A
SERMON
PREACHED
AT
St.
Michael
à
Plea
April
21st
.
1684.
at
the
General
Assembly
of
the
Clergy
,
held
there
by
the
Arch-Deacon
of
Norwich
,
&c.
Luke
19th
.
v.
46th
.
It
is
written
,
my
House
is
the
House
of
Prayer
,
but
ye
have
made
it
a
Den
of
Theeves
.
THe
most
convenient
Place
for
Judgement
,
to
begin
at
the
House
of
God
;
for
there
is
no
danger
of
miscarriages
in
the
Commonwealth
,
when
there
is
a
concurrence
of
all
things
to
promote
the
Beauty
and
Glory
of
the
Temple
:
For
wherein
consists
the
Glory
of
a
Kingdom
?
But
in
the
due
Execution
of
Justice
:
And
what
is
it
that
Maintains
the
Queen
upon
her
Throne
?
But
the
Power
of
Religion
.
When
Religion
then
begins
to
faulter
,
no
marvail
if
Justice
begins
to
swerve
;
and
what
can
that
presage
,
but
he
eminent
peril
and
downfal
of
a
State
?
To
prevent
therefore
the
ruines
and
devastations
of
both
,
God
hath
intrusted
the
Royal
Office
with
an
Absolute
Supreme
Power
,
and
deposited
the
Court
Rolls
of
Heaven
into
his
Hands
:
For
the
same
Divine
Providence
that
Anoints
Him
King
,
Proclaims
Him
also
Defender
of
the
Faith
,
and
great
Nursing
Father
of
the
Church
.
Thus
Solomon
built
the
Temple
of
the
Lord
and
his
own
Pallace
both
together
,
but
he
first
Perfected
the
goodly
Fabrick
of
the
former
,
before
he
began
to
Erect
the
latter
,
to
hint
to
us
that
it
is
the
Temple
which
fastens
the
Royal
Diadem
upon
the
Princes
Brows
.
Though
we
urge
not
therefore
the
great
Aid
and
Assistance
to
the
Crown
by
those
weapons
of
the
Church
,
Praeces
&
lacrimae
.
Yet
Heaven
hath
so
provided
,
that
Caesar
is
as
much
obliged
out
of
kindness
to
Himself
,
(
as
a
Religious
respect
to
promote
the
Splendour
of
Religion
;
)
to
take
special
regard
that
the
House
of
Prayer
be
not
converted
into
a
den
of
Theeves
.
For
he
who
will
abuse
the
House
of
God
,
will
even
dare
to
Affront
Majesty
to
His
Face
.
If
Aaron
be
disturbed
in
his
Office
,
how
can
Moses
be
secure
in
his
Throne
,
or
how
can
Aaron
be
a
Co-adjutor
and
Prophet
unto
Moses
,
if
he
be
not
a
Shield
and
Defence
unto
his
Brother
?
The
Interest
of
the
Crown
and
Miter
,
Scepter
and
Crosier
is
mutually
to
assist
each
other
;
for
,
like
Twins
,
they
thrive
and
fade
,
live
and
die
together
:
And
as
the
Prosperity
of
a
Kingdom
,
depend
on
the
flourishing
of
Religion
;
so
likewise
Religion
must
use
the
Rules
of
Discipline
to
make
it
more
vigorous
and
Powerful
.
The
Primitive
Fathers
,
as
well
as
those
of
a
younger
birth
,
imployed
all
their
Industry
and
Care
for
the
maintainance
of
it
.
'T
is
all
one
,
like
the
Edomite
,
to
race
and
demolish
the
Church
,
as
with
Separatists
to
inveigh
against
the
Discipline
thereof
.
The
Apostolical
Cannons
largely
evince
the
Pains
and
Industry
the
Apostles
used
to
maintain
its
Honour
and
Glory
;
they
therefore
Decreed
that
Episcopal
Assemblies
should
be
held
twice
every
year
;
which
Constitutions
were
afterwards
re-inforced
by
the
Decrees
of
several
Councils
:
For
what
was
more
Powerful
to
preserve
Sanctity
,
maintain
Purity
of
Doctrine
,
hinder
Heresie
and
Schism
,
and
to
encourage
the
Dispencers
of
Gods
Word
,
to
contend
earnestly
for
the
Faith
once
delivered
to
the
Saints
?
'T
is
therefore
a
Duty
incumbent
on
the
Bishop
,
to
provide
that
Discipline
be
preserved
in
the
Church
,
and
to
Actuate
those
Laws
,
which
otherwise
would
die
Abortive
They
therefore
who
declaim
against
Hierarchy
of
Bishops
,
strike
at
the
very
ground
and
Foundation
of
the
Church
.
For
let
us
but
remove
Prelacy
,
and
tell
me
where
shall
we
find
Discipline
;
and
that
being
gone
,
what
will
become
of
Religion
?
When
Anarchy
reigned
in
Israel
,
then
every
man
did
what
seemed
good
in
his
own
eyes
;
and
where
there
is
no
Prelate
,
are
there
not
diversity
of
Doctrines
,
variety
of
Judgements
,
and
every
man
professing
what
Religion
he
pleaseth
?
But
seeing
there
are
Bishops
in
our
Church
,
if
there
be
not
a
Religious
and
Orthodox
Clergy
,
where
lyes
the
fault
but
in
the
Prelate
;
and
if
there
be
not
a
Devout
and
Conformable
People
,
where
lyes
the
Fault
but
in
the
Priest
?
For
where
they
are
strict
and
careful
in
performing
the
Duties
incumbent
on
them
,
the
People
would
or
must
of
necessity
do
theirs
?
It
was
upon
this
account
,
therefore
the
Blessed
Jesus
in
this
Chapter
,
When
he
saw
the
City
he
wept
of
over
it
;
but
being
come
into
the
Temple
,
he
cast
out
them
who
Sold
therein
.
In
all
his
time
of
Converse
with
mankind
on
Earth
,
he
never
executed
the
Office
of
a
Magistrate
till
now
;
and
indeed
,
what
place
more
fit
for
Reformation
to
begin
in
?
Were
all
Erronious
,
Whiggish
and
half-Conforming
persons
weeded
out
of
all
Ecclesiastical
Courts
and
Imployments
,
we
should
soon
find
Religion
would
have
a
greater
Influence
on
the
Conformity
and
Lives
of
Men.
May
we
not
well
presume
Jerusalem
to
be
out
of
Course
,
and
Order
,
when
there
were
such
great
Disorders
in
the
House
of
God
?
When
Theeves
and
Robbers
had
taken
the
House
of
God
in
Possession
,
and
Sacriledge
installed
in
the
House
of
Prayer
?
Here
then
our
Saviour
begins
,
passing
by
the
Sins
and
Divisions
of
the
City
,
only
weeping
over
it
,
and
pittying
it
;
but
punishing
the
sins
of
the
Temple
,
for
he
Whipped
and
Scourged
them
who
had
Prophan'd
it
;
saying
,
My
House
shall
be
called
the
House
of
Prayer
.
The
words
present
to
us
the
Institution
,
and
Prophanation
of
the
Church
of
God
,
My
House
,
&c
,
The
Institution
will
entertain
your
Meditations
with
three
Particulars
.
What
it
must
be
,
For
whom
,
And
for
what
end
.
We
resume
the
First
,
It
must
be
an
House
.
First
,
Though
the
Earth
is
the
Lords
,
and
the
Fulness
thereof
:
Though
God
be
the
Supreme
Governour
of
all
the
World
,
and
cannot
be
circumscribed
,
but
replenish
every
Corner
and
part
thereof
with
his
Presence
;
yet
still
he
hath
ever
confined
himself
to
some
one
particular
place
,
set
apart
for
his
Adoration
and
Worship
.
Though
as
St.
Paul
speaketh
,
Men
ought
to
Pray
continually
,
and
in
every
place
:
Nevertheless
in
all
Ages
of
the
World
,
God
hath
appointed
some
more
peculiar
Place
for
his
Royal
Court
,
and
Refidence
on
Earth
,
where
Men
shall
offer
Sacrifices
of
Prayer
,
and
Praises
to
him
.
Thus
when
Religion
was
but
in
its
Infancy
,
God
was
resorted
to
in
a
remote
Mountain
,
or
some
neighbouring
Grove
,
where
being
absent
from
the
noises
of
the
World
,
men
might
elevate
their
Souls
in
the
most
pleasant
Contemplations
of
Eternity
;
where
they
may
be
freed
from
all
Avocations
,
having
no
incumbrances
to
Indispose
their
Minds
from
setting
their
Affections
on
things
above
.
It
was
in
this
Melancholly
Solitude
and
Holy
Retirement
from
the
World
that
Abraham
,
Solicited
God
by
Invocation
.
Gen.
21.33
.
But
when
Religion
began
to
flourish
,
these
Groves
being
abused
by
Gentile
Superstition
,
God
removed
himself
into
a
Tabernacle
,
and
journey'd
along
with
Moses
and
the
Children
of
Israel
,
and
would
not
be
publickly
spoke
withall
until
Solomon's
time
.
When
these
Pilgrims
had
compleated
their
Travels
,
God
no
longer
dwelt
in
a
Tabernacle
or
Travelling
Temple
,
but
had
an
House
Erected
,
that
He
and
the
Ark
of
his
Strength
might
enter
therein
;
and
Solomon
was
the
first
who
built
this
House
where
Men
should
make
their
Addresses
to
the
Throne
of
Grace
.
Nor
ever
read
I
any
denying
him
a
place
to
rest
in
,
till
there
started
up
a
late
Generation
of
men
,
who
would
make
God
but
their
In-mate
,
and
out
of
Civil
Courtesie
grant
him
a
Lodging
,
like
the
poor
Levite
in
Micha's
House
,
or
the
man
of
God
in
the
Shunamites
little
Chamber
.
But
Sirs
,
God
commands
me
to
declare
,
That
he
who
provides
us
an
House
to
secure
us
against
the
ruggedness
of
the
Air
,
and
fierceness
of
Beasts
,
will
have
an
House
Dedicated
to
himself
,
that
he
may
dwell
therein
;
yea
,
and
Blessed
be
God
we
have
found
out
an
Habitation
for
the
Lord
of
Hosts
,
But
Thanks
to
the
Devotion
of
our
Fore-fathers
.
For
we
are
more
ready
to
pull
down
than
to
build
;
and
if
so
,
how
great
is
our
backwardness
to
Beautify
and
Adorn
;
good
Works
are
even
Antiquated
;
and
that
Religion
adjudged
most
acceptable
to
God
.
which
is
the
least
chargable
to
man
'T
is
strange
men
should
be
so
basely
nigardly
in
promoting
the
Glory
of
God
?
Either
there
must
be
less
Religion
in
the
World
,
or
not
the
same
Obligation
;
the
last
is
impossible
,
for
the
Glory
of
God
which
prompted
our
Fore-fathers
,
hath
the
same
force
and
Argument
upon
us
;
it
must
therefore
proceed
from
our
low
esteem
of
an
Omnipotent
Being
,
that
we
imagine
a
Granary
or
Stable
,
or
some
Spiritual
Weavers
Parlour
,
spacious
enough
to
entertain
the
King
of
Glory
,
and
all
his
retinue
of
Celestial
Courtiers
.
We
are
censured
Superstitious
,
if
we
be
not
direct
Antipodes
to
the
Pious
Sense
of
former
Ages
:
We
are
presently
concluded
devoted
to
the
See
of
Rome
,
if
we
be
but
so
Curious
as
to
make
Gods
House
Handsomer
than
our
own
;
But
if
this
be
Superstition
,
I
wish
from
the
bottom
of
my
Soul
,
all
men
were
thus
Superstitious
,
and
zealous
of
good
Works
;
If
this
be
Superstition
,
how
had
it
over-spread
and
corrupted
Primitive
Christianity
?
For
they
thought
no
Service
so
acceptable
,
as
to
do
something
for
Gods
House
?
For
what
is
more
plain
,
men
have
but
small
respect
for
Religion
,
who
adorn
their
Houses
with
Marble
and
Ivory
,
Cedar
and
Tapestry
,
and
see
Gods
House
lie
unprovided
for
,
and
neglected
?
Whatever
men
think
,
the
Royal
Prophet
I
am
sure
was
of
another
Judgement
and
Perswasion
:
For
(
saith
he
to
Nathan
)
see
now
I
dwell
in
a
House
of
Ceder
,
but
the
Ark
of
God
resteth
within
Curtains
.
He
thought
it
great
Ir-religion
and
Impiety
,
that
even
the
Kings
Pallace
should
be
more
Glorious
than
Gods
House
:
This
was
the
primary
reason
Antiquity
Christened
their
Churches
by
the
Name
of
Basilicae
,
not
because
they
there
Sacrificed
to
the
King
of
Heaven
and
Earth
,
but
because
of
their
Beauty
and
Frame
.
How
Magnificent
and
Noble
was
the
Temple
which
Constantine
Erected
;
and
yet
how
far
surpassed
,
by
that
vast
one
Constantius
his
Son
built
at
Alexandria
?
He
succeeded
his
Father
,
not
only
in
possessing
the
same
Religion
,
but
also
in
his
great
Care
and
Reverence
for
the
House
of
God
:
For
they
two
are
inseparable
Companions
;
he
can't
have
any
high
regard
for
Religion
,
who
dis-regarded
the
House
of
the
Lord
;
let
that
fall
,
and
Religion
cannot
stand
;
let
that
decay
,
and
will
not
Religion
perish
?
He
who
hath
any
respect
for
his
Master
,
can't
patiently
behold
his
House
surmounted
by
an
Hospital
,
or
Almes-House
,
for
Beauty
and
Ornament
?
Can
my
Devotions
be
Elevated
and
Pure
,
when
I
see
the
place
where
he
dwels
,
more
like
a
Bridewel
,
or
Pest-house
,
than
the
Pallace
of
my
God
?
Can
we
conceive
it
the
presence-Chamber
of
Heaven
,
where
God
and
his
whole
train
of
Blessed
Spirits
are
more
immediately
present
to
hear
and
observe
us
when
we
see
it
more
like
a
Stye
,
or
a
Stable
,
rather
than
the
Mansion
of
so
Glorious
a
Being
;
And
this
I
fear
,
is
no
small
occasion
,
men
demean
themselves
so
unhandsomsly
and
rudely
therein
,
because
an
ordinary
Cottage
out-vies
it
in
Spruceness
,
and
Neatness
.
But
indeed
the
most
Graceful
Ornament
of
an
House
,
is
the
Peace
and
Unity
therein
;
And
for
this
Cause
,
I
presume
the
Church
is
not
stiled
Curia
,
but
Domus
;
not
a
Court
where
Divisions
and
Envy
are
nourished
,
but
an
House
where
Righteousness
and
Truth
meet
together
,
and
Love
and
Peace
even
Kiss
each
other
.
'T
is
no
easie
Province
to
maintain
perfect
Unity
in
a
State
,
but
is
it
so
laborious
to
preserve
it
in
an
House
?
The
Disturbances
and
Commotions
of
a
Kingdom
,
may
prove
Dangerous
,
and
Fatal
,
but
are
not
the
Divisions
of
an
House
far
more
opprobrious
and
shameful
?
When
men
are
not
of
one
mind
in
an
House
,
but
the
Father
opposing
the
Son
,
and
the
Son
studious
to
controll
the
Father
.
The
Church
ought
to
be
an
House
in
respect
of
the
Unity
and
Order
maintained
therein
,
but
not
an
House
divided
against
it self
,
where
the
Pastor
is
against
the
People
,
and
the
People
endeavouring
to
oppose
the
Shepherd
,
and
both
joyn
hand
in
hand
to
oppugne
their
Bishop
and
Ordinary
.
They
who
consented
to
the
perswasion
of
Pythagoras
,
were
of
opinion
,
that
there
was
but
one
God
,
and
two
Devils
,
because
he
first
seperated
from
Unity
.
I
shall
not
trouble
my self
with
the
Arguments
they
alledged
to
prove
their
Assertion
,
but
I
am
verily
perswaded
,
the
Devil
was
the
first
Whigg
,
(
in
its
proper
sense
,
)
Who
not
only
by
his
saucy
Affectation
of
a
Parity
with
God
,
caused
a
Division
and
Tumult
in
Heaven
;
but
also
,
he
still
hath
his
Agents
and
Factors
to
create
the
like
differences
upon
Earth
;
he
can't
,
it
's
true
,
now
stain
the
Glories
of
unblemish'd
Saints
,
or
set
Heaven
it self
at
odds
:
Yet
alas
!
How
Prosperous
is
he
,
in
fomenting
Enmities
,
Animosities
and
Divisions
upon
Earth
:
Was
it
not
the
Devil
,
who
caused
the
Schism
of
Corah
,
Dathan
and
Abiram
?
Did
not
he
breed
the
separation
of
the
Eustasians
,
who
occasioned
the
Councel
at
Gangra
?
Was
it
not
he
,
who
Enkindled
that
Schismatical
Fire
of
the
Donatists
?
Did
not
he
blow
it
into
such
dismall
and
raging
Flames
,
that
they
had
almost
consumed
and
burnt
the
whole
Church
?
Yea
,
even
turn'd
it
into
Ashes
?
Had
not
that
Councel
at
Africa
been
Assembled
to
quench
and
allay
its
fury
;
And
tell
me
,
I
beseech
you
,
are
not
these
Embers
reviv'd
afresh
?
If
we
reflect
on
those
,
who
at
this
day
disturb
our
Jerusalem
,
are
they
not
of
the
same
dye
and
Complexion
(
herein
only
differing
)
that
those
of
this
Age
have
scrap'd
the
shreds
of
all
old
and
out-worn
Heresies
to
patch
them
up
in
a
Scotch
Tump
,
or
Geneva
Frock
;
but
God
grant
,
all
the
Tantivy-men
(
as
they
maliciously
call
us
)
and
Obedient
Sons
of
the
Church
,
may
unanimously
concur
to
whip
and
scourge
out
all
them
,
who
foment
and
cherish
the
Divisions
of
Church
or
State
;
that
the
House
of
Prayer
may
no
longer
be
a
Den
,
but
an
House
,
and
that
for
God
too
,
which
is
the
next
particular
.
