THE
KNOWLEDGE
OF
CHRIST
CRUCIFIED
.
PART
II
.
IN
what
precedes
,
we
have
considered
the
Advantages
and
Benefits
,
which
,
together
with
Christ
,
we
Receive
,
relating
to
a
Christian's
Estate
in
his
Life
in
this
World
,
and
in
his
passage
out
of
it
.
The
last
Act
of
his
being
here
,
if
it
may
be
called
an
Act
,
is
his
Death
.
And
therein
we
have
consider'd
the
Victory
of
Christ
over
Death
,
and
the
Transferring
of
the
Advantages
of
that
Victory
to
us
;
whereby
the
Fear
of
Death
,
and
the
Damage
of
Death
are
removed
:
and
that
which
was
before
the
Curse
of
our
Nature
,
is
become
our
Gain
:
Not
simply
in
it self
;
but
in
relation
to
what
follows
after
it
,
viz.
The
State
and
Condition
of
the
Soul
and
Body
after
Death
:
which
is
next
to
be
considered
.
Such
is
the
Absolute
Perfection
of
God
,
that
he
hath
his
Blessedness
and
Self
sufficiency
with
himself
.
He
is
Eternally
full
of
his
own
Goodness
,
which
is
Essentially
the
same
with
Himself
,
an
Infinite
Good
commensurate
to
an
Infinite
Desire
,
and
always
Present
.
So
that
nothing
without
himself
adds
any
thing
to
him
,
or
is
desired
by
him
,
in
relation
to
his
Blessedness
.
All
Good
comes
from
him
,
and
returns
into
him
,
as
into
that
Ocean
from
whence
it
moved
.
But
all
dependent
Beings
,
as
they
have
not
their
Being
from
themselves
,
but
from
God
;
so
they
have
not
their
Blessedness
or
Happiness
essentially
in
themselves
,
because
not
from
themselves
.
They
are
Vessels
receptive
of
their
Good
,
from
him
that
is
the
Author
of
their
being
potential
Beings
,
not
pure
Acts
:
that
are
constituted
in
such
a
degree
,
that
they
are
rather
Passive
in
receiving
Good
into
them
,
than
Active
in
filling
themselves
with
their
own
Good
.
They
are
thin
and
empty
,
till
they
are
fil●ed
with
their
Objects
,
and
are
diversified
in
the
Happiness
or
Unhappiness
of
their
Beings
,
and
in
the
degrees
of
either
,
according
to
the
nature
of
the
Objects
with
which
they
are
filled
,
and
the
different
degrees
and
measures
of
their
Unions
to
them
.
The
Good
suitable
to
an
Intellectual
Nature
must
first
be
known
,
before
it
can
be
desired
:
and
,
according
to
the
position
or
station
of
such
Good
,
it
works
differently
upon
the
Soul
,
and
the
Soul
moves
towards
it
in
a
different
manner
.
If
considered
meerly
as
absent
,
it
raiseth
Desire
;
which
is
a
reaching
out
of
the
Soul
towards
an
Union
with
that
Known
Good
:
If
absent
,
and
upon
probable
or
sure
grounds
expected
,
then
it
joyns
unto
Desire
,
Hope
;
which
,
according
to
the
variety
of
the
Medium
,
upon
which
the
Expectation
is
grounded
,
is
the
more
feeble
and
weak
,
having
less
Assurance
,
and
consequently
more
Fear
mingled
with
it
:
Or
the
more
strong
and
firm
,
having
a
stronger
Assurance
,
and
consequently
less
Fear
mingled
with
it
.
This
is
a
kind
of
Middle
Affection
,
being
mingled
with
desire
to
the
Good
as
Absent
,
and
delight
in
it
as
Pre
apprehended
,
and
so
in
some
degree
Present
.
The
Good
that
is
expected
,
though
it
be
not
absolutely
present
,
yet
it
is
looked
upon
as
in
a
nearer
Conjunction
to
the
Power
,
than
if
it
were
not
at
all
expected
Hope
hath
this
Property
,
or
Power
in
it
,
that
it
Unites
an
Absent
Object
,
if
expected
,
unto
the
Power
,
by
Pre
apprehension
,
though
it
cannot
in
Actual
Fruition
:
And
hence
it
is
said
,
Heb
.
11.1
.
That
Faith
,
which
is
in
effect
the
firmest
kind
of
Hope
,
is
the
substance
of
things
hoped
for
.
It
makes
a
kind
of
Pre
existence
of
the
Thing
unto
it self
,
and
fetcheth
back
Futurity
to
a
kind
of
Presence
.
But
if
the
Good
be
Really
Present
,
and
not
only
Expected
;
then
the
Affection
that
is
wrought
in
the
Soul
is
Delight
.
Though
the
Soul
be
moved
toward
the
Thing
it
Enjoyeth
with
Desire
,
yet
the
Enjoyment
still
filleth
the
Desire
.
There
is
a
continual
and
mutual
action
of
the
Desire
upon
the
Object
,
and
of
the
Object
unto
the
Desire
,
and
so
there
is
a
Perpetual
Motion
,
and
yet
a
Perpetual
Rest
:
the
Desire
moving
it self
to
the
Object
,
and
the
Object
immediately
satitfying
the
Desire
,
because
present
and
enjoyed
:
and
from
that
Mutual
Action
of
the
Power
and
the
Object
one
upon
the
other
,
ariseth
Delight
,
Complacency
,
and
Contentment
.
That
which
is
the
chiefest
Good
of
the
Creature
,
when
known
,
cannot
choose
but
work
most
effectually
upon
these
Motions
of
the
Soul
,
and
draw
out
these
Affections
of
the
Soul
,
in
the
most
eminent
and
effectual
measure
.
A
small
Good
doth
draw
out
a
measure
of
Desire
unto
it
,
Hope
for
it
,
and
Delight
in
it
;
but
still
in
a
smaller
measure
.
For
the
Soul
must
needs
reserve
somewhat
for
some
other
Good
that
is
more
adequate
to
it●…
Power
:
But
if
the
Good
be
adequate
to
the
Power
,
then
it
must
of
necessity
draw
out
the
mos●…
intense
motion
of
the
Soul
to
it
:
and
consequently
the
greater
the
Good
is
,
the
greater
must
be
the
Desire
of
it
,
if
Absent
;
the
Hope
of
it
,
if
expected
;
the
Delight
in
it
,
if
Enjoyed
:
Because
the
Object
is
not
too
narrow
for
the
Power
,
but
Commensurate
to
it
,
and
filleth
it
so
,
that
in
effect
there
is
no
residue
of
Power
left
to
move
towards
any
thing
else
but
it
,
or
at
least
in
subordination
to
it
.
The
greatest
Good
that
an
Intellectual
Creature
can
possibly
have
,
and
that
which
alone
is
Commensurate
to
it
,
is
to
have
its
self
filled
with
the
Manifestation
of
the
Truth
,
Glory
,
Goodness
,
and
Bounty
of
God
.
All
other
things
are
too
narrow
to
fill
the
power
and
capacity
of
the
Soul
.
Thi●…
alone
being
Infinite
,
is
Commensurate
,
and
more
than
Commensurate
to
that
Power
,
and
in
orde●…
unto
which
,
that
Power
or
Receptivity
was
planted
in
the
Soul
,
viz.
To
enjoy
God
according
t●…
that
Measure
and
Manner
that
the
Creature
is
capable
of
.
And
this
is
the
true
and
only
Blessedness
of
Man
:
and
consequently
must
needs
draw
from
the
Soul
the
most
Ardent
Desire
,
the
most
Comfortable
Expectation
or
Hope
,
and
the
most
absolute
Delight
and
Contentment
.
For
herein
as
the
Soul
moves
towards
an
Object
that
is
natural
to
it
,
viz.
Good
;
so
it
moves
toward
it
,
as
towards
the
most
natural
,
suitable
,
commensurate
Good
unto
it
,
and
consequently
in
the
intensest
degree
of
its
Power
and
Ability
.
Though
the
Enjoyment
of
God
be
the
Happiness
and
Perfection
of
the
Creature
,
because
it
,
and
it
alone
,
fills
that
Vacuity
and
Receptivity
of
the
Powers
of
the
Soul
:
Yet
if
those
Powers
of
the
Soul
be
indisposed
,
unfit
and
disordered
,
uncapable
of
that
Blessed
Object
;
Though
there
wants
not
an
Object
to
make
it
Blessed
,
yet
there
wants
a
Means
of
Uniting
that
Object
to
the
Soul
,
at
least
to
communicate
it self
unto
it
in
that
perfect
measure
that
may
make
it
perfectly
Blessed
.
If
the
Sight
be
dim
and
imperfect
,
though
the
Object
be
never
so
Beautiful
,
and
the
Medium
never
so
Light
,
yet
the
Object
is
not
united
to
the
Power
,
at
least
in
that
perfection
it
should
be
.
If
there
be
an
Intelligible
Object
never
so
Glorious
,
and
fit
to
be
known
,
yet
if
the
Understanding
be
dark
,
the
Union
is
not
wrought
,
or
so
perfectly
wrought
between
the
Understanding
and
the
Object
.
If
the
Object
of
the
Will
be
never
so
amiable
,
adequate
,
useful
,
good
;
yet
if
the
Will
be
set
upon
filthiness
,
impurity
,
or
any
unworthy
Object
;
or
if
any
impurity
be
mingled
with
it
,
the
Power
of
the
Will
doth
not
receive
,
or
at
least
so
genuinely
receive
,
that
Good
that
is
propounded
:
And
consequently
in
a
Soul
thus
distempered
,
there
cannot
arise
that
full
desire
of
the
Soul
after
God
,
that
comfortable
Hope
or
Expectation
of
the
Enjoyment
of
him
,
nor
that
actual
Fruition
of
him
.
Our
Lord
Jesus
Christ
,
the
Eternal
Son
of
God
,
the
Prince
of
Peace
,
that
came
into
the
World
to
restore
God
to
the
Service
and
Honour
of
his
Creature
,
and
to
restore
Man
to
the
Fruition
of
his
Creator
,
and
consequently
to
his
Blessedness
,
in
order
to
this
great
end
.
First
,
Hath
in
some
measure
cured
and
healed
the
Distempers
of
our
Souls
,
and
the
Powers
of
them
;
that
so
they
may
move
regularly
,
even
in
this
Life
,
towards
this
Blessed
Union
,
The
Enjoyment
of
God
in
our
Desires
.
Secondly
,
He
hath
obtained
for
us
a
State
of
Perfection
of
Soul
and
Body
after
Death
,
whereby
we
may
be
fit
to
receive
and
enjoy
God
in
Perfection
:
know
him
as
we
are
known
;
Love
him
,
and
Receive
him
.
Thirdly
,
He
hath
obtained
for
us
a
most
full
Communication
of
God
unto
Man
,
even
in
the
fullest
compass
of
his
Power
and
Capacity
to
receive
him
in
that
State
after
Death
.
Fourthly
,
He
hath
fully
described
that
Blessed
Condition
in
the
Enjoyment
of
God
in
that
Life
to
come
,
and
revealed
it
unto
us
,
and
Sealed
unto
us
the
Assurance
of
it
,
by
the
Truth
of
God
and
his
own
Resurrection
.
Now
because
in
order
of
Nature
,
the
Act
of
Understanding
to
Know
,
doth
go
before
the
Motions
of
the
Will
and
Affections
,
to
desire
or
hope
for
the
Object
that
is
desired
or
hoped
for
And
because
in
order
of
Nature
,
the
Thing
or
Object
that
is
to
be
known
;
hath
a
priority
to
the
Act
of
the
Understanding
whereby
it
is
known
;
though
in
point
of
Execution
,
or
actual
Existence
,
the
Object
may
be
future
and
subsequent
to
the
Act
whereby
it
is
known
:
Therefore
we
shall
in
the
first
place
consider
the
Estate
of
a
Christian
after
Death
,
and
the
Privilege
that
with
and
by
Christ
he
shall
then
receive
:
that
so
it
being
known
,
it
may
be
desired
,
hoped
for
,
and
in
due
time
perfectly
enjoyed
.
There
is
therefore
considerable
a
Four-fold
Estate
of
a
Christian
after
Death
.
-
1.
The
State
of
the
Soul
and
Body
from
the
Instant
of
Separation
until
the
time
of
his
Resurrection
.
-
2.
The
State
of
the
Soul
and
Body
from
the
Instant
of
the
Resurrection
until
the
Judgment
.
-
3.
The
State
of
the
Body
and
Soul
thus
Re-united
in
the
Time
of
the
Judgment
.
-
4.
The
State
of
the
Body
and
Soul
after
Judgment
unto
all
Eternity
.
These
are
Secrets
that
never
lay
within
the
reach
or
discovery
of
the
Light
of
Nature
,
Job
●8
.
17
.
Have
the
Gates
of
Death
been
opened
unto
thee
:
The
State
of
that
Region
hath
been
locked
up
from
the
knowledge
of
Mankind
in
this
Life
:
and
no
more
is
discovered
or
discoverable
unto
us
,
than
what
it
hath
pleased
the
God
of
Nature
in
the
Scriptures
to
reveal
and
discover
unto
us
:
So
far
we
may
go
;
farther
than
that
we
may
not
,
cannot
see
:
and
all
other
Conclusions
,
farther
than
warranted
by
that
Light
,
may
prove
dangerous
Untruths
,
often
prove
Presumptuous
Curiosities
,
but
at
the
best
are
but
uncertain
Conjectures
,
which
want
bottom
enough
to
build
our
Desires
,
Hopes
,
or
Expectations
upon
.
And
herein
therefore
we
must
ever
magnifie
the
Excellency
of
the
Scriptures
,
and
the
Great
Mercy
of
God
in
giving
them
unto
us
,
whereby
those
Truths
are
discovered
that
are
of
infinite
concernment
unto
us
,
and
that
from
the
Finger
of
God
himself
,
who
alone
could
discover
them
:
wherein
all
the
Disquisitions
and
Conclusions
of
Natural
Reason
,
or
Human
Learning
,
are
short
and
defective
.
This
is
a
Learning
that
no
other
means
can
teach
us
but
Divine
Revelation
;
a
Continent
that
no
other
Map
can
describe
,
nor
no
other
Light
can
discover
unto
us
,
but
the
Word
of
God
himself
:
If
we
guide
not
our selves
by
this
Thread
,
we
lose
our selves
in
the
Discourse
or
Contemplation
of
it
.
1.
Therefore
,
concerning
the
State
of
Body
and
Soul
after
Death
,
till
the
Re-union
of
both
in
the
Resurrection
.
The
Word
of
God
shews
us
the
Principles
of
Man
,
his
Body
and
Soul
,
Gen.
2.7
.
He
formed
Man
of
the
dust
of
the
ground
,
and
breathed
into
his
nostrils
the
breath
of
life
,
and
Man
became
a
living
Soul
.
These
two
Pieces
of
different
Extractions
he
so
closely
and
wisely
united
together
,
that
they
made
but
one
Piece
:
and
so
far
advanced
the
corruptible
part
,
the
Body
,
that
it
was
indued
with
an
actual
incorruption
;
subject
indeed
to
a
Translation
,
but
not
to
a
Dissolution
,
Corruption
,
or
Separation
,
but
only
by
the
means
of
Sin
.
But
Sin
entered
into
the
World
,
and
Death
by
Sin
—
Natural
Death
as
well
as
Eternal
Death
.
It
did
deprive
the
Body
of
that
Incorruption
that
the
power
of
God
had
annexed
to
it
,
though
of
its
own
nature
otherwise
Corruptible
:
And
though
it
did
not
subject
that
Immortal
part
,
the
Soul
,
unto
Corruption
or
Annihilation
;
yet
,
as
it
stood
in
relation
to
the
Body
,
and
as
the
Body
and
Soul
made
but
one
Man
,
so
it
subjected
the
Man
to
a
Dissolution
,
a
separation
of
those
Two
Parts
,
which
did
constitute
him
one
Reasonable
Creature
.
The
Body
became
subject
to
Corruption
,
not
Annihilation
;
the
Soul
to
the
Curse
,
not
to
Corruption
;
and
the
Body
and
Soul
as
constituting
one
Man
,
to
Death
or
Dissolution
.
So
then
,
Death
Separating
these
Two
Constitutive
parts
of
Man
,
his
Body
and
his
Soul
;
we
will
consider
how
,
after
the
Death
,
the
state
of
either
stands
,
as
to
such
as
are
truly
united
unto
Christ
Jesus
,
and
to
God
by
him
.
1.
As
to
the
Body
;
It
is
true
,
the
Body
after
the
Dissolution
or
Separation
from
the
Soul
,
corrupts
,
and
,
as
the
Wise
Man
saith
,
Returns
to
his
Earth
,
Eccles
.
12.7
.
Gen.
3.19
.
Dust
thou
art
,
and
unto
Dust
thou
shalt
return
.
And
yet
,
this
Flesh
resteth
in
hope
,
Psal
.
16.9
.
The
Hope
and
Assurance
of
a
Resurrection
to
Life
,
Job
19.26
.
Though
after
my
skin
worms
destroy
this
Body
,
yet
in
my
flesh
I
shall
see
God
.
And
doubtless
,
as
an
Evidence
and
Effect
of
this
Assurance
it
was
,
that
not
only
by
a
Natural
or
Moral
instinct
,
or
Custom
,
but
even
with
some
mixture
of
Religious
Observance
it
was
,
that
the
Antient
Patriarchs
took
that
Solemn
Care
of
preserving
their
Dust
,
Gen.
23.4
.
Abraham
takes
more
care
for
a
fixed
Burying-place
,
than
for
a
fixed
place
of
Living
,
Gen.
49.29
.
Jacob
gives
a
charge
to
his
Sons
to
Bury
him
with
his
Father
,
Gen.
50.25
.
Joseph
secures
,
with
an
Oath
,
the
Transportation
of
his
Bones
:
Not
out
of
any
doubt
of
God's
Power
to
recollect
those
Bones
,
though
scattered
over
the
World
;
but
to
leave
a
kind
of
Testimonial
of
that
Assurance
of
a
Blessed
Resurrection
;
and
that
even
in
those
Bones
there
lay
a
Depositum
or
Pledge
thereof
,
Isai
.
65.8
.
Destroy
them
not
,
for
there
is
a
Blessing
in
them
.
But
to
come
a
little
nearer
to
that
Privilege
,
that
even
the
Bodies
of
such
as
are
united
to
Christ
,
have
in
this
state
of
Separation
,
and
seeming
Corruption
.
1.
Those
very
Dead
Bodies
,
though
they
put
on
Corruption
,
and
crumble
into
Dust
,
yet
that
very
Dust
is
under
a
special
Care
and
Providence
of
God
.
And
as
their
Death
is
precious
in
his
sight
,
Psal
.
116.15
.
so
is
their
Dust
not
neglected
.
The
Blood
of
Righteous
Abel
,
though
spilt
upon
the
Ground
,
yet
had
a
Voice
that
the
God
of
Heaven
heard
,
Gen.
4
10.
And
he
,
that
whiles
they
lived
,
Numbred
the
hairs
of
their
heads
,
Matth
.
10.30
.
those
seemingly
unnecessary
Excretions
of
the
Body
,
hath
no
less
care
of
their
Dust
,
which
he
hath
reserved
for
a
Glorious
Resurrection
.
When
that
Evil
Angel
would
have
injured
the
Deceased
Body
of
Moses
,
and
abused
it
,
to
be
an
Instrument
of
Superstition
,
or
some
other
unworthy
use
,
an
Arch-Angel
was
employed
to
prevent
it
,
Jude
9.
And
therefore
if
I
should
foresee
,
that
by
Fury
or
Malice
of
Men
,
or
any
other
Permission
,
or
Dispensation
of
Divine
Providence
,
my
Body
should
be
mangled
into
a
Thousand
pieces
,
or
be
resolved
into
Smoak
and
Ashes
,
and
those
Ashes
scattered
into
the
Wind
,
or
Ocean
;
yet
even
in
relation
to
this
Body
of
mine
,
my
Flesh
should
rest
in
Hope
:
because
that
All
seeing-Eye
of
God
,
can
follow
the
most
subtil
parts
of
this
my
dissolved
Carcass
,
and
pursue
them
from
place
to
place
till
they
shall
be
Lodged
:
And
that
Almighty
Power
of
God
,
by
that
effectual
sound
of
the
Last
Trump
,
shall
and
will
Re-summon
all
those
scattered
Atomes
,
and
call
them
together
from
their
remotest
dissipation
,
and
re-unite
them
again
in
a
Glorious
Resurrection
.
2.
Those
very
Dead
Bodies
are
not
by
Death
wholly
disunited
from
Christ
.
It
is
very
plain
,
that
by
Faith
in
Christ
in
this
Life
,
the
Whole
Man
is
United
unto
Christ
,
and
become
a
Member
of
his
Mystical
Body
:
And
though
the
Instrument
whereby
this
Union
is
wrought
,
Faith
on
our
part
,
and
the
Spirit
of
Christ
on
his
part
,
have
their
more
immediate
Residence
and
Termination
in
the
Soul
;
yet
by
vertue
thereof
there
is
wrought
a
Communication
of
some
Privileges
of
that
Union
,
unto
the
Body
it self
,
1
Cor
.
6.15
.
Know
ye
not
that
your
Bodies
are
the
Members
of
Christ
?
1
Cor
.
6.19
.
Know
ye
not
that
your
Bodies
are
the
Temples
of
the
Holy
Ghost
?
And
therefore
though
by
Death
these
Bodies
taste
of
Corruption
,
and
return
unto
their
Dust
;
yet
in
as
much
as
by
the
Body
of
Christ
there
is
deposited
in
this
Dust
,
a
kind
of
Secret
Seed
of
Immortality
,
this
very
Dust
is
not
totally
separated
from
that
Union
it
once
had
with
its
Head
.
And
hence
it
was
that
when
the
Blessed
Body
of
our
Lord
was
laid
in
the
Grave
,
and
thereby
Healed
the
Deadliness
of
it
,
it
did
,
as
it
were
,
Disseminate
,
and
Diffuse
into
the
Bodies
of
the
Saints
a
kind
of
Virtue
,
or
Energy
;
so
that
in
the
Resurrection
of
our
Saviour's
Body
,
the
Dead
Bodies
of
the
Saints
,
by
secret
Sympathy
,
as
it
were
,
with
our
Saviour's
Body
,
and
in
Evidence
of
that
Vital
Power
,
which
was
derived
into
them
,
by
virtue
of
that
Union
,
as
the
dead
Body
by
the
touch
of
Elisha's
Bones
,
2
Kings
13.21
.
They
were
quickned
,
and
entered
into
the
Holy
City
,
and
appeared
unto
many
,
Matth
.
27.53
.
And
upon
this
account
likewise
,
I
have
a
comfort
in
Death
,
even
in
relation
to
this
Body
of
mine
,
my
old
Acquaintance
,
which
I
am
now
laying
down
in
the
Dust
:
that
though
it
be
sown
in
dishonour
,
and
must
turn
into
Dust
;
yet
my
Lord
,
to
whom
by
Faith
I
am
united
,
looks
upon
this
Dust
,
as
that
wherein
he
owns
a
Property
,
1
Cor
.
6.20
.
as
that
which
was
and
shall
be
a
Member
of
his
own
Mystical
Body
;
as
that
which
is
precious
in
his
sight
,
and
was
Redeemed
from
Corruption
by
no
less
a
Price
than
his
own
Death
,
And
as
that
which
shall
in
a
perfect
Union
with
that
other
,
though
Nobler
Part
,
enjoy
Eternal
Happiness
,
and
the
fulness
of
Joy
for
ever
.
And
thus
we
shall
leave
the
Body
in
this
State
of
Rest
and
Hope
,
till
the
second
Appearance
of
our
Lord
.
Secondly
,
Concerning
the
state
of
the
Soul
in
Separation
after
Death
,
until
the
Resurrection
,
and
the
Benefits
we
have
therein
by
the
Union
with
Christ
:
And
herein
so
far
as
the
Word
of
God
sheweth
us
,
so
far
we
may
and
must
go
:
If
we
go
farther
,
we
are
in
the
dark
;
and
Conjectures
are
dangerous
and
uncertain
,
and
such
as
we
cannot
build
any
sound
Hope
or
Comfort
upon
.
The
Hope
of
a
Christian
is
or
should
be
,
a
lively
hope
,
1
Pet
.
1.3
.
A
firm
hope
,
and
joyned
with
Confidence
and
Assurance
,
Heb
.
3.6
.
An
Operative
Hope
,
working
the
Heart
to
a
Temper
and
Constitution
suitable
to
it
,
1
John
33.
He
that
hath
this
Hope
purifieth
himself
.
A
Hope
that
we
may
give
a
Man
a
reasonable
account
of
,
1
Pet
.
3.15
.
And
such
a
Hope
as
this
is
,
must
be
bottomed
upon
living
,
sound
,
evident
Principles
.
Conjectures
,
and
Philosophical
Discourses
of
things
,
that
are
not
wit●in
the
Help
of
a
Natural
Medium
,
to
discover
or
climb
up
unto
,
breed
but
a
weak
faint
Perswasion
or
Opinion
,
and
therefore
cannot
be
a
Foundation
of
such
a
Hope
.
It
is
only
Divine
Revelation
that
can
discover
the
thing
in
hand
,
or
lay
a
foundation
for
such
a
Hope
as
makes
not
ashamed
.
So
far
therefore
as
the
Scriptures
of
God
reveal
unto
us
,
so
far
have
we
a
sound
Foundation
of
Faith
and
Hope
in
the
matter
in
hand
.
And
,
from
them
we
learn
,
1.
That
from
the
instant
of
Death
,
until
the
Resurrection
,
there
is
a
State
of
the
Separated
Soul
:
and
that
it
hath
an
Abiding
Being
,
and
Subsistence
,
notwithstanding
such
Separation
;
and
this
will
most
clearly
appear
by
what
follows
.
2.
That
that
State
of
the
Soul
of
a
True
Christian
,
is
,
from
the
instant
of
its
Separation
,
a
State
free
from
all
Sin
:
And
this
freedom
from
Sin
is
not
only
a
freedom
from
the
Guilt
and
Imputation
of
Sin
(
for
such
a
State
the
Soul
hath
in
this
Life
)
but
a
freedom
from
the
Stain
and
Adherence
of
all
Sin
.
Whiles
the
Soul
hath
its
residence
in
the
Body
,
there
are
two
contrary
Principles
that
move
it
,
and
work
upon
it
.
The
Spirit
and
Grace
of
Christ
working
the
Soul
to
the
Likeness
and
Similitude
of
Christ
,
fashioning
him
in
the
Heart
,
and
reforming
it
to
the
Image
of
God
:
And
on
the
other
side
,
the
Sinful
and
Fleshly
Appetite
strugling
to
retain
its
domination
and
rule
over
the
Soul
,
and
bringing
it
into
subjection
to
the
Law
of
Sin
.
And
from
these
contrary
Principles
ariseth
a
continual
strife
and
contention
in
the
Soul
;
Either
Principle
having
some
footing
and
ground
in
the
Faculties
and
Powers
of
the
Soul
,
Galat
.
5.17
.
The
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
lusteth
against
the
Flesh
,
and
these
are
contrary
one
to
the
other
,
so
that
ye
cannot
do
the
things
ye
would
.
And
from
hence
it
is
,
though
in
the
best
of
Men
there
be
a
prevalence
of
the
Power
of
Grace
in
the
Soul
;
So
that
the
Domination
and
Power
of
the
Flesh
be
controlled
,
Rom.
6.14
.
and
not
only
so
,
but
the
Flesh
is
Crucified
,
brought
into
Subjection
,
Gal.
5.24
.
They
that
are
Christ's
have
Crucified
the
Flesh
,
with
the
Affections
and
Lusts
,
yet
still
the
Flesh
continues
.
1.
As
an
Impediment
to
the
full
and
free
working
of
the
Spirit
of
God
,
or
rather
of
the
Soul
to
move
according
to
it
;
for
it
is
clogged
with
a
Body
of
Death
,
Rom.
7.24
.
Matth
.
26.41
.
The
Spirit
is
willing
,
but
the
Flesh
is
weak
.
The
Body
and
Soul
,
like
Mezentius
his
Couples
,
consisting
of
a
Dead
and
earthy
part
,
as
well
as
of
a
Living
and
Spiritual
part
,
whereby
we
cannot
do
the
thing
we
would
.
2.
Notwithstanding
the
Prevailing
Power
of
Grace
in
the
Soul
,
the
Flesh
continues
not
only
a
Passive
Impediment
,
as
I
may
call
it
▪
but
it
hath
still
left
in
it
a
Counter-motion
,
it
Lusteth
against
the
Spirit
;
and
though
the
Spirit
of
Grace
be
the
Prevailing
Principle
,
yet
the
contrary
Motion
of
a
contrary
Principle
,
cannot
choose
but
impede
and
retard
the
Power
of
the
contrary
Motion
,
though
it
cannot
altogether
frustrate
it
:
As
we
see
when
the
Tyde
comes
in
upon
a
Fresh
River
,
though
the
Tyde
prevail
,
yet
the
contrary
Motion
of
the
River
doth
hinder
and
retard
the
Tyde
in
its
Motion
;
though
it
cannot
Conquer
,
yet
it
Interrupts
it
.
3.
And
not
only
so
,
but
sometimes
even
in
the
best
of
Men
,
that
natural
Corruption
of
the
Flesh
,
which
grows
Sullen
by
being
Over-match'd
with
the
Powerful
Work
of
Grace
upon
the
Soul
▪
and
seems
dead
:
yet
the
Opportunity
of
a
Temptation
revives
that
seeming
Dead
Lust
that
was
in
us
,
that
sometimes
it
returns
upon
them
with
Advantage
.
And
so
this
Law
in
the
Members
warring
against
the
Law
of
the
Mind
,
by
the
Opportunity
and
Animation
of
a
Temptation
,
brings
us
into
Captivity
to
the
Law
of
Sin
which
is
in
our
Members
,
Rom.
7.23
.
So
that
the
best
of
Men
neglecting
their
Guard
,
and
being
secure
,
have
been
,
by
this
Law
in
the
Flesh
.
Actuated
by
a
Temptation
,
brought
into
the
Commission
of
the
worst
of
Sins
.
So
that
the
great
hindrance
to
the
through
and
perfect
Sanctification
of
the
Soul
in
this
Life
,
is
principally
by
the
Adherence
of
the
Body
unto
it
;
and
consequently
of
those
Lusts
and
Passions
that
do
accompany
that
Body
.
But
by
Death
the
Impediment
is
removed
,
the
Counter-motion
of
the
Flesh
abolished
,
the
Opportunity
of
Temptation
by
it
taken
away
,
and
nothing
doth
hinder
or
retard
the
Soul
from
being
Actuated
,
Moved
,
and
Habituated
,
according
to
that
Prevailing
Principle
of
the
Grace
of
Christ
,
which
it
had
in
it
in
this
Life
,
and
carries
with
it
out
of
this
Life
:
and
in
the
Instant
of
the
Dissolution
,
the
whole
I
even
of
Natural
Corruption
is
cleansed
out
of
the
Soul
:
And
he
that
is
thus
dead
is
free
from
Sin
,
Rom.
6.7
.
In
this
Life
the
Grace
of
Christ
is
as
it
were
Fashioning
and
Moulding
the
Soul
unto
his
Likeness
:
And
because
the
Flesh
is
a
great
Enemy
unto
this
Work
,
our
Lord's
Counsel
is
,
still
to
Weaken
,
Abate
and
Mortifie
the
Flesh
,
that
hinders
and
interrupts
the
Energy
and
Work
of
the
Spirit
of
God
:
So
that
we
should
,
as
much
as
may
be
,
Die
while
we
Live
.
The
Day
of
Death
is
,
as
it
were
,
the
Birth-day
of
the
Soul
,
when
it
falls
off
as
a
Seed
that
is
ripe
,
and
drops
into
a
place
of
rest
,
and
there
it
spends
as
it
were
,
its
Infancy
,
till
it
be
ready
for
the
Consummation
of
its
happiness
in
the
Resurrection
.
But
still
in
that
instant
of
Separation
,
it
is
like
the
Children
of
Tribulation
,
Revel
.
7.12
.
Cloathed
with
White
Robes
,
dipped
in
the
Blood
of
Christ
,
and
Sanctified
throughout
by
the
Spirit
of
Christ
.
Thirdly
,
The
Soul
united
unto
Christ
,
immediately
upon
her
Separation
from
the
Body
,
is
Translated
into
a
place
of
Rest
,
and
enjoys
a
Condition
free
from
all
Trouble
,
Sorrow
and
Misery
,
Revel
.
14.13
.
They
rest
from
their
labours
,
and
their
works
follow
them
.
Fourthly
,
The
Soul
doth
not
only
enjoy
a
Negative
Happiness
,
an
Absence
of
all
Misery
;
but
,
in
the
very
Instant
of
the
Dissolution
is
Translated
to
a
condition
of
Blessedness
Commensurate
to
the
Capacity
of
the
Soul
;
and
enjoys
the
Vision
of
Christ
in
Glory
,
in
a
place
of
Glory
and
Happiness
,
Luke
17.24
.
Lazarus's
Soul
was
carried
into
Abraham's
Bosom
,
and
there
did
rest
before
the
last
Judgment
:
for
the
Rich
Man's
Brethren
were
then
upon
the
Earth
:
Which
,
though
it
be
a
Parable
,
yet
it
imports
the
Blessed
State
of
a
Separate
Soul
,
even
before
the
last
Judgment
.
And
that
this
is
so
,
our
Saviour's
words
upon
the
Cross
unto
the
Crucified
Thief
import
,
Luke
23.43
.
Verily
I
say
unto
thee
,
to
day
thou
shalt
be
with
me
in
Paradise
.
Wherein
we
have
,
First
,
The
Time
;
To
Day
:
before
the
Resurrection
.
Secondly
,
The
Place
;
In
Paradise
:
which
is
the
very
place
of
the
Blessed
:
that
which
2
Cor
.
12.2
is
called
the
third
Heaven
,
Vers
.
4.
is
called
Paradise
.
And
Thi●dly
,
The
Presence
;
with
me
in
Paradise
,
where
the
Glorious
Soul
of
Christ
was
,
2
Cor
.
5.8
.
We
are
confident
,
and
willing
to
be
absent
from
the
Body
,
and
to
be
present
with
the
Lord
.
Parallel
to
which
,
Philip
.
1.23
.
Having
a
desire
to
depart
,
and
to
be
with
Christ
,
which
is
far
better
.
There
is
not
a
mean
instant
between
the
departure
from
the
Body
,
and
the
local
Presence
with
Christ
.
And
certainly
,
the
Soul
enjoying
the
Presence
of
Christ
,
cannot
want
the
Fullness
of
Happiness
.
The
Soul
must
needs
receive
a
continual
Irradiation
from
his
Glory
:
a
continual
Stream
of
Comfort
and
Delight
must
needs
flow
into
the
Soul
from
his
Presence
,
the
clear
Manifestation
of
his
Love
and
Favour
.
But
yet
according
to
the
Measure
of
the
Capacity
of
the
Soul
to
receive
,
must
needs
be
the
Measure
of
what
it
receives
:
And
therefore
,
doubtless
,
as
the
Soul
in
the
State
of
Separation
,
cannot
have
the
same
Measure
of
Perfection
as
it
shall
have
in
its
Re-union
in
the
Resurrection
;
so
consequently
it
cannot
receive
the
like
Measure
of
Blessedness
as
it
then
shall
receive
.
Though
the
Blessedness
be
the
same
in
Kind
,
and
the
same
in
Measure
,
yet
the
Soul
hath
not
the
same
capacity
to
receive
it
,
as
when
it
is
re-united
perfectly
to
a
perfect
Body
,
by
which
the
Soul
will
be
enabled
to
act
more
perfectly
than
it
did
,
or
could
in
the
state
of
Separation
.
The
Soul
enjoys
a
fullness
of
Comfort
,
and
Rest
,
and
Blessedness
in
the
presence
of
Christ
,
according
to
the
utmost
capacity
that
it
hath
:
But
as
her
capacity
,
and
the
excellence
of
her
operation
shall
be
improved
in
the
Resurrection
,
so
shall
the
measure
of
her
Happiness
:
The
fullness
and
perfection
of
her
fruition
is
reserved
till
then
,
Coloss
.
3.3
.
Our
Life
is
hid
with
Christ
in
God
.
When
Christ
,
who
is
our
Life
,
shall
appear
,
then
shall
we
appear
with
him
in
Glory
.
1
John
3.2
.
Now
we
are
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
unto
him
:
for
we
shall
see
him
as
he
is
.
The
perfect
Vision
of
Christ
is
referred
till
his
last
Appearance
;
and
consequently
the
perfect
Measure
of
our
Glory
and
Blessedness
.
The
Reception
of
that
Glory
into
the
Soul
,
is
that
which
doth
in
a
manner
Transfigure
,
and
Transform
the
Soul
into
the
same
Glory
:
and
according
to
the
Measure
of
that
reception
,
so
is
the
Measure
of
that
Transformation
.
Here
,
in
this
Life
,
our
Vision
of
it
is
as
it
were
in
a
Glass
,
and
therefore
our
Conformity
unto
it
is
the
less
,
and
more
imperfect
:
In
the
state
of
Separation
of
the
Soul
more
is
seen
,
and
therefore
the
Soul
more
Irradicated
:
But
in
the
Re-union
of
the
Soul
and
Body
,
the
State
of
the
Soul
is
more
perfect
,
and
the
Vision
therefore
more
perfect
,
and
consequently
the
Glory
of
the
Soul
and
Body
more
perfect
.
Then
we
shall
behold
with
open
Face
(
not
in
a
Glass
as
here
)
the
Glory
of
the
Lord
:
and
so
shall
be
changed
into
the
same
Image
from
Glory
to
Glory
,
as
by
the
Spirit
of
the
Lord
.
2
Cor
.
3.18
.
We
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
The
seeing
of
Christ
as
he
is
,
is
that
which
Imprints
a
Glory
upon
the
Soul
,
as
the
Sight
of
God
in
the
Mount
,
Imprinted
a
Brightness
upon
Moses's
Face
:
And
the
more
perfectly
we
see
him
,
the
greater
is
our
Conformity
to
him
:
the
more
we
receive
of
him
,
the
more
likeness
we
receive
unto
him
.
In
the
State
of
Separation
the
Soul
receives
a
clearer
Vision
of
Christ
,
than
whilst
she
was
in
the
Flesh
;
but
not
so
full
a
Vision
as
she
shall
in
the
Resurrection
.
And
therefore
these
Blessed
Souls
,
Revel
.
6.9
.
are
said
to
be
under
the
Altar
.
So
that
though
they
had
White
Robes
given
unto
them
,
yet
they
were
,
as
it
were
,
in
the
Court
of
the
Temple
:
though
in
a
State
of
nearness
unto
Christ
,
a
State
of
Blessedness
Commensurate
to
the
Capacity
of
the
Soul
;
yet
not
so
fully
and
compleatly
happy
as
in
the
Resurrection
,
when
the
Tabernacle
of
God
shall
be
with
Men
,
Revel
.
21.3
.
So
that
to
conclude
,
we
think
,
that
according
to
the
Scriptures
,
though
the
fullness
and
Perfection
of
the
Glory
of
the
Saints
is
reserved
to
the
General
Resurrection
at
the
Second
Appearance
of
Christ
;
yet
the
Blessed
Souls
departed
do
,
in
the
Instant
of
their
Separation
,
enjoy
the
Presence
of
Christ
,
and
a
Glorious
Manifestation
of
his
Glory
and
Presence
unto
them
,
in
as
full
a
Degree
,
and
Measure
of
Happiness
,
as
a
Separate
Soul
is
possibly
capable
of
,
and
so
much
she
is
capable
of
,
as
makes
her
Happy
and
Glorious
.
And
were
there
no
more
but
this
,
it
were
enough
not
only
to
Conquer
the
Fear
of
Death
,
but
to
make
it
desirable
to
a
Faithful
Soul
,
so
far
as
consists
with
our
Submission
to
the
Will
of
God
,
and
that
Duty
of
serving
our
Generation
in
this
Life
,
which
he
requires
of
us
.
There
are
Two
Things
that
make
us
hang
so
much
upon
this
Life
,
viz.
First
,
The
want
of
Faith
,
and
Belief
of
this
Truth
of
God
,
viz.
That
the
Soul
in
the
Immediate
Instant
of
her
Separation
enjoys
a
State
of
Glory
and
Blessedness
.
The
Shadow
and
Vale
of
Death
doth
interpose
,
and
hinder
our
Souls
from
beholding
that
Country
which
is
on
the
other
side
of
that
Vale
.
Secondly
,
The
adherence
of
our
Flesh
,
which
doth
and
must
know
,
that
in
the
Region
on
the
other
side
of
Death
,
there
is
no
room
for
it
;
no
room
for
Sensual
Pleasures
and
Delights
,
and
Enjoyments
,
and
therefore
hangs
back
,
and
cannot
with
Patience
think
of
it
:
And
having
in
some
measure
tainted
the
Soul
with
those
Affections
and
Lusts
,
makes
her
also
unwilling
to
change
her
Station
.
And
therefore
I
look
upon
Old
Age
as
a
great
Blessing
,
even
in
this
respect
,
that
it
wears
out
,
and
weakens
those
Strong
Fleshly
Corruptions
,
and
Inclinations
,
which
make
us
so
much
rest
upon
this
Life
:
and
gives
us
opportunity
with
less
diversion
of
the
Flesh
,
to
entertain
the
Hopes
and
Expectation
of
the
Blessed
Estate
of
the
Soul
after
death
.
II
.
We
come
to
consider
the
State
of
the
Soul
and
Body
,
in
and
from
the
Instant
of
the
Resurrection
until
the
Last
Judgment
;
and
the
Privilege
that
we
have
by
Christ
therein
:
And
concerning
it
,
thus
far
the
Scriptures
teach
us
to
conclude
.
1.
That
there
shall
be
a
Resurrection
of
the
Bodies
of
all
Men
.
This
appears
by
the
Scriptures
of
both
Testaments
;
though
more
clearly
in
the
New
:
Our
Lord
Jesus
in
the
Gospel
having
brought
Life
and
Immortality
to
light
,
viz.
That
Great
Mystery
of
Life
,
and
the
Second
Life
and
Immortality
,
which
was
more
obscurely
delivered
in
the
Old
Testament
,
Christ
hath
Unveiled
,
and
positively
and
plainly
declared
the
same
.
Balaam
,
though
a
Wizard
,
yet
by
what
means
we
know
not
,
was
Inlightned
to
see
many
Truths
,
and
Transported
,
even
beyond
himself
,
in
the
aknowledgment
of
them
:
And
he
seems
to
acknowledge
this
Truth
,
speaking
of
the
Star
of
Jacob
,
Numb
.
24.17
.
I
shall
s●e
him
,
but
not
now
.
Again
,
Job
,
who
seems
to
be
contemporary
with
that
time
,
though
none
of
the
Twelve
Tribes
,
but
yet
of
the
Children
of
Abraham
,
had
this
Truth
by
Tradition
unquestionable
,
Job
19.26
,
27.
Though
after
my
Skin
,
Worms
destroy
this
Body
,
yet
in
my
Flesh
shall
I
see
God
.
Isaiah
26.19
.
Thy
dead
Men
shall
live
,
together
with
my
dead
Body
shall
they
arise
:
Awake
and
sing
ye
that
dwell
in
the
dust
:
for
thy
dew
is
as
the
dew
of
Herbs
,
and
the
Earth
shall
cast
out
the
Dead
.
Thy
dew
is
as
the
dew
of
Herbs
;
a
secret
quickening
quality
,
like
that
of
the
dew
of
Herbs
,
shall
fall
upon
those
dead
Materials
,
and
give
them
Life
,
Dan
.
12.2
.
Many
of
them
that
sleep
in
the
dust
of
the
Earth
shall
awake
,
some
to
everlasting
life
,
some
to
shame
and
everlasting
contempt
.
Many
,
1.
Importing
their
Multitude
,
not
excluding
any
.
2.
Many
,
Because
we
shall
not
all
die
,
but
we
shall
all
be
changed
.
In
the
New
Testament
,
this
Truth
is
more
clearly
and
distinctly
asserted
,
Matth
.
22.29
.
Our
Saviour
particularly
,
and
ex
proposito
asserts
it
against
the
Sadduces
,
and
declares
the
manner
of
their
condition
to
be
,
as
the
Angels
of
Heaven
.
Again
,
Matth
.
24.31
.
He
describes
the
manner
of
it
:
He
shall
send
his
Angels
with
a
great
sound
of
a
Trumpet
,
and
they
shall
gather
the
Elect
from
the
four
Winds
,
from
one
end
of
Heaven
unto
the
other
.
Hence
he
calls
them
,
Luke
20.36
.
Children
of
God
,
being
Children
of
the
Resurrection
.
And
it
is
plain
,
that
the
Disciples
of
Christ
took
this
as
an
unquestionable
Truth
.
John
11.23
.
Jesus
said
unto
her
,
Thy
Brother
shall
rise
again
.
Martha
said
unto
him
,
I
know
that
he
shall
rise
again
at
the
Resurrection
at
the
last
day
.
This
great
Truth
,
asserted
by
the
Pharisees
,
contradicted
by
the
Sadduces
,
Acts
28.8
.
and
unknown
to
the
most
Learned
of
the
Gentiles
;
Paul
most
excellently
discovereth
and
asserteth
,
in
his
Sermon
to
the
Athenians
,
enforcing
it
from
the
Power
and
Justice
of
God
:
And
though
it
had
but
a
course
entertainment
at
the
first
,
for
some
Mocked
,
others
declined
the
present
Disquisition
of
it
,
Acts
17.32
.
yet
doubtless
it
was
the
most
proper
Point
,
to
convince
the
Ignorant
World
of
;
it
being
such
a
Truth
,
as
must
of
necessity
put
them
upon
sollicitous
Enquiries
of
their
Future
State
,
and
quite
change
all
the
vain
Decisions
of
the
Philosophers
:
and
therefore
this
Subject
Paul
chose
to
Dispute
upon
in
the
Academy
of
Gree●e
.
And
though
the
Doctrine
seemed
at
first
Novel
and
Incredible
,
yet
it
doubtless
left
some
Jealous
Impressions
upon
their
Minds
,
of
the
Truth
and
Consequents
thereof
:
and
that
Jealousie
made
them
the
apter
to
entertain
the
listening
to
those
Truths
,
which
were
in
order
to
it
.
When
in
the
Church
of
Corinth
,
this
Truth
began
to
be
called
in
Question
,
the
Apostle
,
1
Cor
.
15.
undertakes
a
setled
Discourse
of
the
Truth
of
it
;
which
he
evinceth
by
many
Arguments
:
1.
From
the
Resurrection
of
Christ
Jesus
;
which
,
First
,
He
proves
by
unquestionable
Evidence
:
then
Infers
,
-
1.
The
Possibility
of
the
Resurrection
.
-
2.
The
Necessity
of
it
.
The
Possibility
,
intimated
thus
;
If
Christ
be
risen
,
then
it
is
not
impossible
but
the
same
Power
may
raise
up
us
.
But
Christ
is
risen
:
The
former
Proposition
is
Evident
;
for
it
was
no
less
than
an
Omnipotent
Power
,
that
was
required
to
the
Resurrection
of
Christ
:
and
more
than
an
Omnipotent
Power
,
is
not
,
cannot
be
required
to
the
Resurrection
of
us
.
The
Second
Proposition
he
evidenceth
beyond
all
contradiction
:
He
instances
in
Four
several
times
of
his
Appearance
after
his
Death
;
To
Cephas
:
To
the
12
Disciples
:
To
500
Brethren
at
once
:
And
to
himself
.
And
as
thus
the
Possibility
of
our
Resurrection
stands
proved
by
the
Resurrection
of
Christ
:
So
,
Secondly
,
The
Necessity
of
it
;
Christ
was
declared
the
Son
of
God
with
Power
,
by
the
Resurrection
from
the
Dead
,
Rom.
1.4
.
And
the
end
of
his
Mission
into
the
World
must
needs
be
some
Work
answerable
to
the
Greatness
of
his
Person
,
and
the
Wonderfulness
of
it
:
Certainly
,
that
the
Eternal
Son
of
God
should
take
upon
him
our
Flesh
,
Live
,
Die
,
and
Rise
again
,
and
Ascend
into
Heaven
,
could
not
choose
but
be
for
some
notable
end
.
A
Wise
Man
never
undertakes
any
Great
Action
but
for
some
Great
End
answerable
to
it
:
Much
less
certainly
,
would
the
Great
God
,
the
Fountain
of
all
Wisdom
,
undertake
such
a
business
as
this
,
but
for
an
End
suitable
to
it
.
Now
the
End
of
God's
sending
of
Christ
into
the
World
,
is
declared
,
John
3.16
.
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
Life
.
But
if
there
be
no
Resurrection
,
God
shall
be
disappointed
in
this
great
End
of
the
Mission
of
his
Son
:
For
it
is
evident
,
that
in
this
Life
,
little
advantage
is
wrought
for
the
Disciples
of
Christ
.
They
meet
with
Persecutions
,
Wants
,
Necessities
,
Barbarous
Usage
,
Untimely
Death
oftentimes
,
Vers
.
19.
If
in
this
Life
only
we
have
hope
,
we
are
of
all
Men
most
miserable
.
And
if
no
Resurrection
,
then
they
that
are
fallen
asleep
in
Christ
are
perished
,
Vers
.
18.
Therefore
since
the
Salvation
of
Men
,
was
the
End
of
the
Mission
of
Christ
into
the
World
;
The
End
of
the
Almighty
and
Wise
God
,
who
hath
Infinite
Wisdom
to
contrive
Means
to
compass
his
own
ends
;
Infinite
Power
to
effect
and
bring
them
to
pass
,
and
to
remove
all
Obstacles
that
may
hinder
the
effecting
thereof
:
And
since
it
is
plain
,
that
the
Salvation
of
the
Servants
of
Christ
,
is
not
in
this
World
,
but
must
of
necessity
be
in
some
future
State
after
this
Life
:
And
since
neither
the
Light
of
Nature
,
nor
the
Light
of
Scripture
,
do
shew
us
any
other
way
,
to
the
attaining
of
that
happy
Condition
after
this
Life
,
in
that
full
and
compleat
measure
,
but
by
the
Resurrection
:
Therefore
there
is
a
necessity
of
a
Resurrection
,
that
Man
might
not
lose
his
Happiness
,
nor
God
the
Glory
of
his
Wisdom
and
Power
,
in
the
Redemption
of
Man
by
his
own
Son
.
The
next
Argument
of
the
Necessity
of
our
Resurrection
from
the
Resurrection
of
Christ
,
stands
in
the
Comparison
of
Christ
and
Adam
together
;
and
the
Relation
that
each
have
to
their
Dependants
.
Adam
stood
as
a
Mediator
of
the
First
Covenant
,
for
Himself
and
All
his
Seed
:
And
hence
it
was
,
that
by
His
Sin
,
death
passed
upon
Him
,
and
upon
All
his
Posterity
.
This
is
the
scope
of
the
Apostle
here
,
Vers
.
22.
and
more
fully
and
at
large
,
Rom.
5.12
.
&
sequentibus
.
Now
the
Transition
of
Guilt
and
Death
from
Adam
unto
us
,
rested
upon
a
double
Union
between
him
and
us
.
1.
An
Union
by
Natural
Generation
.
2.
An
Union
by
way
of
Representation
.
Both
these
were
requisite
to
transferr
the
disadvantage
of
his
Sin
upon
us
.
For
if
the
former
had
been
wanting
,
it
had
been
an
unreasonable
thing
that
the
stipulation
of
him
to
whom
I
had
no
Relation
,
upon
whom
I
had
no
dependance
,
to
whom
I
gave
no
Commission
,
should
inure
to
my
disadvantage
.
If
the
second
had
been
wanting
,
it
had
not
been
agreeable
to
that
Rule
of
Justice
,
that
the
Lord
himself
was
pleased
to
own
,
Ezek
.
18.
The
Son
shall
not
bear
the
Iniquity
of
the
Father
.
And
because
the
Justice
of
this
may
the
fuller
appear
,
and
the
difference
between
the
State
of
Adam
,
in
relation
to
all
his
Posterity
,
and
the
State
of
a
Father
now
in
Relation
to
his
Children
;
We
may
consider
these
differences
.
1.
Adam
was
constituted
in
so
perfect
and
free
a
condition
,
that
he
was
most
exquisitely
fitted
to
be
the
Mediator
of
a
Covenant
,
between
God
and
himself
,
and
all
his
Posterity
.
But
our
Parents
are
not
constituted
in
such
a
condition
,
they
want
that
Perfection
of
Knowledge
,
and
Freedom
of
Will
,
as
was
in
our
First
Parents
.
Since
the
Fall
,
the
Descendants
from
Adam
are
corrupted
in
their
Wills
,
and
in
their
Judgments
;
and
so
not
fit
to
be
Representatives
for
the
binding
of
their
Posterity
,
as
Adam
was
.
2.
As
Adam
was
a
Representative
for
his
Posterity
for
their
Ill
,
in
Case
of
Disobedience
;
so
he
was
for
their
Good
,
in
case
of
Obedience
.
A
Stock
of
Blessedness
Transmissible
to
his
Posterity
,
was
deposited
freely
,
By
the
Free
Goodness
of
God
,
without
any
desert
in
Man
,
for
the
advantage
of
him
and
all
his
Descendants
:
For
it
is
most
evident
,
that
even
in
the
State
of
Innocence
,
the
Law
of
Propagation
of
his
kind
,
was
given
to
Man
as
well
as
to
the
other
Creatures
,
Gen.
1.28
.
So
that
as
his
Posterity
might
have
had
disadvantage
by
his
Fall
,
so
they
might
have
advantage
,
in
case
he
continued
in
his
Integrity
,
viz.
the
Transmission
of
that
happy
and
perfect
Condition
that
Adam
had
,
subject
nevertheless
to
a
Personal
Liberty
,
as
Adam
was
.
But
it
is
not
so
now
with
us
:
Our
Parents
can
Transmit
to
us
their
Posterity
,
nothing
but
a
State
of
Sin
,
and
Defect
,
and
Misery
:
So
that
as
they
are
unfit
to
be
Mediators
,
or
Representatives
for
us
,
in
respect
of
their
Defect
;
So
it
were
unequal
they
should
be
such
,
because
they
would
be
necessarily
Mediators
to
our
Disadvantage
,
not
possibly
to
our
Advantage
.
3.
Again
,
a
Representative
,
or
Mediator
between
God
and
Man
,
could
not
be
without
the
Institution
and
Acceptation
of
God
;
he
having
filled
our
First
Parents
with
such
Ability
and
Equality
,
was
pleased
to
accept
him
as
a
Stipulator
for
himself
and
his
Descendants
,
and
constitute
him
such
.
But
he
hath
not
so
appointed
in
other
Descendants
from
him
And
herein
we
may
see
the
Justice
and
Goodness
of
God
,
who
,
though
he
be
the
Absolute
,
and
Uncontrollable
Lord
of
all
his
Creatures
,
to
whom
he
is
not
bound
by
any
Rule
of
Justice
;
yet
when
he
was
pleased
to
take
Adam
for
a
common
Stipulator
,
for
his
Posterity
as
well
as
Himself
,
he
fits
him
with
most
Exquisite
Purity
,
Wisdom
,
and
Ability
,
such
as
could
never
be
overmatched
by
his
Posterity
,
had
he
continued
in
Innocence
;
and
puts
into
his
hand
a
full
Stock
of
Blessedness
for
him
and
his
Descendants
,
before
he
admits
him
to
Stipulate
for
the
Good
or
Evil
of
his
Posterity
.
But
when
that
fails
,
as
it
doth
with
the
Descendants
from
Adam
,
his
Rule
of
Justice
is
,
The
Son
shall
not
bear
the
Iniquity
of
the
Father
.
Thus
far
we
see
the
Union
,
between
Adam
and
us
,
whereby
,
while
he
ate
the
Bitter
Fruits
,
our
Teeth
are
set
on
Edge
;
and
yet
Almighty
God
most
exactly
just
therein
.
Now
our
Lord
Christ
became
a
Second
Adam
,
the
Mediator
of
the
Second
Covenant
:
As
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
alive
,
Vers
.
22.
Now
as
God
was
pleased
to
put
into
the
Hands
of
the
First
Adam
,
a
Stock
of
Life
,
and
Blessedness
,
under
a
Covenant
for
him
and
his
Posterity
,
which
were
included
in
him
by
the
Law
of
Natural
Generation
;
so
he
put
into
the
Hands
of
Christ
,
the
Mediator
of
the
Second
Covenant
,
a
Stock
of
Life
and
Blessedness
for
his
Seed
,
by
Supernatural
Regeneration
,
Vers
.
47.
As
the
First
Adam
was
made
a
living
Soul
,
so
the
Second
was
made
a
quickning
Spirit
,
John
5.26
.
As
the
Father
hath
life
in
himself
,
so
hath
he
given
to
the
Son
to
have
life
in
himself
:
a
quickening
Life
,
John
5.21
.
The
Son
quickeneth
whom
he
will
.
Quickening
not
only
to
a
Life
of
Grace
here
,
but
to
a
Life
of
Immortality
and
Glory
hereafter
.
John
6.54
.
Whoso
eateth
my
flesh
,
and
drinketh
my
blood
,
hath
eternal
life
,
and
I
will
raise
him
up
at
the
last
day
,
Vers
.
57.
As
I
live
by
the
Father
,
so
he
that
eateth
me
,
shall
live
by
me
.
A
Life
as
in
the
Fountain
habitually
there
,
but
actually
exercising
it self
in
the
Branches
united
to
him
,
John
11.25
.
I
am
the
Resurrection
,
and
the
Life
,
whosoever
believeth
in
me
,
tho'
he
were
dead
yet
shall
he
live
.
And
as
the
Life
that
is
in
the
Root
,
is
that
which
gives
Life
to
the
Branch
,
and
the
means
of
deriving
this
Life
is
the
Union
between
the
Stock
and
the
Branch
,
and
the
Interception
of
this
Life
from
the
Branch
,
is
the
Disunion
or
Separation
of
the
Branch
from
the
Root
;
so
that
Life
of
Grace
in
the
Soul
,
and
of
Immortality
in
the
Resurrection
,
is
by
virtue
of
this
Union
with
the
Root
Christ
,
John
15.5
.
I
am
the
Vine
,
ye
are
the
Branches
.
He
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
.
And
as
the
Life
of
the
Branch
is
hid
in
the
Root
,
so
our
Life
is
hid
with
God
in
Christ
,
Coloss
.
3.3
.
Now
because
Union
is
the
means
of
our
everlasting
Life
in
Christ
,
as
it
was
of
Temporal
and
Everlasting
Death
in
Adam
;
So
we
shall
find
between
Christ
and
his
Branches
,
a
Parallel
Union
to
that
between
Adam
and
his
Posterity
.
1.
An
Union
,
though
not
by
way
of
Natural
Generation
,
yet
by
way
of
Supernatural
Regeneration
:
As
Adam
had
his
Seed
,
so
Christ
hath
his
Seed
,
Isai
.
53.10
.
He
shall
see
his
Seed
.
John
3.3
.
Except
a
Man
be
born
again
,
he
cannot
see
the
Kingdom
of
God
.
Born
of
an
Immortal
Seed
,
1
Pet
.
1.23
.
Being
born
not
of
a
Corruptible
Seed
,
but
of
incorruptible
,
by
the
word
of
God
,
which
liveth
and
abideth
for
ever
.
Formed
into
the
Image
of
Christ
the
Immortal
Son
of
God
.
Fed
with
an
Immortal
Food
.
John
6.51
.
I
am
the
living
bread
which
came
down
from
Heaven
:
if
any
Man
eat
of
this
bread
,
he
shall
live
for
ever
.
And
this
Immortality
resteth
upon
this
ground
,
John
6.56
.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
,
and
I
in
him
.
That
is
,
is
united
to
me
,
as
the
Branch
is
to
the
Root
:
And
that
Life
that
is
in
the
Root
is
transmitted
into
the
Branch
:
And
it
shall
be
as
impossible
for
that
Branch
to
die
,
as
long
as
it
stands
thus
united
,
as
it
is
impossible
for
the
Root
to
die
.
But
still
this
is
a
Spiritual
Union
,
a
Conjunction
of
the
Soul
and
Spirit
unto
Christ
.
The
Union
between
Adam
and
his
Posterity
,
and
between
Christ
and
his
Seed
,
agree
in
this
,
that
they
were
both
Unions
unto
them
as
to
the
Root
:
And
by
virtue
of
that
Union
,
there
was
a
Transmission
of
their
Conditions
to
those
that
were
thus
united
unto
them
.
Death
from
Adam
to
his
Seed
;
Life
by
Christ
to
his
Seed
.
Yet
the
manner
of
that
Union
differs
:
That
,
a
Birth
of
the
Flesh
;
this
,
a
Birth
of
the
Spirit
.
John
3.6
.
That
which
is
born
of
the
Flesh
is
Flesh
,
and
that
which
is
born
of
the
Spirit
is
Spirit
.
John
6.63
.
The
words
that
I
speak
,
they
are
Spirit
,
and
they
are
Life
.
This
therefore
is
that
Posterity
,
as
I
may
call
them
,
of
Christ
Jesus
,
not
born
of
the
Flesh
,
but
of
the
Spirit
,
viz.
such
as
by
his
Grace
sent
into
,
and
everlastingly
abiding
in
their
Souls
,
are
wrought
to
the
Love
of
God
by
him
,
to
the
Obedience
of
his
Will
,
to
a
Conformity
to
Christ
the
Image
of
the
Invisible
God
,
in
all
the
Inclinations
,
Dispositions
,
and
Habits
of
their
Souls
:
and
so
transplanted
from
that
State
of
Rebellion
and
Disobedience
unto
God
,
into
the
Kingdom
of
God
,
and
the
voluntary
subjection
unto
his
Will
,
in
which
they
are
preserved
by
the
same
abiding
Spirit
of
Christ
,
that
resides
in
them
,
and
will
go
along
with
them
through
Death
.
And
this
Seed
of
Life
abiding
in
them
,
will
at
last
quicken
the
Body
,
and
raise
it
up
unto
Eternal
Life
,
in
a
perpetual
Conjunction
with
the
Soul
,
as
it
did
quicken
the
Body
of
Christ
,
and
resumed
it
into
an
inseparable
blessed
Union
with
his
Soul
unto
all
Eternity
.
And
as
thus
the
Union
between
Christ
and
a
Believer
,
by
Supernatural
Regeneration
,
stands
parallel
to
that
between
Adam
and
his
Posterity
,
by
Natural
Generation
;
So
there
is
also
an
Union
of
Representation
between
Christ
and
those
that
believe
on
him
:
differing
in
this
;
That
whereas
Adam
represented
his
Posterity
without
any
actual
choice
of
theirs
,
but
only
as
they
were
virtually
included
in
him
;
But
in
this
Representative
,
Christ
Jesus
,
First
,
There
is
a
voluntary
Susception
of
his
:
He
freely
undertakes
the
business
of
this
Great
Covenant
between
God
and
Man
:
Receives
all
Good
for
them
from
him
:
Receives
and
undertakes
to
bear
all
their
Evil
for
them
.
And
thus
he
loved
us
first
;
and
we
chose
not
him
,
but
he
chose
us
.
But
,
Secondly
,
Being
drawn
unto
him
by
the
Power
of
God
:
For
none
comes
unto
him
except
the
Father
draw
him
,
John
6.44
.
then
we
run
after
him
.
And
his
People
become
willing
in
the
day
of
his
Power
,
Psal
.
110.
and
then
as
he
chooseth
us
for
his
Redeemed
,
so
we
chose
him
for
our
Mediator
:
Venture
our
loss
and
gain
upon
his
Negotiation
with
the
Father
for
us
:
venture
our
Souls
upon
his
Fidelity
and
Interest
in
the
Father
:
If
we
perish
we
perish
:
If
we
live
we
live
.
Swear
dependance
upon
;
submission
unto
him
;
Obedience
to
his
Command
;
Faith
in
his
Promises
.
And
thus
he
becomes
our
Mediator
,
our
Representative
with
God
,
by
our
own
choice
;
though
that
choice
of
ours
be
not
wrought
by
our
own
strength
.
And
so
there
is
wrought
this
Civil
Union
between
Christ
and
the
Believer
,
by
the
Mutual
Stipulation
of
either
:
Christ
undertaking
to
be
his
Peace-maker
,
and
he
undertaking
to
cast
himself
upon
him
for
Life
and
for
Salvation
.
Now
to
inforce
the
Necessity
of
the
Resurrection
upon
this
consideration
,
Verse
28.
As
in
Adam
all
die
:
so
in
Christ
shall
all
be
made
alive
.
Thus
he
was
the
figure
of
him
that
was
to
come
.
Rom.
5.14
.
The
Argument
stands
thus
:
God
was
pleased
to
give
unto
the
First
Adam
,
a
Stock
of
Immortality
and
Blessedness
transmissible
from
him
to
his
Posterity
:
under
a
Covenant
,
that
if
he
stood
in
his
Integrity
,
that
this
Blessedness
should
be
transmitted
to
his
Posterity
:
If
he
broke
the
Covenant
,
then
,
instead
of
Blessedness
and
Immortality
,
both
he
and
his
Posterity
should
lose
that
Blessedness
and
Life
,
and
become
subject
to
Temporal
and
Eternal
Death
and
Misery
.
Christ
,
the
Second
Adam
,
made
a
new
Covenant
with
God
for
his
Seed
,
for
a
Restitution
of
Life
and
Blessedness
unto
them
:
And
here
is
the
difference
which
is
to
our
advantage
:
the
Life
and
Blessedness
was
not
restored
in
this
Life
,
but
in
a
Life
that
should
succeed
after
this
.
The
Covenant
between
God
and
our
First
Parents
was
more
Literal
,
and
the
Fruit
of
it
,
a
Life
here
without
Misery
,
and
a
Translation
into
Glory
:
The
Covenant
in
Christ
more
Spiritual
,
and
the
Fruit
of
it
,
a
Life
here
,
in
the
Love
of
God
,
and
a
Resurrection
after
Death
unto
Glory
.
And
the
Resurrection
of
our
Saviour
was
a
Pledge
of
our
Resurrection
:
He
became
the
first-fruits
of
them
that
slept
:
And
also
a
cause
of
our
Resurrection
.
We
are
risen
together
with
him
,
by
virtue
of
our
Union
unto
him
,
as
of
the
Members
unto
the
Head
:
His
Resurrection
is
ours
,
by
virtue
of
our
Union
unto
him
,
by
way
of
Participation
,
and
shall
be
the
cause
of
our
Resurrection
in
a
Personal
Fruition
.
It
is
not
consistent
with
the
Perfection
of
the
Workings
of
God
,
that
our
Head
should
live
in
Glory
and
Incorruption
,
and
yet
his
Members
be
cloathed
with
Rottenness
and
Corruption
.
Therefore
as
Christ
our
Head
,
in
whom
our
Life
is
hid
,
hath
Conquered
Death
by
his
Resurrection
;
so
in
due
time
shall
we
that
are
his
Members
.
Yet
1
Cor
.
15.23
.
Every
Man
in
his
own
order
:
Christ
the
first-fruits
;
and
afterwards
they
that
are
Christ's
at
his
coming
.
The
next
Argument
of
the
Apostles
,
though
secretly
intimated
,
is
from
the
Justice
of
God
,
who
is
Holy
in
all
his
Ways
,
and
Righteous
in
all
his
Works
.
Verse
30
,
31
,
32
,
33
,
34.
If
after
the
manner
of
Men
,
I
have
fought
with
Beasts
at
Ephesus
,
what
advantageth
it
me
if
the
dead
rise
not
?
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
As
if
he
should
thus
say
;
The
Doctrine
of
Christ
is
a
Doctrine
full
of
Purity
,
Holiness
and
Justice
:
such
a
Doctrine
as
even
the
Heathens
themselves
cannot
choose
but
admire
:
And
as
far
out-goes
the
exactest
Morals
of
the
severest
Philosophers
,
as
theirs
exceeds
Barbarism
and
Licentiousness
.
Yet
the
Disciples
and
Professors
of
Christ
have
this
Legacy
given
by
their
Master
,
Blessedness
hereafter
,
but
Persecution
in
this
Life
,
John
16.33
.
In
the
World
ye
shall
have
Tribulation
.
Luke
9.23
.
Whosoever
will
be
my
Disciple
,
must
take
up
his
Cross
,
and
die
daily
,
and
follow
me
,
2
Tim
.
3.12
.
All
that
will
live
Godly
in
Christ
Jesus
must
suffer
persecution
.
And
I
have
found
my
Saviour's
words
true
,
Vers
.
31.
I
die
daily
.
And
certainly
,
if
I
should
measure
the
excellency
of
the
Doctrine
,
by
the
success
that
the
Professors
thereof
have
in
this
life
,
I
should
prefer
the
Position
of
the
Epicure
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
Take
the
advantage
of
the
Pleasure
,
and
Contentment
that
this
World
affords
,
while
we
have
opportunity
of
life
:
and
look
upon
Death
as
everlasting
dissolution
,
without
expectation
of
a
future
account
.
But
if
I
should
say
thus
,
I
should
plainly
evidence
that
I
have
not
the
Knowledge
of
God
,
v.
34.
He
is
a
pure
God
,
and
delights
in
what
is
like
himself
.
Certainly
he
would
never
suffer
the
True
Professors
and
Practisers
of
Purity
,
Justice
,
and
Holiness
,
to
lie
under
the
worst
of
Miseries
in
this
Life
,
unless
he
had
reserved
unto
them
a
State
of
Blessedness
after
this
Life
:
Shall
not
the
Judge
of
all
the
World
do
right
?
And
this
was
that
great
Conclusion
which
Solomon
,
the
wisest
of
Men
made
,
upon
an
exact
observation
of
the
var●ety
of
the
Dispensations
of
Providence
in
this
Life
:
Sente●ce
not
speedily
executed
against
an
evil
work
,
Eccles
.
8.11
.
Just
Men
to
whom
it
hapneth
according
to
the
work
of
the
wicked
:
and
wicked
Men
to
whom
it
hapneth
according
to
the
work
of
the
Righteous
,
Eccles
.
8.14
.
The
place
of
Judgment
,
that
wickedness
was
there
;
and
the
place
of
Righteousness
,
that
Iniquity
was
there
,
Eccles
.
3.16
.
The
tears
of
the
Oppressed
,
that
they
had
no
Comforter
,
and
on
the
side
of
the
Oppressors
there
was
Power
,
Eccles
.
4.1
.
One
Event
to
the
Righteous
and
to
the
Wicked
,
Eccles
.
9.2
.
So
that
no
Man
knoweth
either
Love
or
Hatred
,
by
all
that
is
before
him
,
Eccles
.
9.1
.
Upon
this
consideration
of
the
most
exact
and
unmixed
Purity
and
Justice
of
God
,
and
yet
upon
variety
of
the
course
of
Providence
in
this
Life
,
seeming
,
as
it
were
,
to
thwart
,
and
break
the
Rule
of
that
Justice
;
he
frames
his
Conclusion
in
the
latter
end
of
his
Survey
,
Eccles
.
12.13
.
Let
us
hear
the
Conclusion
of
the
whole
matter
,
Fear
God
and
keep
his
Commandments
,
for
this
is
the
whole
duty
of
Man
.
For
God
shall
bring
every
work
into
Judgment
,
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evil
.
The
Apostles
next
Argument
,
is
at
once
an
Argument
to
prove
the
Resurrection
,
and
an
Answer
to
the
Objection
of
a
Naturalist
,
Vers
.
35.
Some
will
say
,
How
are
the
Dead
raised
,
and
with
what
Bodies
shall
they
come
?
This
Objection
runs
thus
;
The
Rules
and
Experience
of
Natural
Observations
,
tell
us
,
That
from
a
Total
Privation
,
there
is
no
regress
to
the
first
Subsistence
:
How
therefore
shall
the
Dead
arise
?
If
the
Soul
assume
another
Body
,
it
is
no
Resurrection
:
and
to
assume
the
same
is
absurd
and
impossible
.
Do
we
not
see
the
Bodies
of
Men
mangled
into
Pieces
,
and
some
of
them
become
Meat
to
Fowls
,
others
to
Beasts
,
others
to
Fish
,
and
mixed
with
their
Substance
?
And
those
again
,
it
may
be
,
become
the
Food
of
other
Men
,
turned
into
their
own
Blood
and
Spirits
,
and
it
may
be
,
become
the
Particles
of
another
Generation
.
And
those
Bodies
that
have
the
most
solemn
Interment
,
do
resolve
into
their
First
Elements
;
and
those
very
Particles
of
this
Resolution
,
by
a
Thousand
Mutations
,
become
parts
of
other
mixt
Bodies
,
and
,
it
may
be
at
last
,
Ingredients
of
the
Constitution
of
other
Men
.
A
small
Contemplation
can
follow
the
Dust
of
the
Great
Alexander
,
to
some
inconsiderable
and
low
Employment
?
How
then
shall
the
Dead
be
raised
,
and
with
what
Bodies
shall
they
arise
?
If
the
Soul
shall
resume
its
own
Body
,
it
may
fall
so
,
that
it
cannot
be
done
without
injury
to
another
Body
,
that
claims
the
same
Privilege
of
a
Resurrection
.
This
is
that
which
made
the
Athenians
the
Seat
of
the
greatest
Philosophers
of
Greece
,
and
the
chifest
Academy
of
the
World
,
to
Mock
,
when
they
heard
of
the
Resurrection
;
And
this
is
that
Objection
which
the
Apostle
here
Answers
:
And
because
the
Objection
is
made
by
Persons
that
subscribe
not
to
the
Authority
of
Scriptures
,
nor
to
the
Truth
of
the
Gospel
,
he
useth
another
kind
of
Medium
to
evince
the
possibility
and
truth
of
the
Resurrection
,
than
what
he
before
had
used
:
And
Answers
an
Objection
framed
upon
Sense
and
Natural
Reason
,
by
Instances
and
Inferences
drawn
from
the
same
Principles
:
By
which
he
discovers
these
Two
things
.
1.
That
Death
,
though
it
be
a
Total
Privation
,
doth
not
exclude
the
possibility
of
a
Resurrection
:
which
Answers
the
first
part
of
the
Question
,
How
shall
the
Dead
be
raised
?
2.
That
though
it
be
true
,
the
Form
of
the
Body
be
changed
,
and
resolved
into
Corruption
;
yet
the
Body
that
shall
be
raised
shall
not
be
subject
thereunto
:
which
Answers
the
Question
,
With
what
Bodies
shall
they
arise
?
Now
touching
the
First
;
That
notwithstanding
a
Body
is
deprived
of
that
Form
which
it
hath
,
and
die
;
yet
it
is
not
impossible
there
should
be
a
Resurrection
thereof
.
First
,
It
is
plain
,
that
though
there
might
be
an
impossibility
thereof
,
on
the
part
of
the
Subject
,
yet
there
is
no
impossibility
thereof
in
regard
of
the
Supreme
Efficient
:
He
that
made
all
things
of
nothing
,
can
much
more
of
something
make
the
same
that
it
was
.
It
is
easily
demonstrable
,
that
all
things
were
at
first
Created
by
the
Supreme
Efficient
:
and
that
there
was
a
First
Man
,
that
had
his
beginning
in
time
.
The
Scripture
shews
us
,
how
he
made
him
of
the
Dust
of
the
ground
:
And
Natural
Reason
,
though
it
cannot
without
Revelation
shew
us
the
manner
How
,
yet
it
must
most
evidently
conclude
,
that
he
was
made
either
of
nothing
,
or
of
such
a
substance
that
had
in
it self
no
disposition
nor
power
to
form
it self
into
that
subsistence
which
it
after
had
.
But
the
Supreme
Omnipotent
cause
of
all
things
formed
him
by
his
Power
and
Wisdom
,
either
out
of
nothing
,
or
out
of
such
a
something
,
as
required
Omnipotence
it self
to
make
it
what
it
after
was
.
But
Secondly
,
To
return
to
the
Apostle's
Argument
,
evidencing
the
Power
of
God
extending
to
the
Resurrection
of
Man
,
in
the
ordinary
and
most
obvious
course
of
his
Providence
:
which
,
though
it
be
Ordinary
,
yet
it
is
such
as
without
the
Original
Omnipotent
Power
of
God
,
could
never
come
to
pass
,
Verse
.
36.
Thou
Fool
,
that
which
thou
sowest
is
not
quickened
except
it
die
.
We
converse
every
day
with
Wonders
and
Miracles
no
less
admirable
;
if
rightly
consider'd
,
than
many
of
those
Points
of
Faith
which
a
Naturalist
will
not
believe
.
For
the
Footsteps
of
the
Omnipotence
and
Wisdom
of
God
,
are
in
every
thing
we
see
and
hear
:
Only
here
is
the
blindness
of
Mankind
that
he
looks
not
diligently
into
things
of
ordinary
concurrence
,
but
passeth
them
over
of
course
.
If
the
Sun
should
stand
still
but
one
hour
,
it
were
a
thing
that
all
the
World
would
observe
,
and
be
astonished
at
;
yet
the
continual
motion
of
the
same
is
a
greater
Miracle
,
if
rightly
consider'd
,
than
that
.
And
if
we
give
our selves
to
the
observations
of
things
of
Nature
,
as
we
call
them
;
the
ordinary
sort
of
Men
rest
barely
in
Sense
and
experience
.
The
Farmer
casts
his
Corn
in
the
Ground
,
because
he
finds
by
experience
it
produceth
a
Crop
the
next
Summer
.
And
that
more
observant
rank
of
Men
,
the
Natural
Philosophers
Observations
are
indeed
more
curious
:
but
when
all
is
don●
by
them
,
it
is
but
a
more
vigilant
employment
of
their
Senses
:
And
so
far
as
their
Sense
can
carry
them
,
so
far
they
are
able
to
give
a
better
account
of
the
Reason
of
things
,
than
others
that
are
less
observant
.
But
where
once
that
fails
,
the
Reasons
of
things
which
they
assay
to
give
,
are
such
insipid
,
uncertain
conjectures
,
that
nothing
of
Truth
can
be
built
upon
them
.
The
very
Inquiries
that
might
be
made
upon
a
Fly
,
or
a
Grain
of
Corn
(
the
instance
of
the
Text
)
i●
able
to
gravel
and
confound
the
greatest
Master
of
reason
that
ever
was
:
And
he
must
,
if
he
will
be
but
Ingenuous
,
and
not
go
about
to
please
himself
,
or
delude
others
by
ungrounded
fancies
,
acknowledge
that
in
these
small
ordinary
,
trivial
dispositions
of
Natural
Effects
,
there
is
the
Finger
and
Word
of
Omnipotence
it self
And
hence
it
is
that
Almighty
God
,
when
he
would
convince
Job
of
the
Narrowness
of
his
Understand
,
Reads
him
a
Lecture
upon
those
Creatures
and
Things
which
were
of
ordinary
occurrence
,
and
,
from
them
demonstrates
the
Infinite
Power
,
Majesty
,
and
Wisdom
of
God
.
Job
had
often
heard
the
Wind
,
seen
the
Rain
,
felt
his
Clothes
warm
seen
the
Lightning
,
heard
the
Thunder
,
Discoursed
with
Men
of
Reason
;
and
yet
because
they
were
things
of
daily
Conversation
,
he
passed
them
over
,
and
did
not
consider
them
:
He
took
them
in
the
Lump
,
and
in
the
Ear
,
but
never
sifted
out
the
Corn
till
God
mentions
them
dist●nctly
to
him
,
and
doubtless
with
it
did
infuse
into
his
Soul
,
a
deliberate
,
clear
▪
distinct
observation
of
the
things
that
were
mentioned
:
And
then
he
could
Read
another
Lesson
of
the
Wisdom
and
Omnipotence
of
God
in
those
Creatures
and
things
which
were
of
ordinary
Occurrence
.
And
upon
the
same
account
it
is
,
that
when
God
was
pleased
to
set
forth
the
Excellence
of
his
Power
,
in
putting
Understanding
into
the
heart
of
Man
;
he
sends
us
not
to
consider
of
the
Wisdom
of
the
great
Statesman
,
or
the
Learning
of
the
Profound
Scholar
:
But
sends
us
to
that
Simple
Discretion
,
that
with●ut
any
Improvements
or
Arts
,
or
Learning
,
appears
in
the
Plowman
in
Threshing
of
his
Corn
,
Isai
.
23.29
.
This
also
cometh
forth
from
the
Lord
of
Hosts
,
who
is
wonderful
in
Counsel
,
and
excellent
in
Working
.
And
accordingly
here
the
Apostle
chides
the
Inadvertence
and
Inconsiderateness
of
the
Naturalist
,
who
hath
every
day
an
Experiment
before
him
▪
but
little
behind
the
Strangeness
and
Wonder
of
the
Resurrection
;
and
yet
takes
no
notice
of
it
to
allay
his
Infidelity
:
Thou
Fool
,
that
which
thou
sowest
is
not
quickned
except
it
die
.
As
if
he
should
say
,
Thou
that
makest
this
objection
dost
not
consider
what
thou
sayest
.
Thou
hast
every
day
in
thy
view
the
Corn
that
thou
sowest
:
and
the
Bread
thou
eatest
,
carries
in
it
a
wonder
,
not
much
inferior
to
this
whereof
we
treat
.
Yet
because
this
is
common
,
thou
art
blind
,
and
dost
not
observe
it
:
Thy
Corn
dies
before
it
lives
.
And
now
suppose
thou
hadst
never
seen
nor
heard
of
any
such
thing
,
as
that
Corn
,
or
any
other
Seed
cast
into
the
Ground
in
October
,
should
in
August
following
live
again
,
with
an
increase
of
100
Fold
;
and
this
were
now
told
thee
.
Would
not
thy
narrow
Reason
frame
the
same
Objection
,
How
shall
it
arise
,
and
with
what
Body
?
And
wouldst
thou
not
count
the
Plowman
Mad
that
buries
his
Corn
,
in
expectation
of
a
Resurrection
of
it
the
next
year
?
But
now
common
Observation
and
Experience
hath
made
that
credible
and
evident
unto
thee
,
And
canst
thou
not
,
out
of
that
experience
,
find
an
Argument
to
check
thy
own
Infidelity
in
the
point
in
hand
?
What
Reason
canst
thou
assign
,
that
this
Grain
of
Corn
should
have
such
a
Seed
of
life
in
it
,
that
though
the
Body
,
the
Grain
in
which
it
is
inclosed
,
dissolve
;
yet
the
Energy
of
that
Vegetative
Principle
,
can
cause
a
new
Stalk
,
and
attract
a
nourishment
sutable
unto
it
?
Or
what
is
that
Seed
of
Life
that
is
in
it
,
whence
comes
it
?
Tell
me
if
thou
canst
resolve
it
into
any
thing
but
the
Mighty
Power
and
Word
of
the
Omnipotent
God
:
And
cannot
the
same
Omnipotent
reconcile
Life
unto
thy
corrupted
Body
?
But
to
come
to
the
instance
it self
,
and
to
follow
it
:
These
things
are
asserted
,
and
most
exactly
true
in
Nature
,
concerning
this
grain
of
Corn
.
First
,
That
the
grain
of
Corn
dies
:
It
is
not
quickned
except
it
die
.
That
is
,
the
matter
of
it
is
corrupted
and
there
is
a
Separation
between
that
Matter
of
the
Grain
,
and
that
Seed
of
Life
,
or
Vegetative
Principle
that
is
in
it
.
Secondly
,
That
it
is
quickened
;
viz.
The
same
thing
that
dies
is
again
quickned
.
The
Principle
of
Life
that
lay
as
it
were
asleep
in
it
,
Revives
,
Resumes
,
and
Attracts
so
much
of
the
Body
of
that
Grain
as
is
serviceable
for
it
,
to
serve
this
Principle
of
Life
in
its
Acts
of
Life
and
Growth
.
For
it
is
most
evident
,
in
ordinary
experience
,
that
Vegetable
Principle
by
the
help
of
Moisture
,
will
draw
out
the
Substance
of
the
Grain
,
though
it
be
not
cast
into
the
Earth
:
So
that
the
very
Life
of
the
Seed
borrows
as
much
of
the
Grain
of
Corn
to
secure
its
New
Life
,
as
is
fit
and
useful
for
it
.
Thirdly
,
That
that
Quickning
cannot
be
,
unless
the
Grain
dies
,
viz.
So
much
as
is
taken
in
unto
the
New
Growth
,
ceaseth
to
be
a
Grain
of
Corn
,
or
indeed
parcel
of
a
Grain
of
Corn
,
but
assumes
a
New
Shape
:
and
yet
still
it
is
the
same
Grain
of
Corn
that
died
,
and
is
now
quickned
:
The
same
Vegetative
Principle
that
lay
lurking
and
secret
in
the
Grain
of
Corn
before
it
grows
,
and
puts
it self
forth
in
Act
,
and
the
same
substance
that
was
before
a
Grain
of
Corn
it
attracted
and
fashioned
into
the
Stalk
and
Ear
,
though
it
received
an
Accession
of
Increase
,
the
Vegetative
Principle
that
was
in
the
Grain
of
Corn
,
cannot
put
forth
it self
into
Act
,
except
there
come
something
that
must
bring
a
deg●ee
of
Corruption
of
the
Grain
from
what
it
was
,
and
fit
it
to
be
serviceable
unto
,
and
attend
the
motion
of
this
Vegetative
Principle
,
viz.
Moisture
which
corrupts
the
Body
of
the
Grain
.
Fourthly
,
That
yet
though
this
New
Production
be
the
same
Vegetative
Principle
,
that
lay
unactive
in
the
Grain
of
Corn
,
and
the
same
Matter
that
was
in
the
Grain
of
Corn
,
attracted
unto
,
and
accompanying
this
Vegetative
Principle
,
yet
it
is
not
the
same
that
it
was
:
not
the
same
in
External
form
and
appearance
;
it
is
one
single
Grain
when
it
is
Sown
,
and
after
it
is
Sown
,
the
Husk
which
served
to
inclose
,
and
defend
the
Vegetable
Matter
,
and
Vegetative
Form
,
rots
,
when
it
becomes
useless
,
but
it
riseth
in
Beauty
;
First
a
Stalk
,
then
the
Ear
,
then
Flower
:
So
,
though
it
be
the
same
Individual
Matter
,
the
same
Individual
Vegetative
Principle
that
it
was
before
,
yet
it
is
altered
in
the
Appearance
,
in
the
Beauty
,
in
the
Advantage
of
Increase
:
Before
it
was
a
Grain
,
now
it
is
a
Herb
,
including
many
Grains
.
Fifthly
,
Though
it
thus
be
alter'd
from
what
it
was
,
it
is
not
alter'd
specifically
,
but
every
Seed
hath
its
own
Body
:
the
Grain
of
Barley
bears
a
Body
of
Barley
,
and
the
Grain
of
Wheat
a
Body
of
Wheat
.
Thus
the
Matter
is
the
same
,
the
Spirit
or
Individual
Form
is
the
same
,
the
Species
or
Kind
is
the
same
,
though
the
External
Appearance
or
fashion
of
it
differs
from
what
it
was
.
Sixthly
,
And
all
this
by
the
Finger
and
power
of
God
:
God
hath
given
it
a
Body
as
it
hath
pleased
him
though
,
as
we
before
observed
,
the
progress
of
the
Generation
of
Vegetables
is
for
the
most
part
regular
and
uniform
:
and
the
same
being
ordinary
,
and
found
by
experience
to
be
so
,
it
is
made
a
matter
of
no
wonder
.
The
Country-Man
knows
,
that
if
his
Corn
be
cast
into
the
Ground
,
and
there
be
seasonable
Moisture
,
it
will
the
next
Summer
become
a
Crop
,
and
so
it
is
past
over
as
a
matter
of
no
Marvel
:
We
see
it
so
every
ear
:
Yet
if
we
should
examine
how
or
by
what
means
there
comes
such
a
Vegetable
Principle
in
a
small
inconsiderable
Grain
of
Corn
,
that
all
the
Men
in
the
World
cannot
tell
what
it
is
,
much
less
frame
the
like
by
all
their
power
and
skill
:
How
it
comes
to
pass
that
the
same
will
lie
unactive
,
and
unmoving
a
year
or
two
,
or
more
,
in
that
little
Body
,
and
yet
when
it
hath
the
opportunity
of
Moisture
,
thrust
out
it self
:
How
it
attracts
and
draws
the
substance
of
the
Grain
it self
after
it
,
to
feed
and
serve
it
:
And
when
it
hath
assimilated
the
whole
to
what
it
is
,
it
attracts
from
the
Earth
supplies
convenient
for
it
,
and
assimilates
these
supplies
to
it self
and
its
own
nature
,
and
carries
them
along
to
that
action
to
which
it
is
design'd
.
And
how
it
comes
to
pass
,
that
in
all
this
,
it
moves
uniformly
unto
one
end
.
First
produceth
the
Blade
,
then
the
Stalk
,
and
when
that
hath
strength
enough
to
bear
,
and
heighth
enough
to
defend
,
it
sends
forth
the
Ear
;
and
till
that
Ear
is
proof
against
the
Cold
,
closes
it
with
a
Husk
:
And
in
that
Ear
the
Corn
specifical
,
according
to
its
Nature
,
the
Grain
of
Wheat
brings
Wheat
,
and
the
Grain
of
Barley
brings
out
Barley
,
and
their
kinds
are
not
confounded
.
And
as
the
Grain
is
sutable
in
kind
to
the
seed
,
so
in
the
manner
of
its
placing
upon
the
Stalk
,
and
that
in
that
excellent
order
,
both
for
its
own
conservation
and
use
,
that
any
alteration
thereof
would
be
to
the
disadvantage
of
it
,
and
the
User
.
And
all
this
so
certainly
,
constantly
,
and
universally
(
without
some
accidental
impediment
)
and
that
without
any
choice
or
understanding
of
its
own
to
dispose
it
to
what
it
is
.
Certainly
,
this
most
ordinary
Creature
,
which
we
Converse
with
every
day
,
must
needs
drive
us
to
acknowledge
the
Almighty
Wisdom
and
Power
of
God
,
to
which
alone
,
and
to
nothing
else
,
we
can
resolve
this
ordinary
,
but
wonderful
production
:
And
to
the
virtue
of
that
Powerful
Word
and
Commission
of
his
,
which
hath
continued
in
its
strength
,
without
any
intermission
,
for
above
Five
thousand
years
,
Gen.
1.12
.
Let
the
Earth
bring
forth
Grass
,
and
every
Herb
yielding
Seed
after
his
kind
.
Now
,
from
this
Instance
,
and
Resemblance
,
the
Apostle
Answers
that
Curious
Inquisition
,
How
shall
the
Dead
be
raised
,
and
with
what
Bodies
shall
they
arise
?
For
if
it
be
well
consider'd
,
the
great
work
of
the
Resurrection
hath
many
things
in
it
very
sutable
and
parallel
to
this
Resemblance
of
this
Grain
of
Corn
.
First
,
As
the
very
same
Spirit
of
Life
,
as
I
may
call
it
which
was
in
the
Grain
of
Corn
before
it
was
sown
,
is
that
which
animates
and
actuates
the
Herb
that
springs
out
of
it
,
and
by
it
:
So
it
is
the
very
same
Individual
Soul
that
shall
animate
,
and
actuate
the
Body
in
the
Resurrection
.
Here
indeed
is
the
odds
,
the
Life
or
Soul
,
as
I
may
call
it
,
of
the
Seed
,
is
thrown
with
it
into
the
Ground
,
and
is
never
separated
from
it
till
it
draw
it
with
it
:
But
the
Soul
of
Man
is
separated
from
the
Body
;
the
Body
sown
in
the
Earth
,
the
Soul
reserved
in
a
place
of
Bliss
or
Misery
,
according
to
its
condition
,
till
Rejoyned
unto
the
Body
.
Secondly
,
As
when
the
Seed
is
cast
into
the
ground
and
dies
the
Vital
Flower
in
the
Seed
attracts
the
very
same
substance
of
the
Grain
,
and
carries
it
along
with
it
into
the
Stalk
and
the
E●r
:
So
the
Soul
of
Man
shall
again
assume
the
very
same
Body
,
and
be
united
unto
it
in
the
Resurrection
.
It
is
that
very
Body
that
is
sown
in
Corruption
,
which
shall
rise
in
Incorruption
,
Job
19.26
.
Though
after
my
skin
,
Worms
destroy
this
Body
,
yet
in
my
flesh
I
shall
see
God
.
The
Body
destroyed
,
yet
the
same
Flesh
shall
see
God
:
My
Body
destroyed
,
yet
my
Flesh
shall
see
.
For
as
the
same
Persons
that
shall
be
living
at
the
Second
Coming
of
Christ
,
shall
not
die
,
but
be
changed
,
1
Cor
.
15.17
.
That
is
,
though
there
be
an
alteration
of
the
Qualities
and
Condition
of
the
Body
,
yet
the
Substance
shall
remain
;
So
in
the
Resurrection
,
the
Bodies
of
them
that
sleep
shall
be
the
same
,
though
Cloathed
with
Glory
and
Incorruption
.
The
Resurrection
of
Lazarus
,
of
the
Saints
at
Christ's
Resurrection
of
our
Saviour
;
as
they
were
Pledges
;
so
they
are
in
this
respect
,
Patterns
of
our
Resurrection
:
they
were
the
same
Bodies
reanimated
with
the
same
Souls
.
It
is
true
,
the
manner
of
this
strange
Reduction
of
a
dissolved
Creatu●e
,
unto
it self
again
,
is
too
difficult
for
us
to
apprehend
;
and
't
is
no
wonder
it
should
be
so
:
For
we
see
the
Transmutation
of
the
Silkworm
,
and
Creatures
of
the
like
nature
:
That
there
are
such
changes
of
them
it
is
plain
;
yet
the
reason
or
cause
of
it
,
the
poor
Worm
understands
not
;
Nay
,
nor
Man
,
that
is
a
Superior
Creature
,
endued
with
Understanding
.
Ordinarily
,
things
that
are
without
us
,
are
more
obvious
to
our
observation
,
or
disquisition
,
than
we
our selves
are
to
our
own
observation
:
And
yet
even
in
these
Translations
of
Vegetables
,
and
of
the
lowest
degree
of
Sensible
Creatures
,
we
must
acknowledge
the
hand
and
power
of
God
,
and
that
is
the
last
Resolution
of
our
best
Observation
.
But
when
we
come
to
our selves
,
there
our
Discoveries
are
more
imperfect
,
because
the
Observation
is
more
difficult
.
All
the
Knowledge
we
have
of
our
own
Original
,
is
but
by
Tradition
from
those
that
knew
us
Born
;
and
by
Observation
that
other
Men
have
the
like
Original
of
their
Being
.
But
take
a
Child
from
his
Infancy
,
and
let
him
receive
an
Education
estranged
from
this
Tradition
,
he
will
not
be
able
barely
,
from
the
strength
of
Reason
,
to
know
that
his
Original
was
by
the
ordinary
course
of
Generation
.
Again
,
when
our
Experience
and
Information
tells
us
,
that
we
came
into
the
World
by
the
course
of
Natural
Generation
;
yet
we
are
not
able
to
shape
unto
our selves
a
reason
,
why
,
or
how
,
a
Humane
Creature
is
so
produced
,
but
must
sit
down
with
Solomon
the
Wisest
of
Men
,
and
conclude
,
That
we
know
not
the
way
of
the
Spirit
,
nor
how
the
Bones
do
grow
in
the
Womb
of
her
that
is
with
Child
,
Eccles
.
2.5
.
And
therefore
those
that
have
been
over-bold
in
scarching
into
that
Wonder
of
the
Generation
of
Animals
,
tell
us
,
It
is
not
this
,
nor
it
is
not
that
;
but
what
it
is
they
cannot
determine
:
Or
if
they
do
,
yet
their
Determinations
are
such
,
as
convince
not
of
the
Truth
of
what
they
say
.
Their
History
,
or
Narrative
thereof
,
can
go
no
farther
than
their
bare
sense
leads
them
;
and
where
that
fails
,
either
they
are
silent
,
or
guided
by
meer
imagination
.
And
certainly
,
if
there
be
so
much
difficulty
,
and
indeed
impossibility
,
to
discover
the
true
cause
,
or
manner
of
the
first
Origination
of
a
Man
,
of
a
Worm
,
of
a
Straw
;
wherein
we
have
the
help
of
our
Senses
;
Observations
of
our
own
;
and
Traditions
of
others
:
How
then
shall
we
expect
to
shape
unto
our selves
,
a
Conception
of
the
manner
of
the
Resurrection
,
a
New
Birth
of
the
Body
to
what
it
was
before
?
And
hence
,
Luke
20.36
.
They
are
called
Children
of
the
Resurrection
.
Therefore
I
shall
not
perplex
my self
with
Inquiring
,
How
the
pieces
of
the
Body
,
distracted
into
several
places
that
have
undergone
Millions
of
Transmutations
,
shall
be
brought
together
without
violation
of
those
substances
to
whom
they
have
been
united
:
Or
whether
by
some
secret
Power
of
Providence
,
those
parts
of
Humane
Flesh
shall
not
be
subject
to
a
Transmutation
,
or
Transition
into
another
Substance
:
Or
how
that
Separation
shall
be
wrought
:
Or
what
parts
of
the
Body
shall
be
the
Substance
of
the
Body
in
the
Resurrection
▪
These
are
matters
that
are
unnecessary
,
and
should
be
left
to
the
Almighty
Power
of
God
.
We
know
not
the
things
obvious
to
our
Sense
,
much
less
these
matters
that
are
reserved
in
the
Cabinet
of
the
Councel
of
the
Almighty
,
who
knows
all
the
Works
that
he
has
made
;
and
the
least
dust
is
not
estranged
from
his
distinct
knowledge
.
Only
thus
much
we
may
and
must
conclude
with
Job
,
as
before
,
Though
after
my
Skin
,
Worms
destroy
this
Body
,
yet
in
my
Flesh
I
shall
see
God
.
Thirdly
,
To
follow
the
Comparison
;
It
is
not
quickned
except
it
die
.
And
here●n
the
Comparison
falls
short
.
