AN
EXPOSITION
UPON
THE
Commandments
.
The
First
COMMANDMENT
.
God
spake
these
words
,
and
said
,
I
am
the
Lord
thy
God
:
Thou
shalt
have
none
other
Gods
but
me
.
THERE
are
two
things
in
the
general
which
perfect
a
Christian
:
{αβγδ}
.
Just
.
Mart
.
Expos
.
Fidei
.
the
one
,
is
a
clear
and
distinct
Knowledge
of
his
Duty
;
the
other
,
a
consciencious
Practice
of
it
,
correspondent
to
his
Knowledge
;
and
both
these
are
in
an
equal
degree
necessary
.
For
as
we
can
have
no
solid
,
nor
well-grounded
Hopes
of
Eternal
Salvation
without
Obedience
,
so
we
can
have
no
sure
nor
establisht
Rule
for
our
Obedience
without
Knowledge
:
And
therefore
our
Work
and
Office
,
is
not
only
Exhortation
but
Instruction
;
not
only
to
excite
the
Affections
,
but
to
inform
the
Judgment
;
and
we
must
as
well
illuminate
as
warm
.
Knowledge
indeed
may
be
found
without
Practice
;
and
our
Age
abounds
with
such
Speculative
Christians
,
whose
Religion
is
but
like
the
Rickets
,
that
makes
them
grow
large
in
the
Head
,
but
narrow
in
the
Breast
;
whose
Brains
are
replenisht
with
Notions
,
but
their
Hearts
straightned
towards
God
;
and
their
Lives
and
Actions
as
black
and
deformed
,
as
if
their
Light
had
only
tann'd
and
discolour'd
them
.
I
confess
,
indeed
,
that
their
Knowledge
may
be
beneficial
unto
others
,
who
may
savourily
feed
upon
that
Meat
which
these
do
only
mince
and
carve
:
yet
where
it
is
thus
over-born
by
unruly
Lusts
,
and
contradicted
by
a
licentious
Conversation
,
to
themselves
it
is
most
fatal
and
baneful
.
It
is
like
light
shut
up
in
a
Lanthorn
,
which
may
serve
to
guide
and
direct
others
,
but
only
soots
,
and
at
last
burns
that
which
contain'd
it
.
But
although
Knowledge
may
be
thus
without
Practice
,
yet
it
is
utterly
impossible
that
the
Practice
of
Godliness
should
be
without
Knowledge
.
For
if
we
know
not
the
limits
of
Sin
and
Duty
,
what
is
required
of
us
,
and
what
is
forbidden
,
it
cannot
be
supposed
,
but
that
in
this
corrupted
State
of
our
Natures
,
we
shall
unavoidably
run
into
many
heinous
Miscarriages
,
unless
it
were
possible
for
us
to
please
God
at
unawares
,
and
so
get
to
Heaven
by
great
chance
.
And
therefore
that
we
might
be
informed
what
we
ought
to
do
,
and
what
to
avoid
,
it
hath
pleased
God
who
is
the
great
Governour
,
and
will
be
the
righteous
Judge
of
all
the
World
,
to
prescribe
us
Laws
for
the
regulating
of
our
Actions
;
and
that
we
might
not
be
ignorant
what
they
are
,
He
hath
openly
promulgated
them
in
his
Word
:
For
when
we
had
miserably
defaced
the
Law
of
Nature
,
originally
written
in
our
Hearts
,
so
that
many
of
the
Commands
of
it
were
no
longer
legible
,
it
seemed
good
to
his
infinite
Wisdom
and
Mercy
,
to
transcribe
and
copy
out
that
Law
in
the
sacred
Tables
of
the
Scriptures
,
and
to
super-add
many
positive
Precepts
and
Injunctions
which
were
not
before
imposed
.
The
Bible
therefore
is
the
Statute-Book
of
God's
Kingdom
,
therein
is
comprised
the
whole
body
of
the
Heavenly
Law
;
the
perfect
Rules
of
an
holy
Life
,
and
the
sure
Promises
of
a
glorious
one
.
And
the
Decalogue
,
or
ten
Commandments
is
a
Summary
or
brief
Epitome
of
those
Laws
,
written
by
the
immediate
Finger
of
God
,
and
contracted
into
so
short
an
Abridgment
,
not
only
to
ease
our
Memories
,
but
to
gain
our
Veneration
;
for
sententious
Commands
are
best
befitting
Majesty
.
And
indeed
if
we
consider
the
paucity
of
the
Expressions
,
and
yet
the
copiousness
and
variety
of
the
Matter
contained
in
them
,
we
must
needs
acknowledge
not
only
their
Authority
to
be
Divine
,
but
likewise
the
Skill
and
Art
in
reducing
the
whole
Duty
of
Man
to
so
brief
a
Compendium
.
The
words
are
but
few
,
Exod
.
34.28
.
called
therefore
the
Words
of
the
Covenant
,
the
ten
Words
;
but
the
sence
and
matter
contained
in
them
,
is
vast
and
infinite
.