Secondly
,
My
House
,
and
upon
this
account
it
was
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Councel
at
Laodicea
,
where
they
Condemned
even
the
Feasts
of
Charity
celebrated
therein
;
for
though
they
were
good
convincing
Arguments
of
Christian
Unity
and
Love
;
and
held
the
Authority
of
Apostolical
Custom
,
yet
still
it
was
thought
great
Prophanation
of
the
Temple
,
because
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
proper
only
to
God
,
and
not
to
be
imployed
to
uses
of
our
own
.
God
gives
us
a
right
and
propriety
to
all
others
,
but
this
is
Gods
House
,
and
we
may
not
make
bold
with
it
?
For
as
it
hath
a
special
Holiness
,
so
in
like
manner
,
a
special
Honour
pertaining
thereunto
:
We
don't
,
it
is
true
,
consider
it
as
Holy
in
respect
of
it self
,
yet
is
it
not
Holy
by
reason
of
its
use
,
and
special
dedication
unto
God
?
And
if
so
,
how
Erroneous
are
they
,
who
dispute
against
it
,
and
maintain
any
other
place
as
much
his
,
and
as
much
Holy
?
Which
,
if
true
,
to
what
end
is
that
strict
Command
,
Make
not
my
Fathers
House
an
House
of
Merchandise
?
Or
how
could
our
Saviour
lay
Sacriledge
to
the
Jews
charge
,
because
they
Traded
and
Traficked
there
?
What
more
evident
,
than
that
the
Churches
are
to
be
used
only
for
the
Services
of
God
?
And
that
ought
to
be
the
principle
,
yea
only
end
of
our
coming
thither
,
and
not
to
dispatch
Worldly
concerns
,
to
make
Compacts
and
Bargains
,
as
too
frequent
amongst
us
.
The
Consecration
and
Dedication
of
Churches
is
no
new
nor
unheard
of
thing
,
no
nor
yet
Superstitious
;
they
who
censure
it
so
,
cast
dirt
upon
all
Holy
Antiquity
:
Ah!
of
Holy
Antiquity
,
said
I
;
in
the
very
face
of
God
himself
,
who
hath
ever
Honoured
and
Accepted
it
.
'T
is
the
Consecration
thereof
,
makes
it
Holy
;
yea
,
and
causeth
God
so
to
judge
of
it
:
For
though
Stone
and
Morter
are
incapable
of
Grace
;
yet
by
their
Consecration
,
they
receive
a
Spiritual
Power
,
whereby
they
are
made
fit
for
Gods
Worship
and
Service
.
Now
being
Consecrated
,
tell
me
,
O
tell
me
the
danger
of
Attributing
Holiness
thereto
?
I
am
confident
there
is
none
,
if
we
will
not
run
contrary
in
Opinion
to
the
whole
stream
and
current
of
the
Ancient
Fathers
,
who
declared
it
as
their
Judgment
?
Whence
,
O
whence
,
comes
that
rude
and
unhandsom
Behaviour
in
the
Church
(
that
he
must
have
a
piercing
judgment
indeed
who
can
discern
a
difference
between
the
Temple
and
the
Theatre
)
but
from
that
Heretical
Opinion
condemned
in
the
Messalian
Hereticks
,
that
there
is
no
more
Holiness
in
the
one
than
in
the
other
?
Does
not
the
Profane
Usage
proceed
from
the
Profane
Opinion
thereof
?
And
he
that
conceived
thus
,
what
can
he
be
stiled
less
than
Atheist
or
Heretick
?
For
let
us
have
but
an
Honourable
Opinion
of
God
,
and
from
the
Hem
of
such
a
Garment
will
flow
a
Virtuous
and
Honourable
Opinion
of
his
House
:
Let
us
but
Honour
him
,
and
I
declare
it
impossible
to
have
no
Veneration
or
Reverence
for
the
Temple
.
Let
others
stile
it
Superstitious
,
but
O
my
Soul
come
not
thou
into
their
Secrets
,
but
mount
up
thy self
,
and
imitate
the
Devotions
of
Primitive
Christians
,
who
Worshipped
God
toward
the
East
,
both
Priest
and
People
as
soon
as
they
presented
themselves
in
his
House
:
All
the
time
they
were
there
,
with
what
Modesty
and
Silence
,
with
what
Reverence
and
Attention
did
they
demean
themselves
?
That
it
justly
merited
the
Phraise
of
the
House
of
God
,
and
they
of
a
Choire
of
Angels
rather
than
Men
:
Were
they
not
all
upon
their
Knees
at
the
Prayers
?
All
upon
their
Feet
at
the
Sermon
;
none
presuming
to
Sit
,
as
being
too
bold
and
laisy
a
Posture
in
the
House
of
God
?
Nay
,
were
there
not
some
,
who
,
Audipedes
incedebant
in
Templum
.
In
imitation
of
Moses
they
would
not
have
their
Shooes
on
their
Feet
in
the
Temple
.
May
not
this
shame
;
yea
,
God
grant
it
rise
not
up
in
Judegment
against
them
who
Snort
a
Sleep
in
his
House
,
as
if
they
had
not
a
Cabin
to
rest
in
?
Who
have
their
Hatts
on
their
Heads
,
when
God
and
his
Angels
more
immediately
behold
them
?
And
what
O
ye
Watchmen
of
Israel
,
and
Prophets
of
the
Lord
,
shall
we
see
our
Master
thus
Dishonoured
in
his
House
,
and
shall
we
wink
at
the
Abuses
?
Let
us
not
be
so
faint-hearted
and
tame
,
as
if
we
were
afraid
to
Speak
;
but
let
us
labour
to
maintain
the
Glory
of
his
House
?
Ought
there
to
be
no
difference
between
the
Temple
of
the
Lord
and
an
House
accustomed
to
Revelling
?
Shall
a
common
Meeting
place
in
the
Market
,
and
that
of
Angels
and
Arch-Angels
be
one
and
the
same
?
Of
Angels
said
I
?
yea
,
the
very
Presence
Chamber
of
the
King
of
Heaven
.
This
is
a
Duty
especially
incumbent
on
the
Priest
to
Correct
such
Abuses
and
miscarriages
in
the
Church
;
that
it
may
not
be
a
Den
,
but
ever
continue
an
House
of
Prayer
.
Which
is
the
next
Particular
.
Thirdly
,
Though
there
be
many
Religious
Duties
to
be
exercised
in
the
House
of
God
,
yet
Prayer
is
the
principal
;
yea
,
no
other
is
mentioned
.
Gods
House
is
the
House
of
Prayer
,
not
of
Preaching
;
not
that
Preaching
is
excluded
,
but
Prayer
must
have
the
preheminence
and
upper-hand
.
Preaching
and
Prayer
are
both
good
,
but
of
the
two
the
the
latter
is
the
most
worthy
;
't
is
pity
two
such
fair
Sisters
should
vie
Beauty
;
but
indeed
God
hath
commanded
me
to
declare
that
Prayer
must
have
the
most
eminent
,
nay
only
place
,
My
House
is
the
House
of
Prayer
.
This
was
the
Apostles
judgement
,
when
there
was
the
highest
necessity
for
Preaching
,
for
then
the
Gospel
was
to
be
planted
in
all
the
World
;
nevertheless
though
it
was
then
most
useful
,
yet
Prayer
was
preferred
before
it
,
for
say
the
Apostles
,
But
we
will
give
our selves
continually
unto
Prayer
,
and
to
the
Ministry
of
the
Word
,
Acts
6.4
.
First
Prayer
,
then
the
Ministry
of
the
Word
;
now
if
it
was
so
in
their
days
,
the
Argument
is
more
forcible
in
ours
,
because
the
Gospel
is
propagated
,
and
Christianity
fully
settled
among
us
;
God
forbid
that
I
should
in
the
least
derogate
from
that
Honourable
Imployment
of
Preaching
the
Word
,
yet
I
am
more
then
convinced
we
must
more
strictly
account
for
the
neglect
of
Prayer
than
of
Preaching
:
Yet
alas
!
we
think
we
may
be
remiss
in
our
Duty
of
coming
to
Church
,
if
our
Ears
be
not
first
alarm'd
with
the
loud
noises
of
a
Sermon
Bell
,
as
if
Religion
consisted
in
this
only
,
and
went
no
higher
than
aurium
Tenus
.
To
what
end
serves
Preaching
,
and
all
Learned
Discourses
,
but
as
Instruments
and
means
to
instruct
us
to
Pray
;
Thus
you
may
hear
St.
Paul
,
How
shall
they
call
on
him
in
whom
they
have
not
believed
?
And
how
shall
they
believe
in
him
,
of
whom
they
have
not
heard
?
And
how
shall
they
hear
without
a
Preacher
?
So
that
Preaching
is
the
means
to
direct
us
to
call
upon
him
:
And
I
pray
tell
me
,
if
the
means
ought
to
be
magnified
beyond
the
end
?
The
Fathers
,
't
is
true
,
were
very
frequent
in
such
Pious
Orations
,
but
this
did
not
make
Prayer
more
compendious
;
for
in
the
days
of
Chrysostom
,
when
Preaching
was
most
used
,
there
was
no
part
of
the
Liturgy
omitted
,
but
now
Prayer
is
slenderly
respected
;
we
seem
desirous
of
nothing
but
Preaching
.
Many
mens
dislike
to
that
incomparable
Common
Prayer
practiced
in
the
Church
,
Pardon
me
Gentlemen
if
I
impute
it
to
those
of
our
Function
;
for
how
can
we
presume
the
Laity
to
have
Reverence
for
it
,
when
we
our selves
seem
to
disown
it
,
by
cutting
it
into
little
shreds
and
parts
,
either
to
oblige
a
Faction
,
or
ease
our selves
;
But
did
we
all
unanimously
agree
to
be
obedient
to
our
Rubrick
,
as
our
Oath
requires
us
,
men
would
soon
have
a
greater
respect
for
It
and
Us
;
for
what
can
create
greater
Distractions
in
the
minds
of
men
,
whilst
they
observe
me
exactly
conformable
to
the
Rules
of
the
Church
,
and
another
little
or
nothing
regarding
it
,
for
the
same
Obligation
commands
it
from
him
,
which
enjoyns
it
as
my
Duty
.
The
Roman
Devotionals
(
't
is
true
)
retain
a
great
part
of
our
Liturgy
,
and
do
they
not
also
the
same
Bible
,
Sacraments
,
and
other
Holy
Duties
,
and
shall
I
deny
that
which
is
good
,
because
it
hath
sometimes
been
mixed
with
Evil
?
The
Vessels
of
the
Temple
were
carried
to
Babylon
,
and
Prophaned
by
Belshazzar
,
yet
were
they
not
restored
,
and
Consecrated
by
Ezra
to
the
Service
of
God
?
The
Common
Prayer-Book
in
like
manner
was
most
collected
from
the
Roman
Mass
Book
,
but
what
of
this
?
There
were
Liturgies
extant
in
the
Church
before
the
Mass
had
Name
,
or
Being
;
and
Rome
Christian
,
was
much
Elder
than
that
of
Papal
:
When
therefore
the
Mistery
of
Iniquity
began
to
play
its
Cards
,
the
Old
or
First
Common
Prayer
was
not
Abolished
,
only
mixed
with
Errors
and
Corruptions
;
which
blemishes
being
taken
away
,
is
it
not
as
Beautiful
as
ever
?
This
then
was
the
Pious
Care
of
our
first
Reformers
to
refine
it
from
its
Dross
,
and
bring
it
to
its
Primitive
Purity
,
retaining
nothing
but
what
is
pure
Scripture
,
or
deducted
there-from
by
the
Judegment
of
our
Holy
Mother
the
Church
.
But
alas
!
we
so
much
degenerate
from
their
Worthyness
,
that
we
will
not
follow
the
form
prescribed
by
them
;
we
are
for
new
Lights
and
Inventions
to
guide
us
to
Heaven
,
we
deny
Common
Prayer
,
and
magnifie
the
sudden
Raptures
of
men
,
as
the
Illuminations
of
the
Spirit
;
when
really
what
are
they
better
,
than
an
heap
of
Non-sense
in
Crampt
words
,
only
glazed
with
the
Saint-like
Varnishes
of
a
cast
up
Eye
,
and
Canting
Tone
.
Their
chief
Objections
against
the
Liturgy
,
are
because
it
is
a
Form
,
and
enforced
by
Authority
,
which
are
so
ridiculous
,
they
are
not
worthy
Confutation
:
For
what
Prayers
I
pray
best
adorn
the
Beauty
of
Holiness
,
those
which
are
shuffled
together
by
Chance
,
or
such
as
be
Refined
and
Polished
,
who
Pray
most
Believingly
,
he
who
digesteth
what
he
Prays
for
?
or
he
who
utters
his
first
Sense
and
Thoughts
?
Who
Prays
with
fullest
assurance
to
have
his
Prayers
heard
and
Crown'd
with
Success
?
He
who
weighs
and
ponders
his
Petitions
?
Or
he
who
either
by
implicite
Devotion
gives
assent
to
all
that
proceed
from
the
mouth
of
a
Gifted
Brother
,
or
else
suspend
his
Amen
,
when
he
hears
things
inconsistent
with
his
reason
,
or
rule
of
Faith
?
So
that
it
cannot
be
because
it
is
a
Form
,
but
because
commanded
by
Authority
;
yet
that
very
command
layes
the
highest
Obligation
for
our
Obedience
thereto
.
Obedience
(
says
Samuel
)
is
better
than
Sacrifice
.
The
Levitical
Law
Commanded
,
That
the
Firstlings
of
an
Ass
should
be
redeemed
with
a
Lamb
:
Now
,
shall
we
in
contempt
of
this
Law
,
break
the
Lambs
neck
,
and
think
an
Ass
a
more
proper
Offering
for
the
Temple
?
Return
then
O
Shunamite
,
return
,
return
into
the
Embraces
of
thy
Holy
Mother
the
Church
,
for
she
is
all
Fair
,
there
is
no
Spot
in
her
;
she
looked
forth
as
the
Morning
,
Fair
as
the
Moon
,
Cleer
as
the
Sun
,
and
Terrible
as
an
Army
with
Banners
.
The
Prophanation
of
the
Church
,
Ye
have
made
it
,
&c.
That
which
was
before
phraised
the
Perfection
of
Beauty
,
the
Joy
of
the
whole
Earth
;
whether
the
Tribes
ascended
,
as
to
the
Patern
of
Heaven
:
When
Christ
came
to
visit
it
,
it
was
neither
like
Heaven
nor
an
House
,
the
very
Sacrifices
therein
had
need
of
an
Expiation
;
the
Sanctuary
it self
could
not
be
safe
from
Sacrilegious
Cruelty
,
God
and
Prayer
were
both
driven
out
by
Theeves
.
The
Temple
was
not
barely
Prophaned
,
but
Prophaned
in
the
most
hainous
nature
;
the
greatness
of
the
Offence
,
may
be
measured
by
the
harshness
of
the
Term
,
in
that
he
calls
not
an
House
,
but
a
Den
,
Ye
have
made
,
&c.
Where
I
shall
consider
,
When
the
Church
is
made
a
Den
:
And
then
secondly
,
Who
are
the
Theeves
.
First
,
An
House
,
receive
the
first
peeping
forth
of
Light
,
all
little
Rayes
and
Glimmering
will
peirce
themselves
in
:
But
as
for
a
Den
,
it
is
a
place
of
Horrour
and
Darkness
;
and
the
Church
may
well
be
compared
to
it
,
if
there
be
wanting
in
it
,
the
Light
of
Ceremonies
,
the
Light
of
Doctrine
,
and
the
Light
of
Life
and
Conversation
in
the
Priest
.
For
First
,
If
the
Light
of
Ceremonies
be
taken
out
of
the
Church
,
we
blow
out
the
Light
that
is
shining
therein
;
Did
not
God
command
the
use
of
Ceremonies
unto
the
Jews
?
Now
the
Moral
and
Ceremonial
Law
were
not
promulgated
at
different
times
,
but
both
together
,
And
those
whom
God
hath
joyned
,
let
no
man
put
asunder
.
Will
it
not
cause
a
Dis-respect
to
hear
the
Service
of
God
hudl'd
over
,
as
a
Scrivener
reads
a
Bond
or
an
Indenture
:
Are
we
so
great
Enemies
to
Innocency
,
that
a
Surplice
should
afright
us
from
attending
the
Ordinances
of
God
?
That
the
Priest
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
so
general
a
practice
in
all
Ages
of
the
Church
,
that
none
did
Officiate
in
Holy
Offices
,
but
he
was
clad
in
Raiment
White
as
Snow
.
They
are
not
the
Embroideries
of
Religion
I
so
admire
,
as
to
have
its
Garment
too
heavy
and
weighty
,
nor
such
a
plainness
,
as
to
abhor
all
Decency
and
Comliness
;
For
let
us
suppose
the
worst
,
that
there
are
some
Spots
which
may
be
spared
,
cou'd
they
be
handsomly
taken
out
,
yet
what
?
Because
of
this
must
I
rend
my
Garment
in
pieces
and
be
naked
?
Or
shall
I
suffer
rude
Hands
to
cut
and
tear
it
in
pieces
,
as
they
please
,
to
the
great
injury
and
Perturbation
of
the
Church
,
Ceremoniae
tanquam
Cerei
,
They
are
as
Lights
which
give
Lustre
and
Brightness
to
Gods
House
,
and
the
Services
performed
there
,
and
one
way
to
make
it
a
Den
,
is
to
extinguish
this
Light
,
that
it
may
not
give
Light
to
them
entring
the
House
of
Prayer
.
Secondly
,
As
the
Church
can't
but
be
dark
without
Ceremonies
,
so
if
the
Life
of
Doctrine
requir'd
in
the
Priest
,
be
not
a
Lamp
unto
our
Feet
,
and
Light
unto
our
Paths
,
to
guide
us
into
the
wayes
of
Peace
.
The
Blessed
Jesus
himself
hath
stiled
the
Preachers
of
the
Word
,
not
only
the
Lights
of
the
World
,
but
also
,
the
Salt
of
the
Earth
,
a
City
set
upon
a
Hill
;
they
are
not
only
Stars
,
but
Angels
,
chosen
Vessels
,
men
of
a
thousand
;
their
Feet
are
stiled
Beautiful
,
and
they
themselves
the
Glory
of
Christ
;
good
reason
then
if
our
Lights
should
shine
before
men
,
for
seeing
we
are
called
to
this
Eminent
Function
,
having
the
Title
of
Light
attributed
us
;
we
cannot
think
it
sufficient
we
have
Lamps
unless
furnished
with
Oyl
,
that
our
Doctrine
may
promote
the
Glory
of
God
,
and
save
both
our
own
,
and
the
Souls
of
them
committed
to
our
Care
.