For
though
those
that
die
shall
be
quickned
,
yet
some
shall
be
quickned
that
have
not
died
.
We
shall
not
all
die
,
but
we
shall
all
be
changed
,
Vers
.
51.
We
which
are
alive
,
and
remain
at
the
coming
of
our
Lord
,
shall
not
prevent
them
that
Sleep
,
1
Thess.
4.15
,
17.
At
that
same
instant
wherein
the
Trumpet
shall
Sound
,
The
Dead
shall
hear
the
Voice
of
God
,
and
be
raised
,
and
the
Living
shall
be
changed
.
Fourthly
,
That
as
in
the
growth
of
the
Grain
,
though
the
Substance
remain
,
yet
the
Form
or
Shape
is
changed
:
So
in
the
Resurrection
,
That
which
was
Sown
a
Corruptible
Body
,
shall
be
Raised
in
Incorruption
:
Sown
in
Dishonour
,
Raised
in
Glory
:
Sown
in
Weakness
,
Raised
in
Power
:
Sown
a
Natural
Body
,
Raised
a
Spiritual
Body
,
Vers
.
41
,
42
,
43.
And
therefore
there
are
these
several
qualities
of
the
Body
in
the
Resurrection
.
-
First
,
Incorruption
.
-
Secondly
,
Glory
,
or
Splendor
.
-
Thirdly
,
Strength
.
-
Fourthly
,
Spirituality
.
First
,
For
Incorruption
;
It
is
true
,
by
the
Ordinary
Course
of
Nature
,
Whatsoever
is
subject
to
Generation
,
is
subject
to
Corruption
.
But
yet
it
is
in
the
Power
of
God
that
gave
it
Being
,
to
Preserve
and
Uphold
that
Being
unto
Everlasting
.
Thus
are
the
Angels
Incorruptible
,
not
simply
and
absolutely
of
their
own
Nature
;
but
the
Will
of
God
preserves
that
Being
in
their
Original
Constitution
.
The
Heavens
and
Earth
have
a
certain
but
long
continued
duration
;
but
still
it
is
by
the
Word
,
the
Power
of
God
.
2
Pet
.
3.7
.
Thus
the
Bodies
of
our
First
Parents
in
Innocence
,
were
uncapable
of
Corruption
,
not
in
their
own
Nature
,
or
by
the
Innate
Qualities
of
their
Bodies
,
but
by
a
Continued
Act
of
Divine
Power
and
Providence
,
supplying
the
Defects
and
Decays
of
Nature
,
and
Correcting
the
Opposites
to
its
Consistence
.
And
as
it
is
the
same
Power
that
preserves
the
Times
of
Particular
Men
to
an
Ordinary
Measure
of
Age
,
viz.
60
or
80
years
;
so
it
was
that
which
did
preserve
the
Bodies
of
the
Antients
before
the
Flood
,
unto
Ten
times
that
Age
.
As
their
Breath
was
given
unto
them
,
so
it
was
preserved
in
them
,
and
is
called
from
them
,
by
the
same
Infinite
Power
of
God
.
Psal
.
104.29
.
Thou
takest
away
their
Breath
,
they
die
and
return
to
their
dust
.
And
as
the
Providence
and
continual
Influence
of
the
Divine
Will
and
power
,
is
that
which
maketh
the
Soul
Immortal
;
so
the
same
Influence
shall
in
,
and
after
the
Resurrection
,
preserve
the
Body
and
Soul
in
a
Perpetual
and
Incorruptible
Union
and
Condition
.
And
this
Condition
of
the
Resurrection
is
common
both
to
the
Good
and
Bad
:
The
Bodies
of
the
Wicked
are
indued
with
Incorruptibility
,
that
they
may
be
Subjects
capable
of
an
Everlasting
Wrath
.
Their
worm
never
dies
,
nor
the
fire
never
goes
out
,
Mark
9.44
.
The
Beast
and
the
False
Prophet
shall
be
tormented
Day
and
Night
for
ever
and
ever
,
Revel
.
20.10
.
And
on
the
other
side
,
the
Elect
of
God
shall
be
indued
with
Immortal
and
Incorruptible
Bodies
,
that
they
may
be
fit
Subjects
of
an
everlasting
and
Incorruptible
Blessedness
:
They
shall
reign
for
ever
and
ever
,
Revel
.
22.5
.
So
shall
we
be
ever
with
the
Lord
,
1
Thess.
4.17
.
As
the
Inheritance
is
an
Incorruptible
Inheritance
,
that
fadeth
not
away
,
1
Pet
.
1.4
.
So
the
Inheritors
thereof
are
Incorruptible
Inheritors
,
born
of
an
Incorruptible
Seed
,
1
Pet
.
1.23
.
Plants
fixed
in
an
Uncorruptible
Root
,
Christ
Jesus
,
John
15.6
.
And
because
that
Root
liveth
,
we
shall
live
also
,
John
14.19
.
And
hence
it
is
,
that
this
Body
which
is
,
and
shall
be
the
Tabernacle
or
House
of
the
Soul
,
is
called
a
Building
of
God
,
a
House
not
made
with
hands
,
but
eternal
in
the
Heavens
:
wherein
Mortality
shall
be
swallowed
up
of
Life
,
2
Cor
.
5.1.4
.
And
indeed
it
is
not
consistent
with
Perfect
Blessedness
,
to
have
the
Subject
thereof
capable
of
Corruption
.
The
fear
and
expectation
of
a
Second
Dissolution
,
would
mingle
Unhappiness
and
Sorrow
with
the
most
Absolute
Enjoyment
of
the
Highest
Felicity
,
and
abate
it
.
The
Second
Quality
of
the
Body
in
the
Resurrection
,
is
Glory
and
Beauty
.
It
is
sown
in
dishonour
,
it
is
raised
in
Glory
.
And
this
is
a
privil●ge
that
belongs
only
to
the
Members
of
Christ
Jesus
,
who
shall
change
our
vile
Body
,
that
it
may
be
fashioned
like
unto
his
own
Glorious
Body
,
according
to
the
working
whereby
he
is
able
to
subdue
all
things
unto
himself
,
Philip
.
3.21
.
Thus
as
that
Conversation
of
Moses
,
with
the
eminent
Manifestation
of
God's
Presence
in
the
Mount
,
did
Imprint
a
Splendor
and
Glory
upon
the
Face
of
Moses
,
so
that
the
Israelites
were
not
able
to
behold
him
,
Exod
.
34
29.
So
we
,
by
virtue
of
our
Union
with
Christ
our
Glorious
Head
,
and
by
the
Intuition
of
his
Glory
,
shall
be
changed
into
the
same
Image
,
from
Glory
to
Glory
,
2
Cor
.
3.18
.
And
what
Daniel
speaking
of
the
Resurrection
,
saith
,
shall
be
true
,
even
in
the
very
Bodies
of
the
Saints
.
Dan
.
12.3
.
They
that
be
wise
shall
shine
as
the
Firmament
,
and
they
that
turn
many
to
Righteousness
,
as
the
Stars
for
ever
and
ever
.
And
certainly
we
have
good
ground
to
think
,
that
the
Bodies
of
the
Saints
in
the
Resurrection
shall
bear
some
resemblance
to
the
Tranfigured
Body
of
our
Saviour
,
Matth
.
17.2
.
Whose
Face
shone
as
the
Sun
,
and
his
Rayment
white
as
the
Light
.
That
as
our
Redeemer's
Body
shines
as
the
Sun
in
his
Brightness
,
so
the
Bodies
of
his
Saints
shall
shine
as
the
Stars
,
though
one
Star
exceed
another
in
Glory
.
And
from
hence
is
likewise
insinuated
,
that
though
every
Body
shall
have
an
Aspect
of
Glory
upon
it
,
yet
according
to
the
different
degrees
of
Grace
in
the
Soul
,
shall
be
different
degrees
of
Glory
in
the
Body
,
for
one
Star
exceedeth
another
in
Glory
:
Yet
such
shall
be
the
Beauty
of
all
,
that
in
the
least
Star
there
shall
be
a
fullness
of
Glory
:
So
that
one
Star
shall
not
envy
,
but
rejoyce
in
anothers
Glory
.
And
here
will
be
the
Gloriousest
Sight
in
the
World
,
to
see
our
Lord
Jesus
Christ
come
in
the
Clouds
in
his
own
Glorified
Body
,
which
shall
out-shine
the
Sun
in
its
highest
Lustre
,
accompanied
with
all
the
Angels
of
Heaven
,
in
their
highest
dress
of
Glory
and
Splendor
,
to
attend
their
Lord
in
the
greatest
business
that
ever
was
,
or
shall
be
;
the
Judgment
of
the
whole
World
.
Men
and
Angels
to
see
and
hear
,
that
Great
,
Powerful
,
and
Solemn
Summons
of
all
Men
that
ever
were
,
to
their
Final
Judgment
by
the
Trumpet
,
and
Voice
of
an
Arch-Angel
.
To
see
the
Graves
opening
,
and
yielding
up
their
Dead
:
and
those
poor
despised
Saints
of
Christ
,
those
hidden
ones
,
that
the
World
,
when
they
were
upon
Earth
,
knew
not
;
or
,
if
they
knew
them
,
knew
them
with
Scorns
,
Derision
and
Persecution
:
To
see
these
arise
in
Glory
and
Splendor
,
as
bright
as
the
Light
,
or
as
the
Angels
,
at
the
Resurrection
of
our
Lord
,
with
as
much
Beauty
,
Grace
,
and
Glory
,
as
the
Omnipotence
,
and
Boundless
Love
of
Christ
can
put
upon
Humane
Creatures
,
whom
he
intends
to
make
the
Beholders
of
his
own
Glory
to
all
Eternity
.
Those
,
thus
Arrayed
,
and
Conducted
by
the
Guidance
of
Angels
,
into
the
Presence
of
that
Christ
that
died
for
them
,
and
now
Reigneth
and
Judgeth
for
them
,
brought
unto
those
Mansions
,
which
now
,
above
1600
Years
since
,
he
went
to
Heaven
to
provide
for
them
.
Certainly
this
Appearance
will
be
a
most
Glorious
and
Blessed
Appearance
.
But
on
the
other
side
,
though
the
Resurrection
is
common
both
to
the
Good
and
Bad
,
yet
the
manner
is
different
:
For
as
Shame
and
Confusion
shall
be
the
Portion
of
the
Wicked
,
from
the
time
of
the
Judgment
,
so
shall
it
be
from
the
time
of
the
Resurrection
.
The
same
Distemper
,
and
Shame
,
and
Astonishment
that
shall
fall
upon
the
Wicked
that
shall
be
living
on
the
Earth
;
who
shall
beg
the
Rocks
and
Mountains
to
cover
them
from
the
Face
of
their
Judge
,
shall
also
attend
those
that
shall
rise
to
the
Judgment
of
Condemnation
.
Guilt
and
Shame
,
and
Astonishment
and
Fear
,
and
a
Preapprehension
of
their
imminent
Judgment
,
a
secret
strugling
against
that
Power
that
shall
draw
them
before
their
Judge
,
all
which
cannot
choose
but
work
an
Impression
of
Horror
and
Shame
upon
their
very
outward
appearance
.
In
sum
,
such
shall
be
the
condition
of
the
Wicked
in
their
Resurrection
,
as
becomes
the
Face
of
a
Malefactor
drawn
before
his
Judge
,
as
of
a
Traitor
drawn
before
his
Prince
Armed
with
Power
and
Vengeance
.
And
on
the
other
side
,
such
as
shall
be
the
Glory
and
External
Splendor
of
the
Elect
in
that
day
,
as
becomes
the
Inheritors
of
a
Kingdom
,
an
Eternal
Kingdom
,
going
to
their
Installation
.
And
as
our
Saviour
was
here
in
this
World
,
in
a
very
low
and
despised
Condition
,
and
that
Condition
,
for
the
most
part
,
befalling
his
Members
in
this
World
:
So
then
at
that
day
he
shall
be
cloathed
with
all
the
Glory
and
Majesty
that
can
be
communicated
to
the
view
of
Men
and
Angels
:
And
those
despised
ones
,
that
here
were
conformed
to
their
Head
,
in
Sufferings
and
Shame
,
shall
then
be
cloathed
with
as
much
Lustre
and
Glory
as
can
be
laid
on
a
Humane
Nature
thus
advanced
in
Perfection
:
When
our
Lord
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
,
2
Thess.
1.10
.
That
very
impression
of
Glory
which
this
Great
King
shall
lay
upon
his
Saints
and
Followers
,
shall
be
such
,
as
becomes
the
Members
of
such
a
Head
;
the
Attendants
,
nay
Friends
,
of
such
a
Prince
;
the
Spouse
of
such
a
Husband
.
Thirdly
,
The
next
quality
of
the
Body
in
the
Resurrection
,
is
Strength
.
It
is
Sown
in
Weakness
,
it
is
raised
in
Power
:
Not
only
by
,
but
in
Power
.
The
Power
of
our
Saviour's
Resurrection
shall
communicate
a
like
Power
to
the
Bodies
of
his
Saints
,
that
they
shall
break
the
Bonds
of
the
Grave
,
and
of
Death
it self
,
stronger
than
the
Grave
.
And
though
the
weight
of
the
whole
Earth
could
be
laid
upon
it
,
yet
it
should
make
his
way
to
meet
his
Saviour
in
the
Clouds
.
This
Strength
shall
be
common
to
the
Wicked
and
the
Just
,
viz.
To
break
the
Chains
of
Death
:
though
these
enter
through
those
Chains
into
a
Second
Death
,
more
hideous
than
the
former
:
But
there
is
another
Power
that
shall
accompany
the
Bodies
of
the
Just
in
the
Resurrection
,
viz.
Agility
,
Activity
,
such
as
shall
be
admirably
fitted
to
the
Loco-motive
Faculty
of
the
Soul
.
The
Body
shall
not
be
a
Clog
,
an
Impediment
,
or
Burthen
to
the
Soul
,
but
exactly
fitted
to
all
its
Motions
.
But
this
will
appear
more
evidently
in
the
next
quality
.
Fourthly
,
Spiritually
.
It
is
sown
a
Natural
Body
,
it
is
raised
a
Spiritual
Body
.
Not
a
Spirit
,
but
a
Spiritual
Body
,
a
Body
Spiritualized
,
or
a
Body
stripped
of
those
Infirmities
that
now
do
attend
our
Constitution
,
and
are
inconsistent
with
the
Blessed
and
Glorious
Condition
which
we
expect
in
that
other
Life
.
And
this
Spirituality
of
the
Body
imports
.
1.
A
Rarity
of
the
Body
:
The
Body
now
is
gross
,
which
is
an
Impediment
to
the
Speedy
Transition
,
or
Motion
thereof
from
place
to
place
:
But
in
the
Resurrection
,
the
Body
,
though
it
continue
a
Body
,
yet
it
shall
be
endued
with
Rarity
and
Tenuity
,
whereby
it
shall
not
be
impeded
in
its
Motion
,
either
by
it self
,
or
by
the
Medium
.
And
to
this
tends
the
Expression
of
the
Apostle
,
1
Thess.
4.17
.
We
shall
be
caught
up
together
with
them
in
the
Clouds
,
to
meet
the
Lord
in
the
Air
:
A
Motion
hardly
consistent
with
a
Body
so
gross
as
ours
now
is
.
2.
There
shall
be
no
necessity
of
supply
,
or
support
of
our
Nature
,
with
Meat
,
Drink
,
Sleep
:
But
we
shall
be
upheld
in
perfect
Subsistence
,
by
the
Power
of
God
,
without
any
of
these
Supplies
That
of
Revelat
.
7.16
.
is
true
,
as
well
Literally
as
Mystically
,
They
shall
hunger
no
more
,
neither
shall
there
be
any
more
thirst
.
3.
There
shall
be
no
Sickness
,
or
Pain
;
for
these
were
the
Fruits
of
Sin
.
And
as
Sin
shall
be
no
more
,
So
there
shall
be
no
more
Curse
,
Revelat
.
22.3
.
4.
As
they
shall
be
delivered
from
those
Conditions
now
incident
to
Humane
Nature
,
for
the
support
of
it self
in
Individuo
,
and
in
Specie
,
so
they
shall
be
void
of
those
Inclinations
of
the
Sensual
Appetite
,
that
move
towards
these
Supplies
of
Humane
Nature
And
upon
this
Account
our
Saviour
washes
off
that
great
Objection
that
the
Sadduces
thought
they
had
made
against
the
Resurrection
,
Luke
20.35
.
They
Marry
not
,
nor
are
given
in
Marriage
,
neither
can
they
die
any
more
,
for
they
are
equal
unto
the
Angels
,
and
are
the
Children
of
God
,
being
the
Children
of
the
Resurrection
.
Eating
and
Drinking
,
and
Sleep
,
are
the
ordinary
support
of
our
Natures
here
,
while
we
are
in
our
Journey
:
and
Marrying
and
Giving
in
Marriage
are
Ordinances
appointed
by
God
for
the
Propagation
and
Preservation
of
the
Kind
:
and
accordingly
our
Natures
here
are
indued
with
Natural
Inclinations
towards
these
:
But
in
our
Country
,
all
these
wi●l
be
at
an
end
,
because
their
Use
ceaseth
.
And
upon
the
same
account
also
,
these
Civil
Dependencies
that
are
in
this
Life
for
the
Maintenance
of
Humane
Society
,
will
also
cease
and
be
laid
aside
:
there
will
be
no
Superiority
,
or
Inferiority
,
or
Subordination
among
the
Saints
in
Heaven
:
But
they
shall
be
all
Subjects
unto
one
King
,
the
Great
King
of
Heaven
and
Earth
.
5.
They
shall
be
delivered
at
least
from
the
actual
use
or
exercise
of
all
those
Affections
or
Passions
that
import
any
defect
or
Absence
of
a
perfect
Felicity
.
There
shall
be
no
Hope
;
for
Hope
shall
be
swallowed
up
in
Enjoyment
:
No
Fear
;
for
their
Felicity
is
bottomed
upon
the
unchangeable
Decree
of
Almighty
God
.
No
Sorrow
;
for
all
Tears
shall
be
wiped
away
.
No
Anger
;
for
there
shall
not
,
cannot
be
any
occasion
thereof
.
And
indeed
all
the
Affections
of
the
Soul
shall
be
as
it
were
turned
into
Love
and
Joy
:
for
there
shall
not
be
any
object
for
any
of
the
rest
of
the
Affections
.
But
these
shall
never
fail
,
because
their
object
shall
ever
continue
:
a
continual
sight
of
the
Perfection
,
Glory
,
Goodness
,
Excellence
,
and
Love
of
God
,
drawing
out
our
Love
;
and
continual
Enjoyment
of
the
Presence
,
Goodness
,
and
Favour
of
God
,
filling
us
with
Joy
.
Whiles
we
live
in
our
Houses
of
Clay
,
the
very
Temper
and
Disposition
of
our
Blood
and
Constitution
,
create
in
us
a
Disposition
to
certain
Passions
,
various
,
according
to
the
variety
of
our
Natural
Constitutions
;
Melancholy
,
to
Sadness
;
Sanguin
,
to
Levity
and
Mirth
;
Flegm
,
to
Sluggishness
;
Choler
,
to
Anger
.
And
these
again
,
according
as
they
are
mixed
,
produce
several
middle
,
or
compounded
Passions
,
which
are
not
so
much
the
Affections
of
the
Mind
,
as
Affections
of
the
Body
Affecting
the
Mind
.
And
hence
it
is
,
that
without
any
Excitation
from
an
External
Object
,
the
very
Constitution
of
the
Body
carries
it self
and
the
Mind
into
these
Passions
and
Distempers
.
But
in
that
day
all
those
shall
be
cured
.
These
Complexions
of
the
Body
are
incident
to
our
Earthly
Tabernacles
,
but
not
to
that
Body
wherewith
we
shall
be
cloathed
in
that
day
:
which
shall
be
a
Body
not
Injurious
to
the
Mind
,
but
exactly
and
admirably
serviceable
to
it
,
in
the
highest
Perfection
that
it
is
capable
of
.
And
thus
we
have
consider'd
the
Apostle's
Answer
to
the
Question
De
Modo
,
as
it
refers
to
the
thing
it self
.
But
there
is
yet
somewhat
farther
in
the
Question
,
How
shall
it
arise
?
How
,
or
by
what
means
shall
it
arise
,
or
thus
arise
?
That
a
poor
rotten
Carcass
,
pulled
down
into
the
Grave
by
a
Thousand
Distempers
,
and
there
covered
with
Earth
,
to
hide
its
Deformity
,
Corruption
and
Filthiness
:
How
shall
such
a
Body
,
that
at
the
best
is
but
a
Corruptible
thing
,
and
in
Death
Corrupted
,
arise
with
so
much
Perfection
,
Beauty
,
Excellence
?
To
this
the
Apostle
gives
his
Answer
,
by
that
which
is
still
obvious
to
the
view
of
a
Natural
Man
.
And
wherein
he
must
necessarily
see
the
Power
of
God
,
and
a
Power
no
less
than
in
this
of
the
Resurrection
,
Ver
.
37.
That
which
thou
sowest
,
th●u
sowest
not
that
Body
that
shall
be
:
As
if
he
should
thus
say
;
The
Grain
that
thou
sowest
,
though
it
send
up
it self
into
that
which
thou
after
Reapest
,
differs
very
much
from
that
it
was
before
,
in
Beauty
,
Quantity
,
and
other
Advantages
.
Thou
seest
the
Power
of
the
Great
Creator
that
gives
a
kind
of
Resurrection
to
this
Corn
,
gives
it
also
another
kind
of
Shape
and
Appearance
than
what
it
had
in
the
Grain
:
For
God
giveth
it
a
Body
as
it
hath
pleased
him
.
Again
,
look
upon
the
Earth
and
Heavens
;
the
Glory
of
the
Heavenly
Bodies
is
one
,
that
of
the
Earthly
Bodies
another
.
Again
,
look
upon
the
Earthly
Bodies
,
they
have
great
variety
in
them
,
though
they
own
the
same
Common
Earth
for
their
Ground-work
or
Matter
.
Look
also
upon
the
Celestial
Bodies
,
who
,
though
they
consist
probably
of
the
same
Matter
,
yet
they
have
a
diversity
of
Beauty
,
Glory
,
and
Lustre
upon
them
:
There
is
one
Glory
of
the
Sun
,
another
of
the
Moon
,
another
of
the
Stars
.
Nay
,
even
in
the
very
Stars
themselves
,
fixed
in
the
same
Sphere
,
we
see
one
Star
exceeding
another
in
Glory
.
And
whence
comes
this
variety
of
the
Glory
of
the
Creatures
,
that
it
may
be
were
taken
out
of
the
same
Matter
;
or
if
not
,
yet
all
their
Matter
taken
out
of
the
same
Nothing
:
But
only
the
Will
and
Power
of
the
Great
Lord
of
all
Things
:
He
that
by
his
Almighty
Word
,
called
the
Matter
and
Mass
of
all
Things
out
of
Nothing
,
can
,
with
the
same
,
and
in
respect
to
the
Nature
of
the
Thing
,
with
much
more
ease
recall
Something
to
what
it
was
before
.
And
he
that
out
of
the
same
Common
Mass
,
or
Matter
,
could
frame
several
Things
,
and
dress
them
with
differing
Glory
,
one
far
excelling
another
;
the
same
Almighty
God
can
,
with
the
same
ease
,
Dress
up
that
Corruptible
Corrupted
Piece
,
thy
Body
,
after
it
hath
lain
many
Thousand
Years
rotting
in
the
Dust
,
into
a
Beauty
and
Glory
equal
to
that
of
the
Sun.
Had
it
been
possible
,
before
thou
wert
,
to
have
seen
that
little
Mass
of
Red
Earth
,
which
thy
Maker
took
,
and
out
of
it
formed
thy
First
Parent
.
And
hadst
seen
him
when
this
Rude
Material
came
out
of
God's
hands
,
formed
into
that
Excellent
Fabrick
,
and
dressed
with
that
Excellent
Glory
that
Adam
had
in
Paradise
;
thou
would'st
have
seen
a
Progress
of
no
less
difficulty
than
that
we
now
speak
of
.
And
therefore
look
upon
the
Creatures
,
and
consider
their
Original
,
thou
wilt
answer
thy self
in
thy
Objections
against
a
Resurrection
,
and
such
a
Resurrection
as
this
we
have
declared
.
Now
this
Resurrection
of
the
Body
is
common
to
the
Just
and
Unjust
.
For
so
we
are
Taught
in
the
Old
Testament
,
Eccles
.
12.14
.
God
shall
bring
every
Work
into
Judgment
,
with
every
secret
thing
,
whether
it
be
good
,
or
whether
it
be
evil
.
And
so
we
are
Taught
in
the
New
Testament
,
2
Cor
.
5.10
.
We
must
all
appear
before
the
Judgment
Seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
the
Body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
bad
.
The
Great
Judge
of
Heaven
and
Earth
respits
his
Distributive
Justice
,
and
it
doth
not
here
so
clearly
appear
:
There
are
Just
Men
,
to
whom
it
happeneth
according
to
the
work
of
the
Wicked
,
and
è
converso
,
Eccles
.
8.14
.
But
there
will
come
a
Day
of
the
Manifestation
of
the
Righteous
Judgment
of
God
,
in
which
Day
he
will
have
the
Glory
of
his
perfect
Justice
.
And
as
the
Purity
Justice
,
and
Glory
of
God
includes
the
necessity
of
a
Judgment
▪
so
the
necessity
of
that
Judgment
requires
the
appearance
of
the
Persons
to
receive
that
Judgment
.
And
because
all
Persons
that
ever
were
or
shall
be
,
are
subject
to
a
Rule
of
Justice
,
and
Righteousness
,
given
by
the
Great
Lord
of
all
things
,
therefore
all
Persons
shall
come
under
the
Scrutiny
,
Search
,
and
Determinatian
of
that
Judgment
.
And
because
the
whole
Man
was
the
Subject
of
that
Law
,
therefore
the
whole
Man
shall
be
Judged
by
it
:
And
so
there
is
a
necessity
of
a
Resurrection
as
well
of
the
Just
as
Unjust
,
that
they
may
,
in
the
Compleatness
of
their
Constitution
,
receive
their
Reward
or
Punishment
,
according
to
what
they
have
done
in
the
Flesh
.
We
will
therefore
consider
wherein
the
Members
of
Christ
,
and
those
that
are
not
,
do
agree
and
differ
,
in
Relation
to
the
Resurrection
:
And
they
agree
in
this
,
1.
That
there
shall
be
a
Resurrection
both
of
the
one
and
of
the
other
.
2.
That
in
the
Resurrection
the
Bodies
of
both
shall
be
Spiritualized
.
The
present
Constitution
of
our
Bodies
are
such
,
that
they
are
unable
to
bear
that
measure
of
Joy
,
Comfort
,
and
Glory
,
that
shall
belong
to
the
Blessed
;
and
that
measure
of
Vengeance
and
Torment
that
is
the
Portion
of
the
Cursed
.
Therefore
,
as
to
the
one
,
there
shall
be
given
a
Body
,
able
to
bear
the
weight
of
Glory
,
stiled
by
the
Apostle
,
An
exceeding
and
eternal
weight
of
Glory
,
2
Cor
.
4.17
.
So
to
the
others
there
shall
be
given
a
Body
,
though
exquisitely
sensible
of
the
Burthen
of
the
Wrath
of
God
,
and
of
that
Fire
that
never
goeth
out
▪
yet
not
consumed
by
it
.
As
Flesh
and
Blood
cannot
inherit
the
Kingdom
of
God
;
so
neither
can
Flesh
and
Blood
,
in
the
present
Constitution
thereof
,
dwell
with
those
everlasting
Burnings
prepared
for
the
Wicked
.
3.
Consequently
the
Bodies
as
well
of
the
Blessed
,
as
of
the
Cursed
Souls
,
shall
be
indued
with
Incorruption
and
Immortality
;
Those
,
that
they
may
to
all
E●ernity
enjoy
Blessedness
and
Glory
;
These
,
that
to
all
Eternity
,
they
may
suffer
the
Vengeance
,
Fury
and
Wrath
of
God
.
The
Immortality
and
Incorruption
of
the
Bodies
of
the
Saints
is
there
Privilege
,
that
renders
them
capable
of
an
everlasting
Fruition
of
the
Presence
and
Favour
of
God
.
The
Immortality
and
Incorruption
of
the
Bodies
of
the
Wicked
is
the
Addition
of
their
Misery
:
They
shall
everlastingly
be
,
that
they
may
everlastingly
be
wretched
;
and
so
continue
for
ever
the
Monuments
of
the
Righteous
Judgment
of
the
Glorious
and
Eternal
God
.
Now
,
though
they
thus
far
agree
,
yet
the
Resurrection
of
the
Just
and
Unjust
differ
as
followeth
.
First
,
In
the
Cause
:
For
though
it
is
true
,
that
the
Resurrection
of
both
is
by
the
Power
of
God
,
yet
the
Manner
of
the
Execution
of
this
Power
is
differing
.
For
the
Members
of
Christ
Jesus
shall
arise
,
by
Virtue
of
their
Union
with
their
Head
,
him
a
kind
of
Secret
and
Sweet
Sympathy
with
him
who
is
their
Life
,
and
their
Life
hid
in
him
,
John
6.57
.
He
that
eateth
me
,
even
he
shall
live
by
me
.
John
11.25
.
I
am
the
Resurrection
and
the
Life
:
He
that
beli●veth
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
John
14.19
.
Because
I
live
ye
shall
live
also
.
And
hence
it
is
that
our
Lord
Jesus
doth
so
frequently
own
the
Resurrection
of
his
,
as
his
own
special
and
Discriminative
Work
.
John
6.44.54
.
I
will
raise
him
up
at
the
last
day
.
Matth
24.31
.
And
he
shall
send
his
Angels
,
and
they
all
gather
his
Elect
.
Philip
.
2.21
.
Christ
shall
change
our
vile
Bodies
,
&c.
And
this
stands
upon
this
ground
of
our
Union
with
Christ
our
Head
,
and
in
our
Head
is
our
Life
hid
.
Christ
our
Head
is
hid
,
and
consequently
our
Life
is
hid
:
and
when
our
Head
shall
appear
,
our
Life
shall
appear
,
Coloss
.
3.3
,
4.
So
that
a
Man
may
say
,
That
the
Resurrection
of
the
Just
,
is
,
as
it
were
,
a
Fruit
,
a
Consequent
of
the
Resurrection
of
our
Lord
:
And
therefore
he
is
called
,
The
First-born
from
the
Dead
,
Coloss
.
1.18
.
and
the
Resurrection
of
the
Just
attributed
to
his
Resurrection
as
the
Virtual
and
Immediate
Cause
thereof
:
And
such
as
being
granted
,
doth
,
by
way
of
Consequence
,
infer
,
and
as
it
were
necessitate
the
Effect
.
Rom.
6.5
.
If
we
be
planted
in
the
likeness
of
his
Death
,
we
shall
be
also
in
the
likeness
of
his
Resurrection
.
1
Cor
.
●5
.
12
.
If
Christ
be
risen
,
how
say
some
that
there
is
no
Resurrection
from
the
Dead
?
1
Thess.
4.14
.
If
we
believe
that
Jesus
died
and
rose
again
;
Even
so
them
also
which
sleep
in
Jesus
will
God
bring
with
him
:
The
Resurrection
of
the
Members
of
Christ
,
though
subsequent
to
his
,
in
order
of
time
,
yet
in
consideration
of
Nature
,
is
a
kind
of
necessary
concomitant
of
the
Resurrection
of
Christ
.
And
,
upon
the
same
account
,
as
our
Lord
Christ's
Body
could
not
be
longer
detained
under
the
Power
of
Death
,
than
the
determinative
time
of
Three
Days
,
because
the
Debt
which
he
undertook
was
paid
:
So
that
it
was
not
possible
he
should
be
holden
of
it
,
Acts
2.24
.
So
Christ
having
Paid
the
Debt
of
his
Elect
,
and
thereby
abolished
Death
,
the
Wages
of
that
Debt
,
2
Tim
.
1.10
.
There
is
the
like
necessity
of
the
Resurrection
of
the
Members
of
Christ
:
It
is
not
possible
they
can
be
detained
under
the
Natural
Death
,
unto
everlasting
,
no
more
than
it
was
for
our
Lord
Christ
.
And
this
is
that
Victory
which
God
hath
given
us
over
Death
by
Christ
,
1
Cor
.
15.57
.
So
then
the
Resurrection
of
the
Righteous
,
though
Originally
and
Fundamentally
it
be
to
be
attributed
to
the
Power
of
God
,
yet
immediately
is
to
be
attributed
unto
our
Lord
Christ
,
First
,
As
a
Fruit
,
a
Concomitant
,
or
Necessary
Consequent
of
his
Resurrection
,
who
is
our
Head
,
and
in
whom
our
Life
is
hid
.
Secondly
,
As
a
Fruit
and
Consequent
of
his
Satisfaction
,
by
whom
our
Debt
is
Paid
,
and
so
this
Retentive
Power
of
Death
abolished
.
And
hence
it
is
,
that
as
by
the
Power
of
the
Spirit
of
Christ
,
working
us
to
our
First
Resurrection
,
we
are
made
a
willing
People
in
that
day
of
his
Power
:
So
in
our
Motion
towards
this
Second
Resurrection
,
we
move
to
it
willingly
:
And
as
all
things
in
Nature
reach
out
after
their
Perfection
,
and
press
towards
it
;
So
the
Members
of
Christ
reach
out
after
the
Resurrection
of
their
Bodies
,
as
to
that
wherein
,
or
immediately
upon
which
,
their
Perfection
and
Blessedness
consists
.
Rom.
8.23
.
Waiting
for
the
Adoption
,
to
wit
,
the
Redemption
of
our
Bodies
.
Philip
.
3.11
.
By
any
means
to
attain
to
the
Resurrection
of
the
Dead
.
And
hence
it
is
,
that
the
Bodies
of
the
Blessed
in
the
Resurrection
,
shall
most
Willingly
,
and
in
a
manner
,
Naturally
,
move
to
the
Presence
of
Christ
,
as
the
Eagle
doth
to
his
Prey
.
Luke
17.17
.
Where
the
Carcass
is
,
thither
will
the
Eagles
be
gathered
together
.
But
in
the
Resurrection
of
the
Unjust
it
shall
be
otherwise
:
The
Almighty
and
unresistible
Power
of
God
shall
gather
them
from
their
Graves
.
The
Grave
,
as
the
Minister
of
God
,
shall
deliver
up
those
that
she
hath
in
her
Custody
.
Isai
.
26.19
.
The
Earth
shall
cast
out
the
Dead
.
Revel
.
20.13
.
Death
and
Hell
delivered
up
the
Dead
which
were
in
them
.
Such
as
these
are
detained
under
the
Custody
of
Death
until
the
Judgment
;
and
then
,
whether
they
will
or
no
,
they
are
delivered
up
:
And
as
soon
as
they
are
out
of
the
Custody
of
the
Grave
,
by
the
Resurrection
,
and
upon
the
Voice
of
that
Powerful
Trumpet
that
shall
summon
them
,
they
are
immediately
conducted
,
by
the
Power
of
God
,
unto
the
Presence
of
their
Judge
.
And
though
they
have
within
them
a
secret
Reluctance
,
and
Opposition
against
it
,
so
that
they
wish
the
Rocks
and
Mountains
to
cover
them
;
yet
all
is
in
vain
:
Go
they
must
,
Revel
.
6.16
.
And
this
is
the
First
Difference
:
The
Elect
in
Christ
rise
by
Virtue
of
a
Secret
Sympathy
with
their
Saviour
,
and
therefore
do
Willingly
and
Earnestly
move
to
it
:
The
Wicked
are
raised
by
the
irresistible
Power
of
God
,
and
are
unwillingly
drawn
into
the
Presence
of
their
Judge
.
The
Second
Difference
is
in
the
Manner
of
their
Resurrection
:
The
Bodies
of
the
Saints
of
God
shall
in
the
Resurrection
be
fashioned
like
the
Glorious
Body
of
the
Son
of
God
,
Philip
.
3.21
.
Bear
the
Image
of
the
Heavenly
,
1
Cor
.
15.49
.
Their
Countenances
filled
with
Joy
and
Assurance
,
being
now
to
approach
to
their
Happiness
,
the
Angels
shall
be
their
Convoy
and
Attendance
unto
the
Presence
of
Christ
their
Saviour
,
and
shall
with
all
Sweetness
and
Cheerfulness
perform
that
Office
unto
the
meanest
Servant
of
Christ
.
On
the
other
side
,
the
Wicked
shall
arise
with
Shame
,
Fear
,
Confusion
,
and
astonishment
in
their
Countenances
,
upon
the
Conscience
of
their
former
Sins
,
and
the
preapprehension
of
their
imminent
Misery
:
And
in
that
Condition
shall
be
drawn
before
the
Judgment
Seat
of
Christ
,
whom
,
in
this
World
,
they
contemned
and
persecuted
.
Thus
far
have
we
consider'd
the
Resurrection
in
the
Subject
:
Somewhat
is
also
shown
unto
us
in
the
Scriptures
,
concerning
the
Adjuncts
of
it
.
And
therein
,
-
I.
The
Time
.
-
II
.
The
Concomitants
.
-
III
.
The
Consequents
.
I.
For
the
Time
:
And
therein
thus
we
may
say
;
1.
That
there
is
a
Determinate
Time
,
or
Day
,
wherein
this
shall
be
,
Acts
17.31
.
He
hath
appointed
a
day
wherein
he
will
judge
the
World
in
Righteousness
.
The
Day
of
Judgment
,
and
the
Day
of
the
Resurrection
unto
Judgment
,
is
the
same
Day
.
2.
That
though
this
Day
be
fixed
in
the
determinate
Counsel
of
God
;
yet
it
is
not
discovered
so
much
as
to
the
Angels
.
Matth
.
24.36
.
Of
that
day
and
hour
knoweth
no
Man
,
no
not
the
Angels
of
Heaven
,
but
my
Father
only
.
And
surely
the
certainty
of
the
Time
of
the
Judgment
is
concealed
from
Mankind
,
much
to
our
advantage
.
First
,
To
keep
us
always
watchful
:
This
is
the
use
our
Saviour
Teacheth
us
,
Matth
.
24.42.25.13
.
Watch
therefore
,
for
ye
know
not
what
hour
the
Lord
doth
come
.
Secondly
,
To
keep
us
always
in
hope
of
the
Coming
of
our
Lord
,
and
a
comfortable
Expectation
of
it
,
Titus
2.13
.
Looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
Great
God
and
our
Saviour
Jesus
Christ
.
1
Pet
.
2.12
.
Looking
for
,
and
hasting
unto
the
coming
of
the
day
of
God
.
Certainly
it
is
a
blessed
ignorance
,
if
it
cause
an
improvement
of
these
Graces
in
us
;
for
they
are
the
Improvements
of
our
future
Glory
.
Thirdly
,
That
though
our
Saviour
Christ
promiseth
a
speedy
Coming
to
Judgment
in
many
places
,
and
seems
to
direct
his
Speeches
in
many
places
as
if
those
very
Persons
to
whom
he
spake
,
should
be
the
Persons
in
whose
time
this
Day
should
come
:
Yet
we
must
know
,
that
that
was
in
no
sort
intended
by
our
Saviour
:
But
he
spake
to
them
,
and
in
them
to
all
Persons
of
all
Ages
of
the
Church
,
Mark
13.
ult
.
What
I
say
unto
you
,
I
say
unto
all
,
Watch
.
For
it
is
not
Reasonable
,
or
Just
,
to
think
,
that
when
our
Saviour
brought
Life
and
Immortality
to
light
;
discovered
unto
Mankind
the
Mercy
and
Counsel
of
God
,
whereby
there
was
a
greater
means
of
Converting
many
unto
him
;
when
,
as
I
may
say
,
the
Great
Market
of
Salvation
was
,
as
it
were
,
but
begun
in
the
World
,
that
presently
the
Door
should
be
shut
up
:
God
Almighty
was
,
as
it
were
,
preparing
the
World
Four
thousand
years
for
the
Great
Prophet
and
Saviour
of
the
World
:
And
it
were
not
reasonable
to
think
,
he
should
close
up
all
presently
upon
his
Coming
.
And
as
this
could
not
reasonably
be
conceived
,
so
,
in
Truth
,
Almighty
God
,
in
the
Prophecies
of
the
Old
Testament
,
expresly
publisheth
the
contrary
.
He
expected
a
greater
Harvest
,
both
of
Jews
and
Gentiles
,
after
the
Coming
of
Christ
,
than
was
come
in
before
.
And
it
is
plain
,
our
Saviour
himself
frequently
intimateth
,
and
in
express
Terms
declares
,
That
many
things
of
moment
must
first
come
to
pass
before
the
end
,
which
would
require
many
Ages
to
bring
to
pass
:
As
namely
,
The
Preaching
of
the
Gospel
among
all
Nations
,
Mark
13.10
.
The
fulfilling
of
the
times
of
the
Gentiles
,
Luke
21.24
.
And
therefore
,
when
upon
the
Misapplication
,
or
Misapprehension
of
our
Saviour
in
the
Apostles
time
,
there
did
arise
Scoffers
,
saying
,
Where
is
the
promise
of
his
coming
,
2
Pet
.
3.4
.
The
Apostle
,
First
settles
our
Judgment
,
That
a
Thousand
years
with
the
Lord
is
as
one
day
,
and
è
converso
.
And
truly
if
it
be
rightly
consider'd
,
we
mistake
our selves
in
the
Measure
of
Time
:
For
though
by
piecing
one
Age
to
another
,
we
have
made
up
Sixteen
hundred
years
since
our
Saviour's
time
,
yet
,
in
Truth
,
to
every
Man
it
is
but
his
own
Age
.
Though
between
my
Death
and
my
Judgment
,
a
Thousand
years
should
incurr
,
yet
there
will
seem
little
or
no
Interval
to
my
Soul
,
whose
Duration
will
be
of
another
Nature
,
than
it
is
here
in
composito
.
Secondly
,
He
renders
the
Reason
;
because
God
is
not
willing
that
any
should
perish
.
There
are
a
number
of
Men
,
that
in
the
course
of
his
Providence
shall
yet
be
born
,
who
are
of
the
Number
of
his
Elect
,
who
shall
inlarge
his
Kingdom
;
and
therefore
he
will
not
intercept
his
own
Glory
,
with
an
untimely
cutting
off
of
Mankind
.
As
Almighty
God
hath
appointed
the
Ages
of
Men
,
wherein
,
without
an
untimely
Death
,
they
are
,
as
it
were
,
ripe
,
and
come
into
the
Grave
,
like
a
shock
of
Corn
in
its
Season
:
So
he
hath
appointed
an
Age
to
the
World
,
a
time
when
the
number
of
his
Elect
is
fulfilled
,
when
the
Harvest
of
the
World
is
ripe
:
and
then
,
and
not
till
then
,
Shall
the
Angel
put
in
his
Sickle
,
Revel
.
14.15
.
Fourthly
,
That
though
the
certain
prefix'd
Time
of
the
Last
Day
is
unknown
unto
us
;
yet
so
much
is
known
unto
us
,
that
some
of
the
Fore-runners
thereof
are
not
past
;
Some
are
past
.
Of
those
that
are
already
past
,
we
may
reckon
these
:
1.
False
Christs
,
Matth
.
24.5
,
23
,
24.
And
such
have
been
in
former
Times
,
since
the
Ascension
of
our
Saviour
,
as
appears
by
Ecclesiastical
Histories
:
And
such
have
been
even
in
our
own
Times
,
and
possibly
may
be
hereafter
.
Therefore
,
though
this
be
past
,
in
part
,
yet
,
it
may
be
,
not
perfectly
past
.
2.
The
Destruction
of
Jerusalem
fully
,
and
to
the
utmost
.
Some
are
such
,
though
they
be
partly
past
,
yet
they
are
not
perfectly
fulfilled
,
but
have
a
kind
of
Progress
,
or
Continuation
;
such
are
many
of
those
Signs
Predicted
by
our
Saviour
.
First
,
Wars
,
and
Rumours
of
Wars
,
Matth
.
24.6
.
Secondly
,
Persecution
of
true
Christians
;
though
eminently
begun
shortly
after
our
Saviour's
Time
,
in
the
Ten
Persecutions
;
yet
continued
in
the
Roman
and
Turkish
State
,
Matth
.
24.9
.
Thirdly
,
A
great
Defection
and
Falling
away
from
the
Truth
,
Matth
.
24.12
.
The
Love
of
many
shall
wax
cold
.
2
Thess.
2.3
.
That
day
shall
not
come
,
except
there
come
a
falling
away
first
.
And
though
in
all
the
Progress
of
the
Gospel
,
it
hath
been
attended
with
an
Apostacy
,
as
appears
in
the
Asian
Churches
,
and
in
the
Romish
Church
,
and
is
to
be
feared
in
those
Churches
that
now
are
,
or
lately
have
been
famous
;
the
Light
of
the
Gospel
Travelling
still
Westward
,
and
Superstition
,
Mahometanism
,
and
Paganism
still
following
it
:
yet
,
doubtless
,
before
that
Great
Day
,
there
shall
be
a
Great
and
Visible
Apostasie
,
more
than
before
,
2
Pet
.
3.4
.
In
the
last
days
shall
come
Scoffers
,
walking
after
their
own
lusts
,
saying
,
Where
is
the
promise
of
his
coming
?
The
defection
shall
be
so
great
,
that
,
at
the
coming
of
our
Lord
,
he
shall
scarce
find
Faith
upon
the
Earth
.
A
kind
of
Universal
Supineness
and
Atheism
shall
overspread
the
Face
of
the
World
,
as
it
did
before
the
Flood
,
Matth
.
24.36
.
Fourthly
,
The
Revealing
the
Man
of
Sin
,
the
Son
of
Perdition
,
2
Thess.
2.3
.
Fifthly
,
The
Universal
Promulgation
of
the
Gospel
to
the
Gentiles
,
Matth
.
24.14
.
And
this
Gospel
shall
be
Preached
in
all
the
World
,
for
a
Witness
unto
all
Nations
,
and
then
shall
the
End
come
.
Mark
13.10
.
And
the
Gospel
must
first
be
published
among
all
Nations
.
And
this
hath
been
in
part
fulfilled
in
the
Preaching
of
the
Apostles
and
Fathers
:
So
that
the
Sound
thereof
hath
gone
through
most
places
of
the
Known
World
,
Asia
,
Europe
,
and
Africa
.
And
it
is
now
Travelling
into
America
,
by
the
Means
of
several
New
Plantations
of
late
times
there
.
There
remain
yet
certain
other
Preparatories
and
Prophecies
,
that
are
not
yet
effected
,
but
rest
in
Expectation
:
Such
are
,
1.
The
Fulfilling
of
the
Times
of
the
Gentiles
,
and
the
Conversion
of
the
Jews
to
the
Faith
of
Christ
.
This
,
as
it
is
a
thing
often
Prophesied
in
the
Old
Testament
,
so
most
plainly
foretold
in
the
New
.
Luke
21.24
.
Jerusalem
shall
be
troden
down
of
the
Gentiles
,
until
the
times
of
the
Gentiles
be
fulfilled
.
Rom.
11.25
.
I
would
not
have
ye
ignorant
of
this
Mystery
,
that
Blindness
is
in
part
happened
unto
Israel
,
until
the
Fulness
of
the
Gentiles
be
come
in
.
And
so
all
Israel
shall
be
saved
.
For
the
space
of
above
Two
thousand
years
,
the
Church
and
Houshold
of
God
were
confined
to
the
Seed
of
Abraham
,
and
the
rest
of
the
World
were
Strangers
unto
God
and
his
Covenant
.
Since
the
Coming
of
our
Saviour
,
they
have
been
Scattered
,
and
Born
that
Curse
which
their
Fore-fathers
Bound
,
as
much
as
in
them
lies
,
upon
themselves
and
their
Posterity
,
Matth
.
27.25
.
Or
the
greatest
part
of
them
have
suffered
a
longer
Exile
from
the
Presence
of
God
,
from
their
first
Captivity
under
the
Assyrian
.
And
since
that
Rejection
of
the
Jews
,
under
the
Times
of
Vespasian
,
the
whole
World
hath
been
called
into
the
Fellowship
of
that
Covenant
,
and
the
Jews
sit
under
hardness
.
Thus
,
like
Gideon's
Fleece
,
Judges
6.36
.
in
the
first
Age
of
the
World
,
they
alone
had
the
Dew
of
the
Blessing
of
God
upon
them
,
when
the
World
round
about
was
dry
and
barren
:
And
since
the
Crucifying
of
Christ
,
the
whole
World
is
filled
with
that
Dew
,
and
the
Jewish
Nation
dry
.
But
we
expect
the
Manifestation
of
the
Mercy
and
Truth
of
God
,
that
when
he
shall
have
gathered
and
fulfilled
the
Number
of
the
Elect
out
of
the
Multitude
of
the
Gentiles
,
he
will
take
off
that
Veil
of
Blindness
,
and
Hardness
,
from
the
Hearts
of
that
People
,
which
were
sometime
his
own
;
and
that
in
so
eminent
and
notable
a
manner
,
that
it
shall
be
Conspicuous
to
the
whole
World
.
And
it
seems
to
be
a
great
Evidence
of
the
Providence
and
Truth
of
God
,
as
well
in
their
Dispersion
,
as
in
their
Future
Calling
,
that
though
they
are
sown
in
the
World
,
in
several
Places
,
yet
their
Persons
and
Families
are
distinctly
known
,
both
to
themselves
and
others
:
That
so
the
Truth
of
those
Prophecies
,
and
Curse
of
Dissipation
of
them
,
may
be
legible
to
all
Nations
,
and
that
their
Conversion
,
and
Re-gathering
,
in
due
time
,
may
be
visible
and
apparent
.
2.
The
Consumption
and
Abolition
of
that
Man
of
Sin
,
stiled
,
The
Son
of
Perdition
,
2
Thess.
2.
Babylon
the
Great
,
Revel
.
18.
Sodom
and
Egypt
,
Revel
.
11.8
The
Great
Whore
that
sitteth
upon
many
Waters
:
Mystery
,
Babylon
the
Great
:
The
Mother
of
Harlots
,
and
Abominations
of
the
Earth
,
Revel
.
17.5
.
In
whom
was
found
the
Blood
of
the
Saints
,
and
of
all
that
were
slain
upon
the
Earth
,
Revel
.
18.24
.
3.
Some
Eminent
,
Remarkable
,
and
Terrible
Concussion
,
even
of
the
Powers
of
Heaven
,
which
shall
cause
Astonishment
and
Consternation
in
the
Hearts
of
Men
:
signified
by
our
Saviour
in
those
Expressions
,
Matth
.
25.29
.
Matth
.
13.24
.
The
Sun
and
Moon
darkned
,
and
the
Stars
falling
,
and
the
Powers
of
Heaven
shaken
.
Luke
21.25
.
Distress
of
Nations
,
Perplexity
,
Mens
hearts
failing
them
for
fear
,
for
the
Powers
of
Heaven
shall
be
shaken
.
And
yet
,
which
is
wonderful
,
such
shall
be
the
strange
defection
that
shall
fall
upon
the
Generality
of
Mankind
,
that
they
shall
not
so
much
as
suspect
the
Coming
of
our
Lord
,
till
they
see
him
in
the
Clouds
.
For
as
a
Snare
shall
it
come
on
all
them
that
dwell
on
the
face
of
the
Earth
,
Luke
21.35
.
II
.
The
Concomitants
of
the
Resurrection
.
First
,
The
Appearance
of
Christ
Personally
in
the
Air
,
with
infinite
Glory
and
Majesty
,
Matth
.
24.30
.
Luke
21.27
.
Mark
13.26
.
All
the
Angels
of
Heaven
attending
upon
him
,
Matth
.
25.31
.
And
as
their
and
our
Lord
shall
visibly
appear
in
the
greatest
Glory
that
can
be
conceived
,
so
doubtless
the
Angels
,
his
Royal
Attendants
,
shall
put
on
their
best
Dress
of
Glory
,
conspicuous
unto
the
very
Sense
;
and
the
Sense
of
the
Beholders
shall
be
so
advanced
,
as
once
Elisha's
Servants
were
,
2
Kings
6.17
.
that
they
shall
behold
the
Glory
of
those
pure
and
Incorporeal
Creatures
attending
the
Throne
of
our
Saviour
in
the
Clouds
.
Secondly
,
A
Majestical
and
Loud
Summons
,
by
the
Voice
of
an
Arch-Angel
,
at
the
Command
of
Christ
,
Summoning
all
that
ever
were
to
their
Resurrection
.
And
at
this
Powerful
Summons
,
the
Graves
shall
yield
up
their
Dead
,
Matth
.
24.31
.
He
shall
send
his
Angels
with
the
Great
Sound
of
a
Trumpet
,
and
they
shall
gather
together
his
Elect
from
the
four
Winds
.
1
Cor
.
15.52
.
For
the
Trumpet
shall
sound
,
and
the
Dead
shall
be
raised
Incorruptible
,
and
we
shall
be
changed
.
2
Thess.
4.16
.
For
the
Lord
himself
shall
descend
from
Heaven
with
a
shout
,
with
the
Voice
of
an
Arch-Angel
,
with
the
Trump
of
God
,
and
the
dead
in
Christ
shall
rise
first
.
And
thus
,
as
when
God
Almighty
appear'd
from
Heaven
at
the
giving
of
the
Law
,
to
augment
the
Terribleness
,
Majesty
,
and
Solemnity
of
that
Day
,
there
was
not
only
a
visible
discovery
of
the
Presence
of
God
in
that
great
and
terrible
Fire
unto
the
midst
of
Heaven
,
Deut
.
4.12
.
But
there
was
the
Terrible
Sound
of
a
Trumpet
,
that
sounded
long
,
and
waxed
louder
and
louder
,
Exod
.
19.19
.
That
shook
the
very
Mountain
,
Exod
.
19.18
.
And
amazed
and
terrified
the
hearers
,
Heb
.
12.19
.
So
in
that
great
Day
,
to
add
to
the
Majesty
and
Terribleness
thereof
,
there
shall
be
not
only
Objects
of
Glory
and
Amazement
unto
the
Eye
,
but
a
Powerful
Voice
that
shall
be
heard
from
one
end
of
Heaven
to
the
other
,
Summoning
all
to
Judgment
.
Thirdly
,
A
Mission
of
the
Holy
Angels
,
to
receive
the
Elect
from
the
Womb
of
the
Grave
,
and
to
Conduct
them
unto
the
Presence
of
Christ
their
Redeemer
.
Matth
.
24.31
.
They
shall
gather
together
the
Elect
from
the
four
Winds
,
from
one
end
of
Heaven
unto
the
other
.
Thus
the
Pure
and
Glorious
Angels
glory
in
this
Office
,
to
be
Ministring
Spirits
for
them
who
shall
be
Heirs
of
Salvation
,
Hab
.
1.14
.
Ministring
for
them
in
their
Infancy
,
when
they
are
not
able
to
help
themselves
.
Matth
.
18.10
.
Their
Angels
behold
the
Face
of
my
Father
.
Ministring
for
them
in
their
Sufferings
,
as
they
did
to
Peter
and
Paul
.
Ministring
for
them
in
their
Death
,
and
Watching
the
Expiring
of
their
Souls
,
to
conduct
them
to
a
place
of
rest
,
as
they
did
for
Lazarus
,
Luke
16.22
.
and
Ministring
for
them
in
their
Resurrection
,
to
conduct
them
to
the
Presence
of
their
Saviour
.
Fourthly
,
An
Immediate
Change
of
all
the
persons
that
shall
be
then
living
upon
the
Face
of
the
Earth
,
equivalent
to
a
Resurrection
;
in
an
instant
separating
from
them
all
those
corruptible
qualities
that
attend
our
Houses
of
Clay
.
1
Cor
.
15.52
.
The
dead
shall
be
raised
,
and
we
shall
be
changed
.
And
it
should
seem
by
the
Apostle
,
that
the
Resurrection
shall
go
before
that
Change
,
at
least
in
some
small
distance
,
or
Portion
of
time
,
2
Thess.
4.16
,
17.
And
the
Dead
in
Christ
shall
Rise
first
,
then
we
which
are
alive
and
remain
,
shall
be
caught
up
together
with
them
.
III
.
The
Consequents
of
the
Resurrection
are
principally
these
;
1.
A
Dissolution
of
the
present
Frame
of
the
World
,
at
least
in
respect
of
the
present
Constituon
of
it
.
2
Pet
.
3.10
.
The
day
of
the
Lord
will
come
as
a
Thief
in
the
night
,
wherein
the
Heavens
shall
pass
away
with
a
great
noise
:
The
Elements
shall
melt
with
fervent
heat
:
the
Earth
also
,
and
the
works
that
are
therein
,
shall
be
burnt
up
.
2.
The
Last
Judgment
:
And
this
takes
in
the
Third
General
Consideration
of
the
State
of
the
Soul
and
Body
in
the
Last
Judgment
.
And
therefore
we
shall
consider
it
distinctly
:
-
First
,
The
Judge
.
-
Secondly
,
The
Persons
to
be
Judged
.
-
Thirdly
,
The
Rule
by
which
they
shall
be
Judged
.
-
Fourthly
,
The
Judgment
.
-
Fifthly
,
The
Execution
of
the
Judgment
.
First
,
Touching
the
Judge
;
It
shall
be
Christ
Jesus
,
our
Mediator
,
God
and
Man
in
one
Person
,
Matth
.
24.31
.
When
the
Son
of
Man
shall
come
in
his
Glory
,
and
all
the
Holy
Angels
with
him
,
then
shall
he
sit
upon
the
Throne
of
his
Glory
:
And
before
him
shall
be
gathered
all
Nations
.
2
Cor
.
5.10
.
For
we
must
all
appear
before
the
Judgment
Seat
of
Christ
,
that
every
one
may
receive
the
things
done
in
his
Body
,
&c.
2
Thess.
1.7
.
When
our
Lord
Jesus
shall
be
revealed
from
Heaven
,
with
his
Mighty
Angels
in
Flaming
Fire
.
True
it
is
,
that
the
Authoritative
Judgment
is
the
Father's
,
but
he
hath
committed
the
Execution
,
or
Administration
of
this
Great
Tribunal
to
the
Son
.
Hence
our
Saviour
saith
,
John
5.22
,
27.
The
Father
hath
committed
all
Judgment
to
the
Son
.
Acts
17.31
.
He
hath
appointed
a
Day
in
the
which
he
will
Judge
the
World
by
the
Man
whom
he
hath
ordained
.
And
hence
it
seems
to
be
,
that
Dan
.
7.9
,
13.
The
Ancient
of
days
did
sit
,
and
his
Throne
was
like
the
fiery
flame
,
and
Thousand
Thousands
Ministred
unto
him
.
And
the
Judgment
was
set
,
and
the
Books
were
opened
.
In
the
13th
Verse
,
One
like
the
Son
of
Man
came
to
the
Ancient
of
days
,
and
there
was
given
him
Dominion
,
and
Glory
,
and
a
Kingdom
.
The
former
importing
the
Original
,
or
Foundation
of
the
Authority
,
or
the
Preparation
of
the
Throne
in
the
Heavens
:
The
latter
,
the
Delegation
and
Actual
Administration
of
the
Judgment
.
For
it
is
plain
,
that
the
Actual
and
Visible
Exercise
of
that
Power
shall
be
in
our
Saviour
.
Matth
.
25.34
.
Then
shall
the
King
say
,
Come
ye
Blessed
of
my
Father
.
Matth
.
19.28
.
When
the
Son
of
Man
shall
sit
in
the
Throne
of
Glory
.
And
certainly
the
appearance
of
this
day
,
shall
be
an
appearance
of
unexpressible
Glory
and
Majesty
.
Christ
,
the
Second
Person
in
the
Blessed
Trinity
,
cloathed
with
all
the
Majesty
and
Glory
that
becomes
the
Greatness
of
his
Petson
,
and
the
Solemnity
of
the
Business
,
set
on
a
Throne
of
Glory
,
eminently
conspicuous
to
all
the
Persons
that
ever
were
,
or
shall
be
;
and
from
whence
they
shall
receive
their
Doom
:
Accompanied
with
all
the
Angels
in
Heaven
,
as
the
Ministers
and
Messengers
of
his
Will
;
Accompanied
with
all
the
Blessed
Saints
that
ever
were
,
or
shall
be
,
to
whom
he
gives
the
Honour
,
nor
only
to
be
Beholders
,
but
as
it
were
Assessors
in
his
Judgment
,
though
not
in
the
Power
of
his
Authority
,
yet
in
the
Suffrage
and
Applause
of
his
Justice
,
Mat
.
19.28
.
Ye
also
shall
sit
on
Twelve
Thrones
,
Judging
the
Twelve
Tribes
.
1
Cor
.
6.2
.
Know
ye
not
that
the
Saints
shall
Judge
the
World
?
Thus
he
shall
be
Glorified
in
his
Saints
,
and
Admired
in
all
them
that
Believe
.
Not
only
admired
by
them
,
but
admired
in
them
,
for
that
Impression
of
Glory
and
Majesty
that
he
shall
then
put
upon
them
.
Secondly
,
The
Persons
Judged
:
All
the
whole
Race
of
Adam
,
not
a
Person
excepted
.
John
28.29
.
The
hour
is
coming
,
in
which
all
that
are
in
the
Graves
shall
hear
his
Voice
,
and
shall
come
forth
:
they
that
have
done
good
,
unto
the
Resurrection
of
Life
;
and
they
that
have
done
evil
,
to
the
Resurrection
of
Damnation
.
2
Cor
.
5.
We
must
all
appear
before
the
Judgment
Seat
of
Christ
.
And
though
the
Multitude
will
be
exceeding
Great
,
yet
it
shall
not
confound
the
Sentence
of
the
Judge
,
He
will
with
most
exquisite
and
infallible
Judgment
divide
the
one
from
the
other
:
and
every
Person
shall
have
so
distinct
and
clear
a
Representation
of
his
Sentence
unto
himself
,
and
so
convincing
a
Satisfaction
therein
,
and
of
the
Evidence
,
Clearness
and
Justice
thereof
,
as
if
he
were
the
only
Person
to
be
Judged
.
Thirdly
,
As
the
Persons
,
so
the
Subject
Matter
touching
which
the
Judgment
shall
be
is
considerable
.
And
the
Subject
Matter
upon
which
the
Judgment
shall
be
,
are
the
Works
of
Men
.
Eccles
.
12.14
.
God
shall
bring
every
Work
unto
Judgment
.
Whatsoever
cometh
under
the
Command
,
or
Prohibition
of
the
Law
of
God
,
shall
come
under
the
Judgment
of
God
:
And
these
are
of
Three
Kinds
;
-
1.
The
Works
.
-
2.
The
Words
.
-
3.
The
Thoughts
and
Purposes
.
For
all
these
,
as
they
are
the
Acts
of
a
Rational
Creature
,
come
under
the
Law
of
God
.
1.
For
the
Works
of
Men
:
These
are
the
last
and
complete
Acts
of
the
Rational
Creature
,
and
are
the
final
productions
of
the
Mind
formed
into
External
Actions
:
And
all
these
shall
God
bring
into
Judgment
.
Matth
.
16.27
.
The
Son
of
Man
shall
come
in
the
Glory
of
the
Father
,
and
shall
reward
every
Man
according
to
his
Works
.
Some
Works
there
are
,
which
,
in
the
External
Administration
of
Justice
among
Men
,
do
escape
their
Reward
of
Humane
Distributive
Justice
,
whether
they
be
Good
or
Evil
:
Some
,
in
respect
of
Injustice
of
those
that
are
in
Power
;
Others
,
in
respect
of
the
Impotence
of
those
that
should
Reward
,
or
Punish
.
And
thus
many
Offences
pass
unpunished
,
because
they
are
committed
by
Persons
above
the
reach
of
Humane
Justice
:
Others
,
in
respect
of
the
Secresie
of
the
Fact
,
that
they
avoid
the
Detection
,
and
consequently
the
Execution
of
Justice
.
But
it
shall
not
be
so
in
that
Day
:
As
all
Persons
are
under
the
Authority
,
so
all
Persons
are
under
the
Power
of
this
Judge
.
Revel
.
18.8
.
Strong
is
the
Lord
that
Judgeth
.
And
as
the
Power
of
the
Offender
shall
not
exempt
the
Offence
from
Judgment
;
so
neither
shall
the
Secresie
of
the
Work
escape
the
Judgment
;
For
he
shall
bring
into
Judgment
every
Work
,
with
every
Secret
thing
,
whether
it
be
Good
,
or
whether
it
be
Evil
,
Eccles
.
12.14
.
In
that
Day
God
shall
Judge
the
Secrets
of
Men
by
Jesus
Christ
,
Rom.
2.16
.
For
there
is
nothing
covered
that
shall
not
be
revealed
,
and
hid
,
that
shall
not
be
made
known
,
Matthew
10.26
.
There
is
not
a
good
Action
in
all
thy
Life
,
though
never
so
secretly
done
,
but
then
it
shall
be
Proclaim'd
before
Men
and
Angels
:
Not
a
Prayer
that
thou
hast
made
in
thy
Closet
,
when
no
Ear
heard
thee
but
the
Almighty
:
Not
a
Tear
shed
for
thy
Sins
,
when
no
Eye
saw
thee
,
but
his
that
made
thee
:
Not
an
Alms
given
so
privately
,
that
the
Party
relieved
knew
not
his
Benefactor
:
Not
a
Cup
of
cold
Water
given
in
the
Name
of
a
Disciple
,
though
he
knew
not
from
whence
it
came
:
Not
an
Acting
in
Sincerity
for
the
Glory
of
thy
Maker
,
though
hid
and
veiled
from
the
Eyes
of
all
Men
living
;
but
shall
then
be
made
as
manifest
as
the
Sun
,
and
attended
with
an
open
Reward
.
Matth
.
6.26
.
The
Father
that
seeth
in
secret
,
shall
reward
thee
openly
.
Again
,
if
thy
Villanies
be
hatched
in
Darkness
,
and
none
privy
to
them
but
thine
own
Conscience
:
If
thou
hide
thy
Counsels
of
Mischef
as
low
as
Hell
,
that
no
Mortal
Eye
can
discover
them
:
If
thou
translate
thy
Mischief
into
other
hands
,
and
act
by
them
,
whilst
they
and
the
World
think
they
act
by
themselves
,
and
by
their
own
Contrivances
and
Principles
:
If
thou
Mask
thy
Wickedness
under
the
disguise
of
Religoin
,
Holiness
,
Necessity
,
Pretences
of
Good
Ends
;
so
that
thou
dost
not
only
hide
thy
Villainy
from
the
World
,
but
even
from
thy Self
;
yet
in
that
day
all
this
shall
be
detected
in
the
Presence
of
a
Light
Brighter
than
the
Sun
;
in
the
Presence
of
the
whole
World
:
and
all
those
Disguises
taken
off
,
and
thy
Wickedness
rendred
,
as
it
is
,
without
any
other
dress
,
than
of
its
own
Shame
and
Vileness
.
And
as
thus
the
Sins
of
Commission
shall
be
unveil'd
,
though
never
so
secret
;
so
shall
thy
Sins
of
Omission
,
and
that
with
all
the
Circumstances
and
Aggravations
.
Such
a
time
thou
hadst
an
opportunity
to
do
this
or
that
Good
Work
,
to
the
Honour
of
thy
Maker
,
to
the
Good
of
thy
Brother
,
to
the
Salvation
of
thy
Soul
:
And
thou
hadst
not
only
an
Opportunity
,
but
the
Secret
Motion
of
the
Spirit
of
Grace
in
thy
Conscience
did
importune
thee
to
lay
hold
on
the
Opportunity
:
And
yet
thou
didst
neglect
the
Opportunity
,
despise
the
Persuasion
.
Matth
.
25.45
.
The
World
condemned
for
Sins
of
Omission
.
2.
And
as
thus
it
is
for
Works
,
so
for
Words
:
for
these
come
under
the
Law
of
God
,
and
shall
come
under
the
Judgment
of
Reward
and
Punishment
.
Matth
.
12.37
.
By
thy
Words
thou
shalt
be
Justified
,
and
by
thy
Words
thou
shalt
be
condemned
.
Therefore
our
very
words
shall
come
into
Judgment
;
for
,
they
are
the
immediate
productions
of
the
heart
,
Matth
▪
12.34
.
Instances
we
have
of
both
,
that
in
that
Great
Day
,
God
the
Judge
will
bring
into
the
Judgment
of
Approbation
,
Good
Words
tending
to
the
Honour
of
our
Maker
,
or
the
Good
of
others
.
Mal
.
3.16
.
Then
they
that
feared
the
Lord
spake
often
one
to
another
;
and
the
Lord
hearkened
and
heard
it
:
and
a
Book
of
Remembrance
was
written
before
him
for
them
that
feared
the
Lord
,
and
thought
upon
his
Name
.
On
the
other
side
,
sinful
Words
shall
come
into
Condemnation
:
tending
to
the
dishonour
of
God
,
Blasphemies
,
Taking
his
Name
in
vain
,
Matth
.
12.31
.
To
the
Reproach
of
our
Neigbour
:
Cursings
:
Upbraidings
.
Matth
.
5.22
.
Whosoever
shall
say
to
his
Brother
,
Thou
Fool
,
shall
be
in
danger
of
Hell-fire
.
Vain
idle
words
not
season'd
with
Salt
.
Matth
.
12.36
.
But
I
say
unto
you
,
that
every
idle
word
that
Men
shall
speak
,
they
shall
give
an
account
thereof
in
the
Day
of
Judgment
.
Ephes
.
5.4
.
Foolish
talking
and
jesting
.
And
surely
if
of
idle
and
foolish
words
,
much
more
of
sinful
words
,
Lying
,
Revel
.
22.15
.
Whispering
and
Backbiting
,
Rom.
1.29
,
30.
Corrupt
Communication
,
Ephes
.
4.29
.
The
corrupt
exhalation
of
that
open
Sepulchre
,
a
sinful
heart
,
Rom.
3.13
.
The
fume
of
Hell-fire
within
,
James
3.6
.
And
surely
,
as
here
was
much
reason
,
that
the
Tongue
,
that
great
Instrument
of
the
Glory
and
Good
of
others
,
should
come
under
the
Law
of
God
;
so
the
breach
of
that
Law
must
needs
come
under
Judgment
.
3.
As
the
Works
and
Words
of
Man
shall
come
under
this
Judgment
;
so
shall
the
Thoughts
and
Secret
Motions
of
the
Soul
.
And
indeed
it
is
the
Inward
Action
of
the
Soul
that
most
properly
comes
under
the
Law
of
God
.
As
it
hath
an
Operation
without
the
Concurrence
of
the
Body
,
so
it
is
that
which
doth
Specificate
all
the
External
Actions
,
and
gives
them
their
true
denomination
of
Good
or
Evil
.
The
very
External
Worship
of
God
enjoyned
by
him
,
if
not
acted
by
a
Soul
rightly
Principled
and
Moved
,
becomes
an
abomination
to
him
,
Isai
.
1.13
.
And
those
things
that
are
for
the
matter
the
same
in
the
External
Act
,
are
oftentimes
diversified
into
Good
or
Evil
,
or
Neither
;
according
to
the
diversity
of
the
temper
of
the
Soul
,
whereby
they
are
done
.
And
hence
it
was
that
God
measured
the
Wickedness
of
the
Old
World
,
by
the
Constitution
and
Temper
of
the
Motions
of
their
Soul
.
Gen.
6.5
.
And
God
saw
that
the
Wickedness
of
man
was
great
in
the
Earth
:
And
that
every
imagination
of
the
Thoughts
of
his
heart
was
only
evil
continually
.
And
hence
it
is
,
when
under
the
Law
,
God
shewed
Man
the
Measure
of
that
Purity
which
he
required
from
him
,
he
shows
it
in
the
Root
:
Thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
,
and
with
all
thy
Soul
,
Deut
.
6.5
.
Styled
by
our
Saviour
,
The
First
and
Great
Commandment
,
Matth
.
22.37
.
And
our
Saviour
giving
the
true
and
natural
Scope
and
Sense
of
the
Law
of
God
,
brings
it
still
to
the
working
of
the
Soul
;
as
that
which
was
originally
and
especially
the
Subject
of
the
Law
.
In
the
matters
belonging
to
the
First
Table
—
John
4.24
.
God
is
a
Spirit
,
and
will
be
worshipped
in
Spirit
and
Truth
.
In
the
matter
of
the
Second
Table
,
Matth
.
5.28
.
Whosoever
looketh
at
a
Woman
to
lust
after
her
,
hath
committed
Adultery
in
his
Heart
.
Matth
.
5.21
.
Unadvised
Anger
comes
under
the
Command
,
Thou
shalt
not
kill
.
It
is
true
,
that
with
men
the
External
Action
is
the
Subject
of
Distributive
Justice
,
because
the
Thoughts
and
Intentions
of
the
Heart
are
not
discoverable
to
Man
but
by
the
External
Act
:
Yet
when
that
Act
,
be
it
Good
or
Evil
,
is
Rewarded
or
Punished
,
it
is
not
even
among
Men
,
meerly
in
reference
to
the
Act
,
but
because
the
Act
is
the
product
of
the
Internal
Man
,
the
External
Sign
of
the
Will
.
And
hence
,
even
Morally
,
the
External
Act
not
proceeding
from
the
Will
,
is
neither
Rewarded
nor
Punished
;
as
in
Fortuitous
Acts
,
and
Acts
of
Persons
wanting
their
use
of
Reason
.
But
Almighty
God
,
whose
Prerogative
alone
it
is
to
know
the
Heart
,
Jer
.
17.9
,
10.
begins
not
with
the
Action
,
but
with
the
Heart
,
and
thereby
measures
the
Action
,
if
produced
;
or
the
Man
,
if
not
produced
,
into
Action
:
And
because
he
hath
the
Prerogative
to
determine
of
the
Motions
of
the
Heart
though
never
produced
into
an
External
Act
,
therefore
also
his
Law
hath
the
Prerogative
to
lay
hold
of
the
very
Motions
of
the
Heart
.
And
hence
it
is
,
that
as
Almighty
God
being
the
most
Pure
and
Immortal
Spirit
,
gets
within
the
Spirit
of
Man
,
and
discerns
those
Invisible
Operations
of
the
Soul
to
the
Word
and
Law
of
God
,
enters
into
the
very
Spirit
of
Man
,
and
carries
with
it
an
Obligation
,
even
upon
those
secret
and
invisible
Motions
of
the
Soul
,
Heb
.
4.12
.
Piercing
even
unto
the
dividing
asunder
of
Soul
and
Spirit
;
and
is
a
discerner
or
discriminator
of
the
thoughts
and
intents
of
the
Heart
.
And
therefore
as
the
Law
of
God
extends
unto
,
and
lays
hold
of
the
very
Thoughts
,
so
the
violation
of
that
Law
,
in
the
very
Thoughts
,
contracts
a
Guilt
upon
the
Soul
.
Hence
it
was
,
that
that
Holy
Man
Job
,
concluded
a
necessity
of
a
Sacrifice
,
even
for
the
Sin
of
the
Thought
,
Job
1.5
.
It
may
be
my
Sons
have
sinned
,
and
cursed
God
in
their
Hearts
.
Simon
,
that
Cursed
Man
,
was
in
the
Gall
of
Bitterness
,
even
while
the
very
thoughts
of
his
heart
were
not
forgiven
,
Acts
8.22
.
And
the
Wise
Man
tells
us
,
Prov.
24.9
.
That
the
thought
of
foolishness
is
sin
.
Now
because
the
Subject
matter
of
the
Judgment
are
the
Works
,
Words
and
Thoughts
of
Men
,
the
same
being
the
subject
matter
of
the
Law
of
God
,
it
is
necessary
that
there
be
an
Evidence
,
or
Conviction
of
the
Fact
:
For
such
shall
the
Solemnity
of
that
Judgment
be
,
that
there
shall
be
no
less
Evidence
to
discover
the
Fact
upon
which
the
Judgment
is
to
pass
,
than
there
shall
be
Justice
in
the
Judgment
upon
that
fact
.
And
as
every
Man
shall
be
Judged
most
exactly
according
to
his
works
;
So
there
is
a
necessity
that
every
one
of
those
Works
,
upon
which
the
Judgment
shall
pass
,
must
be
evidently
and
convincingly
proved
upon
the
Person
Judged
.
Now
we
must
know
,
there
are
Two
Books
,
wherein
the
Actions
of
Men
and
there
Words
and
Thoughts
are
Written
:
and
these
Books
shall
then
be
opened
Dan
.
7.10
.
The
Judgment
was
set
,
and
the
Books
were
opened
.
Revel
.
20.12
.
I
saw
the
Dead
,
small
and
great
stand
before
God
,
and
the
Books
were
opened
.
-
First
,
The
Book
of
Conscience
.
-
Secondly
,
The
Book
of
God's
Knowledge
:
The
former
a
Testimony
within
us
;
the
latter
without
us
:
But
both
so
exactly
agreeing
,
as
if
the
former
were
but
a
Transcript
,
or
counterpart
of
the
other
.
These
Two
great
Witnesses
,
without
exception
,
shall
state
and
determine
the
Fact
impartially
and
unquestionably
.
I.
The
Book
of
Conscience
.
This
is
a
Book
,
wherein
,
from
the
first
use
of
our
Reason
,
till
our
Death
,
we
are
continually
Writing
all
our
Thoughts
,
Words
and
Actions
.
A
constant
and
Vigilant
Companion
,
and
Observer
of
all
the
Walk
of
our
Lives
,
and
of
our
Hearts
There
is
not
the
smallest
good
or
evil
Action
,
or
Passage
of
our
Life
,
but
,
whether
we
observe
it
or
not
,
here
it
is
Registred
,
and
leaves
the
Character
and
Impression
of
it self
in
this
Marble
.
And
what
a
History
should
we
find
of
our selves
,
if
we
could
but
distinctly
Read
this
Book
?
It
may
be
here
and
there
some
few
scattered
Entries
of
a
Good
Work
,
a
Good
Prayer
,
a
Good
Purpose
;
but
yet
presently
Inscribed
with
it
so
many
vain
Thoughts
in
that
Prayer
;
so
much
Vain
glory
or
Self-end
in
that
good
Action
;
the
Rejection
of
that
purpose
in
Practice
;
and
all
the
rest
of
that
Mighty
Volume
filled
with
the
History
of
our
sinful
and
impure
Actions
,
our
vain
and
unprofitable
and
sinful
words
,
our
deceitful
,
disobedient
,
rebellious
,
unprofitable
Thoughts
.
Our
best
Actions
entred
,
but
the
defects
and
contaminations
thereof
entred
in
the
same
Paper
with
them
:
And
the
rest
nothing
else
,
but
a
Tedious
Bloody
Bill
of
Debts
of
Guilt
to
our
Maker
,
with
all
the
aggravations
of
them
.
And
these
Inscriptions
engraven
with
the
Point
of
a
Diamond
in
Sheets
of
Steel
,
not
capable
of
any
Obliteration
,
unless
it
be
by
the
Blood
of
Jesus
Christ
.
It
is
true
,
whiles
we
are
in
this
Life
,
we
throw
dust
upon
the
Writing
:
Or
,
it
may
be
,
in
the
Writing
of
a
New
Leaf
,
we
turn
over
that
which
is
past
,
and
never
trouble
our selves
more
about
it
all
our
Lives
after
:
New
Sins
,
as
it
were
,
antiquating
them
that
are
past
,
and
silencing
their
Remembrance
.
But
God
Almighty
shall
,
at
the
Last
Day
,
open
this
Book
and
cast
off
the
dust
from
it
:
Then
every
Item
shall
be
as
legible
,
and
as
visible
to
the
view
,
as
it
was
at
the
time
of
the
first
acting
of
it
.
The
multitude
of
the
particulars
shall
not
hinder
the
distinct
representation
of
them
to
the
Mind
.
It
was
one
of
Job's
greatest
Complaints
,
Job
13.26
.
That
God
made
him
to
possess
the
Iniquities
of
his
Youth
.
Job
14.17
.
That
his
Trangression
was
sealed
up
in
a
Bag
.
When
God
was
pleased
to
open
those
Entries
that
were
made
in
the
Conscience
,
even
of
his
own
Servant
,
those
very
sins
which
were
of
the
Ancientest
Date
,
and
therefore
least
remembred
,
the
Sins
of
his
Youth
,
which
had
the
less
malignity
,
because
probably
acted
with
less
deliberation
;
Yet
,
when
God
is
pleased
to
Unveil
the
Conscience
,
these
Stale
,
these
Youthful
sins
,
made
a
hideous
Representation
on
Job
himself
:
How
much
more
terrible
shall
it
be
,
when
all
those
Remembrances
of
the
Conscience
shall
be
at
once
rendred
unto
the
view
,
and
all
se●…
in
order
before
a
Man
?
Psalm
50.21
.
And
this
is
that
Engraving
of
Sin
upon
the
Heart
,
Jerem
.
17.1
.
With
the
Point
of
a
Diamond
,
That
Writes
in
Wounds
,
and
not
in
Colours
only
.
2.
Again
,
the
Eternal
God
hath
his
Book
,
which
shall
then
be
open'd
;
and
in
that
Book
are
Written
all
the
Actions
of
Men
.
On
the
one
side
,
not
the
least
Good
Action
but
there
it
is
Entred
:
As
he
telleth
our
Wandrings
,
so
he
Registreth
our
Tears
,
Psal
.
56.8
Not
a
few
good
words
spoken
in
sincerity
and
love
to
God
,
but
there
is
a
Memorandum
made
of
them
,
Mal
3.16
.
And
on
the
other
side
,
all
those
Evils
that
are
done
by
the
Children
of
Men
,
they
are
all
there
Registred
.
And
though
we
might
hope
that
some
of
these
might
slip
the
Diligence
and
Animadversion
of
the
Recorder
that
is
within
us
,
there
is
no
hope
to
avoid
the
Record
that
Almighty
God
makes
:
for
he
is
greater
than
our
Conscience
,
and
knoweth
all
things
,
1
John
3.20
.
There
are
Two
Acts
of
the
Divine
Wisdom
that
are
of
infinite
concernment
for
us
practically
to
know
and
remember
,
which
nevertheless
we
are
apt
to
forget
.
First
,
That
all
our
ways
,
even
of
our
very
hearts
,
are
strictly
observed
by
God
,
Jer
.
16.17
.
For
mine
eyes
are
upon
all
their
ways
,
they
are
not
hid
from
my
face
,
neither
is
their
iniquity
hid
from
mine
eyes
.
Secondly
,
That
what
is
once
seen
by
God
,
is
always
seen
and
not
forgotten
.
It
is
true
,
we
sin
daily
,
and
the
new
sins
obliterate
the
sense
and
remembrance
of
the
old
:
But
it
is
not
so
with
God
,
Hos
.
7.2
.
They
consider
not
in
their
hearts
that
I
remember
all
their
Wickedness
.
That
sin
that
seems
to
be
lost
,
is
but
laid
up
,
Hos
13.12
.
The
iniquity
of
Ephraim
is
bound
up
,
his
Sin
is
hid
.
And
when
God
is
pleased
to
reckon
with
a
Man
,
or
Nation
,
even
in
this
Life
,
he
can
recal
a
Sin
past
and
forgotten
many
years
ago
,
and
render
it
visible
to
the
Soul
in
all
its
Dimensions
,
Psal
.
79.8
.
Remember
not
against
us
former
Iniquities
.
How
much
more
shall
it
be
in
that
Great
Day
when
he
shall
,
to
the
uttermost
,
set
our
Iniquities
before
him
,
and
make
them
conspicuous
in
the
Light
of
his
Countenance
?
And
yet
there
is
one
remains
besides
this
:
The
Two
former
are
such
Books
as
we
cannot
think
of
without
trembling
.
Every
moment
of
time
we
furnish
new
Materials
for
the
Two
former
Books
;
and
if
we
look
back
a
little
into
our Selves
and
our
Lives
,
we
shall
find
very
little
but
black
and
sad
Materials
and
Reckonings
,
when
every
Sin
makes
our
Soul
a
Debtor
of
its
whole
Self
unto
Eternity
.
What
shall
become
of
us
,
when
almost
every
instant
of
our
Lives
gives
in
such
an
Item
against
us
?
And
if
perchance
we
do
any
thing
that
is
good
,
yet
it
is
spoiled
in
the
doing
,
mixed
with
so
many
defects
,
spots
and
enormities
,
that
can
render
us
but
little
comfort
to
behold
it
.
And
surely
if
either
of
these
Two
former
Books
be
opened
against
the
best
of
Men
at
that
day
,
they
must
,
with
everlasting
shame
,
inherit
the
portion
due
unto
their
sins
.
But
here
is
the
comfort
of
all
;
The
Blood
of
Christ
that
cleanseth
us
from
all
sins
,
1
Joh
.
1.7
.
Though
it
is
true
,
the
best
of
Men
have
run
infinitely
in
Debt
to
God
,
and
filled
the
Book
of
Conscience
,
and
the
Book
of
God's
Remembrance
full
of
Sad
Accounts
;
yet
our
Saviour
,
if
we
have
laid
hold
on
him
,
and
entred
into
Covenant
with
God
in
him
,
hath
paid
all
our
Reckonings
,
and
the
Books
are
crossed
.
And
upon
this
,
First
of
all
the
Book
of
Conscience
,
that
was
all
Stained
with
Crimson
Inscriptions
,
would
have
been
more
terrible
unto
us
than
Hell
it self
;
yet
when
this
Conscience
is
sprinkled
with
the
Blood
of
Christ
,
Heb
.
10.22
.
the
Conscience
is
Healed
,
the
Stains
Obliterated
,
the
Accounts
Discharged
,
and
Colour
thereof
quite
changed
:
And
though
as
well
the
Conscience
,
as
the
Sins
inscribed
in
it
,
were
as
Scarlet
,
they
are
become
as
white
as
Snow
,
Isai
.
1.18
.
Secondly
,
And
as
thus
the
Conscience
is
healed
,
and
all
the
Black
and
Bloody
Inscriptions
thereof
Defaced
,
so
is
Almighty
God
pleased
,
upon
the
same
Account
,
to
strike
out
all
the
remembrance
of
Sins
past
out
of
his
Book
of
Remembrance
:
This
is
that
which
is
so
frequently
expressed
by
those
effectual
expressions
,
Psal
.
22.1
.
Sin
covered
Isa
.
43.25
.
Blotting
out
Transgressions
,
so
as
they
shall
not
be
remembred
.
Isai
.
44.22
.
Blotting
them
out
as
a
Cloud
,
that
after
its
Dissipation
leaves
no
mark
where
it
was
.
Jer
.
50.20
.
So
discharging
them
,
that
upon
a
diligent
search
they
shall
not
be
found
.
Nay
,
they
shall
not
only
be
removed
from
the
view
of
Men
and
Angels
,
but
even
in
the
account
of
Almighty
God
they
shall
be
as
if
they
never
had
been
,
Jer
.
31.34
.
For
I
will
forgive
their
Iniquity
,
and
remember
their
Sin
no
more
.
And
all
this
ariseth
upon
the
producing
of
that
Third
Book
by
the
Mediator
unto
the
Father
,
Revel
.
20.12
.
A
Book
of
Life
;
a
Register
of
all
those
whose
Debt
our
Lord
hath
paid
:
and
the
Debt
being
Discharged
,
the
former
Books
are
no
longer
to
be
used
as
Evidence
against
them
.
Their
Dear
Mediator
,
who
is
now
to
be
their
Judge
,
brings
in
an
Acquittance
for
all
that
Large
Roll
,
which
otherwise
might
have
stood
against
them
,
For
he
hath
born
their
Sins
,
Isa
.
53.11
.
And
upon
the
Day
of
his
Passion
,
Nailed
this
Hand-writing
unto
his
Cross
,
hanged
it
upon
the
File
,
as
that
which
he
hath
paid
,
and
so
is
no
more
to
be
mention'd
.
Fourthly
,
We
,
come
to
the
Rule
,
whereby
all
Men
shall
be
Judged
.
Though
in
respect
of
the
most
Infinite
Obligation
of
the
Creature
unto
God
for
their
greatest
Good
,
their
Being
,
and
their
Preservation
;
it
had
been
most
unquestionably
Just
,
that
upon
the
ground
of
this
absolute
and
infinite
Dominion
over
his
Creatures
,
he
might
have
imposed
what
Law
,
and
under
what
Sanction
he
pleased
;
yet
he
was
pleased
to
enter
into
a
Pact
and
Covenant
with
his
Creature
,
and
so
to
bind
him
,
not
simply
upon
the
Absolutions
of
his
own
Power
and
Authority
,
but
partly
even
upon
the
voluntary
Susception
,
Stipulation
and
Submission
of
his
Creature
.
And
the
Law
of
this
Covenant
is
that
which
shall
be
the
Rule
of
the
Judgment
of
that
Great
Day
.
Now
this
Covenant
of
God
is
double
:
I.
The
Covenant
of
Works
;
the
Covenant
made
with
Man
in
his
first
Creation
;
and
this
extends
to
all
Mankind
,
as
before
appears
,
which
is
a
Covenant
of
Life
,
in
case
of
Perfect
Obedience
to
the
Will
and
Law
of
God
given
to
Man
in
his
Creation
;
and
a
Covenant
of
Death
,
and
the
Curse
,
in
case
of
any
failing
.
And
when
afterwards
this
Covenant
,
and
the
remembrance
thereof
,
was
very
much
defaced
,
God
was
pleased
expresly
to
renew
the
same
with
a
Select
People
,
which
he
picked
out
of
Mankind
,
the
Jews
;
which
Renewed
Covenant
differ'd
from
the
former
:
First
,
In
the
Extent
of
it
;
the
former
was
Universal
;
this
contracted
to
a
Select
People
:
Yet
so
,
as
it
did
not
Abrogate
the
former
,
but
Illustrate
it
.
Secondly
,
In
the
Nature
of
it
:
For
whereas
the
former
was
purely
a
Covenant
of
Works
,
this
was
not
so
;
but
though
it
seemed
to
run
in
the
same
tenor
,
yet
there
was
under
it
secretly
lodged
a
Covenant
of
Grace
,
even
the
Sacrifice
of
Christ
Typified
in
it
,
intended
by
it
,
and
that
alone
made
it
useful
to
as
many
as
laid
hold
of
that
Mystery
that
was
intended
in
it
according
to
that
Manifestation
that
God
was
pleased
to
send
along
with
it
.
II
.
The
Covenant
of
Grace
,
Christ
Jesus
,
and
him
Crucified
,
Received
,
as
Given
by
God
;
and
this
Receiving
of
Christ
was
the
very
Tenor
of
this
Covenant
.
God
was
pleased
,
after
the
Covenant
of
Works
became
ineffectual
unto
Mankind
,
in
respect
of
their
disability
to
perform
it
,
to
reach
out
Christ
unto
them
,
as
a
Covenant
of
Life
to
as
many
as
Receive
him
:
and
the
Ordinary
way
of
Receiving
him
,
is
,
By
Believing
in
his
Name
,
John
1.12
.
Now
,
according
to
these
Covenants
,
shall
the
whole
World
be
Judged
.
For
all
Mankind
are
under
one
of
these
Covenants
:
Whosoever
is
not
within
the
latter
,
is
certainly
within
the
compass
of
the
former
.
Now
of
such
as
are
under
that
First
Covenant
,
as
not
being
Partakers
of
the
Benefit
of
the
Second
,
there
are
Four
Ranks
of
Men
given
us
in
the
Scripture
.
First
,
Such
as
are
purely
under
the
First
Covenant
,
without
any
farther
degree
:
Such
are
those
that
never
heard
either
of
Law
or
Gospel
.
Such
are
those
spoken
of
,
Rom.
2.12
.
As
many
as
have
sinned
without
the
Law
,
shall
perish
without
Law
.
And
though
it
is
true
,
that
God
were
most
just
,
if
he
should
Judge
even
these
by
the
severest
Rule
of
that
exact
Law
which
was
given
to
Adam
,
because
they
were
within
that
Covenant
;
Yet
the
Scripture
warrants
us
to
think
,
that
in
that
Day
he
will
proceed
to
Judge
these
Persons
,
even
by
so
much
of
that
Law
that
hath
been
Communicated
to
them
,
either
in
the
External
Means
of
Good
Discipline
or
Education
;
or
that
secret
Dictate
of
their
own
Conscience
,
stiled
by
the
Apostle
,
The
Law
written
in
their
hearts
,
Rom.
2.14
,
15.
This
is
one
of
those
Two
Great
Parties
that
shall
be
the
Object
of
Vengeance
in
that
Day
,
1
Thess.
18.
Taking
Vengeance
on
them
which
know
not
God
,
&c.
The
Knowledge
of
God
is
so
visibly
discovered
in
the
Creature
,
that
it
shall
be
a
most
just
Conviction
of
such
Persons
in
that
Day
,
Rom.
1.20
.
For
the
Invisi●le
things
of
him
from
the
Creation
of
the
World
are
clearly
seen
,
being
understood
by
the
things
that
are
made
even
his
Eternal
Power
and
Godhead
,
so
that
they
are
without
excuse
.
And
certainly
in
that
Day
,
the
whole
World
of
Men
that
have
the
use
of
Reason
,
will
be
found
guilty
before
him
,
even
in
these
things
,
in
not
knowing
those
things
concerning
God
,
which
by
the
Light
of
Nature
they
might
know
;
or
in
not
observing
some
of
those
very
dictates
,
which
that
Truth
once
known
or
the
Light
of
their
own
Conscience
did
carry
them
unto
,
without
any
necessity
of
resorting
to
so
much
of
that
Law
whereof
they
were
ignorant
.
This
is
that
which
is
Perishing
without
the
Law
.
Secondly
,
Such
as
,
though
still
under
the
First
Covenant
,
have
nevertheless
a
Superaddition
of
Light
,
and
consequently
of
Guilt
,
by
the
accession
of
that
renewed
Covenant
of
Works
given
by
the
Ministration
of
Moses
.
And
this
concerns
principally
the
Jews
,
who
superadded
another
Covenant
to
the
former
,
and
so
have
a
superadded
Guilt
by
their
Offence
.
1.
Because
against
greater
Light
.
2.
Because
against
a
Renewed
Covenant
,
and
by
them
violated
,
Rom.
2.12
.
Such
as
have
sinned
in
the
Law
,
shall
be
judged
by
the
Law
;
and
is
,
in
effect
,
the
scope
of
that
Second
Chapter
.
Thirdly
,
Such
as
have
had
an
Offer
of
Christ
,
the
Second
Covenant
,
and
yet
have
rejected
it
.
These
though
they
are
still
under
the
Obligation
of
the
First
Covenant
,
yet
by
rejecting
either
the
Faith
,
or
Obedience
of
Christ
,
they
super-add
a
greater
guilt
to
themselves
than
any
of
the
former
:
And
therefore
it
is
stiled
by
our
Saviour
,
the
Condemnation
,
John
3.19
.
This
is
the
Condemnation
,
that
Light
is
come
into
the
World
,
and
Men
loved
Darkness
rather
than
Light
.
We
have
as
well
those
of
the
first
,
as
those
of
the
latter
Rank
joyned
together
,
2
Thess.
1.8
.
To
render
Vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
The
former
are
Judged
,
because
the
Works
of
God
leave
them
unexcusable
in
their
Ignorance
of
God
,
or
neglect
of
the
Duty
that
results
upon
that
Knowledge
;
The
latter
are
Judged
unexcusable
,
because
the
Gospel
and
the
Message
of
it
is
Proclaimed
to
them
,
and
yet
rejected
by
them
.
Fourthly
,
Such
as
have
not
only
the
Light
of
Nature
,
the
Light
of
the
Written
Law
of
God
,
the
Light
of
the
Gospel
tendred
,
but
that
Light
in
some
measure
received
,
and
afterwards
rejected
,
which
adds
Apostacy
to
their
Rebellion
:
and
this
super-adds
a
higher
Guilt
than
any
of
the
Former
,
Heb
.
10.26
.
If
we
sin
wilfully
,
after
we
have
received
the
Knowledge
of
the
Truth
,
there
remains
no
Sacrifice
for
Sin
,
but
a
certain
fearful
looking
for
of
Judgment
and
fiery
Indignation
.
The
former
sorts
of
Men
are
not
within
the
Benefit
of
the
Second
Covenant
,
nor
can
expect
the
Fruit
thereof
in
the
Judgment
.
But
there
are
a
Company
of
Persons
that
have
laid
hold
of
this
Second
Covenant
,
and
shall
be
Judged
by
it
:
Such
as
have
received
Christ
as
he
is
Reached
out
unto
the
World
:
Received
him
as
their
Righteousness
,
as
their
Sacrifice
,
as
their
Instructor
,
as
their
Commander
and
General
.
The
Obedience
of
Faith
is
as
Universal
as
the
Law
,
or
Command
of
Faith
,
it
fastens
upon
every
part
of
its
Object
:
And
to
such
there
is
no
Condemnation
,
Rom.
8.1
.
Whosoever
believeth
in
me
shall
not
come
into
Condemnation
,
but
is
passed
from
Death
to
Life
,
John
5.24
.
This
Discharge
and
Acquittal
of
these
Persons
stands
bottomed
upon
the
Immutable
Truth
and
Justice
of
God
.
For
though
it
was
his
own
free
and
undeserved
Goodness
that
at
first
moved
him
to
tender
this
Second
Covenant
to
Mankind
,
to
Accept
of
the
Righteousness
and
Satisfaction
of
Another
for
them
.
And
when
none
in
Heaven
or
Earth
could
be
found
to
Perform
the
one
,
or
Undergo
the
other
,
to
send
his
own
Son
to
do
and
Suffer
it
,
and
to
Proclaim
to
Mankind
,
that
as
many
as
betake
themselves
to
this
Covenant
,
and
do
accordingly
lay
hold
of
it
,
to
give
to
them
the
Pardon
of
their
Sins
,
and
the
Enjoyment
of
Blessedness
.
Yet
when
this
great
word
is
pronounced
by
him
,
his
Truth
and
Justice
are
engaged
in
the
Performance
of
it
:
The
Righteousness
and
Satisfaction
of
Christ
is
as
effectually
theirs
,
as
if
performed
by
them
:
Their
Debt
Paid
,
and
their
Persons
Accepted
.