The
rest
of
the
Scripture
is
but
a
Commentary
upon
them
;
either
exhorting
us
to
Obedience
by
Arguments
,
or
alluring
us
to
it
by
Promises
,
or
frighting
us
from
transgressing
by
Threatnings
,
or
exciting
us
to
the
one
,
and
restraining
us
from
the
other
,
by
Examples
recorded
in
the
Historical
part
of
it
.
But
before
I
come
to
speak
of
the
Commandments
themselves
,
it
will
be
necessary
to
premise
something
concerning
the
Time
,
the
Reason
,
and
Manner
of
their
Delivery
:
The
Time
(
according
to
the
best
Computation
of
Chronology
)
was
about
two
thousand
four
hundred
and
sixty
Years
after
the
Creation
of
the
World
;
Exod
.
20.1
.
two
hundred
and
twenty
Years
after
Israel's
descent
into
Aegypt
,
and
the
third
Month
after
their
departure
out
of
Aegypt
;
before
the
birth
of
Christ
almost
fifteen
hundred
Years
,
and
therefore
above
three
thousand
before
our
Days
.
This
was
the
first
time
that
God
selected
to
himself
a
National
Church
in
the
World
;
and
therefore
it
seemed
expedient
to
his
Wisdom
to
prescribe
them
Laws
and
Rules
how
they
ought
to
order
both
their
Demeanour
,
and
his
Worship
and
Service
.
Before
this
the
Law
of
Nature
was
the
standing
Rule
for
Obedience
;
but
because
it
was
bloted
and
raz'd
by
the
first
Transgression
,
it
was
supplied
in
many
particulars
by
Traditions
delivered
down
from
one
to
another
:
And
those
of
the
Patriarchs
,
who
according
to
the
Prescripts
of
this
Law
,
endeavoured
to
please
and
serve
God
,
were
accepted
of
him
,
and
frequently
obtained
the
priviledge
of
especial
Revelations
either
by
Dreams
,
or
Visions
,
or
heavenly
Voices
,
concerning
those
things
wherein
they
were
more
particularly
to
obey
his
Will
.
In
those
first
Ages
God
made
no
distinction
of
People
or
Nations
,
but
as
it
is
since
the
Wall
of
Partition
is
broken
down
,
and
the
Jewish
Economy
abrogated
by
the
Death
of
Christ
,
so
was
it
before
,
that
in
every
Nation
he
that
feared
God
,
Acts
10.35
.
and
wrought
Righteousness
,
was
accepted
of
him
.
But
the
World
totally
degenerating
into
vile
Superstitions
and
Idolatries
,
the
Knowledge
and
Fear
of
the
true
God
was
scarcely
any
where
to
be
found
,
but
only
in
the
Family
and
Posterity
of
Abraham
;
and
even
there
too
we
have
reason
to
suspect
a
great
Decay
and
Corruption
,
especially
in
their
long
aboad
among
the
Idolatrous
Aegyptians
;
Josh
.
24.14
.
Ezek
.
20.7
,
8.
yea
,
the
Scripture
doth
in
several
places
expresly
charge
them
with
it
:
and
in
all
probability
they
took
the
Pattern
of
their
Golden
Calf
from
the
Aegyptian
Apis
,
being
Idolaters
only
in
a
younger
Figure
,
and
a
lesser
Volume
.
God
therefore
justly
rejects
all
the
rest
of
the
World
;
but
being
mindful
of
his
Promise
to
their
Father
,
and
the
Father
of
the
Faithful
,
appropriates
this
People
to
himself
as
his
peculiar
Inheritance
:
And
because
it
was
manifest
by
experience
,
that
neither
the
Law
of
Nature
,
nor
Oral
Tradition
,
handed
down
along
from
one
Generation
to
another
,
were
of
sufficient
force
to
preserve
alive
the
Knowledge
and
Worship
of
the
true
God
,
but
notwithstanding
these
,
the
whole
Earth
was
become
wicked
and
idolatrous
;
that
therefore
this
People
whom
God
had
now
taken
to
himself
,
might
have
all
possible
advantages
to
continue
in
his
Fear
and
Service
,
and
that
they
might
not
degenerate
as
the
rest
of
the
World
had
done
,
he
himself
proclaims
unto
them
that
Law
by
which
he
would
Govern
them
,
writes
it
upon
Tables
of
Stone
,
commits
them
into
the
hands
of
Moses
,
whom
he
had
constituted
his
Lieutenant
;
and
commands
them
to
be
laid
up
in
the
Ark
as
a
perpetual
Monument
of
his
Authority
,
and
their
Duty
.
How
wretchedly
depraved
are
our
Natures
,
when
even
that
which
is
the
very
Light
and
Law
of
them
is
so
obliterated
and
defaced
,
that
God
would
rather
intrust
its
Preservation
to
Stones
,
than
us
;
and
thought
it
more
secure
when
engraven
on
senseless
Tables
,
than
when
written
on
our
Hearts
!