The
House
of
Prayer
may
be
a
Den
,
if
the
Flames
therein
be
not
real
,
but
Painted
.
Thus
St.
Paul
chargeth
Timothy
,
To
take
heed
unto
himself
,
and
his
Doctrine
,
and
put
them
in
remembrance
to
stir
up
the
Gift
of
God
.
'T
is
not
enough
to
fill
the
Golden
Candlestick
of
the
Temple
,
unless
they
give
Light
to
those
that
enter
in
;
otherwise
what
are
they
more
than
prettily
contrived
Antickes
under
a
Building
,
who
seem
to
groan
under
the
oppression
of
that
which
doth
support
them
.
'T
was
our
Saviours
Command
,
That
we
should
always
have
our
Loyns
girt
,
(
that
is
)
with
the
Girdle
of
Sincerity
and
Truth
,
or
with
other
Expositors
,
by
External
Conformity
in
our
Habits
;
we
must
be
Pillars
of
Fire
to
guide
others
out
of
the
night
of
Ignorance
and
wilderness
of
Errour
:
For
are
not
the
Priests
Lips
to
preserve
Knowledge
,
and
are
not
we
to
enquire
of
them
what
concerns
our
Souls
,
for
they
are
the
Messengers
of
the
Lord
of
Hosts
.
I
shall
conclude
this
,
only
minding
you
of
that
Solemn
Oath
at
our
Installment
into
this
Sacred
Office
,
That
we
would
give
Faithful
diligence
to
Minister
the
Doctrine
and
Discipline
of
Christ
:
For
if
the
Lights
of
the
Church
be
darkened
,
how
great
is
that
Darkness
!
And
what
will
be
the
House
of
Prayer
but
a
Den
,
&c.
Thirdly
,
As
there
must
be
the
Light
of
Doctrine
,
so
also
of
Conversation
in
the
Priest
;
yes
,
and
it
must
be
Perspicuous
too
,
that
Religion
and
the
Doctors
thereof
may
have
a
good
Report
amongst
all
men
of
whatever
Sect
or
Perswasion
,
that
they
may
find
no
occasion
to
Revile
,
or
Blaspheme
us
;
Blaspheme
us
I
say
,
for
in
doing
it
unto
us
,
they
do
it
unto
Christ
;
we
have
Motives
sufficient
to
incite
us
to
a
circumspect
walking
;
For
,
waving
the
express
command
of
our
Saviour
,
let
us
consider
how
many
Enemies
we
have
in
the
World
,
who
watch
for
our
Halting
,
and
are
so
quick-sighted
,
that
they
discern
the
least
Lint
hanging
on
a
Black-Gown
:
No
Cloath
so
subject
to
be
discoloured
,
as
that
of
ours
.
Men
are
not
like
that
Pious
Emperour
,
who
would
cover
the
Nakedness
of
his
Clergy
with
his
own
Royal
Robe
,
but
joyful
to
embrace
every
little
occasion
to
render
us
Contemptible
.
This
then
should
awaken
us
;
but
if
this
will
not
do
,
let
us
consider
,
how
absurd
it
is
to
undo
that
on
the
Week-day
which
we
Preached
on
the
Lords
?
Shall
we
be
diligent
in
Instructing
of
others
,
and
we
our selves
remain
Ignorant
and
Foolish
?
Shall
we
speak
brave
flourishing
words
in
commendation
of
Religion
,
and
reclaim
Rhetorically
against
Vice
;
yet
make
it
our
Trade
and
Practice
.
The
Vrim
and
Thummim
were
both
put
into
Aaron's
Breast-Plate
,
that
he
might
be
a
Living
Sermon
,
as
well
as
a
Preacher
of
Sound
Doctrine
.
He
who
wanted
an
Eye
,
Hand
,
Foot
,
or
had
any
blemish
in
his
Body
,
was
forbidden
by
God
to
attend
at
his
Altar
;
then
much
more
sure
polluted
in
Soul
?
They
who
bear
the
Vessels
of
the
Lord
,
must
be
Clean
:
Ye
have
made
it
a
Den
of
Theeves
,
was
a
great
aggravation
of
the
Churches
Prophanation
.
Secondly
,
I
descend
to
the
Theeves
,
or
Persons
defiling
Gods
House
:
The
first
of
them
,
is
he
who
crept
into
the
Ministry
without
Commission
;
thus
the
Saviour
of
the
World
tells
us
,
He
who
creeps
into
an
House
by
the
Window
,
the
same
is
a
Theef
and
a
Robber
:
And
if
so
,
what
can
he
be
stiled
less
who
thrusts
himself
into
the
Priest-hood
,
and
not
by
the
door
of
Lawful
Authority
?
Thus
to
run
without
Commission
,
is
an
Usurpation
of
that
which
none
should
take
upon
him
,
but
he
that
was
called
of
God
as
was
Aaron
,
by
an
External
,
as
well
as
Internal
call
.
The
Apostles
were
trained
up
a
long
time
before
Christ
sent
them
on
that
Employ
;
they
were
not
sent
to
Preach
the
Word
so
soon
as
they
were
Enrolled
into
the
number
of
his
Disciples
,
like
hasty
Births
with
Shells
upon
their
Heads
,
but
they
attended
and
waited
for
a
full
Authority
and
Commission
:
But
alas
!
Authority
is
now
so
much
slighted
and
trampled
on
,
that
men
fancy
,
if
they
can
but
spare
so
much
time
from
their
Shops
,
they
have
Authority
enough
to
skip
into
the
Office
of
the
Priest
;
but
are
they
not
Theeves
and
Robbers
,
who
force
themselves
into
the
Ministry
without
License
,
or
Abilities
?
they
pretend
indeed
to
a
large
share
of
Spiritual
Influences
,
which
they
resume
will
supply
all
other
Defects
,
and
adapt
them
fit
Ministers
of
the
Gospel
;
which
if
true
,
the
House
of
Prayer
would
soon
be
made
a
Den
of
Theeves
,
for
men
would
soon
get
the
knack
and
Cunning
,
to
pretend
a
Call
;
and
then
by
tedious
Discourses
of
Gods
Grace
,
so
Insinuate
themselves
into
the
Bosoms
of
men
,
that
they
would
easily
be
Deluded
by
them
;
others
excuse
their
Illiterate
rudeness
by
the
Honest
,
Plainness
and
Simplicity
of
the
Apostles
;
but
can
they
manifest
such
Miraculous
endowments
,
such
Power
,
and
Anointing
from
above
as
they
were
furnished
withall
.
St.
Paul
in
reference
to
this
Holy
Function
,
asked
with
trembling
,
Who
is
sufficient
for
such
Offices
?
But
they
invert
the
question
,
and
cry
,
who
is
insufficient
?
I
leave
it
to
your selves
,
is
it
probable
that
Farriers
should
turn
Expeperienc'd
Physitians
;
much
less
that
they
who
come
from
sordid
Mechanick
Offices
,
can
provide
for
mens
Souls
?
All
accomplishments
of
Reason
,
Learning
and
Judgement
are
decry'd
as
Carnal
,
and
Enemies
to
the
Cross
of
Christ
,
which
makes
me
commend
to
you
the
Story
of
the
Apes
in
the
Fable
,
Who
because
they
had
no
Tailes
themselves
,
would
have
perswaded
those
who
enjoyed
that
Ornament
to
cut
it
off
as
troublesome
and
superfluous
;
your selves
may
make
the
Application
,
and
so
I
pass
from
the
first
to
the
second
sort
of
Theeves
who
trouble
the
House
of
God
.
Secondly
,
They
are
those
who
rob
God
of
his
Titles
,
for
it
is
a
gross
mistake
to
think
it
is
unto
Us
;
no
,
it
is
unto
God
,
they
refuse
to
render
the
things
which
are
Gods
;
Thus
you
may
hear
God
himself
declare
it
,
Will
a
man
rob
God
?
yet
ye
have
robbed
me
;
But
you
say
wherein
have
we
robbed
Thee
,
in
Tithes
and
Offerings
?
God
takes
the
wrong
wholly
unto
Himself
,
and
the
reason
why
he
made
the
Heavens
Brass
,
and
would
not
suffer
Rain
to
descend
upon
the
Earth
,
was
because
they
had
given
him
no
Tithes
of
the
Fruits
wherewith
he
had
Blessed
them
.
Thirdly
,
But
as
the
People
rob
the
Priest
of
his
Tithes
,
so
also
the
Priests
rob
the
People
in
not
affording
them
Divine
Service
:
That
the
Priest
should
reap
mens
Worldly
things
,
is
unquestionable
;
so
it
is
also
required
that
they
should
reap
our
Spiritual
things
;
If
therefore
we
either
omit
the
reading
these
Prayers
commanded
by
the
Church
,
or
shrink
them
into
a
lesser
compass
,
we
deserve
no
better
Appellation
than
that
of
Theeves
.
As
then
,
we
are
earnest
for
all
our
Tithes
,
so
let
us
be
careful
that
God
may
have
all
his
Prayers
;
for
he
that
will
cut
God
short
of
them
,
will
not
fear
to
cut
him
short
of
any
thing
else
whatever
.
Fourthly
,
There
are
many
other
Theeves
which
very
much
abuse
the
House
of
Prayer
;
but
I
shall
conclude
all
in
naming
the
Church-wardens
,
and
other
Officers
,
who
are
the
Guardians
of
the
Church
;
you
are
persons
in
whom
the
Church
repose
her
Confidence
,
that
you
will
deal
Faithfully
with
her
in
presenting
all
Abuses
,
but
how
you
discharge
your
Trust
passeth
my
understanding
;
for
none
are
ignorant
many
things
are
Presentable
,
but
nothing
Presented
,
so
that
from
hence
especially
,
the
Church
is
made
a
Den
of
Theeves
;
For
would
men
dare
to
seperate
from
our
Solemn
Assemblies
,
if
you
were
not
so
remiss
in
your
respective
Duties
?
Will
it
not
be
a
most
piercing
Wound
to
your
Consciences
at
the
General
Audit
of
God
,
that
by
your
omitting
to
execute
the
Laws
of
the
Church
our
Holy
Mother
(
as
Medea
did
her
Children
)
is
rent
into
several
Limbs
,
Bitts
,
and
Pieces
?
What
can
be
more
terrible
to
you
,
then
to
consider
,
that
through
the
neglect
of
You
,
the
House
of
Prayer
is
made
a
Den
of
Theeves
.
Let
me
then
beseech
all
who
are
intrusted
with
the
Concernments
of
the
Church
,
to
think
they
hear
God
speaking
unto
them
,
as
he
did
unto
Joshua
,
Wherefore
lye
you
on
your
Faces
,
up
and
be
doing
,
take
away
the
accursed
Errors
from
amongst
you
?
Let
the
Laws
be
put
in
a
severe
Execution
against
all
Dissenters
from
the
Church
,
for
obstinacy
must
be
Forced
,
not
Courted
by
Peswasions
,
it
is
an
Happy
Violence
that
pull
men
out
of
the
Fire
:
They
are
Blessed
Bonds
,
which
tye
men
to
Christ
,
Comfortable
Fetters
,
which
keep
our
Feet
in
the
wayes
of
Peace
;
let
them
stile
it
Persecution
,
Persecution
,
God
,
I
am
sure
,
will
take
it
well
at
your
hands
,
for
't
is
his
own
method
,
to
afflict
the
Body
,
that
he
may
save
the
Soul
,
which
if
we
do
,
we
shall
see
God
will
arise
,
and
his
Enemies
be
scattered
,
then
will
the
Glory
of
God
be
Exalted
,
Religion
Flourish
,
and
the
House
of
Prayer
no
longer
a
Den
,
but
an
House
at
Unity
in
it self
;
which
that
it
may
,
God
Enlighten
the
Hearts
of
all
in
Authority
Ecclesiastical
and
Civil
,
that
they
may
not
be
negligent
in
their
Duties
,
but
Strong
and
of
good
Courage
to
Fight
against
them
,
who
Fight
against
God
,
that
there
may
be
an
advancement
of
Religion
,
a
composure
of
all
Christian
Animosities
,
that
Peace
and
Righteousness
,
Religion
and
Piety
,
may
be
Established
among
us
for
all
Generations
,
and
let
all
who
seek
the
Prosperity
of
Jerusalem
,
say
,
Amen
,
Amen
.
A
SERMON
PROVING
A
Late
,
or
Death-bed
Repentance
,
no
Repentance
.
Psalm
xcv
.
V.
viii
.
To
day
if
you
will
hear
his
Voice
,
harden
not
your
Hearts
—
SElf-Interest
and
Prudence
,
oblige
and
command
us
to
guard
and
fortifie
our selves
,
before
the
approaching
Incursions
of
our
mortal
and
malignant
Enemy
;
that
we
may
the
more
effectually
oppose
,
and
briskly
resist
their
forces
.
He
,
who
would
not
be
constrained
Cowardly
to
fly
at
the
first
Encounter
of
an
Invading
Adversary
,
must
be
ready
to
Assail
him
before
he
hath
Entrench'd
himself
;
least
,
when
his
Canons
are
placed
,
his
Battering-pieces
display'd
,
he
meet
with
a
more
vigorous
and
easie
Repulse
:
That
subtile
Serpent
the
Devil
,
is
the
Arch-enemy
of
all
Mankind
,
if
therefore
we
do
not
valiantly
oppose
,
and
couragiously
bid
defyance
to
all
his
Temptations
at
the
first
on-set
,
by
more
lessening
Circumstances
he
will
quickly
become
more
Victorious
over
us
,
and
lead
us
into
the
strong-holds
of
Sin
.
He
then
,
who
is
earnest
to
avoid
this
Slavery
and
be
perfectly
released
from
such
a
Servitude
,
must
in
the
Morning
of
his
Age
,
grapple
with
the
Old
Man
,
and
expel
him
put
of
this
flesh
wherein
he
hath
so
strongly
Encamp
himself
,
and
whilst
we
have
the
Recruits
of
Vigour
and
Strength
to
reinforce
us
.
For
it
is
a
Cessation
of
Arms
that
gives
the
Conquest
to
our
Enemy
,
and
if
we
do
not
repel
him
in
the
Spring
,
and
Flower
of
our
Youth
,
in
our
greenest
years
;
Oh!
the
difficulty
and
hardness
,
we
shall
find
to
rally
our
decaying
Spirits
,
in
the
Winter
of
our
Age
when
Snow
is
on
our
Heads
,
and
Frost
within
our
Veins
!
Now
then
is
the
accepted
time
,
This
is
the
day
wherein
we
must
proclaim
open
Wars-against
that
Inveterate
Enemy
of
Mankind
.
For
that
Warriour
of
Hell
watches
for
Opportunities
to
lullaby
us
a
sleep
on
the
downy
Beds
of
Sloath
and
Security
,
thereby
to
gain
those
great
advantages
of
a
surprise
;
because
he
knows
,
if
we
don't
cheerfully
attend
upon
the
Ordinances
of
God
,
and
make
a
continued
Progress
in
Holiness
,
we
do
certainly
yield
our selves
Servants
to
Sin
,
and
are
ensnared
by
these
Nets
he
hath
privately
laid
to
entrap
men
.
For
when
God
perceives
I
make
no
good
use
of
those
Talents
of
Grace
committed
to
my
Trust
;
not
to
my
Trust
as
to
keep
them
enwrapped
in
a
Napkin
,
but
to
improve
to
a
further
growing
in
Grace
,
and
in
the
knowledge
of
our
Lord
Jesus
Christ
;
which
,
if
I
don't
,
he
then
will
most
justly
withdraw
these
his
Graces
,
which
I
have
so
foolishly
mis-imployed
;
and
harden
my
heart
,
as
well
to
punish
me
for
my
Wickedness
,
as
also
for
my
Folly
;
that
then
when
I
might
have
made
use
of
his
supporting
Grace
to
assist
me
,
I
did
willfully
slight
and
neglect
these
opportunities
of
growing
from
Grace
to
Grace
;
For
to
day
if
you
will
hear
his
Voice
harden
not
your
Hearts
.
In
this
Psalm
the
Sweet
Singer
of
Israel
insinuates
an
earnest
Exhortation
to
Laud
and
Magnifie
the
Providence
of
God
,
in
his
Wise
conduct
of
the
World
;
together
with
that
Infinite
Wisdom
in
contriving
and
managing
the
Illustrious
Fabrick
and
oeconomy
of
the
Church
both
Triumphant
and
Militant
;
and
then
he
descends
in
v.
8.
to
exhort
and
admonish
us
not
to
Irritate
and
provoke
him
to
Anger
,
by
our
Impenitent
Course
,
and
persisting
in
Wickedness
;
but
embrace
every
opportunity
of
Obedience
to
his
Voice
,
and
of
a
perfect
resignation
to
his
Service
and
Pleasure
;
least
by
a
contempt
and
hardning
our
Hearts
,
we
tire
and
weary
out
the
Patience
of
Heaven
,
till
it
punish
us
(
as
did
those
of
Messah
and
Meribah
)
by
a
Sclemn
Protestation
and
Oath
,
We
shall
not
enter
into
the
Land
of
Rost
,
or
Heavenly
Canaan
.
The
words
are
naturally
so
pregnant
,
I
need
not
urge
any
thing
there-from
,
but
what
presents
of
its
own
accord
:
I
shall
not
then
enlarge
my
Meditations
further
,
then
to
entertain
you
with
this
short
Proposition
.
That
we
must
not
in
the
least
defer
our
Repentance
,
but
instantly
comply
with
Obedience
to
that
Voice
which
requires
it
of
us
,
For
to
day
if
you
will
hear
,
&c.
Solomon
seriously
considering
the
hard
Province
of
a
man
to
relinquish
habituated
Vices
,
advises
all
in
his
Book
of
Ecclesiastes
,
To
remember
their
Creator
in
the
days
of
their
youth
:
For
evident
it
is
,
nothing
more
difficult
for
a
man
,
when
he
hath
once
set
his
Teeth
on
edge
with
the
unwholsome
Viands
of
Sin
,
than
to
relish
the
Savoury
Meats
of
Righteousness
.