And
so
in
that
Great
Day
,
the
Great
God
shall
,
in
the
Face
of
the
whole
WORLD
,
have
the
Glory
as
well
of
his
JUSTICE
,
as
of
his
MERCY
,
in
the
SALVATION
of
his
Saints
.
2
Tim
.
I.
10.
And
hath
brought
Life
and
Immortality
to
light
through
the
Gospel
.
AMONG
the
many
Great
Advantages
that
are
Conveyed
unto
Mankind
by
the
Gospel
of
Jesus
Christ
,
there
are
these
of
Principal
Moment
.
First
,
A
full
and
clear
discovery
,
that
there
is
a
State
of
Life
and
Immortality
of
Mankind
after
the
Dissolution
of
the
Lives
we
enjoy
in
this
Inferior
World
.
Secondly
,
A
full
and
clear
Discovery
of
the
Nature
and
Kinds
of
this
Estate
of
Life
and
Immortality
,
namely
,
that
it
is
a
State
of
Rewards
and
Punishments
;
a
State
of
Reward
with
Everlasting
Life
and
Happiness
to
the
Righteous
,
and
a
State
of
Everlasting
Life
and
Misery
to
the
Wicked
.
Thirdly
,
A
full
discovery
of
an
easie
and
effectual
Means
of
the
avoiding
of
that
Future
Life
of
Misery
,
and
of
the
attainment
of
that
Future
Estate
of
Life
of
Happiness
.
I
shall
not
enter
into
a
Large
Discourse
of
these
Excellent
Discoveries
,
but
only
briefly
consider
these
things
.
1.
The
great
Importance
of
the
true
and
evident
Discovery
of
these
great
Truths
.
2.
The
great
deficiency
that
there
was
in
these
Discoveries
,
before
the
Light
of
the
Gospel
came
into
the
World
.
3.
The
great
Discovery
made
by
the
Gospel
of
these
great
and
important
Truths
.
4.
The
great
Evidences
for
the
satisfaction
and
Conviction
of
the
Truths
of
these
Discoveries
thus
made
in
the
Gospel
.
1.
Concerning
the
former
of
these
,
namely
,
the
great
Importance
of
this
Truth
,
and
of
the
full
and
evident
discovery
thereof
.
And
this
appears
evident
to
every
Man
that
doth
but
consider
the
nature
of
this
Matter
.
We
are
Born
,
and
Live
in
this
World
,
according
to
the
greatest
ordinary
Account
,
about
Threescore
and
Ten
Years
,
and
then
we
die
,
and
are
no
more
seen
in
this
World
.
Of
what
a
vast
Momentous
Concernment
is
it
for
us
to
know
,
that
there
is
an
Everlasting
Estate
of
Happiness
or
Misery
,
according
to
the
nature
of
the
Transaction
of
our
Lives
here
,
that
doth
most
certainly
and
infallibly
attend
us
after
Death
?
The
importance
of
the
knowledge
of
this
is
more
than
all
the
rest
of
our
knowledge
of
all
other
things
,
in
very
many
respects
:
First
,
The
bare
knowledge
of
the
thing
it self
is
a
most
excellent
Subject
to
be
known
,
if
there
were
nothing
else
in
it
.
But
,
Secondly
,
It
is
a
knowledge
of
a
thing
that
doth
most
necessarily
,
nearly
,
and
intimately
concern
us
;
even
much
more
than
our
very
Lives
in
this
World
.
This
Life
passeth
away
as
a
shadow
,
but
the
Life
of
Rewards
and
Punishments
is
a
Life
Everlasting
,
and
Unchangeable
;
and
therefore
it
is
of
more
concernment
to
us
,
both
to
know
it
,
and
to
know
how
to
attain
that
Blessed
Life
of
Happiness
,
than
to
attain
all
the
Glory
and
Happiness
that
this
present
Transitory
Life
can
afford
.
And
,
Thirdly
,
The
Knowledge
of
this
Truth
is
of
huge
Moment
,
not
only
for
the
right
ordering
of
our
present
Life
here
,
in
order
to
the
attainment
of
that
Everlasting
Blessed
Life
;
but
even
for
a
Right
,
and
Wise
,
and
Comfortable
Management
and
Enjoyment
of
the
present
Life
we
have
in
this
World
.
For
most
certainly
,
without
the
Prospect
,
Hope
and
expectation
of
this
Future
State
,
the
Life
of
Man
is
more
unhappy
and
miserable
than
the
lives
of
the
Beasts
that
perish
.
The
knowledge
therefore
of
this
great
Truth
is
of
the
greatest
Moment
to
the
Children
of
Men
;
and
the
Ignorance
thereof
is
the
most
unhappy
and
hurtful
Ignorance
of
any
thing
in
the
World
;
because
it
is
an
Ignorance
of
that
,
which
most
concerns
us
to
know
,
because
that
Knowledge
is
principally
necessary
for
the
avoiding
of
the
greatest
Evil
,
and
the
attaining
of
the
greatest
Good
that
can
possibly
befall
us
.
2.
Touching
the
Second
,
namely
the
Deficiency
that
was
in
the
World
,
in
order
to
the
Discovery
,
before
the
Gospel
came
:
This
principally
consisted
in
these
things
;
1.
A
want
of
a
sufficient
Evidence
,
that
there
is
any
such
Estate
after
Death
.
2.
A
want
of
a
sufficient
Light
,
to
discover
what
that
Future
Estate
was
to
be
.
3.
A
want
of
a
discovery
of
a
sufficient
means
,
how
that
part
of
the
Estate
of
Everlasting
Happiness
was
to
be
attained
,
and
the
Estate
of
Everlasting
Misery
to
be
avoided
.
And
this
Deficiency
in
these
things
will
appear
,
if
we
take
a
Survey
,
First
,
of
the
State
of
the
Gentile
Knowledge
,
in
Relation
to
these
things
.
Secondly
,
In
Relation
to
the
Discoveries
made
to
the
Jews
under
the
Law
.
First
,
As
to
the
Discoveries
of
these
Truths
unto
the
Gentile
.
It
is
very
true
,
that
partly
by
an
Universal
Tradition
,
derived
probably
from
the
Common
Parents
of
Mankind
,
partly
by
some
Glimmering
of
Natural
Light
,
in
the
Natural
Consciences
at
least
of
some
of
the
Heathen
,
there
seemed
to
be
some
Common
Perswasion
of
a
Future
Estate
of
Rewards
and
Punishments
.
But
,
First
,
It
was
but
weak
and
dim
,
and
was
even
in
many
of
the
wisest
of
them
overborn
;
so
that
it
was
rather
a
suspicion
,
or
at
most
a
weak
and
faint
Perswasion
,
rather
than
a
strong
and
firm
Conviction
:
And
hence
it
became
very
unoperative
and
ineffectual
to
the
most
of
them
,
when
they
had
greatest
need
of
it
namely
,
upon
imminent
,
or
incumbent
Temporal
Evils
of
great
Pressure
.
But
,
where
the
Perswasion
was
firmest
amongst
them
,
yet
still
they
were
in
the
Dark
what
it
was
;
and
yet
much
more
in
the
Dark
,
in
reference
to
the
means
of
attaining
that
Future
State
of
Happiness
;
and
this
Darkness
begot
in
them
those
various
Fictions
and
Fabulous
Imaginations
,
especially
among
the
Poets
,
that
even
rendred
the
Main
Hypothesis
more
doubtful
than
otherwise
it
would
have
been
.
And
those
various
Superstitions
,
and
Idolatrous
Worships
and
Rites
,
and
Performances
,
which
they
designed
as
the
Means
of
attaining
that
Future
Happiness
,
which
they
thus
Darkly
,
and
,
under
various
Fabulous
Disguises
,
entertained
.
Secondly
,
If
we
come
to
the
Discoveries
made
unto
the
Jews
which
were
certainly
much
greater
than
those
that
the
Gentiles
had
by
the
Light
of
Nature
;
yet
this
we
have
reason
to
think
that
although
many
Excellent
Men
among
them
,
did
,
through
those
many
Types
,
and
Shadows
,
as
it
were
at
a
distance
,
see
the
Heavenly
Canaan
,
and
the
Messiah
,
through
whom
it
was
to
be
attained
.
Yet
the
Divine
Dispensation
under
the
Law
was
Dark
and
Obscure
,
in
Relation
to
the
Estate
of
Future
Rewards
and
Punishments
,
in
comparison
of
what
is
Revealed
in
the
Gospel
.
Their
Promises
were
,
for
the
most
part
,
of
Temporal
Benefits
,
and
their
Threatnings
of
Temporal
Punishments
,
and
their
Worship
and
Services
were
very
much
under
Shadows
and
External
Administrations
,
so
were
their
Rewards
and
Punishments
.
Yet
it
must
be
agreed
,
that
even
under
that
Dark
Administration
,
there
were
greater
Evidences
of
the
Future
Life
than
were
manifested
generally
to
other
Nations
:
The
Examples
of
the
Assumption
of
Enech
and
Elias
,
the
Revivings
of
the
Shunamites
Son
,
Buried
in
the
Prophet's
Grave
,
and
the
several
Passages
in
Job
19.25
.
Isai
.
26.19
.
Ezek
.
37.
Dan
.
12.2
.
and
divers
other
Passages
in
the
Old
Testament
;
together
with
a
common
Received
Tradition
among
that
Nation
,
did
give
them
a
Belief
,
or
Perswasion
of
a
Life
to
come
after
this
,
and
of
the
Resurrection
;
and
this
the
Apostle
witnesseth
of
the
Patriarchs
,
and
Holy
Men
under
the
Old
Testament
,
Heb
.
11.10
,
13
,
14
,
35
,
&c.
And
so
far
this
Perswasion
was
setled
in
that
People
,
that
in
the
time
of
our
Saviour
,
and
unto
this
Day
,
the
Perswasion
of
a
Future
Life
,
and
the
Resurrection
was
generally
received
among
them
,
excepting
only
the
Sect
of
the
Sadduces
.
But
although
this
be
certainly
true
,
yet
these
things
are
evident
,
viz.
First
,
That
the
Doctrine
of
the
Resurrection
,
and
the
Future
Life
was
not
so
clearly
deliver'd
under
the
Old
Testament
,
as
under
the
New
.
Secondly
,
That
the
Proof
and
Evidence
thereof
was
not
so
plain
and
Convincing
under
the
Old
Testament
,
as
under
the
New
.
Thirdly
,
That
the
Manner
and
Circumstances
thereof
was
not
so
explicitly
and
directly
delivered
under
the
Old
Testament
as
under
the
New
,
as
will
appear
in
what
ensues
.
Thirdly
,
Therefore
touching
the
Discoveries
of
Life
and
Immortality
by
the
Gospel
Christ
Jesus
,
the
same
Gospel
hath
these
Prelations
and
Pre-eminences
in
Relation
thereunto
,
viz.
1.
It
doth
contain
a
full
and
explicit
Narrative
thereof
.
2.
It
doth
deliver
a
full
and
clear
Method
of
the
attaining
of
the
State
of
Happiness
,
and
avoiding
the
State
of
Misery
that
it
thus
discovers
.
3.
It
Evidenceth
and
Asserteth
the
Truth
and
Certainty
of
what
it
so
delivers
,
upon
most
evident
and
convincing
Evidences
.
Touching
the
former
of
these
,
the
Gospel
doth
principally
Instruct
us
in
these
Two
Matters
,
in
Relation
to
the
business
in
hand
;
namely
,
First
,
It
doth
assert
,
that
there
is
a
Life
to
ensue
after
this
Transitory
Life
,
and
it
rests
not
there
in
that
General
Assertion
;
but
,
Secondly
,
It
shews
us
,
with
great
plainness
,
what
that
Life
is
;
viz.
1.
That
it
is
an
Everlasting
Life
:
That
it
is
a
Life
of
Everlasting
Rewards
and
Happiness
to
the
Good
,
of
Everlasting
Punishments
and
Misery
to
the
Bad
:
That
there
shall
be
,
as
the
way
to
these
Everlasting
Rewards
and
Punishments
,
a
Resurrection
of
the
Good
and
Bad
,
and
a
Re-union
of
their
Bodies
and
Souls
;
and
a
Change
of
those
that
are
Living
.
That
this
shall
be
Effected
by
the
Voice
of
an
Arch-Angel
,
Proclaiming
the
Last
Judgment
,
with
Summoning
all
to
it
.
That
hereupon
an
Universal
Judgment
shall
pass
upon
every
Man
,
shews
us
,
who
shall
be
the
Judge
,
what
shall
be
the
Rule
of
his
Judgment
,
what
the
Evidences
,
what
the
Sentence
,
what
the
Execution
of
either
Sentence
;
namely
,
of
Absolution
,
a
perfect
enjoyment
of
Everlasting
Happiness
,
in
an
Immortal
Soul
,
united
with
a
Glorious
,
Spiritualized
and
Immortal
Body
:
And
of
the
Sentence
of
Condemnation
,
with
an
Everlasting
Separation
from
the
Comfortable
Presence
of
God
,
and
an
Everlasting
Conclusion
of
Soul
and
Body
under
the
Torments
of
Hell
Fire
.
And
all
these
Discoveries
are
made
plainly
,
evidently
,
and
intelligible
to
the
Sense
of
every
ordinary
Capacity
,
together
with
the
Circumstances
of
Time
,
Place
,
Persons
,
Company
,
and
all
other
things
that
may
render
the
whole
Manifestation
plain
,
perspicuous
,
intelligible
and
reasonable
.
2.
The
Second
thing
the
Gospel
discovers
,
is
the
Means
and
Method
of
the
attaining
of
that
Life
of
Happiness
,
and
avoiding
that
Life
of
Misery
.
And
surely
,
without
this
,
the
Discovery
of
the
former
had
not
been
so
useful
to
Mankind
:
It
might
indeed
amuse
and
astonish
,
and
perplex
him
,
to
know
,
that
there
should
be
such
a
Future
Estate
,
either
of
Happiness
or
Misery
,
unto
one
of
which
all
Mankind
was
Consigned
.
But
it
could
not
settle
,
nor
compose
him
,
without
the
Knowledge
of
the
Means
of
obtaining
so
great
a
Good
,
and
avoiding
so
great
an
Evil
as
this
prospect
discovers
:
The
Gospel
therefore
hath
not
only
discover'd
these
Two
Great
,
though
different
Sentiments
,
of
the
Future
Life
,
but
hath
also
laid
open
,
and
discover'd
the
Track
,
the
Path
,
the
Way
,
to
avoid
the
one
,
and
attain
the
other
;
even
a
plain
,
and
certain
,
and
safe
,
and
Infallible
Way
;
namely
,
the
Repentance
for
Sin
past
,
Obedience
for
the
time
to
come
,
and
Faith
in
the
Son
of
God
,
who
is
the
Resurrection
,
the
Way
,
the
Truth
,
and
the
Life
:
And
his
Doctrine
and
Directions
are
plainly
set
out
in
the
Gospel
,
intelligible
to
every
common
Understanding
,
and
easie
to
any
sincere
and
honest
Endeavour
.
3.
The
Third
Prelation
and
Advantage
of
the
Gospel
,
in
reference
to
this
Discovery
of
Life
and
Immortality
,
is
that
it
doth
not
only
give
that
clear
,
and
Explicite
Discovery
thereof
before-mention'd
,
but
also
it
gives
the
most
full
and
clear
Evidence
,
that
what
it
so
discovers
,
is
most
certainly
and
infallibly
True
:
and
annexeth
to
the
Discovery
a
full
and
convincing
Manifestation
of
the
Truth
of
the
thing
so
discover'd
,
answerable
to
the
weight
and
importance
of
the
thing
discover'd
.
It
is
very
true
,
that
Almighty
God
out
of
his
Care
and
Providence
over
Mankind
,
in
order
to
their
Everlasting
End
,
hath
been
Graciously
pleased
to
afford
unto
Mankind
certain
Evidences
of
this
Great
Truth
,
of
the
Immortality
of
the
Soul
,
and
a
Future
State
of
Rewards
and
Punishments
;
as
namely
,
1.
A
secret
Anticipation
,
as
it
were
,
in
the
Minds
and
Consciences
of
the
Generality
of
Mankind
of
this
Truth
:
2.
An
Universal
Tradition
thereof
,
which
hath
,
in
great
measure
,
reached
unto
the
Generality
of
Mankind
,
and
by
them
commonly
received
:
Which
,
although
it
hath
been
handed
over
from
Man
to
Man
,
yet
we
have
all
the
reason
imaginable
to
believe
it
real
at
first
,
by
some
means
in
its
first
Original
,
delivered
out
to
the
Parents
of
Mankind
,
by
Revelation
from
God
himself
.
3.
An
Admirable
Congruity
of
this
Supposition
,
both
to
the
Justice
and
Perfection
,
which
,
even
by
the
Light
of
Nature
,
we
are
bound
to
attribute
to
Almighty
God
;
and
also
a
Sutableness
and
Congruity
thereof
to
the
Condition
and
Exigence
of
Mankind
,
and
the
Providential
Regiment
and
Ordering
thereof
.
But
in
as
much
as
by
length
of
time
,
and
distance
of
this
first
Revelation
,
and
the
want
of
a
perspicuous
Evidence
of
the
manner
of
giving
out
of
this
first
Revelation
,
and
also
for
that
by
the
Prevalence
of
the
Corruptions
,
and
decays
of
the
Nature
of
Men
,
this
great
Important
Truth
of
the
Future
Life
of
Rewards
and
Punishments
,
did
,
or
at
least
might
languish
and
decay
in
the
Minds
of
Men
.
Almighty
God
hath
been
pleased
,
by
Reiterated
and
Repeated
Revelations
of
this
Truth
,
by
New
Editions
of
Revelations
thereof
,
in
his
Written
Word
,
to
reinforce
the
same
,
that
so
it
might
be
more
Effectual
,
Operative
,
and
Forcible
upon
Mankind
,
in
order
to
the
Right
Ordering
of
his
Life
here
,
and
the
attaining
of
his
Great
and
Everlasting
End.
And
this
he
began
to
do
in
the
Old
Testament
,
under
the
Dispensation
of
the
Jewish
Oeconomy
;
but
far
more
clearly
,
and
Universally
under
the
Evangelical
Dispensation
by
Christ
Jesus
,
and
with
far
greater
advantage
and
Conviction
of
the
Truth
,
and
Certainty
thereof
.
The
Evidence
and
Manifestation
of
the
Truth
and
Certainty
of
this
Supposition
,
is
seen
principally
in
these
things
.
1.
That
he
that
made
this
Discovery
,
was
the
best
able
to
give
us
the
true
State
of
Mankind
after
Death
:
For
,
being
the
Son
of
God
,
a
Teacher
sent
from
him
,
and
acquainted
with
all
his
Will
,
none
could
give
us
a
more
perfect
Account
of
what
God
Almighty
intended
or
designed
,
touching
the
Children
of
Men
.
For
it
is
most
certain
,
that
the
whole
stress
of
the
business
,
touching
the
Future
State
of
Mankind
,
must
principally
and
primarily
depend
upon
the
most
Wise
,
Just
,
yet
free
Disposal
and
Counsel
of
Almighty
God
.
He
therefore
,
and
he
only
,
who
was
fully
acquainted
with
the
real
purpose
and
design
of
Almighty
God
,
touching
Mankind
,
must
needs
be
able
to
give
us
a
full
and
compleat
Account
of
this
great
and
hidden
Counsel
,
which
could
only
lie
in
the
Knowledge
of
God
himself
,
or
of
such
one
to
whom
he
was
pleased
to
reveal
it
:
When
the
Rich
Man
was
in
Hell
,
he
desired
that
some
Person
might
be
sent
from
the
Dead
,
to
acquaint
his
Brethren
with
the
State
of
Men
after
Death
;
and
he
thought
,
that
a
Relation
from
such
a
Person
,
who
had
seen
or
experimented
that
State
,
should
be
the
most
credible
and
effectual
means
to
gain
assent
from
the
Living
.
But
had
he
understood
,
that
the
same
God
,
who
not
only
understood
the
State
of
Mankind
after
Death
,
by
what
he
had
seen
touching
them
that
were
already
Departed
this
Life
;
but
also
perfectly
knew
the
Mind
and
Purpose
of
his
Father
touching
Mankind
,
should
have
come
in
the
Flesh
,
and
manifest
himself
to
be
the
Son
of
God
;
and
that
he
came
to
acquaint
Mankind
with
his
Father's
Counsel
and
Purpose
touching
the
Future
State
of
Mankind
,
he
would
have
desired
no
other
Messenger
to
acquaint
his
Brethren
therewith
.
2.
Christ
did
not
only
declare
,
and
profess
himself
to
be
the
Son
of
God
,
a
Teacher
sent
from
God
;
nor
did
he
only
publish
this
Great
Declaration
and
Discovery
,
touching
the
Future
State
of
Mankind
,
and
that
he
was
sent
into
the
World
on
purpose
,
to
acquaint
the
World
with
this
Message
;
but
also
he
did
,
by
the
plainest
and
greatest
Evidence
imaginable
,
or
that
could
possibly
be
desired
to
acquire
credibility
,
manifestly
declare
,
and
prove
,
that
his
Mission
and
Message
was
Unquestionably
True
;
Namely
,
by
the
great
Miracles
he
did
,
by
the
Holiness
of
his
Life
,
and
by
Dying
to
Attest
and
Assert
it
.
2.
The
Great
and
Admirable
Work
of
his
own
Resurrection
,
did
give
an
Invincible
Evidence
of
the
Truth
as
of
all
other
his
Doctrines
,
so
especially
of
these
,
touching
the
Immortality
of
the
Soul
,
the
Resurrection
,
and
the
Future
State
after
Death
:
And
the
Resurrection
,
of
Christ
hath
a
double
Force
,
Evidence
,
or
Conviction
in
this
respect
.
First
,
This
Resurrection
of
Christ
was
indeed
the
Greatest
and
Crowning
Miracle
of
his
whole
Life
;
and
as
his
other
Miracles
did
Attest
the
Truth
of
his
Mission
and
Doctrine
,
so
this
being
the
most
Signal
and
Weighty
of
all
,
upon
the
Effecting
,
or
not
Effecting
whereof
,
the
whole
Credit
of
his
Mission
and
Doctrine
depended
:
And
also
being
of
the
highest
nature
of
any
of
the
rest
of
his
Miracles
,
did
most
Effectually
,
and
Consummately
seal
the
Truth
of
his
Mission
,
and
the
very
Divineness
and
Credit
of
all
his
other
Miracles
:
For
he
was
declared
the
Son
of
God
with
Power
,
by
the
Resurrection
from
the
Dead
.
And
hence
it
is
that
there
is
no
one
thing
in
the
Gospel
hath
more
Evidence
of
Fact
to
prove
the
Truth
and
Reality
,
nor
greater
Weight
laid
upon
it
,
than
that
Christ
was
really
Dead
,
and
did
really
Rise
again
,
from
the
Dead
.
Secondly
,
But
farther
,
The
Resurrection
of
Christ
seems
to
be
in
a
most
Specifical
and
Appropriate
manner
applicable
,
and
applyed
to
prove
the
Resurrection
of
the
Dead
,
and
the
Future
Estate
of
Mankind
after
Death
:
It
is
the
Great
Stumbling-Block
in
the
way
of
the
Faith
of
Men
,
to
think
,
how
there
should
be
a
Life
after
Death
:
The
Athenian
Philosophers
Mocked
,
when
they
heard
of
it
,
as
a
thing
Incredible
,
Acts
17.32
.
And
if
Men
would
be
but
Conquered
from
this
Difficulty
,
the
greatest
Difficulty
were
overcome
.
And
indeed
the
Resurrection
of
Christ
seems
to
be
the
greatest
Pledge
imaginable
,
not
only
of
the
possibility
of
a
Future
State
after
Death
,
but
of
the
real
Existence
of
it
.
And
therefore
that
Excellent
Sermon
of
Paul
to
the
Athenians
,
Acts
17.31
.
lays
the
Great
Weight
of
the
Truth
of
the
Judgment
to
come
,
and
the
Future
State
of
Rewards
and
Punishments
,
upon
this
;
Because
he
hath
appointed
a
Day
wherein
he
will
Judge
the
World
in
Righteousness
,
by
that
Man
whom
he
hath
Ordained
,
whereof
he
hath
given
assurance
unto
all
Men
in
that
he
hath
Raised
him
from
the
Dead
:
As
if
he
should
have
said
,
Ye
Athenian
Philosophers
,
it
is
apparent
that
one
of
the
Great
Obstacles
of
your
Belief
of
the
Judgment
to
come
,
and
the
Future
Estate
of
Good
and
Evil
after
Death
,
is
that
you
doubt
whether
the
Soul
be
capable
of
Fruition
or
Passion
without
the
Body
;
and
you
cannot
believe
it
possible
,
that
there
can
be
a
Retreat
from
a
full
and
compleat
Separation
of
the
Body
to
Life
again
;
your
Philosophical
Principles
oppose
it
.
Behold
!
I
tell
you
,
That
God
hath
appointed
to
Judge
the
World
by
Christ
,
the
same
Christ
hath
said
so
in
that
Gospel
which
I
come
to
publish
to
you
:
And
,
at
once
to
Seal
and
Evidence
the
Truth
he
so
declared
;
and
to
convince
you
of
your
vain
Confidence
,
in
your
Philosophical
Perswasions
,
That
same
Christ
was
Dead
,
died
a
Violent
Death
;
his
Blood
poured
out
upon
the
Ground
,
and
lay
in
the
Grave
till
the
Third
Day
,
that
all
the
World
might
be
ascertained
,
that
he
was
fully
Dead
,
and
that
of
such
a
Death
,
that
if
any
were
uncapable
of
Reviving
again
he
was
:
His
Blood
,
the
Vehicle
of
Life
,
spilt
upon
the
Ground
:
Yet
this
Christ
Lived
again
the
Third
Day
,
to
assure
the
World
of
the
Truth
of
his
Word
,
that
he
would
Judge
the
World
;
and
of
the
possibility
and
truth
of
your
Resurrection
and
mine
,
by
the
Divine
Power
,
1
Cor
.
15.20
.
He
is
Risen
from
the
Dead
,
and
become
the
First-fruits
of
them
that
sleep
.
Acts
II
.
1
,
&c.
And
when
the
Day
of
Pentecost
was
fully
come
,
&c.
IN
this
Great
and
Miraculous
Diffusion
of
the
Holy
Spirit
upon
the
Apostles
,
These
things
are
very
observable
;
-
I.
The
Time
,
when
it
happened
.
-
II
.
The
Place
,
where
it
happened
.
-
III
.
The
Persons
to
,
and
among
whom
it
happened
.
-
IV
.
The
Kind
and
Manner
of
the
Miracle
it self
,
I.
Touching
the
Time
or
Season
,
wherein
it
happened
,
it
was
upon
the
Day
of
Pentecost
;
next
ensuing
the
Passion
,
Resurrection
,
and
Ascension
of
our
Lord
.
The
People
of
Israel
had
several
Solemn
Feasts
,
Instituted
by
Almighty
God
:
And
many
of
them
had
a
Three-fold
Use
,
namely
,
1.
Historical
,
in
Commemoration
of
some
signal
thing
fit
to
be
remembred
.
2.
Religious
,
or
Ceremonial
,
for
some
Special
Service
to
be
performed
unto
Almighty
God
in
those
Times
.
3.
Typical
,
and
in
some
kind
Prophetical
of
some
Eminent
Observable
Relating
to
the
Messias
that
was
to
Come
;
and
carrying
some
Eminent
Prefiguration
of
some
Eminent
Occurrence
that
should
be
found
in
,
or
concerning
the
Promised
Messias
.
Thus
the
Great
Wisdom
of
Almighty
God
in
these
Institutions
,
Involved
and
Complicated
these
several
Uses
and
Ends.
Among
those
many
Instituted
Feasts
and
Solemnities
,
there
were
Two
of
very
great
Remark
;
namely
,
the
Paschal
Feast
,
and
the
Feast
of
Pentecost
.
The
Feast
of
Pascha
was
Instituted
upon
their
coming
out
of
Egypt
,
Exod
.
12.
And
again
,
Commanded
,
Levit
.
23.
and
Deut
.
16.
upon
the
Tenth
Day
of
the
first
Month
Abib
(
answering
nearest
to
our
Months
of
March
and
April
)
they
were
to
choose
a
Lamb
,
and
to
kill
him
the
14th
Day
of
that
Month
at
Even
:
And
to
Eat
him
with
Unleavened
Bread
that
Night
,
Exod
.
12.3
,
6.
This
was
the
beginning
of
the
Feast
of
Unleavened
Bread
.
But
because
the
Solemnity
of
Festivals
and
Sabbaths
among
the
Jews
began
from
the
Evening
of
the
Day
preceding
,
and
ended
at
the
Evening
of
the
Day
following
:
Therefore
the
Evening
of
this
Fourteenth
Day
was
carried
over
to
the
Day
following
,
and
both
are
reckoned
as
the
15th
Day
,
and
the
15th
Day
is
reckoned
the
First
Day
of
the
Feast
of
Unleavened
Bread
,
Levit
.
23.6
.
This
Fifteenth
Day
was
a
Day
of
Great
Solemnity
,
and
so
was
the
7th
Day
following
,
for
so
long
the
Feast
of
Unleavened
Bread
lasted
,
Exod
.
12.16
.
The
next
Day
after
the
first
Day
of
the
Feast
,
namely
,
the
16th
Day
of
that
Month
,
the
Priest
was
to
receive
a
Sheaf
of
the
First-fruits
,
and
to
Wave
it
before
the
Lord
,
Levit
.
23.11
.
For
in
those
Countreys
of
Palestine
,
their
Corn-harvest
began
early
namely
,
about
their
Paschal-Feast
,
as
appears
,
Deut.
16.9
.
And
it
seems
that
the
time
when
the
Disciples
of
Christ
pulled
the
Ears
of
Corn
,
Luke
6.1
.
was
about
the
Paschal
Solemnity
,
namely
,
the
Second
Sabbath
after
the
First
,
which
seems
to
be
the
Computation
of
the
Sabbaths
between
Pascha
and
Pentecost
,
or
the
Second
Paschal
Sabbath
.
The
Feast
of
Pentecost
,
called
,
The
Feast
of
Weeks
,
Deut
.
16.
This
was
Instituted
,
Levit
.
23.15
.
And
ye
shall
count
unto
you
from
the
morrow
after
the
Sabbath
,
from
the
Day
that
ye
brought
the
Sheaf
of
the
Wave
Offering
,
Seven
Sabbaths
shall
be
Compleat
,
even
unto
the
morrow
after
the
Seventh
Sabbath
shall
ye
number
Fifty
Days
,
&c.
This
Feast
of
Pentecost
it
seems
was
always
to
be
the
Morrow
after
the
Sabbath-day
,
or
the
First-day
of
the
Week
:
And
although
our
Computation
and
the
Computation
of
the
Jews
,
in
Relation
to
their
Paschal
Solemnity
,
differed
,
yet
it
seems
herein
they
both
agree
,
that
it
was
to
be
on
the
First-day
of
the
Week
,
only
our
Computation
of
Fifty
Days
includes
our
Easter-Day
;
their
Computation
of
the
Forty
Days
began
from
the
Pascha
Exclusive
of
the
First-day
of
the
Feast
.
Though
we
have
it
not
Expressed
in
the
Scripture
,
yet
it
is
generally
received
among
the
Jews
,
that
the
reason
of
the
Institution
of
this
Feast
,
was
,
in
remembrance
of
the
giving
of
the
Law
upon
Mount
Sinai
,
which
was
,
as
they
say
,
the
Fiftieth
day
after
the
First-day
of
the
First
Passover
,
when
the
People
departed
out
of
Egypt
.
And
besides
this
Tradition
,
the
Holy
Text
tells
us
,
Exod
.
19.1
.
That
they
came
to
Sinai
in
the
third
Month
:
And
Exod
.
19.11
.
The
third
day
following
the
Law
was
given
:
And
if
we
shall
reckon
their
Months
like
the
Months
of
the
Egyptians
,
viz.
Thirty
Days
to
a
Month
:
Then
reckoning
50
Days
from
the
Fifteenth
day
of
the
First
Month
Exclusively
for
the
giving
of
the
Law
,
it
happened
upon
the
Fifth
day
of
the
Third
Month
;
but
if
we
reckon
them
by
Lunar
Months
,
viz.
One
29
Days
,
the
other
30
Days
;
then
it
was
the
Seventh
day
of
the
Third
Month
:
Either
of
which
agrees
thus
far
with
the
Holy
Text
,
and
also
with
the
Tradition
of
the
Jews
,
touching
the
reason
of
the
Institution
of
this
Solemn
Feast
;
That
the
Law
was
given
upon
Kar
,
near
the
Fiftieth
day
after
their
departure
out
of
Egypt
.
Touching
the
Congruity
or
Correspondency
between
the
Typical
Paschal
and
the
True
Passover
,
the
Death
of
Christ
,
the
same
seems
Plain
:
1.
Christ
our
Passover
,
a
Lamb
without
Blemish
,
was
slain
:
The
Paschal
Lamb
was
an
Emblem
,
and
a
Prefiguration
of
the
Innocence
and
Purity
of
the
M●ssias
,
the
Lamb
of
God
that
taketh
away
the
Sin
of
the
World
.
2.
Not
a
Bone
of
the
Paschal
Lamb
was
to
be
broken
,
Exod
.
12.46
.
fulfilled
in
our
Saviour's
Death
,
John
19.36
.
Again
,
3.
The
Blood
of
the
Paschal
Lamb
was
to
be
stroke
upon
the
Door
Posts
,
as
a
Propitiation
against
the
Vengeance
of
the
Destroying
Angel
,
Exod
.
12.7
.
So
the
Blood
of
Christ
was
a
Propitiation
for
the
Sins
of
the
World
:
He
was
the
Lamb
of
God
,
that
taketh
away
the
Sins
of
the
World
.
4.
But
that
which
I
specially
observe
,
is
the
season
,
wherein
Christ
Suffered
,
being
exactly
that
Day
,
in
the
Evening
whereof
the
Paschal
Lamb
was
to
be
slain
:
Or
the
Fourteenth
day
of
the
First
Month
:
For
it
is
plain
,
Christ
kept
the
Passover
,
and
Instituted
his
Supper
the
Night
before
his
Crucifixion
,
Matth
.
26.17
,
20.
The
same
Night
he
was
brought
to
the
Counsel
of
the
Jews
,
where
the
High
Priest
sate
as
Chief
;
and
there
they
Examined
him
,
and
passed
Judgment
of
Death
upon
him
,
Matth
.
26.57
,
&c.
The
next
Day
they
brought
him
to
Pilate
,
who
Condemned
him
to
Death
,
at
the
Third
Hour
,
or
Nine
of
the
Clock
the
same
Day
:
This
Day
is
called
,
the
Preparation
of
the
Sabbath
,
Matth
.
27.62
.
The
Preparation
;
that
is
,
the
Day
before
the
Sabbath
,
Mark
15.42
.
The
Preparation
and
the
Sabbath
drew
on
,
Luke
23.54
.
The
Preparation
of
the
Passover
,
John
19.14
.
And
therefore
the
High-Priest
and
Scribes
entred
not
into
the
Judgment-Hall
,
least
they
should
be
defiled
,
but
that
they
might
eat
the
Passover
,
John
18.28
.
And
the
Jews
,
because
it
was
the
Preparation
,
that
the
Bodies
might
not
remain
upon
the
Cross
upon
the
Sabbath-day
(
for
that
Day
was
a
Great
Day
)
besought
Pilate
,
&c.
It
was
a
Great
Day
in
it self
,
for
it
was
the
Fifteenth
Day
of
the
Month
,
wherein
was
to
be
a
Solemn
Convocation
by
the
First
Institution
,
as
Exod
.
12.
or
,
the
First
Day
of
the
Feast
of
Unleavened
Bread
.
And
it
was
a
Great
Day
,
because
the
Jewish
Sabbath
,
or
the
Seventh
Day
of
the
Week
did
follow
with
this
Solemn
Feast
.
After
the
Burial
of
our
Saviour
,
the
Women
brought
Spices
,
but
rested
the
Sabbath-day
,
Luke
.
23.56
.
But
the
Scribes
and
Pharisees
,
rested
not
,
for
they
resorted
to
Pilate
,
to
have
the
Sepulchre
Sealed
,
viz.
the
Day
that
followed
the
Day
of
the
Preparation
,
Matth
.
27.62
.
The
next
Day
after
the
Sabbath
,
early
,
namely
,
the
First
Day
of
the
Week
,
the
Women
resorted
to
the
Sepulchre
with
the
Spices
,
Matth
.
28.1
.
Mark
16.1
.
John
20.1
.
This
gives
us
an
exact
Journal
of
our
Saviour's
Death
and
Resurrection
:
He
was
Crucified
upon
the
Sixth
Day
,
the
Preparation
of
the
Sabbath
,
and
the
Preparation
of
the
Passover
;
he
rested
in
the
Grave
the
Seventh
day
of
the
Week
,
and
arose
the
First
day
of
the
Week
,
because
the
Third
day
from
his
Crucifixion
.
So
that
Christ
our
Passover
was
slain
that
day
wherein
the
Paschal
Lamb
was
killed
,
namely
,
the
Fourteenth
day
of
the
first
Month
;
for
that
was
the
regular
time
of
killing
the
Passover
:
though
in
case
of
any
Legal
Impediment
it
might
be
Protracted
,
or
deferred
to
the
fourteenth
day
of
the
second
Month
,
Numb
.
9.11
.
2
Chron
.
13.15
.
And
it
seems
the
Jewish
Computation
of
the
Months
being
Lunar
,
their
Computation
of
the
fourteenth
day
of
the
first
Month
,
was
the
fourteenth
day
after
the
first
Full
Moon
that
happened
after
the
Vernal
Equinox
:
And
this
Custom
was
long
kept
among
the
Christians
,
till
by
the
Western
Church
,
under
Constantine
,
it
was
reduced
to
be
held
upon
the
Lord's-day
,
according
to
a
Cicle
Established
and
Observed
in
the
Chu●ch
;
whereas
the
Jewish
Pascha
fell
sometimes
on
one
day
of
the
Week
,
sometimes
on
another
,
as
their
Luna
quarta
decima
happened
.
Now
that
which
makes
some
difficulty
,
touching
the
day
of
the
Messiah's
Passion
,
viz
Whether
it
were
upon
that
day
,
in
the
Evening
whereof
the
Paschal
Lamb
was
slain
;
or
the
fourteenth
day
of
the
first
Month
;
or
whether
the
next
day
after
,
namely
,
the
fifteenth
day
,
which
was
the
Great
Solemn
Feast
,
or
the
first
day
of
the
Feast
of
Unleavened
Bread
,
seems
to
be
this
,
because
it
is
apparent
by
the
Evangelist
,
that
our
Saviour
did
Eat
the
Passover
the
Night
before
his
Passion
;
and
consequently
upon
the
Fourteenth
day
of
the
First
Month
,
according
to
the
Mesaical
Institution
,
and
consequently
the
day
of
his
Passion
was
upon
the
First
day
of
the
Feast
of
Unleavened
Bread
;
which
,
though
it
were
the
first
day
,
yet
it
was
antecedent
to
the
Jewish
Sabbath
that
followed
the
next
day
.
To
this
it
is
variously
answered
,
First
,
Some
say
,
that
although
by
the
Divine
Institution
,
the
Passover
was
to
be
eaten
the
Fourteenth
day
at
Even
,
at
which
time
our
Lord
did
eat
it
with
his
Disciples
,
according
to
the
true
Legal
Institution
:
Yet
the
Jews
had
a
Tradition
among
them
,
that
if
the
Fourteenth
day
of
the
First
Month
happened
upon
the
First
,
Third
,
or
Fifth
day
of
the
Week
,
the
Paschal
Lamb
was
not
to
be
that
Night
,
but
the
Night
following
;
and
consequently
the
Lamb
was
Slain
the
Fifteenth
day
,
and
the
Solemn
first
day
of
the
Feast
of
Unleavened
Bread
was
to
succeed
upon
the
Sixteenth
day
;
and
accordingly
it
was
done
here
;
Christ
and
his
Disciples
did
Eat
the
Passover
upon
the
Fourteenth
day
,
according
to
the
Divine
Institution
,
and
the
Generality
of
the
Jews
upon
the
Fifteenth
day
,
according
to
their
Tradition
.
Secondly
,
Again
,
others
say
,
That
upon
Eminent
occasions
it
was
Lawful
to
Anticipate
a
day
in
the
Eating
of
the
Passover
;
and
that
our
Lord
foreseeing
his
time
was
drawing
near
,
wherein
he
must
suffer
,
intending
to
eat
the
Passover
,
and
Institute
his
Supper
before
he
left
the
World
,
anticipated
the
Celebration
of
the
Passover
:
But
this
seems
hard
,
for
it
appears
by
the
Three
Evangelists
,
that
the
Disciples
took
notice
that
the
Solemn
time
was
come
,
and
spake
first
of
it
to
our
Lord
,
Matth
.
26.17
.
Mark
14.12
.
Therefore
,
Thirdly
,
Some
think
that
the
Council
of
the
Jews
having
a
Resolution
to
destroy
our
Saviour
,
and
yet
before
the
Great
Solemnity
of
the
Feast
,
Matth
.
26.5
.
Mark
14.2
.
did
Procrastinate
the
Solemnity
a
day
beyond
the
Set-time
;
which
the
Sanhedrim
,
or
the
Great
:
Council
of
the
Jews
,
pretended
Power
to
do
;
being
those
that
did
Authoritatively
decide
the
Time
of
the
New
Moon
,
and
their
Occasional
Intercalation
of
days
,
to
put
off
the
Solemnity
for
a
day
or
more
,
according
to
their
Decisions
.
Whether
these
,
or
any
of
these
be
the
True
Cause
,
yet
it
is
apparent
,
that
the
Eating
of
the
Passover
by
Christ
was
upon
the
5th
day
of
the
week
at
Even
,
or
upon
the
Thursday
;
and
that
the
Eating
of
the
Passover
by
the
Generality
of
the
People
and
Priests
,
was
upon
the
6th
day
of
the
week
at
Even
,
at
which
day
Christ
our
Passover
was
slain
.
But
besides
this
Concordance
in
the
Time
of
the
death
of
Christ
upon
the
Paschal
Solemnity
,
there
are
some
Observables
touching
this
Great
Feast
that
seems
to
bear
some
Prefiguration
of
our
Messiah
,
and
the
End
of
his
Suffering
I
do
not
remember
above
five
Remembrances
of
the
Paschal
Solemnity
under
the
Old
Law
,
viz.
1.
Upon
the
Deliverance
out
of
Egypt
,
Exod
.
12.
agreeing
with
the
Great
Deliverance
by
Christ
,
from
the
Spiritual
Egypt
,
the
Bondage
of
Sin
and
Death
.
2.
Upon
the
coming
of
the
People
into
Canaan
,
Josh
.
5.10
.
An
Emblem
of
the
Way
opened
into
the
Heavenly
Canaan
by
the
Suffering
of
Christ
.
3.
That
under
Josiah
,
upon
a
Great
Reformation
of
Idolatry
by
him
,
2
Kings
13.21
.
And
,
4.
That
after
the
Re-edification
of
the
Temple
,
and
Restitution
of
the
People
from
Captivity
,
Ezra
6.21
.
who
was
a
Great
Repairer
of
the
Jewish
Church
.
5.
That
under
Hezekiah
,
2
Chron
.
30
which
,
though
it
were
not
observed
at
the
Regular
Time
,
but
in
the
fourteenth
day
of
the
second
Month
,
yet
it
was
upon
a
Great
Reformation
of
the
Church
,
aed
a
Renovation
of
their
Covenant
with
God
.
6.
There
seems
also
to
be
a
Remembrance
of
a
Great
Passover
kept
by
Solomon
,
2
Chron
.
30.27
.
which
probably
was
after
his
finishing
of
the
Temple
.
And
as
all
these
Persons
,
Moses
,
Joshua
,
Solomon
,
Hezekiah
,
Josiah
,
and
Ezra
,
were
,
in
many
things
,
Types
of
the
Messiah
,
so
the
Business
,
or
Occasions
that
gave
these
Signal
Solemnities
,
were
such
as
bore
a
great
Analogy
to
that
Work
that
our
Saviour
in
his
Passion
mightily
performed
,
namely
,
the
Deliverance
of
his
People
from
the
Slavery
of
Sin
,
and
Death
and
Hell
,
the
opening
of
the
Kingdom
of
Heaven
to
all
Believers
:
the
Reformation
of
the
Errors
and
Lives
of
Mankind
,
the
Solemnization
of
a
New
Covenant
between
God
and
Man
,
and
the
Erection
and
Establishing
of
a
Living
Temple
unto
God
,
namely
,
his
Church
,
against
which
the
gates
of
Hell
should
not
prevail
.
And
although
I
doubt
not
there
were
often
Anniversary
Paschal
Feasts
,
between
the
coming
out
of
Egypt
,
and
the
Return
from
the
Captivity
:
Yet
the
Spirit
of
God
taking
a
more
particular
notice
of
these
Great
and
Solemn
Passovers
,
seems
to
give
us
occasion
to
observe
them
,
with
Relation
to
Christ
our
Great
Passover
.
The
things
remarkable
in
the
Analogy
of
the
Feast
of
Pentecost
,
seem
to
be
these
:
First
,
That
as
there
were
51
days
from
the
first
Pascha
,
and
the
Giving
of
the
Law
(
in
Memory
whereof
the
Feast
of
Pent●cost
was
Instituted
)
so
there
were
the
like
measure
of
time
between
the
Oblation
of
Christ
,
the
True
Paschal
Lamb
,
and
the
Signal
Mission
of
the
Holy
Ghost
,
in
the
Feast
of
Pentecost
.
Secondly
,
That
upon
that
time
,
wherein
it
pleased
God
to
Promulge
the
Law
,
the
Tenor
of
the
Old
Covenant
with
the
People
of
Israel
,
he
also
chose
to
Publish
the
New
Covenant
in
the
Blood
of
Christ
to
all
Mankind
.
Thirdly
,
That
as
the
Promulgation
of
the
Law
was
especially
with
Two
Sensible
Manifestations
,
namely
,
the
great
Sound
of
the
Trumpet
,
that
waxed
louder
and
louder
,
Exod
.
19.16
.
And
the
Audible
giving
of
the
Law
by
the
Voice
of
God
.
Exod
.
20.
And
the
Voice
of
Thunder
,
all
which
affected
the
Sense
of
Hearing
.
And
also
the
Appearance
of
Fire
and
Smoke
,
the
Mountain
burning
with
Fire
to
the
midst
of
Heaven
,
which
affected
the
Sense
of
Seeing
:
Both
which
great
Impressions
upon
those
two
Senses
of
Discipline
,
are
briefly
described
by
the
Apostle
,
Heb
.
12.18
,
19.
So
this
Promulgation
of
the
Gospel
was
made
upon
this
day
,
though
not
with
equal
Terror
,
yet
,
in
an
Analogy
of
External
Signs
:
1.
To
the
Eye
,
the
Holy
Ghost
descending
upon
the
Apostles
in
Cloven
Tongues
like
fire
;
2.
To
the
Sense
of
Hearing
,
namely
,
the
rushing
mighty
wind
,
answering
to
the
Thunder
and
Voice
of
the
Trumpet
in
the
giving
of
the
Law
;
and
the
speaking
with
Tongues
,
not
only
Audible
,
but
Intelligible
,
to
People
of
several
Nations
and
Languages
.
Fourthly
,
That
as
the
Law
was
Published
to
the
Full
Assembly
of
the
People
of
Israel
,
so
the
Gospel
was
Published
to
a
Full
Assembly
of
Persons
of
almost
all
Nations
,
Acts
25.
For
Jerusalem
,
as
it
was
a
Great
City
,
that
received
many
Foreigners
,
so
especially
at
this
Solemn
Feast
,
many
Jews
and
Proselytes
resorted
hither
from
all
Countries
of
their
Dispersion
.
Fifthly
,
That
as
the
Law
was
Published
in
the
Mount
of
God
,
Sinai
in
the
Wilderness
;
so
this
Solemn
Promulgation
of
the
Gospel
was
made
in
the
City
of
Jerusalem
,
ordinarily
Styled
,
The
City
of
God
,
and
Mount
Sion
:
Thus
as
the
Promulgation
of
the
Law
begun
in
Mount
Sinai
,
so
the
Promulgation
of
the
Gospel
began
in
Mount
Sion
,
and
from
thence
derived
through
all
the
World
.
Besides
what
hath
been
observed
,
there
seems
also
a
strange
Suitableness
and
Congruity
in
proportion
of
Times
and
Occasions
.
I
shall
reckon
up
some
of
the
former
,
and
some
others
.
1.
The
Oblation
of
the
Messiah
upon
the
day
that
the
Paschal
Lamb
was
to
be
slain
.
2.
His
Rest
in
the
Grave
upon
that
double
Sabbath
,
as
I
may
call
it
,
for
the
First
day
of
the
Feast
of
Unleavened
Bread
,
wherein
no
Work
was
to
be
done
,
fell
upon
the
Seventh
,
or
Sabbath-day
of
the
Week
.
3.
His
Resurrection
was
upon
the
First
day
of
the
Week
,
the
day
of
the
Creation
of
all
things
,
and
the
day
appointed
by
the
Law
for
the
Oblation
of
the
Sheaf
of
First-fruits
,
prefiguring
the
Resurrection
of
Christ
,
who
is
therefore
called
the
First-fruits
of
them
that
Sleep
,
1
Cor
.
15.20
.
Compared
with
Levit
.
23.10
.
So
that
although
the
Paschal
Feast
was
not
limitted
to
any
certain
day
of
the
week
,
yet
the
Co-incidence
thereof
to
the
Seventh
day
of
the
week
,
made
an
admirable
Harmony
in
the
Incidence
of
Times
:
For
,
4.
The
Wise
God
choosing
this
Season
for
the
Suffering
of
the
Messiah
,
gave
our
Saviour's
Resurrection
to
be
the
First
day
of
the
week
,
which
we
Commemorate
in
the
place
of
the
Jewish
Sabbath
;
and
gave
the
Feast
of
Pentecost
to
be
likewise
the
First
day
of
the
week
,
whereby
there
happened
a
Co-incidence
of
Two
Great
Matters
,
namely
,
the
day
of
the
Resurrection
,
and
the
day
of
the
Mission
of
the
Holy
Spirit
,
which
gave
the
occasion
to
the
Christian
Church
to
keep
the
Feast
of
Pentecost
upon
the
Lord's
day
,
namely
,
the
50th
day
after
the
Pascha
Christianum
:
So
the
Co-incidence
and
Communication
of
both
these
days
gave
Testimony
and
Attestation
each
to
other
;
whereas
if
the
Jewish
Pascha
had
not
happened
upon
the
Jewish
Sabbath
,
the
next
Pentecost
could
not
have
happened
upon
the
Christian
Sabbath
.
And
when
the
Day
of
Pentecost
was
fully
come
,
they
were
all
with
one
Accord
in
one
place
,
&c.
I
Will
consider
,
upon
this
occasion
,
these
things
:
1.
The
Reason
of
the
Day
of
Pentecost
,
and
the
Reason
of
that
Institution
:
2.
The
Reason
why
this
Great
Dispensation
was
at
this
time
,
and
the
Analogy
it
bears
with
the
Institution
.
3.
The
Parts
of
this
Miraculous
Dispensation
.
4.
The
End
and
Use
of
it
,
and
the
Instruction
arising
from
it
.
For
the
First
of
these
:
We
read
,
Exod
.
12.2
,
6.
of
the
Institution
of
the
Passover
(
the
Greatest
Jewish
Feast
and
Solemnity
)
and
the
time
of
its
Celebration
,
and
the
●eason
of
it
.
1.
There
is
the
Institution
,
or
Change
of
the
Month
:
This
Month
,
viz.
Abib
,
shall
be
unto
you
the
beginning
of
Months
,
the
First
Month
of
the
Year
.
2.
There
is
the
Designation
of
that
Portion
of
this
Month
,
for
the
Celebration
of
the
Passover
,
in
the
Tenth
day
of
this
Month
,
every
Housholder
was
to
separate
the
Paschal
Lamb
;
and
in
the
14th
day
thereof
they
were
to
kill
and
eat
it
,
at
the
Evening
of
that
day
,
Exod
.
12.3
,
6.
Again
,
3
There
is
set
down
the
Solemnity
that
was
to
be
used
touching
it
;
wherein
,
among
divers
others
,
there
were
these
;
it
was
to
be
a
Lamb
without
Blemish
;
it
was
to
be
Roasted
whole
,
not
a
Bone
thereof
to
be
Broken
;
it
was
to
be
eaten
with
Unleavened
Bread
,
and
Bitter
Herbs
,
and
in
Haste
,
and
nothing
thereof
to
be
left
till
the
morning
.
4.
There
is
the
Reason
of
the
Institution
,
viz.
to
be
a
Perpetual
Memorial
of
the
Goodness
and
Mercy
of
God
unto
that
People
,
First
,
In
sparing
and
passing
over
their
Families
,
when
the
Destroying
Angel
slew
all
the
First-born
of
the
Egyptians
.
Secondly
,
in
bringing
them
out
of
that
State
of
Captivity
and
Bondage
,
into
a
State
of
Liberty
and
Freedom
,
Exod
.
12.26
,
51.
At
the
Season
wherein
this
Feast
was
to
be
Celebrated
,
they
were
to
present
unto
Almighty
God
a
Sheaf
of
their
First-fruits
of
their
Harvest
,
as
a
Recognition
and
Tribute
unto
God
,
Levit
.
23.10
.
for
according
to
the
Temperament
of
that
Climate
their
Fruits
were
early
,
so
that
there
might
be
that
Present
brought
.
This
was
to
be
done
on
the
Morrow
after
the
Sabbath
,
Levit
.
23.11
.
which
seems
to
be
the
Morrow
after
their
Paschal
Sabbath
:
From
this
day
they
were
to
account
50
days
unto
the
Morrow
of
the
Seventh
Sabbath
,
Levit
.
23.16
.
and
this
was
the
Feast
of
Pentecost
:
which
Feast
was
,
according
to
the
Tradition
of
the
Jews
,
Instituted
in
Memory
of
the
giving
of
the
Law
upon
Mount
Sinai
.
And
though
this
Reason
be
not
expressed
thereof
in
the
Holy
Scripture
,
yet
the
distance
from
the
time
of
their
passing
out
of
Egypt
,
unto
the
time
of
the
giving
of
the
Law
upon
Sinai
,
seems
to
answer
the
distance
between
the
Paschal
Solemnity
,
and
that
of
Pentecost
:
for
they
came
out
of
Egypt
the
14th
day
of
the
first
Month
,
the
day
of
their
Paschal
Celebration
,
Exod
.
12.42
,
51.
They
came
to
the
Wilderness
of
Sinai
in
the
Third
Month
,
Exod
.
19.1
.
the
same
day
they
came
into
the
Wilderness
of
Sinai
:
upon
the
Third
day
following
was
the
Law
given
upon
Sinai
,
in
that
Miraculous
and
Terrible
manner
,
Exod
.
19.11
.
It
is
not
expressed
indeed
what
day
of
that
Third
Month
it
was
that
the
People
came
to
Sinai
,
or
that
the
Law
was
given
:
If
we
shall
reckon
the
Jewish
Months
to
be
Lunar
,
consisting
of
29
days
and
a
half
to
a
Month
,
or
which
amounts
to
the
same
account
,
one
Month
to
be
Plena
,
or
Full
,
consisting
of
Thirty
days
;
the
other
to
be
Cava
,
consisting
of
29
days
;
two
Months
made
up
59
days
,
to
which
,
if
we
should
add
Three
days
more
of
the
Third
Month
,
the
Account
will
be
62
days
,
out
of
which
,
if
we
subduct
14
days
,
there
will
remain
48
;
whereunto
if
we
add
the
14th
day
it self
,
and
the
next
day
after
,
from
which
the
Accompt
must
be
made
,
unto
the
morrow
after
the
Seventh
Sabbath
,
there
will
remain
50
days
;
so
that
upon
this
Account
,
they
came
into
Sinai
upon
the
First
Day
of
the
Third
Month
and
the
Law
was
given
upon
the
Third
day
of
the
same
month
;
So
that
this
Feast
of
Pentecost
,
commonly
in
the
Old
Law
called
The
Feast
of
Weeks
,
was
Instituted
as
a
Solemn
Memorial
of
that
Great
and
Miraculous
Giving
of
the
Law
by
Almighty
God
upon
Mount
Sinai
,
the
One
and
fiftieth
day
after
the
coming
out
of
Egypt
,
and
of
the
first
Paschal
Celebration
.
But
the
Truth
is
,
the
Computation
of
the
Fifty
days
,
was
not
from
the
morrow
of
the
First
day
of
the
Paschal
Feast
,
but
from
the
morrow
of
that
Sabbath
,
that
happen'd
first
in
the
Paschal
Feast
:
For
the
Jews
did
not
observe
their
Paschal
Solemnity
as
we
Christians
do
,
upon
the
First
Sabbath
that
happened
after
the
14th
day
Inclusively
after
the
New
Moon
;
but
upon
the
14th
day
it self
,
upon
whatsoever
day
of
the
week
it
happened
:
For
Instance
,
if
the
14th
day
happened
upon
the
Wednesday
,
they
kept
then
their
Passover
,
and
the
first
Sabbath
,
or
Saturday
then
fell
within
Eight
days
of
their
Paschal
Solemnity
;
and
the
presenting
of
the
Sheaf
was
the
next
day
after
that
first
Sabbath
,
being
always
the
First
day
of
the
week
;
and
from
that
First
day
of
the
week
inclusively
was
the
Account
of
the
Fifty
days
for
the
Celebration
of
the
Feast
of
Weeks
,
or
Pentecost
,
which
therefore
always
happened
upon
the
First
day
of
the
week
;
for
from
the
morrow
of
the
First
day
,
next
after
the
First
Sabbath
,
in
the
Paschal
Solemnity
,
unto
the
morrow
after
the
Seventh
Sabbath
,
reckoning
both
Terms
inclusively
,
was
their
Pentecost
always
observed
,
which
made
up
their
full
Fifty
days
:
and
therefore
though
their
coming
to
Sinai
was
in
the
beginning
of
the
Third
month
,
yet
it
is
not
possible
to
determine
in
what
Precise
day
of
that
month
they
came
to
Sinai
,
because
we
know
not
precisely
what
day
of
the
week
their
First
Paschal
,
or
the
14th
day
of
the
First
month
fell
;
only
it
seems
evident
,
that
the
Feast
of
Weeks
,
or
Pentecost
,
which
began
the
Fiftieth
day
after
the
First
Sabbath
,
in
the
Paschal
Solemnity
,
was
in
memory
of
the
Law
given
upon
Sinai
,
and
that
it
was
given
the
First
day
of
the
Week
,
on
the
Fiftieth
day
after
the
First
Sabbath
,
in
the
Paschal
Feast
.
2.
As
to
the
Second
matter
,
why
this
Great
Dispensation
,
viz.
The
Visible
and
Audible
Manifestation
upon
the
Apostolical
Company
,
was
poured
out
upon
this
day
;
the
Reason
seems
to
be
this
;
The
greatest
part
of
the
Jewish
Solemnities
were
intended
as
Typical
to
the
Messiah
,
that
when
he
should
come
into
the
World
,
these
,
as
well
as
the
Ancient
Prophecies
,
should
bear
Witness
to
him
.
And
this
is
very
eminently
made
good
in
these
Two
Great
Solemnities
,
the
Pascha
and
the
Pentecost
.
The
Messiah
was
the
true
Paschal
Lamb
,
Prefigured
in
that
of
the
Law
;
he
was
to
be
slain
,
yet
not
a
Bone
of
him
to
be
broken
:
He
was
to
bring
Life
,
and
Immortality
to
Light
,
by
the
Gospel
,
and
to
deliver
the
Elect
of
God
out
of
that
Spiritual
Egypt
,
the
Bondage
of
Sin
,
and
Death
,
and
Hell
,
into
the
Liberty
of
the
Sons
of
God
:
and
as
all
the
Solemnities
in
the
Paschal
Sacrifice
were
fulfilled
in
the
True
Paschal
Lamb
,
Christ
Jesus
;
So
he
took
that
very
Precise
Time
to
be
Offered
up
;
wherein
,
according
to
the
Jewish
Law
,
the
Paschal
Lamb
was
to
be
slain
,
and
that
Solemnity
Celebrated
.
Our
Lord
Rose
again
from
Death
the
first
day
of
the
Week
;
he
Conversed
upon
the
Earth
about
40
days
,
and
then
he
was
visibly
taken
into
Heaven
:
by
his
Life
,
his
Death
,
his
Miracles
,
his
Resurrection
,
his
Ascension
,
he
was
effectually
declared
to
be
the
True
Messias
,
the
Great
Law-giver
of
the
World
,
the
Light
,
and
Hope
,
and
Salvation
of
the
whole
World
,
both
Jews
and
Gentiles
.
And
as
Almighty
God
,
by
the
Hands
of
Moses
,
and
by
the
Service
of
Angels
,
gave
his
Law
to
the
People
of
Israel
;
so
the
same
God
having
appointed
his
Son
to
be
Heir
of
all
things
,
the
Head
,
the
Law-giver
,
and
Governour
of
his
Family
on
Earth
:
This
Great
Law-giver
gave
his
Law
,
not
only
to
the
Jews
,
but
to
all
Mankind
:
And
for
the
more
Solemn
Publication
of
this
Law
,
and
to
bear
Witness
to
the
Authority
of
it
,
he
chooseth
to
use
such
Circumstances
,
as
though
they
were
not
in
all
particulars
the
same
with
those
of
the
Giving
of
the
Law
upon
Mount
Sinai
,
especially
in
the
Terror
of
it
,
yet
they
did
bear
a
great
Analogy
with
them
:
First
,
In
Sinai
,
there
was
the
Miraculous
Voice
of
an
Angel
,
in
the
Articular
delivery
of
the
Moral
Law
:
Here
was
a
Miraculous
delivery
of
the
Wonderful
Works
of
God
in
the
several
Languages
of
the
World
.
Secondly
,
In
Sinai
there
was
an
Appearance
of
Fire
,
flaming
up
to
the
midst
of
Heaven
:
Here
was
the
appearance
of
Fire
sitting
upon
every
Apostle
in
the
Figure
of
Cloven
Tongues
.
Thirdly
,
There
was
the
Voice
of
a
Trumpet
,
that
waxed
lowder
and
lowder
:
Here
a
Voice
from
Heaven
as
of
a
rushing
mighty
Wind
,
that
filled
the
House
wherein
they
were
.
Fourthly
,
As
Almighty
God
chose
the
Fiftieth
day
after
the
Paschal
Sabbath
,
for
the
Promulgation
of
the
Law
,
which
had
therefore
this
Solemnity
of
Pentecost
Instituted
in
Memory
thereof
:
So
our
Lord
chooseth
that
very
Feast
and
Day
,
fifty
days
after
his
own
Paschal
Oblation
,
to
Promulge
to
all
Mankind
his
Evangelical
Law
in
this
miraculous
manner
.
Indeed
there
are
two
Circumstances
that
difference
the
one
from
the
other
.
1.
The
Promulgation
of
the
Law
was
not
only
Miraculous
,
but
Terrible
,
as
the
History
of
it
evidenceth
.
But
this
Promulgation
,
although
Miraculous
,
yet
it
was
gentle
and
sweet
,
bearing
a
Proportion
and
Analogy
to
the
Nature
of
the
Law-giver
,
who
was
Meek
and
Gentle
,
not
willing
to
break
a
Bruised
Reed
:
and
bearing
also
an
Analogy
to
the
Nature
of
the
Message
and
Law
that
was
to
be
Promulged
;
a
Message
of
Peace
,
and
Mercy
,
and
Reconciliation
;
an
Easie
Yoak
,
and
a
Law
of
Love
,
and
therefore
not
so
fit
to
be
Published
with
Thunder
,
as
with
a
soft
still
Voice
.
2.
The
Promulgation
of
that
Law
,
though
Secondarily
and
Consequentially
it
was
to
all
Mankind
;
yet
Principally
and
Immediately
it
concerned
the
Jews
,
and
was
certainly
Published
at
first
in
that
Language
only
.
But
this
Law
was
in
its
very
first
Design
an
Institution
Universal
,
to
all
Mankind
,
as
well
Gentiles
as
Jews
;
and
therefore
it
is
Promulged
in
all
Languages
,
and
in
a
Voice
Intelligible
to
all
Hearers
;
and
the
Divine
Providence
so
ordered
it
,
that
it
should
have
Hearers
of
all
Nations
and
Languages
,
whereby
not
only
the
Miracle
it self
,
but
also
the
Matters
deliver'd
,
were
Communicated
almost
in
a
Moment
,
to
all
Quarters
of
the
World
,
by
the
Auditors
of
several
Nations
and
Languages
that
were
present
,
and
heard
it
,
though
not
without
deserved
Amasement
.
3.
The
Third
thing
propounded
is
the
Consideration
of
the
several
parts
,
or
Manifestations
of
this
Great
Miracle
.
The
Power
of
the
Divine
Spirit
manifested
it self
under
Two
Kinds
of
Manifestations
;
one
Kind
was
visible
,
which
was
objected
to
the
Sense
of
Sight
;
There
appeared
unto
them
Cloven
Tongues
,
like
as
of
fire
,
and
sate
upon
each
of
them
:
The
other
Kind
of
Manifestation
was
Audible
,
manifested
to
the
Sense
of
Hearing
;
First
,
A
Sound
from
Heaven
,
as
of
a
Rushing
mighty
Wind
.
Secondly
,
A
speech
with
other
Tongues
.
Touching
the
former
of
these
,
the
Visible
Signs
,
they
were
these
;
First
,
The
Figure
of
the
Appearance
,
they
were
in
the
Figure
of
Cloven
Tongues
,
Importing
the
Business
or
End
of
this
Manifestation
,
an
Emblem
of
those
Excellent
and
Miraculous
Operations
,
that
,
together
with
this
Appearance
,
and
Conformable
to
it
,
were
derived
from
the
Spirit
unto
them
,
namely
,
Divine
Inspiration
,
and
Variety
of
Languages
.
Under
the
Old
Testament
the
Spirit
of
God
cured
the
Infirmities
of
the
Prophet
,
by
touching
his
Tongue
or
Mouth
,
Isai
.
6.7
,
8.
Under
the
New
Testament
there
are
,
as
it
were
,
New
Tongues
given
them
,
fitting
them
for
their
Offices
.
Secondly
,
The
Seeming
Matter
of
them
,
they
were
like
as
of
Fire
,
the
most
Cleansing
and
Active
Element
answering
the
Prediction
of
the
Baptist
,
Matth
.
3.11
.
He
shall
Baptize
you
with
the
Holy
Ghost
,
and
with
Fire
.
And
,
of
the
Prophets
,
Mal
.
3.2
,
3.
He
is
like
a
Refiner's
Fire
.
And
he
shall
purifie
the
Sons
of
Levi
,
that
they
may
offer
unto
the
Lord
an
Offering
in
Righteousness
.
He
sent
this
Fiery
Appearance
upon
the
Apostles
,
to
Actuate
and
Purifie
,
not
to
Consume
them
.
Thirdly
,
The
Posture
of
this
Appearance
,
it
sate
upon
each
of
them
,
and
thereby
▪
gave
a
more
forcible
and
sensible
Demonstration
,
that
these
Miraculous
Varieties
of
Tongues
they
used
,
was
,
in
truth
,
a
Supernatural
Effect
of
a
Supernatural
Cause
,
manifesting
it self
in
the
Visible
Emblem
of
Cloven
Tongues
.
Touching
the
Audible
Signs
,
they
were
Two
.
First
,
The
Sound
from
Heaven
,
as
of
a
rushing
mighty
Wind
.
The
Divine
Spirit
chooseth
many
times
to
resemble
the
Efficacy
,
and
yet
Secretness
of
his
Operations
,
by
the
Resemblance
of
Wind
,
John
3.8
.
The
Wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
and
whither
it
goeth
;
So
is
every
one
that
is
born
of
the
Spirit
.
And
in
that
Typical
Resurrection
of
the
dry
Bones
,
Ezek
.
28.37
.
The
Energy
of
the
Spirit
of
God
giving
Life
to
those
Bones
,
is
resembled
under
the
Expression
of
Wind
:
The
Spirit
of
God
chooseth
this
audible
Emblem
,
to
manifest
his
Presence
and
Energy
.
The
Second
is
that
of
speaking
with
divers
Tongues
,
Intelligible
by
People
of
various
Languages
;
this
continued
a
peculiar
Gift
of
the
Spirit
of
God
long
in
the
Church
,
1
Cor
.
14.
As
this
was
a
Great
,
a
Miraculous
Endowment
,
that
Illiterate
Men
should
,
in
a
moment
,
receive
a
Faculty
of
speaking
the
Languages
of
several
Nations
;
so
it
was
seasonable
,
in
the
first
Age
of
the
Church
,
for
the
Planting
and
diffusing
of
the
Truths
of
the
Gospel
,
through
the
several
parts
of
the
World
:
And
at
this
time
they
were
fitted
with
Auditors
proportionate
to
this
Gift
;
namely
,
People
of
several
Countreys
and
Languages
,
as
well
Strangers
as
Inhabitants
,
who
were
present
,
and
took
notice
of
it
,
and
could
not
but
publish
it
to
their
several
Countreys
and
Correspondents
.
Fourthly
,
The
Fourth
thing
propounded
is
the
end
of
this
Admirable
Miracle
:
The
Spirit
of
God
is
the
Spirit
of
Wisdom
,
and
doth
not
things
at
random
,
or
only
for
shew
and
novelty
,
but
for
most
Wise
and
Excellent
ends
.
The
General
end
was
this
:
Christ
,
the
Promised
Messiah
,
of
whom
the
former
Prophecies
in
the
Old
Testament
spake
,
to
whom
the
Types
and
Ceremonies
of
the
Law
pointed
,
was
by
the
Eternal
Counsel
of
God
appointed
the
Messias
,
and
to
bring
to
the
World
a
New
and
Perfect
Law
,
Everlasting
Righteousness
and
the
Means
of
attaining
Everlasting
Life
and
Happiness
.
This
Doctrine
he
Published
in
his
Life-time
,
Confirmed
it
with
Miracles
,
Sealed
it
with
his
Death
,
and
put
beyond
doubt
and
controversie
by
his
Resurrection
and
Ascension
.
And
because
his
Death
was
Confessed
by
all
,
but
his
Resurrection
and
Ascension
was
by
the
Malice
of
the
Jews
as
much
discredited
as
lay
in
their
Power
:
And
because
if
once
the
Truth
of
the
Resurrection
of
Christ
were
admitted
,
it
gave
such
a
Testimony
to
the
Truth
of
his
Mission
,
and
of
his
Doctrine
,
that
exceeded
all
possible
contradiction
or
dispute
:
And
because
the
Doctrine
of
Christianity
that
was
now
offer'd
to
the
World
,
must
necessarily
,
if
entertained
,
overthrow
all
the
Errors
and
Superstitions
of
other
Religions
,
and
consequently
meet
with
as
many
Enemies
in
the
World
as
there
were
earnest
Professors
of
other
Religions
.
And
because
the
great
business
of
the
Apostles
of
Christ
was
in
a
special
manner
to
bear
witness
to
the
Truth
of
his
Resurrection
,
Acts
1.22
.
and
they
were
to
be
the
Common
Publishers
unto
the
World
of
these
Great
Truths
.
And
because
the
same
Christ
,
whose
Apostles
they
were
for
the
Vindication
of
that
Truth
that
was
delivered
by
himself
,
and
was
after
to
be
published
by
them
,
had
,
before
his
Ascension
,
promised
them
a
signal
Testimony
and
Manifestation
of
the
Spirit
of
God
,
that
should
bear
Witness
to
the
Truth
of
Christ
and
his
Doctrine
,
Luke
24.49
.
John
15.16
.
Acts
1.4.8
.
Therefore
upon
these
,
and
such
as
these
Important
Considerations
,
the
Blessed
Spirit
of
God
bears
Witness
to
the
Truth
of
the
Testimony
,
Doctrine
,
and
Mission
of
the
Apostles
,
in
their
very
first
entry
upon
this
Great
Work
of
Converting
the
World
with
such
Marvellous
Signs
and
Appearances
as
these
,
such
as
were
obvious
to
all
the
Sences
of
Discipline
,
to
be
true
and
real
;
and
yet
such
as
were
of
such
a
Nature
and
Kind
,
as
could
be
no
other
but
Supernatural
and
Miraculous
.
And
hereby
the
Divine
Power
of
Almighty
God
himself
,
did
set
to
his
own
Seal
,
and
Testimonial
to
the
Truth
of
the
Doctrine
and
Mission
of
Christ
and
his
Apostles
,
with
the
greatest
Evidence
that
it
is
possible
for
Reason
or
Sence
it self
to
expect
,
or
have
to
the
Asserting
of
any
Truth
.
And
the
great
Inforcement
of
this
Evidence
rests
not
so
much
,
that
these
strange
and
Miraculous
things
were
done
in
gross
,
or
for
themselves
;
but
in
that
they
were
done
in
order
,
and
upon
design
to
Justifie
and
Evidence
the
Truth
of
Fact
and
Doctrines
that
were
delivered
by
Christ
and
his
Apostles
,
which
,
had
they
not
been
true
,
we
cannot
imagine
that
the
Glorious
God
of
Heaven
would
send
out
his
own
Power
,
and
set
to
his
own
Seal
to
Justifie
and
Assert
them
:
And
yet
besides
all
this
,
they
are
set
to
the
Justification
and
making
good
of
those
Truths
which
were
not
without
a
strange
Evidence
of
Credibility
otherwise
,
as
namely
the
Excellency
of
the
Doctrine
,
Concurrence
of
Prophecy
,
and
the
Concurring
Testimony
of
many
Credible
Persons
that
were
Eye-Witnesses
of
the
Resurrection
of
Christ
,
which
alone
,
if
admitted
and
believed
,
gives
a
Testimony
of
the
Truth
of
his
Doctrine
and
Mission
beyond
all
contradiction
.
And
this
great
Testimony
given
by
the
Spirit
of
God
,
in
this
Great
,
Evident
,
and
Sensible
Demonstration
,
is
given
out
in
the
first
beginn●ng
of
the
Apostolical
Ministery
,
and
that
in
a
Signal
and
Publick
manner
,
that
it
might
gain
a
Present
,
and
Powerful
,
and
Successful
Progress
in
the
World
.
And
it
was
not
disappointed
in
the
event
it
designed
,
as
the
Testimony
of
the
Primitive
,
and
all
ensuing
Ages
abundantly
prove
:
So
mightily
grew
the
Word
of
God
and
prevailed
.
That
which
we
may
learn
from
this
,
and
other
Instances
of
the
like
Kind
,
is
first
to
settle
and
establish
our
hearts
in
the
True
Faith
of
our
Lord
Jesus
Christ
,
and
his
Holy
Doctrine
,
since
we
have
all
the
Evidences
imaginable
to
Justifie
our
Faith
our
Reason
,
our
Sence
,
to
believe
it
;
and
have
all
those
Demonstrations
that
any
Man
of
common
Reason
can
expect
to
satisfie
us
thereof
.
Secondly
,
To
render
all
humble
Thanks
to
the
Goodness
and
Bounty
of
Almighty
God
,
who
thus
deals
with
us
Humane
Creatures
,
condescends
unto
our
Natures
and
Capacities
,
complies
with
our
Common
Sense
and
Reason
,
giving
us
Evidences
of
all
sorts
to
Convince
and
Perswade
us
to
the
Entertainment
and
Belief
of
those
things
that
are
our
Happiness
and
Felicity
to
Believe
;
and
omits
not
any
Topick
that
may
assure
us
:
Applies
to
every
Avenue
of
our
Souls
and
Hearts
for
the
Admission
and
Reception
of
those
Truths
,
in
the
Belief
whereof
consists
our
Everlasting
Blessedness
.
Concerning
The
WORKS
OF
GOD
.
HAVING
Consider'd
the
Divine
Attributes
,
We
come
to
Consider
the
Works
of
God
or
those
Acts
of
Almighty
God
,
which
are
Terminated
in
something
without
Himself
.
And
these
are
of
Two
Kinds
.
First
,
The
Internal
,
or
Immanent
Works
of
God
,
which
,
though
they
are
within
Himself
,
yet
I
call
them
Works
,
because
they
are
Terminated
in
something
without
Him
.
And
those
are
of
Two
Kinds
,
viz.
His
knowledge
,
or
Fore-knowledge
,
which
relates
to
God
,
as
we
represent
him
to
our selves
,
under
the
Notion
of
an
Intellectual
Being
;
And
the
Counsel
or
Determination
of
his
Will
,
as
we
Represent
him
to
our selves
,
as
a
Free
Agent
,
or
one
who
works
Secundum
Intentionem
.
Secondly
,
The
External
,
or
Transient
Works
of
Almighty
God
;
and
these
are
of
Two
Kinds
,
viz.
The
Work
of
Creation
,
and
the
Work
of
Providence
,
or
Gubernation
.
The
Work
of
Creation
is
again
of
Two
Kinds
,
viz.
Creatio
Prima
,
the
Production
of
Something
out
of
Nothing
,
or
Simple
Creation
:
And
Creatio
Secunda
,
the
Production
of
Something
out
of
what
pre-existed
;
but
yet
such
a
production
as
exceeded
the
Activity
or
Power
of
any
Natural
Cause
,
as
the
Production
of
the
Heavenly
and
Elementary
Bodies
,
the
first
Production
of
Manners
.
The
Work
of
his
Providence
is
of
Two
Kinds
,
viz.
First
,
That
General
Providence
that
concerns
the
Universe
,
and
the
particular
Beings
therein
,
as
they
are
parts
of
the
Universe
;
and
this
includes
those
Two
great
Exertions
of
the
Divine
Providence
,
viz.
1.
The
Common
Influx
,
whereby
every
thing
is
preseved
in
genere
Entis
;
and
in
the
particular
Nature
of
ens
tale
.
2.
the
Gubernation
,
or
Regiment
of
every
thing
.
The
Special
Work
of
Divine
Providence
is
that
,
which
relates
to
intellectual
Natures
,
viz.
Angels
or
Men
.
And
that
part
of
the
Divine
Special
Providence
,
●…
elating
to
Men
,
is
of
Two
Kinds
,
viz.
That
which
relates
to
him
,
in
reference
to
his
Temporal
Subsistence
,
Civil
or
Political
:
Or
that
part
of
the
Divine
Special
Providence
that
concerns
Man
,
in
●…
eference
to
his
Everlasting
State
or
Condition
,
which
lets
in
the
whole
Divine
Oeconomy
,
in
re●…
ation
to
Religion
and
Religious
concernments
.
To
begin
with
the
First
of
these
kind
of
Works
,
The
Divine
Knowledge
,
and
Fore-knowledge
of
things
.
We
must
premise
,
as
we
have
done
formerly
,
That
we
are
not
able
to
have
a
right
and
due
conception
neither
of
the
Knowledge
,
nor
of
the
Counsel
of
Almighty
God
;
only
thus
much
we
are
certain
,
that
it
is
quite
another
thing
than
any
thing
we
can
imagine
concerning
it
;
and
the
reason
is
,
because
we
have
no
other
measure
to
frame
in
our selves
a
conception
of
Knowledge
,
but
only
the
Idea
,
or
Image
of
that
Knowledge
which
we
have
in
our selves
which
is
utterly
unsuitable
and
disanalogal
to
that
Knowledge
which
is
in
God
,
or
the
Manner
,
or
Nature
of
it
.
It
is
much
more
possible
,
that
a
Child
of
a
Span
Long
;
nay
,
that
a
Worm
,
or
a
Fly
,
might
have
a
Just
and
adequate
Conception
of
the
Knowledge
of
the
Wisest
Man
in
the
World
,
and
the
Manner
of
it
,
than
it
is
possible
for
the
Wisest
and
most
Knowing
Man
to
have
a
right
Measure
or
Estimate
of
the
Knowledge
of
God
,
or
of
the
Manner
or
Nature
of
it
.
And
the
Reason
is
apparent
;
for
the
Knowledge
of
a
Child
and
a
Man
differ
only
in
degrees
;
th●
Knowledge
of
a
Worm
and
a
Man
,
though
they
differ
not
only
in
degrees
,
but
in
Kind
and
Nature
and
therefore
cannot
form
to
it self
the
Conception
or
Image
of
the
Knowledge
of
a
Man
for
it
;
But
yet
they
agree
in
this
,
that
even
the
Knowledge
of
a
Man
is
quid
finitum
:
But
the
Knowledge
that
a
Man
hath
,
and
the
Knowledge
that
God
hath
,
differed
not
only
in
degree
,
and
in
their
Kind
and
Nature
,
but
differ
as
quod
finitum
,
and
quod
infinitum
;
and
consequently
impossible
that
the
finite
nature
of
the
Knowledge
of
Man
can
be
any
Measure
or
Image
of
the
Infinite
Knowledge
of
Almighty
God
.
This
therefore
we
may
suppose
concerning
the
Knowledge
of
God
,
indeed
rather
what
it
is
not
,
than
what
it
is
.
First
,
It
is
not
barely
an
Objective
Knowledge
,
or
such
a
Knowledge
as
ariseth
from
the
Impression
,
that
the
Scibile
,
or
thing
known
,
makes
upon
the
Intellect
.
And
this
is
evident
,
because
that
this
Divine
Knowledge
pre-exists
all
things
that
are
without
him
to
be
known
;
he
knows
all
things
before
they
had
any
being
,
and
therefore
before
they
had
an
Objective
Impression
upon
that
which
knows
Secondly
,
It
is
not
a
Discursive
,
or
Rational
Knowledge
,
for
that
seems
proper
to
the
Humane
Nature
,
deducing
of
one
thing
from
another
,
and
collecting
the
Effect
from
the
Cause
;
for
this
is
a
Gradual
Successive
Knowledge
,
a
manner
of
Acting
incompatible
to
a
most
simple
and
uncompounded
Being
.
Thirdly
,
It
is
not
properly
an
Intuitive
Knowledge
;
for
all
Intuition
presupposeth
somewhat
pre-existing
to
what
is
so
looked
into
:
This
supposition
(
in
reference
to
the
Knowledge
of
Almighty
God
)
must
either
suppose
an
Intuition
of
the
things
themselves
,
which
is
in
truth
,
nothing
but
an
Objective
Knowledge
.
But
this
serves
not
here
,
for
the
Knowledge
of
Almighty
God
Pre-exists
the
very
being
of
all
things
without
him
,
and
therefore
it
cannot
be
barely
such
an
Intuitive
Knowledge
;
Or
else
it
must
suppose
a
Pre-determination
of
every
thing
that
shall
be
in
the
Divine
Will
;
and
so
by
the
Intuition
of
himself
,
and
of
his
own
most
Wise
and
Powerful
Determination
he
Inspects
whatsoever
shall
be
.
This
,
though
it
be
true
,
yet
it
takes
not
up
the
whole
Extension
of
the
Divine
Knowledge
.
For
,
Almighty
God
doth
most
certainly
know
some
things
that
are
not
Actually
within
the
Compass
of
an
Absolute
and
Complete
Determination
.
He
knows
not
only
what
shall
be
,
but
what
may
be
;
not
only
what
is
within
the
Compass
of
his
purpose
and
Determination
,
but
what
is
within
the
Compass
of
his
Almighty
Power
and
Omnipotence
;
And
not
only
that
neither
,
there
is
a
Knowledge
which
some
do
,
and
we
may
call
Scientia
Conditionata
,
a
Knowledge
what
a
Free
Agent
would
do
under
such
or
such
an
Objective
Motion
,
though
he
were
not
Pre
determined
by
the
Divine
Will
.
And
to
put
a
Period
to
our
Progression
,
even
Negative
,
in
this
Inquiry
into
the
Divine
Knowledge
,
his
Understanding
is
Perfect
,
Unsearchable
,
and
which
is
more
than
all
we
can
else
say
,
his
Understanding
is
Infinite
,
exceeding
the
very
Compass
of
scibilia
▪
themselves
,
so
far
as
they
have
,
or
indeed
can
have
,
any
Actual
Existence
;
for
that
which
is
Potentially
Infinite
,
is
nevertheless
impossible
to
be
Actually
Infinite
:
But
the
Divine
Knowledge
is
actually
Infinite
,
for
it
understands
its
own
Infinite
Being
,
which
were
enough
to
denominate
it
such
,
were
there
no
other
scibile
,
and
in
the
Understanding
of
its
own
Infinite
Being
,
it
Understands
its
Infinite
Power
,
and
is
,
as
I
may
say
,
Commensurate
to
the
uttermost
Activity
of
that
Infinite
Power
:
And
although
,
what
may
be
,
is
but
quid
potentiale
,
for
it
is
not
,
and
possibly
never
shall
be
;
yet
he
actually
understands
whatsoever
may
be
,
or
that
hath
potentiam
non
repugnantiae
to
be
,
though
it
never
shall
be
Actually
.
Secondly
,
Touching
the
Counsel
of
the
Divine
Will
,
it
is
a
depth
and
height
above
all
Created
Understanding
to
search
into
.
All
Things
are
brought
about
by
the
most
Powerful
Counsel
of
his
Will
;
and
yet
he
altereth
not
that
Law
or
Rule
of
Working
which
he
hath
Implanted
into
every
thing
,
unless
it
be
very
rarely
,
and
for
the
Manifestation
of
the
Supremacy
of
his
Empire
and
Power
;
So
that
ordinarily
,
things
Naturally
Act
according
to
the
Laws
and
Rules
implanted
in
Natural
Causes
,
and
Things
voluntary
Act
according
to
the
Liberty
of
their
own
freedom
,
without
alteration
of
the
former
,
or
violence
to
the
latter
;
yet
by
these
,
and
in
these
,
he
fulfils
infallibly
the
Counsel
of
his
own
Will
:
He
manageth
and
ordereth
even
the
Sinful
Actions
of
Free
Agents
to
most
excellent
ends
yet
without
infusing
any
obliquity
into
the
Man's
Will
,
or
contaminating
the
Purity
and
Holiness
of
his
own
:
This
Knowledge
is
too
Wonderful
for
us
.
Touching
the
Counsel
and
Decree
of
Almighty
God
,
something
hath
been
said
in
the
Part
going
before
,
touching
Providence
;
I
shall
therefore
here
say
but
little
concerning
it
.
The
Counsel
,
or
Decree
of
the
Will
of
God
,
is
that
Act
,
as
I
may
call
it
of
the
Divine
Will
,
whereby
,
by
one
Indivisible
Act
,
he
did
,
from
Eternity
,
Infallibly
Predetermine
all
the
Events
that
should
after
come
to
pass
.
And
according
to
the
Object
,
or
Terming
of
this
Divine
Decree
,
we
may
distinguish
it
according
to
the
several
sorts
of
External
Acts
,
which
have
been
,
or
shall
be
in
the
World
,
and
those
are
principally
Two
,
viz.
The
Creation
of
the
World
,
and
the
Government
or
Providential
Ordering
of
the
World
.
The
Decree
or
Counsel
for
the
Creation
of
the
World
,
was
that
Eternal
Purpose
of
the
Blessed
Trinity
God
Blessed
for
ever
,
that
in
such
a
Period
,
he
would
,
by
his
Almighty
Power
,
Create
and
Perfect
both
the
Matter
and
Frame
of
the
whole
World
:
And
although
the
Execution
of
this
Decree
were
a
Mutation
in
Things
,
or
a
Transition
from
not
being
to
being
,
yet
the
Will
of
Almighty
God
was
Eternally
,
Immutably
the
same
whereby
he
determined
to
Communicate
the
Overflowing
of
his
Goodness
,
and
to
Create
Beings
,
that
according
to
their
several
Capacities
,
should
be
Receptive
of
that
Goodness
of
his
.
The
Decree
of
his
Providence
is
that
Eternal
Counsel
of
his
,
whereby
he
did
determine
to
support
and
govern
the
things
that
he
had
so
determined
to
make
,
according
to
the
most
Wise
,
most
Pure
Unerring
Counsel
of
his
own
Will
.
And
the
Execution
of
this
Counsel
or
the
manner
of
the
Divine
Regiment
,
or
Providential
Gubernation
of
things
,
may
be
reduced
to
these
Four
Kinds
.
1.
Supernatural
,
whereby
the
Divine
Power
,
for
the
manifesting
of
his
Absolute
Soveraignty
,
and
upon
most
Wife
and
Suitable
Emergencies
,
doth
interpose
his
own
Immediate
Power
for
the
bringing
about
some
of
his
Counsels
;
and
these
are
of
Two
Kinds
,
according
to
the
variety
of
Objects
which
it
concerns
,
viz.
First
,
Miraculous
Interpositions
,
which
principally
concern
Natural
Agents
,
or
Effects
;
as
the
standing
still
of
the
Sun
,
&c.
Secondly
,
Illapses
,
and
Irradiations
,
and
Infusions
of
the
Operations
of
the
Divine
Spirit
,
as
in
the
Prophets
,
or
in
Converting
of
Men
to
the
Knowledge
and
Obedience
of
the
Truth
,
and
this
concerns
Rational
Creatures
as
such
.
2.
Natural
;
whereby
he
orders
all
things
ordinarily
in
the
World
,
according
to
the
Laws
and
Constitutions
that
he
hath
given
naturally
to
Second
Causes
,
whereby
,
according
to
their
suitable
Constitution
,
the
Regiment
of
things
is
Managed
,
but
under
the
most
Wise
Government
,
and
to
most
Wise
Ends.
And
under
this
Word
,
Natural
,
I
likewise
include
even
Voluntary
or
Free
Agents
,
which
,
though
in
some
respect
,
they
are
Contradistinguished
to
Natural
Agents
,
yet
,
in
this
respect
,
I
call
them
Natural
,
because
their
Liberty
and
Freedom
is
Natural
to
them
:
And
surely
upon
a
due
Consideration
,
the
most
Incomparable
Wisdom
and
Power
of
Almighty
God
is
no
less
Conspicuous
in
this
Natural
Regiment
of
things
,
than
in
that
Supernatural
Interposition
above
mentioned
,
viz.
That
the
Divine
Wisdom
hath
so
fitted
every
thing
with
a
Law
suitable
to
the
Exigence
and
Convenience
of
its
own
Being
;
and
yet
so
ordered
and
fitted
for
Contexture
to
the
common
Use
and
Regiment
of
things
,
that
they
are
Suitable
,
and
Natural
to
our
Constitutions
,
without
violation
of
them
.
3.
Permissive
,
Which
refers
to
the
sinful
Actions
of
Free
Agents
,
viz.
Whereby
God
Almighty
having
at
first
Constituted
a
Being
in
Freedom
of
Will
,
and
with
sufficient
Power
and
Knowledge
to
elect
Good
,
and
to
refuse
the
Evil
;
ye
Decrees
to
permit
him
to
use
the
Freedom
of
his
own
Will
,
and
in
that
Freedom
he
Falls
and
Sins
:
This
Permissive
Decree
doth
not
at
all
necessitate
the
Choice
that
it
makes
through
the
Infiniteness
of
the
Divine
Knowledge
,
foresees
what
Choice
he
will
make
,
and
provides
accordingly
by
that
which
ensues
,
viz.
4.
Directive
Providence
;
That
although
Almighty
God
doth
not
,
by
any
Pre-determination
,
Counsel
his
Creature
to
Sin
,
yet
by
the
Infinite
Prospect
of
his
Knowledge
,
foreseeing
,
that
he
will
Sin
;
the
Divine
Counsel
most
Wisely
Holily
and
Mercifully
manageth
and
directeth
even
this
Sinful
Action
of
Men
,
or
other
Free
Agent
,
to
the
best
good
that
it
is
capable
of
:
That
a
Free-Agent
should
be
made
,
and
yet
of
a
Peccable
and
Mutable
Nature
,
it
was
no
Error
of
Divine
Providence
:
for
indeed
,
as
naturally
,
every
Created
Being
is
Mutable
;
so
it
is
nothing
of
Imperfection
for
a
Free
Agent
to
be
liber
ad
opposita
:
The
Electing
of
what
is
Evil
,
by
such
a
Free
Agent
,
indeed
is
a
thing
permitted
by
God
,
but
is
the
Act
or
Obliquity
of
the
Agent
that
might
have
done
otherwise
:
But
the
Direction
and
Conduct
of
that
Action
to
a
most
excellent
End
,
is
the
effect
of
this
most
Wise
most
Pure
directive
Counsel
of
Almighty
God
.
But
more
shall
be
said
,
in
relation
hereunto
,
when
we
come
to
consider
of
the
Divine
Providence
,
in
relation
to
Man
;
for
the
Truth
is
the
External
Gubernation
,
and
Providence
is
but
Divinum
Decretum
Enucleatum
,
the
Detection
and
Discovery
of
that
Counsel
and
Decree
of
God
,
that
was
before
secret
and
hidden
.
I
come
to
those
External
Acts
of
the
Divine
Counsel
,
the
Administration
of
his
Kingdom
,
viz.
Creation
and
Providence
.
First
,
Creation
is
of
Two
Kinds
,
viz.
Creatio
Prima
,
which
is
the
Production
of
a
Being
from
not
Being
.
Secondly
,
Creatio
Secunda
;
The
Production
of
a
Being
out
of
such
a
Being
,
and
in
such
a
Method
or
Way
as
exceeds
all
Created
Power
.
For
the
Former
of
these
Creations
,
viz.
The
Production
of
Something
out
of
simply
Nothing
,
which
is
the
greatest
effect
that
is
imaginable
,
because
the
Distance
between
the
Extremes
,
viz.
Simple
,
not
Being
,
and
Being
in
the
infinitest
distance
that
is
imaginable
,
and
therefore
is
a
Work
peculiarly
belonging
to
an
Omnipotent
Power
.
This
Creation
is
of
those
Primordial
Rudiments
of
all
other
things
,
and
therefore
Compriseth
these
Two
things
,
viz.
The
Production
of
Spiritual
,
or
Incorporeal
Natures
,
and
these
seem
to
be
compleated
in
the
First
Creation
,
and
had
no
other
Superinduced
Formation
,
or
Creatio
Secunda
upon
them
but
they
were
compleated
in
the
Compleatment
and
Perfection
of
their
Being
in
the
First
instant
of
their
Creation
;
such
are
Angelical
Natures
,
and
Separate
Intelligences
.
Secondly
,
The
Production
of
the
Rudiments
of
things
Corporeal
,
which
seems
to
include
Two
things
,
First
,
The
Common
Mass
of
Matter
;
And
,
Secondly
,
The
Common
Spirit
of
Material
Beings
.
As
the
former
is
the
Materia
Prima
of
Bodies
,
so
the
latter
may
possibly
be
the
Materia
Prima
,
as
I
may
call
it
of
Substantial
Forms
;
and
these
lay
confusedly
mixed
together
,
so
that
neither
was
the
Matter
purely
Informis
,
for
that
were
impossible
to
suppose
such
a
subsistence
of
Matter
,
or
Corporeal
Moles
,
without
any
kind
of
Form
;
nor
is
it
on
the
other
side
imaginable
,
that
the
Spiritus
Universi
,
as
I
may
call
it
,
was
distinct
,
compleat
,
or
subsisting
without
Matter
;
but
they
were
both
mingled
indistinctly
together
,
till
the
Particles
of
this
Common
Matter
,
and
the
Particles
of
this
Common
Spirit
,
or
Form
were
called
out
in
the
Creatio
Secunda
,
or
the
Formation
of
things
,
and
Reduction
of
these
Indigested
Rudiments
of
the
Mundus
Spectabilis
into
their
several
Ranks
and
Orders
.
Non
bene
junctarum
discordia
semina
rerum
.
And
this
way
that
Chaos
,
the
Work
of
Beginning
,
consisting
of
these
Two
parts
,
mentioned
in
the
First
and
Second
Verses
of
the
First
of
Genesis
,
viz.
The
Earth
,
or
that
Moles
Corporea
,
which
is
called
the
Abyss
,
or
Deep
;
and
that
Spiritus
that
moved
,
or
agitated
the
Waters
,
which
,
with
submission
,
I
conceive
was
not
the
Pure
Essential
Spirit
of
God
,
the
Third
Person
in
the
Sacred
Trinity
;
but
a
Spirit
Created
by
the
Energy
and
Vertue
of
that
Spirit
,
and
mingled
with
the
Mass
of
Matter
.
In
the
Precedent
Discourses
the
necessity
of
the
Hypothesis
of
the
Creation
of
all
things
out
of
simply
nothing
,
is
,
to
my
Understanding
,
fully
evinced
,
and
there
shall
not
need
any
Repetition
of
it
;
and
most
certainly
the
First
Chapter
of
Genesis
,
which
doth
admirably
shew
the
Steps
and
Method
of
the
Whole
Creation
,
doth
wonderfully
gratifie
even
the
Light
of
Natural
Reason
,
discovering
the
particular
Method
of
that
Production
of
the
World
which
the
Light
of
Reason
evinceth
to
have
been
at
first
produced
;
though
it
cannot
,
without
Divine
Revelation
,
discover
the
Steps
and
Method
of
it
.
And
on
the
other
,
the
Light
of
Nature
doth
Suffragari
,
and
bear
Witness
to
the
Truth
of
the
Scriptures
,
which
Light
of
Nature
carries
us
to
a
Recognition
,
that
it
had
an
Original
;
though
,
without
the
help
of
Revelation
it
cannot
discover
the
Method
or
Order
of
it
.
The
Creatio
Secunda
is
that
Formation
of
things
Visible
or
Corporeal
out
of
those
Rudiments
of
Matter
,
and
Form
,
or
Spirit
,
which
was
prepared
by
the
Creatio
Prima
:
Consisting
principally
in
these
things
,
1.
The
Segregation
of
certain
parts
of
Matter
,
and
suitable
parts
of
the
Spiritus
Materiae
.
2.
The
Coagulation
and
Coagmentation
of
those
Separated
Parts
,
according
to
the
various
Natures
of
Things
.
3.
The
Transposition
and
Location
of
them
in
their
most
suitable
Places
and
Stations
.
4.
