
is
advanc'd
in
others
.
Those
other
Christians
in
which
that
Diamond
glisters
,
and
that
Star
doth
shine
,
have
been
many
years
to
pollish
it
.
When
you
have
labour'd
so
long
as
they
,
and
as
hard
as
they
,
your
happiness
will
be
the
same
with
theirs
.
Purity
of
Heart
is
that
which
will
find
us
work
,
will
imploy
us
through
the
whole
course
of
our
Lives
;
for
it
meets
with
many
rubs
,
with
many
clogs
and
impediments
,
which
to
remove
,
will
find
us
work
at
all
times
.
Stop
not
,
stand
not
still
,
the
measure
of
Purity
you
are
arrived
to
,
seek
still
to
enlarge
it
,
to
extend
it
,
make
frequent
journeys
to
Heaven
with
your
Prayers
,
and
you
will
find
it
will
spread
forth
as
the
Valleys
,
as
Gardens
by
the
river
side
,
as
the
trees
of
Lignaloes
which
the
Lord
hath
planted
,
and
as
Cedar
trees
beside
the
waters
,
Numb
.
XXIV
.
6.
II.
That
neither
Contemplation
of
sin
,
nor
unallow'd
of
blasphemous
Thoughts
defile
the
Heart
.
1.
Contemplation
of
sin
doth
not
defile
it
.
But
here
we
must
distinguish
,
for
there
is
a
Contemplation
of
sin
that
doth
defile
the
Heart
,
i.
e.
when
a
man
acts
his
sin
over
again
in
his
mind
;
and
having
been
in
a
vicious
extravagant
company
the
day
before
,
represents
the
scene
of
that
folly
meeting
to
his
mind
with
delight
,
thereby
to
whet
his
appetite
into
a
desire
of
having
such
another
opportunity
,
and
to
confirm
his
love
to
that
Sensuality
.
Or
when
a
man
having
committed
Lewdness
,
or
been
guilty
of
acts
of
Uncleanness
,
by
lively
Thoughts
of
that
sin
,
makes
the
impure
Pleasure
skip
and
dance
afresh
in
his
memory
,
thereby
to
prompt
himself
to
new
enterprizes
in
that
Villainy
:
Then
indeed
the
Soul
is
stain'd
with
a
witness
,
and
a
Man
becomes
a
Devil
,
delighting
in
his
own
ruin
.
But
when
the
sins
of
our
former
life
are
thought
on
with
sorrow
and
Contrition
,
and
the
particular
Circumstances
of
it
rehearsed
and
represented
with
due
Aggravations
,
in
order
to
work
our selves
into
a
detestation
of
that
,
and
all
other
sins
;
here
the
Contemplation
becomes
wholsom
,
and
instead
of
defiling
,
helps
to
purifie
the
Heart
,
serves
to
keep
it
clean
,
and
to
arm
it
against
fresh
assaults
.
Such
Contemplations
are
purgatives
,
restore
the
soul
to
health
,
give
it
new
strength
and
courage
to
fight
against
the
World
and
the
Flesh
;
and
if
this
way
were
followed
,
we
should
have
purer
Christians
,
and
the
World
would
soon
be
better
,
and
men
would
learn
to
present
their
souls
and
bodies
living
sacrifices
unto
God
,
which
is
their
reasonable
service
.
I
do
not
deny
,
but
this
Contemplation
may
be
driven
too
far
,
into
Terror
and
Consternation
,
and
into
a
belief
that
the
sins
are
unpardonable
;
but
that
is
not
the
fault
of
Contemplation
,
but
weakness
and
infirmity
of
the
Considerer
.
2.
Vnallow'd
of
blasphemous
or
other
wicked
thoughts
in
the
heart
do
not
defile
it
.
This
Doctrine
must
be
often
inculcated
,
because
of
the
great
number
of
pious
Souls
,
who
look
upon
themselves
as
the
vilest
Wretches
in
the
World
,
and
are
ready
to
run
into
Desperation
,
because
so
many
blasphemous
thoughts
and
filthy
suggestions
present
themselves
to
their
minds
,
and
disturb
them
in
their
Devotions
and
other
religious
Exercises
.
But
not
being
allow'd
of
,
nor
encourag'd
,
nor
consented
to
,
as
dreadfull
,
as
heinous
as
they
seem
to
be
,
they
do
not
defile
the
heart
,
no
more
than
boistrous
Winds
,
and
the
Commotion
of
the
Water
,
do
fully
the
Pearl
that
lies
at
the
bottom
of
the
River
.
That
they
are
not
their
own
Thoughts
,
is
evident
,
because
their
Will
is
contrary
to
them
,
their
Understanding
is
convinc'd
,
they
are
injurious
to
God
,
and
their
hearts
desire
to
be
rid
of
them
.
The
Soul
in
this
case
is
like
the
young
Men
in
the
fiery
Furnace
,
while
a
thousand
Sparks
fly
about
them
,
not
a
hair
of
their
head
is
singed
.
Those
blasphemous
Suggestions
,
as
they
are
purely
Satanical
and
thrown
in
by
the
Devil
;
so
when
the
Soul
continues
declaring
War
,
and
Hatred
,
and
Resistance
to
them
,
not
all
the
Legions
of
the
burning
Lake
,
not
all
the
Whirlwinds
they
rouse
,
not
all
the
Dust
they
make
,
can
defile
the
Spirit
,
which
is
secured
,
by
opposing
its
forces
to
those
Hellish
Troops
,
and
preserves
its
Purity
by
Contradictions
.
3.
It
may
not
be
amiss
to
take
notice
here
of
the
reason
why
the
Soul
is
rewarded
or
punished
before
the
body
.
When
men
die
,
the
Body
is
laid
in
the
Grave
,
and
returns
to
Dust
,
and
there
it
lies
till
the
Arch-Angel's
Trumpet
rouzes
it
from
its
Slumber
.
The
Soul
in
the
mean
while
is
in
a
state
of
Bliss
or
Misery
,
and
the
reason
lies
in
the
Text
,
because
of
the
Purity
or
Impurity
of
the
Soul
or
Spirit
.
The
Soul
was
able
to
sin
without
the
Body
,
i.
e.
without
the
help
and
assistance
of
the
Body
;
could
be
lewd
,
and
proud
,
and
vain
,
and
envious
,
and
malicious
,
without
discovering
it
by
bodily
Actions
.
This
is
the
Impurity
of
the
heart
.
Therefore
as
the
Soul
did
sin
without
the
assistance
of
the
Body
,
so
its
fit
it
should
be
punished
in
the
absence
of
the
Body
.
Again
,
in
sinfull
actions
,
when
Soul
and
Body
are
concern'd
,
the
Mind
sins
first
,
before
the
Body
participates
of
the
Poyson
;
for
the
Will
must
consent
before
the
outward
Man
can
act
.
As
therefore
the
Soul
is
the
first
Actor
in
the
sin
,
so
it
's
fit
it
should
be
first
in
suffering
the
penalty
of
the
Law
.
And
so
it
is
in
the
future
Reward
or
Recompence
.
The
Soul
performs
many
excellent
services
in
which
the
Body
is
not
concern'd
;
such
as
holy
Thoughts
,
and
pious
Meditations
.
And
the
good
which
both
Soul
and
Body
are
partners
in
,
begins
in
the
Heart
or
Mind
,
and
from
thence
it
runs
down
into
the
Actions
,
as
the
precious
Oyl
from
Aaron's
head
ran
down
to
his
Beard
and
the
skirts
of
his
Cloathing
.
Therefore
as
it
was
devout
and
serious
,
without
the
help
of
the
body
;
and
in
the
good
works
in
which
the
Body
was
concern'd
,
was
the
first
mover
of
the
fact
,
so
it
shall
see
the
Glory
of
God
before
the
Body
,
and
separated
from
the
Body
,
and
while
the
Body
participates
of
the
common
Fate
:
But
,
4.
Let
me
end
all
with
David's
excellent
Motto
,
Psal.
LXXIII
.
1.
Truly
God
is
good
to
Israel
,
even
to
them
who
are
of
a
clean
Heart
.
Good
indeed
!
good
to
them
in
a
time
of
Peace
,
good
in
Adversity
,
good
to
them
in
publick
Commotions
,
good
to
them
in
his
Promises
,
good
to
them
in
their
life
time
,
good
to
them
at
their
Death
,
and
good
to
them
after
Death
.
The
pure
in
heart
they
tast
,
they
see
,
they
feel
his
Goodness
;
this
supports
them
,
this
comforts
them
,
this
strengthens
them
.
All
the
World
see
his
Goodness
;
but
O
how
great
is
that
Goodness
that
God
hath
laid
up
for
the
pure
in
heart
!
The
pure
in
heart
they
shall
see
God
.
Ay!
that
's
the
Goodness
God
hath
laid
up
for
them
.
And
O
what
a
happiness
do
they
enjoy
!
the
purblind
World
sees
not
the
Beauty
,
the
Order
,
the
Harmony
of
Providence
:
the
pure
in
Heart
behold
it
,
and
are
thankfull
.
Good
God!
To
see
thee
,
what
ravishments
must
that
cause
!
To
see
the
fountain
of
Goodness
,
what
delights
must
flow
from
that
sight
!
To
enter
into
a
Prince's
Cabinet
,
and
to
see
the
Pearls
,
the
Diamonds
,
the
Rubies
,
the
precious
Stones
,
the
Curiosities
,
the
Rarities
,
the
Riches
,
the
Plenty
,
the
costly
Things
,
the
great
Variety
that
is
there
,
this
is
something
:
But
what
is
all
this
,
to
the
seeing
of
God
,
in
whom
are
concenter'd
all
the
Beauties
and
Rarities
of
Heaven
and
Earth
.
To
see
but
one
Attribute
of
his
clearly
and
distinctly
,
suppose
his
Wisdom
is
enough
to
charm
a
Soul
into
eternal
Admiration
.
Behold
how
men
run
to
see
an
Indian
or
African
Ambassador
!
or
a
Craesus
,
a
Darius
,
an
Alexander
!
any
thing
that
is
attended
with
Pomp
and
Greatness
!
Rejoyce
ye
that
are
pure
in
heart
!
you
run
to
see
a
greater
thing
than
the
greatest
Emperour
in
the
World
.
Could
you
see
all
the
Riches
and
Glories
of
the
world
at
one
view
;
all
that
is
above
and
within
the
Earth
;
all
that
is
within
and
above
the
sea
,
and
all
the
Men
and
Women
that
have
been
since
the
Creation
of
the
World
;
it
would
not
be
so
stately
a
sight
,
as
a
clear
sight
of
God
blessed
for
evermore
.
This
is
your
shield
,
your
exceeding
great
reward
,
this
most
glorious
Object
you
shall
see
at
last
;
see
him
and
admire
him
,
see
him
and
desire
to
be
with
him
,
see
him
and
love
him
,
see
him
and
rejoyce
in
him
,
see
him
and
be
united
to
him
,
see
him
and
cling
to
him
for
ever
.
You
shall
see
all
the
Patriarchs
,
Abraham
,
Isaac
and
Jacob
;
and
all
the
Prophets
,
all
the
holy
Apostles
,
all
the
Martyrs
that
have
suffered
for
the
Testimony
of
Jesus
.
You
shall
see
the
great
Jesus
that
died
at
Jerusalem
,
was
crucified
on
Mount
Calvary
,
sweated
drops
of
Blood
in
the
Garden
of
Gethsemane
,
was
crucified
and
rose
again
,
and
is
set
down
on
the
right
hand
of
Majesty
on
high
.
The
Believers
St.
Peter
speaks
of
,
saw
him
not
,
yet
rejoyced
in
him
with
joy
unspeakable
and
full
of
Glory
:
What
then
will
your
joy
be
,
when
you
shall
see
him
face
to
face
?
For
this
we
want
expressions
,
and
therefore
I
shall
draw
a
veil
over
it
,
and
leave
you
to
live
in
joyfull
Thoughts
and
expectations
of
it
,
that
when
his
Glory
shall
appear
,
you
also
may
appear
with
him
in
Glory
.
SERMON
IX
.
St.
Matth.
Ch.
V.
Ver.
9.
Blessed
are
the
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
.
AS
in
this
divine
Sermon
of
our
Saviour
,
Men
and
Women
are
pronounced
blessed
and
happy
,
with
respect
to
things
which
the
dull
sensual
World
spies
no
felicity
in
;
or
as
here
,
those
are
counted
happy
whom
the
World
counts
miserable
,
and
those
miserable
whom
the
World
counts
happy
;
so
it
fares
with
the
persons
mentioned
in
the
words
before
you
,
and
the
Blessedness
which
attends
them
;
the
world
,
you
know
,
magnifies
great
Generals
,
and
Soldiers
,
and
Martial
Men
who
can
fight
well
,
and
are
very
skilfull
in
besieging
Towns
,
and
in
scaling
Walls
,
in
bombarding
Castles
,
and
surprizing
Forts
,
and
defeating
Armies
,
and
slaying
Men
;
and
he
,
that
with
Saul
hath
kill'd
his
thousands
,
and
with
David
his
ten
thousands
,
is
cry'd
up
,
and
the
Bells
ring
at
his
entrance
into
a
conquer'd
Town
,
all
sing
his
Praises
,
Flowers
of
Rhetorick
and
Applause
are
strow'd
in
his
way
,
publick
Intelligences
are
fill'd
with
his
Commendations
;
and
who
so
much
talk'd
of
,
as
the
man
who
is
very
expert
in
making
,
maintaining
and
managing
a
War
.
Our
blessed
Master
over-looks
all
these
partial
verdicts
of
the
World
,
and
knowing
that
Nature
,
and
Vice
,
and
Profit
,
and
Honour
,
Ambition
,
and
Lust
are
enough
to
inspire
a
man
with
courage
and
Wisdom
to
fight
,
and
to
cause
Disorders
and
Disturbances
among
Men
,
instead
of
commending
men
,
who
are
skilfull
in
making
War
;
set
a
peculiar
mark
of
favour
on
those
who
are
skilfull
in
making
Peace
in
the
words
,
I
have
read
to
you
,
Blessed
are
the
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
.
Blessed
are
the
Peace-makers
;
what
?
All
Peace-makers
?
Then
Turks
,
and
Infidels
,
Heathens
,
and
Pagans
,
and
the
most
licentious
of
Christian
Princes
do
all
come
into
the
number
of
the
blessed
,
and
all
must
be
Children
of
God
.
For
there
is
no
Prince
,
though
never
so
great
a
Tyrant
,
though
he
hath
spilt
Blood
like
Water
in
his
Conquests
,
though
he
hath
made
no
more
of
destroying
mens
Lives
,
than
Tarquinius
did
of
taking
off
the
heads
of
Poppies
,
or
Domitian
of
killing
Flies
,
yet
makes
Peace
sometimes
,
and
tired
with
the
Toyl
and
Fatigue
of
the
War
,
concludes
a
Truce
at
last
with
his
Enemy
;
and
what
?
Do
all
these
come
into
the
society
of
the
blessed
?
To
give
you
light
into
this
affair
,
I
shall
enquire
,
I.
Who
these
Peace-makers
are
that
are
pronounced
blessed
here
.
II.
I
shall
examine
the
reasons
of
the
supposition
or
the
thing
supposed
and
implied
here
,
that
those
who
have
an
aversion
from
this
Peace-making
are
,
and
cannot
be
blessed
.
III.
I
shall
take
the
blessedness
of
these
Peace
makers
into
consideration
,
and
shew
how
,
and
upon
what
account
they
are
,
and
shall
be
call'd
the
Children
of
God
.
I.
Who
these
Peace-makers
are
,
that
are
said
to
be
blessed
here
.
The
word
in
the
Original
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
as
Interpreters
observe
in
Greek
Authors
signifies
and
denotes
strictly
those
who
make
or
procure
Peace
among
Persons
who
disagree
,
and
unite
those
who
are
at
variance
,
but
in
Scripture
the
expression
is
of
a
larger
extent
,
and
includes
a
great
deal
more
than
a
bare
reconciling
of
Enemies
,
and
the
persons
here
aimed
at
are
as
follows
.
1.
Such
as
do
make
Peace
with
God
and
with
their
Consciences
.
To
this
purpose
is
the
exhortation
,
Job
XXI
.
22.
Acquaint
now
thy self
with
him
,
and
be
at
Peace
,
and
great
good
shall
come
unto
thee
:
And
from
this
Peace
with
God
,
arises
that
Peace
in
believing
,
we
read
of
,
Rom.
XV.
13.
Man
naturally
is
at
Enmity
with
God
,
Rom.
V.
10.
to
be
sure
,
an
Enemy
of
the
Cross
of
Christ
,
for
the
Law
of
the
Cross
is
directly
opposite
to
the
Principles
and
Dictates
of
sinfull
Flesh
,
Phil.
III.
18.
and
this
Enmity
still
grows
greater
and
greater
,
as
corrupt
nature
is
improved
or
abused
into
more
corrupt
practices
,
and
from
hence
flows
Mans
misery
.
So
that
to
be
happy
,
a
Man
must
be
at
Peace
with
God
,
which
is
a
Maxim
so
natural
,
that
Heathens
do
not
think
themselves
safe
without
appeasing
their
angry
Deities
,
and
this
puts
them
upon
offering
Sacrifices
to
them
.
But
this
doth
not
take
with
the
true
God
,
who
delights
not
in
burnt-offerings
.
The
Sacrifices
of
God
,
which
unite
the
Soul
to
him
,
and
establish
a
Peace
betwixt
God
and
the
Sinner
,
are
a
broken
and
a
contrite
Heart
,
and
laying
aside
voluntarily
and
deliberately
,
and
from
a
sense
of
the
madness
of
the
attempt
,
even
of
resisting
and
clashing
with
an
Omnipotent
Being
,
those
things
which
God
professes
and
declares
his
Hatred
and
Abhorrency
of
,
and
a
chearfull
Compliance
with
his
revealed
Will
;
and
you
all
know
that
the
things
he
hates
are
our
sinfull
customs
,
practices
and
inclinations
,
for
your
Iniquities
have
separated
betwixt
you
and
your
God
,
and
your
sins
have
hid
his
Face
from
you
,
saith
God
,
Isa.
LIX
.
2.
To
be
at
Peace
with
God
,
a
man
must
be
at
War
with
his
sinfull
Inclinations
.
To
live
in
Peace
with
these
,
is
to
fall
out
with
God
,
and
the
longer
we
maintain
Friendship
and
Familiarity
with
these
,
the
greater
becomes
the
distance
betwixt
God
and
our
Souls
,
the
breach
is
still
made
wider
,
till
we
sin
away
at
last
all
hopes
of
Reconciliation
;
where
the
Soul
hath
any
reasonable
assurance
,
that
God
is
at
Peace
with
her
,
there
Joy
,
and
Gladness
,
and
Serenity
flows
naturally
into
her
bosom
,
and
that
is
the
Peace
of
Conscience
,
St.
Paul
speaks
of
,
Rom.
XIV
.
17.
And
indeed
there
are
no
persons
more
likely
to
be
successfull
in
making
Peace
among
men
,
than
those
who
first
make
Peace
with
God
,
and
with
their
own
Consciences
.
2.
Such
as
make
it
their
business
to
live
peaceably
in
humane
societies
,
and
seek
to
maintain
that
Peace
,
which
either
Nature
,
or
Religion
,
or
Friendship
,
or
Neighbourhood
have
settled
among
men
,
with
whom
we
live
;
and
concerning
this
sort
of
Peace-making
,
St.
Paul
speaks
,
Rom.
XII
.
18.
If
it
be
possible
,
as
much
as
in
you
lies
,
live
peaceable
with
all
men
.
To
maintain
Peace
,
is
part
of
Peace-making
,
for
this
is
to
make
that
Peace
which
is
begun
and
which
we
find
settled
to
our
hands
to
continue
and
flourish
;
in
a
word
,
to
preserve
it
,
and
according
to
the
old
saying
,
Non
minor
est
vertus
,
&c.
It
is
as
great
a
Vertue
to
preserve
the
good
thing
which
we
have
purchas'd
,
as
to
purchase
it
;
and
while
we
behave
our selves
inoffensively
,
unblameably
,
and
keep
a
Conscience
void
of
offence
toward
God
and
Man
,
we
take
the
readiest
way
to
live
peaceably
.
It
's
granted
,
that
the
most
inoffensive
actions
,
nay
even
Acts
of
Duty
and
Devotion
may
stir
up
the
wrath
and
fury
of
cholerick
and
prejudiced
men
,
as
we
see
the
Apostles
by
preaching
the
Gospel
,
and
attempting
to
beclaim
men
from
their
Vices
,
and
telling
them
their
Duty
,
rais'd
all
the
World
against
themselves
;
but
this
is
not
our
fault
,
as
long
as
we
give
no
just
occasion
to
men
to
quarrel
with
us
,
or
give
no
just
offence
;
while
we
are
ready
to
do
good
offices
,
do
by
others
as
we
would
have
others
do
by
us
,
and
in
our
Discourses
,
and
behaviour
observe
the
rules
of
Modesty
,
Decency
,
Sobriety
,
and
Charity
;
if
after
all
,
men
will
speak
ill
of
us
,
and
be
angry
,
because
we
will
not
run
out
with
them
into
excess
of
riot
,
as
it
seems
those
did
St.
Peter
speaks
of
,
1
Pet.
IV.
4.
We
have
discharged
a
good
Conscience
,
and
may
comfort
our selves
with
this
,
That
we
have
given
no
just
occasion
to
break
the
Peace
.
3.
And
here
comes
in
the
stricter
signification
of
the
word
,
such
as
from
a
sense
of
Christian
Love
and
Charity
endeavour
to
reconcile
disagreeing
Persons
,
and
Neighbours
,
and
their
fellow
Christians
that
are
at
variance
:
And
concerning
this
peace-making
,
St.
Paul
gives
this
grave
and
serious
Admonition
,
1
Cor.
VI.
5
,
6.
I
speak
to
your
shame
.
Is
it
so
,
that
there
is
not
a
wise
man
among
you
?
no
not
one
that
is
able
to
judge
between
his
Brethren
?
But
Brother
goes
to
law
with
Brother
.
And
this
must
needs
be
his
meaning
in
that
other
Exhortation
,
Rom.
XIV
.
9.
where
he
bids
us
follow
after
the
things
which
make
for
Peace
.
And
indeed
,
where
there
is
true
Christian
Compassion
,
a
man
will
not
only
be
ready
to
run
to
make
up
differences
,
when
he
is
entreated
,
but
of
his
own
accord
,
and
before
he
be
entreated
,
especially
,
where
either
Friendship
and
a
long
Acquaintance
,
or
some
near
Relation
gives
the
invitation
.
It
was
barbarous
language
of
Cain
,
Gen.
IV.
9.
Am
I
my
Brother's
keeper
.
Such
a
word
must
not
drop
from
the
Hearts
and
Mouths
of
those
who
are
adjured
by
Bowels
of
Mercy
,
not
to
look
every
one
on
his
own
things
,
but
every
man
also
on
the
things
of
his
Neighbours
,
as
all
Christians
are
,
Phil.
II.
4.
The
common
laws
of
humane
societies
,
require
this
Peace-making
,
much
more
the
Laws
of
Christianity
;
and
since
we
are
bound
to
love
our
Neighbours
as
our selves
,
how
is
it
possible
to
obey
that
Law
,
without
endeavouring
to
foder
and
join
the
clashing
and
dis-jointed
Members
of
Christ's
mystical
body
;
in
doing
so
,
we
love
our
Neighbours
as
our selves
,
even
in
endeavouring
to
keep
others
from
disagreeing
,
as
we
would
keep
our selves
from
being
at
variance
with
others
.
How
good
and
how
pleasant
a
thing
is
it
for
Brethren
to
dwell
together
in
unity
;
it
is
like
the
precious
ointment
that
ran
down
from
Aaron's
head
into
his
Beard
,
and
so
on
to
the
skirts
of
his
cloathing
,
saith
the
Royal
Psalmist
,
Psal.
CXXXIII
.
1
,
2.
As
Christians
,
we
are
all
Brethren
,
and
then
it
must
be
our
duty
to
see
the
Beauty
,
Order
and
Harmony
of
that
brotherly
society
preserved
,
which
is
impossible
to
be
done
,
without
actual
and
personal
endeavours
of
reconciling
those
who
are
at
difference
,
and
this
argument
Moses
made
use
of
,
when
he
saw
two
Israelites
striving
together
,
and
would
have
set
at
one
,
Why
do
you
wrong
one
to
another
,
seeing
ye
are
Brethren
,
Act.
VII
.
26.
4.
Such
as
endeavour
to
make
others
like
themselves
,
and
do
instill
this
Christian
Principle
of
reconciling
Persons
,
that
quarrel
and
live
in
Enmity
,
into
others
.
This
is
still
making
Peace
,
when
we
labour
to
make
others
enamour'd
with
this
duty
of
Peace-making
,
which
is
done
either
by
Exhortation
,
or
Entreaty
,
or
Representing
to
others
the
Nobleness
,
Excellency
,
and
Profitableness
of
this
peaceable
and
peace-making
Temper
.
It
's
natural
for
men
to
endeavour
to
make
others
of
the
same
Temper
and
Principles
with
our selves
,
which
is
the
reason
that
men
of
all
Persuasions
do
what
they
can
to
make
Proselytes
.
A
truly
good
man
cannot
forbear
saying
with
St.
Paul
,
I
wish
that
all
men
were
even
as
my self
,
1
Cor.
VII
.
7.
I
mean
with
respect
to
the
good
things
,
the
Grace
of
God
hath
infused
into
him
:
And
as
no
man
can
be
sincerely
good
,
without
endeavouring
to
unite
,
and
reconcile
his
disagreeing
Neighbours
,
so
that
Goodness
will
farther
prompt
him
to
bespeak
those
of
his
Acquaintance
in
St.
Paul's
language
,
Brethren
,
be
followers
together
of
me
,
and
mark
them
that
walk
so
,
as
you
have
us
for
ensamples
,
Philip.
III.
17.
And
from
hence
it
will
be
an
easie
matter
to
give
a
just
answer
to
the
Objection
I
proposed
at
first
;
whether
all
Peace-makers
are
indifferently
concerned
in
the
blessedness
of
the
Text
;
It
's
plain
from
hence
,
that
not
every
one
that
makes
Peace
either
by
force
,
or
of
necessity
,
or
for
profit
,
and
interest
,
or
being
tired
with
a
long
and
tedious
War
.
Not
every
one
of
these
comes
into
the
number
of
those
blessed
men
.
All
the
four
Qualifications
I
have
mention'd
are
requisite
to
entitle
a
man
to
this
happiness
making
Peace
with
God
,
and
our
Consciences
,
living
peaceably
,
and
from
a
sense
of
Christian
love
and
charity
,
endeavouring
to
reconcile
disagreeing
Neighbours
,
and
instilling
this
reconciling
Principle
into
others
.
And
having
thus
laid
down
the
true
Characters
of
these
Peace-makers
,
whereby
you
may
examine
your selves
,
let
's
go
on
,
and
,
II.
Enquire
into
the
reasons
of
the
supposition
,
or
that
which
is
implied
here
,
that
those
who
have
an
aversion
from
this
Peace-making
,
cannot
be
blessed
or
happy
.
The
reasons
are
,
1.
Selfishness
is
plainly
predominant
in
such
persons
,
and
that
's
no
good
character
of
bliss
,
so
far
from
it
,
that
the
Apostle
reckons
it
among
the
Plagues
of
the
last
days
,
1
Tim.
III.
1
,
2.
This
know
also
,
that
in
the
last
days
perillous
times
shall
come
,
for
men
shall
be
lovers
of
themselves
.
It
's
true
to
love
our selves
,
is
a
natural
principle
,
but
to
love
our selves
so
as
not
to
be
concerned
for
the
good
of
others
,
is
a
sinfull
self
love
,
which
renders
us
contemptible
to
God
,
and
despicable
to
rational
men
.
He
that
matters
not
whether
his
Neighbours
fight
or
agree
,
whether
they
live
in
love
or
wrath
,
and
sees
a
fire
kindled
in
their
Breasts
,
a
fire
lighted
by
the
Flames
of
Hell
,
a
fire
which
breaks
forth
,
and
threatens
to
lay
their
Consciences
wast
,
and
doth
not
offer
his
helping
hand
to
quench
it
,
hath
a
Soul
base
and
low
,
a
poor
pitifull
Spirit
,
guilty
enough
to
suffer
in
Hell
,
but
alienated
from
that
life
which
must
give
him
a
title
to
Heaven
.
2.
He
that
doth
not
make
Peace
with
God
or
with
his
own
Conscience
,
and
cares
not
for
it
,
robs
himself
of
the
greatest
comfort
;
and
surely
that
man
can
never
be
happy
.
To
be
at
Peace
with
God
,
is
to
be
at
Peace
with
our
judge
,
with
him
who
hath
the
same
power
over
us
,
that
the
Potter
hath
over
his
Clay
,
and
is
able
to
destroy
both
Soul
and
Body
into
Hell
;
with
him
whose
voice
breaks
the
Cedars
,
divides
the
Flames
of
Fire
,
shakes
the
Wilderness
,
and
makes
the
Mountains
tremble
,
and
who
hath
a
Prison
to
tame
men
in
,
a
Prison
from
whence
there
is
no
coming
out
till
they
have
paid
the
uttermost
Farthing
.
To
be
at
Peace
with
this
Almighty
and
Sovereign
Being
,
must
needs
be
a
mighty
satisfaction
to
the
Soul
that
knows
what
God
is
,
and
looks
beyond
this
world
:
To
enjoy
his
Friendship
,
to
be
sure
of
his
favour
,
to
be
secured
of
his
good
will
,
this
establishes
the
Soul
,
and
gives
her
courage
in
the
time
of
the
greatest
Danger
.
He
that
is
indifferent
,
whether
he
be
at
Peace
with
God
or
not
,
not
to
mention
that
he
is
a
Sot
and
a
Fool
,
and
understands
not
his
true
interest
,
he
deprives
himself
of
that
which
ought
to
be
the
greatest
stay
and
staff
of
his
life
,
and
therefore
whatever
his
outward
conveniencies
,
and
Accommodations
may
be
,
he
is
unhappy
.
3.
He
that
doth
not
or
will
not
live
peaceably
with
his
Neighbours
,
I
need
not
tell
you
that
he
is
unhappy
,
for
he
himself
finds
by
sad
experience
,
that
he
is
so
.
The
Disorders
and
Tumults
he
finds
within
,
the
uneasiness
of
his
condition
,
the
danger
he
is
in
from
without
,
and
the
vexation
and
discontent
he
runs
into
are
sufficient
Items
that
he
is
as
far
from
being
happy
,
as
he
is
from
being
wise
:
His
lusts
war
within
his
members
,
as
St.
James
speaks
,
Jam.
IV.
1.
His
Soul
is
like
the
troubled
Sea
,
when
it
cannot
rest
,
Isa.
LVII
.
20.
He
is
no
kin
to
God
,
for
he
is
the
God
of
Peace
,
Rom.
XVI
.
20.
No
kin
to
Angels
,
for
they
rejoyce
in
Peace
on
Earth
,
Luk.
II.
14.
No
kin
to
good
men
,
for
they
seek
Peace
and
ensue
it
,
1
Pet.
III.
11.
If
he
be
related
to
any
thing
,
it
is
to
the
Prince
of
Darkness
,
who
delights
in
wrath
and
envy
,
Rev.
XII
.
17.
4.
Such
men
are
no
Children
of
God
,
and
therefore
cannot
be
blessed
;
that
's
the
argument
of
the
Text
,
Blessed
are
the
Peace-makers
,
for
they
shall
be
called
the
Children
of
God
;
therefore
those
that
have
an
aversion
from
this
Peace-making
are
not
blessed
,
because
no
Children
of
God
;
surely
no
Children
of
God
,
when
so
much
of
that
Spirit
reigns
in
them
,
which
rules
in
the
Children
of
Disobedience
:
He
particularly
that
seeks
not
to
be
at
Peace
,
or
to
live
peaceably
with
his
Neighbour
,
most
certainly
doth
not
love
his
Brother
,
and
he
that
loves
him
not
,
is
by
the
Holy
Ghost
in
Scripture
put
into
the
number
of
strange
Children
,
for
so
we
read
,
1
Joh.
III.
10.
Herein
the
Children
of
God
are
manifest
,
and
the
Children
of
the
Devil
:
he
that
works
not
righteousness
is
not
of
God
,
neither
he
that
loves
not
his
Brother
.
Not
to
love
our
Brother
,
and
to
hate
him
in
Scripture
are
equivalent
,
different
expressions
for
the
same
sin
;
and
if
any
man
say
,
I
am
in
the
light
,
and
hate
his
Brother
,
he
is
in
darkness
,
and
walks
in
darkness
,
and
knows
not
whither
he
goes
,
because
the
darkness
hath
blinded
his
Eyes
,
1
Joh.
II.
11.
So
that
true
Blessedness
lies
altogether
in
the
opposite
temper
,
viz.
the
Peace-makers
,
and
of
these
it
is
,
that
it
's
said
,
They
shall
be
called
the
Children
of
God
;
and
how
,
and
upon
what
account
they
shall
be
called
the
Children
of
God
,
is
the
III.
And
last
particular
,
I
am
to
speak
to
.
And
here
I
must
premise
,
that
in
Scripture
Language
,
to
be
called
so
,
is
very
often
as
much
as
to
be
so
;
And
thou
Child
shalt
be
called
the
Prophet
of
the
most
High
,
i.
e.
thou
shalt
be
a
Prophet
,
Luk.
I.
76.
and
after
the
same
manner
,
That
holy
thing
which
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
,
i.
e.
shall
be
the
Son
of
God
;
so
Matth.
I.
23.
They
shall
call
his
name
Emanuel
,
i.
e.
he
shall
be
so
,
God
with
us
,
God
and
Man
.
And
after
this
stile
,
you
are
to
understand
the
Phrase
of
the
Text
,
They
shall
be
called
the
Children
of
God
,
i.
e.
they
are
and
shall
be
so
.
Children
of
God!
Why
?
What
great
blessedness
is
there
in
this
title
,
beyond
what
other
men
enjoy
?
Are
not
Princes
and
great
Men
,
who
are
commonly
none
of
the
best
,
called
the
Children
of
God
,
Psal.
LXXXII
.
6.
and
is
not
God
the
Father
of
all
mankind
.
It
is
very
true
,
but
still
there
is
a
very
great
difference
between
Children
and
Children
.
All
rational
creatures
,
both
Men
and
Angels
,
are
God's
Children
,
as
they
are
the
works
of
his
hands
,
and
with
this
respect
,
even
Devils
come
into
that
number
,
because
they
owe
their
Being
to
an
Omnipotent
God
.
Princes
and
great
Men
particularly
are
the
Children
of
God
upon
the
account
of
Power
,
and
Grandure
,
and
Authority
God
communicates
to
them
,
but
for
all
these
respects
,
they
may
be
everlastingly
miserable
.
To
be
a
Child
of
God
by
Regeneration
,
to
be
born
again
,
to
be
born
of
God
,
to
be
begotten
again
through
a
lively
hope
,
by
the
Word
and
Spirit
,
this
is
it
,
that
makes
the
title
truly
comfortable
,
and
such
Children
are
the
Peace-makers
commended
here
.
To
be
a
Child
of
God
in
this
sense
,
is
more
,
and
a
greater
honour
,
than
to
be
related
to
all
the
greatest
Princes
in
the
World
.
For
,
1.
Such
Children
of
God
have
higher
marks
of
favour
set
upon
them
.
They
enjoy
the
Blessings
of
God's
left
hand
in
common
with
the
rest
,
but
besides
these
,
they
have
Blessings
of
the
right
hand
heap'd
upon
them
.
Besides
the
Preservation
,
Protection
,
Provision
for
their
bodies
,
and
common
Deliverances
from
dangers
,
they
participate
of
with
the
greater
number
,
their
Souls
are
visited
by
very
magnificent
Guests
;
For
if
any
man
love
me
,
he
will
keep
my
words
,
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
,
saith
our
Saviour
,
Joh.
XIV
.
23.
God
Governs
them
by
his
Spirit
,
and
feeds
them
like
a
Shepherd
,
gathers
the
lambs
into
his
arms
,
carries
them
in
his
bosom
,
and
gently
leads
those
that
are
with
young
,
Isa.
XL.
11.
They
are
made
Partakers
of
the
divine
nature
,
love
what
God
loves
,
hate
what
he
hates
,
desire
what
he
desires
,
and
aim
at
the
same
end
God
himself
aims
at
,
to
wit
,
the
Glory
of
God
,
blessed
for
evermore
.
2.
To
such
Children
of
God
belong
the
Promises
of
the
everlasting
Covenant
;
and
there
is
no
condemnation
in
them
.
They
are
deliver'd
from
the
wrath
to
come
,
and
Christ
intercedes
for
them
in
Heaven
.
For
them
the
balm
of
Gilead
flows
,
and
when
their
Souls
are
sick
,
Physick
is
administred
to
them
from
the
Clouds
.
They
are
wash'd
,
they
are
justified
,
they
are
sanctified
,
and
shall
at
last
be
glorified
.
To
such
power
is
given
to
tread
on
Serpents
,
and
upon
all
the
powers
of
darkness
:
For
their
sakes
,
God
spares
whole
Nations
.
To
go
no
farther
than
our
own
:
All
sober
men
believe
we
are
ripe
for
God
to
put
in
the
Sickle
of
vengeance
.
The
Atheism
,
Profaneness
and
Hypocrisie
,
the
dull
Formality
we
are
sunk
into
under
the
greatest
encouragements
,
together
with
other
crying
Sins
,
which
are
among
us
,
are
enough
to
make
a
rational
man
wonder
,
that
the
Viols
of
the
wrath
of
God
are
not
yet
poured
out
upon
us
,
but
it
's
for
the
Children
of
God's
sake
,
who
are
among
us
,
that
we
are
spared
thus
long
;
for
their
sakes
it
is
that
God
brings
the
strangest
things
about
,
and
though
they
are
try●d
often
by
Affliction
,
yet
the
Fire
,
that
proves
them
,
doth
only
cleanse
,
not
crush
the
Frame
.
To
protect
them
,
God
sends
his
own
Guard
,
a
Troop
of
Angels
to
surround
their
persons
and
habitations
;
and
if
so
,
the
blessedness
of
such
must
infinitely
exceed
the
happiness
of
those
,
who
are
called
Children
of
God
,
upon
the
account
either
of
their
Creation
,
or
Power
and
Authority
.
But
to
come
closer
to
the
words
,
the
Peace-makers
are
in
a
very
special
manner
the
Children
of
God
,
if
you
consider
them
either
with
respect
to
this
life
,
or
with
regard
to
that
to
come
,
for
to
both
these
states
,
as
I
have
told
you
often
,
does
the
recompences
mention●d
in
these
Beatitudes
relate
.
As
to
this
present
life
.
1.
They
are
Children
of
God
,
because
they
are
like
him
.
They
express
his
Nature
in
their
own
:
For
God
is
the
God
of
Peace
,
Philip.
IV.
9.
His
Divine
Essence
is
the
true
Pattern
of
Peace
and
Order
.
The
ever-blessed
Trinity
is
the
grand
Exemplar
of
Concord
and
Unity
.
It
's
God
,
that
makes
Peace
within
thy
Borders
,
saith
David
,
Psal.
CXLVII
.
14.
He
speaks
Peace
to
his
People
,
Ps.
LXXXV
.
8.
He
creates
Peace
,
Isa.
LVII
.
19.
And
calls
to
Peace
,
1
Cor.
VII
.
15.
And
is
the
Authour
of
Peace
,
1
Cor.
XIV
.
33.
And
is
the
Lord
of
Peace
,
2
Thess.
III.
16.
The
peaceable
,
and
such
as
are
of
a
peaceable
Temper
,
resemble
this
God
of
Peace
;
He
lives
in
them
;
There
is
a
great
similitude
betwixt
that
inexhausted
Spring
,
and
these
little
Rivulets
;
a
great
Conformity
betwixt
these
Copies
,
and
that
Original
.
The
features
and
lineaments
of
Peace
,
that
appear
upon
their
Souls
,
discover
that
they
are
the
Children
of
God
.
2.
They
are
the
adopted
Children
of
God
in
Christ
Jesus
.