For
Sin
and
Pleasure
leave
such
a
Tang
and
Hogoe
in
the
mouths
of
Carnal
men
,
it
renders
so
pleasant
a
gust
to
the
Infirmities
of
Humane
Nature
,
that
a
Camel
may
as
easily
rush
through
the
Eye
of
a
Needle
,
as
such
a
person
be
capacitated
for
the
Kingdom
of
Glory
;
to
which
sense
are
those
excellent
words
of
the
Prophet
,
Can
the
Aethiopian
change
his
Skin
,
or
the
Leopard
his
Spots
,
Then
may
you
also
do
good
,
who
are
accustomed
to
do
evil
?
He
therefore
that
defers
his
Repentance
in
the
Summer
of
his
Age
,
and
will
not
acknowledge
his
Sins
whilst
he
hath
Strength
,
and
Vigour
,
To
resist
the
World
,
the
Flesh
,
and
the
Devil
,
but
involv'd
them
in
the
excuses
and
denyal
,
and
clouds
of
Hypocrisy
.
He
will
not
find
it
a
slender
task
,
when
all
Diseases
and
the
Evils
of
Age
,
shall
muster
up
their
forces
in
his
Crazy-bones
,
when
all
his
wasting
pleasures
shall
present
their
Items
to
his
Bed
rid
view
to
find
the
Comforts
of
Repentance
then
.
Many
Doctors
pertaining
to
the
Roman
Conclave
,
answering
to
the
question
,
At
what
time
precisely
a
Sinner
is
obliged
to
Repent
,
affirm
,
At
what
time
soever
;
(
for
say
they
)
the
Precept
of
Repentance
is
of
the
same
nature
with
that
of
Baptism
and
Prayer
;
Nor
this
day
,
nor
to
morrow
,
is
it
absolutely
necessary
to
be
Baptized
,
but
sometime
or
other
;
and
if
I
Pray
an
hour
or
half
hence
,
the
duty
of
Prayer
is
perform'd
as
fully
,
as
if
I
fell
upon
my
Knees
at
the
very
instant
of
the
Proclamation
.
But
with
submission
to
better
Judgements
,
I
dare
boldly
affirm
,
this
assertion
can
neither
be
confirm'd
by
Holy
Writ
,
or
any
Author
,
who
Preach
nothing
but
the
Sineere
Word
of
God
.
'T
is
true
,
I
dare
not
conceal
it
,
God
desires
not
the
Death
of
a
Sinner
,
but
abundantly
rather
,
that
he
turn
and
Live
:
Yet
if
one
,
who
hath
had
the
grand
Blessing
of
Heaven
to
be
born
in
the
Pale
of
his
Church
,
who
hath
the
Sun
shine
of
the
Gospel
always
beaming
on
him
(
whose
Life
engendring
Rays
are
sufficient
to
warm
and
soften
a
stony
Heart
;
yes
,
And
out
of
such
stones
to
raise
up
Children
unto
Abraham
)
if
he
will
consume
his
Youth
and
Beauty
in
the
Service
of
sin
,
wearing
out
the
gloss
of
his
Life
in
open
Hostility
against
God
,
and
Rallying
his
Forces
to
Bandy
against
the
Almighty
,
neither
will
he
accept
of
his
Services
,
when
he
is
worn
out
with
years
,
and
hath
nothing
to
present
him
but
the
thin
Furrows
and
Wrinkles
of
Old
Age.
I
appeal
to
your selves
,
how
just
and
reasonable
it
is
for
an
Earthly
Potentate
,
who
promise
me
,
if
I
will
submit
to
his
Commands
,
and
render
an
entire
Obedience
to
all
his
Precepts
for
the
space
of
one
year
;
at
his
expiration
,
he
will
load
me
with
Honours
,
and
burthen
me
with
Riches
;
how
just
is
it
for
him
to
refuse
me
those
Honours
,
and
deny
me
those
Riches
,
if
I
walk
contrary
to
his
ways
,
and
will
not
be
obedient
to
the
Dictates
of
his
Laws
?
May
not
then
the
Creator
of
Mankind
,
in
like
manner
,
withdraw
the
Graces
we
have
so
foolishly
imbezelled
and
misimploy'd
.
For
is
it
reasonable
for
me
,
professing
Christianity
to
Ravel
out
the
little
moment
of
this
Life
,
in
Sensual
Pleasures
and
Delights
,
never
taking
a
turn
in
the
Melancholly
Shades
of
a
Penitent
Soul
,
to
imagine
God
will
reward
my
Death-bed
Sorrow
,
as
a
Godly
Sorrow
,
when
I
have
Prodigally
spent
all
my
Sprightly
Strength
,
in
ranging
the
by-ways
of
Sin
,
and
compleating
the
Kingdom
of
Satan
;
because
he
who
expects
a
consummation
of
future
Bliss
,
must
have
his
whole
Life
,
and
all
his
Actions
free
from
every
imputation
and
appearance
of
Evil.
The
great
Shepherd
of
our
Souls
loves
not
a
Spotted
or
Ring
streaked
Flock
;
but
our
whole
Lives
must
be
an
unchequered
,
and
intire
Holiness
.
So
soon
as
we
have
taken
our
Military
Oath
,
and
are
Enroll'd
under
Christs
Banner
,
we
must
begin
our
Warfare
against
the
World
,
Flesh
and
the
Devil
;
not
having
the
most
little
and
inconsiderable
passage
of
our
Life
stain'd
,
or
sullyed
by
the
dishonours
of
a
dirty
and
unworthy
Action
;
I
mean
not
,
that
all
the
circumstances
of
our
Life
,
or
whole
retinue
of
our
Actions
can
be
as
uncorrupted
as
the
Rays
of
the
Sun
,
or
as
pure
as
the
pure
Sparklings
of
the
White-stone
,
and
Heavenly
Jerusalem
;
no
,
but
yet
we
may
in
some
measure
resemble
the
Moon
,
in
which
Phylosophers
acquaint
us
,
there
are
certain
Macule
,
or
Spots
,
but
no
Deformities
.
Whilst
we
are
in
this
state
of
Imperfection
,
we
can't
be
so
Clarified
,
as
to
be
free
from
all
Indiscretions
,
Errors
and
Mistakes
:
Flesh
and
Blood
are
dayly
attended
by
a
numerous
train
of
Sensual
Objects
,
which
causes
us
to
dwell
in
the
neighbourhood
of
Ungodliness
;
but
then
so
soon
as
I
am
sensible
of
this
Defilement
,
or
that
Weakness
,
I
must
wash
it
away
in
the
Tears
of
Repentance
:
But
if
I
persevere
in
my
Wickedness
,
and
never
inquire
of
my
Conscience
what
I
have
done
,
I
willfully
incurre
my
own
Damnation
,
because
I
am
positively
and
directly
bound
for
to
repent
so
soon
as
I
know
I
have
offended
,
For
to
day
if
you
will
hear
his
Voice
,
&c.
Thus
you
see
,
if
we
would
be
Happy
hereafter
,
we
must
not
in
the
least
defer
our
Repentance
,
but
that
is
further
urged
by
these
following
Reasons
.
First
,
The
first
Reason
is
drawn
from
the
end
and
intention
of
God
,
in
commissioning
the
Dispensors
of
his
Word
,
To
lift
up
their
Voices
like
Trumpets
,
to
declare
to
Jerusalem
their
Sins
,
and
to
Judah
their
Transgressions
:
For
wherefore
is
all
this
,
if
not
to
Alarum
us
into
a
present
actual
Obedience
?
For
does
God
authorize
those
who
attend
at
his
Altar
,
to
Thunder
against
our
Sins
,
and
incite
us
to
Repent
,
and
does
he
not
intend
we
should
repent
on
that
day
he
calls
for
it
?
Dare
the
Prophets
and
Ministers
of
Righteousness
,
bid
us
repent
next
year
?
Have
they
any
Commission
will
warrant
them
to
say
,
It
is
very
well
and
expedient
to
repent
to
day
,
but
you
incur
no
danger
to
defer
it
to
a
longer
time
,
or
more
convenient
season
,
till
you
are
well
stricken
in
years
,
and
your
Heads
Crowned
with
a
Silver
Crown
of
Hoary
Hairs
?
If
it
be
thus
,
to
what
end
do
we
Preach
?
If
this
be
the
drift
of
Pulpit
Discourses
,
wherefore
are
they
made
?
Does
not
God
require
our
exact
Obedience
?
Does
not
he
expect
my
Morning
and
Evening
Sacrifices
of
Prayer
and
Thanksgiving
?
And
can
I
offer
this
unto
him
,
unless
I
seriously
Repent
?
No
certainly
;
so
long
then
as
I
remain
Impenitent
,
I
deny
my self
the
Honourable
Title
of
being
the
Servant
of
God
,
To
day
therefore
,
&c.
Secondly
,
But
then
secondly
,
does
not
God
every
day
dart
some
Beams
of
his
Grace
upon
me
?
Do
not
he
incessantly
knock
at
the
door
of
my
heart
,
so
long
as
the
day
of
Salvation
begins
not
to
decline
?
Does
not
he
send
his
Spirit
to
Invite
,
his
Arguments
to
perswade
,
and
his
Mercies
to
Enamour
me
of
the
Beauty
of
Holiness
?
And
are
these
things
to
be
Play'd
withall
,
or
set
light
by
?
Is
it
not
a
Sin
,
once
to
resist
the
Holy
Spirit
,
and
don
't
I
resist
it
,
who
remember
I
have
sinned
,
and
know
it
does
incense
my
God
,
yet
I
continue
so
presumptuous
as
not
to
repent
at
the
pleading
guilty
in
my
Conscience
?
Now
is
not
he
who
resists
the
Grace
of
God
,
ten
,
twenty
,
or
thirty
years
,
a
much
more
Notorious
Offender
,
than
he
who
opposed
it
twenty
dayes
,
and
so
on
to
twenty
hours
,
and
twenty
minuits
?
The
longer
God
hath
patiently
waited
for
our
Repentance
,
much
more
infinitely
disoblig'd
is
he
,
if
we
don't
Repent
:
How
can
I
senselesly
imagine
his
Anger
would
increase
,
if
our
sins
were
not
multiplied
?
Besides
,
must
not
I
repent
of
my
resisting
Gods
Grace
,
of
my
refusing
to
Hear
,
of
my
none-Attendance
and
neglect
of
the
means
of
Salvation
?
Must
not
I
give
diligence
to
make
my
Calling
and
Election
sure
?
Must
not
I
strive
to
enter
in
at
the
strait
Gate
?
And
why
all
these
Exhortations
and
Incitements
to
Holiness
,
if
there
be
no
Duty
to
be
performed
?
To
what
intent
serve
all
the
Terrours
and
Asrightments
of
Hell
,
if
not
to
perswade
men
to
avoid
all
the
dismall
Horrors
and
Consequences
thereof
?
Wherefore
are
all
the
Promises
of
Eternal
Life
,
and
Crowns
of
Glory
,
if
not
to
encourage
,
as
well
as
to
reward
Obedience
?
And
what
can
be
reckoned
a
Contempt
of
Heaven
,
if
this
be
not
,
that
when
God
by
his
Preventing
,
his
Exciting
,
his
Encouraging
,
and
his
Assisting
Graces
to
invite
us
to
Repentance
.
We
,
notwithstanding
all
,
will
not
Mourn
for
our
Sins
,
nor
be
Sorrowful
for
our
Offences
.
This
is
that
wherewith
God
upbraided
the
Obstinacy
of
his
People
,
Because
I
have
called
,
and
ye
refused
;
I
have
stretched
out
my
Hand
,
and
no
man
regarded
;
but
ye
have
set
at
naught
all
my
Councils
,
and
would
have
none
of
my
Reproof
;
I
will
therefore
laugh
at
your
Calamity
,
and
mock
when
your
Fear
cometh
,
Prov.
1.25
,
26
,
27.
Tell
me
now
,
is
not
every
Calling
of
great
moment
and
concern
,
and
consequently
is
not
every
slighting
of
it
Criminal
and
dangerous
,
and
does
not
God
Call
upon
us
daily
?
Let
us
put
these
things
together
,
and
then
we
may
derive
this
Natural
consequence
,
that
he
who
Sins
and
does
not
speedily
Repent
,
at
least
Sin
twice
;
and
every
day
we
defer
it
,
is
a
more
compleated
Provocation
to
urge
the
Lord
of
Hosts
,
to
enter
into
the
Armoury
of
his
Wrath
,
and
utterly
consume
us
,
to
which
sense
are
those
excellent
words
of
St.
Paul
,
Despisest
thou
the
Riches
of
his
Goodness
,
and
Forbearance
,
and
long
Suffering
,
not
knowing
that
the
Goodness
of
God
leadeth
thee
to
Repentance
,
Rom.
2.3
.
That
is
,
Every
Action
of
Gods
Loving
Kindness
,
and
forbearing
to
punish
our
Sinful
Courses
,
is
an
Argument
for
,
and
a
Motive
to
Repentance
;
and
our
not
stretching
forth
our
Hand
to
lay
hold
on
this
Tree
of
Life
,
our
refusing
to
wash
in
this
River
Jordan
,
our
not
being
Reformed
or
made
better
by
it
,
is
stiled
by
the
Apostle
,
A
despising
his
Goodness
,
and
every
non-repented
day
,
a
Treasuring
up
Wrath
,
against
the
day
of
Wrath
:
For
,
if
we
wilsully
persist
in
our
obdurate
resisting
all
these
methods
of
Divine
Mercy
,
it
will
certainly
add
greater
weight
to
our
ruine
,
when
God
shall
punish
or
reward
according
to
our
Actions
;
To
day
therefore
if
you
will
hear
his
,
&c.
Yet
Oh!
the
stupidity
of
Mankind
!
So
dull
and
careless
,
are
we
to
apprehend
our
future
good
and
advantage
,
that
we
wax
Old
in
Sin
,
and
Gray
in
Iniquity
;
we
judge
the
hours
of
our
Life
glide
and
vanish
away
too
nimbly
for
the
acting
of
our
Sin
,
but
comes
too
fast
for
our
Repentance
.
In
my
private
Meditations
and
close
Retirements
into
my
own
Breast
,
I
have
Christianly
commiserated
;
yea
,
my
heart
hath
even
bled
,
at
a
man
Rightly
Principled
in
Religion
,
able
to
Administer
Sage
Councel
to
others
,
Discreet
enough
to
conduct
the
various
Intrigues
of
a
Family
,
Prudently
resolved
concerning
the
Interests
of
this
Life
;
entring
Gods-House
every
Sunday
or
Festival
,
giving
great
Attention
to
the
Dispensors
of
Gods
word
,
the
Sermons
of
the
Gospel
,
and
the
soft
murmurings
of
the
Holy
Spirit
:
Men
who
understand
the
woful
Estate
of
them
,
who
die
without
Absolution
and
Remission
of
their
Sins
,
who
are
not
insensible
,
that
the
Wrath
of
God
,
like
the
Punishment
of
Cain
,
is
greater
than
we
can
bear
,
yet
inevitably
incident
on
all
them
who
prevent
it
not
by
opportune
Repentance
.
Is
it
not
a
lamentable
and
doleful
sight
,
to
observe
men
,
so
well
qualified
for
Virtue
,
and
a
Pious
Life
,
dayly
Sinning
against
God
,
entring
into
all
Temptations
,
and
as
it
were
,
Ornare
Diabolum
,
Become
Learned
Spoils
to
the
Enemy
of
our
Salvation
,
yet
never
think
on
Repentance
,
but
resolves
to
venter
for
it
till
the
last
Breath
,
and
for
its
acceptance
too
at
so
untimely
a
Season
.
For
,
it
is
first
a
great
hazard
whether
God
will
then
assist
me
with
so
much
Grace
as
to
Repent
;
which
if
he
do
,
I
then
secondly
,
run
the
venture
of
an
After
game
,
whether
that
Repentance
will
be
acceptable
by
him
;
because
without
Controversy
it
cannot
be
perfected
.
For
if
Holy
Writ
,
by
a
true
Repentance
,
understand
and
mean
an
Amendment
and
Reformation
of
Life
,
as
certainly
it
does
:
Then
tell
me
,
what
difference
is
there
,
not
to
Repent
at
all
,
or
not
to
begin
it
,
till
the
last
Thread
of
Life
be
a
Spinning
:
For
,
how
can
I
Amend
,
Reform
,
or
lead
a
new
course
of
Life
;
when
alas
!
poor
Creature
that
I
am
!
I
am
no
longer
to
be
!
To
day
therefore
,
&c.
Thirdly
,
Are
not
all
the
Leaves
of
the
Book
of
Life
Exhortatory
Perswasions
to
a
speedy
Repentance
?
For
where
God
commandeth
me
to
Pray
,
there
he
urgeth
to
Repentance
;
because
otherwise
,
my
Prayer
would
be
defective
,
and
render
no
sweet
smelling
Savour
in
the
Nostrils
of
God
.
Nay
without
Repentance
,
I
pronounce
it
impossible
to
Pray
to
God
with
that
Ardour
and
Zeal
we
are
obliged
:
For
,
to
Pray
aright
,
is
to
cast
away
all
Affections
to
Sin
,
the
least
Glances
to
Temptations
,
to
be
Sorry
we
have
Sinned
,
with
a
full
Resolution
never
to
be
Guilty
of
the
like
Transgression
,
or
the
same
Madness
;
and
thereupon
Solomon
declar'd
,
The
Prayer
of
the
Wicked
is
an
abomination
to
the
Lord
:
Yea
,
consult
Truth
it self
,
and
you
may
hear
it
declaring
,
I
hate
your
Burnt
Offerings
,
my
Soul
loathes
your
Solemn
Assemblies
;
bring
me
no
more
vain
Oblations
:
They
are
adjudged
vain
and
loathsome
,
because
not
perfumed
with
the
sweet
Incense
of
Repentance
.
Thus
you
may
hear
the
man
in
the
Gospel
declaring
,
God
heareth
not
Sinners
,
John
9.31
.
(
that
is
)
Those
who
have
sinned
,
and
have
not
yet
repented
;
being
unhappy
in
their
hasty
Sin
,
much
more
miserable
in
their
slow
Repentance
.
An
Impenitent
person
Soiles
and
Discolours
every
otherwise
well
approved
Action
,
he
Envenomes
and
Poisons
even
the
very
Mercy
of
God
:
For
,
if
such
a
man
Pray
,
what
is
it
esteemed
more
,
than
Howling
?