The
Accommodating
them
with
those
various
Accidents
that
were
convenient
and
suitable
to
them
,
and
to
the
Universe
.
5.
The
Moulding
and
Fashioning
of
the
various
Furniture
of
the
several
Greater
Bodies
,
as
by
Particles
of
Matter
and
Form
,
or
Spirit
,
Assumed
and
Fitted
for
their
Individual
and
Specifical
Natures
.
6.
The
Constitution
of
Man
,
and
deriving
into
him
a
Reasonable
Soul
,
of
a
higher
and
more
Noble
Allay
than
that
Spiritus
Mundanus
,
which
was
,
as
it
were
,
the
Common
Spirit
of
the
Mundus
Aspectabilis
.
And
in
this
whole
Process
,
not
only
of
the
Creatio
Prima
,
but
of
the
Creatio
Secunda
,
or
the
Eduction
of
particular
things
out
of
that
Mass
of
common
Provision
,
which
was
Sub-ministred
by
the
Creatio
Prima
,
we
must
,
of
Necessity
,
acknowledge
these
ensuing
Truths
.
First
,
That
they
were
not
the
Productions
of
Second
Causes
,
but
the
immediate
Production
of
Almighty
God
,
by
his
Will
and
Power
;
and
we
need
go
no
farther
for
an
Evidence
of
it
than
this
:
If
the
Temperature
of
the
Matter
,
the
Natural
Influx
of
the
Heavens
,
the
Energy
of
First
Qualities
,
were
the
causes
of
these
Productions
;
Why
,
in
all
the
Experience
that
the
World
hath
had
these
Four
thousand
Years
,
and
more
;
why
in
all
this
time
hath
not
any
part
of
the
World
yielded
a
Man
,
or
so
much
as
a
Horse
,
or
a
Sheep
,
of
such
a
Production
,
without
the
ordinary
Course
of
Generation
?
Secondly
,
That
yet
it
may
be
probable
that
the
Immediate
Instrument
which
the
Divine
Power
used
in
the
External
Formation
of
Creatures
,
may
be
the
Formation
of
that
Substantial
Form
,
or
Spirit
,
and
uniting
it
to
Matter
,
so
that
the
Formation
of
the
External
shape
of
things
might
be
the
Ideal
Impression
of
that
Form
upon
the
prepared
Matter
;
this
possibly
may
be
because
we
see
the
Formation
of
the
Externals
of
Bodies
is
still
immediately
Effected
by
the
Seminal
Ideal
Energy
of
the
Substantial
Form
.
But
possibly
it
might
be
otherwise
,
for
possibly
the
first
Constitution
of
things
might
be
of
another
Nature
than
what
now
appears
.
Thirdly
,
That
as
they
were
the
immediate
Production
of
the
Divine
Power
,
so
it
was
a
production
not
ex
necessitate
naturae
,
but
ex
intentione
intendentis
Fourthly
,
That
as
it
was
the
Production
of
Almighty
God
,
not
as
a
Necessary
,
but
as
a
Free
Agent
,
so
it
was
a
Production
of
Infinite
Wisdom
,
and
Admirable
Contrivance
.
This
is
the
Subject
of
some
of
the
Precedent
Tracts
.
Matth
.
VII
.
12.
Therefore
all
things
whatsoever
ye
would
that
Men
should
do
to
you
,
do
ye
even
so
to
them
;
For
this
is
the
Law
and
the
Prophets
.
Luke
VI
.
31.
And
as
ye
would
that
Men
should
do
to
you
,
do
ye
also
to
them
likewise
.
ALmighty
God
,
in
his
giving
out
the
Moral
Law
unto
the
Jews
,
(
which
is
indeed
little
else
than
a
Repetion
,
or
Recapitulation
of
the
Law
of
Nature
)
Included
,
or
Inscribed
them
in
two
Tables
;
the
first
importing
the
Natural
Duties
that
a
Man
owes
to
God
;
the
second
Importing
,
the
Duties
a
Man
owes
to
Man
,
or
(
which
is
all
one
)
to
his
Neighbour
.
Our
Redeemer
made
a
shorter
Abstract
of
both
these
Tables
,
Matth
.
22.37
,
&c.
yet
taken
out
of
the
Ancient
Writings
of
the
Law
:
The
first
and
great
Commandment
,
or
the
Abstract
of
the
First
Table
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
;
which
is
the
same
in
substance
with
that
of
Deut
.
6.5
.
The
Second
Commandment
,
or
the
Abstract
of
the
Second
Table
;
Thou
shalt
love
thy
Neighbour
as
thy self
:
being
the
same
with
that
of
Levit
.
19.18
.
On
these
two
Commandments
hang
all
the
Law
and
the
Prophets
;
that
is
,
the
several
Precepts
,
Prohibitions
,
and
Counsels
contained
in
the
Law
and
the
Prophets
,
are
,
as
it
were
,
so
many
Commentaries
,
or
Explications
of
these
Two
Great
Commandments
.
And
the
Apostle
,
Rom.
13.9
,
10.
having
occasion
to
Commend
this
great
Habit
of
Love
,
which
he
elsewhere
,
viz.
1
Cor
.
13.
calls
by
the
Name
of
Charity
,
follows
his
Master's
Doctrine
,
and
resolves
the
whole
Duty
of
the
Second
Table
,
into
the
same
Great
Command
,
Thou
shalt
love
thy
Neighbour
as
thy self
.
In
this
Text
of
Matth
.
7.12
.
and
Luke
6.31
.
Our
Lord
gives
us
an
Explication
of
this
Second
Great
Commandment
,
of
Loving
our
Neighbour
as
our Self
,
in
a
brief
but
most
clear
Proposition
,
or
Precept
.
And
the
Excellency
of
this
Precept
consists
in
these
particulars
among
many
others
.
First
,
It
is
compendious
and
short
,
the
Volumes
of
Morality
that
have
been
written
,
both
by
Christian
and
Heathen
Philosophers
,
though
they
contain
many
excellent
Precepts
,
yet
they
are
very
large
,
and
such
as
every
Man
hath
not
opportunity
to
Read
;
and
those
that
have
Read
them
,
or
some
of
them
,
cannot
easily
remember
the
many
particulars
contained
in
them
Our
Lord
therefore
hath
given
us
this
brief
and
compendious
Precept
,
which
is
easie
and
familiar
to
be
remembred
.
Secondly
,
Though
it
be
a
Compendious
Precept
,
yet
it
is
a
Comprehensive
Precept
,
and
such
as
contains
the
whole
Duty
of
Man
in
Relation
to
others
.
There
was
well-known
,
not
only
among
the
Jews
,
but
among
the
Heathen
,
the
Prohibitory
part
of
this
Precept
,
namely
,
Quod
tibi
fieri
non
vis
alteri
ne
feceris
.
We
find
it
among
the
Ancient
Jews
,
Tobit
4.15
.
and
among
the
Ancient
Heathens
;
insomuch
,
that
one
of
the
Roman
Emperors
caused
it
to
be
Written
in
Letters
of
Gold
,
as
his
Choice
Motto
,
in
several
parts
of
his
Palace
.
And
indeed
that
Negative
Precept
contains
very
much
of
Moral
Righteousness
,
because
it
extends
to
the
Prohibition
of
all
Acts
of
Injustice
,
or
Unrighteousness
.
But
this
Precept
of
the
Gospel
doth
not
only
Vertually
Prohibit
all
Acts
of
Injustice
and
Unrighteousness
,
but
it
doth
expresly
Command
and
Injoyn
all
Acts
of
Charity
,
Goodness
and
Beneficence
;
and
consequently
is
a
Precept
not
only
of
Moral
Justice
,
but
of
Evangelical
Perfection
,
far
beyond
whatever
the
Choicest
Heathen
Moralist
ever
required
,
or
so
much
as
thought
of
,
as
shall
be
in
due
time
shown
.
And
yet
farther
,
it
doth
not
only
comprehend
all
the
Subjects
or
Matter
of
Moral
Justice
,
and
Christian
Charity
,
which
is
a
large
and
comprehensive
Subject
;
but
it
directs
likewise
the
manner
of
it
,
do
ye
even
so
to
them
,
with
the
same
Sincerity
,
and
Integrity
,
and
Simplicity
,
and
Affection
of
Heart
,
as
you
would
have
it
done
to
you
.
Thirdly
,
As
it
is
a
Compendious
and
Comprehensive
,
so
it
is
a
plain
and
perspicuous
,
and
Self-evident
Rule
;
it
sends
not
a
Man
to
consult
with
this
or
that
Philosopher
,
or
Schoolman
,
or
Casuist
,
to
be
resolved
touching
the
thing
to
be
forborn
,
or
done
:
But
sends
a
Man
to
himself
,
and
to
that
in
himself
,
which
is
most
evident
to
himself
;
namely
,
what
he
would
wish
to
be
done
to
himself
,
in
the
like
Condition
.
Which
,
if
a
Man
will
be
but
as
honest
to
himself
,
as
he
may
,
he
can
easily
determine
and
Judge
.
So
that
of
this
Precept
I
may
say
,
as
Moses
doth
elsewhere
concerning
the
Law
,
Deut.
30.11
.
Behold
!
This
Commandment
which
I
command
thee
this
day
,
is
not
hidden
from
thee
,
neither
is
it
afar
of
.
It
is
not
in
Heaven
,
&c.
neither
is
it
beyond
the
Sea
,
&c.
But
the
word
is
very
nigh
unto
thee
,
in
thy
Mouth
,
and
in
thy
Heart
,
that
thou
mayest
do
it
.
Fourthly
,
It
is
such
a
Rule
as
is
particular
,
and
particularly
directive
,
as
to
the
action
in
question
,
under
all
its
Circumstances
.
It
is
true
,
that
the
general
Pre●epts
of
doing
that
which
is
good
and
just
,
are
very
true
,
sound
,
natural
Precepts
,
and
common
notions
that
are
implanted
in
our
Nature
,
and
allowed
by
all
;
but
yet
they
serve
not
as
sufficient
directions
to
particular
actions
;
and
the
reason
is
excellently
given
by
the
Moralist
,
because
still
the
difficulty
remains
in
a
just
and
true
application
,
or
accommodation
of
these
common
Notions
to
particular
Actions
.
And
this
is
that
that
makes
perpetual
Controversies
between
one
Man
and
another
,
though
both
Parties
agree
in
the
common
Notions
,
that
what
is
just
and
honest
ought
to
be
done
:
But
this
Precept
gives
a
Direction
particularly
accommodated
to
every
Action
of
a
Man's
Life
:
Because
it
is
still
an
easie
and
ready
Appeal
,
Would
I
have
that
Man
do
that
to
me
,
which
I
am
about
to
do
to
him
?
Fifthly
,
It
is
a
Rule
full
of
Conviction
:
when
another
Man
gives
his
Judgment
concerning
my
Action
,
I
am
rarely
satisfied
with
his
Judgment
,
because
it
differs
from
that
Judgmentt
which
perchance
I
make
;
but
,
when
the
Judgment
is
my
own
,
I
must
needs
be
convinc'd
of
what
I
Judge
.
And
therefore
when
Nathan
came
to
David
,
and
put
him
a
Case
in
a
Third
Person
,
which
exactly
squared
with
the
Case
of
David
,
in
relation
to
Uriah
and
his
Wife
,
and
David
passed
his
Judgment
therein
;
and
it
after
appeared
that
it
was
his
own
Case
;
there
was
nothing
more
to
be
said
,
he
is
convinced
by
his
own
Judgment
that
he
hath
passed
:
So
when
a
Man
turns
the
Tables
,
as
the
Proverb
is
,
and
makes
another
Man's
Case
his
,
his
Judgment
must
needs
be
full
of
Demonstrative
,
and
Unquestionable
,
and
Cogent
Conviction
,
and
consequently
must
needs
have
a
strange
,
forcible
,
and
almost
irresistible
Direction
,
in
relation
to
the
doing
,
or
not
doing
of
the
Action
propounded
.
Sixthly
,
It
is
a
Rule
that
carries
with
it
a
strange
and
forcible
Reasonableness
,
Congruity
and
Justice
,
if
a
Man
give
himself
but
so
much
leave
and
Patience
to
scan
,
and
consider
,
and
examine
it
.
First
,
It
is
a
most
reasonable
and
evidently
just
Ru
e
;
For
with
what
imaginable
Justice
can
I
do
that
to
him
,
that
I
Judge
unfit
or
unjust
for
him
to
do
to
me
?
Or
with
what
pretence
of
Justice
,
or
Congruity
can
I
Judge
that
which
is
fit
for
him
to
do
to
me
,
to
be
unfit
for
me
to
do
to
him
?
(
taking
in
the
Qualifications
hereafter
subjoyned
.
)
Again
,
Secondly
,
It
is
a
Principle
of
much
Peace
and
Security
to
him
that
practiseth
it
.
Among
some
others
there
seem
to
be
two
great
occasions
of
Injustice
and
Injury
,
and
Violence
from
one
Man
to
another
.
1.
The
Passion
of
Revenge
,
which
induceth
Retaliation
▪
or
inflicting
an
Injury
upon
him
from
whom
a
Man
hath
received
an
Injury
.
2.
The
Passion
of
Fear
,
or
Suspicion
,
lest
a
Person
may
have
Opportunity
and
Will
to
do
a
Man
harm
;
and
therefore
the
Person
fearing
begins
first
with
him
he
fears
,
thereby
to
disable
him
to
do
the
Injury
feared
;
and
these
two
cause
much
of
the
Injustice
,
Violence
,
and
Oppression
in
the
World
:
But
a
Man
that
takes
up
,
and
practiseth
this
Rule
,
as
he
cannot
give
an
Irritation
to
Revenge
,
because
this
Principle
keeps
him
from
doing
an
Injury
,
so
he
is
secure
from
the
Injury
arising
from
anothers
Fear
;
because
his
Living
according
to
this
Principle
,
gives
a
clear
assurance
to
all
Men
,
that
they
need
not
fear
,
or
suspect
an
Injury
from
him
,
because
inconsistent
with
this
admirable
Rule
,
whereby
he
directs
his
Course
,
and
so
his
Innocence
and
Justice
is
his
great
foundation
of
his
Peace
and
Tranquility
in
this
Life
;
and
consequently
this
Principle
,
and
the
Practice
thereof
,
is
the
greatest
Wisdom
,
and
the
best
Provision
for
Peace
in
the
World
.
If
I
do
to
others
no
otherwise
than
I
would
have
them
to
do
to
me
,
no
reasonable
Man
can
be
my
Enemy
.
Seventhly
,
It
is
a
Rule
that
hath
that
clear
Analogy
with
our
Reason
,
and
the
Terms
so
evidently
connected
,
that
the
Mind
assents
to
the
truth
and
goodness
of
it
,
without
any
Process
of
Ratiocination
.
There
are
many
Moral
Truths
,
that
though
they
be
most
certainly
true
,
and
good
,
yet
before
the
Mind
can
clearly
discover
,
or
assent
unto
them
,
it
is
necessary
to
have
some
antecedent
Discursive
Process
,
or
Ratiocination
,
such
are
many
Deductions
and
Conclusions
from
the
more
Universal
Principles
.
But
again
,
as
in
Nature
,
and
Mathematical
Sciences
,
so
in
Morals
,
there
are
some
dictamina
moralia
that
have
that
clear
and
evident
Connection
in
them
,
and
that
plain
Congruity
to
Natural
Justice
,
that
at
the
first
Proposal
of
them
,
nay
,
it
may
be
,
without
any
Proposal
of
them
,
the
Soul
assents
to
the
things
,
by
a
kind
of
Immediate
Intuition
,
and
primo
intuitu
,
without
the
use
of
Ratiocination
,
or
Discursive
Disquisition
:
As
the
Eye
of
Sense
,
as
soon
as
it
is
open
,
discerns
the
Light
,
or
Call
,
without
any
kind
of
Solemn
Process
to
evince
it
to
be
such
;
so
there
be
some
kind
of
Truths
,
that
the
Eye
of
the
Understanding
assents
to
quasi
per
saltum
,
&
per
intuitum
,
without
the
necessity
or
use
of
Processive
,
or
Inductive
Ratiocination
:
The
Connection
between
the
Terms
of
the
Propositions
,
or
Antecedent
and
Conclusion
,
are
so
plain
and
evident
,
that
the
Assent
is
wrought
in
a
Moment
.
Nay
yet
farther
,
as
in
the
sensible
or
vegetable
Nature
,
there
seem
to
be
implanted
,
by
the
wise
God
,
certain
Rules
,
which
we
call
Natural
Instincts
,
that
are
visibly
used
in
the
highest
degree
of
rational
Evidence
,
to
their
Production
,
Preservation
and
Perfection
;
which
,
though
they
are
most
Wise
,
and
Rational
Rules
,
yet
the
Vegetable
and
Sensible
Nature
do
,
without
any
innate
,
active
Reason
in
themselves
,
constantly
follow
:
So
it
seems
in
the
Rational
Soul
,
or
Conscience
,
or
Mind
,
or
whatever
else
we
please
to
term
it
,
there
are
certain
Moral
Truths
,
of
great
Weight
and
Moment
,
and
Necessity
,
for
due
Regulation
of
the
Life
of
Man
,
in
order
to
Almighty
God
himself
;
and
others
which
are
Connaturally
implanted
in
the
Mind
,
and
may
,
without
Injury
,
be
called
Rational
Instincts
;
which
,
though
they
are
admirably
reasonable
,
and
such
as
will
evidently
appear
so
upon
a
Discursive
Process
;
yet
the
Mind
and
Inclination
of
the
Will
is
carry'd
to
assent
unto
,
and
approve
them
antecedently
to
any
formal
successive
and
deductive
Process
,
or
Ratiocination
of
the
Understanding
,
and
grows
up
with
a
Man
to
greater
Strength
,
Force
,
and
Efficacy
,
as
he
increaseth
in
Age
:
And
the
Moral
Precepts
,
that
either
by
their
self-evidence
,
primo
intuitu
,
to
the
Intellectual
Faculty
,
or
by
their
Connatural
Implantation
and
Insition
into
the
Soul
,
are
thus
discovered
,
without
the
Manuduction
of
a
Discursive
Process
,
or
Train
of
Ratiocination
,
are
justly
called
Laws
of
Nature
.
And
such
is
this
Precept
we
have
in
hand
,
which
,
without
any
Antecedent
Instruction
,
or
Ratiocination
,
is
allowed
,
and
approved
,
and
embraced
primo
intuitu
;
either
because
it
is
a
Moral
and
Rational
Instinct
Connaturally
implanted
in
the
Soul
,
as
one
of
its
Inscriptions
,
or
Signatures
;
or
at
least
because
it
holds
such
a
clear
,
evident
,
plain
Congruity
,
with
our
Intellective
Faculty
,
that
,
at
the
first
Conception
of
it
,
without
more
work
,
it
assents
to
it
as
fit
,
and
just
,
and
good
,
without
any
Antecedent
,
either
Instruction
or
Argumentation
,
or
Deduction
:
as
it
doth
,
at
the
first
view
,
conclude
,
that
two
is
more
than
one
,
without
the
Expectation
of
a
Demonstration
thereof
.
And
hence
it
is
,
that
all
that
have
written
of
Laws
of
Nature
,
although
perchance
they
differ
in
their
several
Suppositions
touching
such
Laws
,
and
the
Reason
of
them
,
yet
have
generally
vouched
this
great
Precept
,
Quod
fieri
tibi
non
vis
alteri
ne
feceris
,
among
the
Unquestionable
Laws
of
Nature
.
They
that
suppose
the
Laws
of
the
Rational
Nature
to
be
therefore
such
,
because
they
are
Inscribed
,
as
it
were
,
and
Congenite
with
,
and
in
the
Synteresis
,
or
Seat
of
Principles
in
the
Soul
,
suppose
this
Moral
Rule
of
Justice
and
Charity
likewise
Inscribed
Connaturally
in
the
Natural
Conscience
:
And
they
that
suppose
the
Soul
to
be
rasa
tabula
,
and
to
have
no
such
Moral
,
or
other
Truths
Inscribed
in
it
,
nor
to
have
any
Connatural
Proposition
thereunto
Analogal
to
the
Instincts
of
Inferior
Animals
;
but
only
an
Accommodation
of
the
Intellectual
Faculties
to
the
External
Objects
:
Yet
suppose
this
to
be
a
Natural
Principle
of
Moral
Justice
and
Righteousness
,
because
it
carries
a
plain
and
ready
Evidence
in
it self
,
and
a
certain
easie
Congruity
to
our
Faculties
,
whereby
,
at
the
first
view
,
without
any
necessity
of
Ratiocination
,
or
Deduction
in
a
Discursive
Process
,
the
Understanding
,
primo
intuitu
,
and
at
the
first
proposal
thereof
,
assents
to
it
as
true
and
good
.
And
again
,
they
that
will
not
allow
of
Laws
of
Nature
upon
either
of
the
two
former
Accounts
,
but
only
will
have
such
to
be
Laws
of
Nature
,
which
,
upon
an
account
of
Reason
,
appears
to
be
immediately
,
or
consequentially
conducible
to
Self-preservation
;
yet
allow
this
to
be
a
Law
of
Nature
,
even
upon
that
account
,
as
highly
conducible
to
the
safety
,
good
and
benefit
of
every
Man
:
Because
he
that
doth
to
another
,
what
he
would
have
another
do
to
him
,
secretly
inclines
another
to
do
the
like
by
him
.
Eighthly
,
It
is
a
Rule
commensurate
to
the
whole
reasonable
Nature
;
every
Person
that
hath
but
the
common
use
of
Reason
,
may
exercise
it
without
any
difficulty
.
Every
Reasonable
Man
hath
a
Reasonable
Will
;
and
every
Reasonable
Man
may
know
what
it
is
he
Wills
,
and
what
it
is
he
would
,
or
would
not
another
should
do
to
him
.
For
the
Will
is
a
Rational
Power
in
Man
,
and
indeed
it
is
the
Complement
of
the
Rational
Precedure
in
the
Soul
,
and
that
which
doth
,
or
should
,
immediately
follow
the
last
Act
of
the
Understanding
;
willing
it
the
full
complete
ripe
fruit
of
the
Rational
Soul
in
things
to
be
done
.
And
therefore
this
,
whatsoever
ye
would
,
supposeth
an
Antecedent
Consideration
of
these
things
.
1.
A
Consideration
of
his
own
State
and
Condition
,
that
is
about
to
do
,
or
not
to
do
,
the
thing
under
Deliberation
.
2.
A
Consideration
of
the
Person
,
to
whom
the
thing
under
Deliberation
is
to
be
done
.
3.
A
Consideration
of
the
thing
it self
that
is
under
deliberation
.
4.
A
Consideration
of
the
several
Circumstances
,
Congruities
,
and
Incongruities
that
accompany
the
thing
under
Deliberation
.
5.
A
due
transposing
of
the
Persons
,
by
way
of
Fiction
,
or
Supposition
;
namely
,
he
that
is
under
proposal
of
being
the
Agent
,
putting
himself
into
the
Condition
of
the
Patient
,
and
putting
the
Patient
in
the
place
of
the
Agent
;
and
then
making
the
Decision
upon
it
fairly
and
impartially
.
And
although
that
one
Man's
Reason
,
and
Learning
,
and
Judgment
,
may
be
much
greater
,
and
clearer
than
anothers
;
and
there
may
be
very
many
Curious
Inquisitions
and
Descants
upon
every
Action
that
comes
under
this
kind
of
Deliberation
,
which
every
Man
cannot
attain
unto
,
nor
possibly
reach
;
yet
here
is
the
Excellency
of
this
Rule
,
That
he
needs
no
other
Reason
,
no
other
Scrutiny
,
no
other
help
but
his
own
,
to
make
this
Decision
,
if
he
will
be
but
what
every
one
may
be
,
if
he
please
,
True
,
and
Faithful
,
and
Honest
to
himself
,
he
needs
no
other
Casuist
,
no
other
Umpire
but
himself
,
though
he
have
but
an
ordinary
capacity
,
and
a
common
use
of
his
Reason
and
Understanding
.
Ninthly
,
This
Rule
is
a
Rule
,
that
if
followed
,
takes
off
all
that
,
that
for
the
most
part
,
makes
a
Man
partial
and
unequal
,
in
determining
touching
his
own
Actions
:
The
great
Reason
of
inequality
,
in
the
Actions
of
Men
,
is
self-love
,
that
makes
a
Man
partial
to
himself
;
and
all
his
own
Actions
,
that
warps
a
Man
from
that
Equality
and
Justice
that
should
direct
him
.
When
I
find
that
this
or
that
Action
would
be
beneficial
to
me
,
I
presently
am
carry'd
away
by
self-love
,
either
to
do
it
without
any
farther
Examination
;
or
if
I
give
my self
leave
to
consider
the
lawfulness
of
it
,
self-love
and
Interest
blinds
my
Judgment
,
and
presently
perswades
me
that
it
is
lawful
,
because
profitable
to
me
:
Or
if
I
allow
my self
any
farther
Dispute
touching
it
,
yet
self-love
will
deceive
me
,
and
make
those
Arguments
seem
strongest
that
make
for
my
Interest
:
And
so
on
the
contrary
,
if
I
am
under
consideration
of
some
Action
that
is
to
my
loss
,
self-love
will
use
the
like
Sophistry
upon
my
Judgment
,
and
bring
me
off
from
it
:
But
this
Rule
,
if
followed
,
dischargeth
me
of
that
partiality
that
I
have
to
my self
,
or
doth
infallibly
,
even
to
my
Sense
,
detect
it
and
take
it
off
.
For
when
I
put
my self
in
the
stead
and
person
of
that
other
person
,
to
whom
the
Action
is
to
be
done
;
and
find
,
that
under
that
capacity
and
supposition
,
I
would
not
have
that
Action
done
to
me
,
which
I
am
about
to
do
to
another
,
or
would
have
that
Action
deny'd
to
me
,
that
I
am
about
to
deny
to
another
;
the
Action
appears
to
me
truly
as
it
is
,
and
as
it
is
stript
of
that
disguise
that
self-love
would
put
upon
it
,
and
removes
that
partiality
that
otherwise
self-love
would
incline
me
to
,
and
gives
me
a
true
Representation
of
the
Action
whereby
I
cannot
err
through
self-love
without
apparent
perverseness
,
and
willful
resolved
Unjustice
,
which
cannot
be
presumed
in
a
Reasonable
Man
.
And
these
be
those
General
Observations
,
touching
the
Excellence
and
Usefulness
of
this
Excellent
Precept
of
Moral
Righteousness
.
I
shall
now
proceed
to
consider
the
Parts
and
Extent
of
this
Precept
.
The
Heads
whereof
are
as
follow
.
I.
The
Object
,
touching
which
this
Precept
is
given
,
it
is
Moral
Actions
between
Man
and
Man
,
together
with
the
Extent
of
the
Object
,
Whatsoever
ye
would
,
or
whatsoever
ye
would
not
.
II
.
The
Subject
,
with
its
Extent
,
namely
Man
,
Whatsoever
ye
would
that
Men
should
do
to
you
,
that
do
ye
to
them
.
Men
Indefinitely
,
and
therefore
Men
Universally
.
III
.
The
Rule
directing
those
Actions
,
no
other
but
the
Will
of
him
that
is
to
do
the
Action
,
under
a
change
or
transposition
of
his
Person
;
Whatsoever
ye
would
that
Men
should
do
to
you
,
that
do
ye
to
them
.
IV
.
The
Extent
of
the
Rule
,
under
a
Threefold
Relation
.
-
1.
To
the
thing
to
be
done
.
-
2.
To
the
Manner
of
doing
,
Do
ye
even
so
to
them
likewise
.
-
3.
To
the
Application
of
the
Rule
,
which
is
,
-
First
,
Preceptive
,
which
it
expresses
;
Whatsoever
ye
would
that
Men
should
do
to
you
.
-
Secondly
,
Prohibitive
,
implies
,
What
y●
would
not
that
Men
should
do
to
you
,
that
do
ye
not
to
them
.
I
begin
with
the
Object
of
this
Rule
,
which
are
the
Moral
Actions
between
Men
;
and
therefore
it
will
not
be
amiss
to
give
some
account
touching
them
.
Moral
Actions
of
Mankind
are
distinguish'd
either
in
respect
of
the
Object
to
which
they
relate
,
or
in
respect
of
the
Subject
wherein
they
are
,
or
in
respect
of
the
Nature
and
Quality
of
the
Actions
themselves
.
I.
In
respect
of
the
Object
to
which
they
relate
;
and
they
are
these
;
First
,
Either
such
as
relate
to
Almighty
God
,
which
come
under
the
Denomination
of
Piety
,
or
Impiety
,
according
to
the
Nature
of
the
Actions
;
or
,
Secondly
,
Such
as
relate
to
Men
;
such
as
are
Justice
,
Righteousness
,
&c.
or
Injustice
,
Unrighteousness
,
&c.
Righteousness
being
a
larger
and
more
comprehensive
word
than
Justice
.
II
.
In
relation
to
the
Subject
:
So
Moral
Acts
may
be
distinguished
into
such
as
are
internal
;
as
Love
to
God
,
Fear
of
God
,
Reverence
to
him
,
Dependence
upon
him
,
with
relation
to
God
:
Love
to
Man
,
Compassion
to
him
,
an
Internal
Active
Habit
of
Righteousness
,
Goodness
,
Justice
,
with
rela●ion
to
Man
:
Or
External
,
that
flow
Immediately
from
the
outward
Man
,
though
from
an
inward
Principle
,
as
Adoration
,
External
Obedience
unto
the
Commands
of
God
,
in
relation
to
him
;
Acts
of
Justice
,
Righteousness
,
Charity
,
in
relation
to
Men
.
III
.
In
relation
to
the
Nature
and
Quality
of
the
Action
,
whether
towards
God
or
Man
,
Intellectual
or
External
:
Some
Actions
are
Morally
good
,
as
Piety
,
Obedience
to
God
,
Love
,
Righteousness
,
Charity
to
Man
.
Some
are
Morally
Evil
,
as
Impiety
,
Disobedience
to
God
,
Malice
,
Hatred
,
Envy
,
Cruelty
,
Unjustice
towards
Men
.
The
Moral
Goodness
of
every
Act
or
Action
of
Mankind
,
whether
Internal
or
External
relating
to
God
or
Man
,
consists
in
the
Conformity
thereof
to
the
Will
and
Command
of
God
,
which
is
the
Primitive
Rule
of
all
Moral
Goodness
:
And
the
Moral
Evil
of
any
Act
or
Action
is
the
Deformity
,
Deviation
,
or
Contrariety
thereof
to
the
Will
or
Law
of
God
.
Our
Lord
,
when
he
gave
an
Abstract
of
the
Will
and
Love
of
God
,
distributed
it
into
those
two
Great
Commandments
,
Love
to
God
,
with
a●l
the
Heart
,
and
with
all
the
Soul
:
And
Love
to
Man
as
to
our selves
.
The
first
of
these
is
indeed
the
Great
Command
,
that
as
it
is
the
Root
of
our
Love
to
Man
,
so
it
ought
to
be
the
greatest
Principle
to
move
it
,
and
the
Primitive
Rule
to
qualifie
and
direct
it
:
But
in
the
Command
in
hand
,
the
Latter
,
namely
,
the
Command
touching
our
Love
to
our
Neighbour
,
or
to
Mankind
,
and
the
Offices
thereof
,
is
the
Subject
in
hand
;
therefore
it
is
our
business
to
enquire
,
what
is
that
Love
of
God
that
concerns
our
Acts
or
Actions
to
Mankind
.
whereby
they
are
denominated
good
,
if
consonant
to
that
Law
,
or
Morally
Evil
,
if
contrary
to
it
.
The
Law
of
God
,
touching
Moral
Goodness
,
relating
to
Man
,
is
of
Two
Kinds
.
First
,
That
which
respecteth
the
Inward
Man
,
or
that
Habit
,
or
those
Acts
of
Moral
Goodness
that
orginally
reside
in
the
Mind
,
the
Principal
whereof
commanded
is
Love
;
and
that
Train
of
Excellent
Habits
that
follow
it
,
as
Righteousness
,
Beneficence
,
Charitableness
,
Meekness
,
Patience
,
Gentleness
,
which
are
required
by
the
Command
of
God
,
and
in
this
Rule
prescribed
,
under
the
words
so
,
and
likewise
.
And
on
the
other
side
,
the
Habits
or
Vices
forbidden
by
the
Law
of
God
,
are
Hatred
,
Malice
,
Envy
,
Revengefulness
,
Cruelty
,
Unmercifulness
,
and
all
that
black
Train
of
the
Diseases
of
the
Mind
.
Secondly
,
That
which
respecteth
the
Actions
of
the
Outward
Man
,
may
be
reduced
under
these
Two
General
Heads
,
namely
,
Righteousness
and
Charity
.
Righteousness
between
Man
and
Man
consists
in
these
two
Generals
:
-
1.
In
doing
no
Injury
.
-
2.
In
giving
to
every
Man
his
due
.
The
former
part
of
Righteousness
consists
in
doing
no
wrong
:
and
regularly
all
sorts
of
Injuries
are
reductive
to
the
Five
last
Commandments
of
the
Second
Table
,
though
even
under
those
Prohibitions
there
is
commanded
virtually
the
contrary
of
what
is
in
them
forbidden
.
By
these
Prohibitory
Laws
of
God
,
all
Injuries
to
the
Person
of
any
Man
,
all
Violence
,
Rapine
,
Deceit
,
Cozenage
,
Fraud
,
all
false
Accusation
,
Lying
,
false
Defamation
,
or
Testimony
,
are
Prohibited
;
and
in
these
Prohibitory
Laws
the
Negative
part
of
this
Rule
is
most
concerned
,
Quod
tibi
fieri
non
vis
alteri
ne
feceris
.
The
former
,
namely
,
the
Positive
Part
of
Righteousness
,
suum
cuique
tribuere
,
hath
a
double
respect
.
-
First
,
Either
to
Mankind
in
General
;
or
,
-
Secondly
,
To
Mankind
under
some
Relation
.
First
,
To
Mankind
in
General
;
and
herein
the
great
Root
,
or
Foundation
of
Righteousness
between
Man
and
Man
,
is
that
Great
,
Divine
and
Natural
Precept
,
Fidem
serva
,
or
fides
est
servanda
;
for
the
Truth
is
,
all
Moral
Precepts
of
Righteousness
are
reducible
to
this
one
:
And
there
are
Two
kind
of
fides
data
,
either
that
which
is
given
Expressively
,
or
that
which
is
given
Implyedly
,
or
Interpretatively
:
The
former
respects
especially
Contracts
and
Bargains
and
Pacts
,
though
even
in
these
there
is
also
an
Implyed
Faith
;
as
if
I
sell
Goods
to
another
,
it
is
Implyed
,
that
if
I
know
them
not
to
be
my
own
,
I
am
bound
to
make
Rest●tution
,
for
I
sell
not
bona
fide
,
but
mala
f●de
.
The
Second
sort
of
fides
,
is
that
which
is
Implyed
,
and
by
common
Interpretation
so
esteemed
.
Thus
,
as
a
Man
is
a
part
of
the
Common
Society
of
Mankind
,
he
doth
,
by
way
of
Interpretation
,
undertake
to
observe
those
Common
Laws
that
are
Introduced
by
the
Law
of
Nations
:
So
if
a
Man
doth
become
a
Member
of
any
Civil
Society
,
he
Tacitly
obligeth
himself
to
the
observation
of
the
Laws
and
Customs
of
that
Society
;
and
hither
also
reductively
all
the
Mutual
Offices
(
whereof
in
the
next
Section
)
may
be
brought
,
as
to
the
Primary
Law
,
or
Obligation
.
Now
this
part
of
Righteousness
that
Intervenes
between
Man
and
Man
generally
,
is
,
suum
cuique
tribuere
:
This
therefore
supposeth
a
Right
,
or
Propriety
setled
in
that
Person
to
which
it
is
to
be
given
;
and
this
Right
of
Propriety
may
be
lodged
in
another
,
by
some
of
these
ways
.
First
,
By
the
Divine
Positive
Law
.
Thus
under
the
State
of
the
Jews
,
a
right
of
Propriety
was
lodged
in
the
Priests
,
for
their
parts
of
the
Burnt-Offerings
;
and
in
the
Levites
for
their
Tythes
;
and
he
that
with
held
them
was
an
Unrighteous
Man
;
he
did
not
suum
tribuere
.
Secondly
,
Jure
naturae
;
As
I
have
Interest
by
the
Law
of
Nature
in
my
own
Breast
,
and
Family
and
Children
.
Thirdly
,
By
the
jus
gentium
;
where
it
is
not
Corrected
by
a
Municipal
Law
.
Thus
the
primus
inventor
,
or
possessor
of
things
,
whereof
no
particular
Interest
was
lodged
in
another
,
acquires
a
Property
,
and
he
that
detains
it
from
him
is
Unrighteous
:
Thus
Reuben
hath
a
right
to
the
Mandrakes
which
he
found
,
against
Rachel
,
and
they
were
not
to
be
taken
from
him
but
by
his
own
consent
,
or
the
consent
of
his
Parents
,
who
by
the
use
then
obtaining
,
had
the
Power
over
them
.
Fourthly
,
By
the
Municipal
Laws
▪
or
Customs
of
that
Kingdom
,
or
City
,
wherein
a
Man
lives
;
for
as
hath
been
said
,
every
Man
that
enters
into
any
Society
tacitly
and
interpretatively
,
obligeth
himself
to
observe
the
Laws
and
Customs
thereof
,
and
particularly
such
as
direct
the
manner
of
acquiring
and
transferring
Property
.
Fifthly
,
By
a
Man's
own
particular
Agreement
;
and
this
may
be
with
relation
either
to
Words
or
Things
.
Sixthly
,
In
relation
to
Words
or
Signs
:
When
one
Man
,
either
by
Words
or
Signs
,
imparts
any
thing
to
another
,
that
other
Man
hath
an
Interest
therein
;
namely
,
that
the
Man
relates
,
or
imparts
what
is
true
;
and
therefore
he
that
knowingly
,
and
with
an
intention
to
deceive
,
tells
another
a
Lye
,
he
doth
not
suum
tribuere
;
namely
,
that
truth
that
the
Words
or
Signs
import
;
and
this
part
of
Justice
between
Man
and
Man
is
called
Veracity
.
Secondly
,
in
relation
to
Things
;
I
may
tranfer
a
Right
or
Property
to
another
several
ways
;
for
under
this
Head
come
all
the
several
parts
,
or
respects
of
Commutative
Justice
:
I
shall
reduce
them
shortly
to
these
Two
Heads
;
1.
Translation
of
Properties
,
by
way
of
Contract
,
whereby
that
which
is
mine
,
becomes
anothers
in
point
of
Propriety
,
as
by
Sale
,
Location
,
&c.
It
is
a
part
of
this
Moral
Righteousness
,
that
I
detain
it
not
from
him
to
whom
I
have
sold
it
.
2.
Translation
of
Interest
,
by
way
of
Stipulation
,
or
Agreement
;
which
,
though
it
do
not
always
alter
the
Property
,
yet
it
gives
another
an
Interest
in
my
Performance
thereof
;
such
are
the
Restitution
of
what
is
Borrowed
,
Delivery
of
the
Pledge
upon
Payment
,
Payment
of
Money
,
or
Delivery
of
Goods
according
to
Promise
.
And
thus
far
concerning
that
Common
Righteousness
which
is
between
Man
and
Man
.
Secondly
,
The
Second
kind
of
Righteousness
relates
to
others
,
as
they
stand
in
a
different
Relation
;
these
are
those
which
I
have
before
called
Moral
Offices
,
or
Officia
Moralis
Justitiae
;
whereas
though
between
these
various
Relations
,
there
are
Reciprocations
of
Mutual
Offices
,
yet
therefore
Reciprocation
is
not
in
the
same
Kind
or
Nature
.
And
these
Relations
are
especially
Two
,
Oeconomical
,
and
Political
.
First
,
The
Relations
Oeconomical
consist
in
Three
Kinds
of
Relations
.
1.
Father
and
Children
:
Wherein
,
though
there
be
some
Offices
that
are
simply
Reciprocal
,
as
Love
,
and
Mutual
Support
;
yet
there
are
some
that
are
Specifical
to
such
Relation
,
as
Authoritative
Direction
,
Command
,
and
Correction
to
the
Father
;
Subjection
and
Obedience
to
the
Children
.
2.
Husband
and
Wife
,
wherein
there
be
also
some
Duties
simply
reciprocal
,
as
Love
,
and
Fedelity
;
so
there
are
some
that
are
appropriate
,
as
Protection
and
Maintenance
to
the
Husband
,
Reverence
to
the
Wife
.
3.
Master
and
Servant
,
wherein
also
there
are
Duties
specifically
appropriate
;
as
Payment
of
Wages
,
Convenient
Supplies
,
&c.
to
the
Master
;
Diligence
,
Fidelity
and
Obedience
to
the
Servant
.
Secondly
,
The
Relations
Political
;
are
principally
Prince
or
Magistrate
,
and
People
;
wherein
,
1.
The
Offices
of
the
Prince
,
or
Magistrate
,
are
,
-
First
,
Protection
.
-
Secondly
,
Government
according
to
Law
.
-
Thirdly
,
Administration
of
Justice
;
-
Retributive
,
to
be
done
Justly
Speedily
,
with
Equality
and
due
Moderation
:
-
Distributive
;
in
Distribution
of
Publick
Offices
,
&c.
to
be
done
Prudently
,
and
according
to
desert
and
fitness
.
2.
The
Offices
of
the
People
,
relative
to
Prince
or
Magistrate
;
Subjection
,
Obedience
,
Reverence
,
Support
.
These
are
various
and
divers
,
according
to
the
several
Constitutions
of
Kingdoms
,
States
,
and
Cities
,
wherein
their
several
Municipal
Laws
direct
the
Quality
or
Nature
of
the
several
Offices
of
Prince
and
People
,
with
relation
each
to
other
.
And
thus
far
touching
Righteousness
,
according
to
a
regular
and
strict
Sense
.
Secondly
,
The
next
part
of
the
Divine
Law
is
the
Law
of
Charity
,
or
rather
Love
,
Philanthropy
,
which
comes
equally
under
the
Command
of
the
Law
,
as
that
of
Righteousness
or
Justice
;
and
indeed
it
is
but
a
Species
of
Righteousness
in
its
large
and
comprehensive
Sense
;
yet
,
with
this
difference
,
the
Rules
of
Righteousness
are
more
defined
and
determinate
:
But
the
Rules
of
Charity
,
in
relation
to
the
exercise
of
the
particular
Acts
thereof
,
are
,
in
many
things
,
more
left
to
the
dictamen
bonae
Conscientiae
,
under
the
several
Circumstances
of
Time
,
Place
,
Person
,
Manner
,
Degree
,
&c.
wherein
,
nevertheless
,
this
Rule
of
our
Saviour
will
be
a
singular
Directive
upon
all
Occasions
,
as
shall
be
hereafter
shewn
.
Now
the
parts
of
this
Charity
,
or
Philanthropy
,
seem
to
be
these
.
1.
Beneficence
;
under
which
we
reduce
Liberality
,
Hospitality
,
Eleemosynae
,
or
Almsgiving
;
the
contrary
whereof
,
are
narrow-heartedness
,
Covetousness
.
2.
Clemency
;
under
which
we
may
reduce
,
First
,
A
Mitigation
,
or
Remission
of
the
Extremity
of
part
of
our
Right
,
when
it
may
be
with
a
benefit
to
others
,
and
without
an
Enormous
Detriment
to
our selves
.
Secondly
,
The
using
of
Equity
,
or
Moderation
for
the
Good
of
others
,
within
the
Extremity
of
Legal
Right
.
Thirdly
,
Moderation
.
Fourthly
,
Longanimity
,
or
Patient
bearing
of
Injuries
.
Fifthly
,
Forgiveness
of
Injuries
to
a
Person
that
seeks
it
:
The
contrary
whereof
are
,
a
Rigorous
Exaction
of
our
own
Rights
to
the
Extremity
,
taking
the
utmost
Advantage
of
the
Severity
of
Laws
,
or
Implacableness
,
Vindictiveness
,
Fierceness
.
3.
Inoffensiveness
;
Denying
our selves
in
what
we
may
lawfully
do
,
or
require
,
rather
than
giving
an
offence
by
our
use
of
a
lawful
Liberty
.
4.
Condescention
to
the
Weaknesses
and
Infirmities
of
others
.
5.
Compassion
and
Sympathy
with
those
in
Misery
.
6.
Humility
and
Lowliness
of
Deportment
to
others
giving
them
Preference
;
the
contrary
whereof
,
is
Pride
,
Haughtiness
,
Arrogance
,
Self-attribution
,
and
despising
of
others
;
Ambition
,
Vain-Glory
.
7.
A
General
Frame
of
Humanity
and
Benignity
to
all
Mankind
,
whether
Relations
or
Strangers
,
Friends
or
Enemies
,
endeavouring
all
good
Offices
to
their
Souls
,
Bodies
,
Estates
,
yet
observing
that
due
Proportion
that
becomes
Prudence
.
The
contrary
whereof
is
Selfishness
,
making
a
Man's
self
the
single
Center
and
End
of
all
he
doth
.
8.
Gratitude
;
acknowledging
Benefits
received
,
and
looking
upon
himself
as
under
an
Obligation
so
to
do
;
and
studying
all
due
and
decent
means
,
and
opportunities
of
expressing
it
.
9.
Decorum
,
or
Decency
,
in
all
our
Actions
,
that
we
may
avoid
all
possible
offences
given
,
and
using
this
Decorum
in
our
Gestures
,
Applications
,
Speeches
,
Habit
,
Addresses
,
Receptions
,
and
generally
in
all
we
do
.
10.
Simplicity
and
Sincerity
in
all
our
Actions
and
Works
;
the
contrary
whereof
is
Dissimulation
,
Hypocrisie
,
Deceit
,
Circumvention
,
Craftiness
,
Guile
,
which
are
as
much
against
the
Law
of
Charity
,
as
Cruelty
or
Revenge
.
11.
Meekness
and
Gentleness
;
the
opposite
whereunto
is
Roughness
,
Stubbornness
,
Frowardnes●
,
Morosity
,
Censoriousness
,
Superciliousness
.
12.
A
fair
and
good
Opinion
of
others
,
and
a
fair
Interpretation
of
their
Actions
,
without
very
just
cause
to
the
contrary
:
The
opposite
whereof
are
Evil
Surmisings
,
Calumnies
,
Backbiting
,
readiness
to
receive
,
or
believe
False
Reports
,
Causeless
Suspicions
.
13.
Rejoycing
in
the
Good
and
Wellfare
of
others
,
whether
Friends
or
Enemies
.
The
contrary
whereof
is
Envy
,
Rejoycing
in
other
Mens
harms
;
Rejoycing
when
an
Enemy
falls
into
Mischief
,
an
Evil
Eye
at
others
Good
.
14.
An
entire
Love
to
Peace
,
and
endeavouring
by
all
due
means
and
opportunity
to
preserve
and
to
restore
it
both
in
relation
to
himself
and
others
;
and
therefore
is
not
easily
provoked
,
and
is
easily
pacified
,
moderates
his
Passions
,
keeps
them
under
Discipline
,
seeks
Reconciliation
.
These
are
some
of
those
many
Parts
of
Charity
,
or
Love
,
or
Philanthropy
,
that
Vertue
that
so
much
commends
the
Christian
Religion
,
above
all
other
Religions
in
the
World
,
in
relation
to
the
Moral
Actions
between
Man
and
Man
;
it
is
a
large
and
comprehensive
Duty
,
and
such
as
hath
an
influence
into
all
the
Moral
Actions
of
our
Lives
,
and
therefore
't
is
hardly
possible
to
Enumerate
all
the
Parts
of
it
.
But
this
may
serve
for
our
Direction
in
the
application
of
this
Rule
of
our
Saviour
.
Thus
we
have
the
Subject
matter
of
this
Rule
;
The
whatsoever
including
all
the
Moral
Actions
between
Man
and
Man
,
whether
Actions
that
relate
to
Righteousness
,
or
Justice
,
or
the
Actions
that
relate
to
Charity
.
And
this
Rule
of
our
Saviour
is
very
useful
in
relation
to
both
;
but
especially
to
those
Actions
that
concern
Charity
:
For
the
Works
of
Moral
Justice
,
or
Injustice
,
are
more
determinate
,
not
only
by
the
Divine
Laws
of
God
,
but
in
a
great
measure
by
the
very
Laws
of
Men
also
,
in
every
particular
Kingdom
,
or
State
,
which
commands
some
things
,
and
prohibits
others
,
in
things
relating
to
Moral
Justice
or
Injustice
;
and
Establisheth
certain
Tribunals
,
or
Courts
,
that
,
by
Civil
Coercion
compel
the
Observance
of
those
Rules
of
Moral
Righteousness
injoyned
by
Laws
,
and
punish
the
Violation
thereof
:
And
therefore
the
Laws
of
Men
,
in
such
cases
,
do
not
only
direct
that
Moral
Justice
that
is
to
be
between
Man
and
Man
,
but
compels
the
observance
of
it
.
But
the
Divine
Law
of
Charity
is
not
so
determinate
and
particular
in
its
exercise
,
as
the
Laws
of
Righteousness
and
Justice
are
:
If
a
Man
kill
another
,
he
knows
he
Violates
the
Sixth
Commandment
;
he
knows
he
offends
the
Municipal
Law
of
the
Kingdom
wherein
he
lives
,
and
knows
the
Penalty
of
it
.
But
when
a
Man
denies
an
Alms
,
or
is
strait-handed
,
where
he
should
be
free
,
it
is
more
difficult
for
him
to
discern
his
Duty
,
or
the
neglect
of
it
,
because
though
Charity
be
injoyned
by
the
Divine
Law
,
yet
the
several
Circumstances
,
when
and
how
,
and
how
far
forth
it
is
to
be
exercised
,
are
not
so
evident
,
but
must
necessarily
therein
be
left
to
the
Prudence
and
Integrity
of
a
good
Conscience
.
Again
,
when
I
Borrow
Money
,
the
Law
of
the
Land
will
compell
me
to
pay
it
,
and
make
me
Just
,
because
it
is
a
part
of
that
Moral
Righteousness
that
is
injoyned
by
Humane
Laws
.
But
there
are
very
many
Acts
of
Charity
,
which
,
though
injoyned
by
the
Command
of
God
,
yet
come
not
under
any
precise
,
or
determinate
Laws
of
Men
.
The
Divine
Law
of
Charity
binds
me
to
be
Liberal
,
to
give
Alms
,
to
Forgive
Offences
,
to
be
thankful
for
Benefits
,
&c.
But
these
come
not
under
the
consideration
of
Humane
Laws
,
and
perchance
it
is
not
fit
they
should
,
because
it
is
impossible
for
any
Humane
Law
to
accommodate
it self
to
the
Circumstances
of
those
Actions
,
neither
can
it
prescribe
the
Time
,
Manner
,
or
Measure
of
it
;
but
it
must
necessarily
be
left
in
a
great
measure
to
the
decision
of
the
Prudence
and
Integrity
of
the
Consciences
of
particular
Persons
:
And
therefore
this
Rule
of
our
Saviour
is
of
most
excellent
use
,
and
indeed
of
necessity
for
the
direction
of
the
Conscience
,
especially
in
these
cases
of
the
Law
of
Charity
.
1.
Because
though
the
Law
is
General
,
yet
the
Conscience
stands
in
need
of
Direction
,
in
relation
to
the
particular
Action
,
and
the
Application
of
that
General
Law
to
this
particular
Action
.
2.
Because
those
Actions
that
simply
relate
to
Charity
,
do
rarely
come
under
the
Correction
of
a
Temporal
Law
:
For
Instance
,
the
Law
of
England
tells
me
,
that
I
must
pay
my
Rate
to
the
Poor
:
Now
it
is
no
longer
an
Act
of
Charity
simply
,
but
of
Justice
.
But
the
Laws
of
England
do
not
compel
me
to
give
to
this
or
that
poor
Man
that
asks
,
therein
I
am
only
obliged
by
the
Divine
Law
of
Charity
;
and
my
Conscience
,
Circumstances
considered
,
is
my
great
Directrix
in
this
Action
;
and
the
Rule
of
our
Lord
here
prescribed
the
great
Director
of
my
Conscience
.
This
Rule
therefore
,
though
it
be
of
admirable
use
in
all
Actions
of
Moral
Righteousness
between
Man
and
Man
;
yet
it
is
not
only
of
admirable
use
,
but
even
of
necessity
,
in
relation
to
Acts
of
Charity
.
Secondly
,
Having
now
done
with
the
Object
of
this
Precept
;
namely
,
Moral
Actions
,
whether
of
Righteousness
or
Charity
;
I
come
to
the
Subject
or
Persons
to
whom
this
Rule
or
Precept
is
prescribed
,
which
is
Man
,
under
the
Pronoun
(
ye
)
(
Whatsoever
ye
would
,
&c.
)
And
this
Subject
may
be
consider'd
Two
ways
.
First
,
Absolutely
,
and
in
its
full
extent
.
Secondly
,
Relatively
.
First
,
Absolutely
,
and
in
its
full
Extent
;
so
it
comprehends
all
Mankind
;
Whatsoever
ye
Men
of
any
kind
of
Condition
,
ye
Buyers
,
ye
Sellers
,
ye
Borrowers
,
ye
Lenders
,
ye
Rich
,
ye
Poor
,
ye
Friends
,
ye
Enemies
,
ye
Fathers
,
ye
Children
,
ye
Masters
,
ye
Servants
,
ye
Princes
,
ye
Subjects
,
whosoever
ye
be
,
insomuch
that
ye
are
all
Subjects
to
the
Great
King
of
Heaven
and
Earth
;
and
consequently
ye
are
,
and
ought
to
be
Subjects
to
the
Laws
of
God
,
whether
they
are
the
Laws
of
Imperate
Righteousness
,
or
Justice
,
or
Laws
of
Love
and
Charity
;
ye
,
whosoever
ye
are
,
that
are
concerned
in
any
Acts
of
Morality
towards
any
others
,
ye
are
the
Persons
to
whom
this
Command
is
directed
,
Whatsoever
ye
w●uld
that
Men
should
do
to
you
,
do
ye
even
so
to
them
.
Secondly
,
Relatively
,
or
Restrictively
;
So
it
is
directed
to
Man
,
Sub
ratione
agentis
Moralis
;
or
,
Sub
ratione
hominis
Moraliter
acturi
:
In
every
Moral
Action
that
a
Man
is
doing
,
or
about
to
do
,
there
is
the
Moral
Action
it self
;
whereof
before
:
And
the
Agent
,
the
Person
that
is
doing
,
or
about
to
do
the
Action
;
and
the
Patient
,
the
Person
to
whom
the
Action
is
done
,
or
to
be
done
.
This
Rule
,
or
Precept
,
or
Direction
,
is
given
to
the
Agent
,
or
the
Person
that
is
doing
,
or
about
to
do
this
Moral
Action
:
And
thus
the
Direction
then
runs
,
Ye
Men
of
what
Condition
soever
,
under
what
Relation
soever
,
that
are
doing
,
or
to
do
,
or
about
to
do
any
Moral
Action
to
another
,
observe
this
Rule
for
your
Direction
in
this
Action
that
ye
are
about
to
do
,
or
invited
to
do
to
others
,
Do
as
ye
would
be
done
by
.
Thirdly
,
I
come
to
the
Third
thing
;
namely
,
that
wherein
the
vis
directiva
,
or
the
Rule
of
Direction
consists
;
which
is
no
other
but
the
Will
of
him
that
is
to
do
,
or
not
to
do
the
Action
in
question
,
under
a
Transposition
of
the
Person
;
namely
,
the
Will
of
him
that
is
now
the
Agent
,
were
he
placed
in
the
stead
or
room
of
him
that
is
the
Patient
:
As
if
he
should
have
said
.
You
,
Titius
,
are
now
under
a
deliberation
,
whether
you
should
,
or
should
not
do
this
or
that
particular
Action
to
Caius
;
whether
you
should
forgive
him
that
Injury
that
he
hath
done
to
you
,
or
whether
you
should
overreach
him
in
such
a
Bargain
;
consider
with
your self
,
that
were
you
Caius
,
and
he
Titius
,
would
you
not
have
him
to
forgive
you
;
if
you
would
then
now
forgive
him
:
Would
you
have
him
to
over-reach
you
in
this
Bargain
?
If
you
would
not
,
then
do
not
over-reach
him
.
So
that
the
Will
of
the
Party
,
under
this
Supposition
of
the
Transposition
of
the
Person
,
is
that
which
is
prescribed
as
the
index
directorius
of
the
Action
under
deliberation
.
But
because
the
Will
in
Man
is
a
Rational
Faculty
,
and
proceeds
to
its
Determination
,
upon
the
previous
deliberation
of
the
understanding
;
therefore
,
in
this
Judiciary
decision
,
we
shall
find
these
several
Acts
,
which
every
Man
that
hath
but
the
ordinary
use
of
Reason
,
may
,
and
doth
,
with
great
facility
exercise
;
and
therefore
may
,
without
any
difficulty
,
or
intricacy
,
or
uncertainty
,
come
to
a
right
and
just
determination
touching
any
Action
to
be
done
,
or
omitted
,
without
Studying
Casuists
,
School-men
,
or
Moral
Philosophers
;
namely
,
First
,
He
may
,
and
easily
can
consider
the
Action
in
deliberation
what
it
is
,
what
are
the
circumstances
of
it
;
suppose
,
for
the
purpose
that
the
deliberation
be
,
whether
he
shall
forgive
such
a
trespass
or
no
;
he
can
easily
consider
what
the
trespass
is
,
of
what
value
,
how
it
was
done
,
or
in
what
manner
,
or
with
what
circumstances
;
whether
forgiveness
be
desired
and
what
would
the
consequence
be
,
if
the
desire
should
be
granted
;
whether
it
would
not
be
for
his
Reputation
,
or
would
be
a
means
of
a
future
Peace
and
Friendship
.
Again
,
Secondly
,
He
can
easily
consider
his
own
Condition
,
whether
he
would
be
much
the
worse
for
relinquishing
his
Satisfaction
of
this
Injury
;
whether
he
be
not
well
enough
able
to
bear
it
,
and
whether
it
would
not
procure
him
more
contentedness
of
Mind
,
if
he
did
relinquish
his
Satisfaction
,
that
would
more
than
countervail
the
benefit
of
Revenge
.
Thirdly
,
He
could
easily
understand
the
condition
of
the
Wrong-doer
.
Is
he
not
very
submissive
,
desires
forgiveness
,
is
sorry
for
the
wrong
he
hath
done
;
and
besides
all
this
,
he
is
poor
,
and
unable
to
make
me
satisfaction
;
and
the
wrong
he
did
me
was
but
my
mistake
.
Fourthly
,
It
is
then
a
very
easie
matter
for
him
to
consider
;
suppose
I
had
committed
the
like
Injury
to
him
,
by
mistake
,
or
over-sight
,
and
I
were
as
poor
as
he
,
as
unable
to
make
satisfaction
,
as
sorrowful
for
the
Injury
,
as
submissively
desiring
his
pardon
,
and
he
as
rich
as
I
now
am
,
and
might
remit
the
Injury
without
any
great
detriment
;
certainly
I
may
,
with
great
ease
,
suppose
this
;
and
so
change
Persons
and
Conditions
with
him
by
way
of
Hypothesis
,
or
Supposition
.
Fifthly
,
He
might
with
the
same
facility
know
,
upon
such
a
supposition
,
whether
he
would
not
,
upon
these
terms
,
willingly
have
the
Injury
forgiven
him
,
and
perchance
would
reasonably
think
the
other
a
very
hard
and
uncharitable
Man
if
he
would
not
do
it
.
Sixthly
,
Lastly
,
If
he
will
not
grossly
prevaricate
with
himself
,
he
can
,
upon
this
,
conclude
,
that
since
I
would
have
him
to
do
thus
to
me
,
were
my
condition
his
,
and
his
mine
,
I
must
now
do
the
like
to
him
,
and
forgive
him
the
Injury
he
thus
did
me
,
upon
submission
:
I
have
given
that
Judgment
already
against
him
were
he
in
my
stead
,
and
I
in
his
;
and
therefore
I
must
not
,
in
common
ingenuity
,
retract
,
unless
I
shall
be
perversly
unreasonable
against
the
very
decree
of
my
own
Judgment
and
Will
.
Thus
this
Excellent
Rule
of
our
Lord
sets
up
a
Tribunal
within
every
Man's
own
Breast
,
which
will
infallibly
,
and
impartially
direct
him
;
and
his
own
Will
,
and
the
Determination
thereof
,
is
become
his
Law
and
his
Judge
.
And
if
he
will
be
but
honest
and
true
to
himself
,
he
cannot
be
misguided
;
and
certainly
if
a
Man
will
be
honest
and
true
to
himself
,
he
may
be
;
and
all
that
is
necessary
is
but
to
know
his
own
Mind
,
or
Will
,
what
he
would
in
case
the
Tables
were
turned
,
and
he
himself
to
be
the
Patient
,
and
the
other
the
Agent
;
and
then
resolvedly
to
act
according
to
such
a
Will
or
Desire
,
which
he
would
entertain
,
or
think
reasonable
under
such
a
Transposition
.
But
there
are
some
necessary
Cautions
to
be
used
in
this
supposed
Transposition
of
Persons
,
and
the
result
of
that
Judgment
that
is
to
be
made
thereupon
.
First
,
Among
Men
there
be
some
that
seem
to
stand
in
a
mere
parity
,
as
the
several
Members
of
one
Community
,
or
Society
,
whereby
it
comes
to
pass
,
that
the
Actions
of
such
Men
,
are
,
as
it
were
,
Commensurable
,
and
fall
under
the
same
Common
Congruity
,
or
Incongruity
.
What
is
Unjust
,
or
Unfit
for
Gaius
to
do
to
Titius
,
is
unfit
for
Titius
to
do
to
Gaius
:
And
in
such
cases
,
the
practice
of
this
Rule
is
less
difficult
;
for
they
stand
upon
the
same
parity
of
Reason
:
If
I
would
not
have
Titius
Cheat
or
Deceive
Me
,
or
take
away
my
Goods
,
or
Beat
me
;
I
have
herein
a
plain
Rule
not
to
do
so
to
him
.
But
there
are
some
Persons
in
a
Community
that
stand
in
a
different
relation
each
to
other
;
whereby
many
Actions
that
are
Competible
to
one
,
are
Incompetible
to
another
;
a
Magistrate
and
People
,
Master
▪
and
Servant
,
Father
and
Children
:
And
in
these
Actions
that
are
specifically
appropriate
to
one
relation
,
a
measure
is
not
to
be
taken
by
the
Actions
appropriate
to
the
other
:
It
is
not
reasonable
for
a
Father
to
say
,
I
would
not
have
my
Child
Correct
me
,
and
therefore
I
must
not
Correct
him
:
Nor
for
a
Judge
to
say
,
I
would
not
have
the
Malefactor
to
Condemn
me
to
the
Prison
;
and
therefore
I
must
not
Condemn
him
:
The
Actions
are
specifically
appropriate
to
a
Relation
;
and
because
of
the
difference
of
Relation
,
there
is
not
justly
a
Reciprocation
of
the
Congruity
between
them
,
nor
a
Commensurableness
between
the
Actions
of
one
and
the
other
.
Secondly
,
But
even
in
the
particularities
of
the
Actions
,
specifically
appropriate
to
Relations
,
this
Rule
doth
hold
with
a
due
alteration
of
Suppositions
.
For
Instance
,
It
is
an
appropriate
Action
to
the
Relation
of
a
Father
to
Correct
his
Child
,
and
there
is
no
Reciprocation
in
it
:
But
in
the
particular
Action
it self
,
the
Father
may
,
and
must
go
by
this
Evangelical
Rule
;
I
am
about
,
to
Correct
my
Child
,
suppose
I
were
a
Child
,
and
having
the
same
Reason
and
Judgment
I
have
,
Would
I
have
my
Father
Correct
me
without
a
Fault
,
or
without
due
examination
,
whether
I
committed
such
a
Fault
;
or
,
when
the
Fault
is
so
small
,
that
it
deserves
only
a
Reprehension
,
and
not
a
Correction
?
Or
would
I
have
him
Correct
me
in
his
Passion
?
Or
would
not
my
Submission
and
Repentance
Expiate
the
necessity
of
a
Correction
?
Or
would
I
have
it
done
in
so
severe
a
measure
?
Again
,
I
am
a
Judge
,
and
therefore
Sentence
is
my
Appropriate
Action
,
in
case
of
a
Malefactor
deduced
into
Judgment
before
me
:
But
,
were
I
deduced
into
Judgment
before
a
Judge
,
Would
I
be
contented
to
be
Judged
unheard
,
or
without
due
Examination
of
the
Fact
?
Or
would
I
be
Censured
beyond
the
Measure
or
Nature
of
the
Offence
?
In
these
and
the
like
Cases
,
the
Rule
holds
,
Quod
tibi
fieri
non
vis
alteri
ne
feceris
.
And
the
Reason
is
because
though
the
Father
hath
a
Specifical
Power
of
Correcting
,
which
is
not
Reciprocal
from
the
Child
to
him
;
and
the
Judge
hath
a
Power
of
Inflicting
Punishment
upon
a
Malefactor
,
without
Reciprocation
of
the
like
Power
of
the
Malefactor
upon
him
;
yet
in
the
beforementioned
Excesses
he
exceeds
the
Power
committed
to
him
;
and
indeed
therein
Acts
variously
,
as
a
private
Man
,
and
therefore
is
under
the
Prohibition
of
Quod
tibi
fieri
non
vis
alteri
ne
feceris
.
Thirdly
,
And
upon
the
same
Reason
it
is
,
that
although
there
be
a
Disparity
of
Relations
,
which
have
their
several
Specifical
Appropriate
Actions
,
without
a
Parity
of
Reciprocation
;
yet
in
such
Actions
as
do
intervene
between
such
Relations
that
are
not
specifically
appropriate
to
the
Terms
of
the
Relation
,
this
Rule
holds
as
well
as
between
persons
not
so
related
one
to
another
:
For
Instance
,
the
specifical
Actions
Appropriate
to
a
Master
,
Father
,
or
Magistrate
,
are
,
without
a
true
Command
in
things
lawful
,
Correction
and
Punition
,
if
there
be
just
occasion
.
And
the
specifical
Appropriate
Actions
of
the
Servant
,
Child
,
or
Subject
,
are
Subjection
,
Reverence
,
and
Obedience
:
Yet
the
Actions
of
Contract
and
Commerce
are
not
appropriate
to
those
Relations
,
but
concerns
them
as
persons
not
under
any
such
Relation
;
and
therefore
the
same
Rules
of
Commutative
Justice
in
Contracts
and
Commerce
hold
between
them
as
between
other
common
persons
,
and
consequently
the
natural
Rule
in
hand
is
equally
applicable
to
both
,
notwithstanding
the
difference
of
Relations
;
the
Master
,
Parent
,
or
Magistrate
,
may
not
deceive
,
or
circumvent
the
Servant
,
Child
,
or
Subject
,
in
buying
or
selling
,
nor
Econverso
;
and
therefore
if
I
would
not
have
my
Master
or
Servant
,
Father
or
Child
,
Governour
or
Subject
deceive
me
in
buying
and
selling
,
or
break
his
word
with
me
or
Injuriously
take
away
my
Goods
or
Land
,
I
must
not
do
the
like
to
them
;
for
these
are
common
Actions
of
Commutative
,
or
Private
Justice
,
or
Righteousness
that
concern
not
a
Man
under
those
disparities
of
Relation
.
Fourthly
,
The
Conscience
,
Will
or
Judgment
,
which
is
here
prescribed
as
the
Rule
,
must
be
the
Will
,
Conscience
and
Judgment
of
him
,
that
is
to
take
the
measure
of
his
Actions
thereby
:
And
therefore
,
though
in
cases
of
different
Relations
,
there
is
a
necessity
of
a
Tranposition
of
Persons
in
the
application
of
this
Rule
;
so
that
he
that
is
about
to
do
an
Action
,
for
the
due
regulation
of
that
Action
,
and
the
application
of
this
Rule
,
must
oftentimes
induere
personam
alterius
:
Yet
the
Judgment
and
Will
,
by
which
he
must
proceed
,
must
be
his
own
:
For
otherwise
this
Rule
would
be
without
any
possible
certainty
,
and
would
oftentimes
occasion
great
absurdity
in
Actions
.
The
excellence
of
this
Rule
consists
in
this
,
that
a
Man
hath
a
Judge
,
or
Director
of
his
own
,
and
within
himself
,
whereby
to
measure
,
direct
,
and
regulate
his
Actions
;
and
is
not
necessitated
to
go
farther
.
And
the
Reasons
hereof
are
these
:
1.
Because
otherwise
this
Rule
would
want
much
of
that
perfection
which
it
hath
.
If
a
Man
,
upon
every
Moral
Action
which
he
is
to
exercise
,
should
be
driven
to
consult
the
Judgment
of
another
,
he
would
be
to
seek
many
times
for
a
Director
,
when
the
imminence
,
or
present
exigence
of
the
Action
will
not
bear
so
much
delay
.
It
is
true
,
every
wise
and
good
Man
will
as
much
as
he
can
endeavour
by
Reading
,
and
Advice
with
others
,
to
certifie
and
settle
his
own
Judgment
and
Conscience
;
but
when
he
hath
so
done
,
the
Judgment
is
still
his
own
;
and
though
perchance
he
hath
by
these
means
,
altered
his
own
Judgment
,
from
what
it
was
,
yet
this
altered
Judgment
,
is
now
become
as
much
his
own
,
as
that
he
had
before
was
his
I
do
not
disswade
any
Man
from
using
the
help
of
other
Mens
Advice
,
Direction
and
Knowledge
,
to
rectifie
his
own
Judgment
,
either
in
the
general
habit
thereof
,
or
in
Relation
to
particular
Actions
,
for
this
is
prudent
and
necessary
for
every
good
and
just
Man
.
But
all
that
I
contend
for
,
is
,
that
still
the
Judgment
must
,
of
necessity
,
be
the
Man's
own
that
must
Guide
him
in
voluntary
Moral
Actions
of
his
own
.
But
,
2.
In
Relation
to
the
Rule
in
hand
,
it
must
necessarily
be
a
Man's
own
Judgment
that
must
be
his
Guide
.
It
is
possible
for
another
Man
,
well
conversant
in
Morals
,
to
know
better
than
my self
in
the
Theory
or
Notion
,
whether
this
or
that
Action
be
fit
or
just
,
or
exactly
commensurate
to
the
Rules
of
Moral
Justice
and
Righteousness
;
but
it
is
impossible
for
any
Man
in
the
World
to
know
so
well
as
my self
,
whether
I
would
have
another
to
do
that
to
me
,
which
I
am
about
to
do
to
him
;
this
Judgment
,
or
Conception
,
namely
,
the
Knowledge
of
what
I
would
that
another
should
do
to
me
,
lies
only
in
my
own
Breast
.
Again
,
3.
The
determination
of
a
Man's
will
,
touching
such
Actions
as
he
would
have
another
do
,
or
not
do
to
him
,
is
very
much
diversifyed
,
and
varied
,
according
to
variety
of
circumstances
of
Time
,
Place
,
Person
and
other
junctures
that
accompany
the
Action
,
touching
which
the
deliberation
and
resolution
is
exercised
.
And
these
Circumstances
must
necessarily
have
a
great
influence
upon
the
result
of
my
Will
,
touching
particular
Actions
,
which
I
would
or
would
not
that
another
should
do
to
me
;
and
consequently
my
measure
of
such
Actions
,
which
I
am
about
to
do
,
or
not
to
do
to
him
,
must
thereby
be
greatly
diversifyed
:
And
the
Nature
,
Quality
,
and
Efficacy
of
these
Circumstances
,
are
not
possibly
so
clear
and
evident
to
another
,
as
they
are
to
my self
;
and
consequently
another
cannot
so
clearly
determine
,
whether
he
would
that
another
should
,
or
should
not
do
the
Action
to
him
were
he
in
my
place
or
stead
;
because
he
cannot
have
the
same
clear
prospect
of
all
those
Circumstances
which
concern
me
in
this
Action
,
whereunto
he
must
necessarily
be
more
a
stranger
than
my self
.
4.
Unless
in
the
transposing
of
Persons
,
in
order
to
make
my
Judgment
of
what
I
would
,
or
would
not
that
another
should
do
to
me
,
and
consequently
to
make
up
thereby
,
what
I
should
,
or
should
not
do
to
him
;
I
say
,
unless
in
such
a
case
,
I
should
use
that
Judgment
which
I
have
at
the
time
of
such
deliberation
and
conclusion
,
there
will
follow
uncertainty
and
deception
in
the
application
of
this
Rule
;
for
Instance
,
a
Physician
or
Chyrurgeon
hath
a
Patient
that
is
under
a
desperate
Distemper
,
but
he
knows
it
not
,
or
believes
it
not
,
and
therefore
is
utterly
averse
to
those
sharp
remedies
that
are
necessary
for
the
preservation
of
his
life
;
the
Physician
or
Chirurgeon
must
not
measure
his
application
to
the
Patient
by
this
Rule
.
If
I
were
in
this
Patients
case
,
and
under
that
apprehension
that
he
is
,
I
would
not
have
these
applications
made
to
me
,
and
therefore
I
must
not
make
them
to
him
.
But
his
Rule
must
be
,
Were
I
in
this
Patients
condition
,
and
had
that
clear
sence
of
the
danger
I
were
in
,
which
I
now
have
concerning
him
,
I
would
have
these
Applications
made
to
me
,
therefore
I
will
make
them
to
him
.
Again
,
if
a
Father
sees
his
Child
hath
gotten
a
Knife
,
or
some
dangerous
thing
,
which
the
Child
is
extreamly
fond
of
,
but
the
Father
knows
it
will
do
him
mischief
:
In
the
deliberation
of
the
Father
,
whether
he
shall
take
away
this
Knife
;
the
Rule
he
must
go
by
must
not
be
thus
;
If
I
were
this
Child
,
and
had
no
more
Understanding
than
he
hath
,
I
would
not
have
the
Knife
taken
from
me
,
therefore
I
will
not
take
it
from
him
.
But
his
procedure
must
be
thus
;
I
know
the
Child
will
do
himself
harm
with
this
Knife
,
and
therefore
if
I
were
this
Child
,
and
had
this
Understanding
which
I
have
,
I
should
be
content
this
Knife
that
pleaseth
me
should
be
taken
from
me
,
therefore
I
will
take
it
from
him
.
Though
to
make
the
application
of
this
Rule
,
I
change
Persons
with
my
Child
,
yet
in
this
supposed
Transposition
of
Persons
,
I
carry
along
with
me
my
own
Judgment
,
Discretion
and
Understanding
that
I
now
have
about
me
;
and
though
I
assume
my
Child's
Person
in
this
Application
,
yet
I
assume
not
his
Folly
,
Childishness
and
Passion
.
And
,
by
this
Explication
,
a
Question
that
is
often
made
may
be
resolved
,
viz.
Whether
a
Parent
,
a
Nurse
,
or
a
Magistrate
,
or
a
Physician
,
or
any
other
Person
,
may
not
,
for
the
good
of
the
Child
,
Subject
Patient
,
or
other
Person
,
deceive
him
,
when
there
is
no
other
Expedient
will
avail
the
attaining
of
that
good
,
or
the
avoiding
of
some
imminent
Evil
,
(
always
excluding
a
Lye
out
of
this
Controversie
)
For
Instance
,
a
Person
desperately
sick
,
is
utterly
averse
to
the
taking
of
a
Potion
,
that
would
certainly
or
probably
cure
him
;
but
extreamly
fond
of
a
Cup
of
small
Beer
,
that
alone
would
endanger
or
hurt
him
.
The
Patient
calls
for
small
Beer
,
and
the
Physician
secretly
conveys
the
Potion
into
the
Beer
,
and
thereby
deceives
,
but
Cures
his
Patient
.
If
we
should
measure
this
Rule
by
this
Application
;
namely
,
If
I
were
this
Patient
,
and
under
his
Distemper
and
Misapprehension
,
I
would
not
be
thus
deceived
,
and
therefore
I
will
not
thus
deceive
him
:
I
say
,
if
we
should
make
this
Application
in
this
manner
,
the
Physician
did
amiss
in
this
Deception
,
though
the
Patient
be
Recover'd
by
it
;
which
seems
to
be
a
Misapplication
in
this
Transposition
of
Persons
.
But
the
Rule
by
which
the
Physician
doth
,
and
may
Justifie
the
lawfulness
of
this
Deception
,
is
this
;
I
know
the
Patient
will
be
endanger'd
if
he
take
not
this
Potion
,
or
drink
cold
Beer
without
it
;
and
though
he
,
through
his
Distemper
,
knows
not
his
own
good
or
be
averse
to
it
;
yet
,
were
I
in
his
case
,
I
should
,
under
that
Judgment
I
have
of
things
,
rather
be
contented
to
be
thus
deceived
for
my
Cure
;
and
therefore
I
both
will
and
may
thus
deceive
my
Patient
for
his
good
:
Though
to
measure
the
Justness
or
Unjustness
of
this
Deceit
,
I
change
the
supposition
of
Persons
with
him
;
yet
in
this
Transposition
I
assume
not
his
Distemper
and
Weakness
of
Mind
,
but
keep
my
own
Judgment
and
Understanding
to
Guide
my
Will
,
in
Relation
to
this
Action
,
notwithstanding
the
supposed
Assumption
of
his
Person
,
thereby
to
apply
this
Rule
of
Justice
,
Quod
tibi
fieri
non
vis
alteri
ne
feceris
.
And
upon
the
same
Account
I
will
deceive
my
Child
,
by
giving
him
Aloes
,
wrapt
up
in
Sugar
,
to
Cure
him
of
a
Disease
;
and
cheat
him
of
a
thing
,
that
is
,
or
may
be
noxious
to
him
,
with
what
Artifice
I
can
,
and
yet
without
any
violation
of
this
Sacred
Rule
of
Justice
:
For
had
my
Child
that
Understanding
that
I
have
,
though
he
needed
not
be
cheated
,
or
deceived
in
this
manner
;
yet
he
would
be
contented
thus
to
be
deceived
for
his
good
,
if
it
were
not
otherwise
attainable
.
And
the
reason
of
the
difference
of
these
cases
from
Deceit
and
Cozenage
,
in
Contracting
or
Dealing
,
is
because
,
in
the
cases
propounded
,
there
is
a
defect
of
Understanding
in
the
one
Party
,
and
the
Deceit
is
for
a
necessary
Good
to
the
Party
deceived
,
not
otherwise
attainable
.
But
in
the
case
of
ordinary
Contracts
,
and
Commerce
between
Persons
it
is
otherwise
.
First
,
Because
a
Deceit
therein
sounds
to
the
damage
of
the
Party
deceived
,
and
not
to
his
benefit
.
Secondly
,
Because
there
is
,
if
not
an
Express
,
yet
an
implyed
Agreement
,
by
the
common
presumption
and
custom
among
Men
,
that
there
should
be
no
Deceit
in
Dealing
.
And
here
,
by
the
way
,
likewise
,
may
be
consider'd
,
the
lawfulness
or
unlawfulness
of
Stratagems
and
Deceits
between
Enemies
,
in
a
state
of
Publick
War
and
Hostility
:
By
a
kind
of
Convention
between
Enemies
in
Hostility
,
Force
and
Violence
,
Mutual
Depredation
and
Slaughter
,
seem
to
be
allowed
,
otherwise
no
War
could
be
lawful
.
And
it
may
seem
probable
,
upon
the
very
same
account
,
that
Stratagems
and
Deceptions
,
so
they
arrive
not
at
a
plain
Lye
,
may
be
also
lawful
;
Because
Persons
in
open
Hostility
,
seem
tacitly
to
have
agreed
,
that
each
should
do
to
the
other
all
the
Mischief
they
can
,
so
far
forth
as
that
Implyed
Agreement
is
not
controuled
,
either
by
express
Pactions
,
as
Truces
,
Leagues
,
Safe-Conducts
,
or
the
like
;
or
by
the
common
Laws
of
War
,
whereby
Poysoning
either
of
Weapons
or
Rivers
is
Interdicted
.
Thus
Springing
of
Mines
,
Ambushes
,
seeming
Retreats
,
or
Flights
,
to
draw
the
Enemy
into
an
Inconvenience
;
and
a
Thousand
the
like
Stratagems
of
War
are
,
and
in
all
times
have
been
,
even
by
the
Law
of
War
,
used
and
allowed
:
Thus
Joshua
did
with
the
People
of
Ai
,
Joshua
8.
Gideon
with
the
Midianites
,
Judges
7.
Israel
with
the
Benjamites
,
Judges
20.
And
this
seems
justifiable
,
because
in
such
a
time
there
seems
to
be
,
as
it
were
,
a
Reciprocal
suspension
,
and
laying
aside
of
those
Methods
of
Mutual
Commerce
and
Intercourse
,
that
are
just
and
requisite
in
time
of
Peace
;
and
another
kind
of
Admistration
of
things
,
undertaken
and
allowed
on
both
sides
,
each
party
publickly
denouncing
and
professing
to
others
,
that
they
will
use
all
Acts
of
Force
and
Stratagem
each
to
other
,
and
that
they
will
expect
no
other
each
from
other
.
So
that
by
this
Interpretative
Compact
,
each
party
hath
made
that
lawful
in
time
of
War
,
which
is
unlawful
in
time
of
Peace
.
And
in
the
practice
thereof
,
one
party
doth
no
otherwise
to
the
other
,
than
what
he
Interpretatively
agrees
and
wills
the
other
should
do
to
him
;
and
so
not
wholly
out
of
the
extent
or
direction
of
this
Rule
:
But
yet
even
in
this
case
,
there
seems
to
be
these
Limitations
,
viz.
1.
The
Person
that
thus
practiseth
these
Stratagems
,
or
indeed
any
other
Acts
of
Hostility
,
had
need
be
very
well
assured
,
that
the
War
it self
is
lawful
and
just
:
For
that
is
requisite
to
justifie
any
hostile
Acts
of
what
kind
soever
.
2.
That
there
be
no
express
Lye
,
for
that
seems
not
to
be
justifiable
in
any
Hostility
,
and
seems
,
even
by
the
very
Laws
of
War
it self
,
to
be
prohibited
.
3.
That
there
be
no
violation
of
any
fides
data
,
and
therefore
the
Act
of
Jacob
,
Judges
4.
seems
very
hard
in
relation
to
Sisera
.
And
that
of
Judith
,
in
relation
to
Holofernes
,
because
they
both
seem
to
be
accompanied
with
breach
of
Faith
,
and
the
violation
of
the
Laws
of
Hospitality
:
Nothing
can
justifie
the
former
,
but
that
the
Canaanites
were
a
People
devoted
by
Almighty
God
to
destruction
.
4.
How
far
an
Enemy
may
sollicite
a
Defection
,
or
Treachery
,
or
may
corrupt
any
of
the
adverse
Party
by
Money
,
or
otherwise
,
to
betray
a
Trust
(
a
thing
frequently
practised
in
most
Wars
)
is
too
large
a
Theme
,
only
it
renders
the
Imployment
of
a
Souldier
and
Statist
very
full
of
Difficulties
.
And
thus
far
for
the
Rule
,
or
Directive
Faculty
;
namely
,
the
Will
of
the
Party
,
or
Agent
,
under
a
Change
or
Transposition
into
the
Party
Patient
.
Fourthly
,
The
Fourth
thing
propounded
is
the
Extent
of
this
Rule
under
a
Three-fold
Relation
.
-
1.
To
the
Thing
to
be
done
,
or
not
done
.
-
2.
To
the
Manner
of
doing
it
.
-
3.
To
the
Application
of
the
Rule
Negatively
and
Affirmatively
.
1.
The
Thing
to
be
done
or
not
done
.
It
includeth
all
Moral
Actions
,
from
one
Man
to
another
,
all
Actions
of
Moral
Righteousness
or
Justice
,
and
Acts
of
Charity
come
under
the
Preceptive
Part
:
All
Actions
of
Moral
Injustice
or
Unrighteousness
,
or
Uncharitableness
,
come
under
the
Prohibitive
part
of
it
.
2.
The
Manner
of
the
doing
comes
also
under
this
Rule
;
for
Instance
,
where
an
Act
of
Charity
comes
under
the
(
whatever
)
as
giving
of
Alms
,
or
remitting
of
an
Injury
,
I
am
not
only
under
the
Command
of
doing
the
thing
,
because
I
would
have
another
do
so
to
me
,
but
I
am
also
under
the
Command
of
doing
it
,
-
First
,
Chearfully
.
-
Secondly
,
Speedily
.
-
Thirdly
,
Sincerely
and
Cordially
,
and
with
Simplicity
,
Integrity
,
and
Singleness
of
Heart
,
and
not
Cunningly
,
or
Dilatorily
,
or
Hypocritically
,
and
for
By-ends
.
Because
,
were
I
to
receive
an
Alms
,
or
a
Forgiveness
,
I
would
willingly
have
it
done
with
these
Circumstances
,
or
Qualifications
.
3.
In
relation
to
the
Application
.
The
Rule
,
as
it
is
prescribed
in
the
Gospel
,
is
Affirmative
and
Preceptive
;
Whatsoever
ye
would
that
Men
should
do
to
you
,
do
ye
even
so
.
But
this
Affirmative
Precept
implies
the
Negative
,
that
so
much
Celebrated
Rule
of
Righteousness
and
Justice
;
That
which
ye
would
not
that
Men
should
do
to
you
,
do
ye
not
to
them
:
This
Negative
Precept
includes
very
much
,
and
goes
very
far
in
the
direction
of
us
in
Moral
Righteousness
.
But
the
Precept
in
the
Affirmative
,
as
it
is
given
in
the
Gospel
,
is
far
more
Extensive
,
and
includes
a
greater
measure
and
degree
of
Christian
Perfection
;
So
that
the
Application
of
this
Precept
is
,
-
First
,
Negative
;
and
that
Necessarily
Implyed
.
-
Secondly
,
Affirmative
.
I
shall
begin
with
the
Implyed
,
or
Negative
Precept
;
Quod
tibi
fieri
non
vis
alteri
ne
facias
:
And
this
extends
to
prohibit
all
those
vicious
Habits
or
Acts
opposite
either
to
Righteousness
or
Justice
,
or
to
Charity
or
Goodness
:
And
that
upon
this
very
Reason
,
or
Indication
,
I
would
not
have
him
do
,
or
be
thus
to
me
.
And
therefore
if
we
should
go
through
all
those
particular
Instances
above
given
of
the
opposite
Vices
to
Righteousness
or
Charity
,
we
shall
find
them
all
such
as
we
would
not
have
others
do
to
us
.
Take
it
first
in
the
Vices
or
Habits
opposite
to
Righteousness
.
There
is
no
Man
in
the
World
that
would
have
another
Malicious
or
Envious
to
him
,
that
would
have
another
Kill
,
or
Maim
,
or
Wound
him
,
or
Rob
,
Cheat
,
Deceive
,
or
Oppress
him
,
in
his
Goods
,
or
Estate
;
that
would
have
another
corrupt
his
Wife
,
Falsly
Accuse
,
or
Traduce
him
,
tell
him
Lyes
or
Falshoods
;
or
that
would
have
another
to
break
his
Oath
,
his
Word
,
his
Promise
,
or
Faith
given
to
him
;
or
that
would
have
his
Children
Disobedient
,
or
his
Parents
Unreasonably
severe
;
his
Servants
Unfaithful
,
or
Negligent
;
his
Master
Tyrannical
;
that
would
have
his
Inferiors
Insolent
,
or
his
Superiors
Oppressive
;
that
would
have
his
Magistrate
Partial
,
Unjust
,
or
Tyrannical
,
or
his
People
under
him
False
or
Rebellious
.
Again
,
in
the
Habits
of
Affections
,
or
Vices
opposite
to
Charity
,
there
is
no
Man
would
have
another
Narrow-handed
,
when
he
is
able
to
Relieve
his
Necessity
;
a
Rigid
Exacter
of
the
Extremity
of
the
Law
;
Impatient
,
Proud
,
or
Insolent
in
his
Carriage
towards
him
;
Making
himself
the
Center
of
all
he
doth
;
Ingrateful
,
Rough
,
and
Severe
and
Surly
;
Craftily
Circumventing
him
;
Morose
,
Censorious
,
Supercilious
;
ready
to
cause
,
or
entertain
false
Reports
or
Surmises
;
Unpeaceable
,
Unquiet
,
and
the
like
.
These
things
are
so
plain
,
that
there
needs
no
other
Evidence
of
the
Truth
thereof
,
than
the
common
Sense
and
Sentiments
of
all
Mankind
,
not
one
excepted
:
For
,
though
there
be
many
Men
that
know
not
,
it
may
be
,
what
the
definitions
of
these
Vices
are
,
or
that
give
a
clear
account
wherein
the
formal
Obliquities
of
them
doth
consist
;
yet
there
is
no
Man
so
stupid
,
that
by
his
own
Sense
finds
not
,
that
he
is
unwilling
to
have
another
use
,
or
practise
them
upon
him
,
because
he
is
easily
and
readily
sensible
of
the
smart
and
inconvenience
they
bring
to
him
;
and
therefore
his
Will
hath
an
aversation
against
them
,
as
noxious
and
uneasie
,
and
inconvenient
to
him
.
This
therefore
is
the
first
step
,
or
the
first
postulatum
,
which
every
Man
,
even
upon
his
own
Sense
,
without
the
help
of
any
other
Process
,
or
Inquiry
,
concludes
,
that
he
would
not
have
another
do
,
or
use
to
him
,
any
of
those
Habits
,
or
Acts
,
that
are
thus
contrary
to
Moral
Righteousness
,
or
Justice
,
or
Charity
.
Secondly
,
the
Second
step
,
or
postulatum
,
is
what
this
action
is
that
I
am
about
to
do
to
another
,
for
the
matter
,
or
Circumstances
of
it
,
consider'd
nakedly
in
it self
,
without
examining
whether
it
be
or
be
not
against
the
Rules
of
Righteousness
or
Charity
;
As
for
Instance
,
I
do
most
certainly
know
,
that
this
action
is
the
taking
away
of
another
Man's
Goods
,
wherein
I
have
no
property
,
by
the
Laws
of
the
Land
wherein
I
live
;
or
it
is
an
Over-reaching
of
him
in
a
Bargain
,
and
I
know
it
to
be
so
,
or
the
like
.
Thirdly
,
The
Third
Procedure
,
after
a
Man
hath
considered
the
action
what
it
is
;
is
for
a
Man
to
consider
,
whether
he
would
that
another
should
do
that
action
to
him
;
and
if
he
would
not
,
he
hath
thereby
given
to
himself
the
Rule
and
Measure
,
and
Determination
of
the
Question
,
Whether
he
ought
,
or
ought
not
to
do
it
to
another
,
without
any
curious
Inquiry
,
or
Speculation
,
touching
the
Justice
or
Injustice
,
Regularity
or
Irregularity
of
the
action
,
according
to
Niceties
and
School-Distinctions
.
His
own
Sense
is
the
Judge
:
So
that
as
the
Eye
doth
see
,
and
discern
this
Colour
to
be
one
,
and
that
to
be
another
;
this
to
be
White
,
and
that
to
be
Black
;
or
at
least
discerns
,
this
is
Grateful
,
that
Harsh
,
Insipid
,
Distastful
,
Offensive
,
without
any
Philosophical
,
or
Logical
Argumentation
;
even
so
a
Man
may
easily
find
that
this
,
if
it
were
done
by
another
to
me
,
would
be
grievous
and
offensive
,
and
distastful
,
and
in
my
own
Judgment
,
Uncharitable
,
or
Unjust
.
And
thus
,
as
my
own
Sense
,
without
any
other
Ratiocination
,
gives
me
a
clear
satisfaction
,
touching
the
general
Notion
,
of
what
is
Unjust
,
or
Uncharitable
;
that
it
is
such
as
I
would
not
have
done
to
me
.
So
this
lasting
,
as
it
were
,
the
particular
Action
that
is
under
Deliberation
,
gives
me
a
plain
and
clear
estimate
,
even
upon
the
account
of
my
own
Sense
and
relish
of
it
,
that
it
is
such
an
action
which
I
would
not
have
done
to
me
.
And
here
is
the
Excellence
of
this
Rule
,
that
whereas
,
as
I
before
observed
,
the
great
difficulty
in
the
Regiment
of
a
Moral
Life
,
is
not
so
much
in
the
discovery
and
assent
unto
common
Notions
,
as
in
the
due
accommodation
of
particular
actions
to
these
common
Notions
,
and
the
true
stating
of
the
Moral
Rectitude
,
or
Obliquity
of
particular
Actions
:
This
Rule
in
hand
gives
us
the
true
and
clear
Estimate
of
particular
actions
,
not
upon
a
large
Philosophical
procedure
,
or
discussive
Process
,
but
by
the
plain
,
easie
,
near
Evidence
,
as
easie
and
as
obvious
as
Sense
it self
:
It
being
no
more
but
this
,
this
is
an
action
which
I
am
very
certain
I
would
not
have
another
do
to
me
.
Fourthly
,
The
Consequence
and
Conclusion
,
and
the
Final
Decision
that
is
thereupon
to
be
made
,
is
this
;
I
must
not
therefore
do
it
to
him
,
and
I
must
not
do
it
upon
these
two
accounts
.
First
,
Because
the
Son
of
God
hath
brought
from
Heaven
,
and
from
the
Great
Monarch
of
the
whole
World
,
unto
me
,
That
I
must
not
do
that
to
another
,
which
I
would
not
have
another
do
to
me
:
and
if
there
were
no
other
Obligation
upon
me
,
but
his
Command
,
it
is
enough
to
enjoyn
my
Observance
.
Secondly
,
If
there
were
no
such
express
Command
given
me
,
yet
the
very
Precept
it self
includes
a
most
Evident
Conviction
of
an
Eternal
and
indispensable
Justice
in
it
:
For
if
I
Judge
this
Action
should
not
be
done
to
me
,
and
that
it
were
Unjust
and
Unreasonable
if
it
were
so
done
;
Why
should
I
go
about
to
do
that
to
him
,
that
I
would
Condemn
as
Unjust
if
done
to
me
?
So
that
the
Resolution
of
this
whole
Decision
seems
to
be
into
this
Syllogism
.
1.
Whatsoever
I
would
not
that
another
should
do
to
me
,
I
may
not
do
to
him
.
2.
But
this
action
now
under
deliberation
,
is
such
,
that
I
would
not
another
should
do
to
me
.
3.
Therefore
I
may
not
do
it
to
him
.
The
Evidence
of
the
Truth
of
the
Major
Proposition
is
grounded
upon
the
clearest
Evidence
,
-
First
,
Of
the
Divine
Command
.
-
Secondly
,
Of
the
Intrinsecal
Justice
of
the
Precept
it self
.
The
Evidence
of
the
Minor
is
the
clearest
Evidence
that
can
be
;
for
I
do
most
certainly
know
what
the
action
is
that
I
am
about
to
do
:
and
again
,
I
do
most
certainly
know
,
that
I
would
not
have
another
do
this
action
to
me
:
I
know
it
as
well
,
as
I
know
that
I
see
or
feel
:
And
therefore
the
Conclusion
is
most
certain
and
infallible
.
Only
we
must
have
recourse
to
what
hath
been
in
general
premised
;
where
I
have
spoken
of
the
Rule
,
or
(
would
)
in
general
;
especially
where
Persons
are
under
different
Relations
.
There
seem
to
be
two
great
Obstacles
to
the
due
and
constant
observance
of
this
excellent
Rule
.
-
1.
Passion
.
-
2.
Self-Love
.
1.
Passion
many
times
so
far
prevails
upon
Men
,
that
it
makes
them
precipitate
and
incogitant
in
their
actions
;
and
thereby
this
Rule
is
often
broken
before
Men
think
of
it
:
But
surely
this
is
such
an
Infirmity
,
that
Man
may
easily
break
by
resolution
,
to
take
a
due
consideration
of
what
he
doth
:
And
if
a
Man
will
but
inure
himself
a
little
to
repeat
this
Rule
to
himself
,
before
he
undertake
any
action
,
he
will
very
easily
Master
that
Precipitancy
and
Incogitancy
which
haste
and
passion
occasions
;
and
he
will
soon
find
the
benefit
of
this
Experiment
.
2.
Self-Love
.
Man
is
very
much
addicted
to
Love
himself
;
and
that
Self-love
blinds
and
seduceth
his
Judgment
,
whereby
he
oftentimes
attributes
to
himself
such
Circumstances
,
as
render
the
very
same
action
done
by
him
to
another
to
be
Just
and
Righteous
;
when
the
very
same
action
done
by
another
to
him
,
seems
to
be
Unjust
:
For
instance
,
Gaius
hath
done
Titius
a
Trespass
;
Gaius
comes
to
him
,
and
tells
him
he
is
sorry
for
it
:
he
is
a
poor
Man
,
and
desires
him
to
forgive
him
.
Titius
refuseth
:
Gaius
replies
;
Sir
,
Had
you
done
me
the
like
Trespass
,
and
sought
to
me
,
I
should
have
forgiven
you
,
had
you
been
as
poor
as
I
am
,
and
I
as
rich
and
well
able
to
bear
it
as
you
.
Titius
replies
,
But
I
have
formerly
obliged
you
by
many
Kindnesses
,
and
against
all
these
you
have
Trespassed
in
this
Trespass
.
This
is
not
the
first
Trespass
you
committed
;
I
have
passed
by
many
formerly
:
I
shall
grow
contemptible
,
and
every
one
will
be
ready
to
do
the
like
,
if
I
pass
by
this
:
Though
I
am
richer
than
you
,
I
have
more
Dependants
than
you
,
more
Children
and
Relations
;
and
I
must
bear
a
port
answerable
to
my
Place
:
and
the
damage
that
I
have
sustained
by
this
Trespass
,
hath
made
you
richer
than
you
were
before
,
and
me
poorer
:
and
therefore
upon
these
,
and
many
other
Circumstances
,
the
Cases
are
different
;
and
I
must
have
full
reparation
of
the
Damage
;
and
also
secure
my self
against
future
injuries
from
you
and
others
,
by
making
you
a
severe
Example
for
this
.