Christ
is
the
true
,
natural
,
and
only
begotten
Son
of
God
.
The
peaceable
,
and
such
as
are
of
a
peace-making
Temper
,
tread
in
the
Steps
of
Christ
,
imitate
his
peaceable
Nature
,
and
upon
that
Account
are
admitted
to
the
Honour
of
his
Filiation
,
and
Son-ship
.
The
Spirit
of
Peace
,
which
dwelt
in
Christ
Jesus
,
dwells
in
them
,
Col.
III.
15.
Christ
is
the
Prince
of
Peace
,
so
he
is
call'd
,
Isa.
IX
.
6.
Nay
he
is
our
Peace
,
who
made
both
one
,
and
pulled
down
the
middle
Wall
of
Partition
between
us
,
having
abolish'd
in
his
Flesh
,
the
Enmity
,
even
the
Law
of
Commandments
,
contain'd
in
Ordinances
,
making
in
himself
of
twain
,
one
new
Man
,
so
making
Peace
,
Eph.
II.
14
,
15.
And
he
came
and
preach'd
Peace
to
them
that
were
a
far
off
,
and
to
them
who
are
nigh
,
vers.
17.
He
is
the
great
Peace-maker
,
who
made
Peace
betwixt
Heaven
and
Earth
,
which
makes
the
Angels
sing
at
his
Nativity
;
Glory
be
to
God
on
high
,
and
on
Earth
Peace
,
Luke
II.
14.
Nor
doth
Christ's
Saying
,
Matth.
X.
34.
Think
not
that
I
am
come
to
send
Peace
upon
Earth
,
I
am
not
come
to
send
Peace
,
but
a
Sword
.
I
am
come
to
set
a
Man
at
variance
against
his
Father
,
and
the
Daughter
against
the
Mother
,
&c.
I
say
,
this
Oracle
doth
not
at
all
invalidate
,
or
weaken
the
Character
,
or
Title
given
him
,
which
is
Prince
of
Peace
;
for
in
so
saying
,
he
only
describes
the
unnatural
Events
,
and
Consequences
of
his
Gospel
.
1.
When
a
Man
is
truly
converted
to
the
Gospel
of
our
Lord
Jesus
Christ
,
there
is
immediately
infused
into
him
a
mighty
hatred
and
indignation
against
sin
,
and
vice
,
where-ever
he
meets
with
it
,
though
it
be
in
a
Father
,
or
Mother
,
or
Brethren
,
or
Sisters
.
To
find
it
in
such
Relations
,
doth
not
make
him
like
it
the
better
,
nor
can
all
their
persuasions
make
him
have
any
good
opinion
of
it
;
and
therefore
if
the
Father
be
carnal
and
wicked
,
he
will
hate
his
Son
for
being
so
holy
and
precise
,
and
keeping
such
a
stir
about
Religion
;
or
if
the
Father
be
good
,
and
the
Son
nought
,
the
Son
will
be
either
secretly
,
or
openly
angry
with
his
Father
,
for
having
so
strait-laced
a
Conscience
.
Hence
arise
quarrels
and
dissensions
,
which
are
not
the
natural
Effects
of
the
Gospel
,
but
of
Men's
vitious
humours
,
which
hate
to
be
controll'd
by
the
Gospel
;
and
hither
must
be
referr'd
the
Persecutions
,
that
befell
the
Primitive
believers
,
when
they
would
not
offer
incense
to
the
Heathen
Gods
,
whereupon
they
were
imprison'd
,
harrass'd
,
persecuted
with
Fire
and
Sword
.
The
Son
rose
against
his
Father
,
if
he
were
a
Christian
,
and
the
Daughter
did
her
best
to
throw
the
believing
Mother
into
the
Fire
,
and
the
nearest
Relations
became
mortal
Enemies
one
to
another
;
not
that
Christianity
made
the
Christians
hate
their
Heathen
Relations
,
but
it
made
the
Heathen
Relations
hate
their
Christian
Kindred
.
2.
This
Christ
speaks
with
relation
to
those
Carnal
and
Hypocritical
Professours
of
his
Religion
,
who
in
After-ages
,
pusht
on
by
Pride
and
by
the
Devil
under
a
pretence
of
Zeal
for
his
Honour
,
and
Glory
,
would
kill
,
butcher
,
burn
,
massacre
thousands
of
their
Brethren
,
who
retain'd
the
Substantials
of
Christianity
,
only
differ'd
from
them
in
things
which
Carnality
,
and
Pomp
,
and
Superstition
,
and
Ambition
to
regulate
the
Church
by
the
Court
of
Princes
,
should
add
to
the
ancient
Faith
deliver'd
unto
the
Saints
,
and
of
this
we
have
seen
very
sad
instances
:
But
still
,
these
are
only
accidental
Effects
of
Men's
Pride
and
Passions
,
not
the
natural
Products
of
the
Design
and
Tendency
of
the
Gospel
;
so
that
notwithstanding
all
these
quarrels
and
dissensions
ill
Men
raise
about
the
Gospel
,
Christ
is
still
the
Prince
of
Peace
,
and
the
Peaceable
,
and
such
as
are
of
a
peace-making
Temper
,
are
upon
that
account
his
Brethren
,
for
he
is
not
asham'd
to
call
them
Brethren
,
Heb.
II.
11.
and
therefore
the
Children
of
God
.
As
to
the
Life
to
come
.
These
Peace-makers
shall
be
,
and
shall
be
treated
like
darling
Children
of
God
.
This
St.
John
assures
us
of
,
1
John
III.
2.
Beloved
,
now
are
we
the
Sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
,
but
we
know
,
that
when
he
shall
appear
we
shall
be
like
him
.
Like
him
!
How
?
Like
him
in
Eternal
Glory
and
Honour
,
and
Splendour
.
They
were
like
Christ
in
their
peace-making
Temper
here
,
and
they
shall
be
like
him
in
a
glorious
Immortality
.
Their
Father
which
is
in
Heaven
will
let
Men
and
Angels
sees
that
they
are
his
Children
,
that
they
are
so
not
in
Name
only
,
but
in
Deed.
He
will
give
the
unbelieving
World
a
visible
Demonstration
,
that
they
are
so
in
the
last
Day
,
in
the
great
Day
of
Account
;
he
will
place
them
at
Christ's
Right-hand
,
and
the
Men
that
would
not
believe
and
repent
,
shall
behold
how
dear
they
are
to
him
;
for
the
great
Redeemer
shall
carry
them
up
into
his
Father's
Kingdom
:
If
Sons
then
Heirs
,
Heirs
of
God
,
and
joint
Heirs
with
Christ
,
saith
the
Apostle
,
Rom.
VIII
.
17.
Christ
as
Man
,
and
Mediatour
,
became
Heir
of
his
Father's
Royalty
,
and
Power
;
so
shall
they
in
the
right
of
adopted
Children
.
As
Christ
ascended
into
Heaven
so
shall
they
;
as
Christ
was
exalted
so
shall
they
;
as
Christ
was
enthroned
so
shall
they
;
as
Christ
was
advanced
from
a
low
Estate
to
the
highest
Dignity
so
shall
they
;
as
Christ
lives
for
ever
so
shall
they
;
as
Christ
cannot
be
hurt
by
the
second
Death
no
more
shall
they
;
as
Christ
had
power
given
him
over
the
Nations
,
over
Hell
and
Devils
,
so
shall
they
reign
over
all
their
Enemies
;
as
Christ
shall
judge
the
World
,
and
the
Apostate
Angels
so
shall
they
;
being
Fellow-sons
,
Fellow-heirs
,
they
all
share
in
his
Authority
and
Grandeur
:
It
's
true
,
all
this
must
be
believed
,
for
it
is
not
seen
yet
;
but
who
can
forbear
to
believe
it
,
when
we
have
the
Word
of
the
living
God
for
it
?
In
a
word
,
They
shall
be
Possessours
of
Heaven
and
Earth
;
for
not
only
their
Father
,
but
their
Elder
Brother
is
so
.
Crowns
and
Diadems
are
preparing
for
them
;
Crowns
which
fade
not
away
,
Crowns
which
the
Moth
cannot
corrupt
,
nor
Thieves
break
through
and
steal
;
Crowns
made
of
Beams
of
Eternal
Light
;
Crowns
which
not
only
adorn
their
Heads
,
but
fill
their
Faces
with
incomparable
Beauty
;
Crowns
such
as
Angels
wear
;
Crowns
which
cannot
be
viewed
,
cannot
be
thought
of
,
without
Eternal
Admiration
.
Inferences
.
I.
It
is
easie
to
guess
what
Tempers
and
Actions
are
contrary
,
and
directly
opposite
to
the
admirable
Qualification
recommended
,
and
commanded
in
the
Text.
Peace
being
either
publick
or
private
,
and
the
publick
either
Political
,
or
Ecclesiastical
,
either
of
Church
or
State
;
whoever
they
be
that
wilfully
pusht
on
by
Pride
or
Passion
,
or
some
worldly
carnal
Design
,
without
a
just
,
lawfull
,
or
warrantable
Cause
,
disorder
,
or
disturb
that
Peace
,
cannot
be
true
Disciples
of
Christ
,
because
they
have
an
Aversion
from
that
peaceable
,
peace-keeping
,
and
peace-making
Temper
,
which
Christ
with
all
the
pathetick
Adjurations
imaginable
hath
enjoin'd
his
Followers
.
I
shall
not
here
reflect
on
secular
Estates
and
Princes
,
who
either
begin
or
maintain
an
unjust
Warr
,
either
to
enrich
themselves
by
the
Spoils
of
their
Neighbours
,
or
to
advance
their
own
Glory
,
or
to
enlarge
their
Empire
,
and
Dominion
;
for
the
very
Light
of
Nature
confutes
these
Practices
,
and
he
that
is
but
a
Novice
in
Religion
may
see
,
nothing
is
more
contrary
to
the
Design
of
the
Gospel
.
However
,
I
cannot
but
spend
some
Considerations
on
the
sad
Divisions
and
Quarrels
,
that
are
among
those
who
call
themselves
Christians
,
upon
the
Account
of
Religion
.
I
wonder
not
to
see
Mahometans
and
Jews
scandaliz'd
at
these
Divisions
,
the
Jews
especially
,
when
they
read
such
lofty
Promises
of
the
Peace
and
Unity
of
the
Church
,
that
was
to
be
under
the
Messiah
,
as
Isa.
II.
4.
They
shall
heat
their
Spears
into
Plough-shares
,
and
their
Swords
into
Pruning-hooks
.
Nation
shall
not
lift
up
Sword
against
Nation
,
neither
shall
they
learn
War
any
more
;
and
Isa.
XI
.
6.
The
Wolf
shall
dwell
with
the
Lamb
,
and
the
Leopard
lie
down
with
the
Kid
,
and
the
Calf
,
and
the
young
Lion
,
and
the
Fatling
together
,
and
a
little
Child
shall
lead
them
.
Though
these
Prophecies
have
been
in
a
great
measure
fulfill'd
,
not
only
in
the
Apostles
times
,
when
the
Jews
and
Gentiles
,
who
were
mortal
Enemies
before
united
into
one
Church
under
their
common
Head
Christ
Jesus
;
but
afterward
when
the
Empire
became
Christian
,
and
the
Heathen
Powers
,
who
had
most
violently
persecuted
the
Christians
,
submitted
to
the
Gospel
,
and
embraced
those
whom
they
had
burnt
before
;
and
though
these
Prophecies
may
moreover
be
said
to
be
exactly
fulfilled
,
partly
with
respect
to
the
Design
and
Tendency
of
the
Christian
Religion
,
the
design
and
intent
of
Christ's
Laws
being
to
make
Men
peaceable
,
and
partly
with
respect
to
the
signal
Change
that
's
actually
wrought
upon
those
who
are
truly
,
not
only
in
profession
,
and
outwardly
,
but
inwardly
too
,
converted
to
the
Faith
of
Christ
;
for
upon
this
Conversion
their
former
hatred
and
enmity
to
others
is
laid
aside
,
and
they
are
all
for
Peace
and
Concord
;
though
I
say
these
Prophecies
are
actually
accomplisht
in
despight
of
all
the
Sects
,
that
profess
Christ's
Religion
;
yet
the
Jews
,
a
dull
,
hard
,
inconsiderate
sort
of
People
,
and
who
are
guided
much
by
their
Senses
;
seeing
the
everlasting
quarrels
that
are
among
Christians
,
and
how
one
party
persecutes
and
abuses
the
other
,
and
upon
what
slight
occasions
they
quarrel
and
fall
out
,
and
break
Peace
and
Communion
one
with
another
;
I
wonder
not
to
see
them
offended
at
these
doings
,
and
harden'd
in
their
Unbelief
;
for
not
to
mention
the
Divisions
,
Heresies
and
Schisms
in
the
ancient
Church
,
at
this
day
,
the
Eastern
Churches
stand
divided
against
the
Western
;
the
Western
is
broke
into
several
Parties
;
the
Church
of
Rome
against
the
Protestants
,
and
the
Protestants
against
the
Church
of
Rome
,
and
the
Protestants
are
divided
among
themselves
.
In
these
Divisions
the
Church
of
Rome
erects
her
Head
,
and
pretends
she
is
the
only
True
and
Catholick
Church
,
because
they
are
united
among
themselves
.
But
to
shew
the
weakness
of
this
boasting
:
1.
At
this
rate
every
particular
Church
must
be
the
Catholick
Church
,
because
the
Members
of
every
particular
Church
are
united
among
themselves
.
So
in
the
Church
of
England
,
her
Members
and
Pastours
all
subscribing
to
the
Articles
of
her
Communion
,
and
professing
the
same
Doctrine
,
Ceremonies
,
and
Worship
,
whether
they
be
in
Europe
,
or
Africa
,
or
Asia
,
or
America
;
and
there
is
no
particular
Church
,
that
's
constituted
by
any
publick
Authority
,
but
may
boast
of
this
Unity
.
2.
It
is
not
a
bare
Union
of
Men
that
makes
a
Church
a
true
Church
,
but
that
Union
must
have
Truth
for
its
Foundation
;
else
you
know
,
Thieves
,
and
Robbers
,
and
High-way-men
,
and
Pyrates
,
and
Buccaneers
,
because
they
agree
among
themselves
might
lay
claim
to
this
Title
,
and
the
most
perverse
Hereticks
,
because
they
agree
in
certain
Points
,
might
say
they
are
the
true
Church
,
and
Heathens
and
Pagans
,
because
they
agree
in
Superstition
,
and
in
believing
a
Multitude
of
Gods
,
might
bid
fair
for
this
Character
.
However
,
3.
The
Unity
the
Church
of
Rome
boasts
of
,
is
only
a
pretence
;
for
all
the
World
knows
the
mighty
differences
that
are
within
her
own
Bosom
,
of
the
Scotists
and
Thomists
,
of
the
Franciscans
and
Dominicans
,
of
the
Jansenists
and
Jesuits
,
who
stick
not
to
call
one
another
Hereticks
;
not
to
mention
the
late
Divisions
betwixt
the
Disciples
of
Molinos
,
and
their
Opponents
;
and
were
it
not
for
fear
of
Fire
,
and
Prisons
,
and
the
Inquisition
,
some
of
these
would
break
out
into
open
War
against
their
Adversaries
and
Competitours
.
Nay
,
4.
There
is
no
Christian
Church
that
hath
been
more
guilty
of
breaking
the
Peace
of
Christendom
,
than
the
Church
of
Rome
;
and
because
several
Churches
would
not
satisfie
or
gratifie
her
Ambition
,
would
not
put
their
Necks
under
her
Yoke
,
nor
believe
the
falsest
and
idlest
thing
in
the
World
,
her
Supremacy
and
Infallibility
,
she
hath
boldly
separated
her self
from
their
Communion
;
this
was
the
reason
why
she
separated
from
the
Eastern
Churches
,
and
by
this
insolence
she
hath
forced
the
Protestant
Churches
from
her
Communion
,
and
not
he
that
is
forced
away
,
but
he
that
forces
is
the
Schismatick
.
And
indeed
,
that
which
justifies
the
Protestant
Churches
separation
from
her
,
or
breaking
Peace
and
Communion
with
her
,
is
1.
Because
she
would
impose
that
upon
the
Consciences
of
Men
,
which
Christ
and
his
Apostles
never
imposed
.
2.
Because
she
hath
turned
the
Spiritual
Worship
of
the
Gospel
,
into
carnal
and
mechanical
Devotion
,
and
introduced
innumerable
Superstitions
,
which
have
no
foundation
in
the
Word
of
God
,
and
would
have
them
believ'd
as
firmly
as
the
Gospel
it self
.
3.
Because
she
hath
brought
in
a
Worship
,
which
with
all
the
favourable
Interpretations
imaginable
,
cannot
be
excused
from
Idolatry
;
even
the
Worship
of
dead
Men
and
Women
,
of
the
Bread
in
the
Eucharist
,
of
Images
and
Pictures
,
and
Reliques
,
&c.
contrary
to
the
Design
of
the
Gospel
.
4.
Because
though
she
hath
been
often
entreated
,
admonish'd
,
and
exhorted
to
reform
these
Abuses
,
for
some
hundred
Years
together
,
yet
she
is
obstinate
,
and
instead
of
reforming
hath
harden'd
her self
in
them
,
and
thinks
to
hectour
Men
by
her
Power
and
Authority
into
a
Belief
of
that
,
which
cannot
be
defended
with
solid
Arguments
.
5.
Because
rejecting
the
Supreme
Authority
of
the
Scriptures
,
which
are
the
sole
Rule
of
Faith
,
she
hath
made
her
pretended
Head
,
and
such
Councils
as
he
shall
call
,
or
approve
of
,
the
sole
Dictatours
,
and
Expositours
of
the
Doctrine
of
Christ
,
requiring
blind
Obedience
to
their
Decisions
contrary
,
not
only
to
the
Word
of
God
,
but
to
the
Sense
of
all
true
Antiquity
:
So
that
there
can
be
no
peace
,
I
mean
no
Peace
of
Communion
with
Rome
;
for
though
we
are
commanded
to
live
peaceably
with
all
Men
,
yet
we
are
withall
to
have
a
due
regard
to
Truth
,
Eph.
IV.
15.
Nor
must
Peace
be
bought
at
so
dear
a
Rate
,
as
to
comply
with
Men
in
their
Sins
and
Errours
,
which
is
the
Reason
why
Peace
and
Holiness
are
join'd
together
in
that
known
Exhortation
of
the
Apostle
.
Follow
peace
with
all
men
,
and
Holiness
,
without
which
no
man
shall
see
the
Lord
,
Heb.
XII
.
14.
Indeed
an
external
Peace
we
are
to
maintain
with
all
Mankind
,
but
this
differs
much
from
Peace
of
Communion
in
Divine
Worship
and
Sacraments
.
The
Divisions
among
Protestant
Churches
are
to
be
deplored
so
much
the
more
,
because
the
Points
they
differ
in
are
inconsiderable
,
and
might
easily
be
composed
,
if
Men
had
but
peaceable
Tempers
,
and
were
resolved
to
lay
aside
Interest
,
and
carnal
Respects
,
and
Punctilio's
of
Honour
,
and
Credit
,
&c.
for
they
all
agree
in
fundamentals
,
all
are
satisfied
that
the
Church
of
Rome
hath
notoriously
deviated
from
the
simplicity
of
the
Gospel
;
and
the
matters
in
difference
,
are
things
in
which
Salvation
is
not
concerned
.
And
upon
that
account
their
labours
deserve
great
Commendations
,
who
heretofore
,
and
very
lately
have
endeavour'd
to
reconcile
the
Protestant
Churches
into
a
perfect
Union
:
A
blessed
Work
.
Blessed
are
the
Peace-makers
,
that
endeavour
to
make
Peace
among
the
jarring
Members
of
Christ's
Body
;
and
though
they
may
fail
of
Success
,
yet
they
shall
not
lose
their
Reward
.
In
the
mean
while
those
who
widen
,
or
heighten
these
differences
,
and
incite
the
respective
Parties
to
hatred
,
and
wrath
,
and
animosities
one
against
another
,
to
be
sure
are
no
Children
of
the
God
of
Peace
,
and
had
need
at
least
before
they
die
,
make
publick
Satisfaction
for
the
dreadfull
Effects
,
their
Heats
and
Passions
do
produce
.
But
as
this
Peace
among
Protestant
Churches
is
very
much
to
be
wish'd
and
pray'd
for
,
so
I
despair
to
see
so
glorious
a
Work
take
effect
,
except
the
differing
Parties
would
resolve
to
stand
to
the
Rules
following
.
1.
That
the
respective
Parties
which
agree
in
the
chief
Points
of
Religion
do
not
make
any
of
those
Points
they
differ
in
,
fundamental
,
as
if
the
Fortune
of
Religion
depended
upon
it
,
or
as
if
those
different
Points
were
so
many
different
Religions
.
2.
That
the
differing
Parties
do
not
damn
one
another
for
those
differences
,
there
being
nothing
that
hath
done
Religion
more
hurt
,
than
Men's
damning
one
another
for
things
,
which
Christ
and
his
Apostles
have
affixed
no
Damnation
to
.
3.
That
notwithstanding
the
little
differences
that
are
among
them
,
they
make
one
Church
,
and
endeavour
after
the
Welfare
and
Prosperity
of
it
,
and
join
together
in
publick
Prayer
,
and
in
the
Sacrament
of
the
Eucharist
,
which
is
the
Badge
and
Symbol
of
Fraternity
,
and
Amity
.
4.
That
one
Party
be
not
presently
jealous
,
and
suspicious
of
the
other
,
as
if
the
opinion
which
one
Party
espouses
were
embraced
,
or
maintain'd
in
a
Humour
,
or
for
worldly
Ends
,
but
that
they
charitably
believe
,
it
's
Conscience
,
that
puts
them
upon
it
,
at
least
,
till
either
the
Party
espousing
that
opinion
confesses
,
that
conscience
is
not
at
the
bottom
of
it
,
or
that
it
appear
by
undeniable
Evidences
,
that
a
worldly
or
sinister
design
is
the
foundation
of
it
.
5.
That
the
differing
Parties
do
not
multiply
the
controversies
,
which
are
amongst
them
,
make
them
neither
more
numerous
nor
greater
than
really
they
are
,
and
that
they
do
not
interpret
an
accidental
unwary
expression
,
that
may
drop
from
the
Pen
,
or
mouth
of
one
party
,
as
a
new
controversie
.
6.
That
one
party
do
not
charge
the
other
with
consequences
,
which
they
do
not
own
,
nor
with
Doctrines
and
Positions
,
which
they
detest
from
their
hearts
.
7.
That
each
party
defending
,
or
proving
their
opinion
do
it
with
great
modesty
,
without
provoking
or
exasperating
,
or
approbrious
Language
,
and
revilings
,
or
bitter
reflections
on
the
other
.
8.
That
of
these
differing
parties
none
do
vye
with
the
other
,
except
it
be
in
living
up
to
the
Precepts
of
the
Gospel
,
particularly
those
of
patience
,
long-suffering
and
charity
.
These
rules
I
apprehend
to
be
the
foundation
of
Peace
and
Concord
of
Protestant
Churches
,
that
differ
in
points
of
no
great
concernment
;
and
were
these
Maxims
once
put
in
practice
,
the
particular
controversies
might
soon
be
compromised
.
To
this
purpose
is
that
saying
of
the
Apostle
:
Nevertheless
,
where
to
we
have
already
attained
,
let
's
walk
by
the
same
rule
,
let
's
mind
the
same
things
▪
and
if
any
be
otherwise
minded
,
God
will
even
reveal
that
unto
you
,
Phil.
III.
15
,
16.
But
however
,
II.
If
we
cannot
mend
the
publick
,
let
's
endeavour
to
reform
particular
Persons
.
It
is
a
sad
sight
to
see
Christians
divided
among
themselves
,
but
it
is
as
dismal
a
spectacle
to
see
so
many
of
us
at
war
with
God
.
This
I
know
will
hardly
be
believed
by
the
guilty
,
and
because
they
do
not
blaspheme
God
,
or
do
not
trouble
their
heads
much
about
God
,
or
Religion
,
they
know
nothing
to
the
contrary
but
that
they
are
at
peace
with
God
,
and
that
they
and
God
are
very
good
Friends
.
This
is
true
stupidity
,
and
were
the
stupidity
invincible
as
it
is
in
Beasts
,
such
Men
would
be
safe
,
safe
as
the
wild
Ass
,
or
the
Dromedary
in
the
Wilderness
,
safe
I
say
from
the
Danger
of
God's
Wrath.
But
this
cannot
be
the
case
of
any
of
you
,
that
live
in
a
Country
where
the
Gospel
is
preach'd
,
where
you
are
told
,
that
not
to
love
God
,
is
to
hate
him
;
and
that
not
to
delight
in
his
ways
,
is
to
incurr
his
displeasure
;
that
to
live
in
those
sins
,
which
exclude
from
the
Kingdom
of
Heaven
,
is
to
bid
defiance
to
him
;
that
to
be
neglectfull
of
his
Will
,
is
to
wage
war
with
him
;
that
to
slight
the
admonitions
,
and
entreaties
of
his
Messengers
,
is
to
be
at
enmity
with
him
;
and
that
to
mind
the
World
more
than
his
Service
,
or
to
seek
to
please
Men
more
than
him
,
is
to
provoke
him
to
anger
.
And
hath
not
this
been
the
temper
,
and
is
not
this
the
complexion
of
many
of
you
?
How
many
years
have
some
of
you
born
Arms
against
God
?
Your
wilfull
sins
are
the
Weapons
whereby
you
fight
against
him
;
and
though
like
the
Giants
in
the
Fable
,
you
do
not
heap
Mountain
upon
Mountain
to
pull
him
out
of
his
Throne
;
yet
by
espousing
that
life
,
which
is
odious
to
him
,
you
affront
his
Sovereignty
,
and
by
living
contrary
to
the
Gospel
,
you
despise
and
dishonour
him
who
hath
the
greatest
right
to
command
you
.
And
is
it
not
high
time
to
make
peace
with
him
?
If
God
be
not
at
peace
with
you
here
,
he
will
never
be
at
peace
with
you
hereafter
.
What
peace
while
the
Whoredoms
of
thy
Mother
Jezabel
,
and
her
Witchcrafts
are
so
many
?
said
Jehu
,
2
Kings
IX
.
22.
So
here
,
what
peace
can
there
be
betwixt
God
and
you
,
while
you
continue
in
that
pride
and
vanity
,
and
intemperance
,
and
other
sins
,
against
which
the
wrath
of
God
is
revealed
from
Heaven
?
Do
you
think
you
are
at
peace
with
God
,
because
you
thrive
and
prosper
in
the
World
?
Do
not
the
wickedest
of
Men
do
so
,
and
is
that
an
Argument
that
God
is
their
Friend
?
Will
you
make
his
patience
a
sign
of
his
being
reconciled
to
you
,
when
it
is
only
a
motive
to
a
reconciliation
?
There
is
no
peace
,
saith
my
God
,
unto
the
wicked
,
Isa.
LVII
.
20.
Let
them
be
never
so
potent
,
never
so
rich
,
never
so
wealthy
,
their
impiety
takes
away
all
peace
betwixt
God
and
them
.
He
hath
declared
so
much
,
and
will
not
you
believe
him
?
Will
you
give
no
credit
to
his
word
,
till
with
Dives
you
lift
up
your
Eyes
in
Hell
,
and
see
that
God
is
not
your
friend
?
If
you
do
thrive
and
prosper
in
the
World
,
cannot
those
Blessings
move
you
to
be
at
peace
with
him
?
Do
you
believe
he
is
kind
to
you
,
and
shall
his
kindness
provoke
you
to
be
his
Enemies
?
Nothing
can
settle
a
peace
betwixt
God
and
you
,
till
you
change
your
lives
,
and
make
conscience
of
your
ways
,
and
abhorr
that
which
is
evil
,
and
cleave
to
that
which
is
good
.
Then
indeed
were
your
sins
as
crimson
they
shall
be
as
wool
,
were
they
of
a
scarlet
Dye
,
they
shall
be
as
white
as
snow
;
but
till
then
,
your
sin
,
like
that
of
Judah
,
is
written
with
a
pen
of
Iron
,
and
with
the
point
of
a
Diamond
,
as
it
is
said
,
Jer.
XVII
.
1.
and
you
do
as
good
as
say
to
God
with
those
Desperadoes
,
in
Job
,
Chap.
XXI
.
14.
Depart
from
us
,
we
desire
not
the
knowledge
of
thy
ways
.
Till
then
you
can
never
be
at
peace
with
your
own
consciences
,
carnal
security
you
may
have
,
but
peace
of
conscience
is
another
thing
,
for
this
can
never
be
at
rest
,
while
it
hath
reason
to
believe
God
frowns
upon
it
;
but
being
sure
of
the
light
of
his
loving
kindness
,
a
Man
walks
in
Paradise
,
and
dwells
in
the
Garden
of
God
.
But
,
III.
When
Christ
in
the
Text
professes
and
declares
how
pleasing
and
acceptable
a
peaceable
,
and
peace-making
Temper
is
to
God
;
would
not
one
think
that
every
one
that
believes
the
Gospel
,
should
be
ambitious
of
those
qualifications
,
which
God
not
only
approves
of
,
but
promises
to
reward
with
the
highest
Honour
and
Dignity
?
Yes
,
did
Men
love
God
in
deed
and
in
truth
,
they
would
not
only
be
glad
to
know
what
is
pleasing
to
him
,
but
even
run
to
do
it
,
as
good
natured
Children
that
observe
their
Father's
temper
,
and
endeavour
to
gain
his
love
by
a
deportment
and
behaviour
,
they
know
he
delights
in
.
Peace
among
men
God
delights
in
,
peace
among
Christians
especially
;
to
whom
he
hath
vouchsafed
a
higher
dispensation
.
Among
these
,
no
noise
,
no
clamour
,
no
railing
,
no
quarrelling
,
no
Swords
,
no
Cannon
should
be
heard
;
these
profess
themselves
Disciples
of
Christ
Jesus
,
the
Prince
of
Peace
;
and
there
is
no
command
that
is
more
strictly
,
or
more
frequently
injoin'd
,
than
that
of
Peace
.
This
they
are
to
pursue
,
to
follow
,
and
to
endeavour
after
by
all
possible
lawfull
means
.
This
is
their
livery
,
and
the
very
mark
,
whereby
they
are
to
be
distinguish'd
,
even
their
peaceable
Behaviour
.
This
is
the
Salt
which
is
to
keep
them
sweet
,
as
Christ
calls
it
,
Mark
IX
.
10.
But
you
all
know
,
how
contrary
to
this
character
the
generality
of
Men
live
,
upon
the
least
provocat
on
they
break
the
Peace
,
and
all
friendship
is
renounced
;
especially
where
they
have
a
Purse
to
maintain
the
dispute
;
many
a
Man
that
was
humble
and
peaceable
before
,
when
poor
;
no
sooner
doth
he
find
his
Purse
swell
,
but
his
Temper
alters
;
and
now
if
his
Neighbour
doth
displease
him
,
though
there
be
no
malice
in
the
case
,
presently
he
talks
high
,
and
big
,
and
he
cares
as
little
for
his
Neighbour
,
as
his
Neighbour
doth
for
him
.
This
is
the
humour
of
the
Age
,
and
instead
of
repenting
of
their
heats
,
and
divisions
,
they
justify
their
contentions
,
and
oppose
the
reasons
of
flesh
and
blood
,
and
the
circumstances
of
their
birth
and
quality
,
of
their
honour
and
grandeur
,
to
the
laws
of
that
Saviour
,
by
whose
Blood
they
say
,
they
are
redeemed
.
Strange
Christians
these
that
will
be
so
,
in
despight
of
Christ
,
though
they
have
nothing
of
the
character
in
them
.
And
let
us
but
consider
what
trifles
they
are
Men
quarrel
about
,
and
how
frivolous
the
things
for
which
they
break
forth
into
flame
,
and
fury
,
and
break
the
Peace
which
they
should
maintain
and
keep
,
things
,
which
a
Philosopher
would
put
by
with
a
smile
,
and
a
wise
Man
think
below
himself
to
take
notice
of
.
But
what
shall
we
say
?
Till
men
come
to
stand
in
awe
of
the
Gospel
,
more
than
of
the
laws
of
the
Land
,
and
the
threatnings
and
punishments
of
the
Magistrate
,
thus
it
will
be
,
and
when
opportunity
serves
will
be
carried
away
with
the
stream
of
their
passions
,
and
sinfull
inclinations
;
and
upon
such
I
cannot
hope
to
do
any
good
,
though
the
Arguments
were
never
so
convincing
,
or
powerfull
.
But
if
there
be
any
here
,
as
I
hope
there
are
several
,
that
look
upon
this
peaceable
,
and
peace-making
Temper
as
their
duty
,
are
perswaded
that
they
are
in
danger
of
God's
displeasure
,
if
they
want
this
qualification
,
and
are
concern'd
about
it
,
and
desire
to
be
inform'd
of
the
way
and
method
they
are
to
take
,
how
to
compass
it
;
to
such
I
shall
recommend
these
following
Directions
.
1.
Be
injurious
to
no
man
,
wrong
no
man
,
defraud
no
man
,
oppress
no
man
,
speak
evil
of
no
man
.
This
is
the
way
to
make
peace
,
and
to
keep
peace
.
It
's
the
wrong
that
men
apprehend
is
done
to
them
by
another
,
that
causes
quarrels
and
dissensions
.
Remove
the
cause
,
and
you
remove
the
effect
,
a
remedy
prescribed
by
the
Apostle
,
in
order
to
a
quiet
and
peaceable
Life
,
Tit.
III.
2.
2.
Love
to
do
good
.
This
strangely
obliges
,
and
wins
,
and
charms
,
and
moves
even
our
Enemies
to
be
at
peace
with
us
,
and
makes
People
desirous
to
live
in
friendship
with
us
,
and
not
only
so
,
but
hereby
we
weaken
our
quarrelsome
disposition
,
and
become
more
tractable
,
and
gentle
,
and
heap
coals
of
fire
upon
the
heads
of
our
Enemies
,
i.
e.
melt
them
by
kindness
into
a
better
nature
,
Rom.
XII
.
20.
3.
Watch
against
selfishness
,
and
covetousness
,
for
its
greediness
after
profit
,
and
an
over
fondness
of
our
temporal
Interest
,
that
puts
us
into
heats
,
if
we
are
crost
in
it
.
Moderation
in
our
desires
after
these
outward
things
composes
the
mind
,
quiets
the
passions
,
and
keeps
the
blood
from
boiling
over
.
The
Apostle
therefore
very
much
insists
upon
this
Vertue
,
1
Tim.
VI.
and
Phil.
IV.
5.
4.
Believe
not
every
ill
thing
that
is
said
of
you
,
for
we
see
daily
how
little
credit
is
to
be
given
to
reports
.
A
too
easie
belief
of
ill
things
said
of
us
,
is
an
instigation
to
break
the
peace
,
to
harbour
hatred
,
and
secret
grudges
,
and
tempts
to
strangeness
of
behaviour
,
to
revenge
,
to
moroseness
,
and
watching
opportunities
,
to
be
even
with
the
supposed
offendour
,
charity
believes
the
best
,
1
Cor.
XIII
.
7.
5.
Be
not
ashamed
to
confess
your
faults
,
when
it
's
evident
you
are
in
the
wrong
;
an
obstinate
defence
of
a
fault
,
is
apt
to
make
Persons
,
who
take
notice
of
it
,
angry
and
furious
,
because
it
argues
a
very
ill
temper
of
mind
;
whereas
an
ingenuous
acknowledgment
of
our
errours
,
reconciles
and
prevails
with
Persons
of
ingenuity
to
be
friends
with
us
,
and
that
's
the
reason
why
St.
James
is
so
earnest
for
it
,
James
V.
16.
6.
Bear
with
infirmities
in
others
,
with
such
particularly
,
which
appear
to
be
invincible
.
I
do
not
say
,
bear
with
wilfull
sins
,
and
habits
of
vice
and
folly
,
but
with
failings
and
imperfections
,
which
cannot
well
be
remedied
;
either
when
the
understandings
of
your
Neighbours
are
shallow
,
or
not
so
quick
as
yours
,
or
when
their
Wisdom
and
Sagacity
doth
not
reach
so
far
as
yours
,
and
this
according
to
the
Command
of
the
Holy
Ghost
,
Rom.
XIV
.
1.
7.
For
peace
sake
be
content
to
recede
sometimes
from
your
own
right
:
Where
two
parties
are
stiff
,
and
neither
will
yield
,
or
abate
any
thing
of
their
demands
,
the
quarrel
must
needs
continue
.
But
concessions
and
relinquishing
part
of
our
right
prepares
for
peace
,
and
so
did
the
Father
of
the
faithfull
,
to
prevent
dissensions
betwixt
him
and
Lot
;
though
upon
the
account
of
seniority
,
it
belong'd
to
him
to
determine
where
he
should
pitch
his
Tent
,
yet
he
leaves
it
to
Lot
to
chuse
,
which
part
of
the
Country
he
would
go
to
,
Gen.
XIII
.
8
,
9.
8.
In
order
to
promote
peace
in
Families
,
David's
method
must
be
taken
,
Ps.
CI.
6.
Mine
eyes
shall
be
upon
the
faithfull
of
the
Land
.
One
great
means
to
promote
,
and
preserve
the
publick
Peace
of
the
Nation
,
is
to
do
our
own
business
,
to
be
followers
of
that
which
is
good
,
to
do
our
own
duty
,
and
not
to
speak
evil
of
dignities
;
for
it
is
written
,
Thou
shalt
not
speak
evil
of
the
Rulers
of
thy
People
.
Consider
after
all
how
your
Interest
is
bound
up
with
this
peaceable
,
and
peace-making
Temper
;
for
as
Christ
says
of
a
Kingdom
divided
against
it self
,
that
it
cannot
stand
;
so
if
by
quarrels
,
and
clamours
,
and
dissensions
,
you
divide
the
Society
you
live
in
,
you
undermine
your
own
ease
and
happiness
.
To
this
purpose
Solomon
,
Prov.
XVII
.
1.
Better
is
a
dry
morsel
,
and
quietness
therewith
,
than
an
house
full
of
sacrifices
with
strife
.
Besides
,
by
this
you
avoid
innumerable
sins
,
such
as
ill
language
,
odious
names
,
envy
,
hatred
,
malice
,
and
revengefull
sins
,
and
desires
,
and
engaging
other
Men
in
sin
with
you
,
and
doing
mischief
to
men
,
&c.
But
is
not
the
Title
in
the
Text
,
given
to
the
peaceable
,
and
peace-making
Christian
,
enough
to
make
you
endeavour
to
attain
to
this
Character
?
What
?
Children
of
God
?
And
do
you
feel
no
desire
to
be
so
?
Did
you
ever
seriously
examine
the
privileges
which
attend
the
Children
of
God
,
and
are
these
no
motives
to
you
to
come
into
the
number
?
Suppose
the
Children
of
God
are
not
much
regarded
here
,
but
is
there
not
a
time
coming
,
when
they
shall
be
honoured
before
the
whole
World
?
Is
there
not
a
life
to
come
,
which
shall
manifest
their
Dignity
,
and
their
Glory
?
The
Peace
of
Heaven
shall
fall
to
their
share
:
Do
not
you
reflect
sometimes
on
that
Peace
,
which
the
Children
of
the
everlasting
Kingdom
shall
enjoy
?
Or
is
that
Peace
so
inconsiderable
,
that
it
deserves
no
consideration
?
What
is
the
future
felicity
,
but
perfect
Peace
,
everlasting
Peace
,
uninterrupted
Peace
?
The
peaceable
Christian
shall
feel
it
,
feed
upon
it
,
possess
it
,
live
upon
it
,
peace
with
God
,
peace
with
the
Prince
of
Peace
,
Christ
Jesus
,
peace
with
all
the
Angels
of
God
,
peace
with
all
the
Spirits
of
Men
made
perfect
.
No
war
shall
disturb
it
,
no
tumult
discompose
it
,
no
sedition
annoy
it
,
no
rebellion
disfigure
it
.
The
God
of
Peace
shall
live
in
him
,
and
he
in
the
God
of
Peace
;
God
will
tell
him
that
he
is
his
friend
,
and
one
with
him
,
and
that
no
Men
,
no
Devils
shall
pluck
him
out
of
his
hands
.