The
Manner
wherein
this
Law
was
delivered
,
is
described
to
be
very
terrible
and
astonishing
:
the
Wisdom
of
God
design'd
it
so
on
purpose
to
possess
the
People
with
the
greater
Reverence
of
it
;
and
to
awaken
in
their
Souls
a
due
Respect
to
those
old
despised
Dictates
of
their
Natures
,
when
they
should
see
the
same
Laws
revived
and
invigorated
with
so
much
Circumstance
and
Terror
:
For
indeed
the
Decalogue
is
not
so
much
the
enacting
of
any
new
Law
,
as
a
reviving
of
the
old
by
a
more
solemn
Proclamation
.
And
for
the
greater
Majesty
and
Solemnity
of
the
Action
,
we
read
,
First
,
That
the
People
were
commanded
to
prepare
themselves
two
days
together
by
a
Typical
Cleansing
of
themselves
from
all
external
and
bodily
Polutions
,
before
they
were
to
stand
in
the
Presence
of
God
.
So
we
find
it
enjoyned
,
They
were
to
be
sanctified
,
Exod
.
19.10
,
11.
and
to
wash
their
Cloaths
,
and
be
ready
against
the
third
Day
,
whereon
the
Lord
would
come
down
in
the
sight
of
all
the
People
,
upon
Mount
Sinai
.
Now
this
signifies
unto
us
two
things
:
First
,
That
we
ought
to
be
seriously
prepared
when
we
come
to
wait
before
God
in
his
Ordinances
,
and
to
receive
a
Law
at
his
mouth
:
Indeed
the
Dispensation
of
the
Gospel
,
is
not
such
a
Ministry
of
Terrour
,
as
that
of
the
Law
was
;
God
doth
not
now
speak
unto
us
immediately
by
his
own
Voice
,
which
they
that
heard
it
,
were
not
able
to
indure
;
he
doth
not
pronounce
his
Law
in
Thunder
,
nor
wrap
it
up
in
Flame
and
Smoak
;
but
he
speaks
unto
us
in
a
still
Voice
,
by
Men
like
ourselves
;
and
conveys
the
rich
Treasure
of
his
Will
unto
us
in
earthen
Vessels
,
of
the
same
Mould
and
Frailty
with
ourselves
.
He
treats
with
us
by
his
Messengers
and
Ambassadors
;
whose
Errand
,
though
it
be
delivered
with
less
Terrour
,
yet
ought
not
to
be
received
with
less
Reverence
,
for
it
is
God
himself
that
speaks
in
them
,
and
by
them
;
and
every
word
of
Truth
which
they
deliver
unto
you
in
the
Name
of
the
Great
God
,
and
by
the
Authority
of
that
Commission
which
he
hath
given
them
,
ought
to
be
received
with
as
much
prostrate
Veneration
and
Affection
,
as
though
God
himself
had
spoken
to
you
immediately
from
Heaven
.
Think
then
how
solicitous
the
Israelites
were
in
fitting
themselves
for
that
great
and
dreadful
Day
of
hearing
the
Law
;
a
Day
more
great
and
dreadful
than
ever
any
shall
be
,
except
that
of
Judging
Men
according
to
the
Law
;
think
how
their
hearts
throb'd
and
thrill'd
within
them
,
when
they
heard
the
clang
of
the
heavenly
Trumpets
mixt
and
blended
with
loud
and
terrible
cracks
of
Thunder
;
and
both
giving
them
a
Signal
of
the
near
Approach
of
God
:
think
,
if
you
can
,
what
thoughts
they
had
when
they
saw
the
Mountain
burning
with
Fire
,
and
inveloped
with
Clouds
and
Smoak
,
out
of
which
on
every
side
were
fearful
Lightnings
shout
among
them
;
think
how
they
trembled
,
when
they
saw
the
Mountain
tremble
and
totter
under
the
Weight
and
Greatness
of
God
descending
down
upon
it
:
And
bring
with
you
the
same
affections
,
if
not
so
terrified
,
yet
as
much
over-awed
,
whensoever
you
come
to
wait
upon
his
holy
Ordinances
;
for
it
is
the
same
God
that
speaks
unto
you
,
and
he
speaks
the
same
things
to
you
,
as
then
he
did
;
not
indeed
with
such
amazing
Circumstances
,
yet
with
the
very
same
Authority
and
Majesty
.
Were
God
now
to
come
down
among
you
in
his
terrible
Majesty
,
or
should
a
thick
Cloud
fill
this
place
,
and
Lightnings
flash
out
of
it
;
should
you
hear
the
Thunder
of
his
Voice
,
I
am
the
Lord
;
thou
shalt
have
no
other
Gods
before
me
;
certainly
such
a
dreadful
Glory
would
make
your
hearts
tremble
within
you
,
and
the
very
Earth
tremble
under
you
:
Could
you
then
give
way
to
Sloath
and
Drowsiness
;
could
your
hearts
run
gadding
after
Vanities
and
Trifles
,
or
could
there
be
any
Object
considerable
enough
to
divert
your
thoughts
and
affections
from
so
terrible
a
Glory
?
Why
believe
it
,
God
is
as
really
present
here
,
as
when
he
thus
manifested
himself
to
the
Israelites
;
and
present
upon
the
very
same
occasion
too
.
He
is
now
delivering
his
Law
to
you
,
pronouncing
his
high
and
sovereign
Commands
;
and
if
he
so
far
consults
our