And
by
such
kind
of
Arguings
as
this
,
there
will
be
a
fair
Gloss
put
upon
any
thing
;
and
the
Circumstances
which
a
Man
will
draw
together
,
to
exempt
a
Man
from
his
Duty
,
will
be
endless
.
But
let
Titius
now
be
but
honest
to
himself
,
and
sincerely
deal
thus
with
himself
:
I
know
the
Trespass
that
is
committed
,
the
Damage
it
hath
done
me
,
the
Condition
I
am
in
to
bear
it
,
the
Poverty
of
him
that
cannot
make
me
satisfaction
:
I
see
his
Submission
:
Were
I
in
Gaius
his
stead
and
place
,
Would
I
not
think
it
too
severe
for
Titius
to
exact
the
severity
of
the
Law
,
or
to
deny
a
Pardon
for
this
Trespass
that
he
can
never
satisfie
.
If
I
should
be
of
that
Mind
,
then
I
will
be
of
the
same
Mind
now
,
and
forgive
him
upon
his
Submission
,
and
promise
of
future
Amendment
.
The
Truth
is
,
this
Precept
doth
discharge
Self-love
from
having
to
do
in
this
business
of
Moral
Righteousness
or
Charity
;
or
at
least
puts
it
in
that
condition
,
by
Transposition
of
the
Persons
,
that
it
speaks
as
much
for
Gaius
as
it
doth
for
Titius
,
when
Titius
,
by
Transposition
,
sustains
the
Person
of
Gaius
;
and
so
Self-love
becomes
equally
an
Advocate
for
Titius
,
and
against
him
.
Indeed
,
if
a
Man
will
be
wilfully
and
perversly
Unjust
;
and
although
he
be
Convinced
,
that
he
would
not
have
the
same
thing
done
to
him
,
that
he
is
about
to
do
to
another
;
will
,
notwithstanding
that
Conviction
,
do
the
thing
;
there
is
nothing
to
be
said
to
such
a
Man
,
but
that
he
hath
rejected
his
Duty
to
God
,
and
the
common
Sentiments
of
Righteousness
and
Goodness
to
Mankind
.
But
certainly
he
that
desires
to
walk
according
to
the
true
Rules
of
Justice
and
Charity
,
hath
,
if
he
will
be
but
sincere
and
true
to
himself
in
this
Rule
of
our
Saviours
,
a
plain
,
easie
,
and
clear
direction
for
all
actions
of
Righteousness
and
Charity
.
A
DISCOURSE
OF
RELIGION
.
CHAP.
I.
The
Ends
and
Uses
of
it
,
and
the
Errors
of
Men
touching
it
.
TRUE
Religion
is
the
greatest
Improvement
,
Advantage
,
and
Privilege
of
Humane
Nature
;
and
that
which
gives
it
the
noblest
and
highest
Pre-eminence
above
other
visible
Creatures
.
We
may
observe
in
many
Brute
Beasts
and
Birds
admirable
Instincts
,
Dexterities
,
and
Sagacities
;
and
in
some
of
them
some
dark
resemblances
of
Reason
,
or
Ratiocination
:
But
Religion
is
so
appropriate
to
the
Humane
Nature
,
that
there
are
scarce
any
sort
of
men
,
but
have
some
Rel●gi●n
:
Nor
do
the
most
subtle
or
sagacious
Brutes
afford
any
signs
thereof
,
as
communicated
to
their
Natures
.
It
is
one
of
the
chiefest
Mercies
and
Blessings
that
Almighty
God
hath
afforded
to
the
Children
of
Men
,
and
that
which
signally
manifests
his
Providential
Care
towards
and
over
them
,
that
in
all
Ages
and
among
all
Nations
he
hath
given
to
them
some
Means
and
Helps
to
discover
unto
them
,
though
in
different
Degrees
,
some
principal
Sentiments
of
true
Religion
:
1.
By
the
secret
Characters
,
and
Impressions
,
and
Structures
thereof
in
their
Minds
and
Consciences
.
2.
By
his
Glorious
and
admirable
Works
,
commonly
called
the
Works
of
Nature
.
3.
By
signal
Providences
,
and
Providential
Regiment
of
the
World
.
4.
By
raising
up
Men
in
all
Ages
of
great
Wisdom
,
Observation
,
and
Learning
,
which
did
instruct
the
more
Ignorant
in
this
great
Concernment
,
the
Rudiments
of
Natural
Religion
.
5.
By
Traditionary
Transmission
of
many
important
Truths
and
Directions
of
Life
,
from
Ancestors
to
their
Posterity
,
and
others
:
Though
in
process
of
time
,
evil
Customs
and
evil
Men
did
in
a
great
measure
impair
and
corrupt
the
Sentiments
and
Practices
of
Men
,
notwithstanding
these
helps
.
Therefore
the
same
Mercy
and
Goodness
of
God
,
for
the
Preservation
and
propagation
of
the
true
Religion
,
was
pleased
to
substitute
a
more
fixed
and
premanent
means
:
Namely
,
the
Holy
Scriptures
,
or
Divine
Revelations
committed
to
Writing
in
the
Books
of
the
Old
and
New
Testament
.
Though
the
Religion
delivered
in
both
Testaments
,
be
in
substance
the
same
;
yet
the
true
Religion
was
more
fully
,
and
plainly
,
and
distinctly
delivered
by
Christ
▪
and
his
Apostles
in
the
New
Testament
,
together
also
with
some
additional
Instructions
for
the
better
preservation
and
propagation
thereof
to
Mankind
,
and
divers
additional
Evidences
to
prove
and
manifest
the
truth
of
this
Religion
,
to
procure
its
belief
and
acceptation
:
As
the
Birth
,
Miracles
,
Death
,
Resurrection
,
and
Ascension
of
Christ
Jesus
,
the
great
Reformer
of
the
Jewish
,
and
great
Institutor
of
the
Christian
Religion
,
so
called
from
Christ
that
taught
and
asserted
it
.
The
Christian
Religion
is
the
most
perfect
Rule
of
our
Duty
to
God
,
our selves
,
and
others
;
and
was
design'd
principally
for
these
Great
Ends.
1.
To
restore
to
the
Glorious
God
,
the
Honour
,
Duty
,
and
Obedience
of
his
Creature
,
Man
;
teaching
him
to
Know
,
to
Glorifie
and
Serve
his
Creator
,
to
be
thankful
to
him
,
to
submit
to
his
Will
,
to
obey
his
Law
and
Command
,
to
be
thankful
for
his
Mercies
,
to
acknowledge
him
in
all
his
ways
,
to
call
upon
him
,
to
Worship
him
,
to
depend
upon
him
,
to
walk
sincerely
in
his
sight
,
to
admire
and
adore
his
Greatness
and
Goodness
in
all
his
Works
,
especially
in
the
great
Work
of
the
Redemption
of
Mankind
by
his
Son
Christ
Jesus
.
2.
To
inable
Man
to
attain
everlasting
Happiness
,
the
perpetual
Vision
of
the
Glorious
God
,
and
to
fit
and
prepare
him
to
be
a
partaker
of
the
Inheritance
of
the
Saints
in
Light
and
Glory
.
3.
To
compose
and
settle
Mankind
in
such
a
decent
and
becoming
Rectitude
,
Order
,
and
Deportment
in
this
World
,
as
may
be
suitable
to
the
Existence
of
a
Reasonable
Nature
,
and
the
Good
of
Mankind
:
Which
consists
principally
in
a
double
relation
:
1.
To
a
Mans
self
,
Sobriety
.
2.
To
others
,
which
consists
in
those
two
great
Habits
or
Dispositions
beneficent
to
Mankind
,
viz.
Righteousness
or
Justice
,
and
Charity
or
Love
and
Beneficence
.
These
three
great
Ends
are
succinctly
delivered
,
2
Tit
.
11.12
.
For
the
Grace
of
God
,
that
bringeth
Salvation
hath
appeared
unto
all
Men
,
teaching
us
,
that
denying
ungodliness
and
worldly
Lusts
,
we
should
live
Soberly
,
Righteously
,
and
Godly
in
this
present
World
.
Here
we
have
these
three
Ends
of
Christian
Religion
.
1.
Godliness
,
or
our
Duty
to
God
.
2.
Salvation
,
or
our
own
everlasting
Happiness
.
3.
Sobriety
,
Righteousness
,
which
also
includeth
Charity
,
a
part
of
Evangelical
Righteousness
.
And
because
Christian
Religion
was
intended
and
instituted
for
the
good
of
Mankind
,
whether
poor
or
rich
,
Learned
or
Unlearned
,
Simple
or
Prudent
,
Wise
or
Weak
,
it
was
fitted
with
such
plain
,
easie
,
and
evident
Directions
,
both
for
things
to
be
known
,
and
things
to
be
done
,
in
order
to
the
attainment
of
the
End
for
which
it
was
design'd
,
that
might
be
understood
by
any
Capacity
,
that
had
the
ordinary
and
common
use
of
Reason
or
Humane
Understanding
,
and
by
the
common
assistance
of
the
Divine
Grace
might
be
practised
by
them
.
The
Credenda
,
or
things
to
be
known
and
believed
,
as
simply
necessary
to
those
Ends
,
are
but
few
,
and
intelligble
,
briefly
delivered
in
that
Summary
of
Christian
Religion
,
usually
called
the
Apostles
Creed
.
The
Agenda
,
or
things
to
be
done
or
forborn
,
are
those
few
and
excellent
Precepts
,
delivered
by
Christ
and
his
Apostles
,
in
that
little
Book
of
the
New
Testament
,
and
yet
even
the
tenth
part
of
that
little
Book
will
contain
all
the
Precepts
of
Christian
Duty
and
Obedience
contained
in
that
Book
:
And
in
brief
the
Baptismal
Covenant
,
as
it
is
contained
in
the
Liturgy
,
and
Explanation
thereof
in
the
Church
Catechism
used
among
us
,
together
with
the
Precepts
of
the
Decalogue
,
contain
in
effect
a
Summary
or
brief
Epitome
of
our
Christian
Duty
.
And
certainly
it
was
necessary
and
becoming
the
Wisdom
of
the
most
Wise
God
,
that
that
Religion
and
Doctrine
,
which
equally
concerned
Men
of
all
Kinds
and
Capacities
,
should
be
accordingly
accommodated
,
as
might
be
useful
for
all
.
If
the
Doctrine
or
Precepts
of
Christian
Religion
should
have
been
delivered
in
over
Sublime
or
Seraphical
expressions
,
in
high
Rhetorical
Raptures
,
in
intricate
and
subtile
Phrases
or
Stile
,
or
if
it
should
have
been
surcharged
with
multitude
of
particulars
,
it
would
have
been
like
a
Sealed
Book
,
to
the
far
greatest
part
of
Mankind
,
who
yet
were
equally
concerned
in
the
Business
and
End
of
Religion
,
with
the
greatest
Philosophers
and
Clerks
in
the
World
.
Upon
what
hath
been
said
,
we
may
therefore
Conclude
,
1.
That
there
is
not
,
nor
indeed
may
not
be
any
great
difficulty
in
the
attaining
of
a
true
saving
Knowledge
of
Christian
Religion
.
2.
That
the
Duties
of
Christian
Religion
are
not
of
so
vast
an
Extent
,
but
the
Knowledge
of
them
may
be
also
attained
by
an
Ordinary
Capacity
,
willing
to
learn
.
3.
That
considering
that
God
Almighty
is
never
wanting
with
his
Grace
to
assist
those
that
sincerely
endeavour
and
desire
to
Obey
him
and
Serve
him
,
it
is
not
so
difficult
a
Business
to
perform
an
Evangelical
Obedience
to
the
Precepts
of
the
Gospel
,
I
say
an
Evangelical
Obedience
,
though
not
a
Perfect
Obedience
;
an
Obedience
that
is
Sincere
,
though
many
times
Weak
,
and
failings
,
which
nevertheless
are
forgiven
,
and
there
Sincere
though
Imperfect
Obedience
accepted
by
Almighty
God
through
the
Merits
and
Intercession
of
Christ
,
and
our
own
Humiliation
and
Sincere
Repentance
for
our
failings
.
And
,
4.
That
when
all
is
done
,
in
this
Belief
and
this
Obedience
Consists
our
C●ristian
Religion
.
This
is
the
One
thing
necessary
,
the
Magnum
Oportet
,
which
is
of
highest
Concernment
and
greatest
Importance
to
Mankind
.
But
now
if
we
do
but
look
about
us
in
the
World
,
and
observe
and
consider
the
Matters
,
wherein
Men
for
the
most
part
,
do
place
Religion
,
we
shall
find
quite
another
kind
of
Rate
and
Nature
of
Religion
,
than
what
Christ
Instituted
or
Intended
,
and
yet
all
veiled
and
shrouded
under
the
Name
of
Christian
Religion
;
and
greater
weight
and
stress
laid
upon
them
than
upon
the
True
,
Real
,
grand
Imports
of
Christian
Religion
.
I.
I
shall
begin
with
the
Subtilties
of
great
Scholars
,
Schoolmen
,
and
Scholastick
Divines
.
These
have
turned
Christian
Religion
into
a
most
curious
and
difficult
Speculation
,
and
that
which
was
design'd
by
Christ
Jesus
as
a
plain
Direction
to
every
Capacity
,
to
be
a
Guide
to
a
Righteous
,
Holy
,
and
Sober
Life
here
,
and
to
attain
Everlasting
Life
hereafter
,
they
have
[
made
]
a
meer
Exercise
of
Wit
,
and
a
Piece
of
greater
subtilty
than
the
abstrusest
Philosophy
or
Metaphysicks
.
And
this
they
have
done
principally
these
ways
.
1.
By
Disputes
about
Questions
,
that
as
they
are
not
in
themselves
Necessary
to
be
known
,
so
they
are
in
their
own
Nature
impossible
for
Humane
Understandings
to
determine
:
As
for
instance
;
many
,
if
not
all
,
the
Points
controverted
between
the
Arminians
and
Calvinists
,
as
touching
the
manner
of
the
Decrees
of
God
,
what
kind
of
Influence
he
hath
upon
the
Wills
of
Men
.
The
manner
of
the
Divine
Knowledge
of
things
Future
,
Contingent
,
or
Possible
.
The
Resistibility
or
Irresistibility
of
Divine
Grace
.
The
Nature
of
Eternity
,
and
Infinitude
,
and
Indivisibility
.
The
manner
of
the
Existence
of
the
Three
Persons
in
the
Unity
of
Essence
.
The
Nature
of
Angels
and
Spirits
;
the
Manner
and
Degrees
,
and
Method
of
their
Knowledge
of
things
;
their
several
Ranks
and
Orders
;
and
infinite
more
Speculations
and
Disputes
of
things
that
do
not
in
their
own
Nature
fall
under
the
discovery
of
Humane
Understanding
,
by
the
ordinary
Course
of
Ratiocination
,
and
are
impossible
to
be
known
further
than
they
are
distinctly
revealed
by
Almighty
God
,
and
as
it
were
industriously
kept
Secret
by
Almighty
God
,
because
they
are
not
of
use
to
Mankind
to
be
known
.
It
is
far
more
possible
for
a
Child
of
three
Years
Old
,
to
have
a
true
Conception
of
the
most
abstruse
Points
in
Philosophy
,
or
in
the
Mystical
Reasons
of
State
or
Politick
Government
of
a
Kingdom
,
than
for
the
wisest
Man
that
ever
was
,
without
Revelation
from
God
,
to
have
any
tolerable
Conception
or
Notion
of
things
of
this
Nature
,
with
any
tolerable
Certainty
or
Evidence
.
2.
Again
there
are
other
Points
disputed
which
are
of
a
lower
allay
,
and
yet
not
to
be
distinctly
known
without
more
clear
Revelation
than
we
yet
have
of
it
,
nor
yet
of
any
Necessity
for
us
distinctly
to
know
:
As
for
instance
,
concerning
the
Nature
and
Manner
of
Transmission
of
Original
Sin
;
How
far
the
Sins
of
immediate
or
remote
Parents
affect
their
Posterity
with
Guilt
or
Punishment
;
The
Origination
of
the
Humane
Soul
;
How
far
the
Efficacy
of
the
Sacrifice
of
Christ
was
intentionally
for
all
Men
;
concerning
the
Means
of
Communication
thereof
to
Infants
,
Ideots
,
and
the
invincibly
Ignorant
;
What
is
the
real
Consequence
of
Baptism
of
Infants
,
or
its
Omission
;
How
far
the
Will
of
Man
is
Operative
to
his
Conversion
,
or
Perseverance
;
Wherein
the
formal
Nature
of
Justification
consists
;
How
far
forth
Faith
singly
is
sufficient
for
it
,
without
Sanctification
and
Habitual
Holiness
at
last
,
and
how
far
forth
the
Sincere
Love
of
God
,
by
a
Person
invincibly
ignorant
of
many
or
most
Points
of
Christian
Religion
is
sufficient
thereunto
;
concerning
the
Estate
of
the
separate
Soul
before
the
last
Judgment
,
and
how
far
it
enjoys
the
Beatifical
Vision
before
the
Resurrection
.
Disputes
touching
these
and
the
like
difficult
Questions
,
have
blown
up
mens
Fancies
with
Speculations
,
instead
of
filling
their
Hearts
with
the
true
and
genuine
Effects
of
Christian
Religion
.
It
is
true
,
that
Physicians
and
Naturalists
do
and
may
make
Enquiries
into
the
Method
and
Progress
of
Generation
,
and
Digestion
,
and
Sanguification
,
and
the
motions
of
the
Chile
,
the
Blood
,
the
Humours
:
For
,
1.
They
have
means
of
access
to
the
discovery
thereof
by
Dissection
and
Observation
.
And
,
2.
It
is
of
some
use
to
them
in
their
Science
,
and
the
Exercise
thereof
.
But
when
all
is
done
,
a
Man
of
a
sound
Constitution
digests
his
Meat
,
and
his
Blood
Circulates
,
and
his
several
Vessels
and
Entrails
perform
their
Offices
,
though
he
know
not
distinctly
the
Methods
of
their
Motions
and
Operations
.
But
these
Speculations
above
mention'd
,
in
Points
of
Divinity
,
as
they
are
not
possible
to
be
distinctly
determined
with
any
certainty
,
so
they
are
of
little
use
to
be
known
.
If
the
Heart
be
season'd
with
the
true
Knowledge
of
the
things
that
are
revealed
,
and
with
the
Life
of
the
Christian
Religion
,
and
the
Love
of
God
,
it
will
be
effectual
enough
to
order
his
Life
,
and
bring
him
to
everlasting
Happiness
,
though
he
be
not
,
like
an
exquisite
Anatomist
,
acquainted
with
a
distinct
Comprehension
or
Knowledge
of
the
several
difficult
Enquiries
of
this
Nature
.
Believe
what
is
required
by
the
Word
of
God
to
be
believed
,
and
do
your
Duty
,
as
by
that
Word
is
directed
;
so
that
the
Life
of
Religion
,
and
the
Love
of
God
be
once
set
on
foot
in
the
Soul
,
and
there
nourished
,
and
commit
your self
to
the
Faithfulness
and
Goodness
of
God
,
and
this
will
be
effectual
to
the
great
End
of
Religion
,
though
all
these
Disputes
be
laid
aside
.
3.
Again
,
A
Third
mischief
of
Scholasticks
,
is
in
relation
to
Practicks
:
1.
Some
Casuistical
Divines
have
so
distinguished
concerning
Religious
External
Duties
,
that
they
have
left
little
Practical
Religion
or
Morality
in
the
World
,
and
by
their
subtil
curious
Distinctions
,
have
made
almost
every
thing
Lawful
,
and
with
the
Pharisees
,
in
the
time
of
our
Saviour
,
have
made
void
the
Laws
of
God
,
(
and
of
Man
also
)
by
their
Traditions
and
Distinctions
:
So
that
Religion
towards
God
,
and
all
Righteousness
and
Sobriety
,
is
so
thin
and
narrow
,
and
subtil
,
that
by
their
Doctrine
of
Probability
,
and
Casuistical
Distinctions
,
all
the
Bones
thereof
are
loosned
.
It
would
be
too
long
to
give
Instances
in
particular
:
The
late
Velitations
in
France
between
some
of
the
Popish
Priests
and
Jesuits
furnish
the
World
with
Instances
enough
of
this
kind
.
II
.
The
Second
Instance
is
this
,
The
turning
of
the
greatest
part
of
Religion
into
Politick
Contrivances
,
for
attaining
or
upholding
Power
,
Wealth
,
or
Interest
.
There
have
been
Instances
many
in
this
kind
among
Secular
Princes
and
States
,
this
was
the
Act
of
Jeroboam
to
set
up
Idolatrous
Religion
in
Samaria
,
for
preventing
a
return
of
the
Ten
Tribes
to
the
House
of
David
.
And
we
may
observe
it
in
most
of
the
Religion
Established
by
Heathenish
Princes
,
which
was
so
ordered
to
accommodate
their
Interest
,
though
to
the
extreme
corrupting
of
Natural
Religion
.
But
there
is
not
so
eminent
an
Instance
thereof
in
the
whole
World
,
as
that
of
the
Ecclesiastical
State
of
the
Church
of
Rome
,
who
have
corrupted
,
as
much
as
in
them
lies
,
the
most
pure
and
innocent
Religion
that
ever
the
World
knew
,
namely
,
the
Christian
Religion
,
by
distorting
it
to
Ends
of
Wealth
and
Power
,
appendicating
to
it
certain
new
Doctrines
and
Practices
meerly
to
those
Ends.
And
not
only
so
,
but
have
laid
the
greatest
weight
of
Religion
in
the
Observation
of
these
Political
Appendications
;
so
that
a
Man
that
either
questions
or
not
observes
the
Political
Additaments
,
runs
as
severe
a
Censure
and
Danger
among
them
,
as
he
that
denies
the
most
unquestionable
Principles
of
Christian
Religion
.
Such
are
their
Doctrines
of
the
Popes
Supremacy
,
the
Popes
Infallibility
,
the
necessity
to
Salvation
to
be
of
the
Romish
Church
;
the
Adoration
of
Images
,
Saints
departed
,
and
Angels
;
the
Veneration
of
Reliques
;
the
Doctrine
of
Purgatory
,
Indulgences
,
and
the
Church
Treasury
of
redundant
Merits
;
the
Doctrine
and
Practice
of
Dispensations
and
Indulgences
;
their
Canonization
of
Saints
;
their
Pilgrimages
,
numerous
Ceremonies
,
Theatrical
Spectacles
;
their
Doctrine
of
Transubstantiation
,
and
divers
other
Superadditions
and
Appendications
to
Christian
Religion
,
which
any
person
,
not
captivated
by
them
,
may
with
half
an
Eye
perceive
to
be
invented
and
continued
meerly
for
the
support
of
the
Grandeur
of
an
Universal
Monarchy
which
they
miscall
The
Church
,
and
for
the
amassing
of
Wealth
and
Power
for
the
support
of
it
,
as
might
most
easily
be
evinced
by
the
particular
Examination
of
all
those
Politick
Appendixes
.
And
yet
let
any
man
observe
it
,
he
shall
find
as
great
fervour
for
the
upholding
of
these
Doctrines
and
Practices
,
and
as
great
a
jealousie
of
the
least
breach
made
upon
them
,
as
if
the
whole
Concern
of
Christian
Religion
,
and
the
Salvation
of
Souls
lay
in
their
Belief
and
Observance
.
III
.
The
third
Instance
is
in
relation
to
the
Forms
of
Church
Government
and
Ceremonies
.
That
Ecclesiastical
Government
is
necessary
for
the
preservation
of
Religion
,
is
evident
to
any
reasonable
and
considerate
man
:
And
that
the
Episcopal
Government
constituted
in
England
,
is
a
most
excellent
Form
of
Ecclesiastical
Government
,
and
exceeds
all
other
Forms
of
Ecclesiastical
Government
.
may
be
easily
evinced
;
and
that
it
is
the
best
adapted
to
the
Civil
Government
in
this
Kingdom
,
is
visible
to
any
intelligent
person
:
And
yet
I
do
not
think
that
the
Essence
of
Christian
Religion
Consists
in
this
Or
any
other
particular
Form
of
Government
.
It
is
a
great
help
to
the
preservation
of
it
in
its
Purity
and
Unity
,
and
may
be
well
called
Sepimentum
Religionis
Christianae
,
as
the
Jews
call
their
Oral
Traditions
Sepimentum
Legis
,
the
Fence
of
the
Law
.
But
a
man
may
be
a
good
and
excellent
Christian
under
this
or
any
other
Form
of
Ecclesiastical
Government
,
nay
in
such
places
where
possibly
there
is
no
settled
Form
of
Ecclesiastical
Government
established
.
But
if
we
observe
many
persons
in
the
World
,
we
shall
find
some
so
highly
devoted
to
this
or
that
particular
Form
of
Government
,
as
if
all
the
weight
of
Christian
Religion
lay
in
it
:
Though
the
wise
and
sober
sort
of
Conformists
know
and
profess
this
,
yet
there
be
some
rash
people
that
will
presently
Un-church
all
the
Reformed
Churches
beyond
the
Seas
which
are
not
under
Episcopal
Government
.
That
if
they
see
a
man
,
otherwise
of
Orthodox
Principles
,
of
a
Pious
and
Religious
Life
,
yet
if
scrupling
some
Points
of
Ecclesiastical
Government
,
though
peaceable
,
they
will
esteem
him
little
better
than
a
Heathen
or
Publican
,
a
Schismatick
,
Heretick
,
and
what
not
:
On
the
other
side
,
if
they
see
a
man
of
great
fervour
in
asserting
the
Ecclesiastical
Government
,
observant
of
External
Ceremonies
,
though
otherwise
of
a
loose
and
dissolute
life
,
yet
they
will
be
ready
to
applaud
him
with
the
stile
of
a
Son
of
the
Church
,
and
upon
that
account
over-look
the
Miscarriages
of
his
Life
,
as
if
the
Essence
and
Life
of
Christian
Religion
lay
in
the
bare
asserting
of
the
Form
of
Ecclesiastical
Government
.
On
the
other
side
,
there
is
as
great
an
Extremity
of
the
other
hand
:
There
are
many
indiscreet
persons
,
as
well
Divines
as
others
,
that
having
either
by
their
Education
,
or
by
Conversation
with
Dissenters
,
or
possibly
to
gain
a
Party
,
taken
upon
them
the
Patronage
or
Asserting
of
some
other
Form
of
Church
Government
,
either
Presbyterian
or
Independant
,
or
something
fram'd
by
their
own
invention
,
presently
cry
down
the
Established
Government
of
the
Church
,
as
Antichristian
or
Popish
,
and
cry
up
that
which
they
have
thus
espoused
as
the
only
true
Christian
Regiment
instituted
by
Christ
;
and
presently
among
them
,
and
their
Followers
,
this
is
made
the
discriminative
Mark
of
a
True
Christian
.
If
they
see
a
man
conformable
to
the
Established
Government
,
tho'
he
be
pious
,
sober
,
and
truly
Religious
,
yet
they
despise
and
neglect
him
,
censure
him
as
a
Formalist
,
and
without
the
Power
of
Godliness
:
But
if
a
man
will
but
revile
the
Established
Government
,
and
be
bold
against
it
,
cry
it
down
,
and
cry
up
the
New
Institution
into
which
they
are
listed
,
tho'
the
man
be
Covetous
,
Uncharitable
,
Hard-harted
,
Proud
,
Impetuous
,
and
possibly
otherwise
Loose
in
his
Conversation
,
yet
such
a
man
shall
be
cherished
,
applauded
,
and
cryed
up
for
a
Saint
,
a
Precious
man
,
and
Zealous
for
the
Truth
.
And
although
Decent
Ceremonies
,
that
are
for
the
Preservation
of
the
Dignity
of
Religion
,
and
to
keep
due
Order
and
Regularity
,
are
not
Essential
Parts
of
Christianity
,
nor
were
ever
so
esteemed
by
wise
and
sober
men
,
and
yet
are
of
ufe
and
convenience
in
the
Church
,
nevertheless
,
we
may
easily
observe
among
men
the
same
Extremes
as
are
before
noted
:
Some
placing
the
whole
weight
of
Religion
in
their
strict
Observance
,
and
making
them
the
principal
,
if
not
the
only
Badge
of
a
Son
of
the
Ch●rch
,
hating
and
despising
those
that
scruple
any
thing
in
them
,
or
that
do
not
come
up
in
every
punctilio
to
their
Observance
,
though
they
be
otherwise
sound
in
the
Principles
of
Faith
,
pious
and
strict
in
their
lives
,
just
and
honest
to
all
men
,
and
sober
,
temperate
and
blameless
.
On
the
other
side
,
there
be
a
sort
of
men
that
place
the
greatest
stress
and
discriminating
Point
of
Christian
Religion
in
opposing
and
decrying
all
Instituted
Ceremonies
,
though
Innocent
,
Decent
,
and
without
any
the
least
touch
of
Superstition
in
them
,
yet
these
must
be
decried
as
Popish
,
Antichristian
,
destructive
of
Christian
Liberty
,
and
the
Party
that
with
most
boldness
and
vehemence
declaims
against
them
,
is
valued
by
them
as
a
most
precious
man
,
a
man
of
Zeal
and
Courage
,
and
needs
little
else
to
justifie
and
magnifie
him
with
his
Party
.
On
the
other
side
,
though
a
man
be
of
an
holy
and
conscientious
Life
,
sound
in
Principles
,
sober
,
blameless
,
peaceable
;
yet
if
he
observe
these
blameless
Ceremonies
,
though
with
great
moderation
and
Charity
to
Dissenters
,
he
shall
be
slighted
and
undervalued
,
esteemed
a
Formalist
,
a
Time-server
,
or
at
best
,
a
man
wanting
Courage
,
Zeal
,
Lukewarm
,
Timorous
,
and
wanting
the
Power
of
Godliness
.
Such
wild
and
wrong
Measures
do
men
of
Extremes
on
all
hands
take
of
the
true
Essence
and
Ends
of
Christianity
.
IV
.
Again
,
even
among
Professors
of
the
Protestant
Religion
,
there
are
divers
disputed
and
Controverted
Points
;
as
between
the
Calvinists
and
Arminians
,
especially
touching
the
Universality
of
the
Redemption
by
Christ
,
Perseverance
and
Falling
from
Grace
,
and
almost
every
day
there
arise
certain
new
Opinions
,
some
of
greater
importance
,
but
very
commonly
of
small
and
inconsiderable
moment
;
and
these
are
taken
up
by
the
several
Parties
possibly
agreeing
in
the
same
Fundamentals
of
Christian
Religion
.
And
sometimes
they
are
entertained
by
a
Party
of
men
,
because
their
Pastors
are
of
that
Opinion
,
or
seem
to
be
so
;
though
often
they
are
taken
up
,
or
instilled
into
a
Party
,
to
make
a
discriminative
Mark
between
Persons
of
several
Congregations
.
And
then
it
is
wonderful
to
see
with
what
fervour
each
Party
maintains
his
Tenent
,
and
as
great
weight
is
laid
upon
it
,
as
if
the
whole
stress
of
Christian
Religion
,
and
the
Salvation
of
the
Souls
of
men
lay
upon
it
;
when
God
knows
they
are
not
of
any
moment
in
it
.
Such
was
the
old
Controversie
between
the
Eastern
and
Western
Churches
about
Easter-day
,
and
ancienter
than
that
,
in
the
Apostles
times
,
about
Eating
of
Meats
offered
to
Idols
,
and
among
us
at
this
day
touching
the
five
Arminian
Questions
.
And
yet
we
shall
see
men
as
fervent
and
zealous
about
them
,
as
censorious
of
Dissenters
from
them
,
as
fond
of
those
of
the
same
Opinion
with
them
,
as
if
all
the
Articles
of
the
Christian
Faith
were
immediately
concerned
in
them
;
when
all
the
while
they
are
not
of
any
moment
to
the
Salvation
of
men
,
nor
of
any
concernment
to
the
Christian
Religion
,
or
the
Ends
thereof
,
but
are
only
Artifices
imposed
upon
men
to
hold
up
Parties
,
or
to
keep
up
some
Man
or
Parties
Reputation
;
imaginations
which
men
are
fond
of
,
because
they
are
their
own
,
at
least
theirs
whom
they
have
in
great
Veneration
or
esteem
.
V.
Again
,
the
fond
Mistakes
of
men
in
this
kind
,
are
observable
in
very
slight
and
trivial
matters
,
which
yet
are
entertained
with
a
kind
of
Religious
Veneration
,
when
they
serve
to
hold
up
Parties
,
or
as
discriminations
of
their
Professions
.
Among
the
professed
Monks
and
Fryars
they
have
certain
Habits
assigned
to
several
Orders
,
and
as
well
anciently
as
now
have
several
kinds
of
Tonsures
of
their
Heads
,
which
they
observe
with
great
severity
;
and
place
much
Religion
in
them
.
And
even
among
the
various
Sects
,
or
Perswasions
among
those
that
least
abhor
Popery
,
yet
we
shall
find
some
such
fond
things
upon
which
they
lay
a
great
weight
of
their
Religion
:
Sometimes
in
very
Looks
and
composing
of
their
Countenance
;
sometimes
in
the
manner
or
Tone
of
Expressions
;
sometimes
in
affected
Phrases
;
sometimes
in
Gestures
;
sometimes
in
Habits
and
Dresses
;
sometimes
in
use
of
Meats
and
Drinks
of
one
kind
or
other
.
I
shall
give
some
few
Instances
.
You
shall
have
some
that
place
a
great
point
of
Religion
in
forbearing
the
Eating
of
Flesh
upon
Fridays
,
or
in
the
time
of
Lent
,
but
yet
indulge
themselves
oftentimes
in
the
eating
of
the
choicest
Fish
,
and
the
most
costly
Diet
of
other
Meats
:
Others
again
think
they
must
needs
go
as
far
on
the
other
Extreme
,
Chusing
those
Seasons
for
Feasting
upon
Flesh
,
and
think
it
acceptable
to
God
,
because
it
runs
counter
to
the
other
Extreme
.
Again
,
a
time
there
was
when
it
was
thought
that
Long
Hair
was
unbecoming
Professors
of
Christianity
,
and
upon
that
account
some
did
wear
their
Hair
short
,
even
to
extremity
.
But
about
the
beginning
of
the
late
Wars
,
many
took
up
,
as
they
thought
,
a
more
elevated
way
of
Christianity
,
and
as
a
Badge
thereof
wore
their
Hair
Extreme
Long
.
The
Conformists
usually
wear
Gowns
or
Canonical
Coats
:
Many
of
the
Nonconformists
by
way
of
discrimination
use
other
Habits
.
The
former
officiate
,
as
the
Canons
require
them
,
in
Surplices
,
and
sometimes
with
Hoods
,
and
some
are
so
taken
with
it
,
that
they
think
the
Offices
want
an
Essential
Part
when
performed
without
it
;
some
of
the
latter
think
the
solemn
Ordinances
are
profaned
by
it
,
and
rendred
Superstitious
.
But
among
all
the
differing
Perswasions
among
us
,
there
are
none
that
give
a
man
more
ample
Evidence
of
Mistakes
of
this
Nature
,
than
those
called
Quakers
,
who
place
a
great
part
of
their
Religion
in
keeping
on
their
Hats
,
in
using
the
words
Thee
and
Thou
,
in
stiling
the
Months
and
Days
of
the
Week
not
according
to
the
usual
Appellation
,
but
the
first
,
or
second
Month
,
or
Day
,
in
certain
Habits
and
Postures
unlike
other
men
;
in
Silent
Devotions
at
their
Publick
Meetings
,
in
reviling
and
crying
down
the
Established
Ministery
,
Churches
,
Sacraments
,
Lords-day
,
and
all
manner
of
Forms
,
whether
commanded
or
used
by
others
;
in
refusing
to
take
an
Oath
when
Lawfully
called
thereunto
;
and
some
such
other
singularities
.
Take
away
but
these
,
and
the
like
affected
Superadditions
,
the
men
are
as
other
men
,
some
indeed
very
sober
,
honest
,
just
and
plain-hearted
men
,
and
sound
in
most
,
if
not
all
the
important
Doctrines
and
Practices
of
Christianity
;
others
(
as
it
happens
in
all
Professions
)
Subtile
,
Covetous
,
Uncharitable
,
Tumultuous
,
Ignorant
,
Proud
,
Despisers
of
others
,
Slanderers
,
and
yet
as
long
as
they
conform
to
their
Sect
in
these
impertinent
or
unwarrantable
singularities
,
they
please
themselves
with
the
Stile
of
the
People
of
God
,
and
are
for
the
most
part
esteemed
such
by
those
of
that
Sect
.
By
this
little
Survey
,
we
may
easily
take
an
estimate
of
the
Mistakes
of
Mankind
,
and
even
among
Christians
,
touching
the
Mistakes
in
point
of
Christianity
and
Christian
Religion
,
and
how
common
it
is
to
misplace
the
Name
of
Christian
Religion
and
the
Nature
of
it
,
and
attribute
it
to
such
things
as
in
truth
have
nothing
to
do
with
it
,
but
many
times
are
directly
contrary
to
it
.
And
yet
even
in
these
Impertinencies
many
men
place
the
greatest
moment
of
their
Religion
,
and
have
as
great
and
many
times
a
greater
zeal
and
fervour
for
them
,
than
for
the
weighty
Points
and
Duties
of
Christianity
,
and
most
of
the
business
of
many
men
Consists
in
Velitations
and
Defences
and
Invectives
about
them
;
the
Pulpits
and
the
Press
is
engaged
about
them
.
Love
,
and
Charity
,
and
even
common
Humanity
,
and
mutual
Conversation
between
Man
and
Man
,
Church
and
Church
,
Party
and
Party
,
is
broken
by
the
mutual
collisions
and
animosities
concerning
them
.
So
that
(
the
Lord
be
merciful
to
us
and
forgive
us
)
there
is
as
little
Love
,
and
as
great
distance
and
animosity
between
many
of
the
Dissenting
Parties
among
Protestants
,
touching
these
matters
,
as
there
is
between
Papists
and
Protestants
,
or
between
Christians
and
Infidels
.
And
by
this
means
the
true
Life
of
Christian
Religion
,
and
that
which
was
the
great
End
of
its
Institution
,
and
the
true
genuine
and
natural
Effect
of
it
upon
the
heart
and
soul
,
and
course
of
Life
,
is
lost
or
neglected
by
them
that
profess
it
,
or
disparaged
among
those
that
either
have
not
entertained
it
,
or
at
least
entertained
it
as
they
do
the
Customs
of
the
Country
wherein
they
are
Educated
.
These
men
,
when
they
see
so
much
Religion
placed
by
Professors
of
Christianity
in
these
things
,
which
every
intelligent
man
values
but
as
Forms
,
or
Inventions
,
or
Modes
,
or
Artifices
,
and
yet
as
great
weight
laid
upon
them
,
as
great
fervour
and
animosity
used
for
,
or
against
them
,
as
almost
for
any
Points
of
Christian
Religion
,
they
are
presently
apt
to
censure
and
throw
off
all
Religion
,
and
reckon
all
of
the
same
make
.
But
when
all
is
done
,
true
Christian
Religion
is
a
thing
of
another
kind
of
make
,
and
is
of
another
kind
of
Efficacy
,
and
directed
unto
,
and
effective
of
a
nobler
End
,
than
those
things
about
which
,
as
above
is
said
,
men
so
much
contend
,
and
that
makes
so
great
a
bustle
and
noise
in
the
World
.
As
the
Credenda
are
but
few
and
plain
,
so
the
Facienda
,
or
things
to
be
done
,
are
such
as
do
truly
ennoble
and
advance
the
Humane
Nature
,
and
bring
it
to
its
due
habitude
,
both
to
God
and
Man
.
It
teacheth
and
tutors
the
Soul
to
a
high
reverence
and
veneration
of
Almighty
God
,
a
sincere
and
upright
walking
as
in
the
presence
of
the
Invisible
,
All-seeing
God
:
It
makes
a
man
truly
to
love
,
to
honour
,
to
obey
him
,
and
therefore
careful
to
know
what
his
will
is
;
it
renders
the
heart
highly
thankful
to
him
,
both
as
his
Creator
,
Redeemer
,
and
Benefactor
:
It
makes
a
man
entirely
to
depend
upon
him
,
to
seek
to
him
for
guidance
,
and
direction
,
and
protection
;
to
submit
to
his
Will
with
all
Patience
,
and
Resignation
of
Soul
:
It
gives
the
Law
not
only
to
his
Words
and
Actions
,
but
to
his
very
Thoughts
and
Purposes
,
that
he
dares
not
entertain
a
very
thought
unbecoming
the
sight
and
Presence
of
that
God
to
whom
all
our
thoughts
are
legible
:
It
teacheth
and
bringeth
a
man
to
such
a
deportment
both
of
external
and
internal
sobriety
,
as
may
be
decent
in
the
presence
of
God
and
all
his
holy
Angels
:
It
crusheth
and
Casts
down
all
Pride
and
Haughtiness
both
in
a
mans
Heart
and
Carriage
,
and
gives
him
an
humble
frame
of
Soul
and
Life
,
both
in
the
sight
of
God
and
Men
:
It
regulates
and
governs
the
Passions
of
the
Mind
,
and
brings
them
into
due
moderation
and
frame
:
It
gives
a
man
a
right
estimate
of
this
present
World
,
and
sets
his
heart
and
hopes
above
it
,
so
that
he
never
loves
it
more
than
it
deserves
:
It
makes
the
Wealth
and
Glory
of
this
World
,
high
places
,
and
great
Preferments
,
but
of
a
low
and
little
value
to
him
;
so
that
he
is
neither
covetous
nor
ambitious
,
nor
over-sollicitous
concerning
the
advantages
of
it
:
It
brings
a
man
to
that
frame
that
Righteousness
,
Justice
,
Honesty
,
and
Fidelity
is
as
it
were
part
of
his
Nature
;
he
can
sooner
the
then
commit
or
purpose
that
which
is
unjust
,
dishonest
,
or
unworthy
a
good
man
:
It
makes
him
value
the
Love
of
God
and
Peace
of
Conscience
above
all
the
Wealth
and
Honours
in
the
World
,
and
be
very
vigilant
to
keep
it
inviolably
:
Though
he
be
under
a
due
apprehension
of
the
Love
of
God
to
him
,
yet
it
keeps
him
humble
and
watchful
,
and
free
from
all
presumption
,
so
that
he
dares
not
under
a
vain
confidence
of
the
Indulgence
,
and
Mercy
,
and
Favour
of
God
,
turn
aside
to
commit
or
purpose
even
the
least
injury
to
man
;
he
performs
all
his
Duties
to
God
in
sincerity
,
and
integrity
,
and
constancy
;
and
while
he
lives
on
Earth
,
yet
his
Conversation
,
his
Hopes
,
his
Treasure
,
and
the
flower
of
his
Expectation
is
in
Heaven
,
and
he
entirely
endeavours
to
Walk
sutably
to
such
a
Hope
:
In
summ
,
it
restores
the
Image
of
God
unto
the
Soul
in
Righteousness
and
true
Holiness
.
Compositum
jus
,
fasque
animi
,
sanctosque
recessus
mentis
,
&
incoctum
generoso
pectus
honesto
.
These
,
and
the
like
to
these
,
are
the
ends
,
design
and
effect
of
True
Christian
Religion
,
truly
received
and
digested
in
the
Soul
.
And
certainly
any
man
that
duly
considereth
,
will
find
that
they
are
of
another
kind
of
Nature
and
Value
,
than
those
sublime
Speculations
,
Politick
Constitutions
,
Forms
or
not
Forms
,
affected
Singularities
,
upon
which
many
lay
the
weight
of
Religion
and
for
and
touching
which
there
is
so
much
Contention
and
Animosity
in
the
World
.
So
that
methinks
men
in
this
regard
are
like
to
a
Company
of
foolish
Boys
,
who
when
the
Nut
is
broken
,
run
scrambling
after
the
pieces
of
the
Shell
,
and
in
the
mean
while
the
Kernel
is
neglected
and
lost
.
Now
touching
the
Reasons
or
Causes
of
these
Misapprehensions
touching
Religion
,
they
are
various
:
Some
deserve
compassion
,
and
others
are
more
or
less
excusable
,
according
to
their
several
kinds
:
1.
Some
persons
truly
Conscientious
and
Zealous
of
any
thing
that
they
judge
to
be
displeasing
to
God
,
as
not
agreeable
to
his
Will
,
and
observing
the
many
Corruptions
,
that
the
Romish
Church
have
brought
into
the
Worship
of
God
,
are
very
suspicious
of
any
thing
that
may
look
,
as
they
think
,
that
way
;
and
therefore
,
though
they
are
otherwise
men
of
sound
and
Orthodox
Principles
,
and
of
a
truly
righteous
,
sober
,
and
pious
Life
,
yet
perchance
are
transported
somewhat
too
far
in
scrupling
or
opposing
some
Ceremonies
or
Forms
;
And
possibly
their
Education
and
Conversation
with
men
of
such
Perswasions
have
confirmed
them
in
it
,
so
that
they
do
not
oppose
out
of
a
frowardness
or
peevishness
of
mind
,
or
out
of
Pride
,
or
a
Spirit
of
Opposition
,
but
in
the
sincerity
and
simplicity
of
their
hearts
,
and
out
of
a
tenderness
for
the
Honour
of
God
.
These
,
though
they
are
or
may
be
mistaken
in
their
Perswasions
,
yet
certainly
deserve
Compassion
,
Tenderness
,
yea
and
Love
also
,
much
rather
than
Severity
or
Contempt
.
2.
Others
again
,
observing
that
certain
Modes
and
Forms
,
and
the
rigorous
Observations
of
them
,
are
the
common
road
for
attaining
Preferments
or
Favours
of
great
Persons
,
upon
that
account
exercise
a
marvellous
fervour
of
mind
for
them
,
and
a
vigorous
opposition
of
all
that
come
not
up
to
them
in
every
punctilio
,
that
they
may
thereby
be
taken
notice
of
,
and
imployed
as
useful
and
fit
and
vigorous
Assertors
and
Instruments
for
this
purpose
.
3.
Many
times
Gain
and
Profit
is
the
End
and
Design
of
many
Practices
and
Positions
appendicated
to
Christian
Religion
,
as
is
before
observed
in
the
Romish
Church
;
and
it
is
easily
observable
that
Interest
,
Profit
,
and
Temporal
Advantage
have
a
strong
byass
upon
Mens
Affections
,
and
are
dearer
to
them
than
the
Truth
of
Religion
,
and
carry
men
more
vigorously
in
their
upholding
and
maintenance
,
than
Religion
it self
doth
:
And
because
the
pretence
of
zeal
for
Religion
carries
a
fair
Plausibility
with
all
men
,
therefore
those
very
things
that
are
but
Engines
of
Gain
and
Profit
are
Christened
with
the
specious
Name
of
Religion
.
It
was
the
making
of
Silver
Shrines
for
Diana
,
the
Art
whereby
the
Artificers
got
their
living
,
that
made
the
Out-cry
,
Great
is
Diana
of
the
Ephesians
.
4.
Again
,
it
is
very
certain
that
Mankind
hath
a
huge
kindness
and
partiality
for
matters
of
their
own
Invention
,
and
set
a
greater
rate
upon
them
,
than
upon
other
matters
handed
over
to
them
by
others
:
And
hence
it
comes
to
pass
that
a
new
Fancy
or
Opinion
,
a
new
Form
of
Worship
,
Discipline
,
or
Government
,
that
any
man
hath
invented
or
studied
out
,
is
to
such
a
man
ordinarily
of
greater
value
and
moment
than
it
deserves
,
and
shall
be
maintained
with
greater
Zeal
,
Fervour
and
Animosity
,
than
Points
of
greater
truth
and
moment
,
as
if
the
great
moment
and
weight
of
Religion
and
Christianity
lay
in
it
,
which
is
in
truth
nothing
else
but
the
Effect
of
Self-love
and
Self-conceit
.
5.
Again
,
though
by
Nature
man
be
a
sociable
Creature
,
yet
there
is
in
most
men
a
certain
Itch
of
Pride
,
which
makes
them
affect
a
Discrimination
from
others
,
and
to
become
a
kind
of
separated
Party
more
refined
than
the
rest
of
the
same
Common
Profession
.
I
do
remember
in
the
beginning
of
our
late
Troubles
,
the
only
Party
that
visibly
appeared
,
were
some
that
desired
some
Reformation
in
Church-matters
:
And
when
that
Party
had
obtained
,
under
the
Name
of
the
Presbyterian
Party
,
in
a
very
little
while
there
arose
a
more
sublime
Party
of
men
,
called
the
Independent
or
Congregational
men
,
which
much
despised
the
former
,
as
not
arrived
to
a
just
Measure
of
Reformation
.
Shortly
after
that
,
there
arose
a
kind
of
Lay
Party
which
as
much
undervalued
the
Independent
,
and
indeed
the
Ministery
in
general
.
After
that
,
there
arose
a
Party
Discriminating
it self
from
all
the
former
,
viz.
the
Quakers
.
These
various
Parties
were
as
so
many
Sub-divisions
and
Rectifications
of
what
went
before
,
Now
the
means
of
holding
up
this
Discrimination
of
Parties
are
certain
select
Opinions
,
Practices
,
or
Modes
,
which
are
like
the
Badges
or
Colours
that
give
each
Party
its
Denomination
,
Distinction
,
and
Discrimination
:
And
consequently
these
Discriminative
Badges
have
as
great
a
rate
set
upon
them
as
each
Sect
sets
upon
it self
;
and
therefore
must
be
upheld
under
the
very
Notion
of
the
life
of
Religion
,
and
must
be
maintained
with
the
greatest
servour
imaginable
;
for
otherwise
the
Distinction
of
the
Sects
themselves
would
fall
to
the
ground
,
and
become
contemptible
both
among
themselves
and
others
,
because
otherwise
there
would
appear
very
little
and
inconsiderable
reason
,
upon
trifling
or
small
reasons
,
to
Separate
and
Divide
from
others
,
and
to
Un-Church
and
Un-Christian
them
that
are
not
of
their
Company
or
Society
.
CHAP.
II
.
The
Life
of
Religion
,
and
Superadditions
to
it
.
THE
Truth
and
Spirit
of
Religion
comes
in
a
narrow
compass
,
though
the
Effect
and
Operation
thereof
are
large
and
diffusive
.
Solomon
comprehended
it
in
a
few
words
,
Fear
God
,
and
keep
his
Commandments
,
for
this
is
the
whole
Duty
of
Man
:
The
Soul
and
life
of
Religion
is
the
Fear
of
God
,
which
is
the
Principle
of
Obedience
;
but
Obedience
to
his
Commands
,
which
is
an
Act
or
exercise
of
that
life
,
is
various
,
according
to
the
variety
of
the
Commands
of
God
:
If
I
take
a
Kernel
of
an
Acorn
,
the
Principle
of
life
lies
in
it
:
The
thing
it self
is
but
small
,
but
the
Vegetable
Principle
that
lies
in
it
takes
up
a
less
room
than
the
Kernel
it self
,
little
more
than
the
quantity
of
a
small
Pins
head
,
as
is
easie
to
be
observed
by
Experiment
,
but
the
exercise
of
that
Spark
of
life
is
large
and
comprehensive
in
its
Operation
;
it
produceth
a
great
Tree
,
and
in
that
Tree
the
Sap
,
the
Body
,
the
Bark
,
the
Limbs
,
the
Leaves
,
the
Fruit
;
and
so
it
is
with
the
Principle
of
True
Religion
,
the
Principle
it self
lies
in
a
narrow
compass
,
but
the
activity
and
energy
of
it
is
diffusive
and
various
.
This
Principle
hath
not
only
Productions
that
naturally
flow
from
it
,
but
where
it
is
it
ferments
and
assimulates
;
and
gives
a
kind
of
Tincture
even
to
other
Actions
that
do
not
in
their
own
Nature
follow
from
it
,
as
the
Nature
and
Civil
Actions
of
our
Lives
under
the
former
was
our
Lords
Parable
of
a
Grain
of
Mustard
,
under
the
latter
of
his
Comparison
of
Leaven
,
just
as
we
see
in
other
things
of
Nature
:
Take
a
little
Red
Wine
,
and
drop
it
into
a
Vessel
of
Water
,
it
gives
a
new
Tincture
to
the
Water
;
or
take
a
grain
of
Salt
and
put
it
into
fresh
Liquor
,
it
doth
communicate
it self
to
the
next
adjacent
part
of
the
Liquor
,
and
that
again
to
the
next
,
until
the
whole
be
fermented
:
So
that
small
and
little
vital
Principle
of
the
Fear
of
God
doth
gradually
and
yet
suddenly
assimulate
the
Actions
of
our
life
flowing
from
another
Principle
.
It
rectifies
and
moderates
our
Affections
,
and
Passions
,
and
Appetites
,
it
gives
Truth
to
our
Speech
,
Sobriety
to
our
Senses
,
Humility
to
our
Parts
,
and
the
like
.
Religion
is
best
in
its
Simplicity
and
Purity
,
but
difficult
to
be
retained
so
,
without
Superstructions
and
Accessions
;
and
those
do
commonly
in
time
Stifle
and
Choak
the
Simplicity
of
Religion
,
unless
much
Care
and
Circumspection
be
used
:
The
Contemperations
are
so
many
and
so
cumbersom
,
that
Religion
loseth
its
Nature
,
or
is
strangled
by
them
:
Just
as
a
man
that
hath
some
Excellent
Simple
Cordial
or
Spirit
,
and
puts
in
Musk
in
it
to
make
it
smell
sweet
,
and
Hony
to
make
it
taste
pleasant
,
and
it
may
be
Cantharides
to
make
it
look
glorious
.
Indeed
by
the
Infusions
he
hath
given
it
a
very
fine
Smell
,
and
Taste
,
and
Colour
,
but
yet
he
hath
so
clogg'd
it
,
and
sophisticated
it
with
Superadditions
,
that
it
may
be
he
hath
altered
the
Nature
,
and
destroyed
the
Vertue
of
it
.
The
Superadditions
and
Superstructions
in
point
of
Religion
are
very
many
,
and
from
very
many
and
various
tempers
in
Men
that
add
them
.
As
for
Instance
,
1.
There
is
one
common
Superaddition
that
naturally
all
Men
are
apt
to
bring
into
it
,
viz.
that
it
may
Gratifie
the
Sense
;
for
in
as
much
as
the
most
powerful
and
immediate
influence
upon
us
comes
from
,
and
through
our
Senses
,
and
that
Spiritual
and
Internal
Apprehensions
have
not
so
strong
or
constant
an
Impression
upon
us
,
they
seem
things
at
a
distance
,
flat
,
and
the
Soul
is
weary
of
bearing
it self
upon
them
;
Men
are
apt
to
dress
up
Religion
so
as
it
may
be
grateful
to
the
Sense
;
Make
us
Gods
that
may
go
before
us
:
And
this
is
the
chief
original
of
Idolatry
,
and
also
of
Superstition
.
2.
There
are
other
Superadditions
that
come
even
from
the
accidental
inclinations
of
Men
to
some
special
matter
which
they
value
and
love
;
and
that
they
carry
over
into
Religion
;
and
many
times
mingle
with
it
.
As
for
the
purpose
,
take
a
Man
greatly
admiring
Natural
Philosophy
,
he
will
be
apt
to
mingle
and
qualifie
Religion
with
Philosophical
Notions
.
Many
of
those
things
of
Aristotle
that
are
harshly
and
dishonourably
asserted
concerning
the
Deity
,
are
from
his
tenacious
adhering
to
certain
Philosophical
Positions
that
he
had
fixed
upon
.
Behmen
,
who
was
a
great
Chymist
,
resolves
almost
all
Religion
in
Chymistry
,
and
frames
his
Conceptions
of
Religion
suitable
and
conformable
to
Chymical
Notions
.
Socinus
and
his
Followers
,
being
great
Masters
of
Reason
,
and
deeply
learned
in
matters
of
Morality
,
mingle
almost
all
Religion
with
it
,
and
●orm
Religion
purely
to
the
Model
and
Platform
of
it
.
Many
great
Physicians
that
have
much
observed
the
Constitutions
of
Mans
Body
,
have
figur'd
to
themselves
Notions
of
the
Soul
conformable
to
the
Results
of
their
Observations
in
the
Body
.
And
as
thus
in
these
sorts
of
Men
so
again
Men
of
Metaphysical
and
Notional
Brains
and
Education
,
as
the
Schoolmen
,
they
have
conformed
Religion
and
their
Notions
concerning
it
to
M●taphysicks
:
And
indeed
have
made
that
which
is
and
ought
to
be
the
common
Principle
for
the
actuating
of
all
Men
,
yea
even
of
the
meanest
Capacities
,
to
be
a
meer
Co
ection
of
Subtilties
,
far
more
abstruse
than
the
most
intricate
and
sublimated
Humane
Learning
whatsoever
.
Again
,
take
a
Politician
,
or
States-man
,
and
he
shall
most
easily
conform
Religion
to
State-P●licy
,
and
make
it
indeed
a
most
excellent
and
incomparable
Engine
for
it
,
and
nothing
else
.
And
if
we
narrowly
look
upon
the
Method
and
System
of
Religion
as
it
is
formed
by
the
Romish
Hierarchy
,
it
is
a
most
exquisite
piece
of
Humane
Pol●●y
,
and
every
thing
therein
suited
with
most
exquisite
Art
and
Prudence
for
the
support
of
the
Grandeur
and
Interest
of
that
State
:
This
hath
mingled
with
the
Christian
Religion
the
Pope's
Infallibility
and
Supremacy
,
his
Power
of
Pardoning
,
and
Dispensing
his
Keys
of
Heaven
and
Hell
,
his
Purgatory
and
Indulgences
,
and
Images
,
and
Adorations
of
them
,
his
Reliques
,
and
Pilgrimages
,
and
Canonizing
of
Saints
,
and
a
thousand
such
kind
of
stuff
most
incomparably
fitted
to
Mens
Passions
and
Affections
;
and
so
to
support
that
most
Artificial
and
Methodical
Fabrick
of
the
Popish
State
:
For
indeed
it
is
no
other
.
And
if
we
look
into
other
Kingdoms
and
Places
,
we
shall
easily
find
,
that
Religion
is
so
stated
and
ordered
as
may
best
conduce
to
the
Peace
,
Order
,
Wealth
,
and
Amplitude
of
every
Kingdom
;
for
wise
Politicians
,
finding
that
Religion
hath
a
great
Impression
on
Mens
Minds
,
and
therefore
if
it
be
not
managed
by
the
Policy
of
State
,
may
prove
an
unruly
Business
,
if
it
be
contemperated
with
Mixture
prejudicial
to
the
State
,
and
that
it
may
be
a
most
excellent
Engine
if
it
can
be
managed
and
actuated
for
the
Benefit
of
the
State
,
do
add
to
it
much
of
their
own
,
that
it
may
be
managed
upon
occasion
,
and
they
dress
up
Religion
with
State-Policy
,
whereby
in
truth
it
becomes
nothing
else
but
a
meer
piece
of
Humane
Policy
,
under
the
Name
of
Religion
.
And
on
the
other
side
,
those
either
Politick
or
Discontented
Spirits
,
that
would
put
a
Kingdom
into
Blood
and
Confusion
,
do
mingle
Discontents
,
and
Fancies
,
and
Imaginations
,
Suspicions
and
Frowardness
with
Religion
,
and
call
this
confused
Mixture
of
Phancies
and
Passions
,
Religion
:
And
manage
and
brandish
this
Weapon
with
mighty
disadvantage
to
that
State
which
they
oppose
.
For
it
is
most
apparent
,
that
as
nothing
hath
so
great
an
Impulsion
upon
Men
,
as
that
which
comes
under
the
apprehension
of
Religion
,
in
as
much
as
it
concerns
the
greatest
good
,
even
their
everlasting
Souls
and
Happiness
;
so
nothing
is
of
so
Universal
Concernment
as
this
,
and
therefore
like
to
attract
the
most
Followers
;
for
every
Man
hath
not
an
Estate
to
care
for
;
but
every
Man
hath
a
Soul
to
care
for
;
and
hence
it
is
that
sca●ce
any
great
Contest
between
Princes
hath
happened
in
these
latter
Years
,
nor
scarce
any
Commotion
in
a
State
,
but
Religion
is
owned
on
all
sides
;
and
God
,
and
his
Cause
,
and
his
Church
,
owned
on
all
hands
,
and
therefore
still
the
scramble
is
for
Religion
,
and
who
shall
keep
the
Opinion
of
Religion
most
firm
to
them
,
and
therefore
they
on
all
hands
infuse
into
the
thing
they
call
Religion
,
those
things
that
may
most
probably
and
politically
hold
to
their
Party
.
Again
,
in
Contest
among
Clergymen
,
every
one
Trims
and
Orders
Religion
in
that
Dress
that
may
most
make
it
their
own
,
and
secure
it
to
themselves
.
Take
the
Popish
Clergymen
:
Hold
what
you
will
,
if
you
hold
not
the
Supremacy
and
Vicariot
of
the
Pope
,
all
the
rest
of
your
Religion
is
not
worth
a
rush
.
Come
to
the
Reformed
Episcopal
Clergy
:
As
to
the
Pope's
Supremacy
they
disclaim
it
:
But
if
you
acknowledge
not
Episcopal
Government
;
if
you
swear
not
Canonical
Obedience
to
your
Ordinary
,
if
you
submit
not
to
the
Liturgy
,
and
Ceremonies
,
and
Vestments
and
Musick
used
in
the
Church
,
you
are
at
best
a
Schismatick
.
Again
,
come
to
the
Presbyterian
Clergy
,
they
will
tell
you
Episcopal
Government
is
Romish
and
Superstitious
,
and
their
Ceremonies
and
Usages
Antichristian
Usurpations
;
but
if
you
mean
to
be
of
a
warrantable
Religion
,
you
must
submit
to
the
Presbyterian
Government
as
truly
Apostolical
.
Come
to
the
Independent
,
he
declaims
against
both
the
former
,
and
tells
you
that
the
true
Conformity
to
Apostolical
Order
is
in
the
Congregational
way
.
Take
the
Anabaptist
,
and
he
tells
you
all
the
former
are
vain
and
irreligious
,
unless
you
will
be
rebaptized
and
listed
in
their
Church
.
Again
,
in
Points
of
Doctrine
,
as
well
as
Discipline
,
it
is
most
plain
that
Tenents
are
professed
or
decry'd
for
distinction
of
Parties
:
Witness
the
Contest
between
the
Arminian
Party
and
the
Calvinistical
Party
,
which
are
only
used
as
Methods
on
either
side
,
to
attract
Proselytes
and
distinguish
Parties
:
And
in
these
and
the
like
distinctions
ot
Parties
and
Professions
the
Superstructions
and
Additions
are
in
a
manner
incorporated
and
grafted
into
Religion
,
and
in
effect
give
the
only
Demonstration
to
it
,
according
to
the
various
Interests
and
Affections
of
Parties
;
when
in
truth
,
the
main
business
of
these
and
the
like
Additions
and
Superstructions
,
are
but
Policies
to
distinguish
,
and
fortifie
,
and
increase
Parties
.
3.
There
are
some
Superadditions
to
Religion
,
that
though
I
do
not
think
they
are
to
be
condemned
,
yet
are
carefully
to
be
distinguished
from
the
true
and
natural
Life
of
Religion
;
and
so
long
as
they
are
kept
under
that
apprehension
,
they
may
,
if
prudently
applyed
and
managed
,
do
good
.
But
if
either
they
are
imprudently
instituted
,
imprudently
applyed
,
or
inconsiderately
over-valu'd
,
as
if
they
were
Religion
,
they
may
and
many
times
do
harm
;
and
such
are
decent
and
inoffensive
Forms
in
the
External
Worship
of
God
appointed
by
the
Civil
Magistrate
,
by
the
advice
of
those
that
are
deservedly
eminent
in
the
Church
for
their
Piety
,
Learning
,
and
Prudence
.
And
there
seems
to
be
very
good
reason
for
it
.
1.
Because
if
every
Man
should
be
left
to
himself
,
there
would
Confusion
ensue
;
because
no
Man
knew
anothers
mind
,
or
rule
of
his
external
Deportment
.
2.
All
men
have
not
that
equal
Prudence
to
judge
what
were
fit
to
be
used
:
The
Magistrates
are
best
to
make
choice
of
those
Persons
that
are
fittest
to
advise
,
and
their
Recommendations
would
be
of
greatest
authority
with
others
.
3.
It
is
most
certain
,
that
Man
being
composed
of
Soul
and
Body
,
cannot
so
regularly
and
well
fix
himself
to
his
Duty
,
without
some
justifiable
help
to
his
Devotion
;
such
are
Vocal
Prayers
,
Kneeling
,
and
other
Gestures
proper
for
the
matter
of
Worship
which
he
intends
.
And
this
may
be
one
reason
,
why
the
Lord
,
tho'
he
strictly
forbad
all
Idolatry
and
Superstition
,
and
Heathenish
Practice
to
the
Jews
,
yet
did
appoint
Sacrifices
,
Priests
,
a
Glorious
Tabernacle
,
and
the
Ark
,
which
was
not
only
a
diversion
from
the
Egyptian
Idolatry
which
they
had
seen
,
but
also
a
help
to
their
natural
Infirmity
for
the
Excitation
of
their
Devotion
.
And
although
our
Lord
Jesus
came
to
abrogate
even
that
Indulgence
,
and
foretold
that
those
that
Worshipped
the
Father
should
Worship
him
in
Spirit
and
in
Truth
,
under
the
Gospel
,
yet
it
is
certain
that
the
immediate
Apostles
of
Christ
did
set
certain
orderly
Observances
in
the
Church
for
Decencies
sake
:
and
it
was
justly
allowable
:
As
concerning
the
Order
of
the
Exercise
of
their
Supernatural
Gifts
,
concerning
Womens
speaking
in
the
Church
,
concerning
Mens
being
covered
in
the
Church
and
Women
veiled
,
concerning
the
manner
and
order
of
receiving
the
Sacrament
,
and
the
like
But
as
there
be
Reasons
for
it
,
so
there
be
Cautions
to
be
used
in
it
.
1.
That
they
be
not
too
numerous
;
for
their
Multitude
will
rather
oppress
than
secure
Religion
.
2.
That
in
their
Natures
they
be
not
Superstitious
,
but
keep
as
much
distance
from
it
as
well
may
be
;
otherwise
they
will
be
in
Religion
,
as
the
dead
Fly
in
the
Apothecary's
Oyntment
.
3.
That
they
be
clean
and
decent
,
not
too
full
of
Pomp
or
Ostentation
:
Ceremonies
should
be
used
as
we
use
a
Glass
,
rather
to
preserve
the
Oyl
,
than
to
adorn
it
.
Too
much
Pomp
causeth
Jealousies
even
in
Good
Men
,
of
a
degeneration
either
to
Jewish
Ceremonies
or
Popish
Vanities
.
4
That
though
such
are
not
to
be
rejected
,
because
they
are
Ancient
,
so
if
they
become
Unseasonable
,
they
are
not
to
be
held
meerly
because
they
are
Ancient
.
It
is
with
Ceremonies
as
with
some
other
things
that
are
fit
to
be
changed
when
they
become
unuseful
or
offensive
.
as
the
Love
Feasts
,
Extr●m●
Unction
,
and
some
other
things
,
possibly
practised
,
and
fit
enough
,
in
the
Primitive
times
:
Many
Ceremonies
were
at
first
invented
and
practised
,
to
win
over
unconverted
Heathens
;
to
incourage
weak
Christians
,
especially
the
Jews
,
who
were
not
easily
to
be
drawn
from
their
Legal
Ceremonies
:
But
when
People
become
a
Knowing
People
,
that
see
beyond
those
Ceremonies
,
and
understand
when
,
and
why
,
and
how
they
came
in
,
then
it
were
Prudence
to
dispense
with
,
or
change
them
.
5.
That
they
be
not
urged
with
too
much
rigour
or
severity
upon
such
as
conscientiously
refuse
them
.
Charity
to
a
weak
Brother
in
things
indifferent
in
their
own
Nature
,
is
then
to
be
exercised
,
when
my
Brother
is
offended
therewith
,
or
never
:
And
if
it
be
said
it
is
his
Duty
to
submit
to
the
Church
,
and
not
the
Church
to
him
;
I
do
think
that
answer
will
not
serve
in
this
Case
,
for
surely
though
a
Child
owes
a
Duty
to
a
Father
,
yet
his
Neglect
thereof
,
especially
if
it
be
upon
a
Conscientious
account
,
will
not
excuse
the
neglect
of
a
Father's
Duty
to
his
Child
:
The
Apostle
p●ofessed
he
would
abstain
from
things
lawful
rather
than
offend
his
weak
Brother
.
6.
And
especially
that
we
be
careful
to
remember
that
Religon
is
another
thing
from
these
Ceremonies
.
These
are
of
use
,
i.e.
for
Ornament
;
they
are
the
Dressings
and
the
Trimmings
of
Religion
at
the
best
,
but
the
fear
of
God
is
of
a
higher
extraction
.
It
is
a
pitiful
thing
to
see
Men
run
upon
this
mistake
,
especially
in
these
latter
Times
;
on
placing
all
his
Religion
in
holding
the
Pope
to
be
Christ's
Vicar
,
another
placing
Religion
in
this
,
to
hold
no
Papist
can
be
saved
:
One
holding
all
Religion
to
consist
,
in
holding
Episcopacy
to
be
Jure
Divino
;
another
by
holding
Presbytery
to
be
Jure
Divino
;
another
in
crying
up
Congregational
Government
;
another
in
Anabaptism
;
one
in
placing
all
Religion
in
the
strict
observation
of
all
Ceremonies
;
another
in
a
strict
refusal
of
all
:
One
holding
a
great
part
of
Religion
in
putting
off
the
Hat
,
and
bowing
at
the
Name
of
Jesus
;
another
judging
a
Man
an
Idolater
for
it
:
And
a
third
placing
his
Religion
in
putting
off
his
Hat
to
none
;
and
so
like
a
Company
of
Boys
that
blow
Bubbles
out
of
a
Wall-nut-shell
,
every
one
runs
after
his
Bubble
,
and
calls
it
Religion
;
and
every
one
measures
the
Religion
or
Irreligion
of
another
,
by
their
agreeing
or
dissenting
with
them
in
these
or
the
like
matters
;
and
at
best
,
while
we
scramble
and
wrangle
about
the
pieces
of
the
Shell
,
the
Kernel
is
either
lost
,
or
gotten
by
some
that
do
not
prize
any
of
their
Contests
.
Believe
it
,
Religion
is
quite
another
thing
from
all
these
Matters
:
He
that
fears
the
Lord
of
Heaven
a●d
Earth
,
walks
humbly
before
him
,
thankfully
lays
hold
of
the
Message
of
Redemption
by
Christ
Jesus
,
strives
to
express
his
thankfulness
by
the
Sincerity
of
his
Obedience
,
is
sorry
with
all
his
Soul
when
he
comes
short
of
his
Duty
,
walks
watchfully
in
the
denial
of
himself
,
and
holds
no
confederacy
with
any
Lust
or
known
Sin
;
if
he
falls
in
the
least
measure
,
is
restless
till
he
hath
made
his
Peace
by
true
Repentance
,
is
true
to
his
Promise
,
just
in
his
Actions
,
Charitable
to
the
Poor
,
sincere
in
his
Devotions
,
that
will
not
deliberately
dishonour
God
,
though
with
the
greatest
Security
of
impunity
;
that
hath
his
hope
in
Heaven
,
and
his
Conversation
in
Heaven
,
that
dare
not
do
an
unjust
Act
though
never
so
much
to
his
advantage
,
and
all
this
because
he
sees
him
that
is
invisible
,
and
fears
him
because
he
loves
him
;
fears
him
as
well
for
his
goodness
,
as
his
greatness
;
such
a
Man
whether
he
be
an
Episcopal
,
or
a
Presbyterian
,
or
an
Independant
,
or
an
Anapaptist
,
whether
he
wears
a
Surplice
,
or
wears
none
,
whether
he
hears
Organs
,
or
hears
none
,
whether
he
Kneels
at
the
Communion
,
or
for
Conscience
sake
stands
or
sits
;
he
hath
the
Life
of
Religion
in
him
,
and
that
Life
acts
in
him
,
and
will
conform
his
Soul
to
the
Image
of
his
Saviour
,
and
walk
along
with
him
to
Eternity
,
notwithstanding
his
Practice
or
Non-practice
of
these
Indifferents
.
On
the
other
side
,
if
a
Man
fears
not
the
Eternal
God
,
dares
commit
any
Sin
with
presumption
,
can
drink
excessively
,
swear
vainly
or
falsly
,
commit
Adultery
,
Lye
,
Cozen
,
Cheat
,
break
his
Promises
,
live
loosely
,
though
he
practise
every
Ceremony
never
so
curiously
,
or
as
stubbornly
oppose
them
;
though
he
cry
down
Bishops
,
or
cry
down
Presbytery
;
though
he
be
re-baptized
every
day
,
or
though
he
disclaim
against
it
as
Heresie
;
though
he
Fast
all
the
Lent
,
or
Feasts
out
of
pretence
of
avoiding
Superstition
,
yet
notwithstanding
these
,
and
a
thousand
more
external
Conformities
,
or
zealous
Oppositions
of
them
,
he
wants
the
Life
of
Religion
.
CHAP.
III
.
Of
the
Christian
Religion
,
the
Superstructions
upon
it
,
and
Animosities
about
them
.
THE
Christian
Religion
and
Doctrine
was
by
the
Goodness
and
Wisdom
of
God
designed
to
be
the
common
means
and
method
to
bring
Mankind
to
their
Chief
End
,
namely
,
to
know
,
and
to
serve
,
and
obey
,
and
glorifie
,
and
everlastingly
to
enjoy
Almighty
God
the
Chiefest
Good
.
And
to
that
end
it
was
given
out
with
all
the
Plainness
and
Perspicuity
,
with
all
Evidence
and
certainty
;
a
Doctrine
and
Religion
containing
Precepts
of
all
Holiness
and
Purity
,
of
all
Righteousness
and
Honesty
,
of
all
Longanimity
,
Benignity
,
and
Gentleness
,
Sweetness
,
Meekness
,
and
Charity
;
of
all
Moderation
and
Patience
,
of
all
Sobriety
and
Temperance
;
in
brief
,
it
is
a
Religion
that
is
admirably
and
sufficiently
constituted
to
make
a
Man
,
what
indeed
he
should
be
,
Pious
towards
God
,
Just
and
Beneficent
towards
Men
,
and
temperate
in
himself
,
fitted
for
a
Life
of
Piety
,
Honesty
,
Justice
,
and
Goodness
,
and
Happiness
hereafter
.
Such
is
the
Christian
Religion
,
and
such
the
Men
must
be
that
are
truly
conformable
to
it
;
and
if
any
Man
professing
Christianity
,
be
not
such
a
Man
,
it
is
because
he
comes
so
much
short
of
his
due
Conformity
to
Christian
Religion
,
and
the
most
excellent
Doctrine
and
Precepts
thereof
.
The
Profession
of
this
Religion
is
that
which
is
,
and
for
many
Ages
hath
been
,
commonly
made
by
a
very
considerable
part
of
the
known
World
,
as
the
only
true
Religion
given
to
the
World
by
Almighty
God
,
through
his
Son
Jesus
Christ
,
wherein
and
whereby
they
may
expect
everlasting
Salvation
.
But
yet
together
with
this
Christian
Religion
,
the
Professors
thereof
have
in
several
Ages
and
Places
chosen
to
themselves
various
adventitious
accidental
Superstructions
,
Additions
,
Opinions
,
Modes
,
and
Practices
,
which
they
have
as
it
were
incorporated
into
the
Christian
Religion
by
them
professed
or
appendicated
unto
it
.
And
these
Superstructions
or
Appendixes
of
Christian
Religion
have
been
introduced
and
entertained
by
various
Means
,
and
by
various
Designs
,
and
to
various
Ends
:
Some
by
the
Authority
of
great
Names
;
some
by
insensible
gradations
or
long
Customs
,
some
by
a
supposed
congruity
or
incongruity
;
some
for
Order
or
Decency
:
Some
for
Discrimination
of
Parties
;
some
for
Political
Ends
,
appearing
in
themselves
,
or
secretly
carryed
on
;
some
upon
emergent
occasions
;
either
continuing
or
now
ceasing
;
some
by
Civil
,
some
by
Ecclesiastical
Sanctions
;
some
by
traditional
Observations
,
either
continued
,
or
interrupted
and
revived
;
some
for
Ornament
;
some
for
Use
;
some
as
supposed
necessary
consequents
upon
the
Christian
Doctrine
,
some
to
be
,
quasi
septa
&
munimenta
doctrinae
&
religionis
Evangelicae
,
as
the
Jewish
Traditions
were
supposed
to
be
the
Sepimenta
Legis
;
some
for
one
end
,
and
some
for
another
:
And
although
these
are
not
truly
and
essentially
parts
of
the
Christian
Religion
,
yet
as
the
humours
in
the
Body
are
some
good
,
some
noxious
,
some
innocent
,
though
they
are
no
part
of
the
true
vital
Blood
,
yet
they
mingle
with
it
,
and
run
along
in
it
;
so
these
Superstructions
,
and
Occasions
,
and
Additions
have
in
various
Ages
,
Successions
,
and
Places
,
mingled
with
the
true
radical
vital
Doctrine
and
Religion
of
Christ
,
in
Mens
Opinions
,
and
Practices
,
and
Professions
.
And
yet
it
is
visible
to
any
Man
that
will
but
attentively
observe
the
Courses
of
Men
professing
Christian
Religion
,
that
the
greatest
fervour
and
animosity
of
the
Professors
of
Christian
Religion
is
not
so
much
with
respect
to
the
Substantials
of
Christian
Religion
,
either
in
things
to
be
believed
or
practised
,
as
touching
these
Additions
and
Superstructions
;
some
as
fervently
contending
for
them
,
as
if
the
Life
of
Christianity
consisted
in
them
,
some
as
bitterly
and
severely
contesting
against
them
,
as
if
the
Life
and
Soul
of
Christian
Religion
were
not
possibly
consisting
with
them
.
And
by
these
means
these
unhappy
Consequences
follow
.
1.
That
whereas
the
main
of
Christian
Religion
consists
in
the
true
belief
of
the
Gospel
of
Christ
Jesus
,
and
the
Practice
of
those
Christian
Vertues
that
he
lest
unto
his
Disciples
and
Followers
,
both
by
his
Example
and
Precept
,
namely
,
Love
of
God
,
Holiness
and
Purity
of
Life
,
Humility
and
Lowliness
,
of
Mind
,
Patience
,
Meekness
,
Gentleness
,
Charity
,
a
low
and
easie
value
of
the
World
,
Contentation
of
Mind
,
submission
to
the
Will
of
God
,
Dependance
upon
him
,
Resignation
unto
him
,
and
other
excellent
Evangelical
Vertues
,
that
perfect
and
rectifie
the
Soul
,
and
fit
it
for
an
humble
Communion
with
Almighty
God
in
this
Life
,
and
a
blessed
fruition
of
his
Presence
in
the
Life
to
come
;
the
Christian
Religion
is
not
so
much
placed
in
these
,
as
in
an
entire
Conformity
to
Modes
and
Circumstances
,
or
an
extream
Aversion
from
them
.
And
according
to
the
various
Interests
or
Inclinations
of
Parties
,
those
are
made
the
Magnalia
of
Christian
Religion
,
and
such
as
give
the
only
Character
or
Discriminative
Indication
of
the
Christian
Religion
.
2.
And
consequently
all
the
greatest
part
of
that
stress
and
fervour
of
Mind
,
which
should
be
employed
in
those
great
weighty
Substantials
of
Christianity
,
runs
out
and
spends
it self
in
those
little
Collaterals
,
and
Superstructions
,
and
Additaments
,
some
placing
the
greatest
earnestness
and
Intention
,
contention
of
Mind
to
have
them
,
and
some
placing
the
Intention
and
fervour
of
their
Mind
to
be
without
them
,
not
unlike
those
old
Contentions
between
the
Eastern
and
Western
Churches
touching
the
time
of
the
Paschal
Observation
,
one
Party
Excommunicating
the
other
for
their
dissent
,
as
if
the
whole
weight
and
stress
of
the
Christian
Religion
lay
in
those
little
Additaments
.
3.
And
hereupon
there
arise
Schisms
,
Factions
,
and
Personal
Animosities
,
Discrimination
of
Parties
,
Censoriousness
,
and
studied
estrangings
of
Professors
of
Christianity
,
oftentimes
one
Party
declining
those
Practices
which
are
good
and
commendable
in
the
other
,
to
keep
their
distances
the
more
irreconcilable
,
and
each
Party
espousing
some
odd
Discriminating
Habits
,
Modes
;
and
sometimes
also
by
Opinions
in
matters
of
Religion
,
that
may
estrange
and
discriminate
them
each
from
the
other
;
and
these
Opinions
though
of
little
moment
or
consequence
(
it
may
be
whether
true
or
false
)
are
advanced
up
into
little
less
than
Articles
of
Faith
,
for
the
sake
of
this
Discrimination
,
when
possibly
they
are
of
little
moment
whether
they
be
assented
unto
or
not
,
of
less
certainty
,
and
have
little
or
no
influence
or
concern
in
the
Substance
of
Christian
Doctrine
.
4.
And
hereupon
it
oftentimes
comes
to
pass
,
that
not
only
the
common
Bond
of
Charity
and
Christian
Love
is
broken
between
the
Professors
of
the
same
substantials
in
Christianity
,
but
there
is
most
ordinarily
much
more
Severity
,
and
Persecution
,
and
Implacableness
,
and
Irreconcilableness
,
more
endeavours
to
undermine
,
and
supplant
,
and
disgrace
Dissenters
,
more
scorns
and
vilifying
,
and
reproach
,
and
insolence
one
towards
another
in
their
vicissitudes
of
advantage
,
than
there
is
between
Professors
of
Christianity
,
and
Men
of
the
most
loose
and
prophane
Lives
,
between
Orthodox
and
Hereticks
,
nay
between
Christians
and
Turks
or
Infidels
many
times
.
5.
And
from
this
there
ariseth
a
most
fruitful
and
a
most
inevitable
increase
of
Atheism
and
contempt
of
Religion
,
in
many
of
the
Spectators
of
this
Game
among
Professors
of
the
Christian
Religion
,
and
that
upon
these
two
Accounts
:
Principally
,
because
when
they
hear
each
Party
declare
(
as
they
must
if
they
declare
truth
)
in
their
Sermons
and
Writings
,
that
the
Doctrine
of
Christianity
enjoyns
Mutual
Love
,
Condescention
,
Charity
,
Gentleness
,
Meekness
,
and
yet
so
little
practised
by
Dissenting
Parties
,
Men
are
apt
to
conclude
,
that
either
these
Persons
do
not
believe
what
they
pretend
to
Preach
and
Publish
,
or
that
the
Doctrine
of
Christianity
was
a
Notion
and
Speculation
,
and
never
intended
as
a
necessary
Rule
of
Practice
,
since
the
greatest
Pretenders
to
the
Religion
of
Christ
,
practise
so
little
of
it
.
2.
Because
when
Men
see
that
those
little
Superstructions
and
Additions
are
by
the
one
side
Prosecuted
,
and
on
the
other
side
decryed
,
with
as
much
Animosity
,
Fervour
and
Severities
,
as
the
most
weighty
and
important
Truths
and
Precepts
of
Evangelical
Faith
and
Obedience
,
Spectators
and
By-standers
think
that
they
are
all
of
the
same
value
;
and
when
they
see
that
these
things
which
every
sober
considerate
Man
must
needs
conclude
little
,
and
of
no
moment
,
are
rated
at
so
great
a
value
by
the
contesting
Parties
of
each
side
,
Truths
then
are
doubted
of
in
relation
to
these
:
It
makes
Men
call
in
question
great
matters
,
when
they
see
such
small
things
pursued
or
declined
with
no
less
Fervour
and
Animosity
than
if
they
were
of
the
greatest
.
And
considering
these
unhappy
Consequences
of
these
Fervours
of
Minds
touching
these
small
Appendixes
and
Superstructions
,
even
more
than
about
,
or
concerning
the
very
weighty
things
of
the
Gospel
,
I
have
endeavoured
to
search
out
the
Reason
how
this
strong
Distemper
comes
to
pass
;
and
there
seems
to
be
these
Causes
thereof
.
1.
Ordinarily
a
Man
is
more
fond
of
and
concerned
for
something
that
is
his
own
,
than
for
that
which
is
of
God
;
as
we
are
transported
with
a
love
to
our
selves
,
so
we
are
transported
with
a
love
and
admiration
of
what
is
our
own
:
And
hence
it
is
that
the
weightier
and
more
important
Duties
injoyned
by
Ch●ist
,
partake
less
of
our
Zeal
,
or
Courage
,
or
Intention
of
Mind
,
than
our
own
little
Fantasies
and
Inventions
.
2.
Pride
,
Credit
,
and
Reputation
,
are
commonly
ingaged
in
either
Party
in
the
things
contested
,
when
they
are
once
contested
;
and
these
are
violent
and
pressing
Interests
and
Motions
.
3.
The
Plainest
Truth
and
Purity
of
Religion
is
a
thing
that
seldom
pleaseth
and
suiteth
to
the
Curiosity
and
Appetite
of
Men
;
they
are
always
fond
of
something
Annexed
or
Appendicated
to
Religion
to
make
it
pleasing
to
their
Appetite
.
A
certain
Sawce
that
may
entertain
their
Fancy
,
after
which
it
may
run
,
and
wherein
it
may
please
it self
.
And
these
Sawces
to
Religion
are
various
,
and
variously
pleasing
,
according
to
the
various
Inclinations
of
Men
:
Most
ordinarily
the
Fancies
of
Men
affect
some
things
Splendid
and
Sensible
to
be
Superadded
to
Religion
;
the
Israelites
would
needs
have
Gods
that
might
go
before
them
;
and
in
complyance
with
this
Humour
,
most
of
the
Strange
Modes
and
Gesticulations
among
the
Heathens
,
and
most
of
the
Superstitions
,
Ceremonies
and
Rites
among
the
Papists
,
were
invented
.
Again
,
sometimes
the
Humour
of
the
People
runs
in
the
other
Extreme
,
either
they
will
have
nothing
of
Form
or
Order
,
or
all
such
Forms
or
Orders
as
are
extremely
opposite
to
what
others
use
,
and
place
their
Delight
and
Complacency
therein
:
And
by
this
means
oftentimes
it
comes
to
pass
,
that
Men
are
carried
with
greater
earnestness
and
vehemence
after
those
Placentia
,
the
entertainments
of
their
Fancies
,
than
to
the
true
Substance
of
Religion
it self
.
4.
Oftentimes
it
comes
to
pass
that
there
are
two
very
jealous
Concerns
,
and
impatient
of
any
Corrival
,
that
are
ingaged
each
against
other
in
these
different
and
dissenting
Practices
,
relating
to
Collaterals
in
Religion
:
on
the
one
side
,
Power
and
Authority
is
very
tender
of
its
own
Interest
,
and
jealous
of
a
Competitor
or
Rival
:
On
the
other
side
,
Conscience
and
Perswasion
either
of
the
Necessity
or
unlawfulness
of
any
thing
,
is
very
jealous
,
or
fearful
,
and
suspicious
of
any
thing
that
might
injure
it
:
And
whether
the
Conscience
be
mistaken
or
not
,
yet
so
long
as
its
Perswasion
,
that
is
entertained
sub
ratione
conscientiae
,
prevails
,
this
jealousie
will
still
prevail
in
the
Mind
;
and
it
many
times
falls
out
that
Authority
on
the
one
hand
is
impatient
,
or
at
least
jealous
of
Opposition
,
and
Conscience
on
the
other
hand
restless
and
unquiet
.
5.
And
the
difficulty
is
so
much
the
greater
,
because
each
seems
to
derive
their
obliging
Authority
from
God
;
the
Magistrate
recognizing
God
Almighty
as
the
Fountain
,
Root
,
and
Foundation
of
his
Power
;
and
the
Conscience
supposed
to
be
the
Vicegerent
of
God
in
the
Soul
.
6.
But
that
which
admirably
keeps
up
these
differences
,
is
that
Men
on
each
side
▪
deal
not
one
with
another
calmly
,
mildly
,
or
upon
the
Reasons
of
the
things
,
or
upon
a
true
way
of
Reasoning
,
Debating
,
and
Arguing
of
things
,
or
prudent
Considerations
that
might
invite
yielding
on
the
one
side
,
or
accommodations
of
the
other
,
but
each
Party
takes
in
all
those
Contributions
,
Assistances
,
and
Advantages
,
that
commonly
accompany
the
worst
of
Contentions
.
For
instance
,
1.
Extremity
of
Passion
and
Indignation
,
2.
Violence
and
Bitterness
of
Writings
and
Speeches
.
3.
Each
Party
rendering
the
other
as
odious
and
ridiculous
as
is
possible
:
4.
Scoffing
,
jearing
,
and
Personal
Reflections
:
5.
Artifices
and
Designs
each
to
catch
and
undermine
the
other
:
6.
An
industrious
and
willing
mis
interpretation
of
each
others
Words
,
Writings
,
and
Actions
,
and
raising
them
to
odious
Inferences
and
Consequences
,
beyond
what
they
were
meant
,
or
really
and
truly
bear
:
7.
Disingenuous
Quotations
out
of
each
other
,
without
those
ordinary
Remedies
that
might
be
allowed
by
comparing
of
other
parts
of
their
Writings
.
These
and
the
like
Auxiliaries
are
on
each
part
taken
into
these
Velitations
between
Christians
,
and
in
relation
to
things
contended
for
or
against
in
these
Differences
,
whereas
the
whole
tenour
of
the
Doctrine
of
Christianity
,
as
it
was
delivered
by
Christ
and
his
Apostles
,
decries
nothing
more
than
Anger
,
Wrath
,
Malice
,
Railing
,
Evil-speaking
,
Back
biting
,
Slanders
,
Reproaches
,
Names
and
Epithets
or
Scorns
,
Craft
,
and
Subtilty
;
yet
all
these
black
Legions
are
called
,
used
,
and
imployed
in
the
management
of
that
Cause
,
which
each
Party
pretends
to
be
the
Cause
of
Christ
;
as
if
Fiends
,
and
Furies
,
and
Legions
of
Devils
were
thought
fit
Auxiliaries
on
each
Party
,
wherein
both
pretend
the
Interest
of
Christ
Jesus
.
And
that
this
is
so
,
let
any
Man
but
read
those
Books
which
have
flown
abroad
from
either
Party
,
he
will
find
it
evident
in
all
the
Contentions
of
this
nature
:
Witness
on
the
one
part
Martin
Mar-Prelate
,
the
Odious
Centuries
put
out
by
Mr.
White
in
the
beginning
of
the
Long
Parliament
,
the
frequent
Invectives
and
odious
Epithets
given
to
the
Liturgy
,
to
the
Bishops
,
Conforming
Ministers
,
and
to
the
Church
of
England
it self
,
as
Antichristian
,
Idolatrous
,
Babylonish
,
and
a
thousand
such
Names
and
Stiles
.
And
on
the
other
side
there
have
been
many
that
have
not
been
behind
hand
with
bitter
Invectives
,
Scornful
and
mocking
Expressions
and
Appellations
,
odious
Reflections
,
unnecessary
to
be
repeated
.
By
all
which
these
two
things
are
evident
.
1.
That
these
Transports
of
either
side
come
not
from
that
Spirit
which
Christ
brought
with
him
into
the
World
,
and
which
he
commended
and
left
to
his
Disciples
and
Followers
;
namely
,
a
Spirit
of
Love
,
of
Charity
,
of
Gentleness
,
Patience
,
Kindness
,
and
Sweetness
of
Disposition
.
2.
That
if
Men
go
about
to
justifie
this
,
because
first
provoked
by
the
adverse
Party
,
and
so
justifie
it
by
the
Law
of
Taliation
,
these
Men
do
not
remember
,
that
as
on
the
one
hand
the
Duty
of
Christians
is
Self
denial
,
Moderation
,
and
Peaceableness
;
on
the
other
side
,
that
a
Spirit
of
Revenge
,
an
Eye
for
an
Eye
,
a
Tooth
for
a
Tooth
,
is
as
much
against
the
Doctrine
of
Christ
,
as
any
thing
in
the
World
.
Therefore
certainly
it
becomes
those
of
either
Party
either
to
cashier
these
black
Auxiliaries
of
their
Wars
,
and
Contentions
of
this
kind
,
or
otherwise
for
the
sake
and
honour
of
Christ
and
the
Christian
Religion
,
plainly
declare
that
he
is
not
concerned
in
the
Contest
,
but
that
the
Contest
is
a
Contest
of
Interest
and
Vain-Glory
,
of
Pride
and
Ambition
,
and
Reputation
,
and
desire
of
Victory
:
Or
if
they
will
not
declare
so
much
to
the
World
,
yet
they
must
give
leave
to
the
Spectators
to
judge
of
it
so
.
Now
these
bitternesses
and
virulentnesses
of
either
side
,
have
been
commonly
of
two
kinds
:
First
,
such
as
reflect
,
if
not
altogether
,
yet
most
of
all
,
upon
the
Persons
of
their
Adversaries
:
2.
Or
such
as
reflect
only
upon
the
Matters
in
difference
between
them
:
both
were
bad
enough
,
and
such
as
serve
to
make
the
Differences
and
Breaches
wider
.
But
of
late
times
,
I
know
not
by
what
unhappy
Star
,
there
hath
prevailed
more
than
formerly
,
certain
Invectives
that
have
gone
much
farther
,
even
to
the
rendering
of
Religion
it self
,
and
Scripture
Expressions
ridiculous
,
and
pieces
of
raillery
;
and
I
could
have
wished
that
some
late
Books
,
put
out
under
the
fashion
of
Dialogues
,
and
some
other
Books
of
that
kind
,
had
not
been
too
Guilty
of
this
fault
.
I
do
remember
when
Ben
.
Johnson
made
his
Play
of
the
Alchymist
,
wherein
he
brings
in
Anartas
in
derision
of
the
Persons
then
called
Puritans
,
with
many
of
their
Phrases
in
use
among
them
,
taken
out
of
the
Scriptures
,
with
a
design
to
render
that
sort
of
Persons
ridiculous
,
and
to
gain
applause
to
his
Wit
and
Fancy
.
But
although
those
Persons
were
not
in
very
good
esteem
among
the
Great
Ones
and
Gallants
,
yet
the
Play
was
disliked
,
and
indeed
abhorred
,
because
it
seemed
to
reproach
Religion
it self
,
though
intended
only
to
render
the
Puritans
ridiculous
.
That
which
was
uncomely
and
unseemly
in
a
Poet
,
who
made
it
his
business
to
make
Plays
,
certainly
is
much
more
fulsom
and
unsavory
in
another
;
especially
if
the
Author
be
a
Clergy-man
,
as
I
suppose
he
is
:
For
of
all
Men
in
the
World
it
becomes
such
prospicere
honori
Religionis
Christianae
,
and
not
to
render
it
ridiculous
and
contemptible
,
by
raillery
and
scurrilous
jesting
.
And
yet
I
do
not
find
in
all
Ben
.
Johnson's
Alchymist
one
half
of
those
ridiculous
and
unseemly
Repetitions
of
Scripture
Phrases
and
Expressions
,
as
well
as
mimical
imitations
and
disdainful
mockings
of
those
Persons
,
and
that
Party
whom
he
designs
to
disparage
:
Scarce
a
Page
but
some
unhandsome
mention
of
the
Spirit
,
and
Christ
and
Grace
,
and
Saints
,
and
some
Scripture
Expressions
:
And
if
it
shall
be
said
that
he
doth
it
but
only
in
exprobation
of
such
Persons
as
abused
or
misapplyed
such
expressions
,
and
it
is
not
with
intent
to
reproach
the
Scripture
or
those
Phrases
that
are
desumed
from
it
,
but
to
shew
the
boldness
and
mistakes
of
them
that
have
misapplied
or
abused
them
.
I
answer
,
1.
That
these
Misapplications
and
inconsiderate
Uses
of
Scripture
Phrases
by
them
,
though
it
be
justly
reproveable
,
yet
it
is
far
more
intolerable
in
him
.
Though
their
mistakes
were
weak
and
foolish
,
yet
they
were
serious
in
those
very
mistakes
;
but
this
Man
industriously
and
designedly
makes
the
Expression
ridiculous
and
contemptible
:
2.
Their
Abuses
of
Scriptures
and
Scripture
Phrases
will
not
at
all
justifie
the
like
in
him
,
though
in
another
kind
,
and
to
another
end
,
he
might
have
learned
to
have
avoided
the
folly
and
inconsiderateness
of
the
others
,
and
not
have
multiplied
it
in
himself
by
a
worse
Method
of
Abuse
.
Certainly
,
whoever
he
was
that
made
these
Conferences
,
I
dare
say
he
had
no
such
Patern
of
writing
from
the
Apostles
or
Fathers
.
The
nearest
Copy
that
I
know
of
it
,
is
the
A
—
and
though
he
seems
a
Man
of
Wit
and
Learning
,
and
possibly
would
be
some
body
in
the
World
,
I
dare
say
they
that
cherish
him
in
the
main
of
his
design
are
asham'd
of
his
Scurrility
,
and
wish
it
had
been
spared
,
and
so
perchance
may
he
be
when
more
Years
have
better
consideration
.
The
mischiefs
that
come
by
this
manner
of
writing
are
very
great
and
many
.
1.
First
it
makes
Differences
irreconcilable
.