There
Rivers
of
Peace
shall
flow
upon
him
,
Rivers
where
no
Wind
doth
blow
,
no
Storms
do
come
,
no
Tempests
rise
,
no
Hurricanes
molest
.
I
conclude
with
St.
Paul's
Obtestation
,
Colos.
III.
15.
And
let
the
Peace
of
God
rule
in
your
hearts
,
to
the
which
also
ye
are
called
in
one
body
:
and
be
ye
thankfull
.
Amen
.
SERMON
X.
St.
Matth.
Ch.
V.
Ver.
10.
Blessed
are
they
which
are
persecuted
for
Righteousness
sake
,
for
theirs
is
the
Kingdom
of
Heaven
.
I
Did
once
think
to
have
joined
this
Verse
and
the
next
in
the
Explication
,
but
upon
a
more
accurate
Examination
,
I
find
,
that
this
Verse
I
have
read
to
you
treats
of
Persecution
in
general
,
but
the
next
of
a
particular
Persecution
with
the
Tongue
;
i.
e.
Calumniating
and
Reviling
,
and
therefore
shall
allow
them
a
distinct
Discussion
,
or
Consideration
.
To
be
persecuted
,
is
to
be
robb'd
,
plunder'd
,
beaten
,
buffeted
,
bruised
,
imprison'd
,
tormented
,
hanged
,
burnt
,
drowned
,
&c.
And
are
these
marks
of
Blessedness
,
saith
the
Carnal
Man
?
What!
to
be
beaten
,
and
think
it
a
Kindness
!
to
be
buffeted
,
and
look
upon
it
as
a
Favour
!
To
be
put
in
a
Dungeon
,
and
delight
in
sinking
into
the
mire
!
To
be
led
to
the
Stake
,
and
sing
!
To
be
tormented
,
and
give
God
thanks
!
To
be
robb'd
of
all
,
and
make
a
low
bow
for
being
so
!
What!
be
happy
in
Misery
!
and
blessed
in
Chains
,
and
glorious
in
Torments
,
and
honourable
in
a
fiery
Furnace
!
Yes
,
all
this
is
very
good
Divinity
,
and
very
agreeable
to
the
Doctrine
of
the
Gospel
of
Christ
;
and
if
the
Cause
be
good
,
Gibbets
,
and
Gallows
,
and
Chains
,
and
Shackles
,
and
Fetters
,
and
Fire
,
and
Sword
,
are
a
Christians
Jewels
,
and
Pearls
,
and
Pendants
,
and
Necklaces
,
and
Ornaments
;
For
blessed
are
they
which
are
persecuted
for
Righteousness
sake
,
for
theirs
is
the
Kingdom
of
Heaven
.
Three
things
will
here
deserve
Consideration
.
I.
What
it
is
,
to
be
persecuted
for
Righteousness
sake
;
and
who
they
be
,
that
fall
under
that
denomination
.
II.
Whether
these
words
,
as
well
as
the
preceding
,
imply
a
Negative
,
That
those
who
are
not
persecuted
for
Righteousness
sake
are
not
blessed
.
III.
I
shall
enquire
into
the
Nature
of
the
Blessedness
here
mentioned
,
and
shew
,
how
the
Kingdom
of
Heaven
is
theirs
,
that
are
persecuted
for
Righteousness
sake
.
I.
What
it
is
to
be
persecuted
for
Righteousness
sake
,
and
who
they
be
,
that
fall
under
that
denomination
:
In
answer
to
this
,
1.
To
persecute
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Original
is
properly
to
follow
hard
after
a
thing
,
and
with
great
earnestness
to
endeavour
to
seize
upon
a
thing
we
desire
,
or
to
pursue
it
as
Hunters
do
their
Prey
,
which
they
quit
not
till
they
take
it
.
The
word
in
Scripture
is
used
sometimes
in
a
good
,
sometimes
in
a
bad
sense
:
In
a
good
sense
,
when
it
is
applied
to
Vertue
,
as
1
Thess.
v.
15.
Follow
that
which
is
good
.
Heb.
xii
.
14.
Follow
Peace
with
all
men
.
1
Cor.
xiv
.
1.
Follow
after
Charity
.
1
Tim.
VI.
11.
Follow
after
Righteousness
.
In
all
which
places
,
for
follow
in
the
Original
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
which
in
other
places
we
render
persecute
,
to
shew
,
that
till
it
be
joined
with
something
else
that
alters
the
Sense
,
it
is
no
more
,
than
following
hard
after
a
thing
.
When
it
is
applied
to
Persons
,
it
is
commonly
taken
in
a
bad
Sense
,
and
implies
pursuing
with
a
desire
or
intent
to
hurt
the
Person
pursued
;
and
that
's
the
usual
Notion
and
Acceptation
of
the
word
,
even
to
prosecute
or
pursue
a
Person
with
an
intent
to
afflict
,
or
hurt
,
or
punish
him
;
and
that
's
the
meaning
of
the
word
in
the
Text
,
where
the
persecuted
must
be
persons
hunted
or
haunted
,
teazed
,
tormented
,
imprisoned
,
abused
,
or
,
in
a
word
,
evil
entreated
,
as
is
evident
from
Christ's
scope
in
these
Beatitudes
,
which
is
to
comfort
those
whom
the
World
counts
miserable
.
2.
By
Righteousness
here
,
is
meant
the
whole
Circle
of
Religious
Duties
and
Offices
,
or
Obedience
to
the
Laws
of
God
or
of
the
Gospel
;
and
it
takes
in
both
believing
and
practising
,
i.
e.
believing
what
God
hath
commanded
us
to
believe
,
and
practising
what
God
in
his
Word
hath
commanded
us
to
practise
,
and
consequently
forbearing
to
believe
or
practise
,
either
what
God
hath
not
revealed
,
or
hath
forbid
to
believe
or
practise
.
I
know
the
word
Righteousness
,
is
used
sometime
for
just
dealing
,
sometime
for
Mercy
and
Alms-giving
,
but
then
there
is
some
word
in
the
Context
that
shews
,
it
must
be
restrained
or
confined
to
that
Sense
,
but
here
is
nothing
to
give
it
that
determinate
Sense
;
and
therefore
it
must
be
the
same
with
Goodness
as
it
is
opposed
to
Wickedness
;
and
in
this
Sense
it
's
ordinarily
used
both
in
this
and
the
next
Chapter
;
in
this
v.
6.
and
20.
in
the
next
,
v.
33.
and
is
sometimes
called
,
The
Righteousness
of
Faith
,
as
Rom.
iv
.
13.
i.
e.
a
chearfull
performance
of
the
duties
God
hath
commanded
in
the
Gospel
;
as
the
Righteousness
of
the
Law
is
complying
with
God's
Will
and
Commands
under
the
Law
,
or
the
Old
Testament
.
This
being
premised
,
it
follows
;
1.
That
to
be
persecuted
for
Righteousness
sake
,
is
not
barely
to
suffer
or
to
endure
Punishment
;
for
at
this
rate
all
Malefactors
,
and
such
as
our
Law
punishes
either
with
the
Sword
,
or
with
Fire
,
or
the
Gallows
,
for
Crimes
which
are
destructive
to
Humane
Societies
would
fall
under
this
Notion
.
No
,
no
,
to
suffer
as
an
evil
doer
,
is
a
very
different
thing
from
being
persecuted
for
Righteousness
sake
.
St.
Peter
hath
determined
this
long
agoe
,
1
Pet.
ii
.
20.
What
glory
▪
is
it
if
when
ye
are
buffeted
for
your
faults
,
ye
shall
take
it
patiently
,
but
if
when
you
do
well
,
and
suffer
for
it
,
ye
take
it
patiently
,
this
is
acceptable
with
God
;
and
again
,
1
Pet.
iv
.
15.
Let
none
of
you
suffer
as
a
Murtherer
,
or
as
a
Thief
,
or
as
an
evil
doer
,
or
as
a
busy-body
in
other
mens
matters
;
but
if
any
man
suffer
as
a
Christian
let
him
not
be
ashamed
.
That
old
Saying
is
very
true
,
Not
the
Suffering
but
the
Cause
makes
the
Martyr
.
Indeed
,
it
is
to
be
considered
in
all
Sufferings
,
and
it
skills
very
much
what
it
is
we
suffer
,
and
what
we
suffer
for
,
and
what
manner
of
man
the
person
is
who
suffers
.
Some
we
read
of
that
have
suffer'd
for
Vain-glory
,
as
Peregrinus
in
Lucian
,
and
the
Gymnosophists
,
and
Regulus
,
and
Mutius
,
and
the
Alexandrian
Woman
,
and
others
in
the
Greek
and
Roman
Histories
:
And
the
Circumcelliones
of
old
were
so
fond
of
suffering
Martyrdom
,
that
some
would
cast
themselves
down
head-long
from
steep
Hills
,
or
throw
themselves
into
Fire
,
or
into
Water
,
and
even
courted
men
to
knock
them
on
the
head
:
And
therefore
the
Church
,
Ps.
xliv
.
21
,
22.
to
remove
all
suspicions
that
she
suffered
upon
a
wrong
Principle
,
or
for
a
sinister
End
,
appeals
to
God
the
searcher
of
all
Hearts
;
He
knows
the
secrets
of
the
Heart
:
for
thy
sake
are
we
killed
all
the
day
long
;
as
if
she
had
said
,
Thou
,
O
Lord
,
who
knowest
all
things
,
knowest
,
that
it
is
not
for
a
sinister
End
,
or
for
Trifles
that
we
suffer
,
but
it
is
for
thy
Name
's
sake
,
and
because
we
will
not
lift
up
our
Hands
to
a
strange
God
.
2.
Nor
is
it
to
suffer
for
every
Cause
where
Conscience
is
pretended
.
He
that
is
persecuted
for
Righteousness
sake
suffers
for
his
Conscience
,
but
not
every
one
that
suffers
,
and
pretends
he
suffers
for
Conscience
,
is
therefore
persecuted
for
Righteousness
sake
.
We
know
the
greatest
Villanies
have
been
carried
on
under
a
shew
of
Religion
,
and
Conscience
hath
been
pleaded
by
Murtherers
of
Kings
,
and
Princes
,
and
Bishops
,
and
others
;
and
when
such
abominable
wretches
have
suffered
for
it
,
they
have
been
most
justly
punished
,
but
far
from
being
persecuted
,
farther
from
being
persecuted
for
Righteousness
sake
.
To
pretend
Conscience
when
Men
act
against
a
known
Law
of
God
is
mocking
of
God
,
and
if
it
were
lawfull
to
laugh
at
a
thing
so
sad
and
dreadful
,
deserves
to
be
ridiculed
more
than
argued
.
Felix
Mauz
a
turbulent
Anabaptist
in
Helvetia
,
being
put
to
death
for
practising
against
the
State
and
Government
,
had
the
Impudence
to
thank
God
that
he
had
called
him
to
seal
the
Truth
with
his
Blood
;
and
among
other
expressions
before
his
death
,
said
,
Lord
,
into
thy
hands
I
do
commend
my
Spirit
.
It
's
like
unwary
and
weak
Spectators
look'd
upon
his
suffering
as
being
persecuted
for
Righteousness
sake
,
but
it
was
nothing
less
,
indeed
no
more
than
a
just
Punishment
for
his
Treasonable
Practices
,
however
colour'd
over
with
Expressions
and
Sayings
of
Consciencious
Men.
He
that
deceives
himself
,
or
suffers
himself
to
be
deceiv'd
into
an
erroneous
Doctrine
or
Practice
,
and
believes
that
his
Conscience
dictates
to
him
both
that
Belief
and
Practice
,
and
suffers
for
it
,
cannot
properly
be
said
to
suffer
for
Righteousness
sake
,
if
that
Righteousness
he
pretends
to
,
and
for
which
he
thinks
he
suffers
,
have
no
relation
to
the
express
word
of
God
.
Conscience
must
be
guided
by
the
plain
word
of
God
;
I
say
,
plain
,
for
I
do
not
think
that
obscure
,
hard
,
and
knotty
places
of
Scripture
which
have
exercised
the
Wits
of
the
Learnedst
Men
are
an
ordinary
Rule
of
Conscience
.
If
a
Man
fancies
that
his
Doctrine
or
Practice
for
which
he
suffers
is
commanded
in
the
Word
of
God
when
really
it
is
not
,
he
suffers
indeed
for
an
erroneous
Conscience
,
which
he
should
have
taken
care
to
rectify
and
inform
better
,
but
cannot
be
said
to
be
persecuted
for
Righteousness
sake
,
because
he
suffers
not
for
a
notorious
Doctrine
or
Action
,
manifestly
commanded
in
the
Word
of
God
;
and
tho'
I
grant
that
the
Magistrate
who
punishes
him
may
be
too
severe
upon
him
,
and
the
Officers
of
Justice
who
execute
the
Law
may
handle
him
rudely
and
barbarously
,
and
though
I
believe
God
will
pardon
his
Error
,
if
accompanied
with
simplicity
of
Heart
,
and
free
from
Malice
or
sinister
Designs
,
yet
still
he
cannot
be
said
to
be
persecuted
for
Righteousness
sake
.
And
having
told
you
,
what
being
persecuted
for
Righteousness
sake
is
not
,
I
must
in
the
next
place
tell
you
what
it
is
.
And
here
though
you
may
guess
at
the
Nature
of
it
by
what
hath
been
said
already
;
yet
for
Orders
sake
,
1.
To
be
persecuted
for
Righteousness
sake
,
is
to
be
evil
entreated
for
asserting
or
maintaining
a
Principle
or
Doctrine
which
God
hath
plainly
reveal'd
either
by
the
light
of
Nature
,
or
by
the
light
of
Scripture
,
and
for
not
subscribing
to
a
Doctrine
manifestly
false
,
or
contrary
to
the
Scripture
.
I
mention
here
the
light
of
Nature
,
for
the
light
of
Nature
is
the
light
of
God
as
well
as
the
Scripture
.
It
's
granted
the
Scripture
is
the
brighter
and
the
clearer
light
,
but
still
the
light
of
Nature
is
the
light
of
God
.
And
he
that
is
persecuted
for
asserting
there
is
but
one
God
,
and
that
Polytheism
,
or
a
multitude
of
Gods
is
Non-sense
,
or
a
Fable
,
as
Socrates
the
Heathen
Philosopher
was
,
who
died
for
that
Doctrine
,
may
be
justly
said
to
be
persecuted
for
Righteousness
sake
,
because
he
suffers
for
a
true
and
manifest
Principle
of
the
light
of
Nature
,
and
for
a
Truth
written
by
God
upon
the
Heart
,
and
which
every
Man
is
bound
to
assert
and
maintain
;
which
is
the
reason
that
Justin
Martyr
makes
Socrates
a
kind
of
Christian
,
and
a
Martyr
for
a
standing
Principle
of
Divinity
.
After
the
same
manner
,
if
a
Man
should
be
persecuted
for
maintaining
the
Resurrection
of
the
Dead
,
or
that
the
Scripture
is
the
Word
of
God
,
or
that
Jesus
of
Nazareth
is
the
true
Messiah
,
and
Saviour
of
the
World
,
and
that
he
is
God
,
as
well
as
Man
,
and
that
he
died
for
our
sins
,
and
rose
again
from
the
Dead
,
&c.
as
the
Apostles
were
persecuted
by
the
Sadduces
,
Pharisees
,
and
Heathens
;
such
a
Person
is
truly
persecuted
for
righteousness
sake
;
for
these
Truths
are
very
clearly
revealed
in
Scripture
,
and
every
Christian
is
bound
to
profess
them
;
and
the
same
may
justly
be
said
of
those
late
Sufferers
in
the
neighbouring
Kingdom
,
who
suffer'd
for
not
believing
,
or
not
subscribing
to
the
Doctrines
of
Transubstantiation
,
the
Sacrifice
of
the
Mass
,
Purgatory
,
&c.
for
these
Doctrines
are
not
only
not
to
be
found
in
the
Word
of
God
,
but
are
contrary
to
it
.
2.
To
be
persecuted
for
righteousness
sake
,
is
to
be
evil
entreated
for
espousing
a
Worship
,
or
Practice
,
which
God
hath
plainly
commanded
;
on
for
not
yielding
to
a
Worship
or
Practice
,
which
he
hath
plainly
forbid
Thus
the
three
young
men
in
Daniel
were
persecuted
for
righeteousness
sake
,
because
thrown
into
a
fiery
Furnace
for
not
worshipping
the
golden
Image
which
Nebuchadnezzar
had
set
up
,
and
thus
Daniel
himself
was
persecuted
for
righteousness
sake
,
when
cast
into
the
Lion's
Den
,
for
worshipping
the
true
God
three
times
a
Day
:
Thus
the
Primitive
believers
were
persecuted
for
righteousness
sake
,
when
imprison'd
,
condemn'd
to
the
mines
,
butcher'd
,
tormented
,
thrown
to
the
Lions
,
forced
to
fight
with
Beasts
,
&c.
because
they
would
not
sacrifice
to
Idols
,
nor
offer
Incense
to
Jupiter
,
nor
swear
by
the
Emperours
,
and
their
genius
,
&c.
And
thus
the
poor
Waldenses
and
Albigenses
were
persecuted
for
righteousness
sake
,
when
pursued
with
Fire
and
Sword
,
for
not
worshipping
Saints
and
Angels
,
and
for
not
believing
the
Infallibility
and
Truth
of
the
Roman
Church
.
And
the
same
may
be
said
of
any
Christian
,
that
loses
his
place
,
or
the
favour
of
his
Master
,
Prince
,
or
Relatives
,
for
not
telling
a
lye
,
for
not
profaning
the
Lord's
Day
,
for
being
loath
to
cheat
,
or
defraud
,
or
to
comply
with
others
in
their
sins
.
In
a
word
,
to
suffer
for
obeying
any
affirmative
,
or
negative
,
standing
Precept
or
Command
of
God
,
is
to
be
persecuted
for
righteousness
sake
;
and
such
Persons
are
pronounced
blessed
in
my
Text
;
which
leads
me
to
the
II.
Point
;
whether
these
words
,
as
well
as
the
preceeding
,
imply
a
negative
Truth
,
viz.
that
they
who
are
not
persecuted
for
righteousness
sake
,
are
not
blessed
.
You
may
remember
,
that
in
the
explication
of
the
preceeding
Beatitudes
,
I
have
still
proved
the
Negative
implied
,
as
that
those
who
are
not
poor
in
spirit
,
or
are
not
meek
,
or
not
pure
in
heart
,
&c.
are
not
blessed
.
Here
one
would
think
the
Negative
should
not
hold
,
for
it
seems
impertinent
and
absurd
to
say
,
that
those
good
Christians
,
who
have
lived
and
died
in
times
of
Peace
and
Plenty
,
and
Tranquility
,
are
not
blessed
,
nor
made
partakers
of
the
Kingdom
of
Heaven
.
But
,
notwithstanding
all
this
,
the
negative
is
as
true
as
the
affirmative
,
provided
we
take
Christ's
meaning
by
the
right
handle
;
as
thus
,
1.
Those
who
are
persecuted
,
and
are
not
persecuted
for
righteousness
sake
,
their
bare
Persecution
will
not
,
cannot
make
them
blessed
,
and
this
is
very
true
.
For
,
1.
A
Man
,
as
I
said
before
,
may
be
persecuted
for
his
Crimes
,
for
robbing
or
stealing
upon
the
High-way
,
for
clipping
the
King's
Coin
,
for
breaking
open
a
House
,
and
may
suffer
for
it
.
This
may
be
call'd
Persecution
,
because
the
same
severities
are
used
upon
him
,
that
are
upon
Men
,
who
suffer
for
righteousness
sake
,
but
still
,
this
suffering
cannot
make
him
blessed
,
or
happy
,
because
he
is
not
persecuted
for
righteousness
sake
,
't
is
true
,
such
a
Man
being
apprehended
,
and
imprison'd
may
repent
,
and
become
a
new
Creature
,
and
upon
that
account
he
may
be
blessed
,
but
his
bare
Persecution
doth
not
make
him
so
,
because
he
is
not
persecuted
for
righteousness
sake
.
2.
A
Man
may
be
persecuted
for
a
false
erroneous
Doctrine
,
yet
that
cannot
make
him
blessed
,
i.
e.
if
the
Law
,
or
the
Officers
of
Justice
should
persecute
a
Man
that
teaches
that
the
Pope
is
Christ's
Vicar
,
and
hath
Power
to
depose
Kings
,
and
to
excommunicate
them
when
they
prove
Hereticks
,
and
to
give
their
Kingdoms
away
to
others
,
or
that
there
is
no
Salvation
out
of
the
Church
of
Rome
,
&c.
Considering
the
Penalties
and
Punishments
,
the
Law
inflicts
in
such
Cases
on
such
pragmatical
Men
,
this
may
be
called
a
Persecution
,
but
this
Persecution
cannot
make
the
Teacher
of
these
Doctrines
blessed
,
much
less
intitle
him
to
the
Kingdom
of
Heaven
,
because
all
this
while
he
is
not
persecuted
for
righteousness
sake
;
and
he
cannot
be
supposed
to
suffer
as
a
Confessour
or
Martyr
,
but
rather
as
a
Criminal
:
It
's
true
,
the
Teacher
of
such
Doctrines
may
apprehend
them
to
be
part
of
the
righteousness
taught
in
the
Gospel
;
but
it
's
evident
to
all
unbyass'd
,
impartial
,
and
unprejudic'd
Men
,
that
they
are
not
,
but
rather
that
they
are
as
false
as
God
is
true
,
and
contrary
to
the
Word
of
God
,
and
therefore
his
suffering
cannot
make
him
blessed
,
no
,
not
if
he
should
be
canoniz'd
by
his
own
party
,
because
here
is
nothing
of
righteousness
in
the
case
,
no
Doctrine
,
no
Precept
plainly
revealed
by
the
Word
of
God
;
a
pretended
righteousness
may
be
,
but
no
real
one
.
2.
The
Negative
also
holds
,
if
we
say
,
that
those
who
are
loath
to
suffer
for
righteousness
sake
,
when
call'd
to
it
,
are
not
blessed
,
and
cannot
be
;
and
this
is
the
Negative
chiefly
intended
here
;
even
that
those
who
in
times
of
persecution
for
righteousness
sake
,
preferr
their
ease
and
quiet
,
and
Temporal
prosperity
before
suffering
for
Christ
,
are
very
unhappy
Men
;
and
the
reasons
are
plain
.
1.
The
Threatnings
of
Christ
pronounced
against
all
such
Persons
are
very
dreadfull
;
Whosoever
shall
deny
me
before
men
,
him
will
I
deny
before
my
Father
which
is
in
Heaven
.
He
that
loves
Father
or
Mother
more
than
me
,
is
not
worthy
of
me
.
He
that
loves
Son
or
Daughter
more
than
me
,
is
not
worthy
of
me
:
He
that
doth
not
deny
himself
,
and
follow
after
me
,
is
not
worthy
of
me
.
He
that
shall
seek
to
save
his
life
shall
lose
it
,
Matth.
X.
33
,
37
,
38
,
39.
And
again
,
Whosoever
shall
be
ashamed
of
me
,
and
of
my
words
in
this
adulterous
and
sinfull
Generation
,
of
him
shall
the
Son
of
Man
be
ashamed
,
when
he
comes
in
the
Glory
of
his
Father
,
Mark
VIII
.
38.
And
surely
,
this
can
be
no
blessed
Estate
.
It
's
true
,
we
are
not
to
run
into
the
Fire
of
persecution
without
need
,
or
without
a
call
,
and
the
ancient
Church
justly
blamed
those
forward
Men
,
who
offer'd
and
accus'd
themselves
to
the
Heathen
Judges
and
Executioners
,
and
even
provok'd
them
to
dispatch
them
,
because
they
were
Christians
,
but
when
we
are
call'd
to
suffering
for
righteousness
sake
,
and
God
thinks
fit
to
try
us
by
that
Fire
;
there
to
refuse
it
,
and
for
worldly
profit
,
greatness
,
power
,
and
honour
,
and
an
easie
life
to
deny
the
truth
,
or
to
subscribe
to
errours
which
we
are
perswaded
in
our
Consciences
are
so
;
this
is
such
a
blot
upon
Religion
,
such
a
dishonour
to
Christ
,
such
an
affront
to
truth
,
that
such
a
Person
must
needs
appear
very
odious
in
the
sight
of
God
,
and
an
object
of
his
wrath
and
anger
,
cannot
be
blessed
.
2.
Such
Persons
forfeit
all
their
Title
to
the
Kingdom
of
Heaven
,
and
therefore
cannot
be
blessed
;
this
is
implied
in
the
Text
;
and
if
a
Man
had
all
the
Kingdoms
of
the
World
in
Possession
,
and
were
excluded
from
the
Kingdom
of
Heaven
,
he
would
be
a
very
miserable
Man
,
miserable
in
all
his
greatness
,
power
and
authority
,
and
so
much
the
more
miserable
,
because
after
the
height
of
all
this
splendour
,
he
is
to
sink
into
the
nethermost
Hell
,
from
one
extream
to
another
,
from
the
greatest
felicity
to
the
greatest
misery
.
The
Kingdom
of
Heaven
is
intended
for
Conquerours
.
He
that
is
loath
to
suffer
for
righteousness
sake
,
when
God
calls
him
to
it
,
and
flinches
,
and
shrinks
,
and
like
the
Children
of
Ephraim
turns
back
in
the
day
of
battle
,
is
so
far
from
conquering
,
that
he
falls
basely
,
loses
ground
cowardly
,
kisses
the
Temptation
and
is
enthralled
by
the
worst
of
Enemies
,
and
therefore
must
necessarily
fall
a
Prey
to
that
Enemy
,
by
whom
he
suffers
himself
to
be
conquered
,
and
judge
you
whether
such
a
Man
can
be
blessed
.
And
now
,
that
I
am
talking
of
the
Kingdom
of
Heaven
,
I
speak
of
the
very
blessedness
,
which
attends
those
that
are
persecuted
for
righteousness
sake
;
and
consequent●y
,
this
calls
me
to
explain
the
third
,
and
last
Point
.
III.
How
the
Kingdom
of
Heaven
shall
be
theirs
.
This
reward
you
see
is
the
same
with
what
was
promised
to
poverty
of
Spirit
,
or
deep
Humility
,
v.
3.
Blessed
are
the
poor
in
Spirit
,
for
theirs
is
the
Kingdom
of
Heaven
.
And
the
reason
why
Christ
promises
the
same
recompence
to
the
persecuted
for
righteousness
sake
,
he
doth
to
the
humble
,
is
,
because
there
is
a
very
great
affinity
betwixt
humility
,
and
suffering
for
righteousness
sake
.
Suffering
for
righteousness
sake
is
the
deepest
Act
of
Humiliation
,
especially
if
that
suffering
be
accompanied
with
death
.
Humility
can
go
no
lower
;
a
Man
in
suffering
and
dying
for
righteousness
sake
,
pulls
down
all
his
lofty
thoughts
,
makes
all
stoop
to
the
Cross
of
Christ
,
submits
his
Faith
to
the
Gospel
,
and
for
things
invisible
denies
himself
in
all
the
visible
comforts
of
this
life
,
and
that
's
Humility
in
its
Glory
.
Therefore
the
reward
is
express'd
in
the
same
language
;
but
then
,
as
suffering
for
righteousness
sake
is
the
deepest
Act
of
Humiliation
,
so
we
must
suppose
,
that
the
Kingdom
of
Heaven
is
theirs
in
a
peculiar
manner
;
and
how
that
is
,
the
following
particulars
,
will
declare
.
And
here
to
keep
to
the
rule
,
I
have
so
often
mention'd
in
the
preceding
Beatitudes
,
that
these
rewards
respect
both
this
present
,
and
the
next
life
.
1.
The
Kingdom
of
Heaven
is
theirs
on
this
side
Heaven
,
because
even
here
they
feel
Heaven
in
their
Souls
,
and
the
Kingdom
of
Heaven
is
within
them
.
There
is
hardly
any
History
of
Martyrs
and
Confessours
,
hardly
any
Martyrology
,
but
gives
an
account
of
the
wonderfull
joy
that
poor
persecuted
Christians
have
felt
in
the
heighth
of
their
Persecutions
,
and
what
is
this
but
a
Kingdom
of
Heaven
here
on
Earth
?
what
is
it
,
but
a
Heaven
in
their
Souls
?
The
three
young
Men
,
Dan.
III.
sang
in
a
fiery
Furnace
;
St.
Paul
and
Silas
in
a
Dungeon
,
lifted
up
their
Voices
in
Hallelujah's
:
The
Apostles
when
beaten
and
whipt
,
and
scourged
,
departed
from
the
Council
rejoycing
,
because
they
were
counted
worthy
to
suffer
shame
for
the
Name
of
Christ
,
and
St.
Paul
,
2
Cor.
VII
.
4.
I
am
filled
with
comfort
,
yea
,
I
exceedingly
rejoice
in
all
our
Tribulation
.
But
not
to
mention
any
more
passages
of
this
nature
out
of
ancient
Histories
,
our
own
Book
of
Martyrs
shall
serve
to
furnish
us
with
instances
;
I
mean
of
the
Protestant
Martyrs
,
that
suffer'd
in
Queen
Marys
Days
.
One
Rogers
coming
to
the
Stake
where
he
was
to
be
burned
,
fetcht
a
great
leap
for
joy
.
One
Dr.
Taylour
,
approaching
the
Fire
in
which
he
was
to
be
sacrificed
,
danced
and
skipt
to
the
Wonder
and
Admiration
of
the
Sheriff
.
I
thank
God
for
this
Prison
,
said
one
Bradford
,
more
than
for
the
richest
Parlour
,
more
than
for
any
pleasure
I
ever
found
,
for
here
I
find
God
,
my
sweet
God
always
After
I
came
into
this
Prison
,
said
one
Glover
in
a
Letter
to
his
Wife
,
and
had
repos'd
my self
there
awhile
,
I
wept
for
joy
,
and
gladness
,
my
belly
full
,
and
said
to
my self
,
Lord
,
what
am
I
,
that
I
should
be
counted
worthy
to
be
numbred
among
those
that
suffer
for
the
Gospel's
sake
!
I
am
now
in
the
Coal-house
,
said
one
Philpott
,
as
dark
,
and
ugly
a
Prison
,
as
any
is
about
London
;
but
I
have
six
other
faithfull
Companions
,
who
merrily
rouz
upon
the
Straw
,
and
in
our
darkness
do
cheerfully
sing
Hymns
and
Praises
to
God
.
I
was
never
merrier
in
Cbrist
,
than
I
am
now
in
Prison
,
said
one
Tims
.
One
Pierson
,
with
a
cheerfull
Countenance
embraced
the
Stake
,
at
which
he
was
to
be
burnt
,
and
kissing
it
,
said
;
Now
welcome
my
sweet
Wife
,
for
this
day
thou
and
I
shall
be
married
together
.
O
how
my
heart
leaps
and
skips
for
joy
,
said
another
.
One
Bainham
,
when
his
Arms
and
Legs
were
half
consumed
by
the
Fire
,
cry'd
out
in
the
Midst
of
the
Flames
,
Behold
,
ye
Papists
,
ye
are
much
for
Miracles
:
Here
you
may
see
a
Miracle
,
for
in
this
Fire
I
feel
no
more
pain
,
than
if
I
lay
on
a
Bed
of
Down
,
it
is
to
me
as
a
Bed
of
Roses
.
Abundance
more
I
could
name
to
this
purpose
,
and
what
was
all
this
but
a
Kingdom
of
Heaven
in
their
Souls
?
2.
In
the
next
World
,
the
Kingdom
of
Heaven
is
theirs
in
a
peculiar
manner
too
,
because
of
the
high
degree
of
Glory
,
they
arrive
to
in
the
next
life
.
This
hath
been
the
belief
of
the
Church
in
all
Ages
,
that
for
the
Martyrs
,
the
higher
and
loftier
Mansions
of
Heaven
are
reserv'd
;
the
ruines
of
this
truth
are
preserv'd
among
Mahometans
and
Heathens
.
The
Mahometans
fancy
,
that
those
who
die
in
the
War
against
Christians
are
Martyrs
,
and
they
assign
them
a
higher
place
in
Paradise
,
and
Geographers
tell
us
of
a
People
in
the
West
Indies
,
who
believing
the
Immortality
of
the
Soul
,
fancy
that
those
who
die
in
defence
of
their
Country
,
are
advanced
after
death
to
a
very
high
degree
of
felicity
.
These
are
nothing
but
reliques
,
and
remains
of
the
Chri●●ian
Doctrine
,
which
Tradition
hath
left
among
them
,
that
those
who
are
persecuted
for
righteousness
sake
,
are
,
and
shall
be
made
partakers
of
higher
degrees
of
Glory
.
It
's
certain
their
Bodies
shall
rise
before
the
Bodies
of
other
Men
;
for
so
we
read
,
Revel.
XX.
4
,
5.
And
I
saw
the
Souls
of
them
that
were
beheaded
for
the
witness
of
Jesus
,
and
for
the
word
of
God
,
and
which
had
not
worshipped
the
beast
,
neither
his
image
,
neither
had
received
his
mark
in
their
foreheads
,
or
in
their
hands
,
and
they
lived
and
reigned
with
Christ
a
thousand
Years
.
But
the
rest
of
the
dead
lived
not
again
,
until
the
thousand
Years
were
ended
.
This
is
the
first
Resurrection
.
And
in
the
Kingdom
of
Heaven
,
they
will
out-shine
other
Saints
in
brightness
and
splendour
.
All
those
that
by
patient
continuance
in
well-doing
,
seek
for
Glory
,
Honour
and
Immortality
,
shall
inherit
Eternal
life
,
but
those
who
have
been
persecuted
for
righteousness
sake
,
their
sufferings
work
for
them
a
far
more
exceeding
Eternal
weight
of
Glory
,
2
Cor.
IV.
17.
a
reward
,
enough
to
make
a
Man
fond
of
dying
,
in
love
with
suffering
,
enamour'd
with
a
Prison
,
and
desirous
of
Chains
and
Fetters
for
righteousness
sake
:
Wonder
at
this
Blessing
,
O
my
Soul
!
For
,
Blessed
are
they
which
are
persecuted
for
righteousness
sake
,
for
theirs
is
the
Kingdom
of
Heaven
.
Inferences
.
I.
As
one
place
of
Scripture
gives
light
to
another
,
so
by
this
we
are
upon
,
we
may
judge
of
a
parallel
Passage
,
which
makes
that
necessary
,
which
in
the
Text
seems
only
providential
.
It
is
St.
Paul's
saying
,
2
Tim.
III.
12.
All
that
will
live
Godly
in
Christ
Jesus
,
must
suffer
persecution
.
What
?
Can
none
be
called
Godly
,
but
those
that
are
persecuted
for
righteousness
sake
,
and
is
there
no
getting
an
interest
in
Christ
Jesus
,
but
by
being
harrass'd
and
teaz'd
,
and
evil
entreated
for
his
Name
?
Are
all
Hypocrites
tho'
never
so
pious
,
that
have
not
suffer'd
as
the
Apostles
did
?
Or
must
all
be
accounted
reprobates
,
that
walk
softly
all
their
days
,
and
never
felt
the
rage
of
Tyrants
,
and
sworn
Enemies
of
the
Gospel
?
I
answer
,
1.
This
saying
was
certainly
true
of
the
Apostle's
days
,
and
the
time
when
St.
Paul
writ
this
Epistle
to
Timothy
:
There
was
then
no
living
Godly
without
being
persecuted
.
To
obey
the
rules
of
the
Gospel
,
was
to
draw
the
rage
of
turbulent
Men
upon
their
Backs
.
To
profess
Christ
was
to
become
a
Prey
to
Jews
and
Heathens
.
To
be
a
Disciple
of
a
Crucified
God
,
was
look'd
upon
to
be
as
bad
as
to
be
an
Enemy
to
the
State
,
and
he
went
in
danger
of
his
life
,
that
said
,
there
was
another
King
one
Jesus
.
The
Acts
of
the
Apostles
,
and
the
Epistles
the
Apostles
writ
to
comfort
the
believers
in
their
fiery
Trials
,
are
evidences
to
prove
all
this
;
and
this
lasted
the
greatest
part
of
three
hundred
Years
after
Christ
,
during
which
time
,
happen'd
the
ten
famous
or
rather
infamous
Persecutions
under
Nero
,
Domitian
,
Trajan
,
Severus
,
Commodus
,
Maximinus
,
Decius
,
Valerianus
,
Aurelianus
,
Dioclesian
;
in
the
last
of
which
,
it
was
death
to
have
a
Bible
in
their
Houses
.
2.
This
saying
is
still
true
of
our
days
,
and
true
it
will
be
to
the
World's
end
,
and
so
it
is
,
all
that
will
live
Godly
in
Christ
Jesus
,
must
suffer
Persecution
,
if
not
from
Men
,
yet
from
the
Devil
,
who
walks
about
like
a
roaring
lion
,
seeking
whom
he
may
devour
,
1
Pet.
V.
8.
The
Temptations
a
Christian
meets
,
and
must
meet
with
,
and
without
which
his
Faith
can
never
be
tried
,
what
are
they
but
Persecutions
?
the
Soul
at
least
is
persecuted
,
and
tho'
these
Persecutions
of
the
Devil
appear
stronger
and
more
fiery
in
some
than
in
others
,
especially
in
Persons
to
whose
minds
their
former
sins
are
represented
in
very
dreadfull
Colours
,
with
the
wrath
of
God
flaming
out
against
them
,
breathing
nothing
but
despair
and
destruction
;
yet
be
they
more
or
less
,
still
they
are
Persecutions
,
and
though
abundance
of
Christians
,
that
take
up
of
Religion
just
so
much
as
is
consistent
with
their
ease
and
profit
,
and
pleasure
,
are
not
very
sensible
of
these
Persecutions
;
yet
where
Men
attempt
to
mortifie
their
dear
lust
,
crucifie
their
flesh
,
are
resolv'd
to
do
more
than
Heathens
and
Pharisees
,
and
do
truly
swim
against
the
strong
current
of
corrupt
Nature
,
they
will
find
there
are
fiery
Darts
thrown
at
them
,
and
though
they
are
not
visible
,
yet
it
s
enough
that
they
are
felt
;
and
indeed
on
some
these
Persecutions
lie
so
heavy
that
they
are
ready
to
despair
,
ready
to
throw
off
all
,
and
even
to
betake
themselves
to
a
sensual
course
of
living
as
their
Neighbours
do
.
Thus
Persecution
is
still
the
lot
of
good
Christians
,
insomuch
,
that
he
who
is
not
persecuted
in
this
Sense
cannot
be
supposed
to
live
Godly
in
Christ
Jesus
,
for
having
sworn
in
Baptism
to
fight
against
the
Devil
,
is
it
possible
,
if
he
makes
good
his
promise
,
when
he
grows
up
,
the
Devil
will
not
fight
against
him
,
tempt
him
to
evil
,
discourage
him
from
goodness
,
fright
him
from
the
strait
way
,
provoke
him
to
sin
,
throw
stumbling-blocks
in
his
way
,
suggest
impediments
and
excuses
,
and
entice
him
to
prefer
an
easie
form
before
the
power
of
Godliness
;
and
is
not
this
Persecution
?
3.
Those
that
will
live
Godly
live
so
among
wicked
Men
,
in
wicked
Families
,
in
wicked
Societies
,
will
not
fail
of
suffering
Persecution
,
For
what
Communion
hath
Light
with
Darkness
?
or
what
fellowship
is
there
betwixt
Christ
and
Belial
?
Wicked
men
cannot
endure
a
man
that
is
Precise
,
and
Godly
,
and
Conscientious
,
and
reproves
them
,
and
therefore
will
be
his
Enemies
,
despise
him
,
deride
him
,
abuse
him
,
and
do
him
an
injury
if
they
may
do
it
with
safety
to
themselves
,
and
what
is
this
but
Persecution
?
4.
The
evil
Works
,
which
he
that
lives
Godly
in
Christ
Jesus
sees
and
beholds
,
are
a
Persecution
to
him
;
as
it
is
said
of
Lot
,
2
Pet.
II.
7
,
8.
That
dwelling
in
Sodom
,
in
seeing
and
hearing
vex'd
his
righteous
Soul
from
day
to
day
with
their
unlawfull
Deeds
and
filthy
Conversation
;
and
to
this
purpose
are
those
Expressions
we
meet
with
,
Ps.