If
he
Mourn
,
what
is
it
more
,
than
hanging
down
the
Head
like
a
Bull-rush
?
If
he
Sacrifice
,
what
is
it
,
but
the
cutting
off
a
Dogs
neck
?
If
he
rejoyce
,
what
is
such
mirth
,
But
a
Blaze
and
Crackling
of
Thorns
under
the
Pot
?
For
God
regards
and
gives
ear
to
none
but
the
Penitent
,
on
which
account
you
may
observe
,
Christ
commanding
us
to
Pray
,
and
instructing
us
what
we
should
Pray
for
,
enjoyns
us
every
day
,
To
Pray
for
the
remission
of
our
Sins
;
Mat.
6.10
,
11.
We
can't
request
our
dayly
Bread
,
unless
we
beg
a
dayly
forgiveness
of
our
Sins
.
So
likewise
Holy
David
in
the
Text
,
and
St.
Paul
from
the
Psalmist
in
his
Epistle
to
the
Hebrews
,
To
day
if
you
will
hear
,
&c.
Not
only
strictly
commanding
us
,
not
to
put
off
our
Repentance
one
day
,
but
also
affirming
,
every
such
delay
is
an
act
of
Obduration
,
and
so
a
new
sin
is
added
to
the
old
.
So
oft
then
as
I
meditate
on
those
Melodious
Words
,
and
Charming
Eloquence
,
of
the
Son
of
Syrach
,
I
seem'd
to
hear
all
the
bright
morning
Stars
and
Sons
of
Glory
,
calling
to
us
below
,
to
make
no
tarrying
to
turn
unto
the
Lord
,
and
to
put
not
off
from
day
to
day
,
for
sudainly
shall
the
wrath
of
the
Lord
come
forth
,
and
in
thy
security
thou
shalt
be
destroyed
,
and
perish
in
the
day
of
Vengeance
,
Ecclesiasticus
5.7
.
For
every
day
of
our
Life
,
may
probably
be
adjudged
the
day
of
our
Burial
;
for
what
is
it
more
than
the
Life
of
Roses
,
which
in
the
Evening
make
a
Tomb
,
of
that
Scarlet
which
was
its
morning
Ornament
and
Glory
?
What
reason
therefore
can
be
more
prevalent
than
this
,
to
provide
the
best
Arguments
we
can
for
our
Justification
before
Death
;
because
God
frequently
smites
Sinners
in
their
Confidences
,
he
strikes
them
in
their
Securities
,
in
their
Delays
,
they
may
meet
with
a
Surprise
;
in
their
Procrastinations
,
they
may
be
frustrated
of
their
Hopes
,
and
Death
may
rob
them
of
the
Benefits
and
Advantages
of
to
morrow
.
For
what
is
bold
man
,
(
as
some
confidently
speak
)
to
resolve
not
to
Repent
till
Christmass
,
Easter
,
Whitsontide
,
next
Communion
,
or
such
prefix'd
Festival
and
Seasons
:
Alas
!
poor
Dust
and
Ashes
that
we
are
!
How
probable
is
it
whilst
we
revolve
such
Thoughts
in
our
mind
,
an
Imposthume
,
Swelling
in
our
Head
or
Breast
,
may
make
us
big
with
Death
?
How
probable
is
it
,
some
popular
Disease
raging
in
our
Streets
,
may
slay
him
in
three
days
time
?
May
not
to
morrows
Dinner
breed
a
Surfeit
,
or
this
nights
Intemperance
a
Feaver
,
How
oft
do
we
see
Death
riding
Triumphant
in
our
Dwellings
,
and
Crowned
with
the
Spoils
of
many
numbers
of
Men
?
Alas
!
it
is
impossible
to
enumerate
all
the
possibilities
of
dying
Suddainly
,
or
the
Probabilities
how
soon
our
Lives
may
be
ravel'd
out
to
its
utmost
Thread
:
For
though
we
flatter
our selves
in
the
Plentiful-lest
hopes
of
a
Gaudy
Fortune
,
Death
may
meet
ev'ry
one
of
us
,
with
a
Thou
Fool
,
this
night
shall
thy
Soul
be
taken
from
thee
.
Let
any
one
therefore
,
who
hath
any
thing
besides
the
Shape
and
Lineament
of
a
Man
,
but
really
acknowledge
,
that
he
is
Mortal
;
let
him
but
confess
himself
to
be
a
man
,
and
subject
to
the
Accidents
of
Mortality
;
and
that
very
Confession
,
must
be
a
confutation
of
them
who
defer
their
Repentance
.
For
,
I
appeal
to
your selves
,
Is
it
reasonable
for
me
,
who
confess
my self
a
Sinner
,
and
am
perswaded
of
a
Supreme
Existence
,
and
believe
,
that
he
knows
I
am
a
Sinner
,
and
will
Infallibly
punish
me
for
my
Sins
,
if
not
washed
away
with
the
Tears
of
Repentance
;
can
I
be
thought
Rational
,
and
in
my
Wits
,
if
I
defer
it
,
unless
upon
the
confidence
of
a
long
Life
?
And
grant
my
Supposition
,
should
the
promising
my self
many
days
promote
a
Life
and
state
of
Impenitency
?
Is
it
so
intolerable
to
live
Virtuously
?
Is
the
Yoak
of
Christ
so
uneasie
?
Are
the
Commandments
of
God
so
Grievous
?
Will
to
live
Righteously
,
Soberly
and
Godly
in
this
present
World
,
quite
strip
us
of
our
pleasant
days
,
and
make
us
wast
our
Hours
in
a
Moross
Austerity
or
Sullen
Gravity
?
Or
are
the
hopes
of
Life
intended
for
no
other
purpose
than
to
delay
our
Sin
,
and
defer
our
Repentance
;
God
forbid
,
for
such
premises
can't
be
guilty
of
a
worse
Conclusion
.
However
,
he
that
seriously
meditates
on
those
many
numbers
of
men
;
who
,
like
little
Blossoms
,
are
Cropt
by
the
Scythe
of
Death
in
the
Tenderness
of
their
Age
,
will
have
but
small
reason
to
consent
to
these
evil
purposes
from
such
weak
and
contingent
Principles
.
I
cannot
tell
the
precise
Minuit
of
my
Death
,
or
take
an
exact
measure
of
this
Span
of
Life
;
and
then
,
to
defer
my
Repentance
,
is
a
Sham
put
upon
my
own
Soul
,
and
a
contempt
of
all
the
Divine
Revelations
of
Heaven
and
Hell
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
make
no
League
of
Confederacy
with
time
,
because
there
is
nothing
more
like
to
to
deceive
Humane
Nature
,
then
such
a
fickle
uncertainty
;
and
therefore
God
threatned
the
Angel
of
the
Church
of
Ephesus
,
saying
,
Repent
for
I
will
come
unto
you
qui●kly
,
and
remove
the
Candlestick
out
of
its
place
,
unless
you
do
Repent
;
that
is
,
unless
you
Repent
quickly
,
I
will
come
quickly
,
and
who
knows
how
soon
that
may
be
to
me
Preaching
,
or
you
Hearing
?
Is
it
not
therefore
great
Prudence
,
as
well
as
Charity
to
our
Souls
,
to
be
Providently
Industrious
,
that
his
coming
to
us
prevent
not
our
return
to
him
;
for
which
we
can
never
enjoy
good
security
,
unless
we
embrace
a
speedy
Repentance
.
And
Oh!
the
mighty
Influence
!
it
would
have
upon
our
Lives
,
if
the
consideration
might
sink
into
our
Hearts
of
those
many
numbers
of
Persons
,
as
Good
,
as
Wise
,
as
Daring
and
Confident
:
Yes
,
and
by
the
circumstances
of
Health
,
as
likely
to
Live
as
we
;
yet
have
been
snatched
away
,
by
a
Death
so
suddain
,
that
their
very
deferring
their
Repentance
but
one
day
,
nay
but
one
hour
,
may
have
proved
their
Eternal
ruine
.
Had
they
but
Repented
the
day
before
,
it
wou'd
have
look'd
like
a
design
of
Grace
,
and
an
act
of
Election
,
and
have
rendred
their
condition
Hopeful
.
If
we
seriously
weigh
such
considerations
in
our
breast
,
we
shall
conclude
it
necessary
,
in
the
highest
degree
,
that
we
make
neither
loitering
,
nor
stay
in
our
being
reconciled
unto
God
;
because
one
hours
,
nay
minuits
stay
,
may
not
only
by
a
peradventure
,
but
in
a
real
and
true
event
of
things
,
prove
to
be
one
of
these
Sins
,
called
the
Sins
against
the
Holy
Ghost
,
I
mean
,
final
Impenitency
.
For
,
as
I
who
die
young
,
and
in
the
prime
of
my
strength
and
vigour
,
am
as
really
dead
,
as
he
who
dies
after
an
Age
of
40
,
50
,
or
60
years
Travel
;
so
is
that
Impenitency
final
,
under
which
I
am
Arrested
by
Death
in
the
very
birth
,
and
infancy
of
my
Crimes
,
as
much
as
if
I
had
laid
Bed-rid
in
my
Repentance
,
be
snatch'd
from
hence
to
die
Eternally
in
Hell
.
The
Evil
is
not
of
so
black
a
dye
,
the
Judgement
is
not
of
so
severe
a
stamp
,
but
equally
as
Fatal
,
equally
as
irreversible
,
as
the
Decrees
and
Sentences
of
Damnation
on
those
who
are
held
in
Chains
until
the
Judgement
of
the
great
day
.
Moreover
,
may
we
not
observe
the
stupid
foolishness
of
man
,
to
slight
and
neglect
those
best
opportunities
of
Repenting
,
whilst
the
Marrow
swells
in
our
Bones
,
our
Blood
be
hot
,
and
boils
within
our
Vains
,
when
we
are
best
capable
of
performing
the
several
Duties
of
it
,
then
to
put
it
off
till
we
grow
Crazy
and
Infirm
;
for
are
Dimme
Eyes
,
Deaf
Ears
,
Pale
Visage
,
Decay'd
Teeth
,
Withered
Skin
,
Stinking
Breath
,
Furred
Pipes
,
Trembling
Knees
,
Fumbling
Hands
,
Falling
Feet
,
a
Stammering
Tongue
,
and
a
Ratling
Throat
;
fit
Qualifications
and
suitable
Embelishments
for
one
rendring
an
Account
to
the
Impartial
Judge
of
Heaven
and
Earth
?
To
day
therefore
if
you
will
hear
his
Voice
,
&c.
Fourthly
and
Lastly
,
When
a
man
warps
from
the
direct
path
of
Virtue
,
it
is
obvious
and
common
to
rebuke
him
;
for
every
Sober
,
and
Honest
person
is
covetous
and
desirous
,
that
his
unhappy
Friend
or
Acquaintance
shou'd
forsake
his
pursuit
in
Wickedness
,
and
leave
off
his
course
in
Impiety
:
We
therefore
require
him
to
be
sorry
for
his
Sin
,
to
detest
and
hate
his
Crime
,
resolving
for
the
future
never
to
be
guilty
of
the
like
Enormity
.
Now
,
I
pray
consider
,
wherefore
is
all
this
,
if
not
upon
the
same
account
that
God
does
it
;
because
to
persist
in
it
,
can't
possibly
be
good
,
but
to
relinquish
it
,
very
advantagious
;
to
dwell
or
tarry
therein
is
dangerous
,
and
a
state
of
Evil
;
and
to
chuse
to
dwell
there
,
what
is
it
,
but
an
Act
of
Love
to
that
state
,
and
consequently
impossible
to
be
free
and
void
of
offence
?
And
not
to
Repent
,
when
by
good
Admonitions
I
am
forewarned
of
my
danger
,
is
a
desire
to
abide
there
;
and
when
I
consider
,
and
know
that
I
have
Sinned
,
and
am
not
absolved
of
mine
Iniquities
,
then
does
Gods
Spirit
,
and
the
Principles
of
our
Religion
mind
me
of
my
danger
,
and
threaten
my
Ruine
,
if
I
perversely
venture
my self
on
such
dangerous
Precipices
;
so
that
the
Conclusion
is
undenyable
,
no
man
can
so
much
as
remember
he
hath
sinned
(
and
remain
Impenitent
)
without
an
Addition
,
or
at
least
a
Repetition
of
the
same
Sin
.
But
then
is
not
our
Natural
and
In-bred
disposition
to
incite
others
,
a
potent
Argument
,
that
the
same
obligation
binding
them
,
commands
it
of
every
one
of
us
in
our
own
particular
?
Seeing
we
all
pretend
to
flatter
our selves
,
as
capable
of
giving
good
Council
,
will
it
not
stain
our
Wisdom
,
if
our selves
refuse
to
follow
the
Dictates
of
our
own
Sage
Advices
?
Now
then
is
the
accepted
time
,
this
is
the
day
of
Salvation
.
Thus
a
famous
Champion
of
Christianity
piously
confirmed
his
Resolutions
,
and
at
last
fix'd
on
such
a
present
actual
Obedience
;
for
nothing
could
end
his
questions
,
and
compose
the
rufflings
of
his
Conscience
,
but
to
interpret
the
Precept
of
Repentance
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
present
juncture
,
and
at
no
time
else
.
Differens
dicebam
modo
,
ecce
mode
,
sine
Paululum
,
sed
modo
&
môdo
non
habuerat
modum
.
I
would
Anon
,
and
against
the
next
Week
,
against
the
next
Communion
,
or
against
the
Festival
,
but
there
was
no
end
of
this
;
Subfico
igitur
me
stravi
flens
,
Quamdiu
,
quamdiu
,
Cras
,
&
Cras
,
quare
non
modo
,
quare
non
hâc
horâ
finis
Turpitudinis
mei
?
I
Wept
,
and
said
,
how
long
shall
I
say
to
morrow
?
How
long
shall
I
say
till
the
next
Communion
?
Why
not
now
?
Why
should
I
not
by
an
immediate
Repentance
put
a
close
and
period
to
my
Crime
?
If
not
till
to
morrow
,
or
the
next
Festival
,
there
is
as
great
an
Argument
for
every
day
of
our
Life
in
which
we
can
say
to
morrow
.
There
is
enough
that
can
determine
us
to
day
,
but
there
is
nothing
that
can
determine
us
to
morrow
!
If
it
be
not
necessary
now
,
it
will
not
be
convenient
then
,
or
ever
likely
to
be
expedient
,
so
long
as
there
be
a
Morrow-morning
to
our
Life
.
He
therefore
,
who
desires
the
welcom
of
a
Faithful
and
diligent
Servant
,
must
be
early
at
his
Work
,
and
begin
forthwith
to
do
the
Will
of
his
Father
which
is
in
Heaven
.
To
which
purpose
,
I
have
somewhere
read
one
advising
us
to
imitate
the
Example
of
the
Theef
upon
the
Cross
.
To
do
as
he
did
.
Yes
,
we
are
easily
decoyed
by
the
Subtilty
of
our
Enemy
to
do
as
he
did
;
I
mean
defer
our
Repentance
unto
the
last
gasp
of
breath
,
having
the
great
Encouragements
of
his
happy
success
.
Alas
!
no
we
don't
follow
his
steps
!
Thrice
Happy
men
were
we
!
If
we
did
resemble
Him
in
his
Repentance
.
For
,
I
will
dare
to
aver
,
he
did
not
defer
his
Repentance
until
the
last
,
for
so
soon
as
early
Beams
of
the
Sun
of
Righteousness
peeped
through
the
Curtains
of
his
Infidelity
,
and
shin'd
in
his
Heart
,
he
embraced
his
Saviour
with
the
Arms
of
Faith
,
believed
on
him
,
and
was
really
Converted
;
so
soon
as
he
heard
of
a
Christ
,
he
confess'd
him
a
Saviour
,
and
without
the
least
hesitation
,
or
delay
,
Repented
him
of
his
former
mis-spent
Actions
.
And
if
we
Transcribe
his
Copy
,
we
must
Repent
so
soon
as
we
hear
Christ
Preached
unto
us
,
and
then
our
Repentance
is
unreprovable
,
but
otherwise
our
Damnation
is
unavoidable
.
Why
art
thou
so
dull
and
drowsy
then
,
O
sinful
Creature
?
What
phrensey
possesseth
thee
,
thus
to
defer
thy
Repentance
?
Can
this
delay
consist
with
any
Christian
Grace
?
With
Faith
,
Hope
and
Charity
?
With
Prudence
or
Piety
?
With
the
Love
of
God
,
or
of
our
own
Souls
?
Thus
to
withstand
the
shock
of
the
Thunder
,
to
oppose
the
mouth
of
the
Canon
,
and
dare
the
Omnipotents
Anger
?
All
which
are
the
dreadful
effects
of
an
Impenitent
Heart
,
for
God
hateth
him
,
who
grows
fat
in
his
Sin
,
and
waxes
Lusty
in
his
Transgressions
;
And
is
it
so
idle
,
so
indifferent
a
concern
,
to
be
detested
by
the
Fountain
of
Love
and
Goodness
?
When
the
little
Son
of
Alexander
saw
a
Company
of
Theeves
Pilfering
his
Fathers
House
,
and
carrying
away
the
Rich
Vessels
of
Gold
,
and
Attick
Talents
,
the
Child
Smil'd
and
Whip'd
his
Top
;
But
when
a
Boy
,
who
accompanied
the
Theeves
,
rob'd
him
of
his
little
Instrument
for
Sport
,
he
could
then
cry
out
,
raising
the
Neighbourhood
,
and
discovering
the
Theeves
.
Thus
,
and
much
more
Childish
is
he
,
who
Plays
and
Sports
himself
in
the
Caresses
of
Sin
,
and
in
the
Interim
his
Soul
is
stollen
away
by
that
Goliah
of
Hell
,
who
gives
us
Toys
and
Pebbles
,
the
more
easily
to
Delude
,
and
Cousen
us
of
this
our
most
precious
Jewel
.
How
would
such
a
man
be
transported
with
Fury
,
and
Rage
,
at
the
loss
of
his
Goods
?
Is
he
not
too
Jealous
of
his
Fortunes
to
commend
one
hour
to
the
Pidelity
of
Theeves
?
Would
he
venture
his
Body
two
Minuits
in
the
reach
of
an
Enraged
Lyon
?