When
Differences
Civil
or
Ecclesiastical
in
Judgment
or
Practice
happen
,
gentleness
,
softness
,
mildness
,
and
personal
respectfulness
quiet
the
Passions
and
Spirits
of
the
adverse
Party
,
gain
upon
him
,
get
within
him
;
and
when
the
Person
is
thus
won
,
and
over-match'd
with
Sweetness
and
Kindness
,
and
personal
Jealousies
and
Prejudices
removed
,
Perswasions
,
and
Arguments
grow
prevalent
,
come
with
their
full
weight
,
are
entertained
calmly
,
and
considerately
,
and
insensibly
gain
ground
even
upon
the
Judgment
:
But
I
yet
never
knew
any
Man
converted
by
an
angry
,
passionate
,
railing
Adversary
,
for
such
kind
of
behaviour
presently
raiseth
in
the
Adversary
the
like
Passions
and
Prejudice
,
and
makes
the
Distance
greater
;
and
the
Passions
being
ingaged
in
the
Quarrel
,
the
Judgments
of
both
sides
are
lost
,
or
blinded
,
or
silenced
with
the
dust
and
noise
of
passionate
digladiations
;
and
indeed
considering
how
apparently
and
evidently
such
kind
of
dealing
between
Dissenters
,
renders
composures
almost
impossible
,
and
yet
observing
how
much
this
course
of
reviling
,
and
opprobrious
,
and
unmanly
as
well
as
unchristian
Language
,
is
in
practise
,
I
thought
that
it
hath
been
a
real
design
to
render
each
Party
odious
and
irreconcilable
to
the
other
,
and
the
hopes
of
composure
desperate
:
For
who
can
ever
expect
that
any
Man
,
or
any
sort
of
Men
,
should
be
drawn
over
to
that
Party
that
shall
publickly
stile
him
Brain
sick
,
a
Fool
,
silly
,
Hypocrite
,
Fanatick
,
and
a
hundred
such
scornful
Appellations
;
or
that
Men
will
be
easily
drawn
to
relinquish
those
Opinions
or
Perswasions
when
they
must
thereby
in
effect
subscribe
to
such
Epithetes
and
Appellations
before
all
the
World
;
and
of
all
things
in
the
World
Men
can
with
the
least
patience
bear
reflection
upon
their
intellectuals
,
and
are
most
irreconcilable
to
them
that
traduce
or
abuse
them
therein
.
2.
It
greatly
disadvantageth
the
Cause
,
as
well
as
the
Persons
of
those
that
use
this
method
amongst
sober
indifferent
Observers
,
who
will
be
ready
to
conclude
them
a
parcel
of
People
transported
by
Passions
,
weak
,
and
prejudicated
;
and
look
upon
such
a
Cause
as
is
maintained
by
Railing
,
Scoffing
,
Raillery
and
unproved
Calumnies
,
as
weak
,
and
standing
in
need
of
such
rudenesses
to
support
and
maintain
it
.
3.
It
exposeth
Religion
it self
to
the
derision
of
Atheists
,
and
confirms
them
in
their
Atheism
,
and
gains
them
too
many
Proselytes
;
and
that
principally
upon
these
Reasons
,
1.
Because
they
find
that
Clergy-men
do
tell
them
in
the
Pulpits
,
that
Christ
himself
and
his
Apostles
condemned
railing
,
scandalous
Appellations
,
as
Racha
,
and
Fool
,
Evil-speaking
,
fo
l
sh
jesting
,
Mocking
,
Reviling
;
this
they
tell
Men
,
and
they
tell
them
truly
,
and
yet
these
very
Men
that
call
themselves
Ministers
of
Christ
,
Messengers
of
the
Gospel
of
Peace
,
take
that
admirable
liberty
of
reproaching
,
scoffing
,
and
deriding
one
another
in
their
publick
Pamphlets
and
Discourses
;
that
can
scarce
be
exampled
among
the
most
invective
Ranks
of
Persons
,
whose
trade
it
is
to
be
Satyrical
,
and
render
People
ridiculous
:
Nay
so
far
hath
this
Excellent
manage
prevail'd
among
Clergy-men
,
that
their
Scoffs
and
Reproaches
are
not
levelled
at
the
Persons
,
or
Personal
Defects
of
Dissenters
,
but
rather
than
want
supports
for
their
Party
,
will
have
ugly
flings
at
Religion
it self
,
at
Scripture
Expressions
;
and
when
Men
see
such
a
course
of
Practice
among
the
Preachers
and
Clergy-men
,
they
are
ready
to
conclude
,
that
surely
they
believe
not
themselves
what
they
Preach
to
others
;
therefore
think
they
have
a
fair
pretence
not
to
believe
them
.
2.
But
principally
these
great
Animosities
and
Transports
of
Dissenting
Clergy-men
,
confirms
and
promotes
Atheism
,
upon
this
account
that
the
things
about
which
this
wonderful
hate
is
strucken
between
these
Parties
,
are
such
as
both
Parties
agree
to
be
none
of
the
Fundamentals
of
the
Religion
professed
by
both
,
but
Accessaries
and
Accessions
,
and
such
indeed
as
By-standers
think
are
of
very
small
moment
;
and
yet
when
Men
see
so
much
heat
and
passion
,
so
much
fervour
and
contention
,
such
reproaches
and
revilings
,
such
exasperations
of
Authority
on
either
Party
,
such
mutual
Prosecutions
one
of
another
,
that
more
could
not
possibly
be
done
between
Dissenters
in
those
points
which
both
agree
to
be
Fundamental
.
Atheistical
Spirits
are
apt
to
conclude
,
that
probably
those
points
,
that
both
sides
supposed
to
be
of
greater
moment
,
are
ejusdem
farinae
,
with
those
in
Contest
,
since
they
are
not
,
nor
cannot
be
prosecuted
with
greater
fervour
,
than
these
,
which
all
Men
take
to
be
small
and
inconsiderable
,
and
that
it
is
Interest
,
Vain-Glory
,
and
Applause
,
or
some
other
Temporal
Concern
,
that
gives
this
Fervour
and
Zeal
in
Matters
of
Religion
,
more
than
the
true
Concerns
of
it self
.
The
Conclusion
therefore
is
,
That
Men
for
their
own
sakes
,
and
for
the
sake
and
honour
of
the
Christian
Religion
,
would
use
more
Temperance
,
Prudence
,
and
Moderation
,
in
Contests
about
Circumstantials
.
The
Author's
First
Epistle
to
his
Children
.
Dear
Children
.
I
Intended
to
have
been
at
Alderley
this
Whitsontide
,
desirous
to
renew
those
Counsels
and
Advices
which
I
have
often
given
you
,
in
order
to
your
Greatest
Concernment
;
namely
,
the
everlasting
Good
and
Welfare
of
your
Souls
hereafter
,
and
the
due
ordering
of
your
Lives
and
Conversations
here
.
And
although
young
People
are
apt
,
through
their
own
Indiscretion
,
or
the
ill
Advice
of
others
,
to
think
these
kind
of
Entertainments
but
dry
and
empty
matters
,
and
the
Morose
and
needless
Interpositions
of
Old
Men
:
yet
give
him
leave
to
tell
you
,
that
very
well
knows
what
he
says
,
These
things
are
of
more
Importance
and
Concernment
to
you
,
than
External
Gifts
and
Bounties
(
wherein
)
nevertheless
I
have
not
been
wanting
to
you
,
according
to
my
Ability
.
This
was
my
Intention
,
in
this
Journey
:
and
tho'
I
have
been
disappointed
therein
,
yet
I
thought
good
,
by
Letters
and
Messages
,
to
do
something
that
might
be
done
that
way
for
your
Benefit
,
that
I
had
otherwise
intended
to
have
done
in
Person
.
Assure
your selves
therefore
,
and
believe
it
from
one
that
knows
what
he
says
;
from
one
that
can
neither
have
any
reason
,
or
end
,
to
deceive
you
;
That
the
best
Gift
I
can
give
you
is
good
Counsel
;
and
the
best
Counsel
I
can
give
you
,
is
,
that
which
relates
to
your
greatest
Import
and
concernment
;
namely
,
Religion
.
And
therefore
since
I
cannot
at
this
time
deliver
it
to
you
in
Person
,
I
shall
do
it
by
this
Letter
;
wherein
I
shall
not
be
very
large
,
but
keep
my self
within
the
bounds
proper
for
a
Letter
;
and
to
those
things
only
at
this
time
,
which
may
be
most
of
present
use
and
moment
to
you
:
And
by
your
due
observance
of
these
Directions
,
I
shall
have
a
good
Character
,
both
of
your
Dutifulness
to
God
,
your
Obedience
to
your
Father
,
and
also
of
your
Discretion
and
Prudence
:
For
it
is
most
certain
,
that
as
Religion
is
the
best
Means
to
advance
and
certifie
Humane
Nature
;
so
no
Man
shall
be
either
Truly
Wise
,
or
Truly
Happy
without
it
,
and
the
Love
of
it
,
no
not
in
this
Life
,
much
less
in
that
which
is
to
come
.
First
,
Therefore
every
Morning
and
every
Evening
,
upon
your
Knees
,
humbly
Commend
your selves
to
Almighty
God
in
Prayer
,
begging
his
Mercy
to
pardon
your
Sins
;
his
Grace
to
direct
you
;
his
Providence
to
protect
you
;
Returning
him
humble
Thanks
for
all
his
Dispensations
toward●
you
,
yea
,
even
for
his
very
Corrections
and
Afflictions
;
intreating
him
to
give
you
Wisdom
and
Grace
,
to
make
a
Sober
,
Patient
,
Humble
,
Profitable
Use
of
them
;
and
,
in
his
due
time
,
to
deliver
you
from
them
.
Concluding
your
Prayers
with
the
Lord's
Prayer
.
This
will
be
a
certain
means
to
bring
your
Mind
into
a
right
Frame
:
to
procure
you
Comfort
and
Blessing
,
and
to
prevent
Thousands
of
Inconveniencies
and
Mischiefs
,
to
which
you
will
be
otherwise
subjected
.
Secondly
,
Every
Morning
read
Seriously
and
Reverently
a
portion
of
the
Holy
Scripture
,
and
acquaint
your self
with
the
History
and
Doctrine
thereof
:
It
is
a
Book
full
of
Light
and
Wisdom
,
will
make
you
Wise
to
Eternal
Life
,
and
furnish
you
with
Directions
and
Principles
,
to
guide
and
order
your
Life
safely
and
prudently
.
Thirdly
,
Conclude
every
Evening
with
Reading
some
part
of
the
Scripture
and
Prayer
in
your
Family
.
Fourthly
,
Be
strict
and
Religious
Observers
of
the
Lord's
Day
;
resort
to
your
Parish-Church
Twice
that
Day
,
if
your
Health
will
permit
,
and
Attend
Diligently
and
Reverently
to
the
Publick
Prayers
and
Sermon
:
He
cannot
reasonably
expect
a
Blessing
from
God
the
rest
of
the
Week
,
that
neglects
his
Duty
to
God
,
in
the
due
Consecration
of
this
Day
to
the
special
Service
and
Duty
to
God
,
which
this
Day
requires
.
Fifthly
,
Receive
the
Sacrament
at
least
Three
times
in
the
Year
,
and
oftner
,
as
there
is
occasion
,
in
your
Parish-Church
.
The
Laws
of
the
Land
require
this
,
and
the
Law
of
your
Saviour
requires
it
,
and
the
Law
of
Duty
and
Gratitude
require
it
of
you
.
Prepare
your selves
seriously
for
this
Service
before
hand
,
and
perform
it
with
Reverence
and
Thankfulness
:
The
neglect
of
this
Duty
procures
great
Inconvenience
and
Strangeness
:
And
commonly
the
neglect
hereof
ariseth
from
some
Conceited
Opinion
,
that
People
inconsiderately
take
up
;
but
most
ordinarily
from
a
sluggishness
of
Mind
,
and
an
Unwillingness
to
fit
and
prepare
the
Mind
for
it
;
or
to
leave
some
Sinful
or
Vain
Course
,
that
Men
are
not
willing
to
leave
,
and
yet
condemn
themselves
in
the
Practice
of
it
.
Sixthly
,
Beware
of
those
that
go
about
to
Seduce
you
from
that
Religion
wherein
you
have
been
brought
up
hitherto
;
namely
,
the
true
Protestant
Religion
:
It
is
not
unknown
to
any
that
observes
the
State
of
Things
in
the
World
,
how
many
Erroneous
Religions
are
scattered
abroad
in
the
World
;
and
,
how
Industrious
Men
of
False
Perswasions
are
to
make
Proselytes
.
There
are
Antinomians
,
Quakers
,
Anabaptists
,
and
divers
others
that
go
about
to
Mislead
themselves
,
and
others
:
Nay
,
although
the
Laws
of
this
Kingdom
,
and
especially
the
Statute
of
23
Eliz
.
cap
.
1.
have
Inflicted
the
severest
Penalty
upon
those
that
go
about
to
withdraw
Persons
to
the
Romish
Religion
,
from
the
Religion
Established
in
England
,
as
any
Man
that
Reads
that
Statute
may
find
;
yet
there
are
scattered
up
and
down
the
World
divers
Factors
and
Agents
,
that
under
several
Disguises
and
Pretences
,
endeavour
the
Perverting
of
Weak
and
Easie
,
Persons
:
Take
heed
of
all
such
Perswaders
.
And
that
you
may
know
and
observe
the
better
,
you
shall
ever
find
these
Artifices
practised
by
them
.
1.
They
will
use
all
flattering
Applications
,
and
Insinuations
to
be
Master
of
your
Humour
,
and
when
they
have
gotten
that
advantage
,
they
that
seemed
before
to
serve
you
,
will
then
Command
you
.
2.
They
will
use
all
possible
skill
to
raise
in
you
Jealousie
and
Dislike
towards
those
that
may
otherwise
Continue
,
and
keep
you
in
the
Truth
;
as
to
raise
Dislike
in
you
against
your
Minister
;
nay
,
rather
than
fail
,
to
raise
Dissention
among
Relations
;
yea
,
to
cast
Jealousies
and
Surmises
among
them
,
if
it
may
be
Instrumental
to
Corrupt
them
.
3.
They
will
endeavour
to
withdraw
People
from
the
Publick
Ministery
of
God's
Word
,
encourage
Men
to
slight
and
neglect
it
:
And
when
they
have
once
effected
this
,
they
have
a
fair
opportunity
to
Infuse
their
own
Corrupt
Principles
.
4.
They
will
engage
you
,
by
some
means
or
other
,
to
them
;
either
by
some
real
,
but
most
ordinarily
by
some
pretended
Kindness
,
or
Familiarity
;
that
,
in
a
little
time
,
you
shall
not
dare
to
displease
them
;
you
must
do
and
speak
what
they
will
have
you
,
because
some
way
or
other
you
are
Intangled
with
them
,
or
Ingaged
to
them
:
And
then
they
become
your
Governours
,
and
you
will
not
dare
to
contradict
,
or
disobey
them
.
These
are
some
of
those
Artifices
whereby
Crafty
and
Subtile
Seducers
gain
Proselytes
,
and
bring
Men
under
Captivity
.
Seventhly
,
Be
very
careful
to
Moderate
your
Passions
,
especially
of
Choler
and
Anger
;
it
enflames
the
Blood
,
disorders
the
Brain
,
and
,
for
the
time
exterminates
not
only
Religion
,
but
common
Reason
:
It
puts
the
Mind
into
Confusion
,
and
throws
Wild-fire
into
the
Tongue
,
whereby
Men
give
others
advantage
against
them
;
it
renders
a
Man
uncapable
of
doing
his
Duty
to
God
,
and
puts
a
Man
upon
Acts
of
Violence
,
Unrighteousness
,
and
Injustice
to
Men
:
Therefore
keep
your
Passions
under
Discipline
,
and
under
as
strict
a
Chain
as
you
would
keep
an
Unruly
Curst
Mastiff
:
Look
to
it
,
that
you
give
it
not
too
much
Line
at
first
.
But
if
it
hath
gotten
any
Fire
within
you
,
quench
it
presently
,
with
consideration
;
and
let
it
not
break
out
into
Passionate
,
or
Unruly
Words
or
Actions
:
But
,
whatever
you
do
,
let
it
not
Gangrene
into
Malice
,
Envy
,
or
spight
.
Eighthly
,
Send
your
Children
early
to
learn
their
Catechism
,
that
they
may
take
in
the
True
Principles
of
Religion
betimes
,
which
may
grow
up
with
them
,
and
habituate
them
both
to
the
Knowledge
and
Practice
of
it
:
That
they
may
escape
the
danger
of
Corruption
by
Error
or
Vice
:
being
antecedently
seasoned
with
better
Principles
.
Ninthly
,
Receive
the
Blessings
of
God
with
very
much
Thankfulness
to
him
;
for
he
is
the
Root
and
Fountain
of
all
the
Good
you
do
,
or
can
receive
.
Tenthly
,
Bear
all
Afflictions
and
Crosses
Patiently
,
it
is
your
Duty
,
for
Afflictions
come
not
from
the
Dust
.
The
Great
God
of
Heaven
and
Earth
is
he
that
sends
these
Messengers
to
you
,
though
possibly
evil
Occurrences
may
be
the
immediate
Instruments
of
them
:
You
owe
to
Almighty
God
an
infinite
Subjection
and
Obedience
,
and
to
Expostulate
with
him
is
Rebellion
:
And
as
it
is
your
Duty
,
so
it
is
your
Wisdom
and
your
Prudence
;
Impatience
will
not
discharge
your
Yoke
,
but
it
will
make
it
gall
the
worse
,
and
sit
the
harder
.
Eleventhly
,
Learn
not
only
Patience
under
your
Afflictions
,
but
also
profitably
to
improve
them
to
your
Soul's
good
:
Learn
by
them
how
vain
and
unprofitable
things
the
World
,
and
all
the
Pleasures
thereof
are
,
that
a
sharp
,
or
a
lingring
Sickness
renders
uttterly
tasteless
.
Learn
how
vain
and
weak
a
thing
Humane
Nature
is
,
which
is
pulled
down
to
the
Gates
of
Death
,
and
Cloathed
with
Rottenness
and
Corruption
,
by
a
little
disorder
in
the
Blood
,
in
a
Nerve
,
in
a
Vein
,
in
an
Artery
.
And
since
we
have
so
little
hold
of
a
Temporal
Life
,
which
is
shaken
and
shatter'd
by
any
small
Occurence
,
Accident
,
or
Distemper
:
Learn
to
lay
hold
of
Eternal
Life
,
and
of
that
Covenant
of
Peace
and
Salvation
,
which
Christ
hath
brought
for
all
that
believe
and
obey
the
Gospel
of
Peace
and
Salvation
:
There
shall
be
no
Death
,
no
Sickness
,
no
Pain
,
no
Weakness
,
but
a
State
of
Unchangeable
,
and
Everlasting
Happiness
.
And
if
you
thus
improve
Affliction
,
you
are
Gainers
by
it
;
and
most
certain
it
is
,
that
there
is
no
more
probable
way
under
Heaven
to
be
delivered
from
Affliction
(
if
the
Wise
God
see
it
fit
)
than
thus
to
improve
it
.
For
Affliction
is
a
Messenger
;
and
the
Rod
hath
a
Voice
;
and
that
is
,
to
require
Mankind
to
be
the
more
Patient
,
and
the
more
Humble
,
and
the
more
to
acknowledge
Almighty
God
in
all
our
ways
:
And
if
Men
listen
to
this
Voice
of
the
Rod
,
and
conform
to
it
,
the
Rod
hath
done
his
Errand
;
and
either
will
leave
a
Man
,
or
at
least
give
a
Man
singular
Comfort
,
even
under
the
sharpest
Affliction
.
And
this
Affliction
which
is
but
for
a
moment
,
thus
Improved
,
will
work
for
us
an
exceeding
and
eternal
weight
of
Glory
.
Twelfthly
,
Reverence
your
Minister
:
he
is
a
Wise
and
a
Good
Man
,
and
one
that
Loves
you
,
and
hath
a
tender
Care
and
Respect
for
you
:
Do
not
grieve
him
,
either
by
Neglect
,
or
Disrepect
.
Assure
your selves
,
if
there
be
any
Person
that
sets
any
of
you
against
him
,
or
provokes
,
or
incourageth
any
of
you
to
despise
,
or
neglect
him
;
That
Person
,
whoever
he
be
,
loves
not
you
,
nor
the
Office
he
bears
.
And
therefore
as
the
Laws
of
the
Land
,
and
the
Divine
Providence
,
hath
placed
him
at
Alderley
,
to
have
a
Care
of
your
Souls
;
so
I
must
tell
you
I
do
expect
,
you
should
Reverence
and
Honour
him
for
his
own
,
for
your
,
and
for
his
Office-sake
.
And
now
I
have
written
this
long
Epistle
to
you
,
to
perform
that
Office
for
me
,
that
I
should
have
done
in
Person
,
if
I
could
have
taken
this
Journey
.
The
Epistle
is
long
,
but
it
had
been
longer
if
I
had
had
more
time
.
And
though
perchance
some
there
may
be
in
the
World
,
that
when
they
hear
of
it
,
will
interpet
it
to
be
but
the
Excursions
and
Morose
Rules
of
Old
Age
,
unnecessary
,
and
such
as
might
have
been
spared
;
yet
I
am
perswaded
,
't
will
find
better
Acceptation
thereof
from
you
that
are
my
Children
.
I
am
now
on
the
shady
side
of
Threescore
Years
:
I
Write
to
you
,
what
you
have
often
heard
me
in
Substance
Speak
;
and
possibly
when
I
shall
leave
this
World
,
you
will
want
such
a
Remembancer
as
I
have
been
to
you
.
The
Words
that
I
now
,
and
at
former
times
have
Written
to
you
,
are
Words
of
Truth
and
Soberness
;
and
Words
and
Advices
that
proceed
from
a
Heart
full
of
Love
and
Affection
to
you
all
.
If
I
should
see
you
do
amiss
in
any
thing
,
and
should
not
Reprove
you
;
or
if
I
should
find
you
want
Counsel
and
Direction
,
and
should
not
give
it
,
I
should
not
perform
the
Trust
of
a
Father
;
and
if
you
should
not
Thankfully
receive
it
,
you
would
be
somewhat
defective
in
the
Duty
you
owe
to
God
and
Me
,
as
Children
.
As
I
have
never
spared
my
Purse
to
Supply
you
,
according
to
my
Abilities
,
and
the
Reasonableness
of
occasions
;
so
I
have
never
been
wanting
to
you
in
good
and
prudent
Counsels
;
And
the
God
of
Heaven
give
you
Wisdom
,
Constancy
,
and
Fidelity
in
the
observance
of
them
.
I
am
Your
Ever
Loving
Father
,
Matthew
Hale
.
20
May
.
The
Author's
Second
Epistle
to
his
Children
.
Concerning
their
SPEECH
.
Children
,
I
Thank
God
I
came
well
to
Farrington
this
Saturday
about
Five
of
the
Clock
,
and
because
I
have
some
leisure
time
at
my
Inn
,
I
could
not
spend
that
time
more
to
my
own
Contentment
,
and
your
Benefit
,
than
by
my
Letter
to
give
you
all
good
Counsel
:
The
Subject
whereof
at
this
time
shall
be
concerning
Speech
,
because
much
of
the
good
or
evil
that
befalls
persons
,
doth
occasionally
happen
by
the
well
or
ill
managing
of
that
part
of
humane
Conversation
:
I
shall
as
I
have
leisure
and
opportunity
at
other
times
give
you
my
Directions
concerning
other
Subjects
.
And
herein
I
shall
advise
you
First
,
how
you
are
to
entertain
the
Speeches
of
others
,
according
to
the
divers
varieties
thereof
:
Secondly
,
how
you
are
to
manage
and
order
your
own
Speech
.
First
,
As
concerning
the
former
,
observe
these
Directions
:
1.
Observe
and
mark
as
well
as
you
may
,
what
is
the
temper
and
disposition
of
those
persons
,
whose
Speeches
you
hear
,
whether
they
be
grave
,
serious
,
sober
,
wise
,
discreet
persons
,
if
they
be
such
,
their
Speeches
commonly
are
like
themselves
,
and
will
deserve
your
Attention
and
Observation
.
But
if
they
be
light
,
impertinent
,
vain
,
passionate
persons
,
their
Speech
is
for
the
most
part
according
,
and
the
best
advantage
that
you
will
gain
by
their
Speech
,
is
but
thereby
to
learn
their
dispositions
,
to
discern
their
failings
,
and
to
make
your selves
the
more
cautious
both
in
your
conversation
with
them
,
and
in
your
own
Speech
and
deportment
,
for
in
the
unseemliness
of
their
Speech
,
you
may
better
discern
and
avoid
the
like
in
your selves
.
2.
If
any
person
,
that
you
do
not
very
well
know
to
be
a
person
of
truth
,
sobriety
and
weight
,
relate
strange
Stories
,
be
not
two
ready
or
easie
to
believe
them
,
nor
report
them
after
him
:
And
yet
(
unless
he
be
one
of
your
familiar
acquaintance
)
be
not
too
forward
to
Contradict
him
;
or
if
the
necessity
of
the
occasion
require
you
to
declare
your
opinion
of
what
is
so
reported
,
let
it
be
modestly
and
gently
,
not
too
bluntly
or
coursely
;
by
this
means
,
on
the
one
side
you
shall
avoid
being
abused
by
your
too
much
credulity
;
on
the
other
side
you
shall
avoid
quarrels
and
distaste
.
3.
If
any
man
speak
any
thing
to
the
disadvantage
or
reproach
of
one
that
is
absent
,
be
not
too
ready
to
believe
it
,
only
observe
and
remember
if
,
for
it
may
be
it
is
not
true
,
or
it
is
not
all
true
,
or
some
other
circumstances
were
mingled
with
it
,
which
might
give
the
business
reported
a
justification
,
or
at
least
an
allay
,
an
extenuation
or
a
reasonable
excuse
:
In
most
Actions
,
if
that
which
is
bad
alone
,
or
seems
to
be
so
,
be
reported
,
omitting
that
which
is
good
,
or
the
circumstances
that
accompany
it
,
any
Action
may
be
easily
misrepresented
;
be
not
too
hasty
therefore
to
believe
a
reproach
,
'till
you
know
the
truth
,
and
the
whole
truth
.
4.
If
any
person
report
unto
you
some
injury
done
to
you
by
another
,
either
in
words
or
deeds
,
do
not
be
over
hasty
in
believing
it
,
nor
suddenly
angry
with
the
person
so
accused
;
for
possibly
it
may
be
false
or
mistaken
,
and
how
unseemly
a
thing
will
it
be
,
when
your
credulity
and
passion
,
shall
perchanc●
carry
you
upon
a
supposed
injury
to
do
wrong
to
him
that
hath
done
you
none
;
or
at
least
,
when
the
bottom
and
truth
of
the
accusation
is
known
,
you
will
be
asham'd
of
your
passion
;
believe
not
a
report
,
'till
the
party
accused
be
heard
;
and
if
the
report
be
true
,
yet
be
not
transported
either
with
passion
,
hasty
anger
or
revenge
,
for
that
will
be
your
own
torment
and
perturbation
:
Ever
when
a
person
is
accused
or
reported
to
have
injur'd
you
,
before
you
give
your self
leave
to
be
angry
,
think
with
your self
,
why
should
I
be
angry
before
I
am
certain
it
is
true
?
Or
if
it
be
true
,
how
can
I
tell
how
much
I
should
be
angry
'till
I
know
the
whole
matter
?
Though
it
may
be
he
hath
done
me
wrong
,
yet
possibly
it
is
not
so
much
as
it
is
represented
,
or
it
was
done
by
mistake
,
or
it
may
be
he
is
sorry
for
it
:
I
will
not
be
angry
'till
I
know
there
be
cause
,
and
if
there
be
cause
,
yet
I
will
not
be
angry
'till
I
know
the
whole
cause
,
for
'till
then
,
(
if
I
must
be
angry
at
all
)
yet
I
know
not
how
much
to
be
angry
,
it
may
be
it
is
not
worth
my
anger
,
or
if
it
be
,
it
may
be
it
deserves
but
a
little
.
This
will
keep
your
Mind
and
Carriage
upon
such
occasions
in
a
due
temper
and
order
;
and
will
disappoint
Malicious
or
Officious
Tale
bearers
.
5.
If
a
man
whose
integrity
you
do
not
very
well
know
,
makes
you
great
and
extraordinary
professions
and
promises
,
give
him
as
kind
thanks
as
may
be
,
but
give
not
much
Credit
to
it
:
Cast
about
with
your self
what
may
be
the
reason
of
this
wonderful
kindness
,
it
is
twenty
to
one
but
you
will
find
something
that
he
aims
at
,
besides
kindness
to
you
:
It
may
be
he
hath
something
to
beg
or
buy
of
you
,
or
to
sell
to
you
,
or
some
such
bargain
that
speaks
out
at
last
his
own
advantage
,
and
not
yours
:
And
if
he
serve
his
turn
upon
you
,
or
if
he
be
disappointed
,
his
kindness
will
grow
cool
.
6.
If
a
man
Flatter
and
Commend
you
to
your
face
or
to
one
that
he
thinks
will
tell
you
of
it
;
it
is
a
thousand
to
one
,
either
he
hath
deceived
and
abused
you
some
way
,
or
means
to
do
so
:
Remember
the
Fable
of
the
Fox
,
commending
the
Singing
of
the
Crow
,
when
she
had
somewhat
in
her
mouth
that
the
Fox
liked
.
7.
If
a
person
be
Cholerick
,
Passionate
,
and
give
you
ill
Language
,
remember
,
1.
Rather
to
pity
him
,
than
to
be
mov'd
into
anger
and
passion
with
him
,
for
most
certainly
that
man
is
in
a
distemper
and
disorder
,
observe
him
Calmly
and
you
shall
see
in
him
so
much
perturbation
and
disturbance
,
that
you
will
easily
believe
he
is
not
a
pattern
to
be
imitated
by
you
,
and
therefore
return
not
Choler
,
nor
Anger
,
for
angry
words
;
for
you
do
but
put
your self
into
a
kind
of
frenzy
,
because
you
see
him
so
:
2.
Be
sure
you
return
not
railing
reproaching
,
or
reviling
for
reviling
,
for
it
doth
but
kindle
more
heat
,
and
you
will
find
silence
,
or
at
least
very
gentle
words
,
the
most
Exquisite
Revenge
of
Reproaches
that
can
be
,
for
either
it
will
cure
the
distemper
in
the
other
,
and
make
him
see
and
be
sorry
for
his
passion
,
or
it
will
torment
him
with
more
perturbation
and
disturbance
.
But
howsoever
it
keeps
your
innocence
,
gives
you
a
deserved
reputation
of
Wisdom
and
Moderation
,
and
keeps
up
the
Serenity
and
Composure
of
your
Mind
:
Whereas
passion
and
anger
do
make
a
man
unfit
for
any
thing
that
becomes
him
as
a
Man
,
or
as
a
Christian
.
8.
Some
men
are
excellent
in
knowledge
of
Husbandry
,
some
of
Planting
,
some
of
Gardening
,
some
in
the
Mathematicks
,
some
in
one
kind
,
some
in
another
:
In
all
your
Conversation
,
learn
as
near
as
you
can
wherein
the
skill
and
excellence
of
any
person
lies
,
and
put
him
upon
talk
of
that
Subject
,
and
observe
it
,
and
keep
it
in
Memory
or
Writing
;
by
this
means
you
will
glean
up
the
worth
and
excellence
of
every
person
you
meet
with
,
and
at
an
easie
rate
put
together
that
which
may
be
for
your
use
upon
all
occasions
.
9.
Converse
not
with
a
lyer
or
a
swearer
,
or
a
man
of
obscene
or
wanton
Language
;
for
either
he
will
corrupt
you
,
or
at
least
it
will
hazard
your
Reputation
to
be
one
of
the
like
making
:
And
if
it
doth
neither
,
yet
it
will
fill
your
memory
with
such
discourses
,
that
will
be
troublesome
to
you
in
aftertime
,
and
the
returns
of
the
remembrance
of
the
passages
which
you
long
since
heard
of
this
nature
will
haunt
you
when
your
thoughts
should
be
better
imployed
.
II
.
Now
as
concerning
your
own
Speech
,
and
how
you
are
to
manage
it
;
something
may
be
Collected
out
of
what
goes
before
,
but
I
shall
add
some
things
else
.
1.
Let
your
Speech
be
true
,
never
speak
any
thing
for
a
truth
,
which
you
know
or
believe
to
be
false
:
It
is
a
great
sin
against
God
,
that
gave
you
a
Tongue
to
speak
your
mind
,
and
not
to
speak
a
lye
:
It
is
a
great
offence
against
humanity
it
sell
,
for
where
there
is
no
truth
,
there
can
be
no
safe
society
between
man
and
man
:
And
it
is
an
injury
to
the
speaker
,
for
besides
the
base
disreputation
it
casts
upon
him
it
doth
in
time
bring
a
man
to
that
baseness
of
mind
,
that
he
can
scarce
tell
how
to
tell
truth
or
to
avoid
lying
,
even
when
he
hath
no
colour
of
necessity
for
it
;
and
in
time
he
comes
to
such
a
pass
,
that
as
another
man
cannot
believe
he
tells
a
truth
,
so
he
himself
scarce
knows
when
he
tells
a
lye
:
And
observe
it
,
a
lye
ever
returns
with
discovery
and
shame
at
the
last
.
2.
As
you
must
be
careful
not
to
lye
,
so
you
must
avoid
coming
near
it
,
you
must
not
Equivocate
,
you
must
not
speak
that
absolutely
which
you
have
but
by
hear-say
or
relation
,
you
must
not
speak
that
as
upon
knowledge
,
which
you
have
but
by
conjecture
or
opinion
only
.
3.
Let
your
words
be
few
,
especially
when
your
betters
,
or
strangers
,
or
men
of
more
experience
,
or
understanding
,
are
in
place
,
for
you
do
your self
at
once
two
great
mischiefs
:
1.
You
betray
and
discover
your
own
weakness
and
folly
:
2.
You
rob
your self
of
that
opportunity
which
you
might
otherwise
have
to
gain
Knowledge
,
Wisdom
,
and
Experience
,
by
hearing
those
that
you
silence
by
your
impertinent
talking
.
4.
Be
not
over-earnest
,
lowd
,
or
violent
in
talking
,
for
it
is
unseemly
,
and
earnest
and
lowd
talking
make
you
over
shoot
and
lose
your
business
;
when
you
should
be
considering
and
pondering
your
thoughts
,
and
how
to
express
them
significantly
,
and
to
the
purpose
,
you
are
striving
to
keep
your
Tongue
going
,
and
to
silence
an
opponent
,
not
with
reason
,
but
with
noise
.
5.
Be
careful
not
to
interrupt
another
in
his
talk
,
hear
him
out
,
you
will
understand
him
the
better
,
and
be
able
to
give
him
the
better
answer
,
it
may
be
if
you
will
give
him
leave
he
will
say
somewhat
more
than
you
have
yet
heard
,
or
well
understood
,
or
that
which
you
did
not
expect
.
6.
Always
before
you
speak
,
especially
where
the
business
is
of
moment
,
consider
before
hand
,
weigh
the
sence
of
your
mind
which
you
intend
to
utter
,
think
upon
the
expressions
you
intend
to
use
,
that
they
be
significant
,
pertinent
and
unoffensive
;
and
whereas
it
is
the
ordinary
course
of
inconsiderate
persons
to
speak
their
words
,
and
then
to
think
,
or
not
to
think
'till
they
speak
,
think
first
and
speak
after
,
if
it
be
in
any
matter
of
moment
or
seriousness
.
7.
Be
willing
to
speak
well
of
the
absent
,
if
you
do
not
know
they
deserve
ill
:
By
this
means
you
shall
make
your self
many
friends
,
and
sometimes
an
undeserved
Commendation
,
is
not
lost
to
the
Party
to
whom
it
is
given
,
I
have
known
some
men
that
have
met
with
an
undeserved
Commendation
,
out
of
shame
of
being
worse
than
they
have
been
reported
,
secretly
to
take
up
practises
and
answerable
to
their
Commendation
,
and
so
to
make
themselves
as
good
as
they
are
reported
.
8.
Be
sure
you
give
not
an
ill
report
to
any
that
you
are
not
sure
deserves
it
:
And
in
most
Cases
though
a
man
deserves
ill
,
yet
you
should
be
sparing
to
report
him
so
;
in
some
Cases
indeed
you
are
bound
,
in
Honesty
and
Justice
,
to
give
that
account
concerning
the
demerit
or
default
of
a
person
that
he
deserves
;
as
namely
,
when
you
are
called
to
give
Testimony
for
the
ending
of
a
Controversie
,
or
when
the
Concealing
of
it
may
harden
and
Encourage
a
person
in
an
evil
way
,
or
bring
another
into
danger
;
in
such
Cases
the
very
duty
of
Charity
binds
you
to
speak
your
knowledge
,
nay
your
probable
fear
or
suspicion
of
such
a
person
,
so
it
be
done
for
prevention
of
greater
inconvenience
,
and
in
love
,
and
especially
if
the
discovery
be
made
to
a
person
that
hath
a
superintendence
,
Care
or
Authority
over
the
person
complained
of
;
for
this
is
an
Act
of
Love
and
Duty
.
But
for
any
person
,
maliciously
,
busily
,
and
with
intent
to
scandalize
another
,
to
be
whispering
Tales
and
Stories
to
the
prejudice
of
another
,
this
is
a
fault
:
If
you
know
any
good
of
any
person
,
speak
it
as
you
have
opportunity
;
if
you
know
any
evil
,
speak
it
,
if
it
be
really
and
prudently
done
for
the
good
of
him
,
and
the
safety
of
others
;
otherwise
rather
chuse
to
say
nothing
,
than
to
say
any
thing
Reproachfully
,
Maliciously
,
or
Officiously
,
to
his
Prejudice
.
9.
Avoid
Swearing
in
your
ordinary
Communication
,
unless
called
to
it
by
the
Magistrate
,
and
not
only
the
grosser
Oaths
,
but
the
lesser
;
and
not
only
Oaths
,
but
imprecations
,
earnest
and
deep
protestations
:
As
you
have
the
commendable
Example
of
good
men
to
justify
a
solemn
Oath
before
a
Magistrate
,
so
you
have
the
Precept
of
our
Saviour
forbidding
it
otherwise
.
10.
Avoid
scoffing
,
and
bitter
,
and
biting
jeering
,
and
jesting
,
especially
at
your
friends
Condition
,
credit
,
deformity
or
natural
defects
of
any
person
,
for
these
leave
a
deep
impression
,
and
are
a
most
apparent
injustice
;
for
were
you
so
used
,
you
would
take
it
inwardly
and
amiss
,
and
many
times
such
an
injury
costs
a
man
dear
,
when
he
little
thinks
of
it
.
11.
Be
very
carefull
,
that
you
give
no
Reproachfull
,
Bitter
,
Menacing
or
Spightful
words
to
any
person
,
nay
not
to
Servants
,
or
other
persons
of
an
inferiour
Condition
,
and
that
upon
these
considerations
:
1.
There
is
not
the
meanest
person
but
you
may
stand
in
need
of
him
in
one
kind
,
or
at
some
time
or
another
,
good
words
make
friends
,
bad
words
make
Enemies
,
it
is
the
best
prudence
in
the
World
to
make
as
many
friends
as
honestly
you
can
,
especially
when
it
may
be
done
at
so
easie
rate
as
a
good
word
,
and
it
is
the
greatest
folly
that
can
be
to
make
an
Enemy
by
ill
words
,
which
do
not
at
all
any
good
to
the
party
that
useth
them
:
2.
Ill
words
provoke
ill
words
again
,
and
commonly
such
ill
words
as
are
gained
by
such
a
provocation
,
especially
of
an
inferiour
,
stick
closer
,
and
wound
deeper
,
than
such
as
come
unprovoked
by
ill
Language
,
or
from
an
equal
:
3.
Where
faults
are
committed
,
they
may
and
by
a
superiour
must
be
reproved
,
but
let
it
be
done
without
Reproaches
,
or
Bitterness
,
otherwise
it
loseth
its
due
end
and
use
,
and
instead
of
reforming
the
offence
,
exasperates
the
offender
,
and
makes
him
worse
,
and
gives
him
the
Cudgel
to
strike
again
,
because
it
discovers
your
own
weakness
when
you
are
reprehending
another
,
and
lays
you
justly
open
to
his
reproof
,
and
makes
your
own
but
scorned
and
disesteemed
:
I
press
this
the
rather
,
because
most
ordinarily
ill
Language
is
the
folly
of
Children
,
and
of
weak
and
passionate
people
.
12.
If
there
be
occasion
for
you
to
speak
in
any
Company
,
always
be
careful
if
you
speak
at
all
,
to
speak
latest
,
especially
if
Strangers
are
in
Company
,
for
by
this
means
you
will
have
the
advantage
of
knowing
the
sence
,
judgment
,
temper
,
and
relations
of
others
which
may
be
a
great
light
and
help
to
you
in
ordering
your
Speech
,
and
you
will
better
know
the
Inclination
of
the
Company
,
and
speak
with
more
advantage
and
acceptation
,
and
with
more
security
against
giving
offence
.
13.
Be
careful
that
you
commend
not
your selves
,
it
is
the
most
unuseful
and
ungrateful
thing
that
can
be
:
You
should
avoid
Flattery
from
others
,
but
especially
decline
Flattering
of
your selves
it
is
a
sign
your
Reputaion
is
small
and
sinking
,
if
your
own
Tongues
must
be
your
Flatterers
or
Commenders
,
and
it
is
a
fulsome
and
unpleasing
thing
for
others
to
hear
it
.
14.
Abhor
all
foul
,
unclean
and
obscene
Speeches
,
it
is
a
sign
that
the
heart
is
Corrupt
,
and
such
kind
of
Speeches
will
make
it
worse
,
it
will
Taint
and
Corrupt
your selves
and
those
that
hear
it
,
and
brings
disreputation
to
those
that
use
it
.
15.
Never
use
any
prophane
Speeches
,
nor
make
Jests
of
Scripture-expressions
;
when
you
use
the
names
of
God
or
of
Christ
,
or
any
passages
or
words
of
the
holy
Scripture
,
use
them
with
Reverence
and
Seriousness
,
and
not
Lightly
,
Vainly
,
or
Scurrilously
,
for
it
is
a
taking
of
the
name
of
God
in
vain
.
16.
If
you
hear
of
any
unseemly
Expressions
used
in
Religious
Exercises
,
you
must
be
careful
to
forget
and
not
to
publish
them
,
or
if
you
at
all
mention
them
,
let
it
be
with
pity
and
sorrow
,
not
with
Derision
or
Reproach
.
17.
Do
not
upbraid
any
,
or
deride
any
man
for
a
pious
,
strict
,
or
religious
Conversation
;
for
if
he
be
sincere
,
you
dishonour
God
and
injure
him
:
If
he
be
an
Hypocrite
,
yet
it
is
more
than
you
know
,
or
if
you
know
him
to
be
such
,
yet
his
external
Piety
and
Strictness
is
not
his
fault
,
but
his
Dissimulation
and
Hypocrisie
,
and
though
his
Hypocrisie
be
to
be
detested
,
his
external
Piety
and
Religion
is
to
be
Commended
,
not
Derided
.
18.
Have
as
little
conversation
as
is
possible
with
obstinate
Hereticks
,
or
persons
obstinately
perverted
in
matters
of
Religion
,
as
Papists
,
Quakers
,
Anabaptists
,
Antinomians
,
Enthusiasts
,
and
the
like
:
But
especially
converse
not
with
them
in
matters
of
Religion
;
for
instead
of
Converting
them
by
your
perswasions
to
the
truth
,
you
shall
but
harden
them
the
more
,
and
endanger
your self
:
They
are
to
be
dealt
withal
in
these
matters
,
only
by
persons
of
great
Abilities
:
For
a
Perverted
,
Corrupted
mind
,
an
Obstinate
Spirit
,
carries
in
it
a
Contagion
,
as
infectious
and
much
more
dangerous
than
the
Plague
in
the
Body
,
where
their
opinions
meet
with
a
young
and
weak
opponent
.
And
thus
,
Children
,
as
the
time
and
my
remembrance
would
give
me
leave
,
I
have
set
down
some
Observations
concerning
this
Subject
,
for
your
direction
and
practice
,
what
is
wanting
you
may
abundantly
supply
by
reading
the
wise
Counsels
of
Solomon
,
in
his
Book
of
Proverbs
:
Read
these
my
directions
often
,
think
of
them
seriously
,
and
practise
them
diligently
;
though
they
seem
but
dry
and
ordinary
things
,
yet
you
will
find
them
useful
in
your
Conversation
,
which
will
be
every
Day
more
evident
unto
you
,
as
your
judgment
,
understanding
and
experience
increase
.
I
have
but
little
more
to
write
at
this
time
,
but
to
wish
and
Command
you
to
remember
my
former
Counsels
,
that
I
have
often
given
you
;
begin
and
end
the
Day
with
private
Prayers
to
God
upon
your
knees
,
Read
the
Scriptures
often
and
seriously
,
be
attentive
to
the
publick
Worship
of
God
in
the
Church
:
Keep
your selves
still
in
some
good
imployment
,
for
idleness
is
the
Devils
opportunity
,
and
the
nursery
of
vain
and
sinful
thoughts
,
which
Corrupt
the
mind
,
and
disorder
the
Life
.
Let
the
Girls
take
care
of
such
business
of
my
Family
,
as
is
proper
for
them
,
and
their
Recreations
may
be
walking
abroad
in
the
Fields
in
Fair
or
Frosty
Mornings
,
some
work
with
their
Needle
,
Reading
of
History
or
Herbals
,
setting
of
Flowers
or
Herbs
,
practising
their
Musick
and
such
innocent
and
harmless
exercises
:
Let
the
Boys
be
diligent
at
their
Books
,
and
when
they
have
performed
their
Tasks
,
I
do
not
deny
them
such
Recreations
as
may
be
healthy
,
safe
and
harmless
.
Be
you
all
kind
and
loving
one
to
another
,
honouring
your
Minister
,
not
bitter
or
harsh
to
my
Servants
,
be
respectful
to
all
,
bear
my
absence
Patiently
,
Cheerfully
and
Faithfully
;
do
all
things
as
if
I
were
present
among
you
,
and
beheld
you
,
for
you
have
a
greater
Father
than
I
am
,
that
always
and
in
all
places
beholds
you
,
and
knows
your
hearts
and
thoughts
:
Study
to
requite
the
Love
,
and
Care
,
and
Expence
of
your
Father
for
you
,
with
dutifulness
,
observance
and
obedience
to
him
:
And
account
it
an
honour
,
that
God
hath
given
you
an
opportunity
in
my
absence
,
by
your
Care
,
Faithfulness
and
Industry
,
to
pay
some
part
of
that
debt
,
that
by
the
Laws
of
Nature
and
Gratitude
you
owe
unto
me
:
Be
frugal
in
my
Family
,
but
let
there
be
no
want
:
Provide
conveniently
for
the
Poor
,
that
come
to
my
door
.
And
I
pray
God
to
fill
all
your
hearts
with
his
Grace
,
Fear
and
Love
;
and
to
let
you
see
the
advantage
and
comfort
of
serving
him
,
and
that
his
blessing
,
and
presence
,
and
comfort
,
and
direction
,
and
providence
,
be
with
you
,
and
over
you
all
.
I
am
,
Your
ever
Loving
Father
,
MATTHEW
HALE
.
The
Author's
Third
Epistle
to
one
of
his
Sons
:
After
his
Recovery
from
the
Small-pox
.
Son
—
ALthough
by
reason
of
the
Contagiousness
of
your
Disease
,
and
the
many
dependents
I
have
upon
me
,
I
thought
it
not
convenient
to
come
unto
you
during
,
your
sickness
;
yet
I
have
not
been
wanting
in
my
earnest
Prayers
to
Almighty
God
for
you
,
nor
in
using
the
best
means
I
could
for
your
recovery
.
It
hath
pleased
God
to
,
hear
my
Prayers
for
you
,
and
above
means
and
hopes
now
to
restore
you
to
a
Competent
degree
of
health
,
for
which
I
return
unto
him
my
humble
and
hearty
thanks
,
and
now
you
are
almost
ready
to
come
abroad
again
,
therefore
I
have
thought
fit
to
write
this
little
Book
to
you
,
for
these
reasons
,
1.
Because
it
is
not
yet
seasonable
for
you
to
come
to
me
,
in
respect
of
these
same
reasons
above
mentioned
,
which
hitherto
have
restrained
my
coming
to
you
.
2.
Because
at
your
coming
abroad
,
you
will
be
subject
to
Temptations
,
by
young
and
inconsiderate
Company
,
which
instead
of
serious
Thankfulness
to
God
for
his
mercy
to
you
,
might
perchance
perswade
you
to
a
vain
,
and
light
jollity
:
And
I
thought
fit
to
send
you
these
Lines
to
prevent
such
inconsiderate
impressions
,
and
to
meet
you
just
at
your
coming
abroad
,
to
season
you
with
more
wise
and
serious
principles
.
3.
Because
you
are
even
now
come
out
of
a
great
and
sore
Visitation
,
and
therefore
,
in
all
probability
,
in
the
fittest
temper
to
receive
the
impressions
of
a
serious
Epistle
from
your
Father
.
And
I
have
chosen
to
put
it
into
this
little
Volume
,
because
it
is
somewhat
too
long
for
a
Letter
;
and
may
be
better
preserved
for
your
future
use
and
memory
.
God
Almighty
hath
brought
you
to
the
very
Gates
of
Death
,
and
shewed
you
the
Terrour
,
and
Danger
of
it
;
and
after
that
he
had
shewn
you
this
Spectacle
of
your
own
Mortality
,
he
hath
Marvellously
rescued
and
delivered
you
from
that
Danger
,
and
given
you
Life
,
even
from
the
Dead
,
so
that
you
are
as
a
man
new
Born
into
the
World
,
or
returned
to
Life
again
,
which
now
you
seem
as
it
were
to
begin
:
You
have
passed
through
those
two
great
Dispensations
of
the
Divine
Providence
,
those
two
great
Experiments
,
that
God
is
pleased
sometimes
to
use
towards
the
Children
of
men
,
namely
,
Correction
and
Deliverance
,
his
Rod
and
Staff
:
And
therefore
in
all
reasonable
conjecture
,
this
is
the
most
seasonable
time
to
give
you
a
Lecture
upon
both
,
and
those
admonitions
which
may
be
,
render
the
one
,
and
the
other
profitable
unto
you
:
And
this
I
shall
endeavour
to
do
in
these
following
Lines
.
First
,
you
shall
not
need
to
fear
that
I
intend
to
upbraid
you
with
the
errors
of
your
Youth
,
or
to
expostulate
with
you
touching
them
:
For
I
do
assure
you
I
do
from
my
heart
forgive
you
all
your
follies
,
and
miscarriages
:
And
I
do
assure
my self
that
you
have
repented
of
them
,
and
resolved
against
them
for
the
time
to
come
,
and
that
thereupon
God-Almighty
hath
also
fully
forgiven
what
is
past
:
And
this
is
a
great
assurance
thereof
to
me
,
in
that
he
hath
so
wonderfully
restored
you
,
and
given
you
as
it
were
a
new
Life
,
wherein
you
may
obey
and
serve
him
better
than
ever
you
yet
did
:
And
therefore
if
in
this
Letter
,
there
be
any
touches
concerning
former
vanities
,
assure
your self
,
they
are
not
angry
repetitions
,
but
only
necessary
Cautions
for
your
future
ordering
of
your
Life
.
The
business
of
these
papers
,
is
principally
,
to
commend
unto
you
,
two
general
Remembrances
,
and
certain
Results
and
Collections
,
that
arise
from
them
,
they
are
all
seasonable
for
your
present
Condition
,
and
will
be
of
singular
use
and
benefit
to
you
,
in
the
whole
ensuing
Course
of
your
Life
.
First
,
I
would
have
you
as
long
as
you
live
remember
your
late
Sickness
in
all
its
Circumstances
,
and
these
plain
and
profitable
inferences
,
and
advices
that
arise
from
it
.
Secondly
,
I
would
have
you
remember
as
long
as
you
live
,
your
great
deliverance
,
and
the
several
Circumstances
of
it
,
and
those
necessary
duties
that
are
incumbent
upon
you
in
relation
thereunto
.
It
is
evident
to
daily
experience
,
that
while
Afflictions
are
upon
us
,
and
while
deliverances
are
fresh
,
they
commonly
have
some
good
effect
upon
us
:
But
as
the
Iron
is
no
sooner
out
of
the
fire
,
but
it
quickly
returns
to
its
old
coldness
,
and
hardness
;
so
when
the
Affliction
or
Deliverance
is
past
,
we
usually
forget
them
,
count
them
common
things
,
attribute
them
to
Means
and
second
Causes
:
And
so
the
Good
that
Mankind
should
gather
from
them
vanishes
,
and
Men
grow
quickly
to
be
but
what
they
were
before
they
came
;
their
Sick-bed
Promises
are
forgot
,
when
the
Sickness
is
over
.
And
therefore
I
shall
give
you
an
account
of
your
Sickness
,
and
of
your
Recovery
:
And
let
them
never
be
forgotten
by
you
;
as
often
as
those
Spots
and
Marks
in
your
Face
are
reflected
to
your
view
from
the
Glass
,
as
often
as
this
Paper
comes
in
your
sight
,
nay
as
often
as
you
open
your
Eyes
from
sleep
,
which
were
once
closed
,
and
likely
never
to
open
again
;
so
often
and
more
often
remember
your
Sickness
,
and
your
Recovery
,
and
the
Admonitions
that
this
Paper
lends
you
from
the
Consideration
of
both
.
First
,
therefore
touching
your
late
Sickness
,
I
would
have
you
remember
these
particulars
:
1.
The
Disease
it self
,
in
its
own
Nature
,
is
now
become
ordinarily
very
Mortal
,
especially
to
those
of
your
Age
:
Look
upon
even
the
last
Years
General
Bill
of
Mortality
,
you
will
find
near
Two
thousand
dead
of
that
Disease
the
last
Year
,
and
had
not
God
been
very
merciful
to
you
,
you
might
have
been
one
of
that
number
,
with
as
great
likelihood
as
any
of
them
that
died
of
that
Disease
:
2.
It
was
a
Contagious
Disease
,
that
secluded
the
access
of
your
nearest
Relations
:
3.
Your
Sickness
surprised
you
upon
a
suddain
,
when
you
seemed
to
be
in
your
full
strength
:
4.
Your
Sickness
rendred
you
Noysome
to
your self
,
and
all
that
were
about
you
,
and
a
Spectacle
full
of
Deformity
,
by
the
excess
of
your
Disease
beyond
most
that
are
sick
thereof
:
5.
It
was
a
fierce
and
violent
Sickness
,
it
did
not
only
take
away
the
common
supplies
of
nature
,
as
digestion
,
sleep
,
strength
,
but
it
took
away
your
Memory
,
your
Understanding
,
and
the
very
Sense
of
your
own
Condition
,
or
of
what
might
be
conducible
to
your
good
:
All
that
you
could
do
,
was
only
to
make
your
Condition
more
desperate
in
Case
they
that
were
about
you
,
had
not
prevented
it
,
and
taken
more
Care
for
you
,
than
you
did
or
could
for
your self
:
6.
Your
Sickness
was
desperate
,
insomuch
,
that
your
Symptoms
,
and
the
violence
of
your
Distemper
,
were
without
Example
;
and
you
were
in
the
very
next
degree
to
absolute
Rottenness
,
Putrefaction
,
and
Death
it self
.
Look
upon
the
foregoing
Description
,
and
remember
that
such
was
your
Condition
,
you
were
as
sad
a
Picture
of
Mortality
,
and
Corruption
,
as
any
thing
but
Death
it self
could
make
:
Remember
it
:
and
remember
also
,
these
ensuing
Instructions
,
that
may
make
that
Remembrance
profitable
and
useful
to
you
.
First
,
Remember
that
Affliction
cometh
not
forth
of
the
dust
,
nor
doth
trouble
spring
out
of
the
ground
,
Job
5.6
.
But
this
terrible
Visitation
,
was
sent
to
you
from
the
wise
over-ruling
Providence
of
God
:
It
is
he
that
bringeth
down
to
the
Grave
,
and
bringeth
up
again
.
It
is
true
,
that
this
Disease
may
seem
common
,
but
you
may
and
must
know
,
that
there
was
more
than
the
common
hand
of
God
in
sending
it
upon
you
,
in
such
a
manner
,
and
such
a
measure
,
and
at
such
a
season
,
when
you
were
grown
up
to
a
Competent
Age
,
and
degree
of
Understanding
,
to
make
a
due
use
of
it
that
you
might
see
his
Justice
in
Afflicting
you
,
and
his
goodness
in
delivering
you
from
such
a
danger
.
Secondly
,
Remember
that
Almighty
God
is
of
most
infinite
Wisdom
,
Justice
and
Mercy
,
he
hath
excellent
ends
in
all
his
Dispensations
of
his
Providences
:
He
never
sends
an
Affliction
,
but
it
brings
a
Message
with
it
,
his
Rod
has
a
Voice
;
a
Voice
commanding
us
,
to
search
and
try
our
ways
,
and
to
examine
our selves
whether
there
hath
not
been
some
great
Sin
against
him
,
or
neglect
of
Duty
to
him
;
a
Voice
Commanding
us
to
repent
of
what
is
amiss
,
to
humble
our selves
under
his
mighty
hand
,
to
turn
to
him
that
striketh
us
,
to
seek
to
him
by
Prayer
for
Deliverance
,
to
depend
upon
him
by
Faith
,
in
his
Mercy
and
Power
;
to
amend
what
is
amiss
,
to
be
more
watchful
,
circumspect
,
and
obedient
to
him
,
in
the
future
course
of
our
Lives
,
to
fear
to
offend
him
:
And
if
a
Man
hear
this
Voice
,
God
hath
his
end
of
Mercy
and
Goodness
,
and
Man
hath
the
Fruit
,
Benefit
,
and
Advantage
of
his
Affliction
,
and
commonly
a
Comfortable
issue
of
it
:
Read
often
and
attentively
the
33d
Chapter
of
Job
,
from
the
beginning
to
the
end
.
Third
,
Remember
how
uncertain
,
and
frail
a
Creature
Man
is
,
even
in
his
seeming
strongest
Age
,
and
Constitution
of
Health
;
even
then
a
Pestilential
Air
,
some
evil
humour
in
his
Blood
,
some
obstruction
it
may
be
of
a
little
Vein
or
Artery
,
a
little
Meat
ill
digested
,
and
a
thousand
small
occurrences
may
upon
a
suddain
,
without
any
considerable
warning
,
plunge
a
Man
into
a
desperate
and
mortal
Sickness
,
and
bring
a
Man
to
the
Grave
.
Remember
this
terrible
Sickness
seized
upon
you
suddenly
,
pulled
down
your
strength
quickly
,
and
brought
you
to
the
very
brink
of
the
Grave
:
And
though
God
hath
recovered
you
,
you
know
not
how
soon
you
may
be
brought
into
the
like
Condition
.
Fourthly
,
Remember
therefore
,
that
you
make
and
keep
your
Peace
with
God
,
and
walk
in
hi
fear
in
the
days
of
Health
;
especially
after
so
great
a
●e●iverance
and
that
for
very
many
reasons
:
1.
You
know
not
whether
you
may
not
be
overtaken
wi●h
sudden
Death
,
and
then
it
will
be
impossible
for
you
to
begin
that
Work
:
2.
If
you
have
Sickness
to
give
you
warning
of
the
approach
of
Death
,
yet
you
know
not
whether
that
Sickness
may
not
suddenly
take
away
your
Senses
,
Memory
,
or
Understanding
,
whereby
you
may
be
disabled
to
make
your
●eace
with
God
,
or
to
exercise
any
se●ious
Thoughts
concerning
it
:
3.
But
if
that
Sickness
give
you
fair
warning
,
and
take
not
away
your
Understanding
,
yet
your
own
Experience
cannot
chuse
but
let
you
know
,
that
pain
,
and
weakness
,
and
distraction
of
Mind
,
and
Impatience
,
and
Unquietness
,
are
the
common
attendants
of
a
sick
Bed
,
and
render
that
season
at
least
very
difficult
,
then
to
begin
that
greatest
and
solemnest
,
and
most
important
business
of
a
Mans
Life
.
4.
But
if
your
Sickness
be
not
so
sharp
,
but
that
it
leaves
you
Patience
,
and
Attention
of
Mind
for
that
great
business
,
how
do
you
know
whether
your
Heart
shall
be
inclined
to
it
?
Repentance
and
Conversion
to
God
is
his
Gift
,
though
it
mu●t
be
our
endeavour
:
And
though
the
merciful
God
,
never
refuseth
a
repenting
,
returning
Offender
;
yet
how
can
a
Man
that
all
the
time
of
his
Health
hath
neglected
Almighty
God
,
refused
his
invitations
,
and
served
his
Lusts
and
his
Sin
,
expect
reasonably
,
that
God
in
t●e
time
of
Sickness
,
when
the
Man
can
serve
his
Sins
no
longer
,
will
give
him
the
Grace
of
Repentance
?
Whatever
you
do
therefore
,
be
sure
you
make
your
Peace
with
God
,
and
keep
it
in
the
days
of
your
Health
,
especially
after
so
great
a
deliverance
from
so
desperate
a
Sickness
.
Fifthly
,
Remember
that
your
condition
is
never
so
low
,
but
that
God
hath
Power
to
deliver
you
,
and
therefore
trust
in
him
:
But
remember
withal
,
that
your
Condition
is
never
so
safe
and
secure
,
but
you
are
within
the
reach
of
his
Power
to
bring
you
down
:
You
are
now
by
the
Mercy
of
God
recovered
from
a
terrible
Sickness
,
think
not
with
your self
that
your
turn
is
now
served
,
and
that
you
shall
have
no
more
need
of
him
,
and
therefore
that
you
may
live
as
you
list
,
an●
never
regard
your
Duty
to
him
:
deceive
not
your self
herein
,
remember
that
this
Sickness
,
within
two
or
three
days
brought
you
upon
your
Knees
even
from
a
seeming
State
of
Health
:
The
Case
is
the
same
still
,
nay
much
worse
,
if
this
Affliction
make
you
not
better
;
Almighty
God
called
you
to
love
,
and
serve
,
and
obey
him
,
by
the
still
Voice
of
his
Word
,
by
the
perswasion
of
your
Friends
,
by
the
advices
and
reproofs
of
your
Father
;
and
when
these
were
not
so
effectual
,
(
as
I
know
you
now
wish
they
had
been
)
He
sent
a
Messenger
that
spake
lowder
,
that
would
be
heard
,
even
this
terrible
Sickness
;
and
most
certainly
,
if
you
have
heard
the
Voice
of
this
R●d
,
(
as
I
am
hopeful
you
have
)
and
thereupon
entirely
turn
to
your
Duty
to
God
in
all
Sincerity
and
Obedience
,
it
is
the
happiest
Providence
that
ever
befel
you
,
and
you
will
upon
sound
Conviction
,
conclude
with
the
Prophet
,
It
was
good
for
me
that
I
was
Afflicted
:
But
on
the
other
side
,
if
notwithstanding
this
Voice
of
the
Rod
,
you
shall
after
your
recovery
turn
again
to
Folly
and
Vanity
,
and
Excess
,
and
harden
your self
against
this
Messenger
;
know
for
certain
you
are
within
the
reach
of
the
Divine
Justice
and
Power
:
And
if
you
walk
contrary
to
him
,
he
will
walk
contrary
to
you
,
and
punish
you
yet
seven
times
for
your
sins
,
Levit.
26.24
.
I
therefore
give
you
that
Counsel
,
that
our
Lord
gave
to
him
that
he
had
healed
,
Behold
thou
art
made
whole
,
go
thy
way
and
sin
no
more
,
lest
a
worse
thing
befal
thee
.
There
is
no
contesting
with
Almighty
God
,
he
is
ready
and
easie
to
be
reconciled
to
the
worst
of
Men
,
upon
Humiliation
and
true
Repentance
,
but
he
is
not
to
be
Mastered
or
Conquered
by
obstinacy
and
opposition
:
Who
hath
hardened
himself
against
him
and
prospered
?
Job
9.4
.
Sixthly
,
I
would
have
you
remember
,
that
Sickness
as
well
as
Death
doth
undeceive
Mankind
,
and
shews
them
where
their
true
Wisdom
lies
:
When
a
young
Man
,
especially
,
is
in
the
full
career
of
his
Vanity
and
Pleasures
,
he
thinks
that
Religion
,
and
the
Fear
of
God
,
and
walking
according
to
his
Word
,
and
the
serious
practice
of
Duties
of
Religion
towards
God
,
Prayer
unto
him
,
making
our
Peace
with
him
,
are
pitiful
,
low
,
foolish
,
and
inconsiderable
matters
,
and
that
those
that
practice
them
,
are
a
sort
of
brain-sick
,
melancholy
,
unintelligent
Persons
,
that
want
wit
or
breeding
,
and
understand
not
Themselves
or
the
World
;
that
they
are
mere
empty
Fancies
and
Imaginations
,
Whimsies
,
Puritanism
,
and
I
know
not
what
else
:
But
on
the
other
side
,
they
think
they
are
the
brave
Men
that
live
splendidly
,
deny
themselves
no
Pleasure
,
can
Drink
,
and
Roar
,
and
Whore
,
and
Debauch
,
and
wear
the
newest
Fashions
;
it
may
be
,
this
Gallant
or
Wise
Man
comes
to
be
taken
with
a
fit
of
Sickness
,
that
tells
him
he
must
die
,
Death
is
at
the
door
,
his
Glass
is
almost
out
,
and
but
a
few
sands
left
in
it
:
And
then
the
Man
becomes
quite
of
another
Judgment
,
he
cries
out
of
his
former
foolishness
,
he
finds
his
Pleasures
and
Intemperance
and
Excess
,
are
not
only
perfect
Follies
,
but
Madness
,
Vexation
,
Torment
;
and
Religion
and
Prayer
to
God
,
and
Devotion
and
Peace
with
God
,
they
are
now
in
request
;
and
now
nothing
but
declamations
against
those
Courses
,
which
in
his
Health
he
valued
as
the
only
Wisdom
;
and
nothing
but
promises
of
Amendment
,
and
Reformation
of
Life
and
Devotion
to
God
;
so
sickness
hath
undeceived
the
Man
,
and
given
him
a
true
and
rectified
Judgment
concerning
Wisdom
,
and
Folly
,
quite
contrary
to
what
he
had
before
.
Therefore
I
would
have
you
to
recollect
your self
,
(
and
if
the
violence
of
your
Disease
left
you
at
any
time
the
use
of
your
Reason
bethink
your self
what
opinion
you
then
had
of
Intemperance
,
wasting
of
time
,
unlawful
Lust
,
or
any
of
those
sins
that
formerly
pleased
you
in
your
Health
,
whether
they
did
not
appear
to
you
in
your
Sickness
,
very
vain
,
foolish
,
vexing
things
,
such
as
you
wished
never
to
have
been
committed
;
and
on
the
other
side
,
what
opinion
you
had
in
your
Sickness
touching
Piety
towards
God
,
hearing
of
his
Word
,
calling
upon
his
Name
,
redeeming
of
Time
,
Modesty
,
Temperance
:
Whether
those
actions
of
your
Life
past
,
that
savoured
of
these
,
were
not
comfortable
,
and
contenting
to
you
in
your
Sickness
;
whether
your
purposes
,
and
promises
,
and
resolutions
of
your
sick-bed
,
were
not
full
of
such
thoughts
as
these
:
If
it
please
God
to
recover
me
,
I
will
never
be
such
a
fool
as
I
have
been
,
I
will
never
drink
to
excess
,
mispend
my
Time
,
I
will
never
keep
such
evil
Company
as
I
have
done
,
I
will
be
more
devout
towards
God
,
more
obedient
to
his
Word
,
more
observant
of
good
Counsel
,
and
the
like
:
And
if
you
find
it
to
be
so
,
I
must
desire
you
to
remember
that
Affliction
,
is
the
School
of
Wisdom
,
it
rectifies
Mens
Judgments
;
and
I
must
again
desire
you
,
to
keep
your
Judgment
right
still
,
and
let
not
the
Recovery
of
your
Health
become
the
loss
of
your
Wits
;
but
in
your
Health
retain
that
Wisdom
your
Sickness
taught
you
,
and
practise
what
you
then
promised
:
Remember
he
is
the
wisest
Man
that
provides
for
his
latter
end
,
Deut.
32.29
.
Seventhly
,
Remember
by
your
former
Sickness
,
how
pitiful
an
inconsiderable
thing
the
Body
of
Man
is
;
how
soon
is
the
strength
of
it
turned
to
faintness
,
and
weakness
?
The
beauty
of
it
to
ugliness
and
deformity
,
the
consistency
of
it
to
putrefaction
and
rottenness
;
and
then
remember
how
foolish
a
thing
it
is
,
to
be
proud
of
such
a
Carcass
,
to
spend
all
,
or
the
greatest
part
of
our
time
in
triming
and
adorning
it
,
in
studying
new
Fashions
,
and
new
Postures
,
and
new
Devices
to
set
it
out
:
In
spending
our
Time
and
Provisions
in
pampering
it
,
in
pleasing
the
Appetite
;
and
yet
this
is
the
chief
business
of
most
young
Men
of
this
Age
:
Learn
therefore
Humility
and
Lowliness
,
learn
to
furnish
thy
Noble
and
Immortal
part
,
thy
Soul
,
with
Religion
,
Grace
,
Knowledge
,
Vertue
,
Goodness
,
for
that
will
retain
it
to
Eternity
:
How
miserable
is
that
Man's
Condition
,
that
whiles
Sickness
hath
made
his
Body
a
deformed
,
weak
,
loathsome
thing
,
sin
hath
made
his
Soul
as
ugly
,
and
deformed
;
The
Grave
will
heal
or
cover
the
deformity
of
the
former
,
but
the
Soul
will
carry
its
Ulcers
and
Deformity
(
without
Repentance
)
into
the
next
World
:
Learn
and
remember
therefore
,
to
have
thy
greatest
Care
for
thy
Noblest
part
,
furnish
it
with
Piety
,
Grace
,
Knowledge
,
the
Fear
and
Love
of
God
,
Faith
in
Christ
:
And
as
for
thy
Body
,
use
it
Decently
,
Soberly
and
Comely
,
that
it
may
be
a
fit
Instrument
for
thy
Soul
to
use
in
this
Life
,
but
be
not
proud
of
it
,
nor
make
it
thy
chiefest
Care
and
Business
to
adorn
,
much
less
defile
it
.
Eighthly
,
Remember
to
avoid
Intemperance
and
sinful
Lusts
:
It
is
true
,
Sickness
and
Diseases
,
and
finally
Death
,
are
by
the
Laws
and
Constitututions
of
our
Nature
incident
to
all
Mankind
:
But
Intemperance
,
excess
of
Eating
and
Drinking
,
Drunkenness
,
Who●ing
,
Uncleanness
and
Disorder
bring
more
Diseases
,
especially
upon
young
Men
,
and
destroy
more
young
,
strong
,
healthy
Men
,
than
the
Plague
,
or
other
Natural
or
Accidental
Distempers
:
They
weaken
the
Brain
,
corrupt
the
Blood
,
decay
and
distemper
the
Spirit
,
disorder
and
putrefie
the
Humours
,
and
make
the
Body
a
very
bag
full
of
Putrefaction
:
Some
Diseases
are
as
it
were
specifical
,
and
appropriate
to
these
Vices
,
other
Diseases
are
commonly
occasioned
by
them
,
by
their
Inflammation
and
Putrefaction
of
the
Blood
,
and
Humours
:
And
all
Diseases
,
even
those
that
are
Epidemical
,
Natural
or
Casual
,
yet
are
rendred
by
those
Vices
far
more
sharp
,
lasting
,
malignant
and
incurable
,
by
that
stock
of
corrupted
matter
,
they
lodge
in
the
Body
to
feed
those
Diseases
,
and
that
impotency
that
these
Vices
bring
upon
Nature
to
resist
them
:
Therefore
if
you
ever
expect
to
have
as
well
a
sound
Body
,
as
a
sound
Mind
,
carefully
avoid
Intemperance
and
Debauchery
:
The
most
temperate
and
sober
Persons
are
subject
to
sickness
,
weakness
and
diseases
,
but
the
Intemperate
can
never
be
long
without
them
.
And
thus
I
have
done
with
the
prospect
of
your
Disease
,
and
at
least
many
of
these
profitable
uses
you
may
gather
from
the
remembrance
of
it
.
II
.
I
shall
now
in
the
second
place
,
put
you
in
remembrance
of
your
Deliverance
,
touching
which
,
you
must
remember
;
1.
That
it
was
a
great
,
eminent
,
and
extraordinary
deliverance
,
you
need
no
other
Evidence
of
it
,
than
by
looking
back
upon
the
greatness
and
severity
of
your
disease
beforementioned
:
2.
It
was
a
deliverance
by
the
immediate
Power
and
Mercy
of
that
God
,
that
sent
you
the
Visitation
.
Una
eademque
manus
vulnus
opemque
tulit
.
If
you
had
been
delivered
by
the
immediate
efficacy
of
means
,
yet
you
are
blind
if
you
see
not
that
the
efficacy
of
means
depends
upon
the
Providence
of
God
,
it
is
he
that
provides
it
,
and
that
makes
means
effectual
.
But
in
this
deliverance
God
hath
pleased
to
hedge
up
(
as
it
were
)
your
way
from
attributing
it
to
means
,
and
hath
given
you
an
indication
,
that
it
was
done
by
his
own
immediate
power
,
and
that
he
delivered
you
above
,
and
beyond
means
:
It
is
true
,
you
had
a
very
able
and
careful
Physician
,
and
very
great
attendance
and
care
was
used
about
you
:
But
when
your
Physician
and
all
that
were
about
you
,
began
to
despair
of
your
recovery
,
when
means
proved
ineffectual
when
the
strength
of
Nature
was
exhausted
and
baffled
by
your
disease
,
God
Almighty
upon
a
sudden
,
and
beyond
expectation
,
relieved
you
,
and
as
it
were
by
his
own
hand
brought
you
back
from
the
very
threshold
of
the
Grave
:
And
this
he
did
,
that
you
and
all
about
you
,
and
all
your
Relations
might
take
notice
of
it
,
that
it
was
he
that
did
it
.
And
thus
Almighty
God
hath
exercised
towards
you
,
two
great
Experiments
,
the
first
of
his
Severity
,
the
second
of
his
Mercy
:
And
as
your
Sickness
and
Rod
had
its
Voice
,
(
a
lowd
and
sharp
Voice
)
so
your
recovery
and
deliverance
hath
its
Voice
also
,
a
sweet
,
gentle
,
and
(
I
hope
)
effectual
Voice
;
and
I
will
as
shortly
as
I
can
tell
you
what
it
is
.
First
,
Remember
this
benefit
,
remember
it
was
reached
out
unto
you
,
from
the
meer
Power
,
Goodness
,
and
Mercy
of
God
:
Remember
evermore
in
your
Heart
and
Soul
,
to
be
thankful
to
him
for
it
:
Remember
as
long
as
you
live
upon
all
occasions
,
to
acknowledge
it
;
daily
to
return
upon
your
Knees
humble
Thanks
for
it
,
to
him
that
had
regard
to
you
,
and
remembred
you
in
your
low
Estate
,
to
him
that
forgave
your
Iniquities
,
and
healed
your
Disease
,
to
him
that
did
this
for
you
when
all
means
failed
,
that
did
it
for
you
,
when
you
had
not
the
understanding
to
call
upon
him
for
it
;
to
him
that
did
it
for
you
,
that
deserved
it
not
,
for
you
that
had
provoked
him
,
and
neglected
him
too
much
in
the
time
of
your
Health
.
This
God
it
was
,
that
thus
delivered
you
;
Read
often
the
103
Psalm
attentively
,
and
apply
it
to
your
own
Condition
,
it
will
do
you
good
.
2.
Remember
to
acknowledge
this
goodness
of
God
with
all
humility
;
your
deliverance
was
not
the
purchase
of
your
own
power
,
nor
of
your
own
desert
,
it
was
an
Act
of
the
free
and
undeserved
goodness
of
God
;
what
Almighty
God
said
by
Moses
unto
the
Israelites
,
Deut
.
9.4
,
6.
I
shall
say
to
you
with
some
variation
;
understand
therefore
that
the
Lord
thy
God
hath
not
given
thee
this
deliverance
for
thy
Righteousness
:
No
it
is
the
meer
effect
of
his
own
Goodness
,
and
to
give
you
opportunity
to
praise
him
,
and
serve
him
,
better
than
ever
you
did
before
.
3.
Remember
that
although
great
deliverances
,
require
your
great
acknowledgments
,
yet
there
is
somewhat
more
required
,
namely
,
a
real
practical
glorifying
of
God
,
by
ordering
your
Conversation
aright
,
by
serving
him
,
pleasing
him
,
obeying
him
,
living
to
his
honour
:
This
Almighty
God
expects
as
well
as
praises
,
and
acknowledgments
:
As
the
end
of
God
in
afflictions
is
to
make
men
better
,
so
the
end
of
God
in
deliverances
is
to
make
Men
better
,
and
if
we
are
not
the
better
Men
by
both
dispensations
,
we
do
as
much
as
in
us
lies
disappoint
Almighty
God
in
his
design
,
and
disappoint
our selves
of
the
benefit
and
advantage
intended
in
both
,
and
easily
to
be
gained
by
both
.
This
therefore
is
the
Voice
of
this
deliverance
,
it
calls
sweetly
,
and
gently
indeed
,
but
earnestly
and
effectually
for
amendment
of
Life
:
And
that
upon
two
great
and
moving
Arguments
:
1.
Your
recovery
and
great
deliverance
calls
for
this
from
you
,
upon
the
account
of
common
Ingenuity
and
good
Nature
,
which
obligeth
a
Man
to
be
observant
and
dutiful
to
his
Benefactor
:
God
Almighty
is
the
greatest
Benefactor
,
and
hath
manifested
himself
such
to
you
,
upon
a
visible
and
eminent
account
;
this
is
engagement
enough
upon
the
account
of
common
Humanity
,
to
be
dutiful
and
obedient
to
him
:
When
therefore
you
are
at
any
time
by
the
Temptation
of
your
own
Corruption
,
or
by
the
Sollicitation
of
evil
Persons
,
sollicited
to
evil
Actions
:
Consider
thus
with
your self
,
Is
this
a
becoming
return
to
that
God
,
that
hath
thus
wonderfully
delivered
me
?
Is
this
the
requital
that
I
shall
make
to
him
for
his
Mercy
?
Shall
I
please
a
vain
Lust
,
or
a
vain
Companion
,
and
displease
the
Great
God
of
Heaven
and
Earth
,
that
hath
thus
delivered
me
and
done
me
more
good
,
than
all
the
World
could
ever
do
me
,
or
than
I
can
ever
recompence
?
Do
ye
thus
requite
the
Lord
,
O
ye
foolish
People
,
and
unwise
?
Is
not
he
thy
Father
that
hath
bought
thee
?
Hath
he
not
made
thee
,
and
established
thee
?
Deut
.
32.6
.
2.
This
mercy
calls
for
your
obedience
to
God
,
in
an
eminent
manner
upon
the
account
of
common
prudence
and
discretion
;
the
benefit
of
your
obedience
to
him
will
be
your
own
,
your
own
happiness
in
this
Life
,
and
in
that
to
come
:
There
is
no
greater
moral
security
against
future
dangers
and
troubles
,
than
obedience
,
and
reformation
of
Life
upon
great
deliverances
received
;
nor
is
there
any
greater
invitation
of
new
troubles
and
mischiefs
,
than
ingratitude
,
disobedience
,
and
great
sins
after
great
mercies
and
deliverances
:
There
is
a
kind
of
certain
and
infallible
connexion
between
great
sins
,
after
great
mercies
received
,
and
great
judgments
to
follow
,
Ingentia
beneficia
,
ingentia
peccata
,
ingentia
supplicia
.
Again
,
as
I
have
formerly
told
you
,
you
do
not
know
how
soon
you
may
stand
in
need
of
the
same
mercy
,
and
goodness
of
God
,
which
you
have
formerly
found
:
You
are
never
out
of
the
reach
of
his
power
,
and
the
necessity
of
his
help
;
whatever
you
do
,
therefore
never
disoblige
him
,
by
whom
you
Live
,
and
whose
extraordinary
mercy
you
may
stand
in
need
of
,
you
know
not
how
soon
:
There
is
nothing
in
the
World
doth
more
provoke
God
,
than
neglect
,
forgetfulness
,
or
wilful
disobedience
after
signal
mercies
:
These
provoke
the
merciful
God
to
a
severity
of
the
highest
kind
,
because
the
sweetest
and
most
obliging
call
of
mercy
and
deliverance
is
neglected
:
Read
the
first
Chapter
of
the
Proverbs
attentively
.
And
the
merciful
God
hath
given
us
a
plain
Rule
and
Method
,
how
he
may
be
served
,
obeyed
,
and
pleased
,
he
hath
given
us
a
plain
discovery
of
his
Will
in
the
Scriptures
of
both
Testaments
:
Read
that
often
,
you
have
it
by
you
,
and
you
need
not
go
far
to
find
what
is
your
Maker's
Will
,
and
what
that
Obedience
is
,
that
he
requires
as
the
return
of
this
▪
and
all
other
his
Mercies
:
Yet
I
think
it
not
amiss
,
to
mind
you
of
some
Particulars
,
that
may
be
useful
for
you
upon
this
Occasion
,
and
to
direct
you
how
particularly
to
improve
it
,
and
so
order
your
future
Life
in
some
measure
answerable
to
it
.
1.
I
would
have
you
make
it
your
first
Business
,
after
your
perfect
Recovery
,
to
consider
the
Course
of
your
Life
past
,
since
you
came
to
the
Age
of
Discretion
,
and
see
what
hath
been
amiss
in
it
;
whether
you
have
not
neglected
Religion
,
and
the
Duties
of
it
too
much
,
as
Prayer
,
hearing
the
Word
Preached
,
observing
the
Lord's
day
,
receiving
the
Sacrament
;
whether
you
have
not
been
guilty
of
Intemperance
,
excess
of
Drinking
,
Wantonness
,
Uncleanness
,
Idleness
,
mispending
your
Time
,
and
those
Supplies
which
have
been
allowed
you
for
your
Maintenance
;
whether
you
have
not
too
much
delighted
in
vain
and
sinful
,
and
disorderly
Company
,
Vanity
and
Expence
in
Apparel
:
And
if
any
such
,
or
the
like
Faults
have
been
,
repent
of
them
,
be
sorry
for
them
,
resolve
against
them
;
and
let
the
future
Course
of
your
Life
be
amended
in
relation
thereunto
:
I
have
before
told
you
,
that
your
heavenly
Father
hath
forgiven
you
,
and
I
have
forgiven
you
,
neither
do
I
mention
these
things
to
upbraid
you
for
them
,
but
that
you
upon
the
Consideration
of
what
hath
been
amiss
,
may
be
thereby
the
better
enabled
to
rectifie
and
set
in
order
your
future
Life
:
If
this
be
done
and
practised
,
I
will
reckon
your
late
Sickness
and
Distemper
one
of
the
greatest
Blessings
that
ever
befel
you
.
2.
I
would
have
you
always
keep
a
Habit
of
the
fear
of
God
upon
your
Heart
:
Consider
his
Presence
,
order
your
Life
as
in
his
Presence
;
consider
that
he
always
sees
you
,
beholds
,
and
takes
notice
of
you
,
and
especially
whether
you
carry
your self
answerable
to
this
great
Deliverance
,
it
is
one
of
those
Talents
for
which
he
will
expect
an
Account
from
you
.
3.
I
would
have
you
frequently
and
thankfully
consider
of
the
great
Love
of
God
in
Jesus
Christ
,
whom
he
hath
given
to
be
the
Instructor
,
and
Governour
,
and
Sacrifice
for
the
Sins
of
you
and
all
Mankind
,
through
whom
upon
Repentance
you
have
Assurance
of
the
Remission
of
your
Sins
and
eternal
Life
;
and
frequently
consider
how
great
an
Ingagement
this
is
upon
you
,
and
all
Mankind
,
to
live
according
to
such
a
Hope
and
such
a
Mercy
.
4.
I
would
have
you
every
Morning
read
a
Portion
of
the
Holy
Scriptures
,
'till
you
have
read
the
Bible
from
the
beginning
to
the
end
:
Observe
it
well
,
read
it
reverently
and
attentively
,
set
your
Heart
upon
it
,
and
lay
it
up
in
your
Memory
,
and
make
it
the
Direction
of
your
Life
;
it
will
make
you
a
wise
and
a
good
Man
:
I
have
been
acquainted
somewhat
with
Men
and
Books
,
and
have
had
long
Experience
in
Learning
,
and
in
the
World
:
There
is
no
Book
like
the
Bible
for
excellent
Learning
,
Wisdom
▪
and
Use
,
and
it
is
want
of
Understanding
in
them
,
that
think
or
speak
otherwise
.
5.
Every
Morning
and
every
Evening
upon
your
Knees
with
all
reverence
and
attention
of
mind
,
return
hearty
thanks
to
God
for
his
mercy
to
you
,
and
particularly
for
this
delierance
,
desire
his
Grace
to
enable
you
to
walk
in
some
measure
answerable
to
it
;
beg
his
Providence
to
protect
you
,
his
Grace
to
direct
you
,
to
keep
you
from
evil
actions
,
and
evil
persons
,
and
evil
occurrences
,
beg
his
pardon
for
your
sin
,
and
the
continuance
of
his
favour
,
always
concluding
with
the
Lord's
Prayer
.
6.
Observe
conscionably
the
Lord's
day
to
keep
it
Holy
,
avoid
idle
company
,
idle
discourse
,
recreations
,
and
secular
imployments
upon
that
day
;
resort
twice
that
day
to
the
publick
Prayers
and
Sermon
,
come
early
to
it
,
be
attentive
at
it
,
keep
your
Eyes
and
Mind
from
roving
after
vain
thoughts
or
objects
;
and
spend
the
rest
of
that
day
,
that
is
free
from
necessary
occasions
,
in
reading
the
Scriptures
,
or
some
good
Books
of
Divinity
.
7.
Once
every
Term
at
least
come
preparedly
,
and
reverently
to
the
Holy
Communion
,
receive
it
with
great
reverence
,
and
thankfulness
,
and
due
consideration
of
the
end
of
its
institution
:
Renew
your
Covenant
with
Almighty
God
,
that
you
made
in
Baptism
,
and
to
live
soberly
,
righteously
,
and
godly
before
him
,
and
beg
his
Grace
and
Strength
to
perform
it
.
And
as
those
directions
before
,
do
more
specially
relate
to
Almighty
God
,
and
your
deportment
immediately
towards
him
;
so
these
that
follow
,
more
especially
relate
to
your self
and
others
,
and
your
moral
Conversation
:
Therefore
,
8.
Be
very
moderate
in
eating
and
drinking
,
drunkenness
is
the
great
vice
of
the
time
,
and
by
drunkenness
I
do
mean
,
not
only
gross
drunkenness
,
but
also
tipling
,
drinking
excessively
,
and
immoderately
,
or
more
than
is
convenient
or
necessary
;
avoid
those
companies
that
are
given
to
it
,
come
not
into
those
places
that
are
devoted
to
that
beastly
vice
,
namely
,
Taverns
and
Alehouses
,
avoid
and
refuse
those
devices
that
are
used
to
occasion
it
,
as
drinking
and
pledging
of
Healths
:
Be
resolute
against
it
,
and
when
your
resolution
is
once
known
,
you
will
never
be
solicited
to
it
:
The
Rechabites
were
commanded
by
their
Father
not
to
drink
Wine
,
and
they
obeyed
it
,
and
had
a
blessing
for
it
;
my
Command
to
you
is
not
so
strict
,
I
allow
you
the
moderate
use
of
Wine
and
strong
Drink
at
your
meals
,
I
only
forbid
you
the
excess
,
or
unnecessary
use
of
it
,
and
those
places
and
companies
,
and
artifices
that
are
temptations
to
it
.
9.
Avoid
wanton
and
lascivious
Actions
,
Speeches
and
Company
:
Read
Proverbs
2.5
,
6
,
7.9
.
A
Whore
hunts
for
the
precious
life
of
a
Man
,
and
that
vice
brings
a
ruin
with
it
to
the
Body
,
Soul
,
and
Estate
:
If
you
cannot
conveniently
contain
your self
in
a
single
life
,
and
be
of
competent
health
,
marry
,
but
with
the
advise
and
counsel
of
your
Father
,
while
he
lives
.
10.
Be
frugal
of
your
time
(
it
is
one
of
the
best
Jewels
we
have
)
and
to
that
end
avoid
idleness
,
it
consumes
your
time
,
and
lays
you
open
to
worse
inconveniences
;
let
your
recreations
be
healthy
,
and
creditable
,
and
moderate
,
without
too
much
expence
of
time
,
or
money
:
Go
not
to
Stage-plays
,
they
are
a
most
profuse
wasting
of
time
;
value
time
by
that
estimate
we
would
have
of
it
,
when
we
want
it
,
what
would
not
a
sick
Man
give
for
those
portions
of
time
of
health
,
that
he
had
formerly
improvidently
wasted
?
11.
Be
diligent
in
your
Study
and
Calling
;
it
is
an
act
of
duty
to
Almighty
God
,
that
requires
it
,
and
it
will
be
your
wisdom
and
benefit
;
it
will
be
a
good
expence
of
time
,
a
prevention
from
a
thousand
inconveniences
and
temptations
,
that
otherwise
will
befal
a
man
;
it
will
furnish
you
with
knowledge
and
understanding
,
give
you
the
advantage
and
means
of
a
comfortable
and
plentiful
subsistence
,
and
make
you
a
support
,
comfort
,
and
benefit
to
your
Friends
and
Country
.
12.
Be
frugal
in
your
expences
,
live
within
the
compass
of
that
Exhibition
,
that
God's
Providence
and
your
Father's
abilities
shall
supply
you
withal
;
it
is
enough
to
maintain
an
honest
provident
man
,
and
ten
times
more
will
not
be
enough
for
a
profuse
mind
:
A
frugal
man
will
live
comfortably
and
plentifully
upon
a
little
;
and
a
profuse
man
will
live
beggarly
,
necessitously
,
and
in
continual
want
,
whatever
his
supplies
be
.
13.
In
all
your
expences
consider
before
hand
:
Can
I
not
be
well
enough
without
this
that
I
am
about
to
buy
?
Is
there
an
absolute
necessity
of
it
?
Can
I
not
forbear
'till
I
am
in
a
better
Condition
to
compass
it
?
If
I
buy
or
borrow
can
I
pay
?
And
when
?
And
am
I
sure
?
Will
this
expence
hold
out
?
How
shall
I
bring
about
the
next
quarter
,
or
the
next
year
?
If
young
men
would
but
have
the
patience
to
consider
,
and
ask
themselves
Questions
of
the
like
nature
,
it
would
make
them
considerate
in
their
expences
,
and
provident
for
the
future
,
and
these
considerations
will
in
a
special
manner
concern
you
,
in
respect
of
your
Father's
great
expences
for
you
,
which
though
I
have
forgiven
,
and
forgotten
,
I
would
have
you
remember
with
Gratitude
and
Caution
.
14.
The
vanity
of
young
men
in
loving
fine
Cloaths
,
and
new
Fashions
,
and
valuing
themselves
by
them
,
is
one
of
the
most
childish
pieces
of
folly
that
can
be
,
and
the
occasion
of
great
profuseness
and
undoing
of
young
men
:
Avoid
curiosity
and
too
much
expensiveness
in
your
apparel
:
Let
your
apparel
be
comely
,
plain
,
decent
,
cleanly
,
not
curious
or
costly
;
it
is
the
sign
of
a
weak
head
piece
,
to
be
sick
for
every
new
Fashion
,
or
to
think
himself
the
better
in
it
,
or
the
worse
without
it
.
15.
Be
careful
what
company
you
consort
with
,
and
much
more
careful
what
persons
you
grow
intimate
with
;
chuse
sober
,
wise
,
learned
,
honest
,
religious
company
,
you
will
gain
learning
and
wisdom
,
and
improve
your self
in
virtue
and
goodness
,
by
conversing
with
them
:
But
avoid
debauched
,
foolish
,
intemperate
,
prodigal
,
atheistical
,
prophane
company
,
as
you
would
avoid
a
plague
;
they
will
corrupt
and
undo
you
,
they
are
a
sort
of
the
most
pitiful
fools
in
the
world
,
and
familiar
acquaintance
and
conversation
with
them
,
will
endanger
to
make
you
like
them
.
16.
Weigh
and
consider
your
words
,
before
you
speak
them
,
and
do
not
talk
at
random
,
or
at
a
venture
;
let
your
words
be
few
,
and
to
the
purpose
,
be
more
ready
to
hear
others
than
to
speak
your self
;
accustom
your self
to
speak
leisurely
,
and
deliberately
,
it
will
be
a
means
to
make
you
speak
warily
and
considerately
.
17.
Be
very
careful
to
speak
truth
,
and
beware
of
lying
;
as
lying
is
displeasing
to
God
,
so
it
is
offensive
to
man
,
and
always
at
the
latter
end
retu●ns
to
the
reproach
or
disadvantage
of
him
that
useth
it
;
it
is
an
evidence
of
a
weak
and
unmanly
mind
.
Be
careful
that
you
believe
not
hastily
strange
news
,
and
strange
stories
,
and
be
much
more
careful
that
you
do
not
report
them
,
though
at
the
second
hand
,
for
if
it
prove
an
untruth
,
(
as
commonly
strange
stories
prove
so
)
it
brings
an
imputation
of
levity
upon
him
that
reports
it
,
and
possibly
some
disadvantage
to
others
.
18.
Take
heed
what
you
promise
,
see
that
it
be
just
,
and
honest
,
and
lawful
;
and
what
is
in
your
power
,
honestly
and
certainly
to
perform
:
And
when
you
have
so
promised
,
be
true
to
your
word
.
It
is
for
the
most
part
the
fashion
of
inconsiderate
and
young
men
,
(
especially
that
run
in
debt
)
they
will
with
great
asseverations
,
promise
precise
payment
,
at
this
or
that
day
;
when
either
they
certainly
know
they
cannot
perform
,
or
at
least
have
no
probable
assurance
that
they
can
do
it
;
and
when
their
turn
is
served
,
they
are
as
backward
in
performance
,
as
they
were
before
liberal
in
their
promises
.
Breach
of
promises
and
lying
are
much
of
a
nature
,
and
commonly
go
together
,
and
are
arguments
of
an
impotent
and
unmanly
mind
.
19.
Beware
of
Gaming
,
it
is
the
suddennest
Consumption
of
an
Estate
that
can
be
,
and
that
vice
seldom
goes
alone
;
commonly
debauchery
of
all
kinds
accompanies
it
:
Besides
it
makes
a
man
of
a
wild
,
vast
,
and
unsettled
mind
;
and
such
men
are
impatient
of
an
honest
calling
,
or
of
moderate
or
honest
gain
.
20.
Run
not
into
debt
either
for
wares
sold
,
or
Money
borrowed
;
be
content
to
want
things
that
are
not
of
absolute
necessity
,
rather
than
to
run
upon
the
score
;
such
a
man
pays
at
the
latter
end
a
third
part
more
than
the
Principal
comes
to
,
and
is
in
perpetual
servitude
to
his
creditors
,
lives
uncomfortably
,
is
necessitated
to
increase
his
debts
,
to
stop
his
creditors
mouths
,
and
many
times
falls
into
desperate
Courses
.
21.
Be
respectful
to
all
,
familiar
and
intimate
with
few
,
be
Grateful
to
your
Benefactors
,
especially
to
those
,
who
under
God
,
were
instrumental
for
your
good
,
in
your
late
Sickness
,
and
return
your
thanks
to
them
;
to
your
Father
that
spared
no
cost
for
your
recovery
,
to
your
Doctor
that
was
exceedingly
diligent
about
you
,
to
those
that
attended
you
in
your
Sickness
,
to
those
that
together
with
your
Father
often
prayed
to
God
for
your
recovery
,
and
for
a
blessing
upon
this
Affliction
,
whose
Names
you
shall
in
due
time
particularly
know
.
But
above
all
,
to
Almighty
God
,
who
not
only
provided
and
blessed
the
means
,
but
saved
,
and
delivered
you
above
means
,
and
when
means
failed
.
22.
Lastly
,
I
shall
conclude
with
one
advice
more
,
without
the
observance
whereof
my
labour
in
writing
this
long
Epistle
will
be
probably
fruitless
:
Be
not
wise
in
your
own
conceit
,
this
is
the
unhappy
error
,
and
many
times
the
ruin
of
young
Men
especially
:
They
are
usually
rash
,
giddy
,
and
inconsiderate
,
and
yet
extreamly
confident
of
that
which
they
have
least
reason
to
trust
,
namely
,
their
own
understanding
,
which
renders
them
most
reserved
from
them
that
are
willing
and
best
able
to
advise
them
,
impatient
of
reproof
,
love
to
be
flattered
,
and
so
become
uncapable
of
good
and
wise
Counsel
,
till
their
follies
have
reduced
them
to
extream
straits
and
inconveniencies
;
suspect
therefore
your
own
Judgment
:
Advise
often
with
your
Father
,
especially
in
all
things
of
moment
;
be
glad
of
his
Counsel
,
and
be
contented
and
willing
to
follow
it
,
and
to
guide
your
Life
according
to
it
;
at
least
till
ripeness
of
Age
,
Observation
,
and
Experience
,
have
enabled
you
better
to
advise
your self
:
This
is
an
easie
,
and
ready
and
cheap
way
of
attaining
Wisdom
,
and
avoiding
of
infinite
inconveniences
.
And
thus
I
have
in
this
long
Epistle
,
given
you
the
means
how
you
may
improve
both
your
Sickness
,
and
recovery
,
to
the
Glory
of
God
,
and
your
own
benefit
.
I
shall
therefore
conclude
with
two
Considerations
,
that
may
the
more
engage
you
to
this
use
of
both
these
Dispensations
.
1.
The
danger
is
great
,
if
Afflictions
make
not
a
Man
more
humble
and
dutiful
,
and
the
danger
is
yet
greater
,
if
great
deliverances
and
mercies
do
not
make
a
Man
more
thankful
and
obedient
to
God
;
because
it
is
the
most
obliging
method
that
the
Gracious
God
can
use
towards
the
Children
of
Men
,
for
that
end
,
in
this
Life
:
And
the
neglect
of
that
invitation
,
adds
Ingratitude
and
Contempt
to
the
neglect
of
it
.