CXIX
.
Horrour
hath
taken
hold
upon
me
,
because
of
the
wicked
,
which
forsake
thy
Law
,
v.
53.
I
beheld
the
Transgressors
and
was
grieved
,
because
they
kept
not
thy
Word
,
v.
158.
so
that
there
is
no
need
of
having
recourse
to
the
ordinary
Afflictions
which
befall
good
men
,
as
if
they
were
meant
by
Persecution
in
these
words
.
The
thing
is
true
with
respect
to
the
Particulars
,
I
have
mention'd
,
and
to
this
day
it
cannot
be
otherwise
but
those
that
will
live
godly
in
Christ
Jesus
must
suffer
Persecutisn
.
And
yet
II.
Though
Persecution
,
like
the
Trojan
Horse
,
carries
innumerable
Evils
in
its
Bowels
,
yet
we
must
not
think
it
unbecoming
the
Divine
Providence
to
see
Righteousness
persecuted
.
Ever
since
the
fatal
enmity
betwixt
the
Seed
of
the
Woman
,
and
the
Seed
of
the
Serpent
hath
been
proclaimed
,
Gen.
iii.
15.
it
hath
been
so
;
it
began
very
early
,
and
they
were
scarce
got
out
of
Paradise
,
but
Cain
persecuted
his
Brother
Abel
,
and
pursu'd
him
to
death
,
for
asserting
,
saith
the
Chaldee
Paraphrast
,
the
Rewards
and
Punishments
of
the
World
to
come
:
And
this
hath
been
the
fate
of
abundance
of
righteous
Men
and
Women
in
all
Ages
;
more
signally
,
since
Christ
Jesus
appear'd
in
the
World
,
and
taught
mankind
a
more
perfect
and
stricter
way
of
Righteousness
than
the
World
was
acquainted
with
before
.
And
what
was
our
Saviour's
life
,
but
a
continual
persecution
from
his
Cradle
to
his
Cross
?
And
when
it
was
so
with
the
Master
,
we
cannot
think
his
Apostles
and
Disciples
should
escape
these
uncivil
and
barbarous
usages
.
Accordingly
Stephen
was
stoned
,
James
beheaded
,
Timon
,
one
of
the
seven
Deacons
,
burnt
,
Thomas
slain
with
a
Dart
,
Simon
Zelotes
crucified
,
Jude
slain
in
a
tumult
raised
by
the
people
,
Mark
the
Evangelist
burnt
,
Bartholomew
beaten
to
death
with
Staves
,
Andrew
crucified
,
Matthew
stoned
and
beheaded
,
Philip
crucified
and
beheaded
,
Peter
crucified
with
his
head
downward
,
and
Paul
after
a
thousand
sufferings
beheaded
.
Indeed
,
considering
what
love
and
esteem
God
professes
to
Righteousness
,
and
the
cruelties
that
have
been
exercis'd
upon
righteous
men
,
Flesh
and
Blood
will
be
apt
to
wonder
how
God
could
suffer
it
;
for
some
had
their
Brains
breaten
out
with
Mauls
,
some
were
cast
to
the
Swine
,
some
to
the
Lions
to
be
devour'd
,
some
were
hang'd
up
by
the
middle
,
some
tormented
to
death
with
Trees
,
a
Hand
or
an
Arm
being
tyed
to
one
Tree
,
and
a
Leg
to
another
;
some
were
scrap'd
to
death
with
Shells
,
some
were
burnt
with
their
Entrails
torn
out
;
some
broyl'd
upon
Grid-irons
;
some
roasted
alive
against
the
Fire
;
some
Women
had
their
Breasts
;
some
Men
their
Legs
and
Thighs
sear'd
with
hot
Irons
;
some
were
tost
to
death
upon
Bulls-horns
;
some
hang'd
by
the
Neck
and
Heels
;
some
were
burnt
in
a
Furnace
;
some
fry'd
in
an
Iron
Chair
;
some
had
their
Bones
broken
with
Batts
;
some
were
beaten
with
Cudgels
;
some
had
sharp
points
thrust
in
under
their
Nails
;
some
were
put
in
Vessels
of
boyling
Oyl
;
some
dragg'd
through
the
Streets
and
Kennels
;
some
had
their
Tongues
cut
out
;
some
had
their
Eyes
bor'd
out
;
some
were
sawn
asunder
;
some
flead
alive
;
some
torn
in
pieces
with
wild
Horses
;
some
kill'd
with
Famine
;
some
suffer'd
to
perish
in
Frost
and
Snow
.
Where
was
God
,
where
was
the
Lord
Jesus
all
the
while
?
will
some
say
;
why
he
was
there
,
he
was
with
them
in
all
their
Torments
,
gave
them
Courage
to
endure
all
this
,
Strength
to
bear
up
under
all
their
Miseries
.
Here
the
Power
of
God
appear'd
more
than
it
would
have
done
in
their
greatest
Prosperity
.
This
made
the
World
to
gaze
and
stare
,
and
think
they
must
be
more
than
Men
,
that
suffer'd
with
so
much
Patience
:
This
gave
Reputation
to
Religion
.
By
this
means
the
Name
of
the
Lord
Jesus
came
to
be
glorified
.
This
converted
Heathens
,
wrought
upon
Infidels
,
pull'd
down
Idolatry
,
chased
the
Devil
from
his
Throne
.
This
made
Men
come
in
to
Christ
in
multitudes
.
This
made
them
forsake
the
Devil
and
the
World
;
this
made
them
part
with
their
Sins
and
Lusts
,
and
lay
force
upon
the
Kingdom
of
Heaven
:
And
thus
the
World
was
overcome
,
and
Scepters
and
Crowns
were
made
to
stoop
to
the
Cross
of
Christ
,
and
it
's
hard
to
say
,
whether
more
were
converted
by
Miracles
,
or
by
these
patient
and
heroick
Sufferings
of
Christians
;
their
Sufferings
forc'd
people
into
a
belief
of
a
future
Reward
,
and
the
Torments
they
endur'd
made
God
amiable
that
thousands
did
embrace
him
.
And
yet
III.
As
in
other
things
,
so
even
in
matter
of
Persecution
great
mistakes
may
be
committed
;
and
therefore
in
judging
of
Persecution
we
must
ever
attend
and
look
to
the
cause
for
which
men
are
said
to
be
persecuted
:
This
caution
is
very
necessary
,
that
we
may
not
wrongfully
accuse
men
whose
office
it
is
to
punish
Offenders
,
nor
flatter
our selves
with
the
satisfaction
of
a
good
work
,
when
we
have
done
nothing
less
.
Persecuting
for
righteousness
sake
is
a
very
great
sin
,
a
sin
that
cries
for
Vengeance
,
which
is
the
reason
why
God
even
in
this
present
life
hath
poured
out
his
Wrath
upon
persons
guilty
of
this
crime
.
Nero
was
thrown
down
from
the
Imperial
Throne
,
proscrib'd
by
the
Senate
as
an
Enemy
of
mankind
,
and
at
last
forc'd
to
kill
himself
.
Domitian
was
slain
in
his
Chamber
,
not
without
the
consent
of
his
Wife
,
and
all
his
Images
and
Statues
thrown
down
by
order
of
the
Senate
.
Decius
was
kill'd
in
Battle
,
and
depriv'd
of
the
common
Honour
of
Burial
.
Valerianus
was
taken
by
the
Persians
,
and
put
in
a
Cage
,
and
at
last
flead
,
and
his
Skin
hung
up
for
a
Trophy
in
one
of
the
Persian
Temples
.
Aurelianus
in
the
very
beginning
of
his
Persecution
dies
miserably
,
and
wallows
in
his
own
blood
.
Galerius
,
a
prodigious
and
unusual
Sickness
seizes
him
,
a
sore
rising
in
the
nether
part
of
his
Belly
,
which
bred
such
a
swarm
of
Worms
,
as
made
him
stink
above
Ground
;
Maxentius
was
vanquish'd
by
Constantine
the
Great
,
and
his
body
thrown
into
the
River
Tiber
,
not
to
mention
any
more
Instances
of
this
nature
.
And
I
wish
,
that
this
trade
of
persecuting
had
been
confined
to
Heathens
;
but
here
it
stay'd
not
.
After
that
the
World
turn'd
Christian
,
it
was
not
long
before
one
Party
began
to
persecute
another
.
The
Arrians
were
the
first
that
began
it
,
and
the
Church
of
Rome
soon
learn'd
this
art
,
beginning
with
the
Novatians
,
but
practised
it
afterwards
with
greater
cruelty
upon
the
Waldenses
and
Albigenses
,
and
all
those
whom
she
is
please
to
style
Hereticks
.
The
Greek
Church
,
when
she
had
Power
and
Princes
that
favour'd
her
Interest
hath
run
too
often
upon
the
same
Rock
.
And
I
know
,
this
very
Church
we
are
Members
of
,
hath
been
often
charged
by
our
dissenting
Brethren
with
a
persecuting
Spirit
.
I
shall
not
now
enquire
into
the
truth
or
falshood
of
this
charge
,
being
willing
to
forget
what
is
past
,
even
the
shadow
of
it
,
the
rather
,
because
the
Point
will
require
examining
various
circumstances
,
which
either
heighten
or
very
much
qualify
the
pretended
sin
;
but
whatever
Errors
,
Rudenesses
or
Insolencies
have
been
committed
by
officers
of
Justice
in
executing
the
Law
upon
Dissenters
,
which
must
not
be
presently
charg'd
upon
the
Doctrine
and
Temper
of
the
Church
:
Blessed
be
God
,
there
is
at
this
time
in
our
Church
a
general
Inclination
to
Tenderness
,
Compassion
and
Mildness
to
the
moderate
sort
of
those
who
differ
from
the
Sentiments
of
the
Church
,
and
to
hearken
to
a
reasonable
Accommodation
of
Matters
to
the
satisfaction
of
those
who
look
upon
themselves
as
Sufferers
.
That
which
I
chiefly
aim
at
in
this
Discourse
,
is
,
that
we
must
not
rashly
charge
every
thing
that
looks
like
Punishment
with
the
odious
name
of
Persecution
for
Righteousness
sake
,
neither
in
the
persons
that
inflict
Punishment
,
nor
in
those
that
suffer
it
.
And
indeed
a
person
that
suffers
,
or
is
like
to
suffer
for
an
Opinion
or
Practice
of
his
own
,
had
need
consider
well
before
he
suffers
,
what
he
is
going
to
suffer
for
,
and
whether
the
thing
he
is
ready
to
suffer
for
is
worth
it
.
To
suffer
for
any
Catholick
Doctrine
receiv'd
in
all
Ages
,
by
all
Churches
,
or
for
a
known
Article
of
Faith
,
or
for
a
thing
expresly
commanded
or
forbid
by
the
Gospel
is
great
,
and
noble
,
and
Christian-like
;
but
to
suffer
for
an
Invention
of
our
own
,
or
for
things
which
have
no
solid
Foundation
in
Scripture
,
hath
nothing
of
Glory
or
Christian
Magnanimity
in
it
,
nor
will
God
give
us
any
thanks
for
it
;
and
in
this
case
a
Christian
had
a
thousand
times
better
endeavour
to
rectify
his
Judgment
,
especially
when
no
substantial
Doctrine
or
Duty
is
prejudiced
by
it
,
and
comply
with
the
Will
and
Desire
of
the
Magistrate
,
than
suffer
for
a
thing
for
which
he
hath
no
good
Authority
from
the
word
of
God
.
I
might
apply
this
to
some
particular
differences
,
but
I
forbear
;
and
though
I
do
believe
,
that
many
who
have
suffer'd
for
such
things
which
are
not
plainly
deliver'd
in
Scripture
,
may
have
found
very
great
comfort
in
their
Sufferings
,
yet
whether
that
comfort
was
a
sign
that
they
were
persecuted
for
Righteousness
sake
,
I
very
much
question
.
However
,
if
such
persons
do
suffer
wrongfully
,
they
shall
lose
nothing
by
their
sufferings
,
for
God
is
not
unrighteous
to
forget
our
Work
,
and
labour
of
love
,
and
the
time
will
come
,
when
God
will
bring
forth
our
Righteousness
as
the
Light
,
and
our
Judgment
as
the
Noon-day
.
The
truth
is
Men's
understandings
being
of
various
capacities
and
sizes
,
and
apt
to
be
byass'd
by
various
interests
,
and
circumstances
;
there
may
,
and
will
be
mistakes
committed
,
both
by
those
that
punish
Men
for
different
opinions
in
matters
of
Religion
,
and
by
those
,
who
suffer
for
such
opinions
.
However
,
let
us
throughly
acquaint
our selves
with
the
Will
of
God
in
the
Gospel
,
that
we
may
know
what
things
we
ought
to
suffer
for
,
and
what
not
.
And
if
it
be
so
that
we
suffer
for
the
Name
of
Christ
,
happy
are
we
,
for
the
spirit
of
glory
,
and
of
God
rests
upon
us
,
1
Pet.
IV.
14.
And
in
such
sufferings
we
have
reason
to
be
not
only
patient
,
but
cheerfull
,
which
gives
me
occasion
to
put
you
in
mind
IV.
Of
a
fault
:
We
that
are
so
impatient
under
ordinary
Afflictions
,
what
should
we
be
if
Persecution
should
come
among
us
.
Blessed
be
God
,
we
have
for
many
Years
sat
under
our
own
Vines
,
and
under
our
own
Fig-trees
,
have
enjoy'd
the
Gospel
,
and
the
truth
of
God
without
any
considerable
disturbance
,
and
I
hope
,
we
shall
do
so
still
.
But
should
it
please
God
to
send
a
Persecution
among
us
,
because
of
the
Word
;
it
is
to
be
feared
,
that
abundance
with
Demas
,
Ecebolius
,
and
the
Traditores
of
old
would
embrace
this
present
World
,
and
preferr
their
ease
before
suffering
,
though
they
buy
it
at
a
very
dear
Rate
,
with
the
loss
of
truth
,
and
the
Shipwrack
of
a
good
Conscience
.
Indeed
there
are
very
few
of
us
,
that
prepare
themselves
for
such
a
Providence
.
We
pamper
our
Bodies
,
we
consult
the
interest
of
the
Flesh
,
we
give
our selves
all
the
ease
we
can
;
we
do
not
deny
our selves
in
things
pleasing
to
our
Appetite
.
Every
thing
our
Flesh
craves
,
and
our
Purse
can
procure
we
are
eager
for
;
we
dread
any
thing
that
's
irksome
to
our
Bodies
,
we
do
not
acquaint
our selves
with
voluntary
sufferings
,
do
not
keep
under
our
Bodies
,
nor
bring
them
into
subjection
,
and
is
this
a
due
preparation
for
Persecutions
?
Nay
,
under
any
loss
or
cross
,
or
ordinary
sickness
,
or
sad
accident
;
how
faint
,
how
weak
,
how
impatient
,
how
uneasie
,
how
discontented
are
we
!
Thou
that
frettest
for
the
loss
of
ten
or
twenty
Pound
,
what
wouldst
thou
do
if
in
time
of
Persecution
,
thou
shouldst
be
plunder'd
,
and
turn'd
out
of
all
?
Thou
that
complainest
so
much
,
if
thy
Finger
doth
but
ake
,
what
wouldst
thou
do
,
if
in
time
of
Persecution
,
thy
whole
Body
should
be
burnt
?
Thou
that
lookest
upon
thy self
as
a
very
miserable
Man
,
because
an
ordinary
distemper
hangs
about
thee
,
what
wouldst
thou
do
,
if
in
time
of
Persecution
thou
shouldst
be
tormented
with
Pincers
,
and
Tongs
,
and
Irons
heated
in
the
Fire
?
Thou
that
canst
not
bear
the
loss
of
a
Child
,
or
a
Husband
,
what
wouldst
thou
do
if
in
time
of
Persecution
all
thy
Relations
,
and
Friends
should
be
torn
away
from
thee
,
thy
Children
murther'd
before
thine
Eyes
,
their
Brains
dasht
out
against
a
Stone
,
and
barbarous
Soldiers
embruing
their
Hands
in
thy
Father
,
or
thy
Mother's
Blood
.
Thou
that
art
so
discontented
now
,
because
thou
canst
not
have
such
outward
accommodations
,
as
thou
wouldst
have
,
what
wouldst
thou
do
if
in
time
of
Persecution
,
thy
Body
should
be
broken
on
a
Wheel
,
or
nailed
to
a
Cross
,
or
thy
Skin
pluckt
off
,
or
thy
Tongue
cut
out
,
or
thy
Flesh
kill'd
with
Cold
,
or
starved
with
Hunger
,
and
so
left
naked
to
the
open
shame
of
the
World
?
Such
considerations
surely
cannot
be
improper
for
Men
,
who
fear
,
and
talk
of
a
Persecution
:
And
were
these
thoughts
often
upon
our
minds
,
in
all
probability
,
they
would
make
us
less
anxious
about
the
felicities
of
this
World
;
lay
a
restraint
upon
our
wild
Appetites
,
and
the
foolish
desires
of
the
Flesh
,
and
with
the
Martyr
,
move
us
to
try
our
Finger
in
the
Candle
,
before
our
Bodies
come
to
feel
the
Fire
.
Nay
,
this
very
consideration
would
make
us
more
patient
under
our
ordinary
Troubles
,
and
thank
God
he
lays
no
greater
Trials
upon
us
,
that
he
deals
so
gently
with
us
,
and
as
yet
suffers
no
Temptation
to
befall
us
,
but
what
is
common
to
Men
:
Whatever
affliction
befalls
us
,
let
us
think
of
the
various
Torments
of
the
Saints
of
old
,
and
think
this
is
nothing
to
what
St.
Paul
endured
,
or
to
what
St.
Peter
suffer'd
,
or
to
what
such
a●
Apostle
,
such
a
dear
Servant
of
God
felt
.
Setting
the
greater
Trials
before
us
,
will
make
our
common
sicknesses
and
crosses
seem
less
in
our
Eyes
as
Men
forget
the
pain
of
the
Gout
,
or
the
chilliness
of
an
Ague
,
when
they
find
the
House
over
their
Heads
on
fire
.
V.
And
now
that
we
speak
of
Persecution
,
who
sees
not
,
that
Persecution
for
Righteousness
sake
,
is
a
certain
sign
,
there
is
a
Kingdom
of
Heaven
;
if
we
believe
there
is
a
God
that
sees
all
,
and
knows
all
,
and
takes
pleasure
in
them
,
that
serve
him
;
is
it
possible
that
he
can
see
Men
suffer
for
him
,
and
bleed
and
die
for
his
Gospel
,
and
not
reward
them
?
It
is
certain
they
have
no
reward
here
,
and
therefore
they
must
necessarily
have
a
reward
hereafter
.
The
Apostle
therefore
might
very
well
say
,
1
Cor.
XV.
19.
if
in
this
life
only
we
had
hope
in
Christ
,
we
should
of
all
Men
be
most
miserable
.
As
the
impunity
of
Men
abominably
profane
,
and
the
uninterrupted
Prosperity
of
very
wicked
Men
,
is
a
Demonstration
that
there
must
be
Punishments
in
the
next
life
;
so
the
sufferings
,
the
continued
,
the
exquisite
,
the
grievous
sufferings
of
Men
,
that
truly
love
God
,
that
obey
him
,
stand
in
awe
of
him
,
and
fear
him
more
than
the
greatest
Monarchs
,
can
forego
all
for
his
Name
sake
,
and
rather
lose
Lands
and
Houses
,
and
Goods
,
and
Life
it self
,
than
offend
him
.
Their
sufferings
I
say
,
without
any
visible
reward
,
or
recompence
here
,
are
Items
sufficient
to
any
rational
and
considerate
Man
,
that
there
must
be
a
Kingdom
of
Heaven
,
or
a
wonderfull
felicity
in
another
World
,
that
is
to
be
their
individual
companion
and
attendant
.
If
there
be
a
God
,
it
stands
to
reason
,
he
must
be
infinitely
perfect
;
if
infinitely
perfect
,
he
must
be
infinitely
good
;
and
if
infinitely
good
,
how
is
it
possible
for
him
to
see
Men
live
and
die
to
him
,
and
for
him
,
and
do
nothing
remarkably
for
them
?
A
great
Man
here
on
Earth
,
that
hath
any
generosity
in
him
;
if
a
Man
hath
worn
himself
out
in
his
Service
,
or
for
his
sake
hath
lost
all
he
hath
in
the
World
,
even
life
it self
,
thinks
himself
in
Honour
obliged
to
make
some
provision
for
his
Wife
,
and
Children
,
if
he
leaves
any
,
or
to
erect
a
Monument
for
him
,
or
to
do
something
after
his
Death
to
testifie
his
gratefull
acknowledgement
of
his
faithfull
service
.
And
what
is
the
goodness
,
and
generosity
of
Man
compared
with
the
Infinite
goodness
of
God
,
a
meer
shadow
,
an
atome
,
a
grain
of
sand
compared
with
the
Sun
,
or
a
Mountain
,
or
the
vast
Globe
of
the
Earth
.
And
as
God
is
infinitely
good
,
so
the
rewards
he
gives
must
be
suppos'd
infinite
,
like
himself
,
and
that
's
it
we
mean
by
the
Kingdom
of
Heaven
.
This
Argument
is
needless
to
you
,
that
believe
the
Word
of
God
;
however
,
to
such
as
never
seriously
ponder'd
the
Promises
of
the
Gospel
,
and
who
pretend
they
can
believe
nothing
but
what
is
agreeable
to
their
reason
,
to
such
I
say
,
this
Argument
must
needs
be
of
very
great
Weight
provided
,
that
they
seriously
think
of
it
;
for
let
a
thing
be
never
so
rational
,
if
it
be
not
minded
,
or
ponder'd
,
it
will
do
no
good
;
and
neither
Moses
nor
the
Prophets
,
nor
a
Man's
rising
from
the
Dead
will
make
any
impression
upon
them
.
Whether
a
Man
can
comprehend
the
Immortality
of
his
Soul
,
or
the
Nature
of
its
subsistence
,
and
operations
after
Death
,
or
not
still
;
if
he
believes
a
God
,
this
is
a
very
natural
and
rational
inference
,
that
this
God
will
not
let
Men
who
give
themselves
up
to
his
Conduct
,
and
make
his
Will
the
rule
of
their
life
and
death
,
go
unrewarded
;
and
having
no
reward
considerable
here
,
there
must
be
one
hereafter
,
and
then
there
is
a
Heaven
,
and
an
everlasting
Kingdom
,
and
an
immense
Felicity
;
which
deserves
striving
,
and
wrestling
,
and
working
,
and
watchfulness
,
and
circumspection
,
and
self-denial
,
and
industry
,
and
a
diligent
care
not
to
be
barren
,
or
unfruitfull
in
the
Knowledge
of
our
Lord
Jesus
Christ
.
And
as
dismal
and
rugged
as
the
Way
seems
to
be
,
that
leads
to
the
Kingdom
of
Heaven
:
Let
me
add
,
VI.
That
it
is
a
glorious
thing
to
be
persecuted
for
righteousness
sake
,
glorious
with
respect
to
the
Company
,
glorious
with
respect
to
the
Honour
,
which
attends
it
,
glorious
with
respect
to
God's
Account
and
Esteem
of
it
,
glorious
with
respect
to
the
present
advantages
which
arise
from
it
,
and
glorious
with
respect
to
the
reward
to
come
.
The
Company
,
such
a
persecuted
Christian
suffers
in
,
is
no
less
than
the
Company
of
the
Son
of
God
,
who
was
made
perfect
by
suffering
;
the
Company
of
the
Holy
Apostles
,
the
Pillars
and
Foundations
of
our
Religion
,
the
Company
of
so
many
admirable
Men
,
Saints
and
Martyrs
,
who
have
wash'd
their
Robes
,
and
made
them
white
in
the
Blood
of
the
Lamb
,
and
whose
Names
and
Memories
are
dear
to
us
at
this
Day
.
To
suffer
in
such
Company
must
needs
be
a
very
great
Honour
:
It
's
true
,
the
generality
of
us
can
be
very
well
content
without
this
Honour
,
and
we
count
our selves
very
prudent
for
being
so
,
but
surely
,
there
were
wise
Men
before
us
,
who
understood
themselves
,
and
Religion
better
,
and
were
not
so
corrupted
with
ease
and
luxury
,
and
love
of
the
World
,
as
we
are
now
;
and
they
thought
it
a
very
great
Honour
to
be
Martyrs
,
and
sufferers
for
Righteousness
sake
:
We
are
grown
more
effeminate
,
more
luxurious
,
more
soft
in
our
way
of
living
,
and
that
makes
us
have
so
low
an
Esteem
for
those
noble
Sufferings
.
It
's
glorious
with
respect
to
the
Account
,
and
Esteem
God
hath
for
such
Sufferers
.
These
are
the
Champions
of
the
Almighty
,
the
Hero's
in
his
Army
,
the
Worthies
of
God
,
and
the
Men
that
have
lost
an
Eye
,
a
Hand
,
an
Arm
,
a
Leg
,
or
Life
it self
for
his
Name
;
of
these
the
Sanhedrin
of
Heaven
is
made
up
,
and
they
are
the
Elders
of
that
City
,
which
hath
Foundations
;
for
in
Heaven
rewards
and
preferments
go
not
according
to
seniority
,
or
rank
,
or
quality
,
or
breeding
,
but
according
to
the
degrees
of
suffering
,
and
self-denial
.
It
is
glorious
with
respect
to
the
present
advantages
arising
from
it
.
This
cancels
and
blots
out
all
sin
,
wipes
away
all
offences
,
and
makes
the
Blood
of
Jesus
most
effectual
,
and
beneficial
to
the
Soul
.
This
persecution
for
righteousness
sake
,
is
the
great
deletory
of
guilt
,
the
great
purgative
of
all
uncleanness
;
this
opinion
the
primitive
Church
had
of
these
sufferings
,
especially
,
when
they
were
accompanied
with
the
loss
of
life
in
God's
Cause
,
and
this
was
it
that
made
so
many
thousands
desirous
to
die
for
the
Name
of
the
Lord
Jesus
.
It
's
glorious
with
respect
to
the
reward
to
come
,
a
reward
which
we
are
forced
to
express
by
little
emblems
and
similitudes
,
taken
from
things
here
on
Earth
,
but
it
surpasses
all
Rhetorick
and
Eloquence
to
express
it
.
Happy
sufferers
!
Their
Wounds
will
be
turned
into
Trophies
,
their
Scars
into
Sun-beams
,
their
wallowing
in
Blood
into
being
rapt
up
into
the
third
Heaven
,
their
Prison
into
a
Banquetting-House
;
the
Banner
whereof
is
Love
,
their
Dungeon
into
a
Palace
made
without
Hands
,
their
Stripes
into
Marks
of
Honour
,
their
Buffetings
into
Ensigns
of
Victory
,
their
Tears
into
Laughter
,
their
Mourning
into
Dancing
,
their
Poverty
into
Riches
,
which
perish
not
,
their
Sack-cloath
and
Ashes
,
and
all
their
Mourning-dresses
into
triumphal
Chariots
,
and
Acclamations
,
and
Joys
,
and
Hosannahs
,
and
Hallelujahs
.
Blessed
are
they
which
are
persecuted
for
righteousness
sake
,
for
theirs
is
the
Kingdom
of
Heaven
.
SERMON
XI
.
St.
Matth.
Ch.
V.
Ver.
11.
Blessed
are
ye
when
men
shall
revile
you
,
and
persecute
you
,
and
say
all
manner
of
evil-against
you
falsly
for
my
sake
.
THE
preceding
Verse
,
which
I
have
already
considered
,
treated
of
Persecution
in
general
;
this
I
have
read
to
you
,
of
a
particular
or
peculiar
Persecution
,
in
which
the
Tongue
is
chiefly
instrumental
;
and
Blessed
are
you
when
men
shall
revile
you
,
and
persecute
you
,
is
as
much
as
,
Blessed
are
you
when
men
shall
so
persecute
you
,
as
to
revile
you
,
and
speak
all
manner
of
evil
against
you
falsly
for
my
sake
.
Persecution
is
not
only
a
Sin
of
the
Hand
or
Actions
;
there
is
a
smiting
with
the
Tongue
,
as
well
as
with
the
Hand
,
Jer.
XVIII
.
18.
and
Ishmael
,
who
was
a
Scoffer
,
is
said
to
persecute
him
that
was
born
of
the
Spirit
,
i.
e.
Isaac
,
Gal.
IV.
29.
I
need
not
tell
you
what
it
is
to
Revile
;
for
there
are
few
of
you
but
are
very
sensible
of
it
,
without
a
Monitor
or
Interpreter
,
when
it
falls
to
your
share
to
be
reviled
:
however
,
it
is
either
to
load
a
Person
with
reproachful
Names
,
or
to
object
Crimes
to
him
,
great
and
base
,
odious
and
abominable
:
and
if
this
be
done
without
a
just
Cause
,
falsly
,
and
for
the
Name
of
Christ
,
because
Men
will
not
sin
against
Christ
,
it
seems
by
the
Rule
of
the
Text
that
it
turns
to
very
good
Account
to
those
who
lie
under
the
Pressure
or
sharp
Arrows
of
such
evil
and
slanderous
Tongues
:
for
,
Blessed
are
you
when
men
shall
revile
you
,
&c.
To
entertain
you
with
something
useful
and
edifying
,
I
shall
enquire
,
I.
What
Instances
there
are
of
Men
who
have
reviled
,
and
do
revile
,
and
speak
all
manner
of
Evil
of
Persons
who
sincerely
and
conscientiously
believe
in
Christ
.
II.
What
it
is
that
moves
them
to
be
so
base
,
as
to
revile
,
and
to
speak
evil
of
such
Conscientious
Persons
.
III.
How
that
which
is
a
Sin
to
one
,
can
be
a
Blessing
to
another
.
Reviling
innocent
Persons
being
a
great
Sin
,
how
that
can
make
those
blessed
who
are
reviled
.
1.
What
Instances
there
are
of
Persons
who
are
guilty
of
the
Crime
in
the
Text.
When
a
Sin
looks
black
,
a
charitable
Man
hopes
that
few
or
none
are
guilty
of
it
:
So
here
,
reviling
Men
,
and
speaking
all
manner
of
evil
of
Persons
who
conscientiously
believe
and
obey
their
God
and
Saviour
,
seems
to
be
a
Crime
of
a
deep
Dye
;
and
therefore
it
's
worth
enquiring
,
what
Instances
there
are
of
such
Sinners
.
And
here
I
must
tell
you
,
That
this
Reviling
of
Conscientious
Christians
began
very
early
;
and
having
call'd
the
Master
of
the
House
Beelzebab
,
we
may
suppose
that
his
Apostles
,
and
those
of
his
Houshold
,
could
not
long
escape
their
virulent
Tongues
.
When
St.
Paul
and
his
Company
,
out
of
Charity
to
Mens
Souls
,
preach'd
the
Gospel
at
Philippi
,
their
Reward
was
Calumny
;
and
instead
of
Gratitude
,
they
charged
them
with
Rebellion
,
for
they
brought
them
before
the
Magistrates
,
Acts
XVI
.
20.
saying
,
These
men
,
being
Jews
,
exceedingly
trouble
our
City
,
and
teach
Customs
which
are
not
lawful
for
us
to
receive
,
being
Romans
.
And
so
in
Thessalonica
,
Acts
XVII
.
6.
These
men
,
cry'd
they
,
which
have
turn'd
the
world
upside
down
,
are
come
hither
also
.
And
in
the
same
Chapter
,
Ver.
18.
The
Philosophers
and
others
,
call
St.
Paul
a
Babler
,
because
he
preach'd
to
them
Jesus
and
the
Resurrection
of
the
Dead
.
And
Acts
XXIV
.
5.
We
have
found
this
man
,
saith
Tertullus
,
meaning
St.
Paul
,
a
pestilent
fellow
,
a
mover
of
Sedition
among
all
the
Jews
throughout
the
world
,
and
a
Ring-leader
of
the
Sect
of
the
Nazarenes
.
Nor
did
this
Trade
of
Reviling
Conscientious
Christians
die
with
the
Apostles
,
but
their
Successors
,
and
those
who
surviv'd
and
lived
after
them
,
met
with
the
same
Fate
;
and
the
Crimes
the
Heathens
did
most
commonly
charge
the
Primitive
Believers
with
,
were
Atheism
,
eating
their
own
Children
,
and
the
Vse
of
promiscuous
Lusts
:
and
this
Calumny
being
once
rais'd
,
spread
like
Lightning
.
There
is
no
Fable
,
you
will
say
,
but
hath
some
Foundation
in
History
.
What
could
be
the
Occasion
of
this
Calumny
?
Why
?
in
short
,
it
was
this
;
There
were
some
lewd
Societies
of
Men
,
Disciples
of
Simon
Magus
,
Gnosticks
,
Carpocratians
,
who
were
Villains
,
obscene
,
and
brutish
beyond
the
rest
of
Mankind
;
these
,
by
the
Instigation
of
the
Devil
,
call'd
themselves
Christians
;
whereupon
the
Heathens
,
making
no
Distinction
at
all
,
charged
all
Christians
with
these
Crimes
;
and
it
's
like
,
some
cowardly
Christians
,
who
were
tortured
and
put
to
the
Rack
,
to
be
freed
from
their
Torments
confessed
what
the
Executioners
would
have
them
confess
,
and
charged
themselves
with
Crimes
they
were
never
guilty
of
.
This
was
the
Condition
of
the
Christians
of
the
first
three
Centuries
after
Christ
.
Nor
was
this
all
;
for
some
time
they
call'd
them
Asinini
,
Followers
of
an
Ass
,
either
upon
the
old
Calumny
fix'd
upon
the
Jews
,
that
they
were
Worshippers
of
an
Ass's-Head
,
or
possibly
because
they
were
Worshippers
of
Jesus
,
who
rode
on
an
Ass
when
he
made
his
Entrance
into
Jerusalem
:
sometimes
the
best
Name
they
could
give
them
was
Semistii
or
Semaxii
,
or
Sarmentitii
,
Words
that
cannot
be
well
expressed
in
English
without
a
Paraphrase
,
but
thus
they
call'd
them
to
jeer
them
,
upon
the
Account
of
their
Sufferings
,
and
because
they
were
tied
to
a
Post
or
a
Board
divided
or
cut
in
two
,
which
they
bought
very
cheap
,
and
threw
Faggots
and
Rubbish
underneath
,
which
they
kindled
,
and
so
burn'd
them
.
I
omit
here
several
other
odious
Names
they
gave
them
,
such
as
Praters
,
and
Sibyllists
,
and
Beggars
,
and
Cross-worshippers
,
Credulous
,
and
Night-walkers
,
&c.
Julian
the
Apostate
call'd
them
Galileans
;
this
was
the
Nick-name
,
or
the
Name
of
Contempt
,
he
gave
them
,
as
the
Arians
call'd
the
Disciples
of
Athanasius
Followers
of
Sathanasius
,
or
of
the
Devil
:
and
hither
may
be
referr'd
the
Vollies
of
Calumnies
the
Donatists
shot
against
the
Orthodox
Christians
.
The
Church
of
Rome
hath
punctually
follow'd
this
Track
,
when
it
pleas'd
God
to
raise
Men
who
had
the
Courage
to
confute
or
to
speak
against
their
Errors
.
The
Waldenses
,
because
they
could
not
believe
that
the
Emperor
depended
upon
the
Pope
,
and
spoke
against
the
debauch'd
and
dissolute
Lives
of
the
Roman
Clergy
,
were
accused
of
Manicheism
;
sometimes
they
were
call'd
Arians
,
and
Deniers
of
the
Divinity
of
Christ
,
because
they
could
not
digest
Transubstantiation
.
Wickliff
was
traduced
,
that
he
call'd
the
Saints
of
God
Wicked
Varlets
,
because
in
his
Version
of
the
Bible
,
he
translated
,
Paul
a
Knave
of
Jesus
Christ
;
which
Word
,
was
good
and
harmless
in
those
days
,
being
as
much
as
a
Servant
,
tho
since
that
time
it
hath
been
changed
into
a
Name
of
Reproach
.
It
were
endless
to
heap
together
all
the
Calumnies
and
reproachful
Names
which
Jesuits
,
Monks
,
and
Friars
,
have
vomited
against
Protestants
:
sometime
Calvin
and
Luther
died
being
drunk
;
sometime
Theodorus
Beza
died
a
Papist
;
but
the
best
of
it
was
,
Beza
was
then
alive
when
this
Calumny
was
published
and
printed
,
and
had
the
opportunity
to
confute
it
;
a
Passage
much
like
that
in
the
Year
1621.
when
the
Roman
Missionaries
gave
out
,
that
Dr.
John
King
,
Bishop
of
London
,
was
upon
his
Death-bed
reconciled
to
the
Church
of
Rome
by
one
Preston
a
Romish
Priest
;
and
that
in
his
last
Sickness
he
composed
a
Book
call'd
The
Bishop
of
London'
s
Legacy
;
wherein
he
gave
the
Reasons
of
his
Conversion
,
and
exhorted
all
his
Brethren
to
follow
his
Example
:
But
not
only
the
Book
was
found
to
be
a
Forgery
,
but
Preston
being
examined
before
the
Archbishop
of
Canterbury
,
openly
confess'd
,
That
he
had
never
been
at
the
Bishop's
House
,
never
spoken
with
him
,
nay
never
so
much
as
seen
him
.
After
the
same
manner
they
gave
out
,
that
Bucer
at
his
Death
denied
Christ
;
that
Oecolampadius
died
suddenly
,
tho'
he
was
sixteen
days
sick
in
his
Bed
.
Sometimes
they
have
had
the
Confidence
to
tell
the
World
,
that
we
Protestants
teach
that
no
God
is
to
be
worshipp'd
;
that
a
Man
may
break
his
Faith
whenever
he
sees
it
for
his
Interest
;
and
that
a
Man
must
suit
his
Religion
to
the
Times
,
&c.
Salmero
publickly
taught
,
that
the
Lutherans
look
upon
Fornication
to
be
no
Sin
at
all
.
A
little
before
the
Massacre
of
Paris
,
the
Monks
reported
,
that
the
Protestants
met
together
to
fill
their
Bellies
with
good
cheer
,
and
then
put
out
the
Candles
,
and
went
together
promiscuously
as
brute
Beasts
.
When
the
House
in
Black
Friars
in
the
Year
1623.
Octob.
26.
the
House
I
mean
where
the
Papists
met
to
hear
Mass
and
a
Sermon
,
fell
upon
the
People
assembled
there
,
and
kill'd
a
hundred
Persons
,
and
among
the
rest
,
Drury
the
Priest
,
and
their
Preacher
,
it
was
given
out
,
that
the
Puritans
had
saw'd
in
two
the
Beams
and
Timber
of
the
House
,
and
that
this
Fall
came
by
their
Treachery
;
and
so
the
Powder-Plot
,
if
it
had
succeeded
,
should
have
been
laid
upon
the
Non-Conformists
.
Bolseck's
Life
of
Calvin
,
what
is
it
,
but
a
Collection
of
the
greatest
Calumnies
,
where
the
Lyes
seem
to
keep
pace
with
the
Lines
?
And
what
horrid
things
have
the
Priests
in
some
Popish
Countries
possessed
their
People
with
against
the
Reformation
?
b.
e.
That
our
Churches
here
in
England
are
turned
into
Stables
;
that
the
People
here
are
become
barbarous
;
that
they
eat
young
Children
,
and
are
grown
as
black
as
Devils
since
the
Lightnings
of
the
Vatican
have
scorch'd
us
,
i.
e.
since
the
Pope
hath
Excommunicated
the
Protestants
:
All
which
I
mention
to
let
you
see
,
that
there
are
too
many
and
too
sad
Instances
of
Men
guilty
of
the
Sin
mention'd
in
the
Text
,
viz.
Reviling
,
and
speaking
Evil
of
Christians
who
sincerely
believe
in
Christ
.
But
,
II.
What
can
be
the
Motive
to
all
this
?
What
it
is
that
makes
Men
so
base
and
wicked
?
1.
A
preposterous
and
unhappy
Education
.
Where
Men
have
been
bred
and
born
in
a
false
Religion
,
they
imbibe
great
Prejudices
against
those
that
would
inform
and
teach
them
better
.