Yet
,
how
unconcernedly
!
does
he
permit
his
Soul
to
be
snatch'd
away
by
that
Roaring
Lyon
,
who
goes
about
seeking
what
Souls
he
may
devour
!
He
leaves
it
in
pawn
to
that
great
Tyrant
,
Months
and
Years
,
in
a
danger
so
amazing
,
it
would
even
Stagger
and
Distract
,
all
the
Reason
of
Mankind
could
it
possibly
be
understood
but
half
so
great
as
in
reality
it
is
.
'T
is
reported
,
the
Emperour
Augustus
wondred
how
a
Roman
Gentleman
could
have
his
Senses
so
strongly
bound
by
the
Silken
Chains
of
Sleep
,
having
contracted
so
great
Debts
,
as
he
had
not
wherewith
to
satisfie
his
Creditors
;
having
therefore
expos'd
his
House-hold-stuff
to
Sale
,
the
Emperour
would
needs
buy
the
Pillow
yielding
so
Sweet
Repose
and
Rest
.
How
then
may
we
admire
the
Supine
negligence
of
them
,
who
usually
go
to
Bed
,
expecting
a
soft
Slumber
to
steal
upon
their
Eyes
,
when
they
are
Infinitely
Indebted
to
God
by
their
Sins
,
yet
seldom
or
never
examine
their
Accounts
,
or
prove
Supplicants
to
the
Throne
of
Grace
,
that
God
would
Pardon
their
Sins
,
and
do
away
their
Offences
.
What
is
it
then
,
O
dull
and
and
finful
Soul
,
which
makes
thee
thus
confident
in
thy
State
?
What
Evasion
canst
thou
make
for
thy
Non-repentance
?
What
excuse
for
this
Progress
in
Sin
,
and
little
regard
of
its
Remission
?
Dost
thou
say
,
Thou
confessest
thy self
a
Sinner
of
no
small
degree
,
but
God
is
Merciful
and
you
hope
for
Salvation
through
that
Mercy
,
and
the
Merits
of
Jesus
Christ
?
These
,
though
the
common
,
yet
are
but
weak
Arguments
for
Christians
expectation
;
for
though
without
Controversy
,
God
is
a
God
of
Mercy
,
and
easily
entreated
;
still
he
is
a
God
of
Justice
,
expecting
to
be
feared
:
As
he
is
my
Father
,
he
will
be
compassionate
,
but
as
he
is
my
Soveraign
,
he
must
be
obeyed
.
Christ
,
I
acknowledge
,
hath
abundantly
satisfied
for
the
Redemption
of
all
descending
from
the
loyns
of
Adam
;
But
must
we
therefore
neglect
the
means
of
Salvation
,
and
the
end
of
our
Hopes
,
Eternal
Life
?
Come
,
tell
me
I
beseech
you
,
wherefore
did
Christ
die
and
shed
his
Blood
,
was
it
only
for
your
and
my
Pardon
;
did
He
bear
the
Cross
,
that
We
might
bear
none
?
Or
was
it
the
design
of
his
Death
to
get
us
a
Dispensation
from
Holy
Living
?
Or
rather
,
was
not
this
his
end
and
purpose
,
by
keeping
us
from
dying
,
to
make
us
alive
to
God
?
By
denying
himself
,
to
invite
us
to
take
up
our
Cross
,
and
follow
him
,
and
not
to
procure
us
a
Liberty
to
execute
our
Will
and
Pleasure
?
St.
Peter
confirms
this
Doctrine
,
For
he
died
,
that
we
being
dead
to
Sin
should
live
unto
Righteousness
,
1
Pet.
2.24
.
So
that
unless
we
live
to
Righteousness
,
his
Scourges
will
not
save
us
from
the
Lash
:
His
Crucifixion
will
be
insignificant
unto
us
,
if
we
do
not
Crucifie
our
Carnal
Appetites
;
nor
will
his
Death
ransome
us
from
dying
,
if
our
Sins
still
live
.
For
can
we
think
so
dishonourable
of
Christ
,
as
to
make
him
a
Cherisher
of
such
Traytors
?
Does
he
take
care
for
their
Protection
,
and
set
up
a
Sanctuary
to
which
they
may
boldly
flee
?
Is
the
Altar
of
the
Cross
an
Asylum
,
or
Refuge
,
for
those
who
gather
themselves
together
against
the
Lord
,
and
against
his
Anointed
.
Are
the
unmanly
Sensualities
of
the
World
so
highly
favoured
by
God
,
that
he
will
send
his
Legate
,
à
Latere
,
Son
from
his
Bosom
to
die
in
defence
,
and
behalf
of
them
?
How
gross
a
mistake
is
this
!
when
the
Pardon
and
Forgiveness
of
our
Sins
,
was
not
so
much
intended
by
the
Death
of
Christ
,
as
the
Purifying
of
our
Hearts
and
Lives
;
and
therefore
St.
Paul
(
as
well
as
the
other
mention'd
place
of
St.
Peter
)
tells
us
,
That
Christ
gave
himself
for
us
,
that
he
might
redeem
us
from
this
present
World
,
(
that
is
)
By
shewing
his
willingness
to
pass
by
our
Faults
,
he
would
even
melt
and
win
us
to
acknowledge
our
Trespasses
,
to
repent
of
them
,
and
for
the
future
to
become
more
Dutiful
and
Obedient
.
Up
then
quickly
,
O
Elijah
,
Eat
and
Drink
,
for
thou
hast
a
great
Journey
to
go
:
Let
us
up
Sirs
,
and
be
doing
,
and
not
Prorogue
so
weighty
a
business
any
longer
,
endeavouring
only
to
Reform
;
when
alas
!
frail
Creatures
!
We
must
cease
to
be
!
—
'T
will
be
too
late
to
say
,
Father
I
have
Sinned
,
when
it
will
be
only
Seasonable
to
cry
,
Corruption
thou
art
my
Father
?
For
,
they
are
not
a
few
Death
bed
Sighs
will
waft
us
over
to
these
Elysium
Fields
:
They
are
not
a
few
Momentary
Groans
and
Mournful
Lamentations
will
Capacitate
us
fit
Candidates
for
the
new
Jerusalem
.
Oh!
the
Horrour
and
Amazement
!
which
will
benum
our
Senses
,
when
Death
shall
make
its
suddain
Addresses
to
us
,
and
summon
us
from
our
Beds
of
Security
to
appear
before
God
at
the
Tribunal
of
Justice
!
Will
it
not
be
too
late
to
say
then
,
Lord
I
Repent
,
when
an
Impartial
and
Severe
Judge
is
ready
to
pronounce
,
A
go
ye
Cursed
into
Everlasting
Fire
?
Oh!
Consider
this
all
ye
that
forget
God!
Oh!
Consider
this
,
all
ye
who
forget
your
Souls
are
Immortal
!
And
now
,
Before
the
Night
cometh
when
no
man
can
Work
;
Let
us
earnestly
and
humbly
beseech
him
,
whose
Nature
and
Property
is
always
to
have
Mercy
,
and
to
Forgive
,
to
receive
our
Humble
Petitions
:
And
though
we
be
tyed
and
bound
with
the
Chain
of
our
Sins
,
yet
let
the
Pitifulness
of
thy
great
Mercy
loose
us
,
O
Lord
,
for
the
Honour
of
Jesus
Christ
our
Mediator
and
Advocate
.
Amen
.
A
SERMON
PREACHED
ON
Rom.
vii
.
V.
xv
.
last
words
.
—
What
I
hate
,
that
do
I.
SO
great
and
fatal
was
the
overthrow
of
the
Sons
of
men
in
their
Original
Apostasie
from
their
God
,
that
the
whole
Creation
even
Sigh
and
Groan
under
it
.
For
,
though
it
is
true
,
God
first
raising
the
Structure
of
Mankind
out
of
nothing
built
it
most
compleatly
and
proportionably
,
there
were
no
Errata's
to
be
found
,
nothing
of
Imperfection
,
but
all
Fair
and
Lovely
.
What
an
Accurate
Harmony
!
what
an
Immaculate
Beauty
was
found
in
him
!
A
just
and
Regular
Tendency
,
without
the
least
Swerving
or
Deviation
;
for
he
had
no
inclination
or
proness
to
Evil
:
For
though
his
Body
was
not
Beautified
equally
with
those
,
which
are
Glorified
,
yet
it
was
Dutyful
and
Obedient
,
and
never
remiss
in
paying
its
due
Homage
to
the
Soul
.
The
very
Sensitive
Powers
were
neither
Factious
or
Seditious
,
but
willingly
subject
to
the
Higher
Powers
,
the
Intellectual
;
there
were
no
violent
motions
or
perturbations
,
which
since
have
bred
such
Phantacisms
and
Insurrections
in
the
Soul
;
In
a
word
,
no
Passion
which
had
any
tendency
to
Sin
:
May
we
not
then
stand
amaz'd
,
may
we
not
then
admire
?
How
so
Beautiful
a
Creature
should
be
soon
withered
?
How
that
fragrant
Breath
God
breathed
into
Adam
should
be
so
soon
corrupted
?
Shall
I
censure
the
untowardness
of
his
Will
for
this
defect
?
Would
not
that
be
unjust
,
when
it
yielded
so
entire
an
observance
to
all
the
Dictates
of
his
understanding
?
Or
what
?
Shall
I
fault
the
understanding
?
Would
not
this
suppose
him
malitiously
,
and
on
purpose
to
sin
against
God
contrary
to
the
sense
of
his
own
Judgement
?
And
shall
I
entertain
a
thought
so
dishonourable
to
the
first
root
,
from
whence
I
derive
my
Being
?
shall
I
make
his
Offence
nothing
inferiour
to
that
of
the
Apostate
Angels
thrown
into
Misery
irrevocable
?
—
Let
us
rather
presume
,
that
this
understanding
was
defective
in
its
office
by
a
negligent
Non-attendance
;
for
though
the
Eye
was
clear
enough
,
yet
it
was
not
sufficiently
vigilant
;
though
the
Ballance
was
not
deceitful
,
yet
Adam
forgot
to
weigh
things
therein
,
and
so
was
despoiled
,
not
only
in
all
those
Supernatural
Endowments
,
but
even
wounded
in
all
those
Natural
Capacities
he
had
,
to
remain
in
an
Innocent
and
Sinless
state
.
Yes
,
and
those
sower
Grapes
he
Eat
,
have
so
edged
his
Childrens
Teeth
,
that
they
can't
perform
what
they
would
,
but
in
an
impulsive
manner
are
driven
and
spurr'd
on
by
propentions
,
To
do
what
they
hate
.
With
how
great
Virtue
soever
a
Soul
is
fortified
,
Humane
Nature
hath
Weaknesses
it
cannot
disavow
;
and
how
great
resistance
soever
it
make
,
through
Principles
of
Virtue
against
irregular
motions
,
yet
if
it
be
not
supported
by
an
especial
Endowment
and
Providence
,
it
must
at
sometimes
yield
and
give
most
visible
marks
of
Frailty
;
for
the
passions
have
got
such
an
Empire
over
us
,
that
we
can't
shake
them
off
,
so
long
as
we
remain
in
a
state
of
Nature
,
and
not
of
Grace
;
and
therefore
the
Author
of
our
Text
speaking
of
the
Imbecilities
of
men
,
he
means
as
they
are
Naturally
descended
from
Adam
,
and
not
as
they
are
Enobled
by
the
Favours
of
Heaven
through
Jesus
Christ
.
For
,
though
it
is
true
,
so
long
,
as
I
am
a
meer
man
,
Unbaptized
,
and
in
a
state
of
Carnality
,
I
dwell
in
the
Regions
of
Death
,
so
that
I
cannot
act
according
to
Grace
,
but
sense
.
Yet
when
I
am
redeemed
by
the
Blood
of
Christ
,
I
am
no
longer
in
the
Dominions
of
Sin
;
I
am
no
longer
a
slave
,
but
Christs
freed
man
,
he
hath
Manumiz'd
me
,
and
set
me
at
Liberty
,
so
that
I
cannot
then
Complain
,
What
I
hate
,
that
do
I.
In
the
Prosecution
of
my
Discourse
,
I
shall
first
show
you
the
true
and
genuine
Cause
of
mans
Imbecility
;
That
he
cannot
do
,
but
what
he
hates
.
Secondly
,
A
possibility
,
yea
absolute
necessity
of
his
Conquest
over
these
Enemies
of
his
Salvation
.
Thirdly
,
I
shall
answer
an
Enquiry
.
And
lastly
make
Application
.
First
,
We
begin
with
the
Causes
of
Humane
Imbecilities
,
and
though
they
are
many
,
such
as
bad
Education
,
evil
Habits
,
Customs
and
the
like
;
yet
I
shall
bend
my
Discourse
to
the
Primary
one
,
Natural
Corruption
.
For
such
is
the
Imbecility
of
our
Nature
,
ever
since
Adam
,
either
to
gratifie
his
Sensual
Appetite
,
or
(
as
I
rather
perswade
my self
)
out
of
a
complacent
humour
towards
his
young
Mistress
in
the
Garden
,
tasted
of
the
forbidden
Fruit
,
that
we
are
incapacitated
to
give
Life
and
Birth
so
much
as
to
one
good
Thought
:
Holy
David
was
very
sensible
thereof
,
when
he
cryes
out
,
I
was
conceived
in
Sin
,
Psal.
51.5
.
From
the
first
instant
of
my
Conception
,
Sin
seized
on
me
;
and
though
that
Lineal
stain
was
cleared
by
Circumcision
under
the
Law
,
and
now
by
Baptism
under
Dispensation
of
the
Gospel
;
yet
there
still
remains
a
Propensity
to
Sin
,
which
grows
up
with
me
,
gaining
strength
through
the
whole
course
of
my
Adolescence
.
For
many
years
of
my
Age
slide
away
,
before
I
arrive
at
that
ripeness
to
distinguish
between
Good
and
Evil
;
in
the
Series
of
which
time
I
follow
without
stop
,
or
hesitation
the
Dictamens
of
Sense
;
so
that
at
the
first
unclasping
the
Windows
of
my
Understanding
,
at
the
first
peeping
forth
of
any
Rays
of
Light
to
dispel
the
Darkness
had
over-spread
my
Intellectuals
I
discover
a
Law
Anathematizing
all
my
former
Practices
,
the
which
by
many
re-iterated
and
continued
Acts
are
so
wrought
into
Habit
,
that
to
break
them
,
I
must
(
as
it
were
)
mould
my self
into
another
Nature
.
This
considered
,
together
with
the
Dreggs
and
Relicks
of
Corruption
Original
Sin
leaves
behind
,
I
wonder
not
our
Apostle
declare
,
What
I
hate
,
that
do
I.
For
this
Fumes
,
or
scattered
Seed
of
Original
Sin
hath
a
double
Effect
;
one
,
an
Inclination
to
that
which
is
Evil
,
the
other
a
backwardness
to
,
or
a
declining
from
that
which
is
good
:
And
therefore
St.
Paul
tells
us
,
He
found
a
Law
in
his
Body
contradicting
that
of
his
Reason
.
For
though
without
Controversy
Sin
may
be
washed
away
by
the
Sprinkling
of
Water
,
and
the
Holy
Ghost
:
Nevertheless
to
perfect
a
Cure
,
that
I
feel
neither
the
Spice
nor
Itching
thereof
,
is
,
in
a
manner
impossible
;
at
least
,
it
requires
a
long
course
of
Remedies
by
a
constant
exercise
and
tryal
in
Virtuous
Actions
.
For
what
is
Sin
,
but
An
Inordinate
and
Habitual
Concupiscence
in
the
Sensitive
part
;
so
radicated
,
that
it
becomes
,
as
it
were
,
a
Portion
of
Nature
?
Whence
Seneca
did
affirm
,
Virtues
are
rarely
,
or
never
acquir'd
without
a
Master
,
but
we
quickly
grow
expert
in
Vice
without
the
help
of
any
Teacher
.
All
which
proclaims
the
pernicious
consequences
of
our
first
Parents
Offence
.
Nay
further
,
let
us
look
into
our
Breasts
,
and
tell
me
I
Pray
,
are
not
you
,
and
I
,
sensible
,
that
many
Actions
we
do
are
highly
Offensive
to
the
God
whom
we
Worship
,
and
injurious
to
our
own
Souls
;
yet
still
we
are
hurried
on
by
that
violent
vehemency
of
Natural
Inclinations
we
cannot
but
Act
them
.
Thus
the
Poet
brings
in
Medea
speaking
,
I
understand
,
saith
she
,
that
the
(
utting
,
or
Tearing
my
little
Babes
into
bitts
and
pieces
,
is
a
most
horrid
Crime
,
and
I
ought
not
to
commit
it
,
but
my
Passion
overcomes
my
Reason
.
Thus
he
in
the
Tragedy
did
confess
,
I
am
not
ignorant
of
those
things
thou
Admonishest
me
against
,
I
am
satisfied
I
ought
not
to
be
guilty
of
them
,
but
my
Nature
forceth
me
contrary
to
my
Opinion
.
And
what
was
this
smart
Doom
,
a
proness
to
do
Evil
,
but
a
just
retaliation
for
our
Disobedience
!
For
since
the
Soul
had
been
Disobedient
to
her
Creator
,
what
higher
Justice
could
there
be
,
than
that
the
Body
in
requital
should
rise
up
in
Rebellion
against
the
Soul
,
and
punish
her
by
the
same
Engines
she
had
made
use
of
in
her
prevarication
.
Flesh
and
Blood
may
censure
it
hard
and
severe
,
but
it
is
not
most
just
,
that
God
should
punish
Millions
of
men
,
for
the
Transgression
of
one
?
For
seeing
(
if
Adam
had
been
Obedient
)
that
transcendant
Happiness
promised
to
him
,
had
been
Entailed
on
you
,
and
me
,
and
all
his
Posterity
;
why
should
not
I
,
and
you
,
and
all
that
descend
from
that
Fountain
,
share
(
by
his
Fall
)
in
the
Pain
due
to
his
Transgression
?
It
may
indeed
fill
us
full
of
doubts
and
perplexities
to
consider
man
in
this
tottering
condition
,
that
he
cannot
do
the
good
he
desires
,
or
flee
from
the
Evil
he
hates
and
abominates
;
because
we
know
not
by
what
strange
bewitching
means
our
Will
(
impair'd
by
sin
)
is
hamper'd
in
a
kind
of
necessity
;
yes
,
and
in
such
a
manner
,
as
neither
the
necessity
,
(
because
voluntary
)
can
plead
excuse
for
our
consent
;
nor
can
the
Will
being
allured
,
scarce
break
through
the
necessity
,
because
this
necessity
is
in
a
sort
voluntary
.