2.
The
benefit
that
you
will
receive
by
making
a
good
use
of
these
two
dispensations
,
in
improving
your
dutifulness
and
obedience
to
God
,
will
be
singular
and
excellent
:
1.
It
will
make
you
a
Wise
Man
,
by
making
you
a
Good
,
and
a
Religious
Man
:
Believe
it
from
your
Father
,
who
will
not
deceive
you
;
nay
,
believe
it
from
a
greater
than
your
Father
,
the
very
Spirit
of
truth
,
who
cannot
deceive
you
;
the
true
fear
of
God
,
is
the
only
true
Wisdom
:
Read
Deut.
4.6
.
Job
28.28
.
Psal
.
111.10
.
Prov.
1.7
.
Prov.
9.10
.
Eccles
.
12.13
.
and
very
many
more
declarations
there
are
of
this
great
truth
:
2.
It
will
make
you
a
happy
Man
,
it
will
give
you
the
Favour
and
Love
of
God
,
which
is
better
than
Life
it self
:
You
shall
have
his
Mercy
to
pardon
you
,
his
Providence
to
protect
you
,
his
Wisdom
to
direct
you
,
his
goodness
to
bless
you
,
and
to
forgive
,
and
forget
whatsoever
hath
heretofore
been
done
amiss
by
you
:
This
will
make
all
Conditions
comfortable
to
you
,
whether
Life
or
Death
,
Sickness
or
Health
:
By
this
means
you
may
be
a
Comfort
to
your
Father
,
a
Support
to
your
Brothers
and
Sisters
,
an
Instrument
of
Good
to
your
Country
,
and
attain
an
Honest
,
Credible
,
and
Competent
Subsistence
in
this
World
,
and
an
everlasting
Inheritance
of
Glory
and
Immortality
in
the
World
to
come
.
Thus
I
have
given
you
a
large
Letter
of
sound
and
good
Counsel
:
Set
your
Heart
to
it
,
and
observe
and
remember
it
:
We
see
how
unstable
our
Lives
are
,
you
nor
I
know
not
how
soon
,
either
or
both
of
us
may
leave
this
World
:
It
may
be
,
this
may
be
the
last
Paper
of
Advice
that
your
Father
may
give
you
:
But
however
it
shall
please
God
to
deal
with
you
or
me
,
touching
our
continuance
in
this
World
,
yet
let
me
leave
this
with
you
,
in
the
close
of
this
Letter
:
If
I
shall
find
that
these
directions
are
dutifully
observed
,
I
shall
be
ready
from
time
to
time
,
freely
to
advise
and
direct
you
;
and
as
I
have
passed
by
your
former
Extravagancies
,
so
I
shall
thereby
have
great
assurance
,
that
God
hath
blessed
this
Visitation
to
you
.
But
on
the
other
side
,
if
I
shall
find
that
you
neglect
my
Counsels
,
that
you
make
light
of
them
,
that
you
still
pursue
those
Courses
that
will
certainly
be
bitterness
in
the
end
,
I
must
then
tell
you
,
I
shall
pray
for
you
,
and
be
sorry
for
you
with
my
Heart
;
but
I
shall
not
easily
be
perswaded
to
give
any
more
Advices
or
Counsels
,
where
I
find
them
despised
or
neglected
.
In
this
Paper
there
are
many
things
omitted
,
which
might
have
been
inserted
;
but
the
constant
Reading
of
the
Holy
Scriptures
will
supply
unto
you
that
defect
:
I
have
chosen
only
in
this
Paper
to
mention
such
things
which
are
seasonable
for
you
upon
this
occasion
.
God
Almighty
hath
not
been
wanting
to
you
in
Admonition
,
Correction
,
Mercy
,
and
Deliverance
;
neither
hath
your
Father
been
wanting
to
you
in
Education
,
Counsel
,
Care
,
and
Expence
:
I
pray
God
Amighty
bless
all
unto
you
.
This
is
the
Prayer
of
,
Your
Loving
Father
,
MATTHEW
HALE
.
FINIS
.
THE
Life
and
Death
OF
Sir
Matthew
Hale
,
Kt.
SOMETIME
LORD
CHIEF
JUSTICE
OF
His
Majesty's
Court
OF
KING's
BENCH
.
WRITTEN
By
the
Right
Reverend
Father
in
God
,
Gilbert
,
Lord
Bishop
of
Sarum
.
LONDON
,
Printed
for
William
Shrowsbury
,
at
the
Bible
in
Duke-Lane
,
1700.
THE
PREFACE
.
NO
Part
of
History
is
more
instructive
and
delighting
,
than
the
Lives
of
Great
and
Worthy
Men
:
The
shortness
of
them
invites
many
Readers
,
and
there
are
such
little
and
yet
Remarkable
Passages
in
them
,
too
inconsiderable
to
be
put
in
a
general
History
of
the
Age
in
which
they
lived
;
that
all
People
are
very
desirous
to
know
them
.
This
makes
Plutarch's
Lives
be
more
generally
Read
than
any
of
all
the
Books
which
the
Ancient
Greeks
or
Romans
writ
.
But
the
Lives
of
Hero's
and
Princes
,
are
commonly
filled
with
the
account
of
the
great
things
done
by
them
,
which
do
rather
belong
to
a
general
,
than
a
particular
History
;
and
do
rather
amuse
the
Reader's
Fancy
with
a
splendid
shew
of
greatness
,
than
offer
him
what
is
really
so
useful
to
himself
:
And
indeed
the
Lives
of
Princes
are
either
writ
with
so
much
Flattery
,
by
those
who
intended
to
merit
by
it
at
their
own
hands
,
or
others
concerned
in
them
:
Or
with
so
much
spite
,
by
those
who
being
ill
used
by
them
,
have
Revenged
themselves
on
their
Memory
,
that
there
is
not
much
to
be
built
on
them
:
And
though
the
ill
Nature
of
many
,
makes
what
is
Satyrically
writ
to
be
generally
more
read
and
believed
,
than
when
the
Flattery
is
visible
and
course
,
yet
certainly
Resentment
may
make
the
Writer
corrupt
the
Truth
of
History
,
as
much
as
Interest
:
And
since
all
Men
have
their
blind
sides
and
commit
Er●ors
,
he
that
will
industriously
lay
these
together
,
leaving
out
,
or
but
slightly
touching
what
should
be
set
against
them
,
to
balance
them
,
may
make
a
very
good
Man
appear
in
very
bad
Colours
:
So
upon
the
whole
matter
,
there
is
not
that
reason
to
expect
either
much
Truth
,
or
great
Instruction
,
from
what
is
written
concerning
Hero's
or
Princes
;
for
few
have
been
able
to
imi●ate
the
Patterns
Suetonius
set
the
World
in
writing
the
Lives
of
the
Roman
Emperors
,
with
the
same
freedom
that
they
had
led
them
:
But
the
Lives
of
Private
Men
,
tho'
they
seldom
ent●rtain
the
Reader
with
such
a
variety
of
Passages
as
the
other
do
;
Yet
certainly
they
offer
him
things
that
are
more
imitable
,
and
do
present
Wisdom
and
Vertue
to
him
,
not
only
in
a
fa●r
Idea
,
which
is
often
look'd
on
as
a
piece
of
the
Invention
or
Fancy
of
the
Writer
,
but
in
such
plain
and
familiar
Instances
,
as
do
both
direct
him
better
and
persuade
h●m
more
;
And
there
are
not
such
temptations
to
biass
those
who
writ
them
,
so
that
we
may
generally
depend
more
on
the
truth
of
such
relations
as
are
given
in
them
.
In
the
Age
in
which
we
live
,
Religion
and
Vertue
have
been
proposed
and
defended
with
such
advantages
,
with
that
great
force
of
Reason
,
and
those
persuasions
,
that
they
can
hardly
be
matched
in
former
Times
;
yet
after
all
this
,
there
are
but
few
much
wrought
on
by
them
,
which
perhaps
flows
from
this
,
among
other
Reasons
,
that
there
are
not
so
many
excellent
Patterns
set
out
,
as
might
both
in
a
shorter
,
and
more
effectual
manner
recommend
that
to
the
World
,
which
Discourses
do
but
coldly
;
The
Wit
and
Style
of
the
Writer
being
more
considered
than
the
Argument
which
they
handle
;
and
therefore
the
proposing
Vertue
and
Religion
in
such
a
Model
,
may
perhaps
operate
more
than
the
Perspective
of
it
can
do
,
and
for
the
History
of
Learning
,
nothing
d●es
so
preserve
and
improve
it
,
as
the
writing
the
Lives
of
those
who
have
been
Eminent
in
it
.
There
is
no
Book
the
Ancients
have
left
us
,
which
might
have
informed
us
more
than
Diogenes
Laertius
his
Lives
of
the
Philosophers
;
if
he
had
had
the
Art
of
writing
equal
to
that
great
Subject
which
he
undertook
,
for
if
he
had
given
the
World
such
an
account
of
them
,
as
Gassendus
has
done
of
Peiresk
,
how
great
a
Sto
k
of
Knowledge
might
we
have
had
,
which
by
his
unskilfulness
is
in
a
great
measure
lost
;
Since
we
must
now
depend
only
on
him
,
because
we
have
no
other
,
or
betert
Author
,
that
has
written
on
that
Argument
.
For
many
Ages
there
were
no
Lives
writ
but
by
Monks
,
through
whose
Writings
there
runs
such
an
incurable
humour
,
of
telling
incredible
and
inimitable
passages
,
that
little
in
them
can
be
believed
or
proposed
as
a
Pattern
:
Sulpitius
Severus
and
Jerom
shewed
too
much
credulity
in
the
Lives
they
writ
,
and
raised
Martin
and
Hilarion
,
beyond
what
can
be
reasonably
believed
:
after
them
,
Socrates
,
Theodoret
,
Sozomen
,
and
Palladius
,
took
a
pleasure
to
tell
uncouth
Stories
of
the
Monks
of
Thebais
,
and
Nitria●
and
those
who
came
after
them
,
scorned
to
fall
short
of
them
,
but
raised
their
Saints
above
those
of
former
.
Ages
,
so
that
one
would
have
thought
that
undecent
way
of
writing
could
rise
no
higher
;
and
this
humour
infected
even
those
who
had
otherwise
a
good
Sense
of
things
,
and
a
just
Apprehension
of
Mankind
,
as
may
appear
in
Matthew
Paris
,
who
though
he
was
a
Writer
of
great
Judgment
and
Fidelity
,
yet
he
has
corrupted
his
History
with
much
of
that
Alloy
:
But
when
emulation
and
envy
rose
among
the
several
Orders
or
Houses
,
then
they
improved
in
that
Art
of
making
Romances
,
instead
of
writing
Lives
,
to
that
pitch
,
that
the
World
became
generally
much
scandalized
with
them
:
The
Franciscans
and
Dominicans
tried
who
could
say
the
most
extravagant
things
of
the
Founders
,
or
other
Saints
of
their
Orders
;
and
the
Benedictines
,
who
thought
themselves
possest
of
the
Belief
of
the
World
,
as
well
as
of
its
Wealth
,
endeavour'd
all
that
was
possible
still
to
keep
up
the
Dignity
of
their
Order
,
by
outlying
the
others
all
they
could
;
and
whereas
here
or
there
,
a
Miracle
,
a
Vision
,
or
Trance
,
might
h●ve
o●c●rred
in
the
Lives
of
former
Saints
;
now
every
Page
was
full
of
those
wonderful
things
.
Nor
has
the
humour
of
writing
in
such
a
manner
,
been
quite
laid
down
in
this
Age
,
though
more
awakned
and
better
enlightned
,
as
appears
in
the
Life
of
Philip
Nerius
,
and
a
great
many
more
:
And
the
Jesuits
at
Antwerp
,
are
now
taking
care
to
load
the
World
with
a
vast
and
voluminous
Collection
of
all
those
Lives
that
has
already
swelled
to
eleven
Volumes
in
Folio
,
in
a
small
Print
,
and
yet
being
digested
according
to
the
Kalender
,
they
have
yet
but
ended
the
Month
of
April
:
The
Life
of
Monsieur
Renty
is
writ
in
another
manner
,
where
there
are
so
many
excellent
passages
,
that
he
is
justly
to
be
reckoned
amongst
the
greatest
Patterns
that
France
has
afforded
in
this
Age
.
But
while
some
have
nourished
Infidelity
,
and
a
scorn
of
all
Sacred
Things
by
writing
of
those
good
Men
in
such
a
strain
,
as
makes
not
only
what
is
so
related
to
be
disbelieved
,
but
creates
a
distrust
of
the
Authentical
Writings
of
our
most
Holy
Faith
;
others
have
fallen
into
another
extream
in
writing
Lives
too
jejunely
,
swelling
them
up
with
trifling
Accounts
of
the
Childhood
and
Education
,
and
the
Domestick
or
Private
Affairs
of
those
Persons
of
whom
they
write
,
in
which
the
World
is
little
concern'd
;
by
these
they
become
so
flat
,
that
few
care
to
read
them
,
for
certainly
those
Transactions
are
only
fit
to
be
deliver'd
to
Posterity
,
that
may
carry
with
them
some
useful
piece
of
knowledge
to
after-times
.
I
have
now
an
Argument
before
me
,
which
will
aff●rd
indeed
only
a
short
History
,
but
will
contain
in
it
as
great
a
Character
,
as
perhaps
can
be
given
of
any
in
this
Age
;
since
there
are
few
Instances
of
more
Knowledge
and
greater
Vertues
meeting
in
one
Person
.
I
am
upon
one
account
(
besides
many
more
)
unfit
to
undertake
it
,
because
I
was
not
at
all
known
to
him
,
so
I
can
say
nothing
from
my
own
Observation
,
but
upon
second
thoughts
I
do
not
know
whether
this
may
not
qualifie
me
to
write
more
impartially
,
though
perhaps
more
defectively
,
for
the
kno●ledge
of
extraordinary
persons
d●es
most
commonly
bias●
those
,
who
were
much
wrought
on
by
the
tenderness
of
their
Friendship
for
them
,
to
raise
their
Stile
a
little
too
high
when
they
write
concerning
them
:
I
confess
I
knew
him
as
much
as
the
lo●king
often
upon
him
could
amount
to
.
The
last
Year
of
his
being
in
London
,
he
came
always
on
Sundays
(
when
he
could
go
a
broad
)
to
the
Chappel
of
the
Rolls
,
where
I
then
Preached
:
In
my
life
I
never
saw
so
much
Gravity
tempered
with
that
sweetness
,
and
set
off
with
so
much
vivacity
as
appear'd
in
his
looks
,
and
behaviour
,
which
disposed
me
to
a
Veneration
for
him
,
which
I
never
had
for
any
with
whom
I
was
not
acquainted
:
I
was
seeking
an
opportunity
of
being
admitted
to
his
Conversation
;
but
I
understood
that
between
a
great
want
of
health
,
and
a
multiplicity
of
Business
,
which
his
Imployment
brought
upon
him
,
he
was
Master
of
so
little
of
his
time
,
that
I
stood
in
doubt
whether
I
might
presume
to
rob
him
of
any
of
it
,
and
so
he
left
the
Town
,
before
I
could
resolve
on
desiring
to
be
known
to
him
.
My
ignorance
of
the
Law
of
England
,
made
me
also
unfit
to
write
of
a
Man
,
a
great
part
of
whose
Character
as
to
his
Learning
is
to
be
taken
from
his
Skill
in
the
Common
Law
,
and
his
Performance
in
that
.
But
I
shall
leave
that
to
those
of
the
same
Robe
:
Since
if
I
engaged
much
in
it
,
I
must
needs
commit
many
errors
,
writing
of
a
Subject
that
is
foreign
to
me
.
The
occasion
of
my
undertaking
this
,
was
given
me
first
by
the
earnest
desires
of
some
that
have
great
power
over
me
,
who
having
been
much
obliged
by
him
,
and
holding
his
Memory
in
high
estimation
,
thought
I
might
do
it
some
right
by
Writing
his
Life
;
I
was
then
engaged
in
the
History
of
the
Reformation
,
so
I
promised
that
,
as
soon
as
that
was
over
,
I
should
make
the
best
use
I
could
of
such
Informations
and
Memorials
as
should
be
brought
me
.
This
I
have
now
performed
in
the
best
manner
I
could
,
and
have
brought
into
method
all
the
parcels
of
his
Life
,
or
the
branches
of
his
Character
,
which
I
could
either
gather
from
the
Informations
that
were
brought
me
,
or
from
those
that
were
familiarly
acquainted
with
him
,
or
from
his
Writings
:
I
have
not
applied
any
of
the
false
Colours
with
which
Art
,
or
some
forced
Eloquence
might
furnish
me
in
Writing
concerning
him
;
but
have
endeavour'd
to
set
him
out
in
the
same
simplicity
in
which
he
lived
:
I
have
said
little
of
his
Domestick
Concerns
,
since
though
in
these
he
was
a
great
Example
,
yet
it
signifies
nothing
to
the
World
,
to
know
any
particular
Exercises
,
that
might
be
given
to
his
Patience
;
and
therefore
I
shall
draw
a
Veil
over
all
these
,
and
shall
avoid
saying
any
thing
of
him
,
but
what
may
afford
the
Reader
some
profitable
Instruction
:
I
am
under
no
temptations
of
saying
any
thing
,
but
what
I
am
perswaded
is
exactly
true
,
for
where
there
is
so
much
excellent
truth
to
be
told
,
it
were
an
inexcusable
fault
to
corrupt
that
,
or
prejudice
the
Reader
against
it
by
the
mixture
of
falsehoods
with
it
.
In
short
as
he
was
a
great
example
while
he
lived
,
so
I
wish
the
setting
him
thus
out
to
Posterity
,
in
his
own
true
and
native
Colours
,
may
have
its
due
influence
on
all
persons
;
but
more
particularly
on
those
of
that
profession
,
whom
it
more
immediately
concerns
,
whatever
on
the
Bench
or
at
the
Bar
.
THE
LIFE
and
DEATH
OF
Sir
Matthew
Hale
,
Kt.
LATE
Lord
Chief
Justice
of
England
.
MATTHEW
HALE
,
was
Born
at
Alderly
in
Glocester-shire
,
the
first
of
November
,
1609.
His
Grand-Father
was
Robert
Hale
,
an
Eminent
Clothier
in
Wotton-under-edge
,
in
that
County
,
where
he
and
his
Ancestors
had
lived
for
many
Descents
;
and
they
had
given
several
parcels
of
Land
for
the
use
of
the
Poor
,
which
are
enjoyed
by
them
to
this
day
.
This
Robert
acquired
an
Estate
of
Ten
thousand
Pound
which
he
divided
almost
equally
amongst
his
Five
Sons
;
besides
the
Portions
he
gave
his
Daughters
,
from
whom
a
numerous
Posterity
has
sprung
.
His
Second
Son
was
Robert
Hale
,
a
Barrister
of
Lincolns-Inn
;
he
Married
Joan
,
the
Daughter
of
Matthew
Poyntz
of
Alderly
,
Esquire
,
who
was
descended
from
that
Noble
Family
of
the
Poyntz's
of
Acton
:
Of
this
Marriage
there
was
no
other
Issue
but
this
one
Son
.
His
Grand-father
by
his
Mother
was
his
God-father
;
and
gave
him
his
own
Name
at
his
Baptism
.
His
Father
was
a
Man
of
that
strictness
of
Conscience
,
that
he
gave
over
the
practice
of
the
Law
,
because
he
could
not
understand
the
reason
of
giving
Colour
in
Pleadings
,
which
as
he
thought
was
to
tell
a
Lye
,
and
that
,
with
some
other
things
commonly
practised
,
seemed
to
him
contrary
to
that
exactness
of
Truth
and
Justice
which
became
a
Christian
,
so
that
he
withdrew
himself
from
the
Inns
of
Court
to
live
on
his
Estate
in
the
Country
.
Of
this
I
was
informed
by
an
Ancient
Gentleman
,
that
lived
in
a
Friendship
with
his
Son
for
Fifty
Years
,
and
he
heard
Judge
Jones
,
that
was
Mr.
Hale's
Contemporary
,
declare
this
in
the
Kings-Bench
.
But
as
the
care
he
had
to
save
his
Soul
,
made
him
abandon
a
Profession
in
which
he
might
have
raised
his
Family
much
higher
,
so
his
Charity
to
his
Poor
Neighbours
,
made
him
not
only
deal
his
Alms
largely
among
them
while
he
lived
,
but
at
his
Death
he
left
(
out
of
his
small
Estate
which
was
but
100
l.
a
Year
)
20
l.
a
Year
to
the
Poor
of
Wotton
,
which
his
Son
confirmed
to
them
with
some
Addition
,
and
with
this
Regulation
,
that
it
should
be
distributed
among
such
poor
House-keepers
,
as
did
not
receive
the
Alms
of
the
Parish
;
for
to
give
it
to
those
,
was
only
as
he
used
to
say
,
to
save
so
much
money
to
the
Rich
,
who
by
Law
were
bound
to
relieve
the
Poor
of
the
Parish
.
Thus
he
was
descended
rather
from
a
good
,
than
a
Noble
Family
,
and
yet
what
was
wanting
in
the
insignificant
Titles
of
high
Birth
,
and
Noble
Blood
,
was
more
than
made
up
in
the
true
worth
of
his
Ancestors
.
But
he
was
soon
deprived
of
the
Happiness
of
his
Father's
Care
and
Instruction
,
for
as
he
lost
his
Mother
before
he
was
Three
Years
Old
,
so
his
Father
died
before
he
was
Five
;
so
early
was
he
cast
on
the
Providence
of
God
.
But
that
unhappiness
was
in
a
great
measure
made
up
to
him
:
For
after
some
opposition
made
by
Mr.
Thomas
Poyntz
,
his
Uncle
by
his
Mother
,
he
was
committed
to
the
Care
of
Anthony
Kingscot
,
of
Kingscot
,
Esquire
,
who
was
his
next
Kinsman
,
after
his
Uncles
by
his
Mother
.
Great
Care
was
taken
of
his
Education
,
and
his
Guardian
intended
to
breed
him
to
be
a
Divine
,
and
being
inclined
to
the
way
of
those
then
called
Puritans
,
put
him
to
some
Schools
that
were
Taught
by
those
of
that
Party
,
and
in
the
Seventeeth
Year
of
his
Age
,
sent
him
to
Magdalen-Hall
in
Oxford
,
where
Obadiah
Sedgwick
was
his
Tutor
.
He
was
an
extraordinary
Proficient
at
School
,
and
for
some
time
at
Oxford
.
But
the
Stage-Players
coming
thither
,
he
was
so
much
corrupted
by
seeing
many
Plays
,
that
he
almost
wholly
forsook
his
Studies
.
By
this
he
not
only
lost
much
time
,
but
found
that
his
Head
came
to
be
thereby
filled
with
such
vain
Images
of
things
,
that
they
were
at
best
unprofitable
,
if
not
hurtful
to
him
;
and
being
afterwards
sensible
of
the
Mischief
of
this
,
he
resolved
upon
his
coming
to
London
,
(
where
he
knew
the
opportunities
of
such
Sights
would
be
more
frequent
and
Inviting
)
never
to
see
a
Play
again
,
to
which
he
constantly
adhered
.
The
Corruption
of
a
Young
Man's
Mind
in
one
particular
,
generally
draws
on
a
great
many
more
after
it
,
so
he
being
now
taken
off
from
following
his
Studies
,
and
from
the
Gravity
of
his
deportment
,
that
was
formerly
Eminent
in
him
,
far
beyond
his
Years
,
set
himself
to
many
of
the
Vanities
incident
to
Youth
,
but
still
preserved
his
Purity
,
and
a
great
Probity
of
Mind
.
He
loved
fine
Clothes
,
and
delighted
much
in
Company
:
And
being
of
a
strong
and
robust
Body
,
he
was
a
great
Master
at
all
those
Exercises
that
required
much
Strength
.
He
also
learned
to
Fence
,
and
handle
his
Weapons
,
in
which
he
became
so
expert
,
that
he
worsted
many
of
the
Masters
of
those
Arts
:
but
as
he
was
exercising
himself
in
them
,
an
Instance
appear'd
,
that
shewed
a
good
Judgment
,
and
gave
some
hopes
of
better
things
.
One
of
his
Masters
told
him
he
could
Teach
him
no
more
,
for
he
was
now
better
at
his
own
Trade
than
himself
was
.
This
Mr.
Hale
lookt
on
as
flattery
:
So
to
make
the
Master
discover
himself
,
he
promis'd
him
the
House
he
lived
in
,
for
he
was
his
Tenant
,
if
he
could
hit
him
a
blow
on
the
Head
:
and
bad
him
do
his
best
,
for
he
would
be
as
good
as
his
word
:
so
after
a
little
Engagement
,
his
Master
being
really
Superiour
to
him
,
hit
him
on
the
Head
,
and
he
performed
his
Promise
;
for
he
gave
him
the
House
freely
:
and
was
not
unwilling
at
that
rate
to
learn
so
early
,
to
distinguish
flattery
from
plain
and
simple
Truth
.
He
was
now
so
taken
up
with
Martial
matters
,
that
instead
of
going
on
in
his
design
of
being
a
Scholar
,
or
a
Divine
,
he
resolved
to
be
a
Soldier
;
and
his
Tutor
Sedgwick
going
into
the
Low
Countries
,
Chaplain
to
the
Renowned
Lord
Vere
,
he
resolved
to
go
along
with
him
,
and
to
trail
a
Pike
in
the
Prince
of
Orange's
Army
;
but
a
happy
stop
was
put
to
this
Resolution
,
which
might
have
proved
so
fatal
to
himself
,
and
have
deprived
the
Age
of
the
great
Example
he
gave
,
and
the
useful
Services
he
afterwards
did
his
Country
.
He
was
engaged
in
a
Suit
of
Law
with
Sir
Will
.
Whitmore
,
who
laid
claim
to
some
part
of
his
Estate
,
and
his
Guardian
being
a
Man
of
a
retired
Temper
,
and
not
made
for
Business
,
he
was
forced
to
leave
the
University
,
after
he
had
been
Three
Years
in
it
,
and
go
to
London
to
sollicite
his
own
Business
.
Being
recommended
to
Serjeant
Glanvil
for
his
Councellor
,
and
he
observing
in
him
a
clear
apprehension
of
things
,
and
a
solid
Judgment
,
and
a
great
fitness
for
the
Study
of
the
Law
,
took
pains
upon
him
to
perswade
him
to
forsake
his
thoughts
of
being
a
Soldier
,
and
to
apply
himself
to
the
Study
of
the
Law
:
and
this
had
so
good
an
effect
on
him
,
that
on
the
Eighth
of
November
,
1629.
when
he
was
past
the
Twentieth
Year
of
his
Age
,
he
was
admitted
into
Lincolns-Inn
:
and
being
then
deeply
sensible
how
much
time
he
had
lost
,
and
that
Idle
and
Vain
things
had
over-run
and
almost
corrupted
his
Mind
,
he
resolved
to
Redeem
the
time
he
had
lost
,
and
followed
his
Studies
with
a
diligence
that
could
scarce
be
believed
,
if
the
signal
effects
of
it
did
not
gain
it
Credit
.
He
Studied
for
many
Years
at
the
rate
of
Sixteen
Hours
a
Day
:
He
threw
aside
all
fine
Clothes
,
and
betook
himself
to
a
plain
Fashion
,
which
he
continued
to
use
in
many
points
to
his
dying
day
.
But
since
the
honour
of
reclaiming
him
from
the
idleness
of
his
former
Course
of
Life
,
is
due
to
the
Memory
of
that
Eminent
Lawyer
,
Serjeant
Glanvil
,
and
since
my
Design
in
Writing
is
to
propose
a
Pattern
of
Heroick
Vertue
to
the
World
,
I
shall
mention
one
passage
of
the
Serjeant
which
ought
never
to
be
forgotten
.
His
Father
had
a
fair
Estate
,
which
he
intended
to
settle
on
his
Elder
Brother
,
but
he
being
a
Vicious
young
Man
,
and
there
appearing
no
hopes
of
his
Recovery
,
he
settled
it
on
him
,
that
was
his
Second
Son
.
Upon
his
Death
,
his
Eldest
Son
finding
that
what
he
had
before
looked
on
,
as
the
threatnings
of
an
Angry
Father
,
was
now
but
too
certain
,
became
Melancholy
,
and
that
by
degrees
wrought
so
great
a
change
on
him
,
that
what
his
Father
could
not
prevail
in
while
he
Lived
,
was
now
effected
by
the
severity
of
his
last
Will
,
so
that
it
was
now
too
late
for
him
to
change
in
hopes
of
an
Estate
that
was
gone
from
him
.
But
his
Brother
observing
the
reality
of
the
change
,
resolved
within
himself
what
to
do
:
so
he
called
him
,
with
many
of
his
Friends
together
to
a
Feast
,
and
after
other
Dishes
had
been
served
up
to
the
Dinner
,
he
ordered
one
that
was
covered
to
be
set
before
his
Brother
,
and
desired
him
to
uncover
it
;
which
he
doing
,
the
Company
was
surprized
to
find
it
full
of
Writings
.
So
he
told
them
that
he
was
now
to
do
,
what
he
was
sure
his
Father
would
have
done
,
if
he
had
lived
to
see
that
happy
Change
,
which
they
now
all
saw
in
his
Brother
:
And
therefore
he
freely
restored
to
him
the
whole
Estate
.
This
is
so
great
an
instance
of
a
Generous
and
just
Disposition
,
that
I
hope
the
Reader
will
easily
pardon
this
Digression
,
and
that
the
rather
since
that
Worthy
Serjeant
was
so
Instrumental
in
the
happy
Change
that
followed
in
the
course
of
Mr.
Hale's
Life
.
Yet
he
did
not
at
first
break
off
from
keeping
too
much
Company
with
some
vain
People
,
till
a
sad
Accident
drove
him
from
it
,
for
he
with
some
other
young
Students
,
being
invited
to
be
merry
out
of
Town
,
one
of
the
Company
called
for
so
much
Wine
,
that
notwithstanding
all
that
Mr.
Hale
could
do
to
prevent
it
,
he
went
on
in
his
Excess
till
he
fell
down
as
dead
before
them
,
so
that
all
that
were
present
,
were
not
a
little
affrighted
at
it
,
who
did
what
they
could
to
bring
him
to
himself
again
:
This
did
particularly
affect
Mr.
Hale
,
who
thereupon
went
into
another
Room
,
and
shutting
the
Door
,
fell
on
his
Knees
,
and
prayed
earnestly
to
God
,
both
for
his
Friend
,
that
he
might
be
restored
to
Life
again
;
and
that
himself
might
be
forgiven
for
giving
such
Countenance
to
so
much
Excess
:
and
he
Vowed
to
God
,
that
he
would
never
again
keep
Company
in
that
manner
,
nor
drink
a
Health
while
he
Lived
:
His
Friend
recovered
,
and
he
most
Religiously
observed
his
Vow
,
till
his
Dying
day
.
And
though
he
was
afterwards
press'd
to
drink
Healths
,
particularly
the
Kings
,
which
was
set
up
by
too
many
as
a
distinguishing
mark
of
Loyalty
,
and
drew
many
into
great
excess
after
His
Majesty's
happy
Restauration
;
but
he
would
never
dispense
with
his
Vow
,
though
he
was
sometimes
roughly
treated
for
this
,
which
some
hot
and
indiscreet
Men
called
Obstinacy
.
This
wrought
an
entire
change
on
him
:
now
he
forsook
all
vain
Company
and
divided
himself
between
the
Duties
of
Religion
,
and
the
Studies
of
his
Profession
;
in
the
former
he
was
so
regular
,
that
for
Six
and
Thirty
years
time
,
he
never
once
failed
going
to
Church
on
the
Lord's-day
:
This
Observation
he
made
when
an
Ague
first
interrupted
that
constant
Course
,
and
he
reflected
on
it
,
as
an
Acknowledgment
of
God's
great
Goodness
to
him
,
in
so
long
a
Continuance
of
his
Health
.
He
took
a
strict
account
of
his
time
,
of
which
the
Reader
will
best
judge
,
by
the
Scheme
he
drew
for
a
Diary
which
I
shall
insert
Copied
from
the
Original
,
but
I
am
not
certain
when
he
made
it
;
it
is
set
down
in
the
same
Simplicity
in
which
he
writ
it
for
his
own
private
use
.
MORNING
.
-
〈…〉
.
To
lift
up
the
Heart
to
God
in
thankfulness
for
renewing
my
Life
.
-
●…
I.
To
renew
my
Covenant
with
God
in
Christ
.
-
1.
By
renewed
Acts
of
Faith
receiving
●hrist
,
and
rejoycing
in
the
height
of
that
Relation
.
-
2.
Resolution
of
being
one
of
his
People
doing
him
Al●egiance
.
-
●…
II
.
Adoration
and
Prayer
.
-
●…
V.
Setting
a
Watch
over
my
own
Infirmities
and
Passions
over
the
Snares
laid
in
our
way
.
Perimus
licitis
.
Day
Imployment
.
-
●…
here
must
be
an
Imployment
,
two
kinds
.
-
I.
Our
Ordinary
Calling
,
to
serve
God
in
it
.
It
is
a
Service
to
Christ
though
never
so
mean
.
Colos
.
3.
Here
Faithfulness
,
Diligence
,
Chearfulness
.
Not
to
overlay
my self
with
more
Business
than
I
can
bear
.
-
II
.
Our
Spiritual
Imployments
:
Mingle
somewhat
of
God's
Immediate
Service
in
this
day
.
Refreshments
.
-
I.
Meat
and
Drink
,
Moderation
seasoned
with
somewhat
of
God
.
-
II
.
Recreations
.
1.
Not
our
Business
.
2.
Suitable
.
No
Games
,
if
given
to
Covetousness
or
Passion
.
If
alone
.
-
I.
Beware
of
wandring
,
vain
,
Lustful
Thoughts
;
fly
from
thy self
rather
than
entertain
these
.
-
II
.
Let
thy
Solitary
Thoughts
be
profitable
,
view
the
Evidences
of
thy
Salvation
,
the
State
of
thy
Soul
,
the
coming
of
Christ
,
thy
own
Mortality
,
it
will
make
thee
Humble
and
Watchful
.
Company
.
-
Do
good
to
them
.
Use
God's
Name
Reverently
.
Beware
of
leaving
an
ill
Impression
of
ill
Example
.
Receive
good
from
them
if
more
knowing
.
EVENING
.
-
Cast
up
the
Accounts
of
the
Day
.
If
ought
be
amis●…
Beg
pardon
.
Gather
Resolution
of
more
Vigilance
.
If
well
,
Bless
the
Mercy
and
Grace
of
God
that
ha●h
Support●d
thee
.
These
Notes
have
an
Imperfection
in
the
Wording
of
them
,
which
shews
they
were
only
intended
for
his
Privacies
.
No
wonder
a
Man
who
set
such
rules
to
himself
,
became
quickly
very
Eminent
and
remarkable
.
Noy
the
Attorney
General
,
being
then
one
of
the
greatest
Men
of
the
Profession
,
took
early
notice
of
him
,
and
called
often
for
him
,
and
directed
him
in
his
Study
,
and
grew
to
have
such
friendship
for
him
,
that
he
came
to
be
called
Young
Noy
.
He
passing
from
the
extream
of
Vanity
in
his
Apparel
,
to
that
of
neglecting
himself
too
much
,
was
once
taken
when
there
was
a
Press
for
the
King's
Service
,
as
a
fit
Person
for
it
;
for
he
was
a
strong
and
well
built
Man
:
But
some
that
knew
him
coming
by
,
and
giving
notice
who
he
was
,
the
Press
Men
let
him
go
.
This
made
him
return
to
more
decency
in
his
Clothes
,
but
never
to
any
Superfluity
or
Vanity
in
them
.
Once
as
he
was
Buying
some
Cloth
for
a
new
Suit
,
the
Draper
,
with
whom
he
differed
●…
bout
the
Price
,
told
him
he
should
have
it
for
nothing
,
if
he
would
promise
him
an
Hundred
〈…〉
ound
when
he
came
to
be
Lord
Chief
Justice
of
England
;
to
which
he
answered
,
That
he
could
〈…〉
ot
with
a
good
Conscience
wear
any
Man's
Cloth
,
unless
he
payed
for
it
;
so
he
satisfied
the
Draper
,
and
carried
away
the
Cloth
.
Yet
that
same
Draper
lived
to
see
him
advanced
to
that
same
dignity
.
While
he
was
thus
improving
himself
in
the
Study
of
the
Law
,
he
not
only
kept
the
Hours
of
the
Hall
constantly
in
Term
time
,
but
seldom
put
himself
out
of
Commons
in
Vacation-time
,
and
continued
then
to
follow
his
Studies
with
an
unwearied
diligence
;
and
not
being
satisfied
with
the
Books
writ
about
it
,
or
to
take
things
upon
trust
,
was
very
diligent
in
searching
all
Records
:
Then
did
he
make
divers
Collections
out
of
the
Books
he
had
Read
,
and
mixing
them
with
his
own
Observations
,
digested
them
into
a
Common-place
Book
;
which
he
did
with
so
much
Industry
and
Judgment
,
that
an
Eminent
Judge
of
the
Kings-Bench
,
borrowed
it
of
him
when
he
was
Lord
Chief
Baron
:
He
unwillingly
lent
it
,
because
it
had
been
Writ
by
him
before
he
was
called
to
the
Bar
,
and
had
never
been
throughly
revised
by
him
since
that
Time
,
only
what
alterations
had
been
made
in
the
Law
by
subsequent
Statutes
,
and
Judgments
,
were
added
by
him
as
they
had
happened
:
but
the
Judge
having
perused
it
,
said
,
that
though
it
was
composed
by
him
so
early
,
he
did
not
think
any
Lawyer
in
England
could
do
it
better
,
exc●pt
he
himself
would
again
set
about
it
.
He
was
soon
found
out
by
that
great
and
I
earned
Antiquary
Mr.
Sel●en
,
who
though
much
superiour
to
him
in
Years
,
yet
came
to
have
such
a
liking
of
him
,
and
of
Mr.
Vaughan
'
who
was
afterwards
Lord
Chief
Justice
of
the
Common-Pleas
,
that
as
he
continued
in
a
close
Friendship
with
them
while
he
lived
,
so
he
left
them
at
his
Death
,
two
of
his
four
Executors
.
It
was
this
Acquaintance
that
first
set
Mr.
Hale
on
a
more
enlarged
pursuit
of
Learning
,
which
he
had
before
confined
to
his
own
Profession
,
but
becoming
as
great
a
Master
in
it
,
as
ever
any
was
,
very
soon
;
he
who
could
never
let
any
of
his
time
go
away
unprofitably
,
found
leisure
to
attain
to
as
great
a
variety
of
knowledge
,
in
as
Comprehensive
a
manner
as
most
Men
have
done
in
any
Age
.
He
set
himself
much
to
the
Study
of
the
Roman
Law
,
and
though
he
liked
the
way
of
Judicature
in
England
by
Juries
,
much
better
than
that
of
the
Civil
Law
,
where
so
much
was
trusted
to
the
Judge
;
yet
he
often
said
,
that
the
true
Grounds
and
Reasons
of
Law
were
so
well
delivered
in
the
Digests
,
that
a
Man
could
never
understand
Law
as
a
Science
so
well
as
by
seeking
it
there
,
and
therefore
lamented
much
that
it
was
so
little
Studied
in
England
.
He
looked
on
readiness
in
A●ithmet●ck
,
as
a
thing
which
might
be
useful
to
him
in
his
own
Imployment
,
and
acquired
it
to
such
a
Degree
,
that
he
would
often
on
the
Sudden
,
and
afterwards
on
the
Bench
,
resolve
very
hard
Questions
,
which
had
puzled
the
best
Accomptants
about
Town
.
He
rested
not
here
,
but
Studied
the
Algebra
both
Speciosa
and
Numerosa
,
and
went
through
all
the
other
Mathematical
Sciences
,
and
made
a
great
Collection
of
very
excellent
Instruments
,
sparing
no
cost
to
have
them
as
exact
,
as
Art
could
make
them
.
He
was
also
very
Conversant
in
Philosophical
Learning
,
and
in
all
the
curious
Experiments
,
and
rare
Discoveries
of
this
Age
:
And
had
the
new
Books
Written
on
those
Subjects
sent
him
from
all
Parts
,
which
he
both
read
and
examined
so
Critically
,
that
if
the
Principles
and
Hypotheses
which
he
took
first
up
,
did
any
way
prepossess
him
,
yet
those
who
have
differed
most
from
him
,
have
acknowledged
,
that
in
what
he
has
writ
concerning
the
Torricellian
Experiment
,
and
of
the
Rarefaction
and
Condensation
of
the
Air
;
he
shews
as
great
an
Exactness
,
and
as
much
Subtilty
in
the
Reasoning
he
builds
on
them
,
as
those
Principles
to
which
he
adhered
could
bear
.
But
indeed
it
will
seem
scarce
Credible
,
that
a
Man
so
much
imployed
,
and
of
so
severe
a
temper
of
Mind
,
could
find
leisure
to
Read
,
Observe
and
Write
so
much
of
these
Subjects
as
he
did
.
He
called
them
his
Diversions
,
for
he
often
said
when
he
was
weary
with
the
Study
of
the
Law
,
or
Divinity
,
he
used
to
Recreate
himself
with
Philosophy
or
the
Mathematicks
;
To
these
he
added
great
skill
in
Physick
,
Anatomy
,
and
Chirurgery
:
And
he
used
to
say
no
Man
cou●d
be
absolutely
Master
in
any
Profession
,
without
having
some
skill
in
other
Sciences
;
for
besides
the
Satisfaction
he
had
in
the
knowledge
of
these
things
,
he
made
use
of
them
often
in
his
Imployments
.
In
some
Examinations
he
would
put
such
Questions
to
Physicians
or
Chirurgeons
,
that
they
have
professed
the
College
of
Physicians
could
not
do
it
more
Exactly
;
by
which
he
discovered
great
Judgment
,
as
well
as
much
Knowledge
in
these
things
:
And
in
his
Sickness
he
used
to
Argue
with
his
Doctors
about
his
Distempers
,
and
the
Methods
they
took
with
them
,
like
one
of
their
own
Profession
;
which
one
of
them
told
me
he
understood
,
as
far
as
Speculation
without
Practice
could
carry
him
.
To
this
he
added
great
Searches
into
Ancient
History
,
and
particularly
into
the
roughest
and
least
delightful
part
of
it
,
Chronology
.
He
was
well
acquainted
with
the
Ancient
Greek
Philosophers
,
but
want
of
occasion
to
use
it
,
wore
out
his
Knowledge
of
the
Greek
Tongue
;
and
though
he
never
Studied
the
Hebrew
Tongue
,
yet
by
his
great
Conversation
with
Selden
,
he
understood
the
most
curious
things
in
the
Rabbinical
Learning
.
But
above
all
these
,
he
seemed
to
have
made
the
Study
of
Divinity
the
chief
of
all
others
,
to
which
he
not
only
directed
every
thing
else
,
but
also
arrived
at
that
pitch
in
it
,
that
those
who
have
read
,
what
he
has
Written
on
these
Subjects
,
will
think
,
they
must
have
had
most
of
his
Time
and
Thoughts
.
It
may
seem
Extravagant
,
and
almost
Incredible
,
that
one
man
in
no
great
Compass
of
years
,
should
have
acquired
such
a
variety
of
Knowledge
;
and
that
in
Sciences
that
require
much
Leisure
and
Application
.
But
as
his
Parts
were
quick
,
and
his
Apprehensions
lively
,
his
Memory
great
,
and
his
Judgment
strong
;
so
his
Industry
was
almost
Indefatigable
.
He
rose
always
betimes
in
the
Morning
,
was
never
idle
,
scarce
ever
held
any
discourse
about
News
,
except
with
some
few
in
whom
he
confided
entirely
.
He
entered
into
no
Correspondence
by
Letters
except
about
necessary
Business
,
or
matters
of
Learning
,
and
spent
very
little
time
in
Eating
or
Drinking
;
for
as
he
never
went
to
publick
Feasts
so
he
gave
no
Entertainments
but
to
the
Poor
;
for
he
followed
our
Saviour's
direction
(
of
feasting
none
but
these
)
literally
:
And
in
Eating
and
Drinking
,
he
observed
not
only
great
Plainness
and
Moderation
,
but
lived
so
Philosophically
,
that
he
always
ended
his
Meal
,
with
an
Appetite
:
So
that
he
lost
little
time
at
it
;
(
that
being
the
only
Portion
which
he
grudged
himself
)
and
was
disposed
to
any
Exercise
of
his
mind
,
to
which
he
thought
fit
to
apply
himself
,
immediately
after
he
had
Dined
:
By
these
means
he
gained
much
time
,
that
is
otherwise
unprofitably
wasted
.
He
had
also
an
admirable
equality
in
the
temper
of
his
mind
,
which
disposed
him
for
whatever
Studies
he
thought
fit
to
turn
himself
to
;
And
some
very
uneasie
things
which
he
lay
under
for
many
years
,
did
rather
engage
him
to
than
distract
him
from
his
Studies
.
When
he
was
called
to
the
Bar
,
and
began
to
make
a
Figure
in
the
World
,
the
late
unhappy
Wars
broke
out
,
in
which
it
was
no
easie
thing
,
for
a
Man
to
preserve
his
Integrity
,
and
to
live
Securely
,
free
from
great
Danger
and
trouble
.
He
had
read
the
Life
of
Pomponius
Atticus
,
Writ
by
Nepos
,
and
having
observed
,
that
he
had
passed
through
a
time
of
as
much
Distraction
,
as
ever
was
in
any
Age
or
State
,
from
the
Wars
of
Marius
and
Sylla
,
to
the
beginnings
of
Augustus
his
Reign
,
without
the
least
blemish
on
his
Reputation
,
and
free
from
any
Considerable
Danger
,
being
held
in
great
Esteem
by
all
Parties
,
and
courted
and
favoured
by
them
:
He
set
him
as
a
Pattern
to
himself
,
and
observing
that
besides
those
Virtues
which
are
necessary
to
all
Men
,
and
at
all
times
,
there
were
two
things
that
chiefly
preserved
Atticus
,
the
one
was
his
engaging
in
no
Faction
,
and
medling
in
no
publick
Business
,
the
other
was
his
constant
favouring
and
relieving
those
that
were
lowest
,
which
was
ascribed
by
such
as
prevailed
to
the
Generosity
of
his
Temper
,
and
procured
him
much
Kindness
from
those
o●
whom
he
had
exercised
his
Bounty
,
when
it
came
to
their
tu●n
to
Govern
:
He
resolved
t●
guide
himself
by
those
Rules
as
much
as
w●
possible
for
him
to
do
.
He
not
only
avoided
all
publick
Imployment
,
but
the
very
talking
of
News
,
and
was
always
both
Favourable
and
Charitable
to
those
who
were
deprest
,
and
was
sure
never
to
provoke
any
in
particular
,
by
censuring
or
reflecting
on
their
Actions
,
for
many
that
have
Conversed
much
with
him
,
have
told
me
they
never
heard
him
once
speak
ill
of
any
Person
.
He
was
imployed
in
his
practice
by
all
the
King's
party
:
He
was
assigned
Councel
to
the
Earl
of
Strafford
,
and
Arch-Bishop
Laud
,
and
afterwards
to
the
Blessed
King
himself
,
when
brought
to
the
infamous
Pageantry
of
a
Mock-Tryal
,
and
offered
to
plead
for
him
with
all
the
Courage
,
that
so
Glorious
a
Cause
ought
to
have
inspired
him
with
,
but
was
not
suffered
to
appear
,
because
the
King
refusing
,
as
he
had
good
Reason
,
to
submit
to
the
Court
,
it
was
pretended
none
could
be
admitted
to
speak
for
him
.
He
was
also
Councel
for
the
Duke
of
Hamilton
,
the
Earl
of
Holland
,
and
the
Lord
Capel
:
His
Plea
for
the
former
of
these
I
have
published
in
the
Memoirs
of
that
Duke's
Life
.
Afterwards
also
being
Councel
for
the
Lord
Craven
,
he
pleaded
with
that
force
of
Argument
,
that
the
then
Attorny
General
,
threatned
him
for
appearing
against
the
Government
;
to
whom
he
answered
,
He
was
Pleading
in
defence
of
those
Laws
,
which
they
declared
they
would
maintain
and
preserve
,
and
he
was
doing
his
duty
to
his
Client
,
so
that
he
was
not
to
be
daunted
with
Threatnings
.
Upon
all
these
occasions
he
had
discharged
himself
with
so
much
Learning
,
Fidelity
,
and
Courage
,
that
he
came
to
be
generally
imployed
for
all
that
Party
;
Nor
was
he
satisfied
to
appear
for
their
just
Defence
in
the
way
of
his
Profession
,
but
he
also
relieved
them
often
in
their
Necessities
;
which
he
did
in
a
way
that
was
no
less
Prudent
than
Charitable
,
considering
the
dangers
of
that
time
:
For
he
did
often
deposite
considerable
Summs
in
the
hands
of
a
Worthy
Gentleman
of
the
King's
Party
,
who
knew
their
Necessities
well
,
and
was
to
Distribute
his
Charity
according
to
his
own
Discretion
,
without
either
letting
them
know
,
from
whence
it
came
,
or
giving
himself
any
Account
to
whom
he
had
given
it
.
Cromwell
,
seeing
him
possest
of
so
much
Practice
,
and
he
being
one
of
the
Eminentest
Men
of
the
Law
,
who
was
not
at
all
afraid
of
doing
his
duty
in
those
Critical
times
,
resolved
to
take
him
off
from
it
,
and
raise
him
to
the
Bench
.
Mr.
Hale
saw
well
enough
the
Snare
laid
for
him
,
and
though
he
did
not
much
consider
the
prejudice
it
would
be
to
himself
,
to
Exchange
the
easie
and
safer
profits
he
had
by
his
Practice
,
for
a
Judge's
place
in
the
Common-Pleas
,
which
he
was
required
to
accept
of
,
yet
he
did
deliberate
more
on
the
Lawfulness
of
taking
a
Commission
from
Usurpers
;
but
having
considered
well
of
this
,
he
came
to
be
of
Opinion
,
that
it
being
absolutely
necessary
,
to
have
Justice
and
Property
kept
up
at
all
times
:
It
was
no
Sin
to
take
a
Commission
from
Usurpers
,
if
he
made
no
Declaration
of
his
acknowledging
their
Authority
,
which
he
never
did
:
He
was
much
urged
to
Accept
of
it
by
some
Eminent
Men
of
his
own
Profession
,
who
were
of
the
Kings
Party
,
as
Sir
Orlando
Bridgman
,
and
Sir
Geoffery
Palmer
;
and
was
also
satisfied
concerning
the
lawfulness
of
it
,
by
the
Resolution
of
some
famous
Divines
,
in
particular
Dr.
Sheldon
,
and
Dr.
Henchman
,
who
were
afterwards
promoted
to
the
Sees
of
Canterbury
and
London
.
To
these
were
added
the
importunities
of
all
his
Friends
,
who
thought
that
in
a
time
of
so
much
Danger
and
Oppression
,
it
might
be
no
small
Security
to
the
Nation
,
to
have
a
Man
of
his
Integrity
and
Abilities
on
the
Bench
:
And
the
Usurpers
themselves
held
him
in
that
Estimation
,
that
they
were
glad
to
have
him
give
a
Countenance
to
their
Courts
,
and
by
promoting
one
that
was
known
to
have
different
Principles
from
them
,
affected
the
Reputation
of
honouring
and
trusting
Men
of
Eminent
Virtues
,
of
what
perswasion
soever
they
might
be
,
in
relation
to
publick
Matters
.
But
he
had
greater
Scruples
concerning
the
proceeding
against
Felons
,
and
putting
Offenders
to
Death
by
that
Commission
,
since
he
thought
the
Sword
of
Justice
belonging
only
by
tight
to
the
lawful
Prince
,
it
seemed
not
warrantable
to
proceed
to
a
Capital
Sentence
by
an
Authority
derived
from
Usurpers
;
yet
at
first
he
made
distinction
between
common
and
ordinary
Felonies
,
and
offences
against
the
State
,
for
the
last
he
would
never
meddle
in
them
;
for
he
thought
these
might
be
often
legal
and
warrantable
Actions
,
and
that
the
putting
men
to
Death
on
that
account
was
Murder
;
but
for
the
ordinary
Felonies
,
he
at
first
was
of
Opinion
that
it
was
as
necessary
even
in
times
of
Usurpation
to
Execute
Justice
in
those
cases
,
as
in
the
matters
of
property
;
But
after
the
King
was
Murthered
,
he
laid
by
all
his
Collections
of
the
Pleas
of
the
Crown
,
and
that
they
might
not
fall
into
ill
hands
,
he
hid
them
behind
the
Wainscotting
of
his
Study
,
for
he
said
there
was
no
more
occasion
to
use
them
,
till
the
King
should
be
again
restored
to
his
Right
,
and
so
upon
his
Majesty's
Restauration
he
took
them
out
,
and
went
on
in
his
design
to
perfect
that
great
Work
.
Yet
for
some
time
after
he
was
made
a
Judge
,
when
he
went
the
Circuit
,
he
did
sit
on
the
Crown
Side
,
and
Judged
Criminals
:
But
having
considered
farther
of
it
,
he
came
to
think
that
it
was
at
least
better
not
to
do
it
;
and
so
after
the
Second
or
Third
Circuit
,
he
refused
to
sit
any
more
on
the
Crown
Side
,
and
told
plainly
the
reason
,
for
in
matters
of
Blood
,
he
was
always
to
choose
the
safer
Side
:
And
indeed
he
had
so
carried
himself
in
some
Tryals
,
that
they
were
not
unwilling
he
should
withdraw
from
medling
farther
in
them
,
of
which
I
shall
give
some
Instances
.
Not
long
after
he
was
made
a
Judge
,
which
was
in
the
year
1653
,
when
he
went
the
Circuit
,
a
Tryal
was
brought
before
him
at
Lincoln
,
concerning
the
Murder
of
one
of
the
Townsmen
,
who
had
been
of
the
King's
Party
,
and
was
killed
by
a
Soldier
of
the
Garrison
there
.
He
was
in
the
Fields
with
a
Fowling-piece
on
his
Shoulder
,
which
the
Soldier
seeing
,
he
came
to
him
and
said
,
It
was
contrary
to
an
Order
which
the
Protector
had
made
,
That
none
who
had
been
of
the
King's
Party
should
carry
Arms
,
and
so
he
would
have
forced
it
from
him
:
But
as
the
other
did
not
regard
the
Order
,
so
being
stronger
than
the
Soldier
,
he
threw
him
down
,
and
having
beat
him
,
he
left
him
:
The
Soldier
went
into
the
Town
,
and
told
one
of
his
Fellow-Soldiers
how
he
had
been
used
,
and
got
him
to
go
with
him
,
and
lie
in
wait
for
the
Man
that
he
might
be
revenged
on
him
.
They
both
watched
his
coming
to
Town
,
and
one
of
them
went
to
him
to
demand
his
Gun
,
which
he
refusing
,
the
Soldier
struck
at
him
,
and
as
they
were
strugling
,
the
other
came
behind
,
and
ran
his
Sword
into
his
Body
,
of
which
he
presently
died
.
It
was
in
the
time
of
the
Assizes
,
so
they
were
both
Tried
:
Against
the
one
there
was
no
Evidence
of
forethought
Felony
,
so
he
was
only
found
guilty
of
Man-Slaughter
,
and
Burnt
in
the
Hand
;
but
the
other
was
found
guilty
of
Murder
:
And
though
Colonel
Whaley
that
Commanded
the
Garrison
,
came
into
the
Court
and
urged
,
That
the
Man
was
Killed
only
for
disobeying
the
Pr
tectors
Orders
,
and
that
the
Soldier
was
but
doing
his
Duty
;
yet
the
Judge
regarded
both
his
Reasons
and
Threatnings
very
little
,
and
therefore
he
not
only
gave
Sentence
against
him
,
but
ordered
the
Execution
to
be
so
suddenly
done
,
that
it
might
not
be
possible
to
procure
a
Reprieve
,
which
he
believed
would
have
been
obtained
,
if
there
had
been
time
enough
granted
for
it
.
Another
occasion
was
given
him
of
shewing
both
his
Justice
and
Courage
,
when
he
was
in
another
Circuit
;
he
understood
that
the
Protector
had
ordered
a
Jury
to
be
returned
for
a
Tryal
in
which
he
was
more
than
ordinarily
concerned
:
upon
this
information
,
he
Examined
the
Sheriff
about
it
,
who
knew
nothing
of
it
,
for
he
said
he
referred
all
such
things
to
the
under-Sheriff
,
and
having
next
asked
the
under-Sheriff
concerning
it
,
he
found
the
Jury
had
been
returned
by
order
from
Cromwell
.
Upon
which
he
shewed
the
Statute
,
that
all
Juries
ought
to
be
returned
by
the
Sheriff
or
his
lawful
Officer
;
And
this
not
being
done
according
to
Law
,
he
dismissed
the
Jury
,
and
would
not
try
the
Cause
:
Upon
which
the
Protector
was
highly
displeased
with
him
,
and
at
his
return
from
the
Circuit
,
he
told
him
in
Anger
he
was
not
fit
to
be
a
Judge
,
to
which
all
the
Answer
he
made
was
,
That
it
was
very
true
.
Another
thing
met
him
in
the
Circuit
,
upon
which
he
resolved
to
have
proceeded
severely
:
Some
Anabaptists
had
rushed
into
a
Church
,
and
had
disturbed
a
Congregation
,
while
they
were
receiving
the
Sacrament
,
not
without
some
Violence
.
At
this
he
was
highly
offended
,
for
he
said
it
was
intolerable
for
Men
,
who
pretended
so
highly
to
liberty
of
Conscience
,
to
go
and
disturb
others
;
Especially
those
who
had
the
Incouragement
of
the
Law
on
their
side
:
But
these
were
so
supported
by
some
great
Magistrates
and
Officers
,
that
a
stop
was
put
to
his
proceedings
;
upon
which
he
declared
,
he
would
meddle
no
more
with
the
Tryals
on
the
Crown-side
.
When
Penruddock's
Tryal
was
brought
on
,
there
was
a
special
Messenger
sent
to
him
requiring
him
to
assist
at
it
.
It
was
in
Vacation
time
,
and
he
was
at
his
Country-House
at
Alderly
:
He
plainly
refused
to
go
,
and
said
,
the
four
Terms
,
and
two
Circuits
,
w●re
enough
,
and
the
little
Interval
that
was
between
,
was
little
enough
for
their
private
affairs
,
and
so
he
excused
himself
;
he
thought
it
was
not
necessary
to
speak
more
clearly
,
but
if
he
had
been
urged
to
it
,
he
would
not
have
been
affraid
of
doing
it
.
He
was
at
that
time
chosen
a
Parliament-Man
,
(
for
there
being
then
no
House
of
Lords
,
Judges
might
have
been
chosen
to
sit
in
the
House
of
Commons
)
and
he
went
to
it
,
on
design
to
obstruct
the
Mad
and
Wicked
projects
,
then
on
foot
,
by
two
parties
,
that
had
very
different
Principles
and
ends
.
On
the
one
hand
,
some
that
were
perhaps
more
sincere
,
yet
were
really
Brain-sick
,
designed
they
knew
not
what
,
being
resolved
to
pull
down
a
Standing
Ministery
,
the
Law
,
and
property
of
England
,
and
all
the
Ancient
Rules
of
this
Government
,
and
set
up
in
its
room
an
Indigested
Enthusiastical
Scheme
,
which
they
called
the
Kingdom
of
Christ
,
or
of
his
Saints
;
many
of
them
being
really
in
expectation
,
that
one
day
or
another
Christ
would
come
down
,
and
sit
among
them
,
and
at
least
they
thought
to
begin
the
Glorious
Thousand
Years
,
mentioned
in
the
Revelation
.
Others
at
the
same
time
,
taking
advantages
from
the
Fears
and
Apprehensions
,
that
all
the
sober
Men
of
the
Nation
were
in
,
least
they
should
fall
under
the
Tyranny
of
a
distracted
sort
of
People
,
who
to
all
their
other
ill
Principles
,
added
great
Cruelty
,
which
they
had
Copied
from
those
at
Munster
in
the
former
Age
,
Intended
to
improve
that
opportunity
to
raise
their
own
Fortunes
and
Families
.
Amidst
these
,
Judge
Hale
steered
a
middle
Course
;
for
as
he
would
engage
for
neither
side
,
so
he
with
a
great
many
more
Worthy
Men
came
to
Parliaments
,
more
out
of
a
design
to
hinder
Mischief
,
than
to
do
much
Good
;
wisely
foreseeing
,
that
the
Inclinations
for
the
Royal
Family
were
daily
growing
so
much
,
that
in
time
the
disorders
then
in
Agitation
,
would
ferment
to
that
happy
Resolution
,
in
which
they
determined
in
May
,
1660.
And
therefore
all
that
could
be
then
done
,
was
to
oppose
the
ill
designs
of
both
Parties
,
the
Enthusiasts
as
well
as
the
Usurpers
.
Among
the
other
extravagant
Motions
made
in
this
Parliament
,
one
was
,
To
destroy
all
the
Records
in
the
Tower
,
and
to
settle
the
Nation
on
a
New
Foundation
;
So
he
took
this
Province
to
himself
to
shew
the
Madness
of
this
Proposition
,
the
Injustice
of
it
,
and
the
Mischiefs
that
would
follow
on
it
,
and
did
it
with
such
Clearness
,
and
strength
of
Reason
,
as
not
only
satisfied
all
sober
Persons
(
for
it
may
be
supposed
that
was
soon
done
)
but
stopt
even
the
Mouths
of
the
frantick
People
themselves
.
Thus
he
continued
administering
Justice
till
the
Protector
died
,
but
then
he
both
refused
the
Mournings
that
were
sent
to
him
and
his
Servants
for
the
Funeral
,
and
likewise
to
accept
of
the
New
Commission
that
was
offered
him
by
Richard
,
and
when
the
rest
of
the
Judges
urged
it
upon
him
,
and
imployed
others
to
press
him
to
accept
of
it
,
he
rejected
all
their
Importunities
,
and
said
,
He
could
Act
no
longer
under
such
Authority
.
He
lived
a
private
Man
till
the
Parliament
met
that
called
home
the
King
,
to
which
he
was
returned
Knight
of
the
Shire
from
the
County
of
Glocester
.
It
appeared
at
that
time
how
much
he
was
beloved
and
Esteemed
in
his
Neighbourhood
,
for
though
another
who
stood
in
Competition
with
him
had
spent
near
a
Thousand
pounds
to
procure
Voices
,
a
great
Summ
to
be
imployed
that
way
in
those
days
,
and
he
had
been
at
no
cost
,
and
was
so
far
from
soliciting
it
,
that
he
had
stood
out
long
against
those
who
press'd
him
to
appear
,
and
he
did
not
promise
to
appear
till
Three
days
before
the
Election
,
yet
he
was
preferred
.
He
was
brought
thither
almost
by
Violence
,
by
the
Lord
(
now
Earl
of
)
Berkel●y
,
who
bore
all
the
Charge
of
the
Entertainments
on
the
day
of
his
Election
,
which
was
considerable
,
and
had
engaged
all
his
Friends
and
Interest
for
him
:
and
whereas
by
the
Writ
,
the
Knight
of
a
Shire
must
be
Miles
gladio
cinctus
,
and
he
had
no
Sword
,
that
Noble
Lord
girt
him
with
his
own
Sword
during
the
Election
,
but
he
was
soon
weary
of
it
,
for
the
Imbroidery
of
the
Belt
did
not
sute
well
with
the
plainness
of
his
Clothes
:
and
indeed
the
Election
did
not
hold
long
,
for
as
soon
as
ever
he
came
into
the
Field
,
he
was
chosen
by
much
the
greater
Number
,
though
the
Poll
continued
for
three
or
four
days
.
In
that
Parliament
he
bore
his
share
,
in
the
happy
period
then
put
to
the
Confusions
that
threatned
the
utter
Ruin
of
the
Nation
,
which
contrary
to
the
Expectations
of
the
most
Sanguine
,
setled
in
so
serene
and
quiet
a
manner
,
that
those
who
had
formerly
built
so
much
on
their
Success
,
calling
it
an
Answer
from
Heaven
to
their
solemn
Appeals
,
to
the
Providence
of
God
,
were
now
not
a
little
Confounded
,
to
see
all
this
turned
against
themselves
,
in
an
instance
much
more
extraordinary
than
any
of
those
were
,
upon
which
they
had
built
so
much
.
His
great
Prudence
and
Excellent
Temper
led
him
to
think
,
that
the
sooner
an
Act
of
Indemnity
were
passed
,
and
the
fuller
it
were
of
Graces
and
Favours
,
it
would
sooner
settle
the
Nation
,
and
quiet
the
minds
of
the
People
;
and
therefore
he
applied
himself
with
a
particular
care
to
the
framing
and
carrying
it
on
:
In
which
it
was
visible
he
had
no
concern
of
his
own
,
but
merely
his
love
of
the
Publick
that
set
him
on
to
it
.
Soon
after
this
,
when
the
Courts
in
Westminster
Hall
came
to
be
settled
,
he
was
made
Lord
Chief
Baron
;
and
when
the
Earl
of
Clarendon
(
then
Lord
Chancellor
)
delivered
him
his
Commission
in
the
Speech
he
made
according
to
the
Custom
on
such
Occasions
,
he
expressed
his
Esteem
of
him
in
a
very
singular
manner
,
telling
him
among
other
things
,
that
if
the
King
could
have
found
out
an
honester
and
fitter
Man
for
that
Employment
,
he
would
not
have
advanced
him
to
it
;
and
that
he
had
therefore
preferred
him
,
because
he
knew
none
that
deserved
it
so
well
.
It
is
ordinary
for
Persons
so
promoted
to
be
Knight●d
,
but
he
desired
to
avoid
having
that
Honour
done
him
,
and
therefore
for
a
considerable
time
declined
all
opportunities
of
waiting
on
the
King
,
which
the
Lord
Chancellor
observing
,
sent
for
him
upon
Business
one
day
,
when
the
King
was
at
his
House
,
and
told
His
Majesty
there
was
his
modest
Chief
Baron
,
upon
which
,
he
was
unexpectedly
Knighted
.
He
continued
Eleven
years
in
that
place
,
Managing
the
Court
,
and
all
Proceedings
in
it
,
with
singular
Justice
.
It
was
observed
by
the
whole
Nation
,
how
much
he
raised
the
Reputation
and
Practice
of
it
:
And
those
who
held
Places
,
and
Offices
in
it
,
can
all
declare
,
not
only
the
Impartiality
of
his
Justice
,
for
that
is
but
a
common
Virtue
,
but
his
Generosity
,
his
vast
Diligence
,
and
his
great
exactness
in
Tryals
.
This
gave
occasion
to
the
only
Complaint
that
ever
was
made
of
him
,
That
he
did
not
dispatch
Matters
quick
enough
;
but
the
great
care
he
used
,
to
put
Suits
to
a
final
End
,
as
it
made
him
slower
in
deciding
them
;
so
it
had
this
good
Effect
,
that
Causes
tryed
before
him
,
were
seldom
if
ever
tryed
again
.
Nor
did
his
Administration
of
Justice
lie
only
in
that
Court
:
He
was
one
of
the
principal
Judges
that
sate
in
Cliffords-Inn
,
about
settling
the
difference
between
Landlord
and
Tenant
,
after
the
Dreadful
Fire
of
London
.
He
being
the
first
that
offered
his
Service
to
the
City
,
for
accommodating
all
the
differences
that
might
have
arisen
about
the
Rebuilding
it
,
in
which
he
behaved
himself
to
the
satisfaction
of
all
Persons
concerned
:
So
that
the
suddain
and
quiet
Building
of
the
City
,
which
is
justly
to
be
Reckoned
one
of
the
Wonders
of
the
Age
,
is
in
no
small
Measure
due
to
the
great
care
,
which
he
and
Sir
Orlando
Bridgeman
,
(
then
Lord
Chief
Justice
of
the
Common-Pleas
,
afterwards
Lord
Keeper
of
the
Great
Seal
of
England
)
used
,
and
to
the
Judgment
they
shewed
in
that
Affair
:
since
without
the
Rules
then
laid
down
,
there
might
have
otherwise
followed
such
an
endless
train
of
vexatious
Suits
,
as
might
have
been
little
less
chargeable
than
the
Fire
it self
had
been
.
But
without
detracting
from
the
Labours
of
the
other
Judges
,
it
must
be
acknowledged
that
he
was
the
most
instrumental
in
that
great
Work
;
for
he
first
by
way
of
Scheme
,
contrived
the
Rules
upon
which
he
and
the
rest
proceeded
afterwards
;
in
which
his
readiness
at
Arithmetick
,
and
his
skill
in
Architecture
,
were
of
great
use
to
him
.
But
it
will
not
seem
strange
that
a
Judge
behaved
himself
as
he
did
,
who
at
the
Entry
into
his
Employment
,
set
such
excellent
Rules
to
himself
,
which
will
appear
in
the
following
Paper
,
Cop●ed
from
the
Original
under
his
own
hand
.
Things
Necessary
to
be
Continually
had
in
Remembrance
.
-
I.
That
in
the
Administration
of
Justice
,
I
am
intrusted
for
God
,
the
King
and
Country
;
and
therefore
,
-
II
.
That
it
be
done
,
1.
Uprightly
,
2.
Deliberately
,
3.
Resolutely
.
-
III
.
That
I
rest
n●t
upon
my
own
Understanding
or
Strength
,
but
Implore
and
rest
upon
the
Direction
and
Strength
of
God
.
-
IV
.
That
in
the
Execution
of
Justice
,
I
carefully
lay
aside
my
own
Passions
,
and
not
give
way
to
them
,
however
provoked
.
-
V.
That
I
be
wholly
intent
upon
the
Business
I
am
about
,
remitting
all
other
Cares
and
Thoughts
,
as
unseasonable
and
Interruptions
.
-
VI
.
That
I
suffer
not
my self
to
be
prepossessed
with
any
Judgment
at
all
,
till
the
whole
Business
and
both
Parties
be
heard
.
-
VII
.
That
I
never
engage
my self
in
the
beginning
of
any
Cause
,
but
reserve
my self
unprejudiced
till
the
whole
be
heard
.
-
VIII
.
That
in
Business
Capital
,
though
my
Nature
prompt
me
to
Pity
;
yet
to
consider
,
that
there
is
also
a
Pity
due
to
the
Country
.
-
IX
.
That
I
be
not
too
Rigid
in
Matters
purely
Consciencious
,
where
all
the
harm
is
Diversity
of
Judgment
.
-
X.
That
I
be
not
biassed
with
Compassion
to
the
Poor
,
or
Favour
to
the
Rich
,
in
point
of
Justice
.
-
XI
.
That
Popular
,
or
Court
Applause
,
or
Distaste
,
have
no
Influence
into
any
thing
I
do
in
point
of
Distribution
of
Justice
.
-
XII
.
Not
to
be
solicitous
what
Men
will
say
or
think
,
so
long
as
I
keep
my self
exactly
according
to
the
Rule
of
Justice
.
-
XIII
.
If
in
Criminals
it
be
a
measuring
Cast
,
to
incline
to
Mercy
and
Acquittal
.
-
XIV
.
In
Criminals
that
consist
merely
in
words
,
when
no
more
harm
ensues
,
Moderation
is
no
Injustice
.
-
XV
.
In
Criminals
of
Blood
,
if
the
Fact
be
Evident
,
Severity
is
Justice
.
-
XVI
.
To
abhor
all
private
Solicitations
,
of
what
kind
soever
,
and
by
whomsoever
,
in
matters
Depending
.
-
XVII
.
To
charge
my
Servants
,
1.
Not
to
interpose
in
any
Business
whatsoever
,
2.
Not
to
take
more
than
their
known
Fees
,
3.
Not
to
give
any
undue
precedence
to
Causes
,
4.
Not
to
recommend
Councel
.
-
XVIII
.
To
be
short
and
sparing
at
Meals
,
that
I
may
be
the
fitter
for
Business
.
He
would
never
receive
private
Addresses
or
Recommendations
from
the
greatest
Persons
in
any
matter
,
in
which
Justice
was
Concerned
.
One
of
the
first
Peers
of
England
went
once
to
his
C●amber
and
told
him
,
that
having
a
Suit
in
Law
to
be
tried
before
him
,
he
was
then
to
ac●…
uaint
him
with
it
,
that
he
might
the
better
un●…
erstand
it
,
when
it
should
come
to
be
heard
in
●…
ourt
.
Upon
which
the
Lord
Chief
Baron
in●…
rrupted
him
,
and
said
he
did
not
deal
fairly
to
●…
me
to
his
Chamber
about
such
Affairs
,
for
he
●…
ver
received
any
Information
of
Causes
but
in
●…
en
Court
,
where
both
Parties
were
to
be
heard
●…
ke
;
so
he
would
not
suffer
him
to
go
on
:
●…
hereupon
his
Grace
(
for
he
was
a
Duke
)
●…
ent
away
not
a
little
dissatisfied
,
and
com●…
ained
of
it
to
the
King
,
as
a
Rudeness
that
●…
as
not
to
be
endured
.
But
his
Majesty
bid
●…
m
content
himself
that
he
was
no
worse
used
,
●…
d
said
,
he
verily
believed
he
would
have
used
●…
self
no
better
,
if
he
had
gone
to
solicite
him
〈…〉
any
of
his
own
Causes
.
Another
passage
fell
out
in
one
of
his
Cir●…
its
,
which
was
somewhat
censured
as
an
Af●…
ctation
of
an
unreasonable
strictness
,
but
it
●…
wed
from
his
Exactness
to
the
Rules
he
had
〈…〉
himself
:
A
Gentleman
had
sent
him
a
Buck
〈…〉
his
Table
,
that
had
a
Trial
at
the
Assizes
;
〈…〉
when
he
heard
his
Name
,
he
asked
if
he
was
〈…〉
the
same
Person
that
had
sent
him
Venison
,
●…
d
finding
he
was
the
same
,
he
told
him
,
he
●…
ld
not
suffer
the
Trial
to
go
on
,
till
he
had
paid
●…
n
for
his
Buck
;
to
which
the
Gentleman
an●…
ered
,
that
he
never
sold
his
Venison
,
and
that
〈…〉
had
done
nothing
to
him
,
which
he
did
not
do
●…
very
Judge
that
had
gone
that
Circuit
;
which
was
confirmed
by
several
Gentlemen
then
present
:
but
all
would
not
do
,
for
the
Lord
Chief
Baron
had
learned
from
Solomon
,
that
a
gift
perverteth
the
ways
of
Judgment
,
and
therefore
he
would
not
suffer
the
Trial
to
go
on
,
till
he
had
paid
for
the
Present
;
upon
which
the
Gentleman
withdrew
the
Record
:
and
at
Salisbury
the
Dean
and
Chapter
having
according
to
the
Custom
presented
him
with
six
Sugar-Loaves
in
his
Circuit
,
he
made
his
Servants
pay
for
the
Sugar
before
he
would
try
their
Cause
.
It
was
not
so
easie
for
him
to
throw
off
the
importunities
of
the
Poor
,
for
whom
his
Compassion
wrought
more
powerfully
than
his
regard
to
Wealth
and
Greatness
,
yet
when
Justice
was
concerned
,
even
that
did
not
turn
him
out
of
the
way
.
There
was
one
that
had
been
put
out
of
a
place
for
some
ill
behaviour
,
who
urged
the
Lord
Chief
Baron
to
set
his
Hand
to
a
Certificate
,
to
restore
him
to
it
,
or
provide
him
with
another
:
But
he
told
him
plainly
his
Fault
was
such
that
he
could
not
do
it
;
the
other
pressed
him
vehemently
,
and
fell
down
on
his
knees
,
and
begged
it
of
him
with
many
Tears
;
but
finding
that
could
not
prevail
,
he
said
he
should
be
utterly
Ruined
if
he
did
it
not
;
and
he
should
Curse
him
for
it
eve●y
day
.
But
that
having
no
Effect
,
then
he
fell
out
into
all
the
reproachful
Words
that
Passion
and
Despair
could
inspire
him
with
:
to
which
,
all
the
Answer
the
Lord
Chief
Baron
made
,
was
,
that
he
could
very
well
bear
all
his
Reproaches
,
but
he
could
not
for
all
that
set
his
hand
to
his
Certificate
.
He
saw
he
was
Poor
,
so
he
gave
him
a
large
Charity
and
sent
him
away
.
But
now
he
was
to
go
on
after
his
Pattern
,
Pomponius
Atticus
,
still
to
favour
and
relieve
them
that
were
lowest
;
So
besides
great
Charities
to
the
Nonconformists
,
who
were
then
as
he
thought
too
hardly
used
,
he
took
great
care
to
cover
them
all
he
could
,
from
the
Severities
some
designed
against
them
,
and
discouraged
those
who
were
inclined
to
stretch
the
Laws
too
much
against
them
:
He
lamented
the
differences
that
were
raised
in
this
Church
very
much
,
and
according
to
the
Impartiality
of
his
Justice
,
he
blamed
some
things
on
both
sides
,
which
I
shall
set
down
with
the
same
freedom
that
he
spake
them
.
He
thought
many
of
the
Nonconformists
,
had
merited
highly
in
the
Business
of
the
King's
Restauration
,
and
at
least
deserved
that
the
terms
of
Conformity
should
not
have
been
made
stricter
than
they
were
before
the
War
.
There
was
not
then
that
dreadful
prospect
of
Popery
,
that
has
appeared
since
:
But
that
which
afflicted
him
most
was
,
that
he
saw
the
Heats
and
Contentions
which
followed
upon
those
different
Parties
and
Interests
,
did
take
People
off
from
the
Indispensable
things
of
Religion
and
slackned
the
Zeal
of
other
ways
Good
Men
for
the
substance
of
it
,
so
much
being
spent
about
External
and
Indifferent
things
.
It
also
gave
advantages
to
Atheists
,
to
treat
the
most
Sacred
Points
of
our
holy
Faith
,
as
Ridiculous
,
when
they
saw
the
Professors
of
it
contend
,
so
fiercely
,
and
with
such
bitterness
about
lesser
Matters
:
He
was
much
offended
at
all
those
Books
that
were
written
,
to
expose
the
contrary
Sect
to
the
scorn
and
contempt
of
the
Age
in
a
wanton
and
petulant
Style
;
He
thought
such
Writers
wounded
the
Christian
Religion
,
through
the
sides
of
those
who
differed
from
them
:
While
a
sort
of
lewd
People
,
who
having
assumed
to
themselves
the
Title
of
the
Wits
(
though
but
a
very
few
of
them
have
a
right
to
it
)
took
up
from
both
hands
,
what
they
had
said
,
to
make
one
another
shew
Ridiculous
,
and
from
thence
perswaded
the
World
to
laugh
at
both
,
and
at
all
Religion
for
their
sakes
.
And
therefore
he
often
wished
there
might
be
some
Law
,
to
make
all
Scurrility
or
Bitterness
in
Disputes
about
Religion
Punishable
.
But
as
he
lamented
the
proceedings
too
rigorously
against
the
Nonconformists
,
so
he
declared
himself
always
of
the
side
of
the
Church
of
England
,
and
said
those
of
the
Separation
were
good
Men
,
but
they
had
narrow
Souls
,
who
would
break
the
Peace
of
the
Church
about
such
inconsiderable
Matters
,
as
the
points
in
difference
were
.
He
scarce
ever
meddled
in
State
Intrigues
,
yet
upon
a
Proposition
that
was
set
on
foot
by
the
Lord
Keeper
Bridgeman
,
for
a
Comprehension
of
the
more
moderate
Dissenters
,
and
a
limited
Indulgence
towards
such
as
could
not
be
brought
within
the
Comprehension
,
he
dispensed
with
his
Maxime
,
of
avoiding
to
engage
in
Matters
of
State
.
There
were
several
Meetings
upon
that
occasion
.
The
Divine
of
the
Church
of
England
that
appeared
most
considerably
for
it
,
was
Doctor
Wilkins
,
afterwards
promoted
to
the
Bishoprick
of
Chester
,
a
Man
of
as
great
a
Mind
,
as
true
a
Judgment
,
as
eminent
Virtues
,
and
of
as
good
a
Soul
,
as
any
I
ever
knew
.
He
being
determined
as
well
by
his
excellent
temper
,
as
by
his
Foresight
and
Prudence
,
by
which
he
early
perceived
the
great
Prejudices
that
Religion
received
,
and
the
vast
Dangers
the
Reformation
was
like
to
fall
under
by
those
Divisions
;
set
about
that
project
with
the
Magnanimity
that
was
indeed
peculiar
to
himself
,
for
though
he
was
much
Censured
by
many
of
his
own
side
,
and
seconded
by
very
few
,
yet
he
pushed
it
as
far
as
he
could
:
After
several
Conferences
with
two
of
the
Eminentest
of
the
Presbyterian
Divines
,
Heads
were
agreed
on
,
some
Aba●ements
were
to
be
made
,
and
Explanations
were
to
be
accepted
of
.
The
particulars
of
that
project
being
thus
concerted
,
they
were
brought
to
the
Lord
Chief
Baron
,
who
put
them
in
form
of
a
Bill
,
to
be
presented
to
the
next
Session
of
Parliament
.
But
two
Parties
appeared
vigorously
against
this
Design
,
the
one
was
of
some
zealous
Clergymen
,
who
thought
it
below
the
Dignity
of
the
Church
to
alter
Laws
,
and
change
Settlements
for
the
sake
of
some
whom
they
Esteemed
Schismaticks
:
They
also
believed
,
it
was
better
to
keep
them
out
of
the
Church
,
than
bring
them
into
it
,
since
a
Faction
upon
that
would
arise
in
the
Church
,
which
they
thought
might
be
more
Dangerous
than
the
Schism
it self
was
.
Besides
they
said
,
if
some
things
were
now
to
be
changed
in
compliance
with
the
humour
of
a
Party
,
as
soon
as
that
was
done
,
another
Party
might
demand
other
Concessions
,
and
there
might
be
as
good
Reasons
invented
for
these
as
for
those
:
Many
such
Concessions
might
also
shake
those
of
our
own
Communion
,
and
tempt
them
to
forsake
us
,
and
go
over
to
the
Church
of
Rome
,
pretending
that
we
changed
so
often
,
that
they
were
thereby
inclined
to
be
of
a
Church
that
was
constant
and
true
to
her self
.
These
were
the
Reasons
brought
,
and
chiefly
insisted
on
against
all
Comprehension
;
and
they
wrought
upon
the
greater
part
of
the
House
of
Commons
,
so
that
they
passed
a
Vote
against
the
receiving
of
any
Bill
for
that
Effect
.
There
were
others
that
opposed
it
upon
very
different
ends
:
They
designed
to
shelter
the
Papists
from
the
Execution
of
the
Law
,
and
saw
clearly
that
nothing
could
bring
in
Popery
so
well
as
a
Toleration
.
But
to
tolerate
Popery
bare-faced
,
would
have
startled
the
Nation
too
much
;
so
it
was
Necessary
to
hinder
all
the
Propositions
for
Union
,
since
the
keeping
up
the
Differenc●s
was
the
best
Colour
they
could
find
,
for
getting
the
Toleration
to
pass
only
as
a
slackning
the
Laws
against
Dissenters
,
whose
Numbers
and
Wealth
made
it
adviseable
to
have
some
regard
to
them
;
and
under
this
pretence
Popery
might
have
crept
in
more
covered
,
and
less
regarded
:
So
these
Councels
being
more
acceptable
to
some
concealed
Papists
then
in
great
Power
,
as
has
since
appeared
but
too
Evidently
,
the
whole
Project
for
Comprehension
was
let
fall
,
and
those
who
had
set
it
on
foot
,
came
to
be
looked
on
with
an
ill
Eye
,
as
secret
Favourers
of
the
Dissenters
,
Underminers
of
the
Church
,
and
every
thing
else
that
Jealousie
and
distaste
could
cast
on
them
.
But
upon
this
occasion
the
Lord
Chief
Baron
,
and
Dr.
Wilkins
,
came
to
contract
a
firm
and
familiar
Friendship
;
and
the
Lord
Chief
Baron
having
much
Business
,
and
little
time
to
spare
,
did
to
enjoy
the
other
the
more
,
what
he
had
scarce
ever
done
before
,
he
went
sometimes
to
Dine
with
him
.
And
though
he
lived
in
great
Frendship
with
some
other
eminent
Clergy-Men
,
as
Dr.
Ward
,
Bishop
of
Salisbury
;
Dr.
Barlow
,
Bishop
of
Lincoln
;
Dr.
Barrow
,
late
Master
of
Trinity
College
;
Dr.
Tillotson
,
Dean
of
Canterbury
;
and
Dr.
Stillingfleet
,
Dean
of
St.
Paul's
,
(
Men
so
well
known
and
so
much
Esteemed
,
that
as
it
was
no
wonder
the
Lord
Chief
Baron
valued
their
Conversation
highly
,
so
those
of
them
that
are
yet
alive
will
think
it
no
lessening
of
the
Character
they
are
so
deservedly
in
,
That
they
are
reckoned
among
Judge
Hales's
Friends
)
yet
there
was
an
intimacy
and
freedom
in
his
converse
with
Bishop
Wilkins
that
was
singular
to
him
alone
.
He
had
during
the
late
Wars
,
lived
in
a
long
and
entire
Friendship
with
the
Apostolical
Primate
of
Ireland
,
Bishop
Usher
:
Their
curious
searches
into
Antiquity
,
and
the
Sympathy
of
both
their
Tempers
led
them
to
a
great
Agreement
almost
in
every
thing
.
He
held
also
great
Conversation
with
Mr.
Baxter
,
who
was
his
Neighbour
at
Acton
,
on
whom
he
looked
as
a
Person
of
great
Devotion
and
Piety
,
and
of
a
very
subtile
and
quick
Apprehension
:
their
Conversation
lay
most
in
Metaphysical
and
Abstracted
Idea's
and
Schemes
.
He
looked
with
great
Sorrow
on
the
Impiety
and
Atheism
of
the
Age
,
and
so
he
set
himself
to
oppose
it
,
not
only
by
the
shining
Example
of
his
own
Life
,
but
by
engaging
in
a
Cause
,
that
indeed
could
hardly
fall
into
better
hands
:
And
as
he
could
not
find
a
Subject
more
worthy
of
himself
,
so
there
were
few
in
the
Age
that
understood
it
so
well
,
and
could
manage
it
more
Skilfully
.
The
occasion
that
first
led
him
to
write
about
it
was
this
:
He
was
a
strict
Observer
of
the
Lord's-Day
,
in
which
,
besides
his
Constancy
in
the
Publick
Worship
of
God
,
he
used
to
call
all
his
Family
together
,
and
repeat
to
them
the
Heads
of
the
Sermons
,
with
some
Additions
of
his
own
,
which
he
fitted
for
their
Capacities
,
and
Circumstances
,
and
that
being
done
,
he
had
a
Custom
of
shutting
himself
up
for
two
or
three
Hours
,
which
he
either
spent
in
his
Secret
Devotions
,
or
on
such
profitable
Meditations
as
did
then
occur
to
his
Thoughts
:
He
writ
them
with
the
same
simplicity
that
he
formed
them
in
his
Mind
,
without
any
Art
,
or
so
much
as
a
Thought
to
let
them
be
published
.
He
never
Corrected
them
,
but
laid
them
by
,
when
he
had
finished
them
,
having
intended
only
to
fix
and
preserved
his
own
Reflections
in
them
;
So
that
he
used
no
sort
of
care
to
polish
them
,
or
make
the
first
draught
perfecter
than
when
they
fell
from
his
Pen
:
These
fell
into
the
hands
of
a
worthy
Person
,
and
he
judging
,
as
well
he
might
,
that
the
Communicating
them
to
the
World
,
might
be
a
publick
service
,
Printed
two
Volumes
of
them
in
Octavo
a
little
before
the
Author's
Death
,
Containing
his
CONTEMPLATIONS
,
-
I.
Of
our
latter
End.
-
II
.
Of
Wisdom
and
the
Fear
of
God
.
-
III
.
Of
the
Knowl●dge
of
Christ
Crucified
.
-
IV
.
The
Victory
of
Faith
over
the
World
.
-
V.
Of
Humility
.
-
VI
.
Jacob's
Vow
.
-
VII
.
Of
Contentation
.
-
VIII
.
Of
Afflictions
.
-
IX
.
A
good
method
to
entertain
unstable
and
tr●ublesome
times
.
-
X.
Changes
and
Troubles
,
a
Poem
.
-
XI
.
Of
the
Redemption
of
time
.
-
XII
.
The
great
Audit
.
-
XIII
.
Directions
touching
keeping
the
Lord's
Day
,
in
a
Letter
to
his
Children
.
-
XIV
.
Poems
Written
upon
Christmas-Day
.
In
the
Second
Volume
.
-
I.
An
Enquiry
touching
Happiness
.
-
II
.
Of
the
Chief
end
of
Man
.
-
III
.
Upon
12.
Eccles
.
1.
Remember
thy
Creator
.
-
IV
.
Upon
the
51.
Psal
.
v.
10.
Create
a
clean
heart
in
me
.
With
a
Poem
.
-
V.
The
Folly
and
Mischief
of
Sin
.
-
VI
.
Of
self
Denial
.
-
VII
.
Motives
to
Watchfulness
,
in
reference
to
the
Good
and
Evil
Angels
.
-
VIII
.
Of
Moderation
of
the
Affections
.
-
IX
.
Of
Worldly
hope
and
Expectation
.
-
X.
Upon
13.
Heb
.
14.
We
have
here
no
Continuing
City
.
-
XI
.
Of
Contentedness
and
Patience
.
-
XII
.
Of
Moderation
of
Anger
.
-
XIII
.
A
preparative
against
Afflictions
.
-
XIV
.
Of
Submission
,
Prayer
,
and
Thanksgiving
.
-
XV
.
Of
Prayer
and
Thanksgiving
on
Psal
.
116.12
.
-
XVI
.
Meditations
on
the
Lord's
Prayer
,
with
a
Paraphrase
upon
it
.
In
them
there
appears
a
Generous
and
true
Spirit
of
Religion
,
mixt
with
most
serious
and
fervent
Devotion
,
and
perhaps
with
the
more
advantage
,
that
the
Stile
wants
some
Correction
,
which
shews
they
were
the
genuine
Productions
of
an
excellent
Mind
,
entertaining
it self
in
secret
with
such
Contemplations
.
The
Stile
is
clear
and
Masculine
,
in
a
due
temper
between
flatness
and
affectation
,
in
which
he
expresses
his
Thoughts
both
easily
and
decently
:
In
writing
these
Discourses
,
having
run
over
most
of
the
Subjects
that
his
own
Circumstances
led
him
chiefly
to
consider
,
he
began
to
be
in
some
pain
to
chuse
new
Arguments
;
and
therefore
resolved
to
fix
on
a
Theme
that
should
hold
him
longer
.
He
was
soon
determined
in
his
Choice
,
by
the
immoral
and
irreligious
Principles
and
Practices
,
that
had
so
long
vexed
his
Righteous
Soul
:
And
therefore
began
a
great
Design
against
Atheism
,
the
first
part
of
which
is
only
Printed
,
of
the
Origination
of
Mankind
,
designed
to
prove
the
Creation
of
the
World
,
and
the
Truth
of
the
Mosaical
History
.
The
Second
Part
was
of
the
Nature
of
the
Soul
,
and
of
a
future
State
.
The
Third
Part
was
concerning
the
Attributes
of
God
,
both
from
the
abstracted
Idea's
of
him
,
and
the
Light
of
Nature
;
the
Evidence
of
Providence
,
the
notions
of
Morality
,
and
the
voice
of
Conscience
.
And
the
Fourth
Part
was
concerning
the
Truth
and
Authority
of
the
Scriptures
,
with
Answers
to
the
Obj●ct●ons
against
them
:
On
writing
these
he
spent
Seven
years
.
He
Wrote
them
with
so
much
Consideration
,
that
one
who
perused
the
Original
under
his
own
hand
,
which
was
the
first
draught
of
it
;
told
me
,
he
did
not
remember
of
any
considerable
Alteration
,
perhaps
not
of
twenty
words
in
the
whole
Work
.
The
way
of
his
Writing
them
,
only
on
the
Evenings
of
the
Lord's
Day
when
he
was
in
Town
,
and
not
much
oftner
when
he
was
in
the
Country
,
made
,
that
they
are
not
so
contracted
,
as
it
is
very
likely
he
would
have
writ
them
,
if
he
had
been
more
at
leisure
to
have
brought
his
Thoughts
into
a
narrower
Compass
,
and
fewer
words
.
But
making
some
Allowance
for
the
largeness
of
the
Stile
,
that
Volume
that
is
Printed
,
is
generally
acknowledged
to
be
one
of
the
perf●ctest
pieces
both
of
Learning
and
Reasoning
that
has
been
Writ
on
that
subject
:
And
he
who
read
a
great
part
of
the
other
Volumes
told
me
,
they
were
all
of
a
piece
with
the
first
.
When
he
had
finished
this
Work
,
he
sent
it
by
an
unknown
hand
to
Bishop
Wilkins
,
to
desire
his
Judgment
of
it
;
But
he
that
brought
it
,
would
give
no
other
Account
of
the
Author
,
but
that
he
was
not
a
Clergy
Man
.
The
Bishop
,
and
his
worthy
Friend
Dr.
Tillotson
,
Read
a
great
deal
of
it
with
much
pleasure
,
but
could
not
imagine
who
could
be
the
Author
,
and
how
a
Man
that
was
Master
of
so
much
Reason
,
and
so
great
a
variety
of
Knowledge
,
should
be
so
unknown
to
them
,
that
they
could
not
find
him
out
,
by
those
Cha●acters
,
which
are
so
little
Common
.
At
last
Dr.
Tillotson
guessed
it
must
be
the
Lo●d
Chief
Baron
,
to
which
the
other
presently
agreed
,
wondring
he
had
been
so
long
in
finding
it
out
.
So
they
went
immediately
to
him
,
and
the
Bishop
thanking
him
for
the
Entertainment
he
had
received
from
his
Works
,
he
blushed
extreamly
,
not
without
some
displeasure
,
apprehending
that
the
Person
he
had
trusted
had
discovered
him
.
But
the
Bishop
soon
cleared
that
,
and
told
him
,
He
had
discovered
himself
,
for
the
Learning
of
that
Book
was
so
various
,
that
none
but
he
could
be
the
Author
of
it
.
And
that
Bishop
having
a
freedom
in
delivering
his
Opinion
of
Things
and
Persons
,
which
perhaps
few
ever
managed
both
with
so
much
Plainness
and
Prudence
,
told
him
,
There
was
nothing
co●ld
be
better
said
on
these
Arguments
,
if
he
could
bring
it
into
a
less
compass
,
but
if
he
had
not
l●isure
for
that
,
he
thought
it
much
b●tter
to
have
it
to
come
out
,
though
a
little
too
large
,
than
that
the
World
should
be
deprived
of
the
good
which
it
must
n●eds
do
.
But
our
Ju●ge
,
had
never
the
opportunities
of
revising
it
,
so
a
little
before
his
Death
,
he
sent
the
first
part
of
it
to
the
Press
.
In
the
beginning
of
it
,
he
gives
an
Essay
of
his
Excellent
way
of
Methodizing
things
,
in
which
he
was
so
great
a
Master
,
that
whatever
he
undertook
,
he
would
presently
cast
into
so
perfect
a
Scheme
,
that
he
could
never
afterwards
Correct
it
:
He
runs
out
Copiously
upon
the
Argument
of
the
Impossibility
of
an
Eternal
Succession
of
Time
,
to
shew
that
Time
and
Eternity
are
inconsistent
one
with
another
;
And
that
therefore
all
Duration
that
was
past
,
and
defined
by
Time
,
could
not
be
from
Eternity
,
and
he
shews
the
difference
between
successive
Eternity
already
past
,
and
one
to
come
:
So
that
though
the
latter
is
possible
,
the
former
is
not
so
;
for
all
the
parts
of
the
former
have
actually
been
,
and
therefore
being
defined
by
Time
,
cannot
be
Eternal
;
whereas
the
other
are
still
future
to
all
Eternity
,
so
that
this
reasoning
cannot
be
turned
to
prove
the
possibility
of
Eternal
Successions
,
that
have
been
,
as
well
as
Eternal
Successions
that
shall
be
.
This
he
follows
with
a
Strength
,
I
never
met
with
in
any
that
Managed
it
before
him
.
He
brings
next
all
those
Moral
Arguments
,
to
prove
that
the
World
had
a
beginning
;
agreeing
to
the
Account
Moses
gives
of
it
,
as
that
no
History
rises
higher
,
than
near
the
time
of
the
Deluge
;
and
that
the
first
Foundation
of
Kingdoms
,
the
Invention
of
Arts
,
the
Beginnings
of
all
Religions
,
the
gradual
Plantation
of
the
World
,
and
Increase
of
Mankind
,
and
the
Consent
of
Nations
do
agree
with
it
.
In
managing
these
,
as
he
shews
profound
Skill
both
in
Historical
,
and
Philosophical
Learning
,
so
he
gives
a
Noble
Discovery
of
his
great
Candor
and
Probity
,
that
he
would
not
Impose
on
the
Reader
with
a
false
shew
of
reasoning
by
Arguments
,
that
he
knew
had
Flaws
in
them
;
and
therefore
upon
every
one
of
these
,
he
adds
such
Allays
,
as
in
a
great
measure
lessened
and
took
off
their
force
,
with
as
much
Exactness
of
Judgment
,
and
strictness
of
Censure
,
as
if
he
had
been
set
to
Plead
for
the
other
Side
:
And
indeed
summs
up
the
whole
Evidence
for
Religion
,
as
impartially
as
ever
he
did
in
a
Tryal
for
Life
or
Death
to
the
Jury
;
which
how
Equally
and
Judiciously
he
always
did
,
the
whole
Nation
well
knows
.