Education
rivets
Errors
into
the
Mind
as
well
as
Truths
,
and
an
Error
being
taken
for
a
fundamental
Truth
,
whatever
crosses
it
,
is
look'd
upon
as
dangerous
and
heretical
,
and
therefore
abominable
;
and
unthinking
Persons
,
having
no
convenient
Means
to
satisfy
themselves
as
to
the
Truth
of
the
opposite
Doctrine
,
they
speak
as
they
are
taught
,
and
talk
bitterly
against
those
that
would
undeceive
them
,
according
to
the
Idea's
imprinted
on
their
Mind
by
ill
Men
,
and
deluded
Teachers
.
This
was
the
Case
of
the
Jews
,
who
had
been
taught
,
that
out
of
Galilee
could
arise
nothing
that
was
good
,
and
that
no
Prophet
could
come
out
of
Galilee
,
John
I.
46.
John
VII
.
52.
And
that
was
the
Reason
why
they
cast
so
many
Reproaches
upon
Christ
,
who
was
reported
to
be
a
Native
of
Galilee
.
The
same
may
be
said
of
the
Opinion
they
had
suck'd
in
with
their
Mother's
Milk
,
That
the
Messiah
was
to
be
a
Temporal
Prince
,
and
appear
with
outward
Splendor
;
which
being
wanting
in
Jesus
of
Nazareth
,
they
despised
and
reviled
him
.
2.
Another
Reason
is
,
a
blind
Zeal
,
the
effect
of
an
unhappy
Education
.
This
blind
Zeal
appears
chiefly
in
passionate
and
cholerick
Men
,
who
being
bred
up
in
a
false
Religion
,
are
not
only
able
to
do
,
but
do
a
world
of
Mischief
,
their
Tongues
being
set
on
fire
of
Hell
,
with
the
Fool
in
the
Proverbs
,
will
throw
about
Swords
,
and
Arrows
,
and
Firebrands
,
and
spit
Flames
against
those
who
contradict
their
darling
and
perhaps
profitable
Principles
.
Thus
it
was
in
a
great
measure
with
St.
Paul
before
his
Passion
was
sanctified
,
and
himself
converted
,
his
Zeal
was
blind
and
violent
,
and
that
made
him
not
only
blaspheme
Christ
and
his
Saints
,
but
think
it
his
Duty
to
do
so
;
as
himself
confesses
1
Tim.
I.
13.
3.
Another
,
is
Pride
.
A
proud
Man
is
naturally
tempted
to
slandering
and
abusing
those
who
do
not
please
him
.
His
Pride
makes
him
undervalue
the
Person
that
opposes
his
Insolence
;
and
that
undervaluing
provokes
him
to
bitter
Words
and
abusive
Language
.
The
Pharisees
were
monstrously
proud
,
swelled
with
a
mighty
Conceit
of
their
Holiness
and
Strictness
;
and
this
was
the
Cause
of
the
horrid
Language
they
gave
to
the
Saviour
of
Mankind
,
calling
him
Samaritan
,
a
Devil
,
and
an
Impostor
,
and
the
People
that
follow'd
him
,
Cursed
,
John
VII
.
49.
4.
A
fourth
Reason
,
is
Malice
and
Envy
,
bitter
Roots
,
which
produce
very
bitter
Fruit
,
even
bitter
Language
:
Malice
is
a
Soil
which
evil
Spirits
do
delight
in
,
and
they
dictate
this
hellish
Rhetorick
:
Malice
will
make
Faults
where
it
finds
none
,
and
misinterpret
harmless
Actions
as
unpardonable
Crimes
:
It
turns
accidental
Reports
into
Verities
;
the
shadow
of
a
Sin
into
a
real
Crime
;
and
idle
Peoples
Talk
into
Demonstration
and
Evidence
.
And
in
this
Art
the
High
Priest
that
sat
Judg
in
Christ's
Cause
seem'd
to
be
very
well
skill'd
,
who
could
spell
Blasphemy
out
of
Christ's
Confession
,
That
he
was
the
Son
of
God
,
Matth.
XXVI
.
63.
5.
Another
Reason
is
,
Want
of
a
sedate
,
even
,
serious
,
and
attentive
Consideration
of
the
Cause
of
such
innocent
Christians
.
From
a
precipitate
Judgment
a
Man
can
expect
little
but
inconsiderate
Speeches
and
Expressions
;
and
where
Men
do
inspect
a
thing
hastily
,
survey
it
only
superficially
,
and
will
not
take
time
to
weigh
the
Circumstances
of
it
,
we
need
not
wonder
if
they
take
the
Cause
by
the
wrong
Handle
;
and
when
that
appears
dreadful
to
them
,
which
upon
a
deliberate
View
would
be
found
harmless
,
and
tolerable
,
and
very
rational
,
rash
Censures
and
ill
Language
will
be
the
Effects
and
Consequences
of
it
;
as
we
see
in
the
Proceedings
of
the
Jews
in
St.
Paul's
Case
,
Acts
XXII
.
27
,
28
,
29.
They
had
seen
one
Trophimus
an
Ephesian
with
him
in
the
Streets
;
without
any
Examination
of
the
matter
,
they
suppose
he
must
be
his
Companion
in
the
Temple
too
;
whereupon
they
raise
a
Cry
,
That
he
had
brought
Greeks
into
the
Temple
,
and
profaned
that
holy
place
.
More
Reasons
might
here
be
drawn
from
Profit
,
and
Interest
,
and
worldly
Advantages
;
from
the
Company
Men
keep
,
and
from
the
high
Places
and
Stations
they
possess
in
the
World
,
and
the
Figure
they
make
in
a
Commonwealth
,
all
which
very
often
tempt
them
to
revile
those
whom
in
their
own
Consciences
they
think
innocent
:
but
what
hath
been
said
may
serve
for
a
Taste
.
But
let
's
go
on
,
and
see
III.
How
that
which
is
a
Sin
to
one
can
be
a
Blessing
to
another
.
Reviling
and
speaking
Evil
falsly
of
good
men
being
a
great
Sin
,
how
this
can
make
the
Persons
who
are
unjustly
reviled
,
blessed
?
1.
A
very
ill
thing
may
be
the
Occasion
of
a
very
good
one
.
It
's
true
,
a
corrupt
Tree
cannot
bring
forth
good
Fruit
,
nor
do
Men
look
for
Grapes
from
Thorns
,
nor
for
Olive-berries
from
a
Bramble
,
nor
for
sweet
Water
from
salt
Springs
;
but
tho'
a
bad
Thing
cannot
be
the
proper
efficient
Cause
of
a
good
one
,
yet
it
may
prove
the
Occasion
of
it
,
as
we
see
Mens
dissolute
and
disorderly
Actions
are
Occasions
of
very
excellent
Laws
.
And
as
the
Man
whom
History
speaks
of
,
his
Enemy
who
struck
him
with
an
Intent
to
kill
,
broke
the
Imposthume
in
his
Body
,
which
proved
his
Health
and
Recovery
;
so
the
Devil
's
accusing
the
Brethren
before
God
day
and
night
,
is
the
Occasion
of
their
steddy
Protection
.
After
the
same
manner
,
from
wicked
Mens
reviling
Conscientious
Christians
,
God
takes
Occasion
to
reward
them
with
Love
and
tender
Mercies
,
turns
those
Revilings
into
Blessings
;
as
Joseph's
being
sold
into
Egypt
,
and
turned
out
of
Potiphar's
House
with
Infamy
,
and
Disgrace
,
and
his
Imprisonment
,
into
Grandeur
and
Royalty
.
2.
Not
so
much
the
Revilings
of
wicked
Men
make
such
Persons
blessed
,
as
their
Innocence
under
those
Revilings
.
God
,
that
sees
them
wrongfully
abused
,
and
reproach'd
,
takes
their
part
.
An
ordinary
Judg
is
bound
in
Conscience
to
plead
the
Cause
of
him
whom
he
knows
to
be
unjustly
arraign'd
,
much
more
the
righteous
Judge
of
the
World
may
be
supposed
to
take
notice
of
the
Innocence
of
his
Servants
whom
Men
unjustly
calumniate
,
and
to
take
them
into
his
Protection
.
Shall
not
the
Judg
of
the
whole
World
judge
righteous
Judgment
?
saith
the
Patriarch
,
Gen.
XVIII
.
24.
And
this
makes
them
blessed
.
3.
It
's
not
these
Revilings
so
much
that
makes
them
blessed
,
as
their
Behaviour
and
Deportment
under
them
,
even
their
Patience
,
and
Meekness
,
and
Calmness
,
and
committing
themselves
to
him
that
judges
righteously
.
Should
he
that
is
unjustly
reviled
render
railing
for
railing
,
or
reviling
for
reviling
,
in
doing
so
,
he
would
spoil
his
Blessedness
;
but
bearing
the
Reproach
of
Christ
,
and
esteeming
it
greater
Riches
than
the
Treasures
of
the
World
,
without
recriminating
,
this
is
it
that
makes
him
blessed
,
the
rather
,
because
this
is
to
be
a
Disciple
of
Christ
Jesus
,
1
Pet.
II.
21
,
22.
4.
That
which
makes
them
blessed
,
is
,
the
Cause
for
which
they
are
reviled
;
and
therefore
it
is
said
,
for
my
sake
.
In
our
worldly
Concerns
,
to
be
unjustly
traduced
,
hath
something
of
Blessedness
in
it
,
because
we
have
the
Testimony
of
our
Conscience
,
that
we
have
done
what
is
lawful
and
right
,
much
more
when
we
are
evil
spoken
of
falsly
for
Christ's
sake
,
because
we
adhere
close
to
the
Gospel
of
Christ
,
because
we
obey
our
Master's
Will
,
and
because
we
will
not
dishonour
him
by
doing
things
which
he
hath
forbid
.
This
makes
the
Blessedness
great
,
as
the
Person
is
for
whom
we
suffer
.
So
that
tho'
(
as
I
said
before
)
these
Revilings
may
occasion
their
Blessedness
,
yet
the
Particulars
I
have
mention'd
are
properly
the
ministerial
Causes
that
make
them
blessed
,
and
consequently
it
's
no
Absurdity
to
say
,
That
a
thing
which
is
a
Sin
to
one
is
a
Blessing
to
another
,
no
more
than
we
count
it
a
Solecism
to
say
,
that
what
is
one
Man's
Meat
is
another
Man's
Poison
.
Inferences
.
I.
Without
my
telling
you
,
you
may
gather
from
the
Premises
,
That
every
Man
who
is
reviled
is
not
therefore
blessed
.
A
Man's
Life
and
Actions
may
be
so
bad
,
that
he
deserves
to
be
evil
spoken
of
;
but
that
's
no
reviling
,
but
speaking
the
Truth
.
I
grant
a
Man
may
speak
Truth
of
another
with
an
ill
Intent
,
which
may
make
it
Sin
to
him
;
but
if
he
have
a
Call
to
it
,
and
his
Intent
be
good
,
speaking
of
another
what
he
is
really
guilty
of
,
can
be
no
reviling
,
to
be
sure
no
unjust
reviling
.
Christ
spoke
very
ill
things
of
the
Scribes
and
Pharisees
,
but
their
insolent
Behaviour
both
justified
and
required
such
Corrosives
.
We
are
not
to
flatter
Men
in
their
Sins
,
nor
to
applaud
their
evil
Actions
;
we
must
not
call
an
Adulterer
chaste
▪
nor
a
Cholerick
Person
meek
,
nor
a
Person
given
to
Tipling
and
Drinking
,
sober
;
nor
must
he
be
stiled
a
good
Man
,
who
walks
directly
contrary
to
the
Rules
of
the
Gospel
.
Therefore
,
Christian
,
if
thou
wouldst
not
be
ill
spoken
of
,
do
that
which
is
true
and
just
,
and
good
,
and
honest
,
and
lovely
,
and
of
a
good
Report
;
and
Who
will
harm
you
if
you
be
Followers
of
that
which
is
good
?
saith
S.
Peter
1
Pet.
III.
13.
If
thy
Lewdness
or
dishonest
Actions
open
Peoples
Mouths
against
thee
,
thy
Misfortune
is
of
thine
own
making
;
God
denounces
a
dreadful
Woe
against
those
that
call
evil
good
,
and
good
evil
,
that
put
bitter
for
sweet
,
and
sweet
for
bitter
,
Isa.
V.
20.
And
tho'
Charity
believes
the
best
,
yet
it
believes
with
Discretion
;
it
doth
not
,
neither
indeed
is
it
bound
,
to
believe
blindly
that
Black
is
White
,
or
that
Stones
are
Bread
:
Blessed
be
God
,
we
are
not
come
to
that
extravagant
Belief
which
Bellarmine
asserts
to
be
necessary
,
that
if
the
Pope
should
so
far
err
,
as
to
make
Vertue
Vice
and
Vice
Vertue
,
the
whole
Church
would
be
bound
to
obey
him
.
This
is
Bedlam
Talk
;
and
we
see
what
Absurdities
the
Reward
of
Purple
can
lead
Men
into
.
Our
Reason
was
not
given
us
for
fashion
sake
,
but
we
are
to
prove
that
which
is
good
,
and
to
try
the
Spirits
,
whether
they
be
of
God
.
Our
Religion
bids
us
walk
circumspectly
;
and
to
take
care
that
we
be
not
evil
spoken
of
,
is
our
Duty
,
not
only
by
avoiding
Sins
scandalous
,
and
which
make
us
to
be
pointed
at
,
but
by
shunning
even
things
which
tho'
they
seem
to
have
no
great
harm
in
them
,
yet
may
give
Offence
to
weaker
Brethren
.
There
is
a
great
Wisdom
to
be
used
in
things
indifferent
,
and
we
must
deny
our selves
in
speaking
and
doing
things
,
in
Postures
,
and
Gestures
,
and
Dresses
,
which
may
be
a
stumbling-block
in
the
way
of
our
Fellow-Christians
,
and
may
either
make
them
remiss
in
their
Duty
,
or
stop
them
in
their
Progress
in
Goodness
,
or
tempt
them
to
Apostacy
.
To
this
purpose
is
the
Exhortation
1
Cor.
X.
32.
Give
no
offence
neither
to
the
Jews
nor
to
the
Greeks
,
nor
to
the
Churches
of
God
,
even
as
I
please
all
men
in
all
things
,
not
seeking
mine
own
profit
,
but
the
profit
of
many
,
that
they
may
be
saved
.
II.
As
those
who
are
reviled
and
ill
spoken
of
for
a
conscientious
Believing
and
Obeying
Christ
Jesus
;
as
these
are
certainly
blessed
Men
,
so
those
who
unjustly
revile
such
Persons
must
needs
be
in
a
cursed
State
.
Not
to
meddle
at
this
time
with
those
profane
Persons
who
profess
themselves
Members
of
our
Church
,
and
revile
others
that
will
not
swear
and
drink
with
them
,
or
run
with
them
into
excess
of
riot
;
it
is
a
lamentable
thing
to
see
some
Masters
of
Families
,
how
angry
they
are
with
their
Servants
,
Apprentices
,
nay
sometimes
Children
too
,
for
being
devout
,
and
serious
,
and
cautious
of
offending
God
,
and
wronging
their
Consciences
,
and
what
reproachful
Titles
they
heap
upon
them
,
calling
them
Fools
,
Sots
,
Melancholy
,
Precise
,
Fanaticks
,
Hypocrites
,
and
what
not
;
nay
are
angry
sometimes
even
with
the
Ministers
of
the
Gospel
,
by
whose
Perswasion
they
have
turned
to
God!
Mad-men
these
!
that
are
angry
with
the
Blessings
God
sends
them
!
strange
inconsiderate
Creatures
!
Are
you
angry
with
the
means
of
your
Preservation
?
A
religious
Servant
in
a
wicked
Family
helps
to
preserve
that
Family
from
being
ruin'd
and
destroy'd
,
at
least
keeps
off
some
greater
Evils
that
did
hang
over
their
Heads
:
God
blessed
the
Egyptians
house
for
Joseph's
sake
,
Gen.
XXXIX
.
5.
A
religious
Servant
,
or
Apprentice
,
or
Child
,
I
mean
one
that
is
truly
so
faithful
to
God
and
Man
,
that
makes
Conscience
of
discharging
the
Duty
of
his
Calling
and
Relation
,
as
well
as
his
Duty
to
God
;
not
one
that
pretends
to
Religion
,
and
neglects
his
Master's
Business
,
but
one
that
hath
an
equal
Respect
to
the
Duties
of
the
first
and
second
Table
;
such
a
Person
is
a
greater
Treasure
in
a
loose
Family
than
his
Superiors
think
for
:
It
is
for
such
a
Mans
sake
that
God
blesses
them
,
and
withdraws
his
Wrath
and
Anger
from
them
,
or
reprieves
them
,
who
are
otherwise
ripe
for
Vengeance
.
And
that
your
Profit
and
Trade
doth
not
decay
,
it
is
for
such
excellent
Persons
sakes
whom
God
loves
;
and
for
their
Piety
God
exercises
Patience
toward
you
.
And
are
you
angry
with
us
too
,
who
exhort
them
to
be
good
,
oblige
them
to
make
Restitution
when
they
have
wrong'd
you
,
and
admonish
them
to
be
faithful
,
and
to
please
you
well
in
all
things
;
when
by
our
Entreaties
and
Counsel
we
have
driven
the
evil
Spirit
out
of
them
,
are
you
sorry
that
we
have
not
let
him
continue
in
the
House
where
he
had
taken
up
his
Residence
?
Cursed
Children
!
who
are
displeas'd
with
the
good
Angels
God
sends
into
their
Houses
,
and
who
are
their
Guardians
too
,
that
defend
them
from
imminent
Danger
!
Instead
of
reviling
your
Servants
or
Inferiors
for
standing
in
awe
of
God
more
than
of
Men
,
you
should
encourage
them
;
and
instead
of
giving
them
ill
Language
for
being
desirous
to
visit
the
House
of
God
,
and
to
come
to
the
Holy
Sacrament
at
convenient
Seasons
,
you
should
rejoyce
that
God
hath
blessed
you
with
such
Mercies
,
and
sent
you
such
Protectors
of
your
Fortunes
,
and
adore
the
Divine
Goodness
who
hath
vouchsafed
such
shining
and
burning
Lights
to
your
Houses
.
But
this
is
the
Nature
of
Vice
and
Corruption
:
It
hates
the
Light
,
and
those
that
walk
in
the
Light
:
It
cannot
be
easie
while
it
sees
such
Examples
,
who
are
a
perpetual
Reproach
to
their
Lives
and
Conversations
.
Men
wicked
and
debauch'd
do
not
think
themselves
secure
while
their
Domesticks
chuse
the
better
part
,
and
by
so
doing
tell
them
that
they
are
in
the
High-way
to
Damnation
:
such
Mens
Condemnation
will
not
be
only
just
,
but
greater
than
other
Mens
,
because
they
refuse
not
only
him
that
speaks
to
them
from
Heaven
,
but
even
those
who
by
their
Deeds
speak
to
them
here
on
Earth
,
and
make
the
Goodness
they
see
in
sober
Men
the
Cause
of
their
Anger
,
which
is
intended
as
a
Motive
to
their
Remorse
and
Repentance
.
But
,
III.
Let
no
Man's
Heart
fail
him
because
he
is
reproach'd
,
reviled
,
or
evil
spoken
of
for
the
Name
of
Christ
;
it
is
a
blessed
thing
to
be
reproach'd
for
Righteousness
sake
,
to
be
reviled
for
being
serious
,
to
be
despised
for
doing
the
Will
of
God
.
Hath
not
this
been
the
Case
of
the
best
Servants
of
God
?
When
I
wept
,
and
chasten'd
my
soul
with
fasting
,
that
was
to
my
reproach
,
I
made
sackcloth
also
my
garment
,
and
I
became
a
Proverb
to
them
,
they
that
sit
in
the
gate
speak
against
me
,
and
I
was
the
song
of
the
drunkards
,
saith
the
excellent
David
,
Psal.
LXIX
.
10
,
11
,
12.
John
came
neither
eating
nor
drinking
,
and
they
say
he
hath
a
Devil
.
The
son
of
man
came
eating
and
drinking
,
and
they
say
,
Behold
a
man
gluttonous
,
and
a
wine-bibber
,
a
friend
of
Publicans
and
Sinners
,
saith
our
Saviour
,
Mat.
XI
.
18
,
19.
But
Wisdom
is
justified
of
her
children
:
What
you
lose
in
the
Opinion
of
wicked
Men
you
gain
in
the
Esteem
of
those
who
walk
in
the
way
of
the
Lord
.
It
is
a
mercy
to
you
,
that
you
have
something
to
lose
for
Christ
,
and
an
Honour
to
them
,
that
you
do
lose
something
for
the
Name
of
Christ
:
and
tho'
you
lose
not
an
Arm
,
a
Leg
,
a
Hand
,
an
Eye
,
or
Life
for
his
sake
,
yet
I
say
it
is
a
very
great
Honour
that
you
lose
your
good
Name
in
his
Cause
;
and
yet
you
do
not
lose
it
neither
,
but
you
rather
raise
and
make
it
greater
,
for
your
Names
are
written
in
Heaven
.
Whatever
any
Man
loses
for
Christ
,
he
shall
receive
an
hundredfold
in
Peace
,
Content
,
and
Satisfaction
here
,
and
in
the
world
to
come
life
everlasting
.
Only
,
Let
patience
have
its
perfect
work
.
Being
reproached
and
cursed
,
do
you
bless
;
being
abused
,
do
you
pray
for
those
which
despitefully
use
you
;
being
defamed
,
do
you
entreat
;
and
being
made
Spectacles
to
Angels
and
to
Men
,
do
you
rejoyce
in
the
God
of
your
Salvation
.
The
time
will
come
,
when
those
very
Men
which
revile
you
now
for
your
Obedience
to
the
Gospel
,
will
praise
and
admire
you
:
If
God
converts
them
here
,
they
will
certainly
do
so
,
and
they
cannot
forbear
;
but
if
they
resist
the
Arguments
of
God
,
and
will
not
turn
,
the
Misery
and
the
Torments
that
will
fall
upon
them
in
the
other
World
,
will
extort
,
and
force
this
Admiration
from
them
.
Let
Men
call
you
all
to
naught
,
it
is
enough
that
God
respects
you
,
and
hath
promis'd
not
to
leave
them
,
nor
to
forsake
them
.
Do
but
wait
for
the
Day
,
for
the
glorious
Day
of
the
Manifestation
of
the
Children
of
God
,
and
you
will
see
the
Scene
of
Affairs
changed
,
and
a
greater
Revolution
of
things
than
ever
happen'd
since
the
Creation
of
the
World
:
Those
that
call
you
Fools
now
,
will
magnify
your
Wisdom
then
;
those
who
count
your
Life
Madness
now
,
will
confess
it
was
the
most
rational
Course
;
those
that
laugh
at
you
now
,
will
weep
when
they
behold
how
much
they
were
mistaken
;
and
those
who
now
make
a
Mock
of
your
Devotion
,
will
own
then
,
that
you
acted
upon
very
noble
Principles
.
Let
no
Reproaches
fright
you
from
fighting
the
good
Fight
.
These
are
the
Temptations
you
must
overcome
.
Against
these
Enemies
you
are
to
fight
;
that
's
your
Work
,
your
Task
,
and
the
Race
you
are
to
run
in
:
and
Blessed
is
the
man
that
endureth
Temptations
,
for
when
he
is
tried
,
he
shall
receive
a
Crown
of
Righteousness
,
which
God
hath
promis'd
to
them
that
love
him
.
Amen
.
SERMON
XII
.
St.
Matth.
Ch.
V.
Ver.
12.
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
Reward
in
Heaven
,
for
so
persecuted
they
the
Prophets
that
were
before
you
.
THE
future
Rewards
which
God
hath
promised
to
them
that
love
him
,
are
things
we
have
often
occasion
to
speak
of
,
partly
because
the
Holy
Ghost
is
our
Guide
,
partly
we
can
never
say
too
much
of
it
,
and
partly
because
it
is
a
thing
which
so
nearly
concerns
us
,
that
it
requires
our
daily
Thoughts
and
Contemplations
:
But
as
familiar
as
the
Subject
is
,
it
is
always
useful
.
Christ
having
in
all
the
preceding
Beatitudes
still
shewn
wherein
the
Blessedness
of
those
vertuous
Men
whom
he
commends
doth
consist
,
he
doth
the
like
in
this
;
for
having
in
the
foregoing
Verses
pronounc'd
those
Persons
blessed
who
are
reviled
,
and
evil
spoken
of
for
Righteousness
sake
,
or
for
the
Name
of
Christ
,
he
declares
in
this
the
Nature
of
their
Blessedness
,
Rejoyce
,
saith
he
,
and
be
exceeding
glad
,
for
great
is
your
Reward
in
Heaven
.
And
to
encourage
to
a
more
chearful
bearing
of
these
unjust
Reproaches
,
he
sets
before
them
the
Example
of
the
Prophets
of
old
,
For
so
persecuted
they
,
saith
he
,
the
Prophets
that
were
before
you
;
as
if
he
had
said
,
so
they
used
them
,
so
they
dealt
with
them
,
so
they
calumniated
them
.
This
was
the
Custom
of
the
World
many
hundred
,
a
thousand
,
two
thousand
,
three
thousand
Years
agone
,
to
speak
all
manner
of
evil
of
those
excellent
Men
;
so
they
call'd
Moses
a
pragmatical
Man
,
and
Samuel
an
old
Dotard
,
and
Elijah
a
Troubler
of
Israel
,
and
an
Enemy
to
the
Commonwealth
,
and
Elisha
Bald
pate
,
and
Micaiah
an
impertinent
Fellow
,
and
Amos
a
Man
ungentile
and
clownish
;
and
so
they
dealt
with
Isaiah
,
whom
after
many
Revilings
they
saw'd
asunder
;
and
so
they
used
Jeremias
,
whom
after
a
thousand
Reproaches
they
stoned
to
Death
.
So
persecuted
they
the
Prophets
that
were
before
you
.
And
this
will
give
me
occasion
to
observe
to
you
,
I.
That
the
great
Rewards
of
Heaven
are
just
matter
of
Joy
and
Gladness
to
pious
Sufferers
:
Rejoyce
and
be
exceeding
glad
,
for
great
is
your
Reward
in
Heaven
.
II.
It
's
comfortable
to
suffer
in
good
Company
:
For
so
persecuted
they
the
Prophets
of
old
.
1.
The
great
Rewards
of
Heaven
are
just
matter
of
Joy
and
Gladness
to
pious
Sufferers
.
If
it
were
not
so
,
Christ
would
never
have
encouraged
those
who
are
unjustly
reviled
for
his
Names
sake
to
rejoyce
and
be
exceeding
glad
for
this
Reason
,
because
great
is
their
Reward
in
Heaven
.
At
once
to
prove
and
paraphrase
upon
this
Subject
;
1.
The
Question
is
not
,
Whether
the
Rewards
of
Heaven
are
matter
of
Joy
and
Gladness
to
those
who
are
already
actually
possess'd
of
them
,
who
have
left
this
World
,
and
exchanged
this
Life
for
a
better
,
and
as
they
have
heard
,
see
in
the
City
of
our
God
,
and
see
no
more
darkly
,
as
through
a
glass
,
but
face
to
face
.
There
is
no
Dispute
among
Christians
,
but
that
these
Rewards
are
Joy
and
Gladness
to
such
.
What!
Can
they
forbear
rejoycing
that
lie
at
the
Fountain
,
drink
of
the
River
of
God
,
which
is
full
of
Water
,
even
Water
of
Life
?
Can
they
be
sorrowful
,
that
have
the
Bridegroom
always
present
with
them
,
and
are
out
of
all
Danger
to
be
deprived
of
his
Company
?
Can
they
be
sad
that
are
united
to
the
bright
increated
Sun
,
which
irradiates
the
vast
Territories
of
Heaven
,
and
are
perpetually
warmed
into
Strength
and
Vigor
to
praise
and
adore
the
Author
,
and
Life
,
and
Glory
of
their
Being
?
The
Question
is
not
concerning
these
,
but
such
as
are
on
this
side
Heaven
,
in
this
Land
of
the
Living
,
in
this
Valley
of
Misery
,
and
are
afflicted
,
reviled
,
persecuted
,
abused
,
as
if
they
were
forsaken
not
only
of
Men
,
but
of
Heaven
too
.
Whether
the
Rewards
of
Heaven
,
things
invisible
and
unseen
,
out
of
their
reach
and
sight
,
and
for
which
they
have
nothing
to
shew
but
a
few
Lines
in
a
Book
call'd
the
Bible
;
whether
such
things
as
these
can
be
just
Cause
of
Joy
and
Gladness
,
and
to
Persons
who
are
despicable
and
miserable
,
and
perhaps
made
the
off-scouring
of
all
things
.
This
is
the
Point
I
am
to
prove
;
and
therefore
,
2.
That
these
Rewards
of
Heaven
,
as
much
out
of
sight
as
they
are
,
have
been
,
and
are
matter
of
Joy
and
Gladness
to
wise
,
rational
,
and
inquisitive
Persons
,
is
evident
from
what
Experience
tells
us
;
and
when
I
was
upon
the
Tenth
Verse
of
this
Chapter
,
I
gave
you
very
considerable
Instances
of
it
:
nor
is
this
Age
so
barren
of
Goodness
,
but
that
several
excellent
Christians
do
rejoyce
and
are
exceeding
glad
at
these
Rewards
,
and
are
able
to
say
with
the
Apostle
,
and
the
Believers
of
old
,
We
rejoyce
in
the
hope
of
the
Glory
of
God
,
Rom.
V.
2.
So
that
the
matter
of
fact
is
certain
.
All
the
Difficulty
lies
here
,
Whether
these
Rewards
so
much
talk'd
of
,
are
Ground
sufficient
and
solid
enough
to
build
such
Joy
and
Gladness
upon
;
for
Men
may
delude
themselves
with
Fancies
,
as
we
see
People
in
Bedlam
do
.
But
even
this
will
soon
be
made
out
;
for
if
a
Man
have
sufficient
ground
to
believe
that
there
are
such
Rewards
in
Heaven
,
and
that
the
Book
call'd
the
Bible
contains
the
Promises
and
Oracles
of
the
Living
God
,
and
that
God
hath
certainly
promis'd
such
Rewards
,
and
Rewards
so
great
,
so
wonderful
as
that
Book
speaks
of
,
to
Persons
duly
qualified
,
then
such
a
Man
hath
sufficient
reason
to
rejoyce
in
the
Hope
and
Expectation
of
it
.
And
that
what
the
Bible
saith
of
these
Rewards
,
is
the
express
Word
and
Promise
of
God
,
is
evident
from
hence
,
because
the
several
Writers
of
that
Book
,
and
particularly
the
Assertors
of
these
Rewards
,
whose
Prevarication
and
Aberration
from
the
Truth
could
never
be
proved
,
do
peremptorily
affirm
it
:
And
that
they
affirm
nothing
but
the
Truth
,
the
Miracles
they
wrought
before
whole
Multitudes
in
Confirmation
of
what
they
say
,
and
the
Truth
of
which
hath
been
convey'd
and
handed
down
from
Age
to
Age
,
and
sealed
with
a
thousand
and
a
thousand
Deaths
,
do
sufficiently
demonstrate
.
And
as
true
Miracles
can
be
nothing
but
the
Effects
of
an
Omnipotent
Power
,
so
it
is
absurd
to
think
,
that
God
would
lend
or
vouchsafe
his
Omnipotent
Power
to
confirm
a
Lye
.
And
we
may
as
well
question
the
Publick
Acts
and
Edicts
in
such
a
King's
Reign
,
who
lived
two
or
three
hundred
years
ago
,
attested
by
publick
Authority
,
as
the
Records
of
these
Miracles
;
for
the
former
we
have
only
the
Testimony
of
a
single
Nation
,
for
the
other
the
Testimony
of
the
whole
Christian
World
,
even
that
of
Enemies
,
not
to
mention
,
that
the
natural
Dictates
of
Reason
,
and
the
Light
of
Nature
,
speaks
,
though
more
darkly
,
to
the
same
purpose
:
So
that
there
is
no
room
left
for
any
rational
Doubt
that
there
are
such
Rewards
,
which
may
certainly
be
had
,
and
consequently
they
are
just
matter
of
Gladness
and
Rejoycing
.
And
yet
,
3.
We
see
that
these
Rewards
do
not
cause
this
Joy
in
all
,
the
generality
rejoycing
more
in
Temporal
and
External
,
than
Spiritual
and
Eternal
Blessings
:
nor
indeed
do
we
find
this
Joy
in
all
Persons
who
are
in
Distress
;
for
the
Sorrow
they
lie
under
,
and
their
secret
Fondness
of
these
outward
Enjoyments
,
we
see
,
drown
their
Joy
or
Rejoycing
in
these
Rewards
:
Tho'
I
know
Heaven
at
such
times
is
often
talk'd
of
,
yet
it
's
evident
it
moves
not
;
the
Discourse
,
may
be
,
amuses
the
Party
,
or
for
the
present
makes
him
attentive
;
but
being
over
,
like
a
Stone
forced
up
into
the
Air
,
when
that
Force
is
withdrawn
,
it
sinks
to
its
Mother
Earth
again
.
We
must
suppose
therefore
,
that
he
who
can
rejoyce
in
this
Reward
,
I
mean
truly
rejoyce
,
must
be
a
Person
duly
qualified
;
and
that
which
qualifies
a
Man
for
it
,
is
a
lively
Belief
of
it
,
a
lively
Representation
of
it
to
the
Mind
and
Understanding
,
a
firm
Perswasion
of
the
Certainty
,
and
of
our
Right
and
Title
to
it
,
a
very
high
Esteem
of
it
,
and
an
actual
preferring
it
before
the
Satisfactions
of
this
present
World
:
and
accordingly
we
find
that
those
who
have
been
thus
qualified
,
have
rejoyced
in
these
Rewards
with
joy
unspeakable
and
full
of
glory
;
as
we
see
1
Pet.
I.
8.
But
4.
Besides
this
,
there
are
two
Qualifications
more
which
very
much
promote
this
Joy
,
or
help
towards
it
,
and
that
's
,
1.
A
blameless
Life
.
2.
Suffering
in
the
midst
of
that
blameless
Life
.
1.
A
blameless
Life
.
A
Man
that
lives
in
Sin
,
or
minds
little
but
the
World
,
or
allows
himself
in
any
thing
that
's
manifestly
contrary
to
the
Gospel
,
cannot
possibly
rejoyce
in
these
Rewards
;
as
well
may
a
Beggar
rejoyce
in
such
a
Nobleman's
Estate
who
is
a
meer
Stranger
to
him
,
as
a
Person
who
is
loth
to
submit
to
Christ's
Yoke
rejoyce
in
the
hopes
of
these
Rewards
,
which
do
not
at
all
belong
to
him
.
Purity
of
Life
hath
the
Promise
of
this
Reward
,
and
therefore
the
pure
Liver
only
is
the
Person
that
can
justly
rejoyce
in
it
;
especially
,
2.
If
he
suffers
notwithstanding
his
blameless
Life
;
for
in
this
case
,
the
Rewards
of
Heaven
he
takes
a
View
of
,
assure
him
,
that
the
time
will
shortly
come
,
when
all
this
Troubles
shall
vanish
away
like
Smoak
at
the
glorious
Presence
of
God
;
that
it
will
not
be
long
before
he
shall
be
out
of
the
reach
of
all
slanderous
and
malicious
Tongues
;
and
that
the
greater
his
Sufferings
are
,
the
greater
will
his
Glory
,
and
Triumph
,
and
Satisfaction
be
.
His
Sufferings
fix
his
Thoughts
upon
this
Reward
,
and
move
him
to
dwell
upon
it
.
The
Bitterness
of
his
Affliction
gives
that
Reward
a
greater
Sweetness
,
and
is
the
same
that
makes
him
relish
it
the
more
:
Hence
comes
this
Joy
;
and
the
nobler
the
Cause
is
,
in
and
for
which
he
suffers
,
the
greater
is
the
Joy
.
But
5.
Though
all
this
helps
,
yet
the
Holy
Spirit
of
God
must
work
with
it
,
and
work
in
and
upon
the
Heart
,
and
make
the
Impression
of
the
future
Reward
so
lively
,
that
it
shall
cause
Joy
and
Rejoycing
:
much
depends
upon
the
Spirits
mingling
those
Rewards
with
the
Thoughts
of
the
Mind
,
whereby
the
Affections
are
affected
,
and
rouz'd
,
and
elevated
into
Joy
and
Rejoycing
,
and
such
Joy
as
shall
carry
the
Soul
above
her
Sufferings
,
and
make
her
contentedly
want
those
Accommodations
,
and
Conveniencies
,
and
Advantages
,
that
others
do
enjoy
:
For
this
Spirit
,
as
it
must
assure
us
of
our
Right
to
that
Reward
,
Rom.
VIII
.
16
,
17.
so
it
is
from
that
Assurance
that
this
Joy
rises
,
which
is
the
Reason
why
it
is
emphatically
called
Joy
in
the
Holy
Ghost
,
Rom.
XIV
.
17.
And
yet
after
all
,
it
must
be
confessed
,
that
good
Company
doth
not
a
little
contribute
toward
their
Joy
.
Which
leads
me
to
the
Second
Proposition
;
viz.
It
's
comfortable
to
suffer
in
good
Company
;
so
persecuted
they
the
Prophets
that
were
before
you
.
That
's
the
Comfort
Christ
gives
here
to
Persons
suffering
,
and
bids
them
solace
themselves
with
the
Company
of
the
antient
Prophets
.
And
this
Proposition
also
I
shall
explain
in
these
following
Paragraphs
.
1.
Solitariness
in
Affliction
aggravates
Affliction
;
which
is
the
Reason
that
Jeremy
makes
it
an
Ingredient
of
the
greatness
of
Jerusalem's
Misery
,
Lam.
I.
1.
How
doth
the
city
sit
solitary
,
which
was
full
of
people
!
how
is
she
become
as
a
widow
,
that
was
great
among
the
nations
!
she
that
was
a
princess
among
the
provinces
,
how
is
she
become
tributary
!
All
the
Heathen
Nations
round
about
swam
in
Plenty
,
Prosperity
crown'd
their
Labours
,
and
Ease
and
Liberty
was
their
Companion
:
Jerusalem
alone
sigh'd
under
her
Load
,
and
groan'd
under
her
Burthen
,
and
wept
while
her
Neighbours
rejoyc'd
and
triumph'd
in
the
Success
of
their
Attempts
and
Enterprizes
.
Company
in
Affliction
is
a
kind
of
Balm
which
supplies
the
Spirit
,
and
gives
some
Refreshment
to
a
wounded
Soul
:
it
takes
off
from
the
greatness
of
the
Grief
,
and
makes
the
Burthen
lighter
.
Solitariness
looks
strange
,
like
a
stinking
Weed
in
a
curious
Flower-garden
,
and
coming
in
the
shape
of
that
,
which
is
unusual
,
it
surprizes
more
,
and
consequently
afflicts
more
;
and
that
's
the
Reason
,
may
be
,
why
Men
bear
a
common
Calamity
,
where
many
fare
alike
,
better
than
they
do
a
private
,
where
they
have
no
Partners
in
their
Sorrows
.
And
yet
,
2.
It
's
hard
to
conceive
how
a
Man
can
be
solitary
in
Affliction
,
except
by
Solitariness
we
mean
,
that
in
the
Parish
or
Street
,
or
House
,
or
Family
we
live
in
,
there
is
none
that
is
afflicted
as
we
are
.
Set
this
aside
,
there
can
hardly
any
Affliction
be
named
,
but
some
or
other
in
the
World
have
been
and
are
as
great
or
greater
Sufferers
than
we
are
;
and
in
this
sense
a
Man
cannot
want
Company
in
Affliction
:
But
then
,
in
this
case
,
the
Mind
must
call
the
Company
in
,
and
the
Understanding
represent
their
Sufferings
to
the
Thoughts
,
and
Meditation
must
make
their
Afflictions
present
;
which
being
a
thing
generally
neglected
by
Persons
who
suffer
,
they
are
very
apt
to
sink
into
this
Fancy
,
That
none
are
miserable
in
the
World
as
they
are
:
as
we
see
Jerusalem
complained
,
Lam.