How
can
I
resemble
it
better
,
than
to
a
kind
of
Amorous
Violence
working
by
Flattery
,
and
Flattery
by
Force
;
Whence
the
Will
,
having
once
consented
to
Sin
,
can
hardly
dis-engage
her self
,
nor
yet
find
Arguments
enough
to
excuse
what
she
hath
done
.
No
marvail
then
that
Job
complains
,
Lord
I
suffer
Violence
,
it
is
only
you
who
impose
,
the
necessity
can
Answer
for
me
.
And
a
little
after
he
cryes
,
O
thou
Ruler
of
men
,
why
hast
thou
set
me
against
thee
?
I
have
read
Philo
the
Jew
speaking
of
Original
Sin
,
gives
it
a
term
of
Infinity
,
That
being
once
set
on
a
flame
,
can
never
be
extinguish'd
;
it
is
an
Immortal
Evil
,
by
no
Death
or
Desolation
to
be
destroyed
.
Search
I
pray
into
your selves
,
and
there
you
will
find
the
truth
of
this
Phylosophy
:
For
though
Baptism
hath
clear'd
the
Channel
,
so
as
the
streams
of
Grace
may
run
,
yet
there
are
certain
Exhalations
issuing
from
that
Corruption
,
always
ready
to
fall
and
Embody
with
the
Current
;
so
that
,
if
there
be
not
a
continual
care
and
sifting
,
it
will
be
morally
impossible
to
preserve
our
Souls
pure
and
unspotted
.
How
plentifully
are
we
furnished
with
the
Examples
of
those
,
who
conceited
themselves
like
Cedars
,
elevated
to
an
high
pitch
of
Virtue
(
by
a
presumption
of
their
own
strength
)
engaging
themselves
in
hazardous
Tryals
,
have
been
ignominiously
blasted
,
and
reduced
to
the
poor
fate
of
a
weak
shrub
?
Lucifer
enamoured
of
his
own
Perfections
,
and
by
his
sawcy
Affectation
of
a
Parity
with
God
,
became
the
most
Abject
of
Creatures
.
Did
you
never
read
St.
Peter
,
promising
wonders
of
his
constant
Fidelity
to
his
Master
,
yet
he
sufficiently
testified
(
by
that
shameful
denyal
of
him
)
what
man
is
void
and
destitute
of
the
supports
and
aids
of
Grace
?
The
Charms
of
Dalilah
,
the
Powers
of
Bathesba
,
or
the
Conquering
Eyes
of
the
Daughters
of
Egypt
,
could
not
be
resisted
by
that
Triumvirate
of
Holy
Worthies
,
Sampson
,
David
or
Solomon
.
How
sensible
was
Holy
Job
,
that
Prodigy
of
Humane
Constancy
,
of
the
Proclivity
of
Humane
Nature
to
that
which
is
evil
,
insomuch
he
falls
with
bitterness
upon
the
very
day
in
which
he
was
born
,
Wishing
it
might
perish
,
and
never
be
reckoned
among
days
in
the
course
of
the
Zodiack
.
Nay
,
may
not
that
Royal
Prophet
come
in
for
a
sad
example
,
may
not
his
Confession
,
I
was
conceived
in
Sin
,
serve
a
monument
to
Posterity
,
that
they
may
reflect
,
what
man
is
,
from
the
first
instant
of
his
Conception
,
and
though
he
may
be
raised
and
enobled
by
Gods
Favour
;
yet
he
tells
us
,
what
we
must
trust
to
when
left
to
our selves
,
Vpon
the
substraction
of
thy
Spirit
,
O
Lord
,
we
sink
and
resolve
into
the
dust
,
from
whence
we
came
all
covered
,
and
besmeared
with
the
stains
of
Sin
.
Now
judge
,
what
higher
Justice
can
there
be
,
that
because
man
in
Paradice
did
not
do
,
what
he
could
,
and
might
have
done
,
he
should
now
out
of
Paradice
have
a
desire
to
do
that
he
is
not
able
to
perform
?
'T
is
nothing
strange
then
,
St.
Paul
cryes
,
Like
a
Captive
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
What
I
hate
,
that
do
I
,
An
Expression
,
which
might
terrify
the
most
daring
of
the
Sons
of
men
,
was
it
not
sweetned
by
that
Confession
of
his
,
That
there
is
a
Power
of
Grace
contradicting
this
Predominancy
of
Nature
,
and
therefore
he
warns
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
6.12
.
Not
to
let
Sin
reign
in
our
Mortal
Bodies
,
intimating
,
That
though
there
be
Seeds
of
Tumults
and
Seditions
sowed
within
us
,
yet
we
have
Arms
and
Strength
sufficient
(
if
we
adhere
to
God
)
to
crush
and
frustrate
all
their
insolencies
.
Which
is
the
second
Particular
.
Secondly
,
The
Favourite-Disciple
hath
declared
,
He
that
saith
he
hath
not
sinned
,
is
a
Lyar
;
But
what
of
all
this
?
Cannot
Sin
be
avoided
?
Must
we
commit
it
always
?
Cannot
the
Works
of
the
Devil
be
destroyed
?
Hast
thou
sinned
,
do
so
no
more
,
was
the
Aphorism
of
Ben-Sirah
;
And
said
Christ
,
Behold
thou
art
made
whole
,
sin
no
more
,
John
5.14
.
Now
what
idle
?
what
Impertinent
Admonitions
are
they
,
if
we
cannot
suppress
those
Traytors
which
labour
to
undoe
us
?
Why
do
we
solemnly
Assemble
our selves
together
?
Why
are
we
attentive
to
the
Preachings
of
the
Gospel
?
Why
do
we
,
who
are
stiled
the
Watchmen
of
Israel
,
spend
our
Breath
,
and
our
Lungs
?
Is
it
only
to
tickle
our
Ears
and
exhort
us
to
Impossibilities
?
Or
rather
,
is
it
not
to
inform
us
,
that
strong
Resolutions
;
and
serious
Promises
of
Amendment
,
may
baffle
the
Temptations
of
the
Devil
,
and
rout
a
whole
Army
of
such
Uncircumcised
Philistines
,
as
have
set
themselves
in
Battle
Array
against
our
Happiness
?
For
,
as
in
the
state
of
Nature
,
nothing
of
God
dwells
in
us
,
so
when
Christ
reigns
and
rules
in
our
Hearts
,
none
other
shall
be
Lord
over
us
.
The
Ark
,
and
Dagon
cannot
stand
together
,
neither
can
I
serve
God
and
Belial
;
But
he
that
is
born
of
God
overcometh
the
World
.
This
is
impossible
to
them
who
remain
in
a
state
of
Nature
,
but
what
Nature
cannot
do
,
will
be
effected
by
the
Blessed
Influence
of
the
Holy
Spirit
;
what
we
cannot
do
for
our selves
,
God
can
do
for
us
,
and
with
us
.
I
can
do
all
things
through
Christ
that
strengtheneth
me
,
not
of
my self
,
but
by
the
Grace
of
God
co-operating
with
me
;
God
and
man
can
do
it
together
;
So
that
if
it
can
be
accomplished
by
any
of
those
means
God
hath
put
into
my
Power
,
will
not
the
Natural
conclusion
be
this
,
that
my
good
will
,
and
intentions
will
not
be
taken
in
commutation
,
for
the
zeal
and
actual
mortification
of
my
Sins
?
He
that
sins
,
and
flatters
himself
to
sin
contrary
to
his
Will
,
and
against
his
Inclination
;
may
justly
conclude
his
Heart
to
be
Treacherous
and
False
;
for
is
it
possible
for
me
to
Pray
for
a
Deliverance
,
and
not
have
the
event
of
my
Petitions
,
unless
I
ask
amiss
?
Shall
a
man
Labour
,
and
his
Labours
not
Crowned
with
a
Prosperous
Success
,
unless
he
Labours
Deceitfully
?
It
is
therefore
gross
absurdity
,
for
a
man
to
Hugg
and
Cokes
himself
with
the
fond
conceit
,
his
Heart
is
good
,
his
Intentions
Honest
,
and
though
he
sometimes
fall
,
't
is
a
slip
of
Nature
,
Weakness
,
and
Infirmity
,
yea
he
could
no
ways
help
it
;
because
,
if
I
do
not
perform
what
I
desire
,
and
ought
to
do
,
I
confess
my self
to
sin
against
the
Dictates
of
my
own
Conscience
:
And
,
will
that
extenuate
,
or
rather
is
it
not
an
Aggravation
of
my
Crime
,
that
the
checks
of
my
Conscience
could
not
deter
me
from
the
Commission
of
it
?
What
a
poor
Plea
!
what
a
sad
Apology
!
will
it
be
,
at
the
Great
and
Dreadful
Tribunal
of
Heaven
,
for
me
to
confess
,
I
know
the
Acting
,
or
Living
thus
,
and
thus
,
so
,
and
so
,
was
notoriously
bad
,
offending
my
God
,
and
prejudicing
my
Soul
,
but
the
pleasantness
of
the
Company
,
the
Humouring
a
Friend
,
the
greatness
of
the
Temptation
could
not
be
withstood
,
for
were
it
not
for
Temptations
,
how
could
we
maintain
our
Warfare
against
the
three
Cardinal
Enemies
of
mans
Salvation
,
Sin
,
the
World
,
and
the
Devil
?
These
are
our
Enemies
,
we
are
the
Souldiers
must
fight
the
Battles
of
the
Lord
;
our
meaning
cannot
be
good
,
if
we
do
not
valiantly
withstand
all
oppositions
.
For
it
is
not
enough
that
I
speak
like
an
Angel
,
Pray
with
great
zeal
and
vehemency
of
Spirit
;
if
(
my
Devotions
Consummated
)
I
prove
as
Passionate
as
ever
,
as
Waspish
as
an
amazed
or
disturbed
Fly
,
if
I
be
Refractory
to
the
Government
of
my
Countrey
;
if
I
Censure
the
Actions
of
my
Prince
,
or
ridicule
the
Demeanours
of
them
placed
in
Authority
under
him
;
if
I
be
Unjust
to
my
Neighbour
,
Cruel
in
my
Bargains
,
or
proud
like
a
little
Indian
Prince
.
What
signifie
all
the
flourishes
of
Religion
,
the
gay
expressions
of
Devotion
,
my
lifted
up
Eyes
and
Hands
to
Heaven
,
if
I
continue
regardless
of
Reproof
,
Covetous
,
high
,
unbridled
Passions
!
All
that
Purity
and
Saintship
,
all
that
Spiritual
Life
I
pride
my self
in
,
is
nothing
more
,
than
Spiritual
Fancy
and
Illusion
,
whilst
I
am
under
the
Power
of
my
unruly
Desires
,
so
that
I
contentedly
follow
and
am
led
by
them
!
I
pray
tell
me
,
do
not
we
censure
it
difficult
,
and
uneasie
to
be
guilty
of
the
madness
of
those
who
talk
splendidly
of
Religion
,
yet
practice
nothing
less
.
The
common
Swearer
cannot
forbear
his
habituated
and
accustomed
sin
,
yet
if
he
Discourses
of
the
Authority
of
the
Bible
,
and
Principles
of
Religion
,
one
would
think
him
a
Saint
;
and
those
persons
themselves
,
who
speak
so
bravely
,
imagine
they
cannot
Act
,
so
much
as
they
Discourse
;
yet
both
of
them
are
under
the
Power
of
their
respective
Sins
,
and
are
equally
deceived
,
for
neither
are
the
Servants
of
God
;
yet
there
is
no
necessity
to
do
this
,
because
we
are
obliged
,
yes
,
and
(
God
hath
commanded
me
to
tell
you
also
)
it
is
in
our
Power
to
do
better
if
we
please
:
Thus
you
may
hear
the
Apostle
.
Walk
in
the
Spirit
,
and
ye
shall
not
fullfil
the
Lusts
of
the
Flesh
,
for
the
Spirit
lusteth
against
the
Flesh
,
and
Flesh
against
the
Spirit
,
Gal.
5.16
,
and
17.
Where
he
means
,
That
as
there
is
a
State
of
Carnality
(
before
Baptism
or
Regeneration
)
in
the
which
,
a
man
cannot
but
be
in
Awe
and
Subjection
to
the
Flesh
;
so
there
is
a
state
of
Spirituality
(
after
Regeneration
)
when
Sin
is
dead
,
and
Righteousness
is
alive
,
and
in
this
state
the
Flesh
can
no
more
get
the
Conquest
,
then
the
Spirit
could
be
Victor
in
the
other
.
I
dare
not
deny
it
,
such
is
the
sad
condition
of
some
men
,
that
they
cannot
but
Sin
,
because
the
Apostle
hath
told
me
,
The
Carnal
mind
is
not
subject
to
God
,
nor
can
be
,
Rom.
8.7
.
There
are
others
,
in
like
manner
,
who
cannot
endure
the
least
tendency
to
Sin
;
to
a
mild
and
peaceable
disposition
,
how
disagreeable
is
the
Nature
of
a
Contentious
,
wrangling
person
,
to
a
Sober
and
Temperate
person
,
how
tedious
is
the
Company
of
Hectoring
Debauchees
,
To
a
Chast
and
Modest
person
?
how
shameful
are
Prostitutions
and
Beastialities
of
Lust
?
Consider
this
,
and
tell
me
,
is
it
impossible
for
a
person
whose
mind
is
built
upon
Righteousness
to
resist
those
snares
and
direct
Treasons
against
the
Soul
?
Thus
you
may
hear
the
bosom-Disciple
breathing
it
out
,
He
that
is
born
of
God
doth
not
commit
sin
,
nor
can
he
,
because
he
is
born
of
God
.
Can
a
corrupt
Tree
have
good
,
or
a
good
Evil
Fruit
flourishing
thereon
?
Things
most
nauseous
and
disgusting
to
the
Palate
,
or
the
sharpest
punctures
to
the
Pupil
of
the
Eye
,
cannot
be
so
offensive
,
and
irksome
,
as
Sin
to
one
Regenerate
and
born
anew
.
For
where
is
the
Person
,
show
me
a
man
but
of
common
Prudence
,
and
Ordinary
Reputation
in
the
World
,
would
be
tempted
upon
the
Padd
:
What
price
would
purchase
him
to
Murther
his
Brother
,
or
the
Dearest
of
his
Friends
?
May
not
our
dayly
converse
with
the
World
acquaint
us
,
that
men
,
who
are
none
of
the
great
Sages
,
and
eminent
Hero's
for
Parts
and
Understanding
,
yet
have
Power
sufficient
to
Conquer
the
greatest
Sins
?
And
what
?
Shall
I
be
Crowned
with
the
Olive
Branches
and
Palms
,
shall
I
erect
Trophies
for
my
Victory
over
Goliah
?
Can
I
conquer
the
Sons
of
the
Gyant
,
and
stoutest
of
the
Sons
of
Anack
?
And
shall
I
at
last
be
captivated
by
the
weak
Forces
of
the
little
Children
of
Gath
?
I
remember
I
have
read
of
Achilles
,
Falling
into
the
River
Xanthus
,
that
he
was
not
so
much
terrified
at
the
grim
Countenance
of
Death
,
as
the
manner
of
it
;
Had
Hector
slain
him
in
the
Field
,
he
had
died
with
the
satisfaction
of
its
Glory
;
but
to
be
drowned
in
the
River
like
a
little
Boy
,
was
a
Fate
more
becoming
a
smooth
fac'd
Narcissus
,
then
a
Warlike
Achilles
.
How
unworthy
then
is
it
for
a
Christian
,
to
prefer
an
easie
,
and
entire
Conquest
over
the
Greatest
,
and
at
last
be
enslaved
by
the
subtile
Artifices
of
a
less
Temptation
?
Could
the
poor
possessed
man
,
who
lived
in
the
Tombs
,
by
the
Powers
of
the
Devil
,
break
his
Iron
Chains
in
pieces
?
and
cannot
I
,
assisted
with
the
Influences
from
above
,
break
the
Chains
of
Sin
,
and
cast
away
its
Cords
from
me
?
If
the
Lord
of
Hosts
be
on
my
part
,
who
dare
offend
,
who
can
oppose
me
?
For
were
we
so
Wise
and
Valiant
,
as
not
to
afright
our selves
with
our
own
shadows
,
we
shou'd
find
,
by
the
Encouragements
of
Gods
Spirit
,
that
he
who
is
with
us
,
is
mightier
,
than
they
who
are
against
us
;
Michael
and
his
Angels
are
not
only
more
Powerful
and
numerous
,
than
the
old
Dragon
and
his
supposed
Strengths
,
but
also
more
loving
and
careful
to
do
us
good
:
Did
we
not
therefore
look
through
the
discoloured
Mediums
of
our
own
polluted
Nature
?
Was
not
the
Eye
of
our
Souls
tinctured
by
the
suffusions
of
Lust
,
we
should
soon
find
our
Strengths
greater
,
then
we
imagine
?
For
did
we
seriously
weigh
things
in
their
proper
ballance
,
we
might
observe
an
Heroick
Vigour
in
all
Goodness
,
and
an
Imbecility
in
Evil
only
.
Furthermore
,
if
by
the
assistance
of
Grace
,
I
can't
prove
my self
more
than
Conqueror
over
Temptations
,
why
should
I
rejoyce
,
when
I
fall
into
a
variety
and
abundance
of
them
?
Or
,
can
I
imagine
,
that
God
,
who
remembers
I
am
but
Dust
,
and
knows
whereof
I
am
made
;
who
is
better
acquainted
with
my
Form
and
Figure
than
I
my self
am
,
wou'd
he
impose
any
thing
upon
me
,
but
what
he
knows
is
absolutely
in
my
Power
to
perform
?
Now
you
may
observe
both
God
and
his
Church
,
bind
every
Christian
at
his
first
Admission
into
Covenant
,
by
the
most
Solemn
Tye
to
resist
Temptations
.
The
Substance
of
which
Oath
in
Baptism
,
is
,
I.