After
that
,
he
Examines
the
Ancient
Opinions
of
the
Philosophers
,
and
inlarges
with
a
great
variety
of
curious
Reflections
in
answering
that
only
Argument
,
that
has
any
appearance
of
Strength
for
the
Casual
production
of
Man
,
from
the
origination
of
Insects
out
of
putrefied
Matter
,
as
is
commonly
supposed
,
and
he
concluded
the
Book
,
shewing
how
Rational
and
Philosophical
the
Account
which
Moses
gives
of
it
is
.
There
is
in
it
all
a
sagacity
and
quickness
of
Thought
,
mixed
with
great
and
curious
Learning
,
that
I
confess
I
never
met
together
in
any
other
Book
on
that
Subject
:
Among
other
Conjectures
,
one
he
gives
concerning
the
Deluge
is
,
that
he
did
not
think
the
Face
of
the
Earth
and
the
Waters
,
were
altogether
the
same
before
the
Universal
Deluge
,
and
after
:
But
possibly
the
Face
of
the
Earth
was
more
even
than
now
it
is
:
The
Seas
possibly
more
dilated
and
extended
,
and
not
so
deep
as
now
:
And
a
little
after
,
possibly
the
Seas
have
undermined
much
of
the
appearing
Continent
of
Earth
.
This
I
the
rather
take
notice
of
,
because
it
hath
been
since
his
Death
,
made
out
in
a
most
Ingenious
,
and
most
Elegantly
Writ
Book
,
by
Mr.
Burnet
of
Christ's
College
in
Cambridge
,
who
has
given
such
an
Essay
towards
the
proving
the
possibility
of
an
universal
Deluge
,
and
from
thence
,
has
Collected
with
great
Sagacity
what
Paradise
was
before
it
,
as
has
not
been
offered
by
any
Philosopher
before
him
.
While
the
Judge
was
thus
imploying
his
time
,
the
Lord
Chief
Justice
Keyling
dying
,
he
was
on
the
18th
.
of
May
1671
,
promoted
to
be
Lord
Chief
Justice
of
England
.
He
had
made
the
Pleas
of
the
Crown
one
of
his
Chief
Studies
,
and
by
much
search
,
and
long
Observation
,
had
Composed
that
great
Work
concerning
them
,
formerly
mentioned
:
He
that
holds
the
high
Office
of
Justiciary
in
that
Court
,
being
the
Chief
Trustee
,
and
Assertor
of
the
Liberties
of
his
Country
;
all
People
applauded
this
Choice
,
and
thought
their
Liberties
could
not
be
better
deposited
than
in
the
hands
of
one
,
that
as
he
understood
them
well
,
so
he
had
all
the
Justice
and
Courage
,
that
so
Sacred
a
Trust
required
.
One
thing
was
much
observed
and
commended
in
him
,
that
when
there
was
a
great
Inequality
in
the
Ability
and
Learning
of
the
Councellors
that
were
to
Plead
one
against
another
:
He
thought
it
became
him
,
as
the
Judge
,
to
Supply
that
;
so
he
would
enforce
what
the
weaker
Council
managed
but
indifferently
,
and
not
suffer
the
more
Learned
to
carry
the
Business
by
the
Advantage
they
had
over
the
others
in
their
quickness
and
skill
in
Law
,
and
readiness
in
Pleading
,
till
all
things
were
cleared
in
which
the
Merits
and
Strength
of
the
ill
defended
Cause
lay
.
He
was
not
satisfied
barely
to
give
his
Judgment
in
Causes
,
but
did
especially
in
all
Intricate
ones
,
give
such
an
Account
of
the
Reasons
that
prevailed
with
him
;
that
the
Council
did
not
only
acquiesce
in
his
Authority
,
but
were
so
convinced
by
his
Reasons
,
that
I
have
heard
many
profess
that
he
brought
them
often
to
change
their
Opinions
;
so
that
his
giving
of
Judgment
was
really
a
learned
Lecture
upon
that
point
of
Law
:
And
which
was
yet
more
,
the
Parties
themselves
,
though
Interest
does
too
commonly
corrupt
the
Judgment
,
were
generally
satisfied
with
the
Justice
of
his
decisions
,
even
when
they
were
made
against
them
.
His
Impartial
Justice
,
and
great
Diligence
,
drew
the
Chief
Practice
after
him
,
into
whatsoever
Court
he
came
:
Since
,
though
the
Courts
of
Common-Pleas
,
the
Exchequer
and
the
Kings-Bench
,
are
appointed
for
the
Tryal
of
Causes
of
different
Natures
,
yet
it
is
easie
to
bring
most
Causes
into
any
of
them
,
as
the
Council
or
Attorneys
please
;
so
as
he
had
drawn
the
Business
much
after
him
,
both
into
the
Common-Pleas
,
and
the
Exchequer
,
it
now
followed
him
into
the
Kings-Bench
,
and
many
Causes
that
were
depending
in
the
Exchequer
and
not
determined
,
were
let
fall
there
,
and
brought
again
before
him
in
the
Court
to
which
he
was
now
removed
.
And
here
did
he
spend
the
rest
of
his
publick
Life
and
Imployment
:
But
about
Four
years
and
a
half
after
this
Advancement
,
he
who
had
hitherto
enjoyed
a
firm
and
vigorous
Health
,
to
which
his
great
Temperance
,
and
the
Equality
of
his
Mind
,
did
not
a
little
conduce
,
was
on
a
sudden
brought
very
low
by
an
Inflammation
in
his
Midriff
,
which
in
two
days
time
broke
the
Constitution
of
his
Health
to
such
a
degree
,
that
he
never
recovered
it
:
He
became
so
Asthmatical
,
that
with
great
difficulty
he
could
fetch
his
Breath
,
that
determined
in
a
Dropsie
,
of
which
he
afterwards
Died
.
He
understood
Physick
so
well
,
that
considering
his
Age
,
he
concluded
his
Distemper
must
carry
him
off
in
a
little
time
;
and
therefore
he
resolved
to
have
some
of
the
last
Months
of
his
Life
reserved
to
himself
,
that
being
freed
of
all
Worldly
Cares
,
he
might
be
preparing
for
his
Change
:
He
was
also
so
much
disabled
in
his
Body
,
that
he
could
hardly
,
though
supported
by
his
Servants
,
walk
through
Westminster-Hall
,
or
endure
the
Toil
of
Business
;
he
had
been
a
long
time
wearied
with
the
distractions
that
his
Imployment
had
brought
on
him
,
and
his
Profession
was
become
ungrateful
to
him
;
he
loved
to
apply
himself
wholly
to
better
Purposes
,
as
will
appear
by
a
Paper
that
he
writ
on
this
Subject
,
which
I
shall
here
Insert
.
First
,
If
I
consider
the
Business
of
my
Profession
,
whether
as
an
Advocate
,
or
as
a
Judge
,
it
is
true
I
do
acknowledge
by
the
Institution
of
Almighty
God
,
and
the
Dispensation
of
his
Providence
,
I
am
bound
to
Industry
and
Fidelity
in
it
:
And
as
it
is
an
Act
of
Obedience
unto
his
Will
,
it
carries
with
it
some
thing
of
Religious
Duty
,
and
I
may
and
do
take
Comfort
in
it
,
and
expect
a
Reward
of
my
Obedience
to
him
,
and
the
good
that
I
do
to
Mankind
therein
,
from
the
bounty
and
beneficence
and
promise
of
Almighty
God
;
and
it
is
true
also
that
without
such
Imployments
,
civil
Societies
cannot
be
supported
,
and
great
good
redounds
to
Mankind
from
them
,
and
in
those
respects
the
Conscience
of
my
own
Industry
,
Fidelity
and
Integrity
in
them
,
is
a
great
Comfort
and
satisfaction
to
me
.
But
yet
this
I
must
say
concerning
these
Imployments
,
considered
simply
in
themselves
,
that
they
are
very
full
of
Cares
,
Anxieties
and
Perturbations
.
Secondly
,
That
though
they
are
beneficial
to
others
,
yet
they
are
of
the
least
benefit
to
him
that
is
imployed
in
them
.
Thirdly
,
That
they
do
necessarily
involve
the
party
,
whose
Office
it
is
,
in
great
Dangers
,
Difficulties
,
and
Calumnies
.
Fourthly
,
That
they
only
serve
for
the
Meridian
of
this
Life
,
which
is
short
and
uncertain
.
Fifthly
,
That
though
it
be
my
Duty
faithfully
to
serve
in
them
,
while
I
am
called
to
them
,
and
till
I
am
duly
called
from
them
,
yet
they
are
great
consumers
of
that
little
time
we
have
here
,
which
as
it
seems
to
me
,
might
be
better
spent
in
a
pious
contemplative
Life
,
and
a
due
provision
for
Eternity
:
I
do
not
know
a
better
temporal
Imployment
than
Martha
had
,
in
testifying
her
Love
and
Duty
to
our
Saviour
,
by
making
provision
for
him
,
yet
our
Lord
tells
her
,
That
though
she
was
troubled
about
many
things
,
there
was
only
one
thing
necessary
,
and
Mary
had
chosen
the
better
part
.
By
this
the
Reader
will
see
that
he
continued
in
his
Station
upon
no
other
Consideration
,
but
that
being
set
in
it
by
the
Providence
of
God
,
he
judged
he
could
not
abandon
that
Post
which
was
assigned
him
,
without
preferring
his
own
private
Inclination
to
the
Choice
God
had
made
for
him
;
but
now
that
same
Providence
having
by
this
great
Distemper
disengaged
him
from
the
Obligation
of
holding
a
Place
,
which
he
was
no
longer
able
to
discharge
,
he
resolved
to
resign
it
:
This
was
no
sooner
surmised
abroad
,
than
it
drew
upon
him
the
Importunities
of
all
his
Friends
,
and
the
clamour
of
the
whole
Town
to
divert
him
from
it
,
but
all
was
to
no
purpose
;
there
was
but
one
Argument
that
could
move
him
,
which
was
,
that
he
was
obliged
to
continue
in
the
Imployment
God
had
put
him
in
for
the
good
of
the
publick
:
but
to
this
he
had
such
an
Answer
,
that
even
those
who
were
most
concerned
in
his
withdrawing
,
could
not
but
see
,
that
the
Reasons
inducing
him
to
it
,
were
but
too
strong
;
so
he
made
Applications
to
His
Majesty
for
his
Writ
of
Ease
,
which
the
King
was
very
unwilling
to
grant
him
,
and
offered
to
let
him
hold
his
Place
still
,
he
doing
what
Business
he
could
in
his
Chamber
;
but
he
said
,
he
could
not
with
a
good
Conscience
continue
in
it
,
since
he
was
no
longer
able
to
discharge
the
Duty
belonging
to
it
.
But
yet
such
was
the
General
Satisfaction
which
all
the
Kingdom
received
by
his
Excellent
Administration
of
Justice
,
that
the
King
,
though
he
could
not
well
deny
his
Request
,
yet
he
deferred
the
Granting
of
it
as
long
as
was
possible
:
Nor
could
the
Lord
Chancellor
be
prevailed
with
to
move
the
King
to
hasten
his
Discharge
,
though
the
Chief
Justice
often
pressed
him
to
it
.
At
last
having
wearied
himself
,
and
all
his
Friends
,
with
his
importunate
Desires
,
and
growing
sensibly
weaker
in
Body
,
he
did
upon
the
21st
.
day
of
February
,
28.
Car
.
2.
Anno
Dom
.
167
5
/
6.
go
before
a
Master
of
the
Chancery
,
with
a
little
Parchment
Deed
,
drawn
by
himself
,
and
written
all
with
his
own
hand
,
and
there
Sealed
and
Delivered
it
,
and
acknowledged
it
to
be
Enrolled
,
and
afterwards
he
brought
the
Original
Deed
to
the
Lord
Chancellor
,
and
did
formally
surrender
his
Office
in
these
Words
.
Omnibus
Christi
fidel●bus
ad
quos
praesens
Scriptura
pervenerit
,
Matthaeus
Hale
,
Miles
,
Capitalis
Justiciarius
Domini
Regis
ad
placita
,
coram
ipso
Regetenenda
,
assignatus
,
Salutem
in
Domino
Sempiternam
.
Noveritis
me
praefatum
Matthaeum
Hale
,
militem
,
jam
senem
factum
&
variis
Corporis
mei
senilis
morbis
&
infirmitatibus
dire
Laborantem
&
adhuc
Detentum
,
hâc
Chartâ
meâ
Resignare
&
rursum
reddere
Serenissimo
Domino
Nostro
Carolo
Secundo
Dei
Gratiâ
Angliae
,
Scotiae
,
Franciae
,
&
Hiberniae
,
Regi
,
Fidei
Defensori
,
&c.
Praedictum
Officium
Capitalis
Justiciarii
ad
placita
coram
ipso
Rege
tenenda
,
humillime
petens
quod
hoc
Scriptum
irrotuletur
de
Recordo
.
In
cujus
rei
Testimonium
huic
chartae
m●ae
Resignationis
Sigillum
meum
apposui
.
Dat'
vicesimo
primo
Die
Februarii
Anno
Regni
dict
.
Dom
.
Regis
nunc
Vicesimo
Octavo
.
He
made
this
Instrument
as
he
told
the
Lord
Chancellor
for
two
Ends
,
the
one
was
to
shew
the
World
his
own
free
Concurrence
to
his
Removal
:
Another
was
to
obviate
an
Objection
heretofore
made
,
That
a
Chief
Justice
being
placed
by
Writ
,
was
not
removable
at
Pleasure
,
as
Judges
by
Patent
were
;
Which
Opinion
,
as
he
said
,
was
once
held
by
his
Predecessor
the
Lord
Chief
Justice
Keyling
,
and
though
he
himself
were
always
of
another
Opinion
,
yet
he
thought
it
reasonable
to
prevent
such
a
Scruple
.
He
had
the
day
before
surrendred
to
the
King
in
Person
,
who
parted
from
him
with
great
Grace
,
wishing
him
most
heartily
the
return
of
his
Health
,
and
assuring
him
that
he
would
still
look
upon
him
as
one
of
his
Judges
,
and
have
recourse
to
his
Advice
when
his
Health
would
permit
,
and
in
the
mean
time
would
continue
his
Pension
during
his
Life
.
The
Good
man
thought
this
Bounty
too
great
,
and
an
ill
Precedent
for
the
King
,
and
therefore
Writ
a
Letter
to
the
Lord
Treasurer
,
earnestly
desiring
that
his
Pension
might
be
only
during
Pleasure
,
but
the
King
would
grant
it
for
Life
,
and
make
it
payable
Quarterly
.
And
yet
for
a
whole
Month
together
,
he
would
not
suffer
his
Servant
to
Sue
out
his
Patent
for
his
Pension
,
and
when
the
first
Payment
was
received
,
he
ordered
a
great
part
of
it
to
Charitable
Uses
,
and
said
,
he
intended
most
of
it
should
be
so
Employed
as
long
as
it
was
paid
him
.
At
last
he
happened
to
Die
upon
the
Quarter
day
,
which
was
Christmas
day
,
and
though
this
might
have
given
some
occasion
to
a
dispute
whether
the
Pension
for
that
Quarter
were
recoverable
,
yet
the
King
was
pleased
to
decide
that
Matter
against
himself
,
and
ordered
the
Pension
to
be
paid
to
his
Executors
.
As
soon
as
he
was
discharged
from
his
great
Place
,
he
returned
home
with
as
much
Chearfulness
,
as
his
want
of
Health
could
admit
of
,
being
now
eased
of
a
Burthen
he
had
been
of
late
groaning
under
,
and
so
made
more
capable
of
Enjoying
that
which
he
had
much
wished
for
,
according
to
his
Elegant
Translation
of
,
or
rather
Paraphrase
upon
,
those
excellent
Lines
in
Seneca's
Thyestes
.
Act.
2.
Stet
quicunque
volet
potens
,
Aulae
culmine
lubrico
:
Me
dulcis
Saturet
quies
.
Obscuro
positus
loco
,
Leni
perfruar
otio
:
Nullis
nota
Quiritibus
,
Aetas
per
tacitum
fluat
.
Sic
cum
Transierint
mei
,
Nullo
cum
Strepitu
dies
,
Plebeius
moriar
Senex
.
Illi
mors
gravis
incubat
,
Qui
notus
nimis
omnibus
,
Ignotus
moritur
sibi
.
Let
him
that
will
ascend
,
the
tot'ring
Seat
Of
courtly
Grandeur
,
and
become
as
great
As
are
his
mounting
Wishes
:
As
for
me
,
Let
sweet
repose
and
rest
my
Portion
be
;
Give
me
some
mean
obscure
Recess
a
Sphere
Out
of
the
Road
or
Business
,
or
the
fear
Of
falling
lower
;
where
I
sweetly
may
My self
and
dear
retirement
still
enjoy
:
Let
not
my
Life
or
Name
be
known
unto
The
Grandees
of
the
Time
,
tost
to
and
fro
By
Censures
or
Applause
;
but
let
my
Age
Slide
gently
by
,
not
overthwart
the
Stage
Of
publick
Action
,
unheard
,
unseen
,
And
unconcern'd
,
as
if
I
ne'er
had
been
.
And
thus
,
while
I
shall
pass
my
silent
days
In
shady
privacy
,
free
from
the
Noise
And
bustles
of
the
mad
World
,
then
shall
I
A
good
old
Innocent
Plebeian
Die
.
Death
is
a
mere
Surprise
,
a
very
Snare
To
him
,
that
makes
it
his
Lifes
greatest
Care
To
be
a
publick
Pageant
,
known
to
all
,
But
unacquainted
with
himself
,
doth
fall
.
Having
now
attained
to
that
Privacy
which
he
had
no
less
seriously
than
piously
wished
for
,
he
called
all
his
servants
that
had
belonged
to
his
Office
together
,
and
told
them
,
he
had
now
laid
down
his
Place
,
and
so
their
Imployments
were
determined
;
upon
that
,
he
advised
them
to
see
for
themselves
,
and
gave
to
some
of
them
very
considerable
Presents
,
and
to
every
one
of
them
a
Token
,
and
so
dismissed
all
those
that
were
not
his
Domesticks
:
He
was
discharged
the
fifteenth
of
Febuary
1675
/
6
:
And
lived
till
the
Christmas
following
,
but
all
the
while
was
in
so
ill
a
State
of
Health
,
that
there
was
no
hopes
of
his
Recovery
:
he
continued
still
to
retire
often
,
both
for
his
Devotion
and
Studies
,
and
as
long
as
he
could
go
,
went
constantly
to
his
Closet
,
and
when
his
Infirmities
encreased
on
him
,
so
that
he
was
not
able
to
go
thither
himself
,
he
made
his
servants
carry
him
thither
in
a
Chair
.
At
last
,
as
the
Winter
came
on
,
he
saw
with
great
Joy
his
deliverance
approaching
,
for
besides
his
being
weary
of
the
World
,
and
his
longings
for
the
Blessedness
of
another
State
,
his
Pains
encreased
so
on
him
,
that
no
Patience
inferior
to
his
could
have
born
them
without
a
great
uneasiness
of
mind
;
Yet
he
expressed
to
the
last
such
submission
to
the
will
of
God
,
and
so
equal
a
Temper
under
them
,
that
it
was
visible
then
what
mighty
Effects
his
Philosophy
and
Christianity
had
on
him
,
in
supporting
him
under
such
a
heavy
Load
.
He
could
not
lie
down
in
Bed
above
a
Year
before
his
Death
,
by
reason
of
the
Asthma
,
but
sat
rather
than
lay
in
it
.
He
was
attended
on
in
his
Sickness
by
a
Pious
and
Worthy
Divine
Mr.
Evan
Griffith
Minister
of
the
Parish
;
and
it
was
observed
that
in
all
the
Extremities
of
his
Pain
,
when
ever
he
Prayed
by
him
,
he
forbore
all
Complaints
or
Groans
,
but
with
his
Hands
and
Eyes
lifted
up
,
was
fixed
in
his
Devotions
:
Not
long
before
his
Death
,
the
Minister
told
him
,
there
was
to
be
a
Sacrament
next
Sunday
at
Church
,
but
he
believed
he
could
not
come
and
partake
with
the
rest
;
therefore
he
would
give
it
to
him
in
his
own
House
;
But
he
answered
,
No
his
Heavenly
Father
had
prepared
a
Feast
for
him
,
and
he
would
go
to
his
Fathers
House
to
partake
of
it
:
So
he
made
himself
be
carried
thither
in
his
Chair
,
where
he
received
the
Sacrament
on
his
Knees
,
with
great
Devotion
,
which
it
may
be
supposed
was
the
greater
,
because
he
apprehended
it
was
to
be
his
Last
,
and
so
took
it
as
his
Viaticum
and
Provision
for
his
Journey
.
He
had
some
secret
unaccountable
Presages
of
his
Death
,
for
he
said
,
that
if
he
did
not
die
on
such
a
day
,
(
which
fell
to
be
the
25th
of
November
)
he
believed
he
should
Live
a
Month
longer
,
and
he
Died
that
very
day
Month
.
He
continued
to
injoy
the
free
use
of
his
Reason
and
Sence
to
the
last
Moment
,
which
he
had
often
and
earnestly
Prayed
for
during
his
Sickness
:
And
when
his
Voice
was
so
sunk
that
he
could
not
be
heard
,
they
perceived
by
the
almost
constant
lifting
up
of
his
Eyes
and
Hands
,
that
he
was
still
Aspiring
towards
that
Blessed
State
,
of
which
he
was
now
speedily
to
be
possessed
.
He
had
for
many
years
a
particular
Devotion
for
Christmas
day
,
and
after
he
had
received
the
Sacrament
,
and
been
in
the
performance
of
the
publick
Worship
of
that
day
,
he
commonly
wrote
a
Copy
of
Verses
on
the
Honour
of
his
Saviour
,
as
a
fit
Expression
of
the
Joy
he
felt
in
his
Soul
,
at
the
return
of
that
Glorious
Anniversary
.
There
are
Seventeen
of
those
Copies
Printed
,
which
he
Writ
on
Seventeen
several
Christmas
days
,
by
which
the
World
has
a
Taste
of
his
Poetical
Genius
in
which
,
if
he
had
thought
it
worth
his
time
to
have
Excelled
,
he
might
have
been
Eminent
as
well
as
in
other
things
;
but
he
Writ
them
rather
to
entertain
himself
,
than
to
merit
the
Lawrel
.
I
shall
here
add
one
which
has
not
been
yet
Printed
,
and
it
is
not
unlikely
it
was
the
last
he
Writ
;
it
is
a
Paraphrase
on
Simeon's-song
;
I
take
it
from
his
blotted
Copy
not
at
all
finished
,
so
the
Reader
is
to
make
Allowance
for
any
Imperfection
he
may
find
in
it
.
Blessed
Creator
,
who
before
the
Birth
Of
Time
,
or
e'er
the
Pillars
of
the
Earth
Were
fix't
or
form'd
,
did'st
lay
that
great
Design
Of
Man's
Redemption
,
and
did'st
define
In
thine
Eternal
Councils
all
the
Scene
Of
that
stupendious
Business
,
and
when
It
shall
appear
,
and
though
the
very
day
Of
its
Epiphany
,
concealed
lay
Within
thy
mind
,
yet
thou
wert
pleas'd
to
show
Some
glimpses
of
it
,
unto
Men
below
,
In
Visions
,
Types
,
and
Prophesies
,
as
we
Things
at
a
distance
in
Perspective
see
:
But
thou
wert
pleas'd
to
let
thy
Servant
know
That
that
Blest
hour
,
that
seem'd
to
move
so
slow
Through
former
Ages
,
should
at
last
attain
Its
time
,
e're
my
few
Sands
,
that
yet
remain
Are
spent
;
and
that
these
Aged
Eyes
Should
see
the
day
,
when
Jacob's
Star
should
rise
.
And
now
thou
hast
fulfill'd
it
,
blessed
Lord
Dismiss
me
now
,
according
to
thy
word
;
And
let
my
Aged
Body
now
return
To
Rest
,
and
Dust
,
and
drop
into
an
Urn
;
For
I
have
liv'd
enough
,
mine
Eyes
hath
seen
Thy
much
desired
Salvation
,
that
hath
been
So
long
so
dearly
wish'd
,
the
Joy
;
the
Hope
Of
all
the
Ancient
Patriarchs
,
the
Scope
Of
all
the
Prophesies
,
and
Mysteries
,
Of
all
the
Types
unvail'd
,
the
Histories
Of
Jewish
Church
unridl'd
,
and
the
bright
.
And
Orient
Sun
arisen
to
give
light
To
Gentiles
,
and
the
joy
of
Israel
,
The
Worlds
Redeemer
,
blest
Emanuel
.
Let
this
sight
close
mine
Eyes
,
't
is
loss
to
see
,
After
this
Vision
,
any
sight
but
Thee
.
Thus
he
used
to
Sing
on
the
former
Christmas
days
,
but
now
he
was
to
be
admitted
to
bear
his
part
in
the
new
Songs
above
;
so
that
day
which
he
had
spent
in
so
much
Spiritual
Joy
,
proved
to
be
indeed
the
day
of
his
Jubilee
and
Deliverance
,
for
between
two
and
three
in
the
Afternoon
,
he
breathed
out
his
Righteous
and
Pious
Soul
.
His
End
was
Peace
,
he
had
no
struglings
nor
seem'd
to
be
in
any
pangs
in
his
last
Moments
.
He
was
Buried
on
the
4th
of
January
,
Mr.
Griffith
Preaching
the
Funeral
Sermon
his
Text
was
the
57
of
Isa
.
1
verse
.
The
Righteous
perisheth
,
and
no
Man
layeth
it
to
heart
;
and
Merciful
Men
are
taken
away
,
none
considering
that
the
Righteous
is
taken
away
from
the
Evil
to
come
,
Which
how
fitly
it
was
applicable
upon
this
occasion
,
all
that
consider
the
course
of
his
Life
,
will
easily
conclude
.
He
was
Interred
in
the
Church
yard
of
Alderly
,
among
his
Ancestors
;
he
did
not
much
approve
of
Burying
in
Churches
,
and
used
to
say
the
Churches
were
for
the
Living
,
and
the
Church-yards
for
the
Dead
.
His
Monument
was
like
himself
,
decent
and
plain
.
The
Tombstone
was
black
Marble
,
and
the
sides
were
black
and
white
Marble
,
upon
which
he
himself
had
ordered
this
bare
and
humble
Inscription
to
be
made
.
HIC
INHUMATUR
CORPUS
MATTHEI
HALE
,
MILITIS
;
ROBERTI
HALE
,
ET
JOANNAE
UXORIS
EJUS
FILII
UNICI
.
NATI
IN
HAC
PAROCHIA
DE
ALDERLY
,
PRIMO
DIE
NOVEMBRIS
ANNO
DOM
.
1609.
DENATI
VERO
IBIDEM
VICESIMO
QUINTO
DIE
DECEMBRIS
ANNO
DOM
.
1676.
AETATIS
SUAE
,
LXVII
.
Having
thus
given
an
Account
of
the
most
remarkable
things
of
his
Life
,
I
am
now
to
present
the
Reader
with
such
a
Character
of
him
,
as
the
laying
his
several
Virtues
together
will
amount
to
:
in
which
I
know
how
difficult
a
Task
I
undertake
,
for
to
Write
defectively
of
Him
,
were
to
injure
Him
,
and
lessen
the
Memory
of
one
to
whom
I
intend
to
do
all
the
Right
that
is
in
my
Power
:
On
the
other
hand
,
there
is
so
much
here
to
be
commended
and
proposed
for
the
Imitation
of
others
,
that
I
am
affraid
some
may
imagine
,
I
am
rather
making
a
Picture
of
Him
,
from
an
abstracted
Idea
of
great
Virtues
,
and
Perfections
,
than
setting
him
out
,
as
he
truly
was
:
But
there
is
great
Encouragement
in
this
,
that
I
write
concerning
a
Man
so
fresh
in
all
Peoples
Remembrance
,
that
is
so
lately
Dead
,
and
was
so
much
and
so
well
known
,
that
I
shall
have
many
Vouchers
,
who
will
be
ready
to
justifie
me
in
all
that
I
am
to
relate
,
and
to
add
a
great
deal
to
what
I
can
say
.
It
has
appeared
in
the
Account
of
his
various
Learning
,
how
great
his
Capacities
were
,
and
how
much
they
were
improved
by
constant
Study
:
He
rose
always
early
in
the
Morning
,
he
loved
to
walk
much
abroad
,
not
only
for
his
Health
,
but
he
thought
it
opened
his
Mind
,
and
enlarged
his
thoughts
to
have
the
Creation
of
God
before
his
Eyes
.
When
he
set
himself
to
any
Study
,
he
used
to
cast
his
design
in
a
Scheme
,
which
he
did
with
a
great
exactness
of
Method
;
he
took
nothing
on
Trust
,
but
pursued
his
Enquiries
as
far
as
they
could
go
,
and
as
he
was
humble
enough
to
confess
his
Ignorance
,
and
submit
to
Mysteries
which
he
could
not
comprehend
,
so
he
was
not
easily
imposed
on
,
by
any
shews
of
reason
,
or
the
Bug-bears
of
vulgar
Opinion
:
He
brought
all
his
Knowlege
as
much
to
scientifical
Principles
,
as
he
possibly
could
,
which
made
him
neglect
the
Study
of
Tongues
,
for
the
bent
of
his
Mind
lay
another
way
.
Discoursing
once
of
this
to
some
,
they
said
,
they
looked
on
the
Common
Law
,
as
a
Study
that
could
not
be
brought
into
a
Scheme
,
nor
formed
into
a
Rational
Science
,
by
reason
of
the
Indigestedness
of
it
,
and
the
Multiplicity
of
the
Case
in
it
,
which
rendred
it
very
hard
to
be
understood
,
or
reduced
into
a
Method
:
But
he
said
,
he
was
not
of
their
Mind
,
and
so
quickly
after
,
he
drew
with
his
own
hand
,
a
Scheme
of
the
whole
Order
and
Parts
of
it
,
in
a
large
sheet
of
Paper
,
to
the
great
Satisfaction
of
those
to
whom
he
sent
it
.
Upon
this
hint
,
some
pressed
him
to
Compile
a
Body
of
the
English
Law
;
It
could
hardly
ever
be
done
by
a
Man
who
knew
it
better
,
and
would
with
more
Judgement
and
Industry
have
put
it
into
Method
;
But
he
said
,
as
it
was
a
Great
and
Noble
Design
,
which
would
be
of
vast
Advantage
to
the
Nation
;
so
it
was
too
much
for
a
private
Man
to
undertake
:
It
was
not
to
be
entered
upon
but
by
the
Command
of
a
Prince
,
and
with
the
Communicated
Endeavours
of
some
of
the
most
Eminent
of
the
Profession
.
He
had
great
vivacity
in
his
Fancy
,
as
may
appear
by
his
Inclination
to
Poetry
,
and
the
lively
Illustrations
,
and
many
tender
strains
in
his
Contemplation
;
But
he
look
't
on
Eloquence
and
Wit
,
as
things
to
be
used
very
chastly
,
in
serious
Matters
which
should
come
under
a
severer
Inquiry
:
Therefore
he
was
both
,
when
at
the
Bar
,
and
on
the
Bench
,
a
great
Enemy
to
all
Eloquence
or
Rhetorick
in
Pleading
:
He
said
if
the
Judge
or
Jury
had
a
right
understanding
,
it
signified
nothing
,
but
a
waste
of
Time
,
and
loss
of
Words
;
and
if
they
were
weak
,
and
easily
wrought
on
,
it
was
a
more
decent
way
of
Corrupting
them
,
by
bribing
their
Fancies
,
and
biassing
their
Affections
;
And
wondered
much
at
that
affectation
of
the
French
Lawyers
in
imitating
the
Roman
Orators
in
their
Pleadings
.
For
the
Oratory
of
the
Romans
,
was
occasioned
by
their
popular
Government
,
and
the
Factions
of
the
City
,
so
that
those
who
intended
to
excel
in
the
Pleading
of
Causes
,
were
trained
up
in
the
Schools
of
the
Rhetors
,
till
they
became
ready
and
expert
in
that
luscious
way
of
Discourse
.
It
is
true
,
the
Composures
of
such
a
Man
as
Tully
was
,
who
mixed
an
extraordinary
Quickness
,
an
exact
Judgment
,
and
a
just
Decorum
with
his
skill
in
Rhetorick
,
do
still
entertain
the
Readers
of
them
with
great
Pleasure
:
But
at
the
same
time
it
must
be
acknowledged
,
that
there
is
not
that
chastity
of
Style
,
that
closeness
of
Reasoning
,
nor
that
justness
of
Figures
in
his
Orations
,
that
is
in
his
other
Writings
;
So
that
a
great
deal
was
said
by
him
,
rather
because
he
knew
it
would
be
acceptable
to
his
Auditors
,
than
that
it
was
approv'd
of
by
himself
;
and
all
who
read
them
,
will
acknowledge
,
they
are
better
pleased
with
them
as
Essays
of
Wit
and
Style
,
than
as
Pleadings
,
by
which
such
a
Judge
,
as
ours
was
,
would
not
be
much
wrought
on
.
And
if
there
are
such
Grounds
to
censure
the
Performances
of
the
greatest
Master
in
Eloquence
,
we
may
easily
infer
what
nauseous
Discourses
the
other
Orators
made
,
since
in
Oratory
as
well
as
in
Poetry
,
none
can
do
Indifferently
.
So
our
Judge
wondered
to
find
the
French
,
that
live
under
a
Monarchy
,
so
fond
of
imitating
that
which
was
an
ill
Effect
of
the
Popular
Government
of
Rome
:
He
therefore
pleaded
himself
always
in
few
Words
,
and
home
to
the
Point
:
And
when
he
was
a
Judge
,
he
held
those
thaat
Pleaded
before
him
,
to
be
the
main
Hinge
of
the
Business
,
and
cut
them
short
when
they
made
Excursions
about
Circumstances
of
no
Moment
,
by
which
he
saved
much
time
,
and
made
the
chief
Difficulties
be
well
Stated
and
Cleared
.
There
was
another
Custom
among
the
Romans
,
which
he
as
much
admired
,
as
he
despised
their
Rhetorick
,
which
was
,
that
the
Juris-Consults
were
the
Men
of
the
highest
Quality
,
who
were
bred
to
be
capable
of
the
chief
Imployment
in
the
State
,
and
became
the
greatest
Masters
of
their
Law
:
These
gave
their
Opinions
of
all
Cases
that
were
put
to
them
freely
,
judging
it
below
them
to
take
any
Present
for
it
;
and
indeed
they
were
only
the
true
Lawyers
among
them
,
whose
Resolutions
were
of
that
Authority
,
that
they
made
one
Classis
of
those
Materials
out
of
which
Trebonian
compiled
the
Digests
under
Justinian
;
for
the
Orators
or
Causidici
that
Pleaded
Causes
,
knew
little
of
the
Law
,
and
only
imploy'd
their
mercenary
Tongues
to
work
on
the
Affections
of
the
People
and
Senate
or
the
Praetors
:
Even
in
most
of
Tullies
Orations
there
is
little
of
Law
,
and
that
little
which
they
might
sprinkle
in
their
Declamations
,
they
had
not
from
their
own
Knowledge
,
but
the
Resolution
of
some
Juris-Consult
:
According
to
that
famous
Story
of
Servius
Sulpitius
,
who
was
a
Celebrated
Orator
,
and
being
to
receive
the
Resolution
of
one
of
those
that
were
Learned
in
the
Law
,
was
so
Ignorant
,
that
he
could
not
understand
it
;
Upon
which
the
Juris-Consult
reproached
him
,
and
said
,
it
was
a
shame
for
him
that
was
a
Noble-man
,
a
Senator
,
and
a
Pleader
of
Causes
,
to
be
thus
Ignorant
of
Law
:
This
touched
him
so
sensibly
,
that
he
set
about
the
Study
of
it
,
and
became
one
of
the
most
Eminent
Juris
Consults
that
ever
were
at
Rome
.
Our
Judge
thought
it
might
become
the
greatness
of
a
Prince
,
to
encourage
such
a
sort
of
Men
,
and
of
Studies
;
in
which
,
none
in
the
Age
he
lived
in
was
equal
to
the
great
Selden
,
who
was
truly
in
our
English
Law
,
what
the
old
Roman
Juris
Consults
were
in
theirs
.
But
where
a
decent
Eloquence
was
allowable
,
Judge
Hale
knew
how
to
have
excell'd
as
much
as
any
,
either
in
illustrating
his
Reasonings
,
by
proper
and
well
pursued
Similies
,
or
by
such
tender
Expressions
as
might
work
most
on
the
Affections
,
so
that
the
present
Lord
Chancellor
,
has
often
said
of
him
since
his
Death
,
that
he
was
the
greatest
Orator
he
had
known
;
for
tho'
his
Words
came
not
fluently
from
him
,
yet
when
they
were
out
,
they
were
the
most
Significant
and
Expressive
,
that
the
matter
could
bear
:
Of
this
sort
there
are
many
in
his
Contemplations
made
to
quicken
his
own
Devotion
,
which
have
a
Life
in
them
becoming
him
that
used
them
,
and
a
softness
fit
to
melt
even
the
harshest
Tempers
,
accommodated
to
the
Gravity
of
the
Subject
,
and
apt
to
excite
warm
thoughts
in
the
Readers
,
that
as
they
shew
his
excellent
Temper
that
brought
them
out
,
and
applied
them
to
himself
,
so
they
are
of
great
use
to
all
,
who
would
both
inform
and
quicken
their
Minds
.
Of
his
Illustrations
of
things
by
proper
Similies
,
I
shall
give
a
large
Instance
out
of
his
Book
of
the
Origination
of
Mankind
,
design'd
to
expose
the
several
different
Hypotheses
the
Philosophers
fell
on
,
concerning
the
Eternity
and
Original
of
the
Universe
,
and
to
prefer
the
Account
given
by
Moses
,
to
all
their
Conjectures
;
in
which
,
if
my
taste
does
not
misguide
me
,
the
Reader
will
find
a
rare
and
very
agreeable
mixture
,
both
of
fine
Wit
,
and
solid
Learning
and
Judgment
.
[
That
which
may
illustrate
my
Meaning
,
in
this
preference
of
the
revealed
Light
of
the
Holy
Scriptures
,
touching
this
Matter
,
above
the
Essays
of
a
Philosophical
Imagination
,
may
be
this
.
Suppose
that
Greece
being
unacquainted
with
the
curiosity
of
Mechanical
Engins
,
though
known
in
some
remote
Region
of
the
World
,
and
that
an
excellent
Artist
had
secretly
brought
and
deposited
in
some
field
or
forest
,
some
excellent
Watch
or
Clock
,
which
had
been
so
formed
,
that
the
Original
of
its
Motion
was
hidden
,
and
involv'd
in
some
close
contriv'd
piece
of
Mechanism
,
that
this
Watch
was
fo
framed
,
that
the
Motion
thereof
might
have
lasted
a
Year
,
or
some
such
time
as
might
give
a
reasonable
Period
for
their
Philosophical
descanting
concerning
it
,
and
that
in
the
plain
Table
there
had
been
not
only
the
Description
and
Indication
of
Hours
,
but
the
Configurations
&
Indications
of
the
various
Phases
of
the
Moon
,
the
motion
and
place
of
the
Sun
in
the
Ecliptick
,
and
divers
other
curious
Indications
of
Celestial
Motions
,
and
that
the
Scholars
of
the
several
Schools
,
of
Epicurus
,
of
Aristotle
,
of
Plato
,
and
the
rest
of
those
Philosophical
Sects
,
had
casually
in
their
Walk
,
found
this
admirable
Automaton
;
what
kind
of
Work
would
there
have
been
made
by
every
Sect
,
in
giving
an
account
of
this
Phoenomenon
?
We
should
have
had
the
Epicurean
Sect
,
have
told
the
Bystanders
according
to
their
preconceiv'd
Hypothesis
,
that
this
was
nothing
else
but
an
accidental
concretion
of
Atoms
,
that
haply
fallen
together
had
made
up
the
Index
,
the
Wheels
,
and
the
Ballance
,
and
that
being
haply
fallen
into
this
Posture
,
they
were
put
into
Motion
.
Then
the
Cartesian
falls
in
with
him
,
as
to
the
main
of
their
Supposition
,
but
tells
him
,
that
he
doth
not
sufficiently
explicate
how
the
Engine
is
put
into
Motion
,
and
therefore
to
furnish
this
Motion
,
there
is
a
certain
Materia
Subtilis
that
pervades
this
Engine
,
and
the
Moveable
parts
,
consisting
of
several
Globular
Atoms
apt
for
Motion
,
they
are
thereby
,
and
by
the
Mobility
of
the
Globular
Atoms
put
into
Motion
.
A
third
finding
fault
with
the
two
former
,
because
those
Motions
are
so
regular
,
and
do
express
the
various
Phoenomena
of
the
distribution
of
Time
,
and
of
the
Heavenly
Motions
;
therefore
it
seems
to
him
,
that
this
Engin
and
Motion
also
so
Analogical
to
the
Motions
of
the
Heavens
,
was
wrought
by
some
admirable
conjunction
of
the
Heavenly
Bodies
,
which
formed
this
Instrument
and
its
Motions
,
in
such
an
admirable
Correspondency
to
its
own
Existence
.
A
fourth
,
disliking
the
suppositions
of
the
three
former
,
tells
the
rest
,
that
he
hath
a
more
plain
and
evident
Solution
of
the
Phoenomenon
,
namely
,
The
universal
Soul
of
the
World
,
or
Spirit
of
Nature
,
that
formed
so
many
sorts
of
Insects
with
so
many
Organs
,
Faculties
,
and
such
congruity
of
their
whole
composition
,
and
such
curious
and
various
Motions
as
we
may
observe
in
them
,
hath
formed
and
set
into
Motion
this
admirable
Automaton
,
and
regulated
and
ordered
it
,
with
all
these
congruities
we
see
in
it
.
Then
steps
in
an
Aristotelian
,
and
being
dissatisfied
with
all
the
former
Solutions
,
tells
them
,
Gentlemen
,
you
are
all
mistaken
,
your
Solutions
are
Inexplicable
and
Unsatisfactory
,
you
have
taken
up
certain
precarious
Hypotheses
,
and
being
prepossessed
with
these
Creatures
of
your
own
fancies
,
and
in
love
with
them
,
right
or
wrong
,
you
form
all
your
Conceptions
of
things
according
to
those
fansied
and
pre-conceived
imaginations
.
The
short
of
the
Business
is
,
this
Machina
is
eternal
,
and
so
are
all
the
Motions
of
it
,
and
in
as
much
as
a
Circular
Motion
hath
no
beginning
or
end
,
this
Motion
that
you
see
both
in
the
Wheels
and
Index
,
and
the
successive
Indications
of
the
Celestial
Motions
,
is
eternal
,
and
without
beginning
.
And
this
is
a
ready
and
expedite
way
of
solving
the
Phoenomena
,
without
so
much
ado
as
you
haae
made
about
it
.
And
whilst
all
the
Masters
were
thus
contriving
the
Solution
of
the
Phaenomenon
,
in
the
hearing
of
the
Artist
that
made
it
,
and
when
they
had
all
spent
their
Philosophizing
upon
it
,
the
Artist
that
made
this
Engine
,
and
all
this
while
listned
to
their
admirable
Fancies
,
tells
them
,
Gentlemen
you
have
discovered
very
much
excellency
of
Invention
touching
this
piece
of
Work
that
is
before
you
,
but
you
are
all
miserably
mistaken
:
for
it
was
I
that
made
this
Watch
,
and
brought
it
hither
,
and
I
will
shew
you
how
I
made
it
.
First
,
I
wrought
the
Spring
,
and
the
Fusee
,
and
the
Wheels
and
the
Ballance
,
and
the
Case
and
Table
;
I
fitted
them
one
to
another
,
and
placed
these
several
Axes
that
are
to
direct
the
Motions
,
of
the
Index
to
discover
the
hour
of
the
Day
,
of
the
Figure
that
discovers
the
Phases
of
the
Moon
,
and
the
other
various
Motions
that
you
see
;
and
then
I
put
it
together
,
and
wound
up
the
Spring
,
which
hath
given
all
these
Motions
,
that
you
see
in
this
curious
piece
of
Work
,
and
that
you
may
be
sure
I
tell
you
true
,
I
will
tell
you
the
whole
Order
and
Progress
of
my
making
,
disposing
,
ond
ordering
of
this
Piece
os
Work
,
the
several
Materials
of
it
,
the
manner
of
the
forming
of
every
individual
part
of
it
,
and
how
long
I
was
about
it
.
This
plain
and
evident
discovery
renders
all
these
excogitated
Hypotheses
of
those
Philosophical
Enthusiasts
vain
and
ridiculous
,
without
any
great
help
of
Rhetorical
flourishes
,
or
Logical
confutations
.
And
much
of
the
same
nature
is
that
disparity
of
the
Hypotheses
of
the
learned
Philosophers
in
relation
to
the
Origination
of
the
World
and
Man
,
after
a
great
deal
of
dust
raised
,
and
fanciful
Explications
and
unintelligible
Hypothesis
.
The
plain
,
but
Divine
Narrative
by
the
Hand
of
Moses
,
full
of
Sense
and
Congruity
,
and
clearness
,
and
reasonableness
in
it self
,
does
at
the
same
Moment
give
us
a
true
and
clear
discovery
of
this
great
Mistery
,
and
renders
all
the
Essays
of
the
generality
of
the
Heathen
Philos●phers
to
be
vain
,
inevident
,
and
indeed
inexplicable
Theories
,
the
Creatures
of
Phantasie
and
Imagination
,
and
nothing
else
.
]
As
for
his
Vertues
,
they
have
appeared
so
Conspicuous
in
all
the
several
Transactions
and
turns
of
his
Life
,
that
it
may
seem
needless
to
add
any
more
of
them
,
than
has
been
already
related
,
but
there
are
many
particular
Instances
which
I
knew
not
how
to
fit
to
the
several
Years
of
his
Life
,
which
will
give
us
a
clearer
and
better
view
of
him
.
He
was
a
devout
Christian
,
a
sincere
Protestant
,
and
a
true
Son
of
the
Church
of
England
;
moderate
towards
Dissenters
,
and
just
even
to
those
from
whom
he
differed
most
;
which
appeared
signally
in
the
care
he
took
of
preserving
the
Quakers
,
from
that
mischief
that
was
like
to
fall
on
them
by
declaring
their
Marriages
void
,
and
so
bastarding
their
Children
;
but
he
considered
Marrige
and
Succession
as
a
Right
of
Nature
,
from
which
none
ought
to
be
barred
,
what
mistake
soever
they
might
be
under
,
in
the
points
of
revealed
Religion
.
And
therefore
in
a
Trial
that
was
before
him
,
when
a
Quaker
was
sued
for
some
Debts
owing
by
his
Wife
before
he
Married
her
,
and
the
Quakers
Council
pretended
,
That
it
was
no
Marriage
that
had
past
between
them
,
since
it
was
not
Solemnized
according
to
the
Rules
of
the
Church
of
England
;
he
declared
,
that
he
was
not
willing
on
his
own
opinion
to
make
their
Children
Bastards
,
and
gave
directions
to
the
Jury
to
find
it
special
.
It
was
a
reflection
on
the
whole
Party
,
that
one
of
them
to
avoid
an
Inconvenience
he
had
faln
,
in
thought
to
have
preserved
himself
by
a
defence
,
that
if
it
had
been
allowed
in
Law
,
must
have
made
their
whole
issue
Bastards
,
and
incapable
of
Succession
,
and
for
all
their
pretended
friendship
to
one
another
,
if
this
Judge
had
not
been
more
their
friend
,
than
one
of
those
they
so
called
,
their
Posterity
had
been
little
beholding
to
them
.
But
he
governed
himself
indeed
by
the
Law
of
the
Gospel
,
of
doing
to
others
what
he
would
have
others
do
to
him
;
and
therefore
because
he
would
have
thought
it
a
hardship
not
without
Cruelty
,
if
amongst
Papists
all
Marriages
were
nulled
which
had
not
been
made
with
all
the
Ceremonies
in
the
Roman
Ritual
,
so
he
applying
this
to
the
case
of
the
Sectaries
,
he
thought
all
Marriages
made
according
to
the
several
perswasions
of
Men
,
ought
to
have
their
Effects
in
Law
.
He
used
constantly
to
worship
God
in
his
Family
,
performing
it
always
himself
,
if
there
was
no
Clergyman
present
:
But
as
to
his
private
Exercises
in
devotion
,
he
took
that
extraordinary
care
to
keep
what
he
did
s●cret
,
that
this
part
of
his
Character
must
be
defective
,
except
it
be
acknowledged
that
Humility
in
covering
it
,
commends
him
much
more
than
the
highest
expression
of
Devotion
could
have
done
.
From
the
first
time
that
the
Impressions
of
Religion
settled
deeply
in
his
Mind
.
He
used
great
caution
to
conceal
it
:
not
only
in
obedience
to
the
Rules
given
by
our
Saviour
of
Fasting
,
Praying
,
and
giving
Alms
in
Secret
;
but
from
a
particular
distrust
he
had
of
himself
,
for
he
said
he
was
afraid
,
he
should
at
some
time
or
other
,
do
some
enormous
thing
,
which
if
he
were
look
't
on
as
a
very
Religious
Man
,
might
cast
a
reproach
on
the
profession
of
it
,
and
give
great
advantages
to
impious
Men
,
to
blaspheme
the
name
of
God
:
But
a
Tree
is
known
by
its
Fruits
;
and
he
lived
not
only
free
of
Blemishes
,
or
Scandal
,
but
shined
in
all
the
parts
of
his
Conversation
:
and
perhaps
the
distrust
he
was
in
of
himself
,
contributed
not
a
little
to
the
Purity
of
his
Life
,
for
he
being
thereby
obliged
to
be
more
Watchful
over
himself
,
and
to
depend
more
on
the
aids
of
the
Spirit
of
God
,
no
wonder
if
that
humble
temper
produced
those
excellent
Effects
on
him
.
He
had
a
Soul
enlarged
and
raised
above
that
mean
appetite
of
loving
Money
,
which
is
generally
the
root
of
all
Evil
.
He
did
not
take
the
Profits
that
he
might
have
had
by
his
Practice
;
for
in
common
Cases
,
when
those
who
came
to
ask
his
Council
gave
him
a
Piece
,
he
used
to
give
back
the
half
,
and
so
made
Ten
shillings
his
Fee
,
in
ordinary
Matters
that
did
not
require
much
time
or
Study
:
If
he
saw
a
Cause
was
Unjust
,
he
for
a
great
while
would
not
meddle
further
in
it
,
but
to
give
his
Advice
that
it
was
so
;
If
the
Parties
after
that
,
would
go
on
,
they
were
to
seek
another
Councellour
,
for
he
would
assist
none
in
Acts
of
Injustice
:
If
he
found
the
Cause
doubtful
or
weak
in
point
of
Law
,
he
always
advis'd
his
Clients
to
agree
their
Business
:
Yet
afterwards
he
abated
much
of
the
Scrupulosity
he
had
about
Causes
that
appeared
at
first
view
Injust
upon
this
occasion
:
There
were
two
Causes
brought
to
him
,
which
by
the
ignorance
of
the
Party
,
or
their
Attorney
,
were
so
ill
represented
to
him
,
that
they
seem'd
to
be
very
bad
,
but
he
enquiring
more
narrowly
into
them
,
found
they
were
really
very
good
and
just
:
So
after
this
he
slackned
much
of
his
former
Strictness
,
of
his
refusing
to
meddle
in
Causes
upon
the
ill
Circumstances
that
appear'd
in
them
at
first
.
In
his
Pleading
he
abhorred
those
too
common
faults
of
misreciting
Evidences
,
quoting
Precedents
,
or
Books
falsly
,
or
asserting
things
Confidently
;
by
which
ignorant
Juries
,
or
weak
Judges
,
are
too
often
wrought
on
.
He
pleaded
with
the
same
Sincerity
that
he
used
in
the
other
parts
of
his
Life
,
and
used
to
say
,
It
was
as
great
a
dishonour
as
a
Man
was
capable
of
,
that
for
a
little
Money
he
was
to
be
hired
to
say
,
or
do
otherwise
than
as
he
thought
:
All
this
he
ascribed
to
the
unmeasurable
desire
of
heaping
up
Wealth
,
which
corrupted
the
Souls
of
some
that
seem'd
to
be
otherwise
born
and
made
for
great
things
.
When
he
was
a
Practitioner
,
differences
were
often
referr'd
to
him
,
which
he
setled
,
but
would
accept
of
no
reward
for
his
Pains
,
though
offered
by
both
Parties
together
,
after
the
agreement
was
made
;
for
he
said
in
those
cases
he
was
made
a
Judge
,
and
a
Judge
ought
to
take
no
Money
.
If
they
told
him
,
he
lost
much
of
his
time
in
considering
their
Business
,
and
so
ought
to
be
acknowledged
for
it
;
his
answer
was
(
as
one
that
heard
it
told
me
,
)
Can
I
spend
my
Time
better
,
than
to
make
People
friends
,
must
I
have
no
time
allowed
me
to
do
good
in
.
He
was
naturally
a
quick
man
,
yet
by
much
Practice
on
himself
,
he
subdued
that
to
such
a
degree
,
that
he
would
never
run
suddenly
into
any
Conclusion
concerning
any
Matter
of
importance
.
Festina
lente
was
his
beloved
Motto
,
which
he
ordered
to
be
ingraven
on
the
Head
of
his
Staff
,
and
was
often
heard
say
,
that
he
had
observ'd
many
witty
Men
run
into
great
Errours
,
because
they
did
not
give
themselves
time
to
think
,
but
the
heat
of
Imagination
making
some
Notions
appear
in
good
Colours
to
them
,
they
without
staying
till
that
cooled
,
were
violently
led
by
the
Impulses
it
made
on
them
,
whereas
calm
and
slow
Men
,
who
pass
for
dull
in
the
common
estimation
,
could
search
after
Truth
and
find
it
out
,
as
with
more
deliberation
,
so
with
greater
certainty
.
He
laid
aside
the
tenth
Penny
of
all
he
got
for
the
Poor
,
and
took
great
care
to
be
well
informed
of
proper
Objects
for
his
Charities
:
And
after
he
was
a
Judge
,
many
of
the
Perquisites
of
his
Place
,
as
his
dividend
of
the
Rule
and
Box-money
,
were
sent
by
him
to
the
Goals
to
discharge
poor
Prisoners
,
who
never
knew
from
whose
hands
their
Relief
came
.
It
is
also
a
Custom
for
the
Marshal
of
the
Kings-bench
,
to
present
the
Judges
of
that
Court
wsth
a
piece
of
Plate
for
a
New-years-gift
,
that
for
the
Chief
Justice
being
larger
than
the
rest
.
This
he
intended
to
have
refused
,
but
the
other
Judges
told
him
it
belong'd
to
his
Office
,
and
the
refusing
it
would
be
a
prejudice
to
his
Successors
,
so
he
was
perswaded
to
take
it
,
but
he
sent
word
to
the
Marshal
,
that
instead
of
Plate
he
should
bring
him
the
value
of
it
in
Money
,
and
when
he
receiv'd
it
,
he
immediately
sent
it
to
the
Prisons
,
for
the
relief
and
discharge
of
the
poor
there
.
He
usually
invited
his
poor
Neighbours
to
Dine
with
him
,
and
made
them
sit
at
Table
with
himself
;
and
if
any
of
them
were
Sick
,
so
that
they
could
not
come
,
he
would
send
Meat
warm
to
them
from
his
Table
;
and
he
did
not
only
relieve
the
Poor
in
his
own
Parish
,
but
sent
Supplies
to
the
Neighbouring
Parishes
,
as
there
was
occasion
for
it
;
and
he
treated
them
all
with
the
tenderness
and
familiarity
that
became
one
,
who
consider'd
they
were
of
the
same
Nature
with
himself
,
and
were
reduc'd
to
no
other
Necessities
but
such
as
he
himself
might
be
brought
to
:
But
for
common
Beggars
,
if
any
of
these
came
to
him
as
he
was
in
his
Walks
,
when
he
lived
in
the
Country
,
he
would
ask
such
as
were
Capable
of
working
,
why
they
went
about
so
Idly
,
if
they
answer'd
.
It
was
because
they
could
find
no
Work
,
he
often
sent
them
to
some
Field
to
gather
all
the
Stones
in
it
,
and
lay
them
on
a
Heap
,
and
then
would
pay
them
liberally
for
their
Pains
.
This
being
done
,
he
used
to
send
his
Carts
,
and
caus'd
them
to
be
carried
to
such
places
of
the
High-way
as
needed
mending
.
But
when
he
was
in
Town
,
he
dealt
his
Charities
very
liberally
,
even
among
the
Street
Beggars
,
and
when
some
told
him
,
that
he
thereby
incouraged
Idleness
,
and
that
most
of
these
were
notorious
Cheats
,
he
used
to
answer
,
that
he
believ'd
most
of
them
were
such
,
but
among
them
there
were
some
that
were
great
Objects
of
Charity
,
and
press'd
with
grievous
Necessities
,
and
that
he
had
rather
give
his
Alms
to
twenty
who
might
be
perhaps
Rogues
,
than
that
one
of
the
other
sort
should
perish
for
want
of
that
small
Relief
which
he
gave
them
.
He
loved
Building
much
,
which
he
affected
chiefly
,
because
it
imploy'd
many
poor
People
,
but
one
thing
was
observ'd
in
all
his
Buildings
,
that
he
changes
he
made
in
his
Houses
,
was
always
from
Magnificece
to
Usefulness
,
for
he
avoided
every
thing
that
looked
like
Pomp
or
Vanity
,
even
in
the
Walls
of
his
Houses
;
he
had
good
Judgment
in
Architecture
,
and
an
excellent
faculty
in
Contriving
well
.
He
was
a
Gentle
Landlord
to
all
his
Tenants
,
and
was
ever
ready
upon
any
reasonable
Complaints
,
to
make
Abatements
,
for
he
was
Merciful
as
well
as
Righteous
.
One
instance
of
this
was
,
of
a
Widow
that
liv'd
in
London
,
and
had
a
small
Estate
near
his
House
in
the
Country
;
from
which
her
Rents
were
ill
return'd
to
her
,
and
at
a
Cost
which
she
could
not
well
bear
;
so
she
bemoan'd
herself
to
him
,
and
he
according
to
his
readiness
to
assist
all
poor
People
,
told
her
,
He
would
order
his
Steward
to
take
up
her
Rents
,
and
the
returning
them
should
cost
her
nothing
.
But
after
that
,
when
there
was
a
falling
of
Rents
in
that
Country
,
so
that
it
was
necessary
to
make
abatements
to
the
Tenant
;
yet
he
would
have
it
to
lie
on
himself
,
and
made
the
Widow
be
paid
her
Rent
as
formerly
.
Another
remarkable
Instance
of
his
Justice
and
Goodness
was
,
that
when
he
found
ill
Money
had
been
put
into
his
hands
he
would
never
suffer
it
to
be
vented
again
,
for
he
thought
it
was
no
excuse
for
him
to
put
false
Money
in
other
Peoples
hands
,
because
some
had
put
it
in
his
:
A
great
heap
of
this
he
had
gathered
together
,
for
many
had
so
far
abus'd
his
Goodness
as
to
mix
base
Money
among
the
Fees
that
were
given
him
;
it
is
like
he
intended
to
have
destroyed
it
,
but
some
Thieves
who
had
observ'd
it
,
broke
into
his
Chamber
and
stole
it
,
thinking
they
had
got
a
Prize
;
which
he
used
to
tell
with
some
pleasure
,
imagining
how
they
found
themselves
deceived
when
they
perceiv'd
what
sort
of
Booty
they
had
fall'n
on
.
After
he
was
made
a
Judge
,
he
would
needs
pay
more
for
every
Purchase
he
made
than
it
was
worth
;
If
it
had
been
but
a
Horse
he
was
to
buy
,
he
would
have
out
bid
the
Price
:
And
when
some
represented
to
him
,
that
he
made
ill
Bargains
,
he
said
,
it
became
Judges
to
pay
more
for
what
they
bought
,
than
the
true
Value
;
that
so
those
with
whom
they
dealt
,
might
not
think
they
had
any
right
to
their
favour
,
by
having
sold
such
things
to
them
at
an
easie
rate
:
and
said
it
was
suitable
to
the
reputation
,
which
a
Judge
ought
to
preserve
,
to
make
such
Bargains
,
that
the
World
might
see
they
were
not
too
well
used
upon
some
secret
Account
.
In
Sum
,
his
Estate
did
shew
how
little
he
had
minded
the
raising
a
great
Fortune
,
for
from
a
Hundred
pound
a
Year
,
he
raised
it
not
quite
to
Nine
hundr'd
,
and
of
this
a
very
considerable
part
came
in
by
his
share
of
Mr.
Seldens
Estate
:
yet
this
,
considering
his
great
Practice
while
a
Counsellour
,
and
his
constant
,
frugal
,
and
modest
way
of
Living
,
was
but
a
small
Fortune
:
In
the
share
that
fell
to
him
by
Mr.
Seldens
Will
,
one
memorable
thing
was
done
by
him
,
with
the
other
Executors
,
by
which
they
both
shewed
their
regard
to
their
dead
Friend
,
and
their
Love
of
the
Publick
;
His
Library
was
valued
at
some
thousands
of
Pounds
,
and
was
believ'd
to
be
one
of
the
curiousest
Collections
in
Europe
:
So
they
resolv'd
to
keep
this
intire
,
for
the
Honour
of
Selden's
Memory
,
and
gave
it
to
the
University
of
Oxford
,
where
a
noble
Room
was
added
to
the
former
Library
for
its
Reception
,
and
all
due
respects
have
been
since
shewed
by
that
great
and
learned
Body
,
to
those
thier
worthy
Benefactors
,
who
not
only
parted
so
generously
with
this
great
Treasure
,
but
were
a
little
put
to
it
how
to
oblige
them
,
without
crossing
the
Will
of
their
dead
Friend
,
Mr.
Selden
had
once
intended
to
give
his
Library
to
to
that
University
,
and
had
left
it
so
by
his
Will
;
but
having
occasion
for
a
Manuscript
,
which
belonged
to
their
Library
,
they
asked
of
him
a
Bond
of
a
thousand
Pound
for
its
Restitution
;
this
he
took
so
ill
at
their
Hands
,
that
he
struck
out
that
part
of
his
Will
by
which
he
had
given
them
his
Library
,
and
with
some
passion
declared
they
should
never
have
it
:
The
Executors
stuck
at
this
a
little
,
but
having
considered
better
of
it
,
came
to
this
Resolution
;
That
they
were
to
be
the
Executors
of
Mr.
Selden's
Will
,
and
not
of
his
Passion
;
so
they
made
good
what
he
had
intended
in
cold
Blood
,
and
past
overwhat
his
Passion
had
suggest'd
to
him
.
The
parting
with
so
many
excellent
Books
,
would
have
been
as
uneasie
to
our
Judge
,
as
any
thing
of
that
nature
could
be
,
if
a
pious
regard
to
his
friends
Memory
had
not
prevail'd
over
him
,
for
he
valued
Books
and
Manuscripts
above
all
things
in
the
World
;
he
himself
had
made
a
great
and
rare
Collection
of
Manuscripts
belonging
to
the
Law
of
England
,
he
was
forty
Years
in
gathering
it
,
he
himself
said
,
it
cost
him
about
Fifteen
hundred
Pounds
,
and
calls
it
in
his
Will
a
Treasure
worth
having
and
keeping
,
and
not
fit
for
every
mans
view
.
These
all
he
left
to
Lincoln's-Inn
,
and
for
the
Information
of
those
who
are
curious
to
search
into
such
things
;
there
shall
be
a
Catalogue
of
them
added
at
the
end
of
this
Book
.
By
all
these
Instances
it
does
appear
,
how
much
he
was
rais'd
above
the
World
,
or
the
love
of
it
.
But
having
thus
mastered
things
without
him
,
his
next
Study
was
to
overcome
his
own
Inclinations
;
he
was
as
he
said
himself
naturally
passionate
;
I
add
,
as
he
said
himself
,
for
that
appear'd
by
no
other
Evidence
,
save
that
sometimes
his
Colour
would
rise
a
little
,
but
he
so
govern'd
himself
,
that
those
who
liv'd
long
about
him
,
have
told
me
they
never
saw
him
disorder'd
with
Anger
,
tho'
he
met
with
some
Trials
,
that
the
nature
of
Man
is
as
little
able
to
bear
,
as
any
whatsoever
.
There
was
one
who
did
him
a
great
Injury
,
which
it
is
not
necessary
to
mention
,
who
coming
afterwards
to
him
for
his
Advice
in
the
settlement
of
his
Estate
,
he
gave
it
very
frankly
to
him
,
but
would
accept
of
no
Fee
for
it
,
and
thereby
shewed
both
that
he
could
forgive
as
a
Christian
,
and
that
he
had
the
Soul
of
a
Gentleman
in
him
not
to
take
money
of
one
that
had
wronged
him
so
heinously
.
And
when
he
was
asked
by
one
.
How
he
could
use
a
Man
so
kindly
that
had
wronged
him
so
much
,
his
Answer
was
,
He
thanked
God
he
had
learned
to
forget
Injuries
.
And
besides
the
great
temper
he
expressed
in
all
his
publick
Imployments
,
in
his
Family
he
was
a
very
gentle
Master
:
He
was
tender
of
all
his
Servants
,
he
never
turned
any
away
,
except
they
were
so
faulty
,
that
there
was
no
hope
of
reclaiming
them
:
When
any
of
them
had
been
long
out
of
the
way
,
or
had
neglected
any
part
of
their
Duty
;
he
would
not
see
them
at
their
first
coming
home
,
and
sometimes
not
till
the
next
day
,
least
when
his
displeasure
was
quick
upon
him
he
might
have
chid
them
indecently
;
and
when
he
did
reprove
them
,
he
did
it
with
that
sweetness
and
gravity
,
that
it
appeared
he
was
more
concerned
for
their
having
done
a
fault
,
than
for
the
Offence
given
by
it
to
himself
:
But
if
they
became
immoral
or
unruly
,
then
he
turned
them
away
,
for
he
said
,
he
that
by
his
place
ought
to
punish
disorders
in
other
People
,
must
by
no
means
suffer
them
in
his
own
House
:
He
advanced
his
Servants
according
to
the
time
they
had
been
about
him
,
and
would
never
give
occasion
to
Envy
among
them
,
by
reason
the
younger
Clerks
above
those
who
had
been
longer
with
him
.
He
treated
them
all
with
great
affection
,
rather
as
a
Friend
,
than
a
Master
,
given
them
often
good
Advice
and
Instruction
.
He
made
those
who
had
good
places
under
him
,
give
some
of
their
profit
to
the
other
Servants
who
had
nothing
but
their
Wages
:
When
he
made
his
Will
,
he
left
Legacies
to
every
one
of
them
;
But
he
expressed
a
more
particular
kindness
for
one
of
them
Robert
Gibbon
,
of
the
Middle
Temple
,
Esq
;
In
whom
he
had
that
Confidence
,
that
he
left
one
of
his
Executors
.
I
the
rather
mention
him
,
because
of
his
noble
Gratitude
to
his
worthy
Benefactor
and
Master
,
for
he
has
been
so
careful
to
preserve
his
Memory
,
that
as
he
set
those
on
me
,
at
whose
desire
I
undertook
to
write
his
Life
;
so
he
has
procured
for
me
a
great
part
of
those
Memorials
,
and
Informations
out
of
which
I
have
Composed
it
.
The
Judge
was
of
a
most
tender
and
compassionate
Nature
;
this
did
eminently
appear
in
his
Trying
and
giving
Sentence
upon
Criminals
,
in
which
he
was
strictly
careful
,
that
not
a
circumstance
should
be
neglected
,
which
might
any
way
clear
the
Fact
:
He
behaved
himself
with
that
regard
to
the
Prisoners
,
which
became
both
the
gravity
of
a
Judge
,
and
the
pity
that
was
due
to
Men
,
whose
Lives
lay
at
Stake
,
so
that
nothing
of
jearing
or
unreasonable
severity
ever
fell
from
him
.
He
also
examined
the
Witnesses
in
the
softest
manner
,
taking
care
that
they
should
be
put
under
no
Confusion
,
which
might
disorder
their
Memory
:
And
he
Summ'd
all
the
Evidence
so
equally
when
he
charg'd
the
Jury
,
that
the
Criminals
themselves
never
complained
of
him
.
When
it
came
to
him
to
give
Sentence
,
he
did
it
with
that
Composedness
and
Decency
,
and
his
Speeches
to
the
Prisoners
directing
them
to
prepare
for
Death
were
so
weighty
,
so
free
of
all
Affectation
and
so
Serious
and
Devout
,
that
many
loved
to
go
to
the
Tryals
,
when
he
sate
Judge
,
to
be
edified
by
his
Speeches
,
and
Behaviour
in
them
,
and
used
to
say
,
they
heard
very
few
such
Sermons
.
But
tho'
the
pronouncing
the
Sentence
of
Death
,
was
the
piece
of
his
Imployment
,
that
went
most
against
the
Grain
with
him
;
yet
in
that
,
he
could
never
be
molified
to
any
tenderness
which
hindred
Justice
.
When
he
was
once
pressed
to
recommend
some
(
whom
he
had
Condemned
)
to
his
Majesties
Mercy
and
Pardon
;
he
answered
He
could
not
think
they
deserved
a
Pardon
,
whom
he
himself
had
Adjudged
to
Die
:
So
that
all
he
would
do
in
that
kind
,
was
to
give
the
King
a
true
Account
of
the
Circumstances
of
the
Fact
,
after
which
his
Majesty
was
to
Consider
whether
he
would
enterpose
his
Mercy
,
or
let
Justice
take
place
.
His
Mercifulness
extended
even
to
his
Beasts
,
for
when
the
Horses
that
he
had
kept
long
,
grew
Old
,
he
would
not
suffer
them
to
be
sold
or
much
Wrought
but
orderd
his
Men
to
turn
them
loose
on
his
Grounds
,
and
put
them
only
to
easie
work
,
such
as
going
to
Market
and
the
like
:
He
used
old
Dogs
also
with
the
same
care
:
His
Shepherd
having
one
that
was
become
blind
with
Age
,
he
intended
to
have
kill'd
or
lost
him
,
but
the
Judge
coming
to
hear
of
it
,
made
one
of
his
Servants
bring
him
home
and
fed
him
till
he
died
:
And
he
was
scarce
ever
seen
more
Angry
than
with
one
of
his
Servants
for
neglecting
a
Bird
,
that
he
kept
,
so
that
it
died
for
want
of
Food
.
He
was
a
great
incourager
of
all
young
Persons
,
that
he
saw
follow'd
their
Books
dilligently
,
to
whom
he
used
to
give
Directions
concerning
the
method
of
their
Study
,
with
a
humanity
and
sweetness
,
that
wrought
much
on
all
that
came
near
him
,
and
in
a
smiling
pleasant
way
,
he
would
admonish
them
.
If
he
saw
any
thing
amiss
in
them
,
particularly
,
if
they
went
too
fine
in
their
Clothes
,
he
would
tell
them
,
It
did
not
become
their
Profession
.
He
was
not
pleas'd
to
see
Students
wear
long
Perriwigs
,
or
Attorneys
go
with
Swords
;
so
that
such
young
Men
as
would
not
be
perswaded
to
part
with
those
Vanities
,
when
they
went
to
him
,
laid
them
aside
,
and
went
as
plain
as
they
could
,
to
avoid
the
Reproof
which
they
knew
they
might
otherwise
expect
.
He
was
very
free
and
communicative
in
his
Discourse
,
which
he
most
commonly
fixed
on
some
good
and
useful
Subject
,
and
loved
for
an
Hour
or
two
at
Night
,
to
be
visited
by
some
of
his
Friends
.
He
neither
said
nor
did
any
thing
with
Affectation
,
but
used
a
Simplicity
,
that
was
both
natural
to
himself
,
and
very
easie
to
others
:
And
though
he
never
studied
the
modes
of
Civility
or
Court-breeding
,
yet
he
knew
not
what
it
was
to
be
rude
or
harsh
with
any
,
except
he
were
impertinently
addressed
to
in
matters
of
Justice
,
then
he
would
raise
his
Voice
a
little
,
and
so
shake
off
those
Importunities
.
In
his
Furniture
,
and
the
service
of
his
Table
,
and
way
of
Living
,
he
liked
the
old
Plainness
so
well
,
that
as
he
would
set
up
none
of
the
new
Fashions
,
so
he
rather
affected
a
Courseness
in
the
use
of
the
old
ones
;
which
was
more
the
effect
of
his
Philosophy
than
Disposition
,
for
he
loved
fine
Things
too
much
at
first
:
He
was
always
of
an
equal
Temper
,
rather
chearful
than
merry
.
Many
wondered
to
see
the
evenness
of
his
Deportment
,
in
some
very
sad
Passages
of
his
Life
.
Having
lost
one
of
his
Sons
,
the
manner
of
whose
Death
had
some
grievous
Circumstances
in
it
;
One
coming
to
see
him
,
and
Condole
,
he
said
to
him
,
those
were
the
Effects
of
living
long
,
such
must
look
to
see
many
sad
and
unacceptable
Things
;
and
having
said
that
,
he
went
to
other
Discourses
,
with
his
ordinary
freedom
of
Mind
;
for
though
he
had
a
temper
so
tender
,
that
sad
things
were
apt
enough
to
make
deep
Impressions
upon
him
,
yet
the
regard
he
had
to
the
Wisdom
and
Providence
of
God
,
and
the
just
Estimate
he
made
of
all
external
things
,
did
to
admiration
maintain
the
tranquility
of
his
Mind
,
and
he
gave
no
occasion
by
idleness
to
Melancholy
to
corrupt
his
Spirit
,
but
by
the
perpetual
bent
of
his
thoughts
,
he
knew
well
now
to
divert
them
from
being
oppressed
with
the
excesses
of
Sorrow
.
He
had
a
generous
and
noble
Idea
of
God
in
his
Mind
,
and
this
he
found
did
above
all
other
Considerations
preserve
his
quiet
.
And
indeed
that
was
so
well
Established
in
him
,
that
no
accidents
,
how
sudden
soever
,
were
observed
to
discompose
him
:
Of
which
an
Eminent
Man
of
that
Profession
,
gave
me
this
instance
:
In
the
year
1666
,
an
Opinion
did
run
through
the
Nation
,
That
the
end
of
the
World
would
come
that
year
.
This
,
whether
set
on
by
Astrologers
,
or
advanced
by
those
who
thought
it
might
have
some
relation
to
the
number
of
the
Beast
in
the
Revelation
,
or
promoted
by
Men
of
ill
Designs
,
to
disturb
the
publick
Peace
,
had
spread
mightily
among
the
people
;
and
Judge
Hale
going
that
year
the
Western
Circuit
,
it
happened
,
that
as
he
was
on
the
Bench
at
the
Assizes
,
a
most
terrible
Storm
fell
out
very
unexpectedly
,
accompanied
with
such
flashes
of
Lightning
,
and
claps
of
Thunder
,
that
the
like
will
hardly
fall
out
in
an
Age
,
upon
which
a
whisper
or
a
rumour
run
through
the
Crowd
,
That
now
was
the
World
to
end
,
and
the
day
of
Judgment
to
begin
,
and
at
this
there
followed
a
general
Consternation
in
the
whole
Assembly
,
and
all
Men
forgo●…
the
Business
they
were
met
about
,
and
betook
themselves
to
their
Prayers
:
This
added
to
the
horror
raised
by
the
Storm
,
looked
very
dismally
;
in
so
much
that
my
Author
,
a
Man
of
no
ordinary
Resolution
,
and
firmness
of
mind
confessed
it
made
a
great
Impression
on
himself
.
But
he
told
me
,
That
he
did
observe
the
Judge
was
not
a
whit
affected
,
and
was
going
on
with
the
Business
of
the
Court
in
his
ordinary
manner
:
From
which
he
made
this
conclusion
,
That
his
thoughts
were
so
well
fixed
,
that
he
believed
if
the
World
had
been
really
to
end
,
it
would
have
given
him
no
considerable
disturbance
.
But
I
shall
now
conclude
all
that
I
shall
say
concerning
him
with
what
one
of
the
greatest
Men
of
the
Profession
of
the
Law
,
sent
me
as
an
abstract
of
the
Character
he
had
made
of
him
,
upon
long
observation
,
and
much
converse
with
him
:
It
was
sent
me
,
that
from
thence
with
the
other
Materials
,
I
might
make
such
a
Representation
of
him
to
the
World
,
as
he
indeed
deserved
,
but
I
resolved
not
to
shred
it
out
in
parcels
,
but
to
set
it
down
entirely
as
it
was
sent
me
,
hoping
that
as
the
Reader
will
be
much
delighted
with
it
,
so
the
Noble
person
that
sent
it
,
will
not
be
offended
with
me
for
keeping
it
entire
,
and
setting
it
in
the
best
light
I
could
;
It
begins
abruptly
,
being
designed
to
supply
the
defects
of
others
,
from
whom
I
had
earlier
and
more
copious
Informations
.
He
would
never
be
brought
to
discourse
of
publick
Matters
in
private
Conversation
,
but
in
questions
of
Law
,
when
any
young
Lawyer
put
a
Case
to
him
,
he
was
very
communicative
,
especially
while
he
was
at
the
Ba●
:
But
when
he
came
to
the
Bench
,
he
grew
mo●e
res●rv'd
,
and
would
never
suffer
his
Opinion
in
any
case
to
be
known
,
till
he
was
obliged
to
declare
it
Judicially
;
And
he
concealed
his
Opinion
in
great
Cases
so
carefully
,
that
the
rest
of
the
Judges
in
the
same
Court
could
never
perceive
it
:
His
reason
was
,
Because
every
Judge
ought
to
give
Sentence
according
to
his
own
Perswasion
and
Conscience
,
and
not
to
be
sway'd
by
any
respect
or
deference
to
another
Man's
Opinion
:
And
by
this
means
it
hath
happened
sometimes
,
that
when
all
the
Barons
of
the
Exchequer
had
delivered
their
Opinions
,
and
agreed
in
their
Reasons
and
Arguments
;
yet
he
coming
to
speak
last
,
and
differing
in
Judgment
from
them
,
hath
exprest
himself
with
so
much
Weight
and
Solidity
,
that
the
Barons
have
immediately
retracted
their
Votes
,
and
concurr'd
with
him
.
H●
hath
sat
as
a
Judge
in
all
the
Courts
of
Law
,
and
in
two
of
them
as
Chief
,
but
still
where
ever
he
sat
,
all
Business
of
consequence
followed
him
,
and
no
Man
was
content
to
sit
down
by
the
Judgment
of
any
other
Court
,
till
the
Case
were
brought
before
him
,
to
see
whether
he
were
of
the
same
mind
;
And
his
Opinion
being
once
known
,
Men
did
readily
acquiesce
in
it
;
and
it
was
very
rarely
seen
,
that
any
Man
attempted
to
bring
it
about
again
,
and
he
that
did
so
,
did
it
upon
great
Disadvantages
,
and
was
always
lookt
upon
as
a
very
contentious
Person
;
So
that
what
Cicero
says
of
Brutus
,
did
very
often
happen
to
him
,
Etiam
quos
contra
statuit
aequos
placatosque
dimisit
.
Nor
did
Men
rev●rence
his
Judgment
and
Opinion
in
Courts
of
Law
only
:
But
his
Auth●rity
was
as
great
in
Courts
of
Equ●ty
,
and
the
same
respect
and
submission
was
paid
to
him
there
too
;
And
this
appeared
not
only
in
his
own
Court
of
Equity
in
the
Exchequer
Chamber
,
but
in
the
Chancery
too
,
for
thither
he
was
often
called
to
advise
and
assist
the
Lord
Chancellor
,
or
Lord
Keeper
for
the
time
being
;
and
if
the
Cause
wer●
of
diffi●●l●
Examination
,
or
intricated
and
entangled
with
variety
of
S●ttlements
,
no
man
ever
shewed
a
more
clear
and
discerning
Judgment
:
If
it
●ere
●f
great
Value
,
and
Great
Persons
interested
in
it
,
no
man
ever
shewed
greater
Courage
and
In●egrity
in
laying
aside
all
respect
of
Persons
:
When
he
came
to
deliver
his
Opinion
,
he
always
put
his
Discourse
into
such
a
m●thod
,
that
one
part
of
it
gave
light
to
the
other
and
where
the
proceedings
of
Chancery
might
prove
Inconvenient
to
the
Subject
,
he
never
spared
to
observe
and
reprove
them
:
And
from
his
Observations
and
Discourses
,
the
Chancery
hath
taken
occasion
to
establish
many
of
those
Rules
by
which
it
Governs
it self
at
this
day
.
He
did
look
upon
Equity
as
a
part
of
the
Common-Law
,
and
one
of
the
Grounds
of
it
;
and
therefore
as
near
as
he
could
,
he
did
always
reduce
it
to
certain
Rules
and
Principles
,
that
Men
might
Study
it
as
a
Science
,
and
not
think
the
Administration
of
it
had
any
thing
arbitrary
in
it
,
Thus
eminent
was
this
man
in
every
Station
,
and
into
what
Court
soever
he
was
call'd
,
he
quickly
made
it
appear
,
that
he
d●served
the
chief
Seat
there
.
As
great
a
Lawyer
as
he
was
he
would
never
suffer
the
strictness
of
Law
to
prevail
against
Conscience
,
as
great
a
Chancellor
as
he
was
,
he
would
make
use
of
all
the
Niceties
and
Subtilties
in
Law
when
it
tended
to
support
Right
and
Equity
.
But
nothing
was
more
admirable
in
him
,
than
his
Patience
:
He
did
not
affect
the
Reputation
of
Quickness
and
Dispatch
▪
by
a
hasty
and
captious
hearing
of
the
Councel
:
He
would
bear
with
the
meanest
,
and
gave
every
Man
his
full
Scope
,
thinking
it
much
better
to
lose
Time
than
Patience
:
In
summing
up
of
an
Evidence
to
a
Jury
,
he
would
always
require
the
Bar
to
interrupt
him
if
he
did
mistake
,
and
to
put
him
in
mind
of
it
,
if
he
did
forget
the
least
Circumstance
;
some
Judges
have
been
disturbed
at
this
as
a
Rudeness
,
which
he
always
looked
up●n
as
a
Service
and
Respect
done
to
him
.
His
whole
Life
was
nothing
else
but
a
continual
course
of
Labour
and
Industry
,
and
when
he
could
borro●
any
time
from
the
publick
Service
,
it
was
wholly
employed
either
in
Philosophical
or
Divine
Meditations
,
and
even
that
was
a
publick
Service
too
as
it
hath
proved
;
For
they
have
occasioned
his
Writing
of
such
Treatises
,
as
are
become
the
Choicest
entertainment
of
wise
and
good
Men
,
and
the
World
hath
reason
to
wish
that
more
of
them
were
Printed
:
He
that
considers
the
active
part
of
his
Life
,
and
with
what
unwearied
Diligence
and
Application
of
Mind
,
he
dispatched
all
Mens
Business
which
came
under
his
Care
,
will
wonder
how
he
could
find
any
time
for
Contemplation
:
He
that
considers
again
the
various
Studies
he
past
through
,
and
the
many
Collections
and
Observations
he
hath
made
,
may
as
justly
wonder
how
he
could
find
any
time
f●r
Action
:
But
no
Man
can
wonder
at
the
exemplary
Piety
and
Innocence
of
such
a
life
so
spent
as
this
was
,
wherein
as
he
was
careful
to
avoid
every
idle
word
,
so
't
is
manifest
he
never
spent
an
idle
day
.
They
who
come
far
short
of
this
Great
Man
,
will
be
apt
enough
to
think
that
this
is
a
Panegyrick
,
which
indeed
is
a
History
,
and
but
a
little
part
of
that
History
which
was
with
great
Truth
to
be
related
of
him
:
Men
who
despair
of
attaining
such
p●rfection
,
are
not
willing
to
believe
that
any
Man
else
did
ever
arrive
at
such
a
Height
.
He
was
the
greatest
Lawyer
of
the
Age
,
and
might
have
had
what
Practice
he
pleased
,
but
though
he
did
most
Conscientiously
affect
the
labours
of
his
Profession
,
yet
at
the
same
time
,
he
despised
the
Gain
of
it
,
and
of
those
profits
which
he
would
allow
himself
to
receive
,
he
always
set
apart
a
Tenth
Penny
for
the
Poor
,
which
he
ever
dispensed
with
that
secr●cy
,
that
they
who
were
relieved
,
seldom
or
never
knew
their
Benefactor
:
He
took
more
pains
to
avoid
the
Honours
and
Preferments
of
the
Gown
,
than
others
do
to
compass
them
.
His
Modesty
was
beyond
all
Example
,
for
where
some
Men
who
never
attain'd
to
half
his
Knowledge
,
have
been
pufft
up
with
a
high
conceit
of
themselves
,
and
have
affected
all
occasions
of
raising
their
own
Esteem
by
depreciating
other
Men
;
He
on
the
contrary
was
the
most
obliging
Man
that
ever
Practised
:
If
a
young
Gentleman
happened
to
be
retain'd
to
argue
a
point
in
Law
,
where
he
was
on
the
contrary
side
,
h●
w●uld
very
often
mend
the
Objections
when
he
came
to
repeat
them
,
and
always
Commend
the
Gentleman
if
there
were
room
for
it
,
and
one
good
word
of
his
was
of
more
advantage
to
a
young
Man
,
than
all
the
favour
of
the
Court
could
be
.
Having
thus
far
pursued
his
History
and
Character
,
in
the
publick
and
exemplary
parts
of
his
Life
,
without
interrupting
the
thread
of
the
relation
,
with
what
was
Private
and
Domestick
,
I
shall
conclude
with
a
short
account
of
these
.
He
was
twice
Married
,
his
first
Wife
was
Anne
Daughter
of
Sir
Henry
Moore
,
of
Faly
in
Berkshire
,
Grandchild
to
Sir
Francis
Moore
,
Serjeant
at
Law
;
by
her
he
had
Ten
Children
,
the
four
first
died
young
,
the
other
six
lived
to
be
all
Married
;
And
he
out-lived
them
all
,
except
his
eldest
Daughter
,
and
his
youngest
Son
,
who
are
yet
alive
.
His
eldest
Son
Robert
Married
Frances
the
Daughter
of
Sir
Francis
Chock
,
of
Avington
in
Berkshire
,
and
they
both
dying
in
a
little
time
one
after
another
,
left
five
Children
,
two
Sons
,
Matthew
and
Gabriel
,
and
three
Daughters
,
Anne
,
Mary
,
and
Frances
,
and
by
the
Judges
advice
,
they
both
made
him
their
Executor
,
so
he
took
his
Grand-Children
into
his
own
Care
,
and
among
them
he
left
his
Estate
.
His
Second
Son
Matthew
,
Married
Anne
the
Daughter
of
Mr.
Matthew
Simmonds
,
of
Hilsly
,
in
Glocestershire
,
who
dyed
soon
after
,
and
left
one
Son
behind
him
named
Matthew
.
His
third
Son
Thomas
,
Married
Rebekah
the
Daughter
of
Christian
▪
Le
B●une
,
a
Dutch
Merchant
,
and
Died
without
Issue
.
His
fourth
Son
Edward
,
Married
Mary
,
the
Daughter
of
Edmund
Goodyere
,
Esq
;
of
Heythorp
,
in
Oxfordshire
,
and
still
lives
,
he
has
two
Sons
,
and
three
Daughters
.
His
eldest
Daughter
Mary
,
was
Married
to
Edward
Alderley
,
Son
of
Edward
Alderley
,
of
Innishannon
,
in
the
County
of
Cork
in
Ireland
,
who
dying
,
left
her
with
two
Sons
,
and
three
Daughters
;
she
is
since
Married
to
Edward
Stephens
,
Son
to
Edward
Stevens
,
Esq
;
of
Cherington
in
Glocestershire
.
His
youngest
Daughter
Elizabeth
,
was
Married
to
Edward
Webb
,
Esq
;
Barrister
at
Law
,
she
Died
,
leaving
two
Children
,
a
Son
and
a
Daughter
.
His
second
Wife
was
Anne
,
the
Daughter
of
Mr.
Joseph
Bishop
,
of
Faly
in
Berkshire
,
by
whom
he
had
no
Children
;
He
gives
her
a
great
Character
in
his
Will
,
as
a
most
dutiful
,
faithful
,
and
loving
Wife
,
and
therefore
trusted
the
breeding
of
his
Grand-Children
to
her
Care
,
and
left
her
one
of
his
Executors
,
to
whom
he
joyned
Sir
Robert
Jenkinson
,
and
Mr.
Gibbon
.
So
much
may
suffice
of
those
descended
from
him
.
In
after
times
,
it
is
not
to
be
doubted
,
but
it
will
be
reckoned
no
small
Honour
to
derive
from
him
;
And
this
has
made
me
more
particular
in
reckoning
up
his
Issue
.
I
shall
next
give
an
account
of
the
Issues
of
his
Mind
,
his
Books
,
that
are
either
Printed
,
or
remain
in
Manuscript
;
for
the
last
of
these
by
his
Will
,
he
has
forbid
the
Printing
of
any
of
them
after
his
Death
,
except
such
as
he
should
give
order
for
in
his
Life
:
But
he
seems
to
have
changed
his
mind
afterwards
and
to
have
left
it
to
the
discretion
of
his
Executors
,
which
of
them
might
be
Printed
;
for
though
he
does
not
express
that
,
yet
he
ordered
by
a
Codicil
,
That
if
any
Book
of
his
Writing
,
as
well
touching
the
Common
Law
as
other
Suhjects
,
should
be
Printed
;
then
what
should
be
given
for
the
Consideration
of
the
Copy
,
should
be
divided
into
Ten
shares
,
of
which
he
appointed
Seven
to
go
among
his
Servants
,
and
Three
to
those
who
had
Copied
them
out
,
and
were
to
look
after
the
Impression
.
The
reason
,
as
I
have
understood
it
,
that
made
him
so
unwilling
to
have
any
of
his
Works
Printed
after
his
Death
,
was
;
That
he
apprehended
in
the
Licensing
them
,
(
which
was
necessary
before
any
Book
could
be
lawfully
Printed
,
by
a
Law
then
in
force
,
but
since
his
Death
determined
)
some
things
might
have
been
struck
out
or
altered
;
which
he
had
observed
not
without
some
Indignation
,
had
been
done
to
a
part
of
the
Reports
,
of
one
whom
he
had
much
Esteemed
.
This
in
matters
of
Law
,
he
said
,
might
prove
to
be
of
such
mischievous
Consequence
,
that
he
thereupon
resolved
none
of
his
Writings
,
should
be
at
the
Mercy
of
Licensers
;
And
therefore
because
he
was
not
sure
,
that
they
should
be
published
without
Expurgations
or
Interpolations
,
he
forbid
the
Printing
any
of
them
;
in
which
he
afterwards
made
some
Alteration
,
at
least
he
gave
occasion
by
his
Codicil
,
to
infer
that
he
altered
his
mind
.
This
I
have
the
more
fully
explained
,
that
his
last
Will
may
be
no
way
misunderstood
,
and
that
his
worthy
Excecutors
,
and
his
Hopeful
Grand-Children
,
may
not
conclude
themselves
to
be
under
an
Indispensible
obligation
,
of
depriving
the
publick
of
his
excellent
Writings
.
The
Conclusion
.
THus
lived
and
died
Sir
Matthew
Hale
,
the
Renowned
Lord
Chief
Justice
of
England
:
He
had
one
of
the
blessings
of
Virtue
in
the
highest
measure
of
any
of
the
Age
,
that
does
not
always
follow
it
,
which
was
,
that
he
was
universally
much
valued
and
admired
by
Men
of
all
sides
and
perswasions
.
For
as
none
could
hate
him
but
for
his
Justice
and
Virtues
,
so
the
great
estimation
he
was
generally
in
,
made
,
that
few
durst
undertake
to
defend
so
ingrateful
a
Paradox
,
as
any
thing
said
to
lessen
him
would
have
appeared
to
be
.
His
Name
is
scarce
ever
mentioned
since
his
Death
,
without
particular
accents
of
singular
respect
.
His
Opinion
in
points
of
Law
generally
passes
as
an
uncontroulable
Authority
,
and
is
often
pleaded
in
all
the
Courts
of
Justice
:
And
all
that
knew
him
well
,
do
still
speak
of
him
as
one
of
the
perfectest
patterns
of
Religion
and
Virtue
they
ever
saw
.
The
Commendations
given
him
by
all
sorts
of
people
are
such
,
that
I
can
hardly
come
under
the
Censures
of
this
Age
,
for
any
thing
I
have
said
concerning
him
;
yet
if
this
Book
lives
to
aftertimes
,
it
will
be
looked
on
perhaps
as
a
Picture
,
drawn
more
according
to
Fancy
and
Invention
,
than
after
the
Life
if
it
were
not
that
those
who
knew
him
well
,
establishing
its
Credit
in
the
present
Age
,
will
make
it
pass
down
to
the
next
with
a
clearer
Authority
.
I
shall
pursue
his
praise
no
further
in
my
own
words
,
but
shall
add
what
the
present
Lord
Chancellor
of
England
said
concerning
him
,
when
he
delivered
the
Commission
to
the
Lord
Chief
Justice
Rainsford
,
who
succeeded
him
in
that
Office
,
which
he
began
in
this
manner
.
The
Vacancy
of
the
Seat
of
the
Chief
Justice
of
this
Court
,
and
that
by
a
way
and
means
so
unusual
,
as
the
Resignation
of
him
,
that
lately
held
it
,
and
this
too
proceeding
from
so
deplorable
a
cause
,
as
the
infirmity
of
that
Body
,
which
began
to
forsake
the
ablest
Mind
that
ever
presided
here
,
ha●h
filled
the
Kingdom
with
Lamentations
,
and
given
the
King
many
and
pensive
thoughts
,
how
to
supply
that
Vacancy
again
.
And
a
little
after
speaking
to
his
Successor
,
He
said
,
The
very
Labours
of
the
place
,
and
that
weight
and
fatigue
of
Business
which
attends
it
,
are
no
small
discouragements
;
For
what
Shoulders
may
not
justly
fear
that
Burthen
which
made
him
stoop
that
went
before
you
?
Yet
I
confess
you
have
a
greater
discouragement
than
the
meer
Burthen
of
your
Place
,
and
that
is
the
unimitable
Example
of
your
last
Predecessor
:
Onerosum
est
succedere
bono
Principi
,
was
the
saying
of
him
in
the
Panegyrick
;
and
you
will
find
it
so
too
that
are
to
succeed
such
a
Chief
Justice
,
of
so
indefatigable
an
Industry
,
so
invincible
a
Patience
,
so
exemplary
an
Integrity
,
and
so
Magnanimous
a
contempt
of
Worldly
things
,
without
which
no
Man
can
be
truly
great
;
and
to
all
this
a
Man
that
was
so
absolute
a
Master
of
the
Science
of
the
Law
,
and
even
of
the
most
abstruse
and
hidden
parts
of
it
,
that
one
may
truly
say
of
his
kno●ledge
in
the
Law
,
what
St.
Austin
said
of
St.
Hierom's
knowledge
in
Divinity
,
Quod
Hieronymus
nescivit
,
nullus
mortalium
unquam
scivit
.
And
therefore
the
King
would
not
suffer
himself
to
part
with
so
great
a
Man
,
till
he
had
placed
upon
him
all
the
marks
of
Bounty
and
Esteem
,
which
his
retired
and
weak
Condition
was
capable
of
.
To
this
high
Character
,
in
which
the
expressions
,
as
they
well
become
the
Eloquence
of
him
who
pronounced
them
,
so
they
do
agree
exactly
to
the
Subject
,
without
the
abatements
that
are
often
to
be
made
Rhetorick
;
I
shall
add
that
part
of
the
Lord
Chief
Justices
answer
in
which
he
speaks
of
his
Predecessor
.
—
A
person
in
whom
his
eminent
Virtues
,
and
deep
Learning
,
have
long
managed
a
contest
for
the
Superiority
,
which
is
not
decided
to
this
day
,
nor
will
it
ever
be
determined
I
suppose
,
which
shall
get
the
upper
hand
.
A
person
that
has
sat
in
this
Court
these
many
Years
,
of
whose
actions
there
I
have
been
an
eye
and
ear
witness
,
that
by
the
greatness
of
his
learning
always
charmed
his
Auditors
to
reverence
and
attention
:
A
person
of
whom
I
think
I
may
boldly
say
,
that
as
former
times
cannot
shew
any
Superiour
to
him
,
so
I
am
confident
succeeding
and
future
time
will
never
shew
any
equal
:
These
considerations
heightned
by
what
I
have
heard
from
your
Lordship
concerning
him
,
made
me
anxious
and
doubtful
,
and
put
me
to
a
stand
,
how
I
should
succeed
so
able
,
so
good
and
so
great
a
Man
:
It
doth
very
much
trouble
me
,
that
I
who
in
comparison
of
him
am
but
like
a
Candle
lighted
in
the
Sunshine
,
or
like
a
Gloe-worm
at
mid-day
,
should
succeed
so
great
a
Person
,
that
is
and
will
be
so
eminently
famous
to
all
Posterity
:
And
I
must
ever
wear
this
Motto
in
my
breast
to
comfort
me
,
and
in
my
actions
to
excuse
me
,
Sequitur
,
quamvis
non
p●ssibus
aequis
.
Thus
were
Panegyricks
made
upon
him
while
yet
alive
,
in
that
same
Court
of
Justice
which
he
had
so
worthily
governed
.
As
he
was
honoured
while
he
lived
,
so
he
was
much
lamented
when
he
died
:
And
this
will
still
be
acknowledged
as
a
just
inscription
for
his
Memory
,
though
his
modesty
forbid
any
such
to
be
put
on
his
Tomb-stone
.
THAT
HE
WAS
ONE
OF
THE
GREATEST
PATTERNS
THIS
AGE
HAS
AFFORDED
,
WHETHER
IN
HIS
PRIVATE
DEPORTMENT
AS
A
CHRISTIAN
,
OR
IN
HIS
PUBLICK
EMPLOYMENTS
,
EITHER
AT
THE
BAR
OR
ON
THE
BENCH
.
FINIS
.