I.
12.
Behold
and
see
whether
there
be
such
a
sorrow
as
my
sorrow
is
,
wherewith
the
Lord
hath
afflicted
me
in
the
day
of
his
anger
.
And
yet
,
3.
It
is
not
suffering
in
every
Company
that
is
comfortable
:
To
suffer
with
Evil-doers
,
is
a
Grief
rather
than
a
Consolation
;
and
to
be
afflicted
with
Malefactors
,
is
made
an
Ingredient
of
the
Bitterness
of
our
blessed
Saviour's
cup
,
Mark
XV.
Nor
will
Company
in
Hell
be
any
Ease
to
the
Sufferers
,
but
rather
increase
their
Torments
,
none
being
able
to
help
the
other
.
The
Comfort
arising
from
suffering
in
Company
,
is
confined
to
this
present
World
;
and
in
this
case
,
the
Company
must
be
such
as
a
Man
hath
no
reason
to
be
ashamed
of
,
and
that
must
be
the
Company
of
truly
pious
Men
,
whether
they
be
present
or
absent
,
whether
they
have
lived
lately
,
or
a
thousand
or
two
thousand
Years
agone
,
whether
they
dwell
in
the
same
Town
,
or
City
,
or
Village
we
are
of
,
or
a
hundred
Miles
off
:
for
this
Company
of
good
Men
with
whom
we
suffer
are
either
as
good
as
we
are
,
or
better
than
we
.
1.
If
they
be
as
good
as
we
our selves
are
,
the
Reflexion
is
very
natural
.
If
this
be
the
Lot
and
Portion
of
Persons
under
the
same
Circumstances
I
am
under
,
then
no
strange
thing
happens
to
me
,
then
God
deals
with
me
as
he
doth
with
his
other
Children
.
If
I
am
not
better
than
they
,
why
should
I
expect
more
favourable
Dealings
at
his
hands
?
and
yet
these
Dealings
are
favourable
too
:
If
Men
as
good
as
my self
have
look'd
upon
the
Crosses
that
have
befallen
them
as
Marks
of
God's
Favour
,
why
should
not
I
look
upon
mine
thro'
the
same
Glass
!
How
can
it
be
said
that
I
am
as
good
as
they
,
if
I
make
not
the
same
pious
Constructions
of
these
Providences
!
if
I
fall
short
of
these
rational
Interpretations
of
God's
Dispensations
,
I
must
needs
fall
short
of
their
Goodness
.
Or
,
2.
The
good
Men
in
whose
Company
I
suffer
are
better
than
I
;
and
then
the
Argument
of
Comfort
will
be
stronger
still
.
Have
the
Heroes
of
Religion
suffered
so
much
,
and
shall
I
,
a
puny
Christian
,
complain
?
Have
the
great
Champions
of
the
Gospel
endured
as
much
or
more
than
I
,
and
shall
a
Christian
of
an
ordinary
size
find
fault
?
Have
such
Men
as
St.
Paul
and
the
Holy
Apostle's
gone
thro'
firy
Tryals
,
and
shall
I
,
a
Disciple
of
those
great
Masters
,
tremble
at
the
Fire
?
Have
the
Fathers
,
the
strong
Men
in
Grace
,
old
Disciples
,
been
scratch'd
,
and
wounded
with
Briars
and
Thorns
,
and
shall
I
a
Babe
look
to
tread
on
Carpets
?
Have
the
Generals
,
the
Captains
in
Christ's
Army
,
gone
thro'
a
Sea
of
Adversity
,
and
shall
I
,
a
common
Soldier
,
shrink
at
the
Waves
?
Have
such
Men
as
Samuel
,
Elijah
,
and
Elisha
,
Men
that
could
in
a
manner
command
Heaven
by
their
Prayers
,
been
reviled
,
traduced
,
reproach'd
,
and
shall
I
,
a
Shrub
,
take
it
ill
that
I
am
call'd
out
of
my
Name
?
This
is
a
very
strong
Argument
of
Comfort
.
So
that
you
see
,
that
the
Comfort
arising
from
suffering
with
other
good
Men
,
lies
partly
in
the
Ease
the
Mind
receives
by
their
Society
,
and
partly
in
that
their
Examples
give
us
opportunity
to
make
use
of
the
same
Motives
to
Patience
which
held
them
up
.
1.
In
the
Ease
the
Mind
receives
from
the
suffering
Society
.
It
gives
a
sort
of
Content
which
all
the
Physick
in
the
World
cannot
give
,
especially
if
the
suffering
Company
be
present
;
for
then
the
Sufferers
being
able
to
disburden
their
Grief
into
one
anothers
Bosom
,
it
gives
such
Satisfaction
as
People
who
are
ready
to
burst
with
Grief
do
find
when
a
shower
of
Tears
does
give
their
Sorrow
vent
.
This
Ease
is
chiefly
in
the
Mind
,
and
if
the
Mind
be
easie
,
the
whole
Man
receives
Comfort
;
if
that
be
easie
,
it
is
as
much
as
if
a
Man
did
not
suffer
at
all
.
It
's
our
Minds
and
Thoughts
that
make
us
either
happy
or
miserable
.
If
a
Man
thinks
himself
happy
in
Misery
,
he
is
so
;
and
if
he
thinks
himself
miserable
in
his
Sufferings
,
he
is
so
.
It
's
our
Thoughts
,
certainly
,
that
make
us
uneasie
in
Adversity
;
and
musing
at
such
times
upon
wrong
Topicks
and
Arguments
,
puts
all
into
disorder
;
whereas
calling
to
mind
such
Reasonings
as
are
proper
and
suitable
,
alleviates
our
Grief
,
and
makes
our
Minds
easie
.
And
of
this
nature
is
the
good
Society
we
suffer
with
:
For
,
2.
This
gives
us
opportunity
to
make
use
of
the
same
Motives
to
Patience
that
those
other
good
Men
have
used
to
bear
up
under
their
Crosses
;
and
in
all
likelihood
they
will
have
the
same
Effect
upon
us
,
and
end
in
the
same
Consolation
.
The
Primitive
Believers
look'd
upon
their
Afflictions
as
Tryals
of
their
Faith
,
and
that
gave
them
Ease
;
so
must
I
:
They
had
a
regard
to
the
End
for
which
God
did
correct
them
,
viz.
to
produce
in
them
the
peaceable
fruits
of
Righteousness
,
and
that
taught
them
Contentedness
;
so
must
I
:
They
encouraged
themselves
to
Patience
with
the
Example
of
Christ
,
and
that
quieted
them
;
and
so
must
I
:
They
relied
upon
the
Promises
of
God
without
wavering
,
and
that
revived
them
;
so
must
I
:
They
look'd
upon
their
Troubles
as
short
momentary
things
,
and
that
made
them
lightsome
;
so
must
I
:
They
thought
their
Afflictions
necessary
to
make
them
breath
after
their
heavenly
Country
,
and
that
made
them
cheerful
;
so
must
I.
So
that
if
their
way
be
follow'd
,
and
our
Fellow-sufferers
be
consider'd
under
these
Notions
,
their
Company
in
suffering
will
certainly
afford
more
than
ordinary
Consolations
.
Inferences
.
1.
Having
explain'd
the
several
Beatitudes
mention'd
in
this
excellent
Sermon
of
our
Saviour
,
give
me
leave
to
observe
to
you
in
the
Close
of
all
,
That
though
every
single
Virtue
and
Qualification
in
the
preceding
Beatitudes
hath
a
glorious
Reward
annexed
to
it
,
no
less
than
the
beatifick
Vision
of
an
All-sufficient
God
;
yet
you
must
not
think
that
he
who
should
apply
himself
to
the
Practice
of
one
single
Virtue
,
and
neglect
the
rest
,
would
upon
that
account
be
rewarded
with
Heaven
:
This
is
impossible
as
the
Case
stands
;
for
Christ
expresly
requires
Vniversal
Obedience
;
but
if
I
mind
only
one
of
these
Qualifications
,
and
disregard
the
rest
,
how
is
my
Obedience
universal
?
It
's
true
,
Christ
affixes
a
spiritual
and
eternal
Reward
to
every
particular
Grace
,
partly
for
our
greater
Encouragement
,
partly
because
every
one
of
the
aforementioned
Graces
tends
to
that
Center
,
and
like
Lines
meet
in
that
one
Point
,
and
partly
because
the
future
Reward
shall
be
suited
to
the
several
Virtues
,
and
in
some
measure
answer
and
resemble
the
Nature
of
the
respective
Accomplishments
;
yet
still
there
is
such
a
Connexion
among
them
,
that
they
are
inseparable
,
and
he
that
sincerely
,
according
to
the
Intent
of
the
Law-giver
,
practises
one
,
cannot
forbear
practising
the
rest
,
and
consequently
he
that
pretends
to
observe
one
,
and
doth
despise
the
rest
,
doth
not
observe
that
one
as
he
ought
.
The
serious
and
conscientious
Observance
of
one
,
will
make
us
enamoured
with
all
the
Links
of
the
whole
Chain
:
the
Beauty
and
Reasonableness
of
one
will
invite
and
charm
us
into
a
cheerful
Compliance
with
all
the
rest
.
The
several
Qualifications
mention'd
in
the
preceding
Verses
,
are
so
many
Steps
to
Heaven
.
Humility
is
the
first
;
Mourning
for
our
Sins
,
the
second
;
Meekness
and
composing
our
turbulent
Passions
,
the
third
;
Hunger
and
Thirst
after
Righteousness
,
the
fourth
;
Mercifulness
,
the
fifth
;
Purity
of
Heart
,
the
sixth
;
Peaceableness
,
and
a
Peace-making
Temper
,
the
seventh
;
and
a
patient
enduring
Persecutions
,
Calumnies
,
and
Afflictions
in
a
good
Cause
,
the
last
.
So
that
you
see
how
you
are
to
rise
,
and
by
what
Ladder
you
are
to
ascend
to
Glory
.
He
that
advances
but
a
step
or
two
,
will
never
reach
the
everlasting
Hills
.
One
Grace
is
the
Foundation
of
the
other
.
Humility
,
or
an
humble
Sense
of
your selves
,
and
of
your
own
Worth
,
will
dispose
you
for
mourning
,
because
you
have
offended
,
and
do
offend
a
very
great
,
holy
,
and
gracious
God
;
and
this
Sense
which
makes
you
concern'd
for
the
Injuries
and
Affronts
you
have
offer'd
to
the
best
of
Beings
,
and
which
makes
you
mourn
,
will
dispose
you
to
Meekness
towards
your
Neighbours
who
do
offend
and
have
offended
you
,
and
move
you
to
curb
,
and
moderate
,
and
mortify
your
Anger
and
Pettishness
at
Faults
you
see
in
others
;
subduing
your
inordinate
Passion
,
you
will
be
more
at
leisure
to
consider
the
Beauty
and
Excellency
of
Righteousness
,
and
that
will
make
you
hunger
and
thirst
after
it
.
This
Hunger
and
Thirst
will
dispose
you
to
Mercifulness
,
for
he
that
desires
to
grow
in
Grace
must
apply
himself
to
Works
of
Mercy
,
for
by
these
Holiness
is
signally
increased
.
This
merciful
Temper
will
dispose
you
for
Purity
of
Heart
,
not
only
because
Almsgiving
cleanses
the
Soul
,
and
quenches
Sin
,
as
Fire
doth
Water
,
but
enlarges
your
Love
to
God
.
This
Purity
of
the
inward
Man
will
dispose
you
for
Peaceableness
and
a
Peace-making
Temper
;
for
as
Strife
and
Contention
rises
from
an
impure
Heart
,
from
Lusts
warring
within
us
,
so
a
peaceable
Disposition
rises
from
inward
Purity
.
This
peaceable
and
Peace-making
Temper
will
procure
you
(
may
be
)
the
Hatred
and
Ill-will
of
Men
;
from
hence
will
come
Persecutions
,
Slanders
,
Reproaches
,
Calumnies
,
&c.
which
if
you
bear
with
a
patient
and
generous
Mind
,
you
secure
your
Reward
in
Heaven
;
and
then
rejoyce
and
be
exceeding
glad
,
for
great
is
your
reward
in
Heaven
.
II.
I
must
here
take
notice
,
that
nothing
deserves
our
rejoycing
so
much
as
these
future
Rewards
.
What
is
there
in
this
World
that
should
make
us
so
fond
of
rejoycing
in
it
?
The
three
great
Idols
of
the
World
are
Riches
,
Honour
,
and
Sensual
Pleasure
;
but
look
ye
,
how
inconstant
,
how
uncertain
,
how
uneven
,
and
how
short
,
are
all
these
!
He
that
is
rich
this
Year
may
be
a
Beggar
the
next
,
Valerianus
and
Andronicus
,
who
are
Emperors
to
day
,
to
morrow
shall
be
despicable
to
all
their
Subjects
.
He
that
wallows
in
Pleasure
this
hour
,
some
grievous
Pain
or
Disease
may
arrest
him
the
next
,
and
fill
him
with
Vexation
.
Do
not
we
see
how
these
outward
Enjoyments
crack
in
the
very
handling
,
and
make
themselves
wings
and
flee
away
?
He
that
is
a
Minister
of
State
to
day
,
may
be
a
Prisoner
to
morrow
;
he
that
sits
at
the
Helm
to
day
,
to
morrow
may
groan
in
a
Dungeon
;
he
that
gives
Law
to
others
to
day
,
may
be
exposed
to
the
fury
of
the
Rabble
to
morrow
;
and
he
that
dwells
in
a
stately
House
to
day
,
may
see
it
laid
in
Ashes
before
the
next
Morning
Light
.
And
are
these
the
mighty
Things
you
rejoyce
in
?
Do
these
Butterflies
deserve
such
Admiration
as
most
Men
bestow
upon
them
?
Be
wise
ye
Children
of
Men
,
be
wise
;
the
Rewards
of
Heaven
are
solid
,
lasting
,
constant
Treasures
:
they
fade
not
,
they
fail
not
,
they
perish
not
,
and
are
the
noblest
Objects
of
your
Thoughts
and
Contemplations
.
Here
you
'll
have
always
matter
of
rejoycing
;
here
is
something
that
will
be
able
always
to
support
you
;
here
is
something
that
will
always
raise
your
drooping
Souls
:
Do
but
secure
these
Rewards
,
and
you
will
be
able
to
be
always
joyful
,
joyful
in
Persecution
,
in
Poverty
,
in
Exile
,
in
Sickness
,
in
Weakness
,
under
good
Report
and
evil
Report
.
And
indeed
,
till
you
can
rejoyce
in
this
Reward
,
and
so
rejoyce
in
it
,
that
the
Joy
in
a
great
measure
drowns
your
Sorrow
,
you
are
none
of
the
best
Christians
.
It
's
possible
to
make
sure
of
this
Reward
;
and
how
it
is
to
be
done
,
Christ
shews
in
the
preceding
Beatitudes
.
Let
these
Rewards
be
always
rolling
in
your
Minds
,
and
you
will
have
a
perpetual
Antidote
against
Adversity
and
Dejectedness
.
Whatever
befals
you
,
reflect
upon
this
Reward
,
and
you
will
be
able
to
live
above
the
World
,
and
pity
the
poor
Creatures
that
have
no
Props
to
rest
on
but
the
broken
Reed
of
Egypt
.
This
is
to
begin
your
Heaven
here
;
and
when
you
come
to
die
,
you
have
no
more
to
do
,
than
to
enter
upon
your
Estate
,
and
to
take
Possession
of
your
Inheritance
.
Your
Death
will
be
wonderfully
sweetned
with
these
Thoughts
,
and
you
will
be
able
to
die
with
rejoycing
,
because
great
is
your
Reward
in
Heaven
.
III.
Hear
this
,
all
ye
Sufferers
;
you
I
mean
,
that
suffer
according
to
the
Will
of
God
,
that
glorify
God
in
your
Sufferings
,
and
improve
your
Sufferings
into
a
holy
Conformity
to
the
Rules
of
the
Gospel
.
You
are
not
alone
in
your
Sufferings
;
for
besides
that
God
is
present
with
you
,
and
the
Lord
Jesus
,
that
merciful
High
Priest
,
is
touched
with
the
feeling
of
your
Infirmities
,
you
have
admirable
Company
in
your
Sufferings
.
The
Patriarchs
were
Sufferers
,
the
Prophets
were
Sufferers
,
the
Apostles
were
Sufferers
,
the
best
Christians
were
Sufferers
,
Heaven
is
full
of
Sufferers
.
What
a
glorious
Society
is
here
!
The
high
and
lofty
one
,
who
inhabits
Eternity
,
dwells
among
these
weeping
and
groaning
Saints
.
The
Son
of
God
is
their
Captain
and
Principal
;
Who
would
not
suffer
with
such
Society
!
With
these
suffering
Saints
you
shall
rejoyce
at
last
.
As
you
have
mourned
with
them
,
so
you
shall
sing
with
them
.
As
you
have
born
the
heat
and
burden
of
the
day
with
them
,
so
you
shall
rest
with
them
.
As
you
have
drank
of
the
cup
of
trembling
with
them
,
so
you
shall
drink
with
them
of
the
cup
of
salvation
.
As
you
have
been
reviled
with
them
,
so
you
shall
be
honoured
with
them
:
And
your
Honour
shall
not
be
like
that
of
Haman
or
Nebuchadnezzar
,
which
like
a
glorious
sun-shiny
Morning
was
over-cast
before
Night
,
but
your
Honour
shall
be
like
that
of
the
Son
of
God
,
you
shall
rule
in
the
House
of
Jacob
for
ever
,
and
of
your
Kingdom
shall
be
no
end
.
SERMON
XIII
.
St.
Matth.
Ch.
V.
Ver.
13.
Ye
are
the
Salt
of
the
Earth
;
but
if
the
Salt
have
lost
its
savour
,
wherewith
shall
it
be
salted
?
it
is
thenceforth
good
for
nothing
,
but
to
be
cast
out
,
and
to
be
troden
under
foot
of
men
.
HAving
consider'd
the
several
Beatitudes
,
or
Blessednesses
mention'd
in
the
preceding
Verses
,
and
which
are
an
Introduction
to
the
admirable
Discourse
which
follows
in
this
Chapter
;
we
proceed
to
the
Characters
Christ
gives
of
his
true
Followers
.
Divers
and
various
are
the
Names
and
Titles
the
Holy
Ghost
gives
of
Christ's
Disciples
,
calling
them
sometimes
Sheep
,
to
put
them
in
mind
of
the
Obligation
that
lies
upon
them
to
be
innocent
,
and
meek
,
and
patient
,
and
Enemies
to
Revenge
;
Sometimes
,
Brethren
,
to
shew
how
dearly
,
how
tenderly
,
how
affectionately
they
ought
to
love
one
another
.
Sometime
new
Creatures
,
because
it
is
supposed
they
have
put
off
the
Old
Man
,
and
put
on
the
New
Man
,
created
after
God
in
righteousness
and
true
holiness
.
Sometimes
Babes
,
because
of
their
imbibing
the
sincere
Milk
of
the
Word
,
that
they
may
grow
thereby
.
Sometime
lively
Stones
,
because
they
are
built
up
a
spiritual
House
,
of
which
Christ
is
the
Corner-stone
,
and
in
which
he
dwells
by
Faith
.
Sometime
Priests
,
because
of
the
spiritual
Sacrifices
of
Prayer
and
Praise
,
and
Righteousness
,
which
they
offer
to
God
.
Sometimes
Kings
,
because
their
Province
is
to
Conquer
their
Lusts
and
evil
Desires
,
and
Worldly
Affections
.
Sometimes
Virgins
,
because
they
keep
themselves
undefiled
,
and
unspotted
from
the
World
.
Sometimes
Free-men
,
because
Christ
hath
made
them
free
from
the
Dominion
of
Sin
,
and
the
Bondage
of
Iniquity
,
and
themselves
are
and
must
be
ambitious
of
that
Liberty
.
And
to
come
to
the
Words
of
the
Text
,
there
they
are
call'd
Salt
,
even
the
Salt
of
the
Earth
,
Ye
are
the
Salt
of
the
Earth
;
but
if
the
Salt
,
&c.
For
the
understanding
of
which
words
,
I
shall
enquire
,
I.
Upon
what
account
Christians
are
,
and
ought
to
be
the
Salt
of
the
Earth
.
II.
How
this
Salt
comes
to
lose
its
Savour
.
III.
I
shall
examine
the
Consequences
of
this
Corruption
,
and
the
Commination
added
to
it
:
It
is
thenceforth
good
for
nothing
,
but
to
be
cast
out
,
and
to
be
troden
under
foot
of
Men.
I.
Upon
what
account
Christians
are
and
ought
to
be
the
Salt
of
the
Earth
.
I
proved
in
the
beginning
of
these
Meditations
on
Christ's
Sermon
,
that
the
Disciples
of
Christ
,
to
whom
the
following
Rules
and
Commands
are
directed
and
enjoin'd
,
were
not
barely
the
Apostles
,
nor
the
Apostles
consider'd
only
as
Ministers
of
the
Gospel
,
but
all
that
have
enter'd
themselves
into
the
Discipline
of
the
Holy
Jesus
;
and
therefore
the
Enquiry
here
is
very
justly
extended
to
all
that
call
themselves
Christians
:
And
that
none
may
wonder
at
Christ's
saying
,
that
they
are
the
Salt
of
the
Earth
,
as
if
all
that
have
the
name
of
his
Disciples
were
actually
so
,
either
born
so
,
or
became
so
immediately
upon
their
Profession
.
You
must
know
,
that
this
way
of
speaking
expresses
the
Nature
and
Tendency
of
the
Christian
Religion
,
and
shews
,
what
those
who
are
true
Disciples
are
,
and
what
those
who
would
be
so
,
ought
to
be
;
and
the
meaning
is
,
If
you
are
true
followers
of
me
,
thus
it
is
with
you
,
and
thus
it
will
certainly
be
with
you
,
even
as
it
is
with
Salt
;
what
Salt
doth
,
you
will
do
in
a
Spiritual
sense
,
and
in
your
Actions
and
Conversations
you
will
imitate
the
Nature
of
that
Mineral
.
The
dullest
Papist
imaginable
,
that
hears
or
reads
these
words
cannot
imagine
,
or
from
hence
conclude
a
Transubstantiation
,
as
if
therefore
the
Disciples
of
Christ
were
Transubstantiated
into
Salt
,
because
it
is
said
,
Ye
are
the
Salt
of
the
Earth
;
and
this
may
justly
raise
our
Wonder
,
they
should
be
so
blind
as
to
fancy
a
Transubstantiation
intended
in
the
words
,
This
is
my
Body
,
when
the
absurdities
flowing
from
the
Sacramental
Bread
being
changed
into
the
Natural
Body
of
Christ
,
are
every
whit
as
great
as
the
other
would
be
,
if
we
should
believe
,
that
every
true
Disciple
of
Christ
is
Transubstantiated
into
natural
Salt
.
There
is
nothing
more
common
in
Scripture
,
than
by
the
Verb
is
,
and
am
,
and
art
,
and
are
,
to
express
a
likeness
,
or
representation
,
or
resemblance
,
or
a
memorial
,
and
that
must
necessarily
be
the
meaning
here
,
viz.
If
you
be
my
Disciples
indeed
,
you
do
,
and
will
resemble
the
Salt
of
the
Earth
,
and
in
what
things
this
resemblance
consists
,
the
following
Particulars
will
inform
you
.
1.
Salt
is
a
very
useful
thing
,
one
of
the
most
beneficial
things
in
the
World
;
It
is
as
it
were
the
Balsom
of
Nature
,
which
preserves
all
things
;
Than
Salt
and
the
Sun
nothing
is
more
profitable
,
said
the
Philosopher
;
Pliny
.
so
a
true
Christian
is
a
very
useful
Creature
:
When
Men
of
this
Profession
first
appeared
in
the
World
,
the
rude
Pagans
,
a
great
many
of
them
,
were
loath
to
believe
that
they
were
of
any
use
to
Mankind
;
and
though
they
usually
called
them
Christians
,
which
is
as
much
as
useful
,
yet
this
was
by
way
of
Contempt
;
and
in
saying
so
,
they
meant
the
contrary
.
Hence
it
was
,
that
when
a
Land-Flood
came
,
or
an
Inundation
rose
,
or
a
Plague
broke
forth
,
or
the
Corn
was
blasted
,
or
any
publick
Calamity
befell
them
,
the
fault
was
presently
laid
upon
the
Christians
:
Notwithstanding
all
this
,
they
were
,
and
all
true
Christians
at
this
Day
are
very
useful
Persons
,
for
their
Nature
and
Temper
,
to
teach
,
to
instruct
,
to
comfort
,
and
to
edifie
their
Neighbours
;
and
as
heretofore
God
did
,
so
still
he
doth
very
often
,
for
the
good
Christians
sake
,
(
who
are
Inhabitants
there
)
spare
a
Place
,
Town
,
City
,
Nation
,
and
Country
;
an
Emblem
whereof
God
gave
in
the
Case
of
Sodom
,
when
he
professed
his
readiness
to
spare
the
City
,
if
but
ten
righteous
Men
could
be
found
in
it
,
Gen.
xviii
.
32.
And
to
this
purpose
he
told
St.
Paul
in
the
Ship
,
wherein
he
sailed
,
God
hath
given
thee
all
them
that
Sail
with
thee
,
i.
e.
For
thy
sake
they
shall
be
saved
from
Drowning
:
And
if
Men
observ'd
Providence
more
,
they
would
see
and
admire
some
very
strange
Instances
of
this
nature
,
the
safety
that
is
vouchsafed
to
wicked
Men
,
being
clearly
upon
the
account
of
the
Pious
Christians
that
live
near
them
,
or
about
them
.
2.
Salt
is
the
Symbol
of
Wisdom
.
So
we
read
Colos.
iv
.
6.
Let
your
Speech
be
always
with
Grace
,
season'd
with
Salt
,
i.
e.
with
Wisdom
.
To
this
purpose
is
the
Saying
of
the
Old
Comick
,
Si
quis
haberet
salem
,
&c.
If
a
Man
had
that
Salt
which
yon
have
,
i
,
e.
that
Wisdom
;
and
that
of
Catullus
,
Nulla
in
tam
magno
corpore
mica
sali●
.
There
is
not
a
Grain
of
Salt
in
that
vast
Body
,
i.
e.
of
Wisdom
:
And
Livy
for
this
reason
calls
Greece
,
where
the
wisest
Men
then
lived
,
The
Salt
of
the
Gentiles
,
or
of
the
Heathen
World
.
A
true
Christian
is
a
truly
Wise
Man
;
a
Fool
indeed
in
the
Eyes
of
the
World
,
but
Wise
toward
God
,
and
unto
Salvation
;
so
Wise
as
to
walk
circumspectly
,
and
redeem
the
time
,
Ephes.
V.
15.
He
walks
in
Wisdom
toward
them
that
are
without
,
Col.
IV.
5.
and
he
orders
his
affairs
with
discretion
,
Psal.
CXIV
.
5.
And
for
this
reason
he
is
said
to
be
a
wise
and
faithful
Servant
,
who
keeps
himself
ready
,
and
doth
the
work
his
Master
hath
set
him
,
that
when
the
Master
of
the
House
returns
,
he
may
commend
,
and
reward
him
,
Matth.
XXIV
.
45.
3.
In
Salt
there
is
a
mixture
of
Fire
and
Water
.
It
's
hot
,
like
Fire
;
and
yet
cools
like
Water
.
These
two
different
qualities
you
'll
find
in
a
true
Christian
,
not
that
he
is
inconstant
,
and
unstable
in
his
ways
,
sometimes
hot
,
then
cold
again
,
sometime
all
Fire
,
and
then
all
Ice
again
;
sometime
very
serious
,
then
vain
and
foolish
again
;
but
by
his
Zeal
he
warms
others
,
and
by
his
meek
and
peaceable
Temper
,
he
lays
and
cools
the
Feverish
Heats
of
others
:
Of
the
former
St.
Paul
speaks
,
2
Cor.
IX
.
2.
Of
the
other
,
we
have
an
instance
in
the
Apostles
,
who
when
Contentions
arose
among
the
Grecians
about
the
relief
of
Widows
,
by
their
moderation
composed
them
,
Acts
VI.
1
,
2
,
3.
and
when
a
Fire
of
Dispute
was
kindled
about
Circumcision
,
by
their
Prudence
and
peaceable
Disposition
quieted
the
Tumults
that
rose
about
that
Controversy
.
Acts
XV.
23
,
24.
4.
Salt
renders
Things
savoury
,
and
creates
an
Appetite
.
In
this
also
we
see
the
Temper
of
a
true
Christian
,
who
by
his
pious
Discourses
and
gracious
Speeches
,
creates
many
times
an
Appetite
after
Things
Spiritual
and
Divine
,
in
those
who
hear
him
,
and
whose
Hearts
God
touches
,
that
they
attend
to
the
things
which
are
spoken
;
as
we
read
of
Lydia
,
Acts
XVI
.
14.
Nor
is
this
all
,
but
by
his
Pious
and
self-denying
Behaviour
he
renders
many
of
those
Severities
he
practiseth
,
Amiable
and
Charming
in
the
Eyes
that
observe
and
take
notice
of
them
,
as
is
evident
from
the
Constancy
and
Fortitude
which
appeared
in
the
Primitive
Believers
in
their
Sufferings
:
Virtues
which
look'd
so
lovely
,
that
Thousands
were
enamour'd
with
them
,
and
follow'd
their
example
.
And
what
are
the
Acts
of
the
Holy
Apostles
,
but
Comments
upon
this
Truth
?
The
Courage
and
Heroick
Patience
of
those
excellent
Men
,
were
transcribed
into
the
Lives
of
those
who
beheld
them
.
5.
Salt
raises
Thirst
;
so
a
Pious
Christian
by
his
delight
in
God
,
and
the
satisfaction
he
takes
and
finds
in
the
ways
of
Religion
,
raises
in
others
a
hunger
and
thirst
after
Righteousness
.
Paul
and
Silas
sing
Praises
to
God
at
Midnight
,
and
in
a
Dungeon
too
:
The
Jaylor
awaken'd
with
that
as
well
as
with
the
Earthquake
,
feels
a
strange
Commotion
in
his
Soul
,
and
cries
out
,
Sirs
what
must
I
do
to
be
saved
?
Acts
XVI
.
30.
6.
The
thing
chiefly
intended
by
this
similitude
is
this
:
Salt
preserves
from
putrefaction
;
for
it
consumes
the
sanguineous
Humours
of
Meat
,
or
extracts
them
;
whereby
it
is
preserv'd
from
stinking
.
So
a
true
Christian
,
partly
by
his
blameless
Life
,
partly
by
Entreaties
,
partly
by
fraternal
Correption
,
and
partly
by
friendly
Admonitions
,
preserves
,
and
is
to
preserve
others
from
running
into
Sin
and
Errour
.
All
that
I
have
said
before
concenters
in
this
,
and
this
is
it
which
is
expected
from
us
,
if
Christianity
be
more
than
a
Name
,
even
as
much
as
in
us
lies
to
prevent
the
corruption
of
others
,
whether
Relatives
or
Strangers
we
converse
with
,
whether
Friends
or
Foes
;
As
no
Religion
in
the
World
presses
Love
and
Charity
to
our
Neighbours
,
more
than
that
we
profess
,
so
thit
hearty
endeavour
to
preserve
others
from
sin
,
and
offending
God
,
is
the
natural
result
of
this
Charity
.
There
is
no
Man
but
grants
,
that
to
preserve
a
Neighbour
from
Drowning
,
or
doing
himself
a
Mischief
,
is
a
Duty
incumbent
on
all
that
have
any
thing
of
Humane
Compassion
in
them
;
and
if
the
concerns
of
the
Soul
are
greatest
,
as
we
ordinarily
confess
they
are
,
it
will
follow
,
that
to
preserve
Men
from
wounding
and
undoing
their
own
Souls
,
must
be
absolutely
necessary
.
Religion
exalts
Nature
,
and
the
kindnesses
which
the
Law
written
upon
our
Hearts
requires
of
us
toward
the
Bodies
of
our
Neighbours
,
Religion
bids
us
exercise
to
their
Souls
,
which
are
the
nobler
substances
.
Religion
,
as
it
makes
us
concerned
for
our
own
Souls
,
so
it
raises
a
desire
to
do
good
to
the
Souls
of
others
.
Till
a
Man
comes
to
be
concerned
about
spiritual
Affairs
,
he
is
a
Stranger
to
Religion
:
As
things
unseen
are
the
proper
Object
of
the
Soul
,
so
to
be
truly
concerned
about
things
unseen
,
is
the
proper
Character
of
a
Religious
Man
.
And
as
Religion
,
in
imitation
of
its
Author
is
communicative
,
so
the
Soul
of
another
Man
comes
to
be
very
dear
to
us
,
if
our
care
and
solicitude
be
once
seriously
employ'd
about
our
own
;
and
this
is
the
ground
of
the
great
Duty
pressed
here
,
viz.
preserving
others
from
Sin
and
Corruption
;
to
which
purpose
,
our
Saviour
tells
Peter
with
respect
to
his
resurrection
from
his
Apostacy
,
when
thou
art
converted
,
strengthen
thy
Brethren
,
Luke
XXII
.
32.
And
St.
Paul
in
larger
terms
,
Exhort
one
another
daily
,
taking
heed
lest
any
of
you
be
harden'd
through
the
deceitfulness
of
sin
,
Heb.
III.
13.
This
being
the
true
import
of
the
similitude
used
here
;
Let
us
II.
Consider
how
this
Salt
comes
to
lose
its
Savour
.
And
this
happens
,
1.
When
a
Man
after
he
comes
to
know
his
Duty
,
either
by
reading
,
or
hearing
the
Word
preached
in
season
and
out
of
season
,
acts
contrary
to
his
Profession
,
and
enticed
,
or
overcome
by
the
Cares
,
Riches
,
and
Pleasures
of
this
Life
,
grows
sensless
of
the
weighty
Concerns
of
his
own
and
other
Mens
Souls
,
and
willfully
and
obstinately
(
maugre
all
the
Checks
of
his
Conscience
to
the
contrary
)
continues
so
.
We
all
know
,
that
when
Salt
hath
lost
its
Picquancy
,
and
Sharpness
,
and
Quickness
,
it
is
gone
,
and
it
can
be
call'd
Salt
no
more
.
Just
so
it
is
with
a
Man
that
owns
himself
a
Christian
,
if
taken
with
these
outward
things
that
please
the
Flesh
,
and
pamper
the
Body
,
and
gratifie
his
Carnal
Interest
,
he
boldly
neglects
exerting
his
Zeal
and
Fervour
for
his
own
and
other
Mens
Souls
,
which
his
Religion
presses
and
urges
him
to
;
he
ceases
to
be
a
Christian
;
for
a
Christian
is
a
Person
active
,
that
acts
according
to
the
Rules
of
his
Profession
.
Where
it
is
so
,
that
the
love
of
the
World
doth
so
blind
and
intoxicate
him
,
that
he
looks
neither
after
his
own
Soul
,
nor
the
Soul
of
his
Neighbour
,
and
feels
no
love
to
either
;
or
if
he
feels
something
of
it
,
choaks
it
again
with
the
Bryars
and
Thorns
of
this
Life
,
he
loses
the
Spirit
of
Religion
;
and
then
as
the
Body
without
the
Soul
is
dead
,
so
his
Christianity
without
this
Love
,
becomes
dead
also
.
Indeed
we
call
the
dead
,
Men
still
;
but
that
's
only
a
Name
:
Properly
speaking
,
they
are
no
Men
;
and
so
it
is
here
,
he
that
is
a
stranger
to
this
Love
is
no
Christian
;
for
this
Love
is
as
much
of
the
Essence
of
Christianity
,
as
sharpness
,
or
quickness
is
to
Salt
.
2.
This
Salt
loses
his
Savour
:
When
a
Man
hath
been
for
some
time
solicitous
about
his
own
Soul
,
and
the
spiritual
Concerns
of
his
Neighbours
,
and
grows
weary
of
it
;
or
for
Carnal
Reasons
quits
those
hearty
Endeavours
of
preserving
others
from
Sin
and
Corruption
;
This
the
Holy
Ghost
calls
departing
from
the
Holy
Commandment
delivered
to
us
,
2
Pet.
II.
21.
Though
losing
in
Scripture
imports
sometimes
,
neglecting
that
which
is
a
Mans
greatest
interest
to
mind
,
yet
for
the
most
part
,
loss
supposes
having
;
and
that
we
once
had
that
which
is
now
gone
from
us
;
and
this
is
an
aggravation
of
the
fault
,
and
consequently
of
the
Sin
mentioned
in
the
Text
:
And
he
loses
his
Savour
as
a
Christian
,
i.
e.
loses
his
Christianity
and
Sense
of
God
with
a
witness
,
that
begins
in
the
Spirit
,
and
ends
in
the
Flesh
;
runs
well
for
a
time
,
and
suffers
himself
to
be
stopt
in
his
Race
,
hath
endeavour'd
to
do
good
to
the
Souls
of
others
,
and
taken
care
that
his
Life
and
Actions
might
be
edifying
to
those
who
conversed
with
him
;
but
having
laid
his
hand
to
the
Plough
,
looks
back
,
with
Lot's
Wife
,
who
became
a
Pillar
of
Salt
,
and
of
Disgrace
and
Infamy
too
.
Salt
is
used
in
Scripture
for
permanency
,
that
's
the
reason
of
the
expression
Numb
.
XVIII
.
19.
A
Covenant
of
Salt
,
i.
e.
a
lasting
Covenant
;
and
a
Christian
that
is
to
be
Salt
in
one
sense
,
i.
e.
preserve
others
as
much
as
he
can
from
sinning
,
must
be
Salt
in
the
other
sense
too
,
i.
e.
continue
patiently
in
well-doing
;
if
he
doth
not
,
he
loses
his
Savour
,
and
Religion
;
and
then
if
the
Salt
hath
lost
its
Savour
,
wherewith
shall
it
be
salted
?
Whether
Salt
can
lose
its
Savour
,
I
leave
to
Naturalists
to
enquire
and
determine
;
if
it
cannot
,
the
possibility
of
it
may
,
however
safely
be
supposed
,
for
the
instruction
,
of
the
ignorant
as
St.
Paul
supposes
an
Angels
Preaching
a
new
Doctrin
,
If
an
Angel
from
Heaven
should
Preach
another
Gospel
to
you
than
what
we
have
Preach'd
unto
you
,
let
him
be
accurs'd
;
not
that
its
possible
an
Angel
can
do
so
,
but
such
a
supposition
makes
the
Argument
in
hand
more
powerful
and
convincing
.
And
having
considered
how
the
Salt
,
or
the
Persons
represented
by
Salt
,
lose
their
Savour
,
le
ts
go
on
and
consider
III.
The
nature
of
the
Commination
here
spoken
of
,
which
is
,
That
the
Salt
after
that
cannot
recover
its
taste
,
but
is
cast
forth
and
troden
under
foot
of
Men.
To
explain
this
,
1.
As
Salt
when
it
hath
lost
its
Sharpness
is
render'd
incapable
of
recovering
that
Sharpness
,
there
being
nothing
in
Nature
that
can
give
it
the
taste
of
Salt
again
;
so
where
People
will
not
be
perswaded
either
by
good
Examples
,
or
by
other
means
to
endeavour
the
preservation
of
others
from
Sin
,
God
very
often
hardens
them
,
and
takes
away
from
them
a
Heart
and
Will
to
do
it
for
the
future
.
When
Men
neglect
their
known
Duty
,
or
delay
applying
themselves
to
it
,
though
they
have
many
Motions
of
God's
Spirit
to
that
purpose
,
and
hope
to
do
it
this
time
and
that
time
,
and
yet
still
find
Impediments
,
there
it
is
just
with
God
to
put
them
in
an
incapacity
of
doing
it
at
all
;
and
to
take
from
them
that
Grace
and
Power
he
gave
them
to
preserve
others
from
Corruption
,
or
to
bring
upon
them
an
impossibility
of
recovering
that
Grace
and
Power
,
as
much
as
Salt
cannot
be
Salted
again
,
or
recover
its
Sharpness
when
it
hath
once
lost
its
Acrimony
.
God
cannot
endure
to
see
Men
play
with
his
Gifts
.