N.
or
M.
do
here
in
the
presenee
of
God
the
Father
,
our
Lord
Jesus
Christ
,
and
all
the
Heavenly
Host
,
devote
my self
to
the
Services
of
my
God
;
I
call
Heaven
and
Earth
,
Angels
and
Saints
,
the
Church
Militant
and
Triumphant
,
to
bear
witness
,
that
I
renounce
the
World
,
Flesh
,
and
the
Devil
,
and
that
I
will
resist
their
Temptations
unto
my
last
breath
:
This
I
avow
to
be
my
Resolution
;
and
upon
this
account
,
and
this
only
,
I
now
desire
to
enter
into
Covenant
with
my
God
,
and
be
Initiated
and
Admitted
a
Member
of
his
Church
;
and
I
call
my
Conscience
to
Record
this
day
,
that
I
will
never
repent
of
this
Promise
,
nor
revoke
it
,
but
continue
Christs
Faithful
Souldier
and
Servant
unto
my
Lives
end
.
So
help
me
O
my
God
.
Amen
.
Now
this
being
the
form
of
our
Oath
in
Baptism
,
which
we
renew
at
our
Confirmation
,
and
repeat
every
time
we
Communicate
at
the
Lords
Table
;
we
can
certainly
conclude
it
is
to
be
performed
;
for
can
we
fancy
to
our selves
,
God
and
his
Church
would
urge
us
to
Impossibilities
,
and
engage
us
to
what
cannot
be
effected
?
No
certainly
,
for
if
men
be
perswaded
the
Sins
they
commit
,
are
irresistable
,
why
do
they
Sorrow
and
Repent
,
for
what
is
past
?
Why
do
they
contradict
themselves
,
and
put
a
mock
upon
Heaven
by
promising
Amendment
for
the
future
?
Instead
of
Confessing
,
why
do
they
not
rather
Expostulate
with
God
,
and
say
,
'T
is
true
,
O
Lord
,
I
have
done
many
things
amiss
as
I
have
been
Informed
by
the
Parson
,
who
calls
himself
thy
Minister
,
and
trouble
the
World
by
thy
Authority
;
which
if
they
be
offensive
,
I
protest
,
O
my
God
,
I
could
not
help
them
,
I
had
not
Power
to
resist
them
:
If
therefore
thou
wouldst
have
me
for
the
future
perform
thy
express
Words
and
Commandments
,
and
practice
those
Duties
our
Preachers
inculcate
;
thou
must
asist
me
with
a
greater
stock
of
Grace
,
than
hitherto
thou
hast
furnished
me
withall
.
Now
can
I
presume
any
so
horribly
Profane
,
so
ridiculously
Wicked
to
Pray
after
this
method
,
and
utterly
confound
those
two
absolutely
necessary
parts
of
Repentance
,
Confession
and
Contrition
.
If
it
be
thus
,
I
dare
boldly
affirm
it
,
the
greatest
Sins
we
are
tempted
to
commit
,
are
no
Sins
at
all
?
But
indeed
God
will
be
justified
in
his
sayings
,
and
found
clear
when
he
is
judged
,
for
there
is
no
thinking
circumspect
man
(
if
he
applyes
the
Grace
of
God
)
can
be
over
matched
by
any
Tryal
,
or
meet
a
Temptation
,
that
is
irresistable
:
For
if
I
can
conquer
Sin
in
the
Mountains
and
Strong
holds
,
I
need
not
doubt
but
to
baffle
him
in
the
Plains
and
Valleys
;
if
I
can
overcome
those
great
and
Gigantick
Sins
of
Idolatry
,
Adultery
,
Fellony
Treason
and
the
like
,
why
may
I
not
escape
those
of
a
lesser
magnitude
,
such
as
Pamphleting
the
Government
,
and
Libelling
Authority
,
such
as
Lying
and
Slandering
,
Cheating
and
Cousening
,
Back
biting
and
Speaking
evil
one
of
another
?
Shall
a
Pigmye
subdue
the
Crane
?
or
a
Dwarfe
prove
Conquerour
of
a
Gyant
?
Can
I
go
upon
the
Lyon
and
the
Adder
,
and
shall
a
Frog
or
a
Worm
●lisorder
me
?
Did
not
Christ
come
to
redeem
to
himself
a
Church
,
and
to
present
it
,
without
Spot
or
Blemish
,
before
the
Throne
of
Grace
?
Now
,
how
can
We
be
of
this
number
,
and
not
under
that
qualification
,
Void
of
Offence
towards
God
,
and
towards
Man
.
Thirdly
.
Some
may
enquire
,
how
far
we
must
proceed
in
Righteousness
that
we
may
get
a
Conquest
and
Mastery
over
our
Nature
;
and
be
free
from
those
Imbecilities
,
in
saying
,
What
I
hate
,
that
do
I.
To
which
I
answer
,
There
is
no
set
or
determinate
degree
of
Endeavour
,
but
even
as
much
as
we
can
,
or
are
able
:
There
is
no
size
or
Standard
,
the
Excess
of
which
would
appear
Monstruous
;
But
Religion
is
like
unto
the
flawless
Diamond
,
where
bigness
taxes
the
value
,
and
the
unusual
bulke
both
rates
,
and
Enhances
the
Lustre
and
the
Price
:
To
give
God
all
that
I
can
is
the
great
command
both
of
the
Law
,
and
of
the
Gospel
.
For
so
noble
is
the
nature
of
Religion
,
that
it
admits
of
failings
but
by
one
of
the
Extremes
,
that
of
Defect
.
Mediocrity
,
which
in
other
Passions
is
an
Excellency
,
is
here
an
Imperfection
.
It
being
therefore
impossible
for
us
to
be
too
Loyal
and
Obedient
,
too
Religious
and
Dutyful
,
we
must
make
it
the
business
of
our
Lives
,
the
Care
of
our
Thoughts
,
our
only
Concern
and
greatest
Imployment
in
the
World
,
To
be
Holy
as
God
is
Holy
;
abstaining
from
all
things
whatever
that
can
impede
or
hinder
the
promotion
and
growth
of
an
Holy
Life
;
for
what
is
our
chiefest
righteousness
better
then
Menstruous
Raggs
,
if
the
Lord
was
extreme
to
mark
what
we
have
done
amiss
?
After
our
very
Innocency
(
which
otherwise
wou'd
appear
stain'd
)
may
through
the
merits
of
Christ
prove
acceptable
unto
God
;
whatsoever
thou
findest
in
thy
Heart
to
do
,
perform
it
with
all
thy
might
and
vigour
.
He
that
will
live
according
to
the
exact
Rules
of
Christianity
,
must
bend
his
Nerves
and
Sinews
,
do
his
utmost
towards
the
demolishing
all
the
Strong-holds
of
Satan
.
For
we
can
never
be
clean
and
free
from
all
Sin
,
until
we
have
done
our
best
and
utmost
towards
the
Mortification
of
it
,
for
until
that
be
done
,
how
can
we
be
satisfied
where
the
blame
and
fault
resteth
,
or
whether
it
can
be
effected
,
or
not
?
If
any
man
can
profess
,
that
Purity
of
Life
,
and
strictness
of
Conversation
,
as
to
assert
,
that
he
hath
endeavoured
to
husband
and
employ
his
Talent
of
Grace
to
the
most
proper
and
best
advantage
;
that
he
hath
Endur'd
as
much
as
is
possible
to
be
Endur'd
,
that
he
hath
Loved
as
much
as
he
could
Love
,
that
he
hath
Watched
till
he
can
Watch
no
longer
;
my
Soul
for
his
,
that
Man
is
blameless
in
the
sight
of
God
,
because
God
hath
commanded
me
to
tell
you
,
he
does
not
expect
Brick
,
where
he
does
not
afford
Straw
;
he
accepteth
of
what
a
man
hath
,
requiring
nothing
which
he
is
not
able
to
perform
.
For
God
looks
into
my
Heart
,
and
enquires
,
if
That
be
right
,
if
I
have
no
Rebellion
in
Thought
,
as
well
as
Act
,
if
I
have
no
affections
to
Sin
,
no
glances
to
Temptations
?
If
I
have
liquorish
desires
after
the
Onyons
and
Garlick
,
or
Flesh-pots
of
Egypt
;
if
I
apply
all
prudent
and
effectual
methods
to
Mortifie
my
Sins
;
In
a
word
,
if
I
be
sincere
and
real
in
my
Actions
and
Intentions
:
For
,
unless
God
(
at
his
coming
)
find
us
in
this
Sinless
state
,
we
must
never
expect
the
Blessing
of
his
Kingdom
;
But
if
he
does
,
my
Soul
for
yours
,
we
shall
undoubtedly
be
saved
by
the
Blood
of
Christ
.
For
consult
the
Histories
of
all
the
most
vile
and
wicked
men
that
ever
had
a
Being
upon
Earth
,
and
as
you
will
find
few
or
none
,
but
sometimes
or
other
performing
some
good
Action
;
and
yet
that
Action
did
not
interrupt
,
or
put
stop
to
their
courses
of
Impiety
;
so
the
most
Religious
of
Pious
Souls
in
like
manner
,
have
their
Indiscretions
and
Mistakes
,
Failings
and
Errors
;
sometimes
doing
that
which
is
Wicked
and
Sinful
:
Nevertheless
,
because
their
Hearts
stand
most
firm
and
right
towards
God
,
He
in
Mercy
will
not
impute
those
over
sights
to
Eternal
Condemnation
.
The
sweet
Singer
of
Israel
is
a
Royal
Instance
to
confirm
this
Doctrine
,
He
was
a
man
after
Gods
own
Heart
;
Nay
the
Text
tells
you
,
He
was
blameless
,
save
only
in
the
matter
of
Uriah
.
Nevertheless
,
did
you
never
read
,
how
he
numbred
the
People
;
and
can
you
not
plainly
read
the
Characters
of
Divine
Wrath
in
that
severe
Judgement
wherewith
he
Plagued
his
People
for
this
his
Transgression
;
Yet
still
because
David
was
a
good
man
,
serving
God
with
an
upright
Heart
,
not
intending
to
disoblige
him
,
but
committing
this
Sin
through
inadvertency
,
it
was
not
imputed
to
him
.
In
short
,
If
I
endeavour
all
that
I
can
to
arrive
at
the
Perfection
I
am
capacitated
for
,
and
do
what
lyes
in
me
to
inherit
the
Promise
;
if
I
Labour
and
Hope
for
it
,
using
the
most
ready
and
probable
means
,
(
not
being
deluded
by
the
cunning
Arts
of
a
false
and
treacherous
Heart
)
I
shall
stand
upright
in
the
Congregation
of
the
Just
;
and
though
I
cannot
,
with
the
Romanist
,
challenge
Heaven
by
Merit
,
yet
I
shall
find
it
as
my
Saviour
hath
told
me
,
My
Fathers
good
pleasure
to
give
me
a
Kingdom
.
The
Conclusion
.
Fourthly
,
Thus
you
have
the
Imbecilities
of
Man
natural
,
together
with
a
Possibility
,
as
well
as
absolute
Necessity
of
their
Conquest
by
man
Spiritual
and
Regenerate
:
For
the
Devil
,
as
Potent
and
Crafty
as
he
is
,
cannot
ravish
our
Wills
,
nor
force
our
Inclinations
;
the
worst
he
can
do
,
is
to
prompt
and
perswade
,
to
watch
Advantages
,
and
administer
suitable
Sollicitations
,
but
cannot
compel
us
to
entertain
them
.
No
man
is
undone
or
ruin'd
Eternally
,
but
himself
is
the
Cause
of
it
;
he
that
would
not
,
cannot
be
overcome
,
provided
he
keep
his
Resolutions
fix'd
and
stedfast
.
This
is
the
true
way
of
Conquest
and
Victory
over
Satan
,
Resist
the
Devil
,
and
he
will
flee
from
you
,
Jam.
4.7
.
If
we
do
but
make
good
our
ground
,
his
Temptations
will
vanish
and
disappear
.
What
remains
?
but
that
we
be
strong
in
the
Lord
,
and
in
the
Power
of
his
might
;
that
we
take
unto
our selves
the
whole
Armour
of
God
,
and
be
thereby
enabled
to
stand
against
the
Wiles
of
the
Devil
?
Let
us
Reverence
the
Greatness
and
Nobility
of
our
Natures
,
being
born
anew
,
they
are
of
too
Divine
a
Frame
and
Temper
,
than
to
be
Prostituted
and
Defiled
:
Let
all
opportunities
and
occasions
of
Vice
be
avoided
,
with
a
quick
and
jealous
care
:
A
Temptation
is
easilier
prevented
,
than
removed
,
when
once
it
has
thrust
it self
upon
the
Sinner
.
We
should
frequently
review
our
Lives
,
and
call
our
Actions
to
a
severe
and
impartial
Account
and
Examination
,
that
we
may
know
what
is
their
Spring
and
Fountain
,
what
their
Tendency
and
Inclination
,
and
what
will
be
the
Consequence
and
Issue
of
them
;
and
that
if
the
Politick
Enemy
of
ours
have
conveyed
in
a
Suggestion
in
disguise
,
we
may
pull
off
the
Mask
and
resent
it
in
its
proper
Form
and
Figure
.
And
this
reckoning
ought
to
be
enquir'd
into
,
so
soon
as
ever
we
have
sinned
,
or
we
know
that
he
hath
gotten
the
upper-hand
over
us
;
for
the
less
Sin
hath
prevail'd
,
the
easier
the
Fight
,
and
Conquest
more
certain
;
But
if
he
have
had
much
better
of
us
,
the
Argument
is
more
forcible
,
because
we
have
the
more
to
do
,
and
therefore
we
must
begin
by
times
.
The
longer
our
Journey
,
the
more
early
we
must
set
out
;
we
must
not
defer
this
Labour
till
it
be
render'd
more
difficult
by
Age
,
or
impossible
by
Death
.
Nothing
more
true
,
than
short
Tarryings
create
long
Journeys
;
if
we
neglect
the
Duties
of
our
Sprightly
years
,
our
Journey
will
be
more
tedious
,
when
our
Vigour
is
decaying
,
and
we
are
weaken'd
by
Age.
Oh!
Blessed
Pythagoreans
!
who
were
taught
every
night
to
call
themselves
to
an
Account
for
the
Actions
of
the
preceding
day
!
Sextius
the
Phylosopher
,
never
used
to
go
to
Bed
,
'till
he
had
first
Expostulated
with
himself
,
saying
,
What
Evil
Habit
have
I
Cured
to
day
?
What
Vice
have
I
resisted
?
Wherein
am
I
better
than
I
was
before
?
Oh!
let
Us
imitate
those
brave
Examples
,
and
accustom
our selves
to
this
excellent
course
,
and
then
we
shall
quickly
find
our
Victory
over
sin
far
more
easie
and
feazable
.
That
then
which
we
do
,
let
us
do
quickly
,
whilst
the
Marrow
swells
in
our
Bones
,
and
our
Blood
be
hot
,
and
boils
within
our
Veins
,
before
Evil
days
come
,
and
we
be
snatch'd
away
,
and
there
be
none
to
deliver
us
.
I
Pray
tell
me
,
are
not
You
and
I
,
and
all
the
Members
of
the
Catholick
Church
,
desirous
to
end
our
days
in
Religion
and
Piety
?
To
die
in
the
Arms
and
Embraces
of
our
Holy
Mother
the
Church
?
To
expire
and
breath
out
our
last
under
the
safe
care
and
conduct
of
some
Godly
and
Religious
Minister
?
When
we
are
Sick
and
returning
our
Souls
to
him
,
who
lent
them
,
then
nothing
but
Prayers
and
doleful
Complaints
?
The
Groans
of
Timorous
Repentance
;
and
the
faint
Labours
of
an
almost
impossible
Mortification
?
Yes
,
and
least
your
Souls
should
miscarry
,
we
presently
dispatch
a
little
Mercury
or
Messenger
for
the
despised
Parson
.
Then
,
and
only
Then
,
we
look
upon
our
Priest
,
(
so
much
laugh'd
at
in
our
Plays
,
and
made
the
May
game
of
our
Stage
)
as
a
Barnabas
,
or
Son
of
Consolation
;
then
we
adjudge
him
as
a
Messenger
or
Physician
sent
from
God
to
heal
our
Plague-Sores
;
what
are
his
Words
,
but
Oracles
?
Religion
,
but
Truth
?
Sin
,
but
a
burthen
,
and
most
uneasie
to
be
born
?
And
the
Sinner
more
foolish
than
the
Beasts
that
perish
?
But
I
Pray
Sirs
,
as
you
prize
your
Souls
,
as
you
value
Heaven
,
as
you
expect
Eternal
Life
,
or
dread
the
Terrors
of
Everlasting
Burnings
,
seriously
to
consider
with
me
,
whether
the
Doctrines
we
Preach
,
the
words
we
deliver
,
the
Councels
we
give
,
are
they
not
as
True
;
now
whilst
ye
live
and
enjoy
the
Happy
Priviledges
of
Health
,
as
they
be
,
when
ye
approach
the
Paths
of
Death
?
Why
should
they
not
then
have
the
same
Powerful
Influence
,
and
make
that
impression
on
our
Lives
now
,
they
commonly
do
then
?
Let
us
then
Mortifie
our
Sins
betimes
,
least
we
never
Mortifie
them
at
all
;
the
Fable
will
tell
you
,
The
Snail
out-went
the
Eagle
,
and
wonne
the
Race
,
because
she
set
out
betimes
.
Let
us
begin
our
Warfare
,
whilst
it
is
called
to
day
,
resolving
to
die
unto
the
World
,
that
we
may
be
found
alive
unto
God
:
Let
us
grow
in
Grace
,
going
on
to
Perfection
till
we
arrive
at
the
full
measures
of
the
stature
of
Christ
,
and
into
the
perfect
Liberty
of
the
Sons
of
God
;
so
that
we
shall
not
complain
in
the
Text
,
What
I
hate
,
that
do
I
;
but
hate
what
God
hates
,
doing
nothing
that
is
forbidden
,
not
by
virtue
of
our
own
Strength
or
Power
,
but
because
Christ
is
our
Strength
,
and
he
dwells
in
us
,
and
we
in
him
:
Grant
us
Grace
therefore
we
beseech
thee
,
O
Lord
,
to
withstand
the
Temptations
of
World
,
the
Flesh
,
and
the
Devil
,
and
with
pure
Hearts
and
Minds
to
follow
thee
the
only
God
,
through
Jesus
Christ
our
Lord
,
Amen
.
FINIS
.