He
makes
anotherguess
account
of
his
Gospel
he
vouchsafes
to
Men
,
than
the
generality
do
,
and
those
who
give
up
their
Names
to
him
,
and
will
not
by
the
strongest
Arguments
be
prevail'd
with
to
act
according
to
their
Profession
,
shall
be
in
danger
of
being
so
infatuated
,
that
they
shall
not
be
salted
again
with
the
Salt
of
Grace
and
Favour
,
and
influences
of
his
Spirit
;
for
this
is
to
bury
our
Talents
in
the
Earth
,
or
to
lay
them
up
in
a
Napkin
,
and
from
such
shall
be
taken
away
even
that
which
they
have
,
Matth.
XXV
.
29.
2.
As
Salt
having
lost
its
savour
is
thereby
rendered
incapable
of
recovering
its
sharpness
,
and
is
thence
forth
good
for
nothing
,
but
to
be
cast
out
,
and
troden
under
foot
of
Men
;
so
it
shall
be
with
such
unprofitable
Servants
,
that
would
not
take
any
care
or
pains
to
Convert
their
Neighbours
from
the
Errors
of
their
ways
,
God
will
cast
them
out
,
and
tread
them
under
foot
,
as
base
and
unjust
Stewards
of
his
Gifts
,
as
Lyars
and
perjured
Persons
,
that
made
nothing
of
their
Baptismal
Covenant
;
as
Contemners
and
Despisers
of
his
Gospel
,
as
ungrateful
Wretches
to
the
best
of
Masters
,
who
enlighten'd
and
assisted
them
with
his
Spirit
,
gave
them
Opportunities
reveal'd
his
Will
to
them
,
directed
them
how
to
order
their
Steps
,
yet
would
not
be
moved
by
all
he
hath
done
for
them
,
nor
by
their
own
Interest
,
nor
by
their
Neighbours
Necessities
and
Miseries
to
make
any
Attempts
to
rescue
them
from
the
Devil's
Snare
;
and
this
as
it
is
an
Argument
of
Cruelty
and
Unmercifulness
,
so
it
follows
,
that
they
shall
have
Judgment
without
Mercy
,
that
have
shewn
no
Mercy
,
Jam.
II.
13.
Inferences
.
I.
We
see
here
the
reason
why
the
World
is
so
bad
as
it
is
.
Even
because
Christians
do
not
do
their
Duty
;
they
were
intended
to
be
the
Salt
of
the
World
,
but
that
Salt
hath
lost
its
savour
.
Christians
were
intended
to
be
like
so
many
Angels
in
this
Sodom
of
the
World
;
and
by
the
Beauty
of
their
Lives
to
attract
and
charm
even
the
most
barbarous
.
And
had
they
continued
stedfast
in
that
Innocence
,
and
Purity
,
and
Zeal
the
Apostles
taught
them
,
there
would
not
have
been
so
much
Heathenism
,
and
Idolatry
,
and
Impiety
in
the
World
,
as
we
see
there
is
.
Their
evil
Lives
after
the
Apostles
decease
,
confirm'd
Infidels
in
their
Vices
,
and
their
Quarrels
and
Animosities
made
them
a
Laughing-stock
to
the
Pagans
that
beheld
them
;
and
from
hence
rose
Mahometanism
,
and
Popery
,
and
a
Thousand
Heresies
.
While
they
continued
in
the
Apostles
Doctrin
,
and
in
Fellowship
,
and
in
breaking
Bread
,
and
in
Prayer
,
and
fear
was
on
every
Soul
,
and
they
were
of
one
Heart
and
one
Mind
,
and
their
Charity
was
fervent
;
Thousands
came
in
to
them
daily
,
left
their
Gods
and
their
Sins
,
and
shook
off
the
Yoak
of
the
Devil
:
But
when
the
Piety
of
their
Lives
decay'd
,
the
Reformation
of
Mankind
decay'd
also
.
And
though
I
cannot
say
it
's
altogether
so
bad
now
,
especially
in
Protestant
Countries
,
as
it
hath
been
in
some
of
the
darker
Ages
,
when
Popery
and
Ignorance
prevailed
,
yet
the
greater
part
of
Christians
,
instead
of
being
Salt
,
do
nothing
but
give
Scandal
;
and
in
Countries
where
Christians
live
mingled
with
Heathens
and
Infidels
,
it
's
hard
to
say
which
of
these
live
better
Lives
,
nay
many
times
,
the
Pagans
are
Men
of
better
Morals
,
and
less
given
to
Cheating
,
Defrauding
,
Hypocrisie
,
and
Passion
,
than
those
who
call
themselves
Christians
.
And
among
our selves
,
what
a
lamentable
sight
is
it
to
behold
,
how
Men
lead
one
another
into
Hell
,
and
instead
of
Reforming
,
entice
and
delude
one
another
into
Vices
,
which
should
not
be
so
much
as
named
among
Christians
;
so
that
we
need
not
wonder
,
if
the
glorious
and
worthy
Name
whereby
we
are
called
,
be
blasphemed
and
evil
spoken
of
,
and
Men
even
abhor
the
Offerings
of
the
Lord
.
But
such
shall
receive
the
greater
Condemnation
.
II.
Behold
here
what
a
Noble
Profession
Christianity
is
.
A
Christian
is
as
it
were
a
Tutor
or
Teacher
to
Mankind
,
and
therefore
it
is
said
here
,
Ye
are
the
Salt
of
the
Earth
.
The
whole
Earth
is
a
Christian's
Theater
to
walk
and
shew
himself
in
;
where-ever
he
is
,
whatever
part
of
the
World
he
is
in
,
his
business
is
and
must
be
,
by
his
grave
and
modest
,
and
blameless
Life
,
to
shew
others
the
way
to
Salvation
;
and
as
far
as
he
is
able
,
and
hath
convenience
and
opportunity
,
to
purge
away
the
Dross
that
cleaves
to
others
:
A
very
great
Honour
,
if
People
had
Hearts
to
understand
it
;
an
Honour
not
to
make
them
Proud
,
but
Profitable
to
the
World
;
an
Honour
it
's
true
,
not
much
regarded
,
and
which
very
few
are
ambitious
of
,
yet
an
Honour
which
you
and
I
must
be
very
desirous
of
,
if
we
mean
to
be
Christians
indeed
;
we
profess
our
resolution
to
do
so
,
when
we
call
our selves
so
;
and
it
's
our
Calling
to
do
it
,
as
much
as
it
is
a
Painters
,
or
Limners
,
to
draw
Pictures
.
If
a
Man
should
profess
himself
to
be
a
Carpenter
,
or
Shoo-maker
,
or
Joyner
,
or
any
other
Handy-crafts-man
,
and
yet
through
want
of
Skill
,
were
not
able
to
do
any
thing
belonging
to
his
Calling
,
you
know
he
exposes
himself
to
the
Contempt
and
Scorn
of
Men
;
and
Men
will
look
upon
him
as
a
Cheat
,
and
Impostor
.
And
do
not
you
expose
your selves
as
much
,
or
more
,
to
the
Contempt
and
Scorn
of
a
Just
God
,
in
calling
your selves
Christians
,
while
you
labour
not
to
preserve
others
from
Sin
,
nor
endeavour
to
make
them
Good
;
for
this
work
is
Essential
to
your
Profession
;
and
not
to
do
it
is
to
forfeit
your
Right
and
Title
to
the
Profession
.
We
may
therefore
reduce
the
Dispute
to
this
dilemma
.
Either
you
are
content
heartily
to
endeavour
after
this
Reformation
of
others
or
you
are
unwilling
.
If
unwilling
,
leave
your
Profession
;
for
you
may
be
Heathens
more
innocently
than
Christians
,
and
do
nothing
that
belongs
to
the
Profession
.
If
willing
,
let
us
see
you
go
about
it
;
but
then
how
will
you
be
able
to
Reform
others
,
except
you
first
Reform
your selves
?
Thou
that
teachest
another
,
dost
not
thou
teach
thy self
?
Thou
that
sayest
a
Man
should
not
steal
,
dost
thou
steal
?
Thou
that
sayest
a
Man
should
not
commit
Adultery
,
dost
thou
commit
Adultery
?
Rom.
II.
21
,
22.
Indeed
the
great
reason
why
we
are
not
more
intent
upon
the
Reformation
of
others
,
is
because
we
have
no
serious
regard
to
our
own
Souls
,
did
we
prize
our
own
Salvation
,
we
could
not
but
prize
that
of
others
too
:
But
he
that
is
unfaithful
in
his
own
spiritual
Concerns
,
how
should
he
be
faithful
in
those
of
other
Men
?
Did
we
apply
our selves
to
a
steady
Conformity
to
the
Rules
of
the
Gospel
,
a
Conformity
which
neither
Prosperity
could
melt
,
nor
Adversity
break
,
what
abundance
of
good
might
we
do
?
How
would
People
read
their
Duty
in
our
Actions
and
Behaviour
!
Wicked
Men
would
be
afraid
of
sinning
in
our
Presence
;
nay
in
our
absence
would
,
may
be
,
think
and
reflect
on
the
Grace
of
God
they
saw
in
us
;
and
who
knows
how
this
might
work
upon
them
!
especially
,
if
to
our
blameless
Lives
we
added
now
and
then
some
seasonable
Exhortations
,
Entreaties
,
and
Reproofs
,
as
opportunity
serves
.
Think
not
that
this
would
interfere
with
the
Work
of
the
Ministry
:
No
,
no
:
A
Kings
watching
over
his
People
,
doth
not
,
need
not
hinder
a
House
keeper
from
watching
over
his
Family
.
Notwithstanding
all
your
endeavours
to
reform
evil
and
inconsiderate
Men
,
the
Ministers
of
the
Gospel
will
find
work
enough
;
nay
,
by
this
means
you
would
be
helpful
to
the
Ministry
,
and
prepare
Men
for
our
larger
Instructions
,
and
fit
them
for
the
understanding
of
our
Sermons
;
and
that
Fire
which
your
pious
Counsels
have
kindled
in
them
,
we
should
be
able
to
cherish
and
increase
by
our
Power
and
Authority
.
And
what
if
you
have
seen
no
great
success
of
your
Endeavours
to
Reform
others
;
may
be
you
have
exhorted
and
reproved
them
,
but
have
not
shewn
them
a
good
Example
;
or
may
be
you
have
admonish'd
them
carelesly
,
or
in
Jest
;
and
this
is
not
the
way
to
edifie
;
or
while
you
have
Chid
them
for
one
sin
,
suppose
Swearing
,
or
Drinking
,
or
keeping
Ill
Company
,
you
have
lived
in
another
,
such
as
Wrath
,
or
Anger
,
or
Covetousness
,
and
Vncharitableness
,
&c.
and
this
must
necessarily
obstruct
their
Conversion
:
But
suppose
your
endeavours
both
by
a
good
Example
,
and
gentle
Admonitions
have
proved
ineffectual
;
All
that
can
be
said
is
this
,
they
have
done
no
good
to
day
,
or
this
Week
,
but
how
do
you
know
but
they
may
prove
beneficial
to
morrow
,
or
next
day
,
or
next
year
?
Industrious
Men
are
not
discouraged
with
miscarrying
in
their
business
once
or
twice
,
but
fall
on
again
,
and
try
again
;
and
at
last
,
their
Wishes
are
accomplish'd
,
and
their
Desires
fulfilled
;
God
gives
no
success
to
the
first
Attempts
,
on
purpose
to
encourage
us
to
make
more
.
Be
not
therefore
weary
of
well-doing
.
Do
you
but
your
Duty
,
and
leave
the
Success
to
God
;
You
'll
be
no
losers
by
your
Endeavours
in
the
last
day
.
In
the
mean
while
,
you
make
good
the
Title
of
the
Text
,
and
have
the
Peace
and
Comfort
of
a
good
Conscience
;
and
if
you
do
any
good
by
one
act
,
you
bring
a
great
number
of
Blessings
both
upon
your selves
and
others
.
For
so
we
read
Jam.
V.
20.
Brethren
,
if
any
of
you
err
from
the
Truth
,
and
one
convert
them
,
let
him
know
,
that
he
that
Converts
a
Sinner
from
the
Error
of
his
Ways
,
shall
save
a
Soul
from
Death
,
and
cover
a
multitude
of
sins
.
SERMON
XIV
.
St.
Matth.
Ch.
V.
Ver.
14.
Ye
are
the
Light
of
the
World
.
IT
cannot
be
denied
,
but
that
the
Titles
Christ
gives
his
Followers
are
magnificent
and
glorious
;
but
then
it
is
not
to
flatter
,
or
to
puff
them
up
,
but
to
make
them
know
their
Duty
.
As
he
brought
the
best
Religion
with
him
into
the
World
,
so
he
would
have
his
Followers
distinguish
themselves
from
the
rest
of
Mankind
by
something
extraordinary
.
Those
that
improve
,
or
rather
abuse
the
lofty
Names
which
are
given
to
Christians
,
into
self-conceitedness
and
contempt
of
others
,
mistake
their
Masters
design
,
and
pervert
the
hopes
of
his
Commendations
.
The
Titles
do
no
farther
belong
to
them
than
they
make
them
good
,
nor
doth
the
Name
entitle
them
to
real
Happiness
,
while
that
which
is
signified
by
it
is
wanting
.
It
will
serve
indeed
to
aggravate
their
future
Misery
,
but
cannot
contribute
any
thing
to
their
Salvation
.
God
is
not
taken
with
outward
shews
,
and
they
may
stand
knocking
at
Heaven-gate
long
enough
before
the
Door
is
open'd
,
that
have
nothing
to
plead
for
their
entring
,
but
that
they
were
Abraham's
Children
.
Here
on
Earth
Men
may
be
admitted
into
the
Royal
Presence
,
because
of
their
Titles
of
Dukes
,
Earls
,
Marquesses
,
&c.
but
in
the
Court
above
Men
have
no
respect
shewn
them
,
but
such
as
express'd
the
Elegies
and
Epithets
given
them
by
their
Actions
.
This
as
it
is
to
be
observ'd
with
respect
to
the
Title
Christ
gives
to
his
Followers
in
the
preceding
Verse
,
where
he
calls
them
the
Salt
of
the
Earth
,
so
it
is
particularly
to
be
applied
to
that
which
follows
in
the
Text
,
where
Christ
reflecting
on
the
Sun
and
Moon
,
and
Stars
,
and
all
the
Lamps
of
Heaven
,
and
considering
how
beneficial
they
are
to
this
nether
World
,
thinks
fit
to
describe
and
represent
the
Manners
of
his
Disciples
by
that
Simile
,
Ye
are
the
Light
of
the
World
.
And
that
you
may
see
what
this
Title
imports
,
I
shall
I.
Examine
the
Qualities
of
Light
;
and
then
it
will
easily
appear
what
Duties
are
implied
.
II.
Whether
this
addition
,
Of
the
World
,
Ye
are
the
Light
of
the
World
,
hath
any
thing
of
Emphasis
or
Weight
in
it
,
or
imports
something
more
than
the
bare
Title
;
and
of
these
in
order
.
I.
What
the
qualities
of
Light
are
;
and
here
to
insist
only
upon
such
qualities
,
which
fall
under
the
Cognisance
of
the
meanest
Capacity
.
1.
Shining
is
the
great
quality
of
Light
,
so
a
Christian
is
to
shine
in
Virtues
and
good
Works
;
and
what
these
Virtues
and
good
Works
are
,
you
may
see
Gal.
V.
22
,
23.
2
Pet.
I.
5
,
6
,
7.
Rom.
XII
.
8
,
9.
and
following
.
Man
is
naturally
in
a
State
of
darkness
;
For
ye
were
sometime
darkness
,
but
now
are
ye
Light
in
the
Lord
,
saith
St.
Paul
,
Eph.
V.
8.
Not
but
that
unregenerate
Men
may
be
very
quick
and
sagacious
in
Worldly
concerns
,
and
things
relating
to
their
gain
and
profit
,
and
thriving
in
the
World
;
nay
,
and
may
be
very
great
Scholars
,
Philosophers
,
and
speculative
Men
;
in
which
sense
they
may
be
said
to
have
a
quick
natural
Light
,
but
with
respect
to
real
and
substantial
goodness
,
they
are
in
a
state
of
darkness
;
and
though
I
doubt
not
,
but
that
in
their
Baptism
they
receive
some
degrees
of
spiritual
Light
;
for
which
reason
they
are
said
to
be
enlightned
,
Heb.
VI.
5.
yet
that
Light
as
they
grow
up
,
we
see
very
often
drown'd
by
the
Vanities
and
ill
Examples
of
the
World
,
so
that
they
sink
into
darkness
again
,
and
sometimes
greater
darkness
than
those
,
who
never
heard
of
the
Gospel
labour
under
.
But
when
the
Light
of
God's
Grace
,
and
the
Spirit
of
the
Holy
Jesus
irradiates
their
Minds
,
that
Light
which
shines
within
even
in
their
Understandings
,
doth
and
will
certainly
break
forth
,
it
being
impossible
to
be
shut
up
or
imprison'd
,
and
shine
without
upon
their
Lives
;
and
that
Shine
is
nothing
but
good
Works
:
And
the
Sun
does
not
gild
the
Earth
more
,
than
good
Works
the
outward
Man
.
These
adorn
the
Christian
,
and
are
the
Splendour
of
his
Life
;
and
they
transfigure
him
in
a
manner
,
as
Christ
was
transfigured
on
Mount
Tabor
,
of
whom
we
read
Luke
IX
.
29.
That
his
raiment
became
white
and
glistering
.
Good
Works
are
a
true
Christians
Raiment
,
and
they
are
glistering
too
.
They
are
so
many
Stars
that
spangle
that
Firmament
;
and
though
the
Kings
Daughter
be
all
glorious
within
,
Psal.
XLV
.
13.
yet
that
Glory
within
is
of
such
force
,
that
it
will
shine
without
;
and
in
this
sense
he
is
truly
changed
from
Glory
to
Glory
,
even
as
by
the
Spirit
of
our
God
,
as
it
is
said
2
Cor.
III.
18.
2.
Light
is
of
an
illuminating
Nature
;
it
enlightens
Houses
,
Rooms
,
Caves
and
Dens
,
and
an
infinite
variety
of
things
▪
so
a
Christian
must
make
it
his
business
to
enlighten
other
Men
,
those
especially
who
walk
in
the
dark
,
are
Children
of
the
Night
,
and
live
in
sin
;
for
that
is
called
darkness
in
Scripture
.
In
our
Converses
,
Dealings
,
Business
,
Employments
,
we
meet
very
ordinarily
with
Persons
ignorant
;
and
not
only
ignorant
,
but
wicked
;
for
Ignorance
is
the
Mother
of
Impiety
,
and
there
is
no
doubt
,
abundance
of
Men
do
things
odious
to
God
,
and
pernicious
and
destructive
to
their
own
Souls
,
because
they
know
no
better
.
We
whom
God
hath
enlightned
into
greater
Knowledge
and
Purity
,
give
but
a
bad
Evidence
of
our
being
so
,
if
we
do
not
as
occasion
and
opportunity
serves
,
endeavour
to
enlighten
them
into
a
better
sense
of
things
.
Bashfulness
in
this
case
is
sinful
;
and
where
Nature
is
backward
to
the
work
,
it
must
be
forced
by
Motives
and
Arguments
,
into
Courage
to
discharge
this
Duty
of
our
Christian
Calling
,
to
teach
them
better
Principles
.
The
Light
we
have
must
be
communicative
;
if
it
be
not
it
is
painted
and
counterfeit
,
not
natural
and
genuine
;
not
is
this
being
a
busie
body
in
other
Mens
matters
and
things
,
which
do
not
concern
us
.
Our
Neighbours
Souls
are
precious
things
;
in
the
saving
of
which
we
must
not
be
negligent
;
but
resolutely
imitate
the
example
of
Aquila
and
Priscilla
,
who
finding
that
Apollos
,
though
an
eloquent
Man
,
yet
was
not
throughly
instructed
in
the
Mystery
of
the
Gospel
,
they
took
him
unto
them
,
and
expounded
to
him
the
way
of
God
more
perfectly
,
Acts
XVIII
.
26.
3.
Light
is
warming
.
The
light
of
the
Sun
is
so
.
So
must
a
Christian
not
only
heat
and
chafe
the
Principles
of
Light
God
hath
bestow'd
upon
him
,
into
spiritual
Fervour
;
but
by
that
Fervour
endeavour
to
warm
others
into
the
same
Zeal
and
Earnestness
.
This
must
be
one
great
end
of
his
Fervour
,
to
attempt
to
make
others
like
him
.
Lukewarmness
is
the
great
Distemper
,
that
the
generality
of
Christians
who
enjoy
Ease
and
Plenty
are
sick
of
.
To
Cure
others
of
that
Malady
is
part
of
our
Imployment
;
and
this
we
cannot
do
,
except
our
Love
to
God
be
strong
and
vehement
;
where
it
is
so
,
and
that
we
love
him
with
all
our
Might
,
we
may
hope
that
others
,
who
see
our
ardent
Desires
,
will
write
Copies
after
us
.
This
Fervour
as
it
rises
upon
Motives
drawn
from
what
God
hath
done
for
us
,
and
the
particular
instances
of
his
miraculous
goodness
to
us
;
so
if
those
Motives
be
suggested
,
and
represented
to
our
Neighbours
,
they
may
by
the
Blessing
of
God
,
have
the
same
effect
upon
them
;
at
least
,
we
have
this
satisfaction
,
That
we
have
done
what
became
us
as
Lights
.
It
was
no
doubt
from
the
mighty
Zeal
that
appeared
in
St.
Paul
,
that
the
Galatians
were
warmed
into
that
Fervour
,
that
if
it
had
been
possible
,
they
would
have
pluckt
out
their
own
Eyes
,
and
given
them
unto
him
,
Gal.
IV.
15.
4.
Light
is
comfortable
:
It
comforts
not
only
the
Spirit
of
Man
,
but
all
other
sensitive
and
vegetable
Creatures
;
so
must
a
Christian
comfort
others
that
are
in
any
trouble
,
with
that
comfort
wherewith
himself
hath
been
comforted
of
God
,
2
Cor.
I.
4.
This
is
pure
Religion
,
to
visit
the
Fatherless
and
Widows
in
their
Affliction
,
Jam.
I.
27.
And
when
he
saith
Visit
,
he
means
such
Visits
as
are
attended
with
suitable
Consolations
;
and
this
we
shall
be
the
better
able
to
do
,
if
we
call
to
mind
the
Comforts
we
our selves
have
felt
,
and
the
Means
whereby
we
have
come
to
feel
them
.
This
is
my
comfort
in
my
affliction
;
for
thy
Word
hath
quickened
me
,
Psal.
CXIX
.
50.
The
Word
of
God
affords
the
richest
Comforts
;
to
which
purpose
the
Apostle
,
Rom.
XV.
4.
That
we
through
Patience
and
Comfort
of
the
Scriptures
,
might
have
Hope
;
so
that
acquainting
our selves
with
the
Word
of
God
,
containing
so
many
excellent
Examples
,
and
precious
Promises
,
and
making
use
of
that
Word
in
our
own
Troubles
,
we
shall
be
able
to
Administer
Comfort
to
others
also
.
A
Christian
is
a
Person
that
imitates
Christ
;
not
in
his
Miracles
,
not
in
Raising
the
Dead
,
not
in
Curing
the
Lepers
,
not
in
Opening
the
Eyes
of
the
Blind
;
but
in
Charitable
Actions
:
And
we
all
know
what
his
Language
was
to
Persons
that
were
in
Distress
;
Be
of
good
comfort
,
saith
he
to
the
Woman
who
was
troubled
with
a
Bloody
Issue
,
Matth.
IX
.
22.
so
he
said
to
others
;
and
this
was
suitable
to
the
Prophecies
which
went
before
of
him
,
particularly
that
Isa.
LXI
.
2.
where
the
Prophet
speaking
of
him
,
expresly
tells
us
,
That
his
business
would
be
to
proclaim
the
acceptable
year
;
and
to
Comfort
those
that
Mourn
.
5.
Light
is
Cleansing
;
for
it
clears
the
Air
of
Fogs
and
Mists
.
So
a
Christian
,
as
much
as
in
him
lies
,
is
to
cleanse
his
Neighbour
from
that
Filthiness
which
sticks
to
him
:
And
as
this
is
to
be
done
by
gentle
Reproofs
,
mingled
with
Pity
and
Compassion
;
so
if
those
Reproofs
light
upon
a
Person
of
Ingenuity
,
it
will
be
taken
as
a
Kindness
,
and
prove
an
excellent
Oyl
;
which
as
it
doth
not
break
the
Head
,
so
it
very
often
breaks
the
Heart
;
not
into
Despair
,
but
Repentance
;
not
to
Destruction
,
but
Edification
,
Psal.
CXLI
.
5.
This
Cleansing
the
Apostle
aim'd
at
,
when
he
said
,
Eph.
V.
11.
Have
no
Fellowship
with
the
unfruitful
Works
of
Darkness
,
but
rather
Reproach
them
:
And
he
calls
the
Sins
of
others
,
Works
of
Darkness
,
with
Allusion
to
the
Light
of
Reproof
;
which
he
thought
would
be
the
most
likely
way
to
dispel
them
:
And
a
Light
it
is
,
which
very
often
shines
into
the
Heart
,
and
inlightens
the
inward
Man
,
and
dissipates
the
wrong
Notions
Men
had
of
Religion
,
and
which
makes
them
come
to
themselves
again
;
as
it
is
said
Luke
XV.
17.
6.
Light
is
directing
;
so
it
is
to
the
Traveller
that
hath
lost
his
way
in
the
Night
.
So
a
Christian
seeing
his
Neighbour
go
astray
,
what
should
he
do
,
but
direct
him
into
the
good
way
?
He
is
bound
to
do
so
much
to
his
Neighbours
Ass
or
Ox
by
virtue
of
that
Law
of
Equity
Deut.
XXII
.
1.
and
what
!
not
use
the
same
Civility
to
his
Neighbours
Soul
?
Doth
God
take
care
of
Oxen
,
and
not
of
the
Souls
of
Men
?
But
here
it
is
to
be
noted
,
that
this
Duty
of
directing
others
,
hath
respect
not
only
to
erroneous
Opinions
in
Matters
of
Religion
,
but
to
erroneous
Practices
too
.
If
the
Errour
in
Opinion
be
an
Errour
of
no
great
Consequence
,
it
's
not
worth
while
to
take
pains
to
rectifie
his
Mistake
;
but
the
erroneous
Practices
are
more
dangerous
.
And
this
was
the
Duty
intended
in
the
preceding
Character
,
Ye
are
the
Salt
of
the
Earth
;
and
it
is
reinforced
in
this
of
Light
,
to
shew
it
is
not
a
thing
indifferent
.
The
Command
being
doubled
,
and
reiterated
,
discovers
the
great
necessity
,
and
the
mighty
importance
of
this
Act
of
Charity
,
and
God's
peremptory
Will.
And
as
our
own
good
Example
is
one
part
of
this
Direction
,
so
our
Advice
and
Counsel
is
another
;
to
which
purpose
St.
Paul
,
Gal.
VI.
1
,
2.
Brethren
,
if
any
Man
be
overtaken
in
a
fault
,
ye
which
are
Spiritual
restore
such
a
one
in
the
spirit
of
Meekness
;
considering
thy self
,
lest
thou
also
be
tempted
:
Bear
ye
one
anothers
burden
,
and
so
fulfil
the
Law
of
Christ
.
Having
thus
explain'd
the
qualities
of
Light
,
and
shewn
what
Duties
are
required
in
the
similitude
,
let
us
II.
Enquire
,
whether
this
addition
in
the
Text
,
of
the
World
,
Ye
are
the
Light
of
the
World
,
makes
the
Command
more
Emphatical
;
and
the
Duty
of
being
Beneficial
to
others
in
spiritual
Concerns
more
Extensive
.
And
to
this
I
must
answer
in
the
Affirmative
;
for
as
the
Light
of
the
World
is
the
Sun
,
so
we
know
1.
That
the
Sun
Shines
at
all
Seasons
,
Spring
and
Fall
,
Winter
and
Summer
.
So
a
Christians
good
Works
and
Virtues
,
are
to
Shine
not
only
in
Adversity
,
but
Prosperity
too
;
not
only
in
the
Winter
of
Affliction
,
but
also
in
the
Summer
of
Ease
and
Plenty
;
both
in
the
Spring
of
his
Years
,
and
in
the
Fall
of
his
Age.
His
doing
Good
must
not
be
confined
to
a
certain
Time
,
or
to
a
certain
Stage
of
his
Life
,
such
as
Sickness
,
or
a
Death-bed
;
but
discover
it self
in
the
various
Conditions
God
hath
placed
him
in
.
His
Goodness
must
not
Shine
by
fits
.
Being
inconstant
,
it
betrays
its
weak
Foundation
;
and
when
either
a
ruffling
Wind
can
blow
it
away
,
or
the
Sun
melt
it
as
Wax
,
it
s
a
sign
it
did
not
fall
from
Heaven
.
2.
The
Sun
shines
in
all
Places
,
in
all
Parts
of
the
Hemisphere
;
so
a
Christians
Goodness
must
shine
and
display
its
Glory
in
all
Companies
,
and
Places
too
.
He
must
not
with
Peter
,
Eat
with
the
Gentiles
,
and
withdraw
himself
when
those
of
the
Circumcision
come
in
;
must
not
only
maintain
his
strict
Obedience
to
the
Gospel
,
when
he
is
in
Company
with
mean
,
little
,
and
inconsiderable
People
;
but
even
in
Caesar's
Family
;
not
only
when
it
is
safe
to
do
it
,
but
also
when
he
is
in
danger
of
losing
by
it
either
his
Credit
,
or
Place
,
or
Estate
;
not
only
in
private
,
but
in
publick
too
;
not
only
in
Gethsemane
,
but
in
the
High
Priests
Palace
too
.
3.
The
Sun
,
the
Light
of
the
World
,
shines
upon
all
sorts
of
Men
and
Things
,
good
and
bad
;
Dunghills
as
well
as
Gardens
and
Vineyards
,
participate
of
his
Shine
and
Splendour
.
So
a
Christian
is
to
bestow
his
pains
in
illuminating
and
warming
others
,
not
only
on
the
tractable
,
and
such
as
are
easily
wrought
upon
,
but
even
on
the
stubborn
and
obstinate
;
and
not
only
on
those
who
have
already
made
some
progress
in
goodness
,
but
on
such
too
who
are
very
bad
,
and
wholly
destitute
of
the
Life
of
God
,
and
Plough
the
barren
Rock
as
well
as
the
kinder
Soil
.
This
makes
his
Goodness
truly
Catholick
and
Universal
,
and
in
that
resembles
the
Light
of
the
World
,
or
the
Sun
exactly
,
which
gives
Life
to
the
Wormwood
as
well
as
to
the
Rose
,
to
the
Thorn
as
well
as
to
the
Lilly
,
and
influences
both
the
Thistle
and
the
Lavender
.
Inferences
.
1.
Ye
are
the
Light
of
the
World
.
Though
this
is
spoken
to
all
Christians
,
yet
it
concerns
the
Ministers
of
the
Gospel
in
a
special
manner
.
Light
!
How
pure
is
it
!
And
how
pure
ought
their
Lives
to
be
,
that
are
to
Light
others
to
Heaven
!
If
those
Lights
be
Darkness
,
how
great
must
be
that
Darkness
!
If
their
Lives
be
spotted
with
any
scandalous
Sin
or
Immorality
,
what
deformed
Creatures
must
they
be
!
If
they
Preach
one
thing
,
and
Practise
another
,
how
uncertain
must
the
Sound
of
those
Trumpets
be
;
and
who
shall
prepare
himself
to
Battel
?
If
they
that
are
the
Guides
go
astray
,
how
shall
the
Blind
find
their
way
to
Paradise
?
If
the
Sin
against
which
they
Thunder
be
found
in
their
Skirts
,
what
hope
is
there
that
their
Hearers
and
Disciples
should
become
Wise
unto
Salvation
?
If
by
their
Holy
Lives
and
Doctrine
they
Convert
many
unto
Righteousness
,
they
shall
shine
as
the
Stars
in
the
Firmament
:
But
if
by
their
ill
Example
they
Light
others
into
the
Chambers
of
Hell
,
they
shall
Shine
too
,
but
in
the
Flames
of
the
burning
Lake
;
and
there
learn
,
that
the
Servant
who
knew
his
Masters
Will
,
and
did
it
not
,
shall
be
beaten
with
many
Stripes
.
To
be
a
Minister
of
the
Gospel
,
is
something
more
than
to
be
in
Orders
;
something
more
,
than
to
have
a
Living
or
Preferment
in
the
Church
;
something
more
,
than
to
perform
the
Offices
prescribed
by
the
Canons
,
and
Law
of
the
Land
.
Doing
good
must
not
only
be
their
Work
,
but
Delight
and
Pleasure
too
.
Their
Splendour
lies
not
in
shining
Dignities
,
but
in
fleeing
youthful
Lusts
,
becoming
Patterns
of
Virtue
to
those
under
their
Charge
,
and
following
Righteousness
,
Faith
,
Charity
,
and
Peace
with
all
them
that
call
on
the
Lord
with
a
pure
heart
,
2
Tim.
II.
22.
II.
Ye
are
the
Light
of
the
World
.
Then
surely
,
those
who
are
in
love
with
works
of
Darkness
,
are
no
Christians
.
What
the
works
of
Darkness
are
,
you
will
find
2
Tim.
III.
1
,
2
,
3
,
4.
This
know
also
,
that
in
the
last
days
perilous
times
shall
come
;
for
men
shall
be
lovers
of
themselves
,
covetous
,
proud
,
boasters
,
blasphemers
,
disobedient
to
Parents
,
unthankful
,
unholy
,
traitors
,
heady
,
high-minded
,
lovers
of
Pleasure
more
than
lovers
of
God
;
and
having
a
form
of
Godliness
,
but
denying
the
power
thereof
.
They
that
are
in
love
with
any
of
these
Works
,
can
be
no
Christians
;
for
the
fundamental
Law
of
our
Religion
,
is
to
depart
from
iniquity
,
2
Tim.
II.
19.
There
is
scarce
any
similitude
which
is
more
frequently
made
use
of
to
express
a
Life
of
Holiness
,
or
a
new
Nature
by
,
than
Light
;
and
Sin
,
or
love
to
it
,
is
as
frequently
represented
by
Darkness
;
for
in
this
love
to
a
sinful
course
,
the
mind
is
darken'd
,
and
hath
no
right
apprehensions
of
God
,
or
of
the
Life
to
come
,
or
of
the
dreadful
Consequences
of
neglecting
so
great
Salvation
,
no
right
Apprehensions
of
the
Love
of
God
,
or
of
the
Sufferings
of
Christ
;
or
the
Apprehensions
are
not
bright
,
not
brisk
,
not
lively
,
not
convincing
,
not
operative
,
as
Light
is
,
and
ought
to
be
.
The
Flesh
and
the
World
oppress
the
Mind
,
or
fill
it
with
confused
Notions
of
Religion
;
which
is
a
sign
the
Spirit
of
God
,
that
Spirit
of
Life
and
Light
,
finds
no
entertainment
there
,
and
therefore
here
can
be
no
Christianity
;
for
true
Christianity
and
God's
enlightening
and
sanctifying
Spirit
,
go
together
.
Christianity
makes
us
the
Sons
of
God
;
and
whoever
are
the
Sons
of
God
,
are
led
by
the
Spirit
of
God
,
Rom.
viii
.
14.
As
many
of
you
as
are
enamoured
with
any
of
the
aforesaid
sins
,
or
any
other
;
and
surely
you
are
enamour'd
with
them
,
when
all
the
Charms
of
the
Love
of
God
,
cannot
oblige
you
to
depart
from
them
,
mince
it
,
and
qualifie
it
as
you
will
,
you
walk
in
darkness
at
noon-day
,
and
the
God
of
this
World
blinds
your
Eyes
,
which
hinders
you
from
effectual
believing
,
and
keeps
out
the
glorious
Light
of
the
Gospel
of
Christ
from
shining
into
,
and
warming
your
Hearts
:
And
what
these
Works
of
Darkness
,
if
cherish'd
,
tend
to
,
and
will
end
in
,
you
may
easily
know
,
if
you
will
but
consider
what
you
have
so
often
heard
,
that
there
is
such
a
place
as
outward
darkness
,
where
shall
be
howling
,
and
gnashing
of
teeth
,
Matth.
XXV
.
30.
III.
Ye
are
the
Light
of
the
World
.
Light
is
not
defiled
by
shining
upon
Dunghills
.
No
more
must
you
,
who
pretend
to
be
enlighten'd
by
the
Gospel
of
our
Lord
Jesus
Christ
in
this
adulterous
and
sinful
generation
.
Whatever
ill
examples
you
behold
,
whatever
vain
Company
you
light
into
,
whatever
viciousness
you
see
abroad
,
that
must
be
nothing
to
you
,
your
Souls
must
not
he
defiled
,
nor
your
Minds
darken'd
by
such
Spectacles
.
Your
business
is
to
keep
your selves
pure
,
as
Lot
in
Sodom
.
A
multitude
that
does
Evil
,
is
no
President
for
you
to
follow
;
for
you
have
heard
,
that
the
way
which
leads
to
perdition
is
broad
,
and
many
there
be
that
walk
in
it
.
Numbers
in
sin
,
must
be
no
Motive
to
do
after
their
ungodly
Deeds
.
Among
these
you
are
to
shine
as
Lights
in
the
World
.
While
you
preserve
your
goodness
,
your
Light
is
preserved
,
and
your
Candle
continues
burning
;
when
that
decays
,
your
Light
decays
;
and
should
a
Cry
be
made
at
midnight
,
Behold
the
Bridegroom
comes
;
in
what
Condition
will
you
be
when
your
Lamps
are
gone
out
?
The
Light
that
is
soon
extinguish'd
by
the
circumambient
Darkness
which
surrounds
you
,
is
a
counterfeit
Light
.
It
comes
not
from
the
Father
of
Lights
,
nor
is
it
a
genuine
Beam
of
the
Sun
of
Righteousness
;
for
whosoever
is
born
of
God
doth
not
commit
sin
,
i.
e.
so
as
to
make
a
trade
of
it
,
or
to
yield
to
a
habit
of
it
;
for
his
seed
remains
in
him
,
and
he
cannot
sin
because
he
is
born
of
God
,
1
Joh.
III.
9.
Ill
Examples
must
make
your
Light
burn
the
brighter
;
and
the
greater
Wickedness
you
are
incompass'd
with
,
the
higher
must
your
Zeal
rise
;
and
by
this
the
World
must
be
taught
,
that
there
is
something
in
you
which
is
greater
than
the
World
;
and
that
in
despight
of
all
the
Miseries
which
befall
good
Men
in
this
World
,
Verily
there
is
a
Reward
for
the
Righteous
.
IV.
Ye
are
the
Light
of
the
World
.
When
you
behold
the
Light
of
the
World
,
what
should
you
do
,
but
remember
your
Duty
,
which
is
to
walk
as
Children
of
Light
.
Can
you
complain
of
want
of
Remembrancers
and
Monitors
,
when
the
Light
of
every
Day
puts
you
in
mind
,
what
manner
of
persons
you
ought
to
be
?
When
you
see
the
Sun
shining
upon
you
,
is
not
this
an
Item
,
how
you
are
to
warm
others
by
your
blameless
Conversation
?
When
the
Light
breaks
in
,
and
displays
its
Glory
in
your
Chambers
in
a
Morning
,
is
not
this
a
silent
admonition
,
how
you
are
to
deport
your selves
that
day
?
Even
like
the
Children
of
God
,
without
rebuke
;
and
to
walk
honestly
as
in
the
day
,
not
in
rioting
and
drunkenness
,
not
in
chambering
and
wantonness
,
not
in
strife
and
envy
;
for
they
that
sleep
,
sleep
in
the
night
;
and
they
that
be
drunken
,
are
drunken
in
the
night
,
but
let
us
who
are
of
the
day
be
sober
,
putting
on
the
breast-plate
of
Faith
and
Love
;
and
for
a
helmet
,
the
hope
of
Salvation
,
1
Thes.
V.
7
,
8.
This
is
the
Wisdom
of
God
,
to
express
our
Duty
by
things
which
incur
into
our
Senses
,
are
familiar
and
obvious
,
and
which
we
daily
behold
;
that
looking
upon
those
Objects
,
we
might
remember
what
we
are
called
to
,
what
we
are
design'd
for
,
and
what
our
Master
requires
at
our
hands
.
Light
must
make
us
reflect
upon
the
Light
of
Grace
and
Holiness
,
and
put
us
upon
examination
,
what
Footsteps
of
the
Grace
of
God
appear
in
us
;
and
upon
Resolutions
to
walk
worthy
of
the
Name
which
is
given
us
;
and
so
to
guide
our
Thoughts
,
and
Words
,
and
Actions
,
that
by
what
we
do
in
the
World
,
our
Neighbours
,
and
those
who
behold
our
Conversation
,
may
be
edified
and
encouraged
to
lay
hold
on
Eternal
Life
.
V.
Ye
are
the
Light
of
the
World
.
And
God
hath
given
you
a
Light
to
walk
by
,
which
is
his
Holy
Word
;
for
thy
Word
is
a
Lamp
unto
my
Feet
,
and
a
Light
unto
my
Paths
,
saith
David
,
Psal.
CXIX
.
105.
By
this
Light
you
are
to
try
the
Spirits
,
whether
they
be
of
God
;
for
many
false
Prophets
are
gone
out
into
the
World
.
There
are
Men
abroad
,
that
teach
for
Doctrines
the
Commandments
and
Traditions
of
Men
:
Men
that
will
tell
you
,
that
except
you
are
in
Communion
with
a
certain
Prelate
,
who
exalts
himself
above
all
that
is
called
God
,
even
above
Kings
and
Princes
,
you
cannot
be
saved
;
Men
that
will
tell
you
,
that
you
must
Pray
to
Saints
,
and
implore
the
Intercession
of
the
Blessed
Virgin
,
and
hear
Mass
,
and
believe
against
Sense
and
Reason
,
that
Bread
is
Flesh
;
that
you
must
hear
Mass
,
and
Prayers
you
understand
not
;
and
be
content
to
be
deprived
of
the
comfortable
Cup
in
the
Holy
Sacrament
.
There
are
others
that
talk
much
of
Religion
,
and
yet
are
great
Strangers
to
the
Christian
Virtues
of
Meekness
,
and
Charity
,
and
not
only
confine
the
Favour
of
God
to
a
certain
Party
,
but
would
straiten
yours
too
,
and
place
Religion
more
in
talking
against
Ceremonies
,
than
in
the
greater
and
weightier
matters
of
the
Law
.
And
abundance
of
other
false
Teachers
and
Doctrines
you
may
meet
withall
abroad
;
for
le
ts
do
what
we
can
,
the
Enemy
will
sow
Tares
among
the
Wheat
;
but
the
way
not
to
be
deceived
by
such
false
Fires
,
is
to
examin
them
by
the
clear
Light
of
the
Word
of
God
.
To
the
Law
,
and
to
the
Testimony
;
if
they
speak
not
according
to
this
Word
,
there
is
no
Light
in
them
.
By
this
Light
you
may
find
out
not
only
erroneous
Opinions
,
but
sinful
Works
and
Practices
too
;
not
only
in
others
,
but
in
your selves
also
.
Take
but
a
serious
view
of
your
Actions
,
Designs
,
Aims
,
Principles
,
Behaviour
,
and
Discourses
;
by
this
noble
Light
,
and
those
spots
and
blemishes
of
your
Souls
which
before
you
took
no
notice
of
,
will
stare
in
your
Faces
.
This
will
soon
tell
you
,
what
Rocks
,
what
Shelves
,
what
Sands
you
are
to
shun
;
for
we
have
a
sure
word
of
Prophecy
,
whereunto
ye
do
well
to
take
heed
as
unto
a
Light
shining
in
a
dark
place
,
until
the
day
dawn
,
and
the
morning
star
arise
in
your
Hearts
,
2
Pet.
I.
19.
VI.
Ye
are
the
Light
of
the
World
.
But
what
?
is
no
good
Christian
in
darkness
?
Do
we
not
see
many
excellent
Persons
,
who
dread
Sin
as
Hell
it self
,
yet
see
nothing
of
the
Light
of
God's
Countenance
?
It
s
very
true
.
There
are
such
Persons
,
and
yet
for
all
this
,
they
are
Light
in
the
Lord
.
They
have
the
Light
of
Holiness
in
them
,
though
they
have
not
the
Light
of
Joy
and
Gladness
.
They
are
made
partakers
of
the
Divine
Nature
,
and
therefore
must
have
Light
in
them
;
and
such
Light
,
as
will
at
last
light
them
to
Heaven
:
But
through
strong
Temptations
,
or
some
fatal
Distempers
,
it
comes
to
pass
,
that
the
Light
they
possess
is
clouded
,
and
hindred
from
going
on
to
a
perfect
day
;
and
they
carry
it
as
it
were
in
a
dark
Lanthorn
.
But
all
I
shall
say
to
such
at
this
time
,
is
what
God
bids
the
Prophet
proclaim
in
the
Ears
of
Persons
under
such
Circumstances
,
Isa.
L.
10.
Who
is
among
you
that
fears
the
Lord
,
that
obeys
the
Voice
of
his
Servant
,
that
walks
in
darkness
,
and
sees
no
light
?
Let
him
trust
in
the
Name
of
the
Lord
,
and
stay
upon
his
God
.
Excellent
Counsel
!
In
the
midst
of
all
temptations
,
darkness
,
clouds
,
and
shadows
of
Death
,
let
them
even
resolve
to
depend
upon
God's
Mercy
and
Goodness
;
and
rest
there
whatever
comes
of
it
;
and
though
they
can
give
no
reason
for
so
doing
,
yet
let
them
fix
here
,
and
upon
this
Resolution
;
If
I
perish
,
I
will
perish
in
the
hopes
of
God's
Mercy
.
While
the
Light
of
Holiness
shines
and
burns
in
them
,
there
is
that
in
them
which
will
secure
their
Title
to
the
Enjoyment
of
God's
everlasting
Light
.
Light
will
mingle
with
Light
,
and
the
Light
of
the
Love
of
God
in
the
Soul
on
this
side
Heaven
,
by
a
natural
Tendency
,
must
necessarily
at
last
terminate
in
,
and
be
united
to
him
,
who
dwelleth
in
a
Light
which
no
mortal
Man
can
approach
unto
.
For
with
thee
O
Lord
,
is
the
Fountain
of
Light
,
and
in
thy
Light
shall
we
see
Light
.
Lift
thou
up
the
Light
of
thy
Countenance
upon
us
,
and
we
shall
be
safe
.
SERMON
XV.
St.
Matth.
Ch.
V.
Ver.
14.
A
City
set
upon
a
Hill
cannot
be
hid
.
IN
these
Words
,
our
Saviour
prosecutes
his
Design
in
the
preceding
Characters
,
he
had
given
of
his
Disciples
and
Followers
.
He
had
called
them
the
Salt
of
the
Earth
,
and
the
Light
of
the
World
,
and
these
Characters
he
illustrates
and
inlarges
upon
,
not
only
in
the
Text
,
but
in
the
two
Verses
following
.
He
had
told
them
,
that
their
Lives
must
be
Exemplary
,
their
Conversation
Edifying
,
and
their
Actions
such
,
as
might
serve
both
to
reform
and
enlighten
others
;
to
this
he
adds
another
simile
,
ye
are
,
saith
he
,
and
God
expects
,
and
intends
,
you
should
be
like
a
City
set
upon
a
Hill
;
now
,
a
City
set
upon
a
Hill
,
cannot
be
hid
,
i.
e.
Men
will
take
notice
of
you
,
as
they
do
of
a
City
seated
upon
a
Hill
;
if
your
Lives
are
not
according
to
the
rules
of
my
Gospel
,
your
Christianity
,
and
Discipleship
will
soon
be
seen
through
,
and
you
will
quickly
betray
your
Hypocrisy
:
Your
business
is
,
to
own
and
profess
the
Truth
in
the
Face
of
the
Sun
,
and
by
your
conformity
to
my
holy
Laws
,
to
let
the
World
see
,
that
you
are
of
the
same
Mind
and
Spirit
,
and
Temper
,
that
I
am
of
:
Cities
are
conspicuous
,
all
Men
that
pass
by
them
,
look
upon
them
;
especially
,
if
they
be
set
on
a
Hill
,
so
the
Eyes
of
the
World
are
,
and
will
be
upon
you
;
and
it
will
soon
appear
,
what
manner
of
Spirit
you
are
of
.
Let
it
be
therefore
your
care
,
so
to
behave
your selves
,
that
those
who
look
upon
you
,
and
observe
your
deportment
,
may
be
convinc'd
,
that
you
do
not
profess
one
thing
and
practise
another
.
This
is
the
natural
Sense
and
Design
of
our
Saviour's
Expression
here
,
as
will
appear
to
any
one
that
shall
examine
the
Drift
and
Scope
of
Christ
in
this
Sermon
on
the
Mount
,
and
the
antecedent
,
and
consequent
Passages
.
But
because
the
Church
of
Rome
lays
a
great
stress
upon
this
Place
,
and
makes
use
of
it
to
prove
the
perpetual
visibility
of
their
Church
,
I
must
necessarily
discover
to
you
the
Vanity
of
that
pretence
,
before
I
draw
any
Inferences
from
this
Passage
,
to
instruct
you
,
how
to
govern
your
Lives
and
Actions
according
to
the
import
of
this
Similitude
;
not
that
I
am
fond
of
controversy
,
or
love
to
insult
over
a
dying
Religion
;
but
the
Subject
lies
in
my
way
,
and
to
balk
it
,
would
look
like
betraying
the
noble
Cause
,
we
have
espoused
,
built
upon
the
eternal
Pillars
of
Truth
and
Reason
.
The
pretence
therefore
is
this
:
It
must
be
granted
say
they
,
that
the
Church
of
Christ
must
have
been
visible
in
all
Ages
;
for
it
is
a
City
set
upon
a
Hill
,
which
cannot
be
hid
;
and
there
is
no
reason
it
should
,
for
how
should
Heathens
and
Infidels
be
converted
to
the
Faith
of
Christ
,
if
the
Church
which
must
teach
them
that
Faith
,
were
not
visible
.
If
it
had
lain
hid
and
obscure
in
the
World
for
several
Ages
,
confined
to
Caves
and
Dens
,
to
Corners
and
Deserts
,
as
you
Protestants
pretend
,
Christ
must
have
miss'd
of
his
Design
,
which
was
by
the
conspicuousness
of
his
Church
to
draw
Unbelievers
into
the
bosom
of
it
.
Now
it
's
evident
,
that
the
Church
of
Rome
hath
been
visible
in
all
Ages
,
conspicuous
and
splendid
for
many
Centuries
together
,
without
any
interruption
;
yours
never
began
to
appear
,
till
Luther
and
Calvin
,
and
Henry
VIII
.
made
it
visible
;
therefore
the
Church
of
Rome
must
be
the
true
Church
,
and
yours
the
false
,
because
it
hath
not
been
visible
in
all
Ages
.
This
is
the
Pretence
,
and
now
let
us
briefly
consider
the
Weakness
and
Absurdity
of
it
.
1.
Whatever
may
be
said
for
the
perpetual
visibility
of
Christ's
Church
,
it
is
plain
,
that
from
this
Text
it
cannot
be
proved
;
for
Christ
doth
not
speak
here
of
his
Followers
considered
as
a
Church
,
or
a
body
of
Men
united
under
their
Pastors
in
the
Profession
of
the
Doctrin
of
the
Gospel
;
and
in
the
Use
and
Administration
of
the
Sacraments
of
the
New
Testament
;
but
of
every
individual
Disciple
considered
as
a
Christian
,
and
a
follower
of
Christ
to
teach
him
how
he
ought
to
live
and
behave
himself
in
the
World
to
the
Edification
of
others
.
And
this
is
evident
,
from
the
Virtues
of
Meekness
,
and
Humility
and
Patience
,
and
Peaceableness
,
&c.
press'd
in
the
foregoing
Verses
,
which
are
things
appertaining
to
every
private
Christian
;
and
this
saying
,
you
are
a
City
set
on
a
Hill
,
which
cannot
be
hid
,
is
spoken
to
the
very
same
Persons
,
of
whom
the
aforesaid
Virtues
are
required
.
So
that
these
Words
relate
to
a
Christian
Duty
;
not
to
the
State
,
or
Condition
,
or
Splendour
,
or
visibility
of
Christ's
Church
.
But
,
2.
Suppose
they
do
relate
to
Christ's
Church
,
considered
as
a
Church
,
they
must
necessarily
relate
to
Christ's
universal
Church
;
for
here
is
no
particular
Church
mention'd
.
Christ's
universal
Church
of
all
Ages
,
Nations
,
Countrys
may
he
called
a
City
,
as
it
is
in
other
places
stiled
a
Body
;
for
as
a
City
is
made
up
of
various
Buldings
,
and
as
a
Body
consists
of
many
Members
,
so
Christ's
universal
Church
consists
of
many
particular
Churches
which
make
up
that
great
City
,
and
that
vast
Body
,
and
if
these
.
Words
relate
to
Christ's
universal
Church
,
how
can
they
be
applied
to
a
particular
,
and
especially
to
the
Church
of
Rome
more
then
to
the
Church
of
Ethiopia
,
or
Greece
,
or
Armenia
,
and
how
absurd
must
be
the
Consequence
.
The
universal
Church
of
Christ
,
is
a
City
set
upon
a
Hill
,
which
cannot
be
hid
;
therefore
the
Church
of
Rome
is
that
Church
,
or
therefore
the
Church
of
Rome
is
that
City
?
It
's
true
,
they
call
themselves
the
Vniversal
or
Catholick
Church
,
so
did
the
Donatists
of
old
;
but
what
doth
calling
themselves
so
signify
when
it
is
evident
,
and
clear
as
the
Sun
at
Noon
,
that
the
Church
of
Rome
is
but
a
particular
Church
?
There
were
Churches
in
the
World
before
the
Church
of
Rome
was
heard
of
,
and
there
are
at
this
Day
,
and
have
been
all
along
Churches
which
may
Vye
with
the
Church
of
Rome
for
Antiquity
and
Duration
;
and
though
they
may
not
be
able
to
boast
of
the
same
outward
Splendor
,
Plenty
and
Prosperity
,
yet
what
is
outward
Splendor
and
Prosperity
to
a
Christian
Church
,
when
in
Scripture
it
is
made
the
Character
of
wicked
Men
,
more
then
of
those
who
will
live
godly
in
Christ
Jesus
?
3.
We
do
not
deny
,
that
the
Church
of
Christ
hath
been
visible
;
so
far
from
it
,
that
we
believe
it
to
have
been
visible
in
all
Ages
;
indeed
some
of
our
Divines
talk
of
a
visible
and
invisible
Church
,
but
when
they
do
so
,
they
consider
the
Church
,
as
we
consider
a
Man
,
who
consists
of
two
Parts
,
a
Body
and
a
Soul
,
the
Body
is
visible
,
the
Soul
invisible
,
so
it
is
with
the
Church
,
the
outward
Society
,
in
which
true
and
sincere
Believers
live
,
is
the
Body
,
and
that
's
visible
,
the
sincere
Believers
are
the
Soul
of
that
Body
,
and
they
are
,
and
must
be
invisible
being
known
only
to
God
,
the
searcher
of
Hearts
;
but
the
outward
Society
,
which
profess
the
Faith
of
Christ
,
and
which
is
the
Body
wherein
that
Soul
lives
,
is
,
and
hath
been
always
visible
;
and
that
which
makes
it
so
,
is
the
Profession
of
the
Fundamental
Principles
of
Christianity
,
contain'd
in
the
Apostles
Creed
,
and
understood
in
that
Sense
,
that
the
Primitive
Church
understood
them
in
;
this
makes
and
constitutes
a
Christian
Church
,
and
there
is
none
but
must
grant
that
these
Fundamental
Principles
of
Christianity
have
been
visible
in
all
Ages
,
even
in
times
of
the
greatest
Persecution
,
even
in
the
midst
of
Arianism
,
and
consequently
the
Church
of
Christ
hath
been
visible
in
all
Ages
,
and
shall
continue
so
to
the
end
of
the
World
;
and
though
in
abundance
of
Churches
for
some
Ages
together
these
Fundamental
Principles
of
Christianity
have
been
mingled
with
many
accidental
Errours
,
Superstitions
and
Idolatries
;
yet
still
so
far
as
these
Fundamental
Principles
have
been
retained
in
the
respective
Churches
,
so
far
the
Church
of
Christ
hath
been
always
visible
,
as
a
sound
Egg
swiming
in
a
filthy
,
nasty
,
stinking
Pool
of
Water
,
is
visible
notwithstanding
the
Filth
,
which
surrounds
it
,
and
therefore
as
sickly
and
corrupt
as
the
Church
might
be
in
some
Ages
,
the
essentials
of
Christianity
being
every
where
retain'd
,
Heathens
and
Infidels
had
still
Opportunity
and
Motives
to
joyn
themselves
to
it
,
for
in
these
Principles
and
the
Profession
of
them
it
was
visible
.
So
that
,
4.
To
that
common
impertinent
Query
,
Where
was
your
Church
before
Luther
,
Calvin
,
or
Henry
VIII
?
The
answer
is
this
.
It
was
all
the
Christian
World
over
,
even
in
all
the
Christian
Societies
that
were
either
in
Ethiopia
,
or
Egypt
,
or
Africa
,
or
Asia
,
or
Greece
,
or
Constantinople
,
or
Alexandria
,
or
Antioch
,
or
in
Muscovy
,
and
even
in
the
Church
of
Rome
her self
;
for
since
we
profess
the
same
Faith
,
or
the
same
Fundamental
Principles
of
Christianity
,
which
were
profess'd
in
all
these
Churches
all
along
,
our
Church
must
necessarily
have
been
in
all
those
Churches
where
those
Fundamental
Principles
were
Retain'd
and
Professed
;
so
that
it
is
in
vain
to
urge
that
our
Church
was
not
visible
two
hundred
Years
ago
;
for
it
's
enough
that
the
universal
Church
of
Christ
is
always
visible
,
I
mean
the
Church
of
Christ
dispers'd
through
the
four
Quarters
of
the
World
.
This
will
be
always
some
where
,
and
God
will
never
suffer
it
to
decay
,
according
to
his
Promise
,
Matth.
XVI
.
that
the
Gates
of
Hell
shall
not
prevail
against
it
.
As
for
particular
Churches
,
they
may
either
become
invisible
by
being
destroy'd
,
or
become
visible
whenever
they
appear
in
the
World
,
and
hold
the
same
Catholick
Faith
that
the
universal
Church
holds
;
but
from
thence
it
follows
not
,
that
either
these
particular
Churches
which
have
been
destroy'd
,
or
which
rise
at
such
a
time
,
be
it
sooner
or
later
,
are
no
true
Churches
:
As
to
particular
Churches
which
decay
,
it
's
evident
that
the
Churches
of
Africa
,
of
Carthage
,
Hippo
,
Numidia
,
where
St.
Cyprian
,
St.
Austin
,
St.
Fulgentius
,
and
other
eminent
Bishops
govern'd
,
are
totally
destroy'd
,
but
no
Man
will
therefore
say
that
they
were
no
true
Churches
,
when
they
were
in
being
;
and
as
to
Churches
which
are
of
no
long
standing
,
their
being
of
a
late
Plantation
or
Erection
doth
not
make
them
false
Churches
,
else
the
Church
of
Rome
her self
would
be
in
an
ill
case
;
for
the
Churches
they
pretend
to
have
erected
in
China
,
and
in
other
Eastern
parts
of
the
World
,
are
not
much
above
a
Hundred
years
Standing
,
yet
they
will
not
think
them
false
Churches
,
because
their
Plantation
is
late
and
they
cannot
boast
of
many
Hundred
years
continuance
.
So
that
the
Faith
a
Church
holds
must
be
the
great
Standart
to
judge
by
both
of
the
Truth
and
Visibility
of
it
;
where
the
aforesaid
Fundamental
Principles
of
Chrianity
are
retain'd
,
professed
,
Preacht
and
Maintain'd
there
the
Church
is
visible
,
and
consequently
the
Church
of
Christ
hath
been
visible
in
all
Ages
;
for
in
one
part
of
the
World
or
other
,
those
Fundamental
Principles
have
been
Profess'd
and
Retained
from
the
beginning
of
Christianity
unto
this
Day
,
and
if
a
Church
appear'd
but
yesterday
,
it
holding
these
Fundamental
Principles
,
the
Pillars
and
Foundations
of
Truth
,
it
would
be
a
true
Church
and
Visible
,
and
consequently
hath
been
visible
in
those
Churches
where
the
same
Truths
have
been
Profess'd
;
and
had
the
Church
of
England
been
raised
but
Forty
or
Fifty
years
agon
,
that
would
not
make
her
either
a
false
or
invisible
Church
;
because
she
retains
the
Principles
on
which
Christianity
is
founded
.
But
,
5.
Lest
any
Person
should
infer
from
this
Discourse
,
that
since
the
Church
of
Rome
hath
been
visible
for
many
Ages
,
as
well
as
other
Churches
;
and
hath
retain'd
,
and
doth
retain
to
this
Day
the
Fundamental
Principles
of
Christianity
,
there
is
no
reason
to
separate
our selves
from
her
,
or
to
leave
her
Communion
:
I
answer
,
were
it
possible
in
that
Church
to
eat
only
of
the
wholsome
Fruit
she
hath
kept
and
preserv'd
,
without
Participating
of
the
Poison
she
hath
added
to
it
,
or
mingled
with
it
,
something
might
be
pleaded
for
continuing
in
that
Communion
:
But
that
's
impossible
now
,
as
the
Case
stands
.
Of
Children
that
are
Baptiz'd
in
that
Church
,
and
Baptiz'd
only
into
the
Faith
deliver'd
in
the
Apostles
Creed
,
and
die
before
they
come
to
be
of
Age
,
we
cannot
but
entertain
a
favourable
Opinion
:
But
for
the
adult
,
and
Persons
who
are
of
years
of
Discretion
that
joyn
with
that
Church
,
It
is
evident
,
they
cannot
be
Members
of
that
Church
,
except
they
swallow
the
Rats-bane
as
well
as
the
Milk
,
the
unwholsome
as
well
as
the
wholsome
Food
;
especially
since
the
Confession
of
Pope
Pius
IV.
and
the
Councel
of
Trent
,
which
hath
made
the
monstrous
Sacrifice
of
the
Mass
,
Transubstantiation
,
Invocation
of
Saints
,
worshiping
of
Images
,
Purgatory
,
Indulgences
,
seven
Sacraments
,
the
Belief
of
human
Traditions
,
&c.
of
the
same
necessity
to
Salvation
that
the
Incarnation
of
the
Son
of
God
is
.
They
do
indeed
retain
the
Foundation
of
Christianity
;
but
then
they
have
added
also
Fundamental
Errours
which
every
Christian
who
believes
God
more
then
Men
,
is
bound
to
abhor
;
and
since
it
is
impossible
at
once
to
abhor
them
,
and
to
continue
in
Communion
with
that
Church
,
it
must
necessarily
follow
,
that
Separating
from
it
is
a
Duty
;
and
a
Duty
,
as
much
as
our
life
is
worth
.
But
,
6.
Though
with
respect
to
the
Fundamental
Principles
of
Christianity
,
we
grant
the
Church
of
Rome
hath
been
visible
for
many
Ages
,
as
well
as
other
Churches
,
yet
in
regard
of
those
additional
Articles
I
mention'd
just
now
,
if
the
Doctrin
makes
a
Church
visible
,
we
must
with
very
great
Assurance
affirm
,
that
the
Church
of
Rome
hath
not
been
visible
in
all
Ages
;
for
it
will
appear
to
any
impartial
Considerer
,
that
the
present
Doctrins
which
they
have
added
to
the
old
Foundation
were
neither
taught
in
the
primitive
Church
for
the
first
three
Hundred
years
after
Christ
,
nor
even
in
the
Church
of
Rome
her self
a
Thousand
years
ago
.
Not
in
the
primitive
Church
;
for
in
all
the
genuine
Writers
of
the
first
three
Hundred
years
,
we
find
not
a
Word
of
Invocation
of
Saints
,
of
Transubstantiation
,
of
Worshiping
of
Images
,
of
religious
Veneration
of
Relicks
,
or
of
the
Supremacy
of
the
Church
of
Rome
,
much
less
of
her
Infallibility
.
Nay
,
for
a
Thousand
years
after
Christ
the
Church
of
Rome
never
had
the
Boldness
to
call
her self
Infallible
,
not
till
Hildebrand's
time
,
or
Pope
Gregory
VII
.
by
the
Confession
of
some
Romanists
,
a
Monster
of
Pride
and
Vice
:
He
was
the
first
that
gave
himself
and
his
Church
that
pompous
and
ridiculous
Title
.
And
as
I
said
,
the
present
Doctrins
of
the
Church
of
Rome
added
to
the
Creed
,
and
made
Articles
of
Faith
,
were
not
believed
,
much
less
look'd
upon
as
necessary
Articles
,
even
in
the
Church
of
Rome
her self
,
a
Thousand
years
ago
,
I
mean
in
the
time
of
Pope
Gregory
the
First
;
the
Doctrins
which
are
visible
in
that
Church
now
were
not
visible
then
;
for
in
that
Gregory's
time
the
Sacrament
was
administred
to
the
Laity
in
both
kinds
;
Worshiping
of
Images
was
counted
abominable
;
the
Title
of
Vniversal
Bishop
was
thought
Antichristian
;
private
Masses
,
where
the
Priest
only
receives
and
communicates
were
reputed
unlawful
;
the
Books
of
the
Maccabees
were
not
taken
into
the
Canon
;
Purgatory
was
not
yet
lick'd
into
a
perfect
Shape
,
much
less
into
an
Article
of
Faith
;
No
Masses
were
yet
said
,
for
the
Dead
to
deliver
Souls
from
that
Fire
;
Auricular
confession
,
and
extreme
Vnction
,
were
not
yet
made
Sacraments
,
&c.
And
therefore
the
Church
of
Rome
could
not
possibly
be
visible
in
all
Ages
,
since
her
Doctrins
she
now
Professes
were
not
profess'd
,
no
not
by
her
own
Members
in
all
Ages
.
Inferences
.
1.
A
City
set
upon
a
Hill
cannot
be
hid
.
It
follows
therefore
,
that
a
hidden
Piety
is
no
Piety
.
I
mean
where
a
Person
thinks
it
enough
to
Worship
God
in
his
Chamber
or
Closet
and
to
pay
him
due
respect
in
private
,
and
when
he
comes
abroad
into
Company
,
vain
,
and
sinful
,
and
wicked
,
doth
as
they
do
,
dares
not
,
or
will
not
own
his
pious
Principles
,
but
conceals
his
better
Inclinations
and
love
of
God
,
and
makes
no
expression
of
it
,
either
by
disliking
the
Sins
he
sees
,
or
by
dreading
to
imitate
them
,
or
by
vindicating
the
truth
of
the
Gospel
,
I
say
,
this
Piety
must
needs
be
counterfeit
and
nought
;
for
it
is
against
the
Character
Christ
gives
of
his
Disciples
and
Followers
,
and
in
calling
them
a
City
set
upon
a
Hill
,
which
cannot
be
hid
;
and
besides
this
is
to
be
ashamed
of
him
and
of
his
Gospel
before
Men
;
and
how
he
resents
that
,
and
will
resent
it
in
the
last
Day
,
you
may
read
Matth.
X.
32
,
33.
Mark
VIII
.
38.
I
do
not
deny
that
Nicodemus
and
Joseph
of
Arimathea
were
Disciples
of
Christ
,
but
secretly
for
fear
of
the
Jews
,
Joh.
XIX
.
38.
But
,
1.
Though
they
were
no
open
Professours
,
yet
they
consented
not
to
the
Impiety
of
the
Jews
in
traducing
and
slandering
the
Lord
Jesus
.
Their
Blood
rose
to
hear
him
abused
,
and
in
the
midst
of
all
their
Fears
,
we
find
very
notable
Effects
of
their
Zeal
for
his
Cause
and
Person
.
Of
Nicodemus
we
read
Joh.
VII
.
10
,
11.
that
when
the
whole
Counsel
was
for
condemning
Christ
to
Death
,
the
brave
Man
stood
up
and
argued
with
them
,
Doth
our
Law
judge
a
Man
before
it
hear
him
,
and
know
what
he
doth
?
And
of
Joseph
St.
Luke
reports
,
that
he
consented
not
to
the
Counsel
and
Deed
of
the
barbarous
Men
,
who
judged
him
Guilty
of
Death
,
Luke
XXIII
.
11.
And
St.
Mark
adds
,
that
he
went
in
boldly
unto
Pilate
,
and
craved
the
Body
of
Jesus
,
Mark
XV.
43.
But
,
2.
Though
these
two
Men
were
fearful
,
and
had
no
great
courage
to
assert
their
Love
and
Devotion
to
Christ
openly
,
yet
it
was
at
a
time
when
they
were
not
throughly
instructed
in
the
Mystery
of
the
Gospel
.
The
case
alter'd
when
they
came
to
have
a
more
perfect
knowledge
of
it
,
and
then
not
all
the
rage
of
Tyrants
,
not
all
the
Tumults
the
Jews
could
raise
,
nor
all
the
Terrours
of
Pilate
could
hinder
them
from
owning
their
Love
to
his
Doctrin
and
Commands
.
We
live
in
the
broad
Day-light
of
the
Gospel
,
and
therefore
must
not
take
example
by
Men
who
were
Novices
in
Christianity
,
and
while
they
were
so
.
For
us
to
be
one
thing
at
home
,
and
another
abroad
;
Pious
when
alone
,
Wicked
when
we
do
converse
;
devout
within
the
Walls
of
our
Horses
,
and
profane
and
loose
in
Company
,
which
can
bear
no
Strictness
;
this
is
notoriously
to
dissemble
with
God
,
and
to
be
False
and
Treacherous
to
him
.
What
?
Caress
a
Friend
and
hug
him
in
a
Corner
,
and
revile
,
or
not
to
know
him
in
Society
?
Such
baseness
among
Men
is
counted
abominable
,
and
therefore
cannot
be
supposed
to
be
very
pleasing
,
when
the
same
Affront
is
offered
to
God
,
nor
will
your
private
Seriousness
stand
you
in
any
stead
in
that
Day
,
when
your
Souls
must
give
an
account
of
their
Behaviour
before
Men.
A
Christian
must
be
a
Man
of
Courage
,
and
when
he
is
to
do
a
known
Duty
,
not
all
the
Threatnings
and
Comminations
of
cruel
Men
,
not
all
the
hopes
of
Gain
,
not
all
the
baits
of
Profit
,
not
all
the
fears
of
losing
his
Honour
,
Credit
or
Life
,
must
deter
him
from
it
;
for
let
come
what
will
come
of
it
;
the
Life
to
come
,
which
is
,
and
must
be
his
greatest
Treasure
,
will
make
infinite
Recompence
for
all
his
Losses
.
II.
A
City
set
on
a
Hill
cannot
be
hid
;
This
shews
that
an
active
Life
,
or
a
Life
of
Society
and
Converse
is
a
much
nobler
Life
,
than
a
Life
solitary
and
retired
from
the
World
.
I
will
not
deny
that
a
solitary
Life
hath
its
Advantages
,
and
he
that
separates
himself
from
Temptations
,
is
not
very
likely
to
be
enticed
by
them
:
Yet
still
it
is
a
greater
Act
of
Virtue
,
and
more
Christian
like
to
be
good
in
the
midst
of
all
the
enticing
Pleasures
of
the
World
.
There
is
indeed
greater
Difficulty
in
it
,
but
then
the
Virtue
is
greater
,
and
the
Fruit
sweeter
,
and
the
Reward
will
be
Proportionable
.
The
Solitary
good
Man
saves
himself
;
but
he
that
is
Religious
in
Society
is
in
a
way
of
saving
both
himself
and
those
that
see
him
.
In
so
wicked
an
Age
as
this
is
,
good
Men
had
need
shew
themselves
to
the
World
,
to
do
something
toward
the
Amendment
and
Reformation
of
it
:
And
without
doubt
some
good
they
do
;
and
though
it
is
to
be
wisht
,
that
the
World
were
better
,
yet
that
it
is
not
worse
,
they
are
beholding
to
such
Examples
,
which
shews
that
some
good
is
done
by
their
Living
and
Conversing
in
Babylon
.
III.
Were
I
to
speak
to
Princes
,
to
the
Nobles
,
to
the
Gentry
of
the
Nation
,
to
Magistrates
,
Ministers
,
and
to
men
in
Authority
;
this
should
be
my
Text.
All
such
Persons
,
who
make
some
Figure
in
the
World
are
like
a
City
set
upon
a
Hill
;
to
such
the
nether
World
,
the
Plebeians
,
the
Commonalty
,
and
the
Ordinary
sort
of
People
look
up
.
Their
Example
they
take
Notice
of
,
and
these
Examples
they
Ordinarily
follow
.
I
would
tell
them
,
that
as
God
hath
raised
them
above
the
Common
level
,
so
God
expects
they
should
be
eminent
in
Goodness
,
and
be
as
much
above
all
Vice
,
as
they
are
above
the
common
Rank
.
I
would
tell
them
,
that
their
Sins
are
spreading
,
and
like
the
Plague
destroy
whole
Cities
and
Towns
.
I
would
tell
them
,
that
in
this
Case
they
are
more
Barbarous
than
the
Tyrants
Mankind
cries
out
upon
,
for
they
lay
several
mens
Consciences
waste
by
their
ill
Practices
,
which
is
more
than
sacking
Towns
,
and
burning
Cities
.
All
ye
,
that
are
advanced
to
some
Government
,
and
surely
Parents
and
Masters
of
Families
are
so
;
Behold
your selves
in
this
Glass
;
according
as
your
Examples
are
so
will
your
Inferiours
be
.
I
do
not
say
it
is
so
always
;
but
this
is
ordinarily
the
Effect
of
your
Behaviour
.
As
you
are
,
so
will
your
Children
and
Servants
be
at
least
,
there
is
Reason
to
think
,
that
so
they
will
be
,
for
your
Example
strangely
influences
those
that
are
under
your
Charge
and
Protection
.
If
you
sanctify
the
Lords
day
both
in
Publick
and
Private
by
letting
the
Word
of
God
dwell
richly
among
you
in
all
Wisdom
,
Teaching
and
Admonishing
one
another
in
Psalms
and
Hymns
and
spiritual
Songs
,
singing
with
grace
in
your
Hearts
unto
the
Lord
,
your
Inferiours
in
time
,
its
possible
would
do
so
too
.
If
you
are
enemies
to
Pride
,
to
Intemperance
,
to
Drunkenness
,
to
Swearing
;
there
is
hopes
that
your
Inferiours
will
learn
of
you
.
If
you
are
Grave
and
Modest
,
and
curb
your
Passions
,
and
deny
your selves
for
Heaven
and
Gods
Service
,
it
is
not
improbable
that
your
Inferiours
will
be
wrought
upon
to
make
you
their
Patterns
.
We
see
,
they
do
so
in
evil
Things
,
why
should
we
despair
of
their
following
you
in
that
which
is
good
.
At
least
you
have
this
Satisfaction
,
that
by
your
Example
you
shew'd
them
the
Way
,
to
the
Land
which
flows
with
Milk
and
Honey
.
You
will
have
this
Comfort
,
that
your
Example
did
not
lead
them
into
the
Chambers
of
Death
,
nor
make
them
fling
their
immortal
Souls
away
.
All
ye
that
are
Professours
of
Religion
,
that
pretend
to
be
holier
than
ordinary
;
the
Eyes
of
the
World
will
be
upon
you
.
The
least
false
step
you
make
will
be
taken
notice
of
.
See
then
,
that
you
walk
Circumspectly
,
as
wise
Men
redeeming
the
Time
,
because
the
days
are
Evil.
IV.
Such
of
you
,
whom
the
Spirit
of
God
hath
made
free
from
the
Law
of
Sin
,
you
are
not
only
a
City
set
upon
a
Hill
,
but
behold
you
are
come
into
mount
Sion
,
to
the
heavenly
Jerusalem
,
unto
the
City
of
the
living
God
;
and
to
the
innumerable
company
of
Angels
,
as
the
Apostle
saith
,
Heb.
XII
.
18.
Behold
God
hath
called
you
to
be
Citizens
of
the
heavenly
Jerusalem
,
called
you
to
be
Companions
of
Angels
,
called
you
to
dwell
on
the
Hill
of
God
,
on
the
everlasting
Hill
.
How
high
is
your
Calling
!
How
excellent
your
Vocation
!
How
great
the
dignity
God
intends
you
!
Your
conversation
is
to
be
in
Heaven
;
and
will
you
mind
the
Trifles
of
the
Flesh
,
and
so
mind
them
,
as
to
set
your
Affections
upon
them
?
Will
you
,
who
are
Born
,
new
Born
I
mean
,
to
an
everlasting
Kingdom
,
will
you
be
fond
of
this
pitiful
transitory
World
,
you
that
are
intended
for
the
highest
Imployment
,
will
you
do
as
the
Children
of
the
World
do
?
They
are
from
Beneath
,
you
are
from
Above
.
Do
Eagles
catch
Flies
,
and
you
that
are
intended
to
soar
above
the
Clouds
,
will
you
disgrace
your
Pedigree
,
and
and
set
your
Affections
on
things
Below
?
God
intends
you
as
Conquerours
,
and
will
you
suffer
your selves
to
fall
a
Prey
to
filthy
Temptation
,
and
expose
your selves
to
the
Contempt
and
Scorn
of
the
Fowler
,
who
Flatters
you
till
he
draws
you
into
the
Net
,
and
then
Punishes
you
for
being
taken
?
Behold
the
glorious
City
,
the
City
of
our
God
,
the
City
set
upon
a
Hill
indeed
,
the
City
which
hath
Foundations
,
whose
builder
and
maker
is
God!
Do
you
hope
to
be
Members
of
that
Community
,
and
will
you
disparage
your selves
by
Actions
that
will
certainly
exclude
you
from
that
Republick
?
At
the
Gates
of
it
no
unclean
Thing
shall
enter
:
A
clean
Heart
,
and
a
clean
Life
must
give
you
jus
Givitatis
,
make
you
free
Denisons
of
that
City
,
and
will
not
you
prepare
your selves
for
the
Honour
of
that
Naturalization
?
Except
you
imitate
the
Manners
of
the
Citizens
above
,
you
can
never
hope
to
be
Partners
with
them
in
their
Glory
;
and
what
are
their
Manners
?
Why
?
They
love
.
Love
is
their
Trade
,
their
Employment
,
their
Business
,
their
Pleasure
,
their
Delight
,
their
Satisfaction
.
They
love
nothing
but
God
,
or
if
they
love
any
Thing
besides
him
,
they
love
it
for
his
Sake
;
and
love
God
in
it
.
Love
is
their
Principle
,
their
End
,
their
Mark
,
and
their
Entertainment
.
Love
is
their
Meat
and
Drink
,
and
their
Recreation
.
They
love
Dearly
,
they
love
Constantly
,
they
love
Eternally
.
God
is
love
,
and
he
dwells
in
them
,
and
they
in
God
.
To
be
like
them
,
see
that
ye
love
him
,
that
hath
begotten
you
again
unto
a
lively
hope
,
by
the
resurrection
of
Jesus
Christ
from
the
dead
.
See
that
ye
love
one
another
with
a
pure
Heart
fervently
,
See
that
your
love
be
without
dissimulation
.
See
that
ye
love
not
in
Word
,
nor
in
Tongue
,
but
indeed
and
in
truth
,
and
when
the
Thred
of
your
Life
shall
break
,
that
Love
which
dwelt
in
you
,
will
exalt
you
to
the
Regions
of
perfect
Love
,
where
the
Inhabitants
speak
of
Love
,
and
think
of
Love
,
and
sing
of
Love
;
and
tell
one
another
,
how
Christ
hath
loved
them
,
and
wash'd
them
from
their
Sins
with
his
own
Blood
.
To
him
be
Glory
forever
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A70263-e240
Notes for div A70263-e7580
Notes for div A70263-e10790
Notes for div A70263-e13460
Notes for div A70263-e14860
Notes for div A70263-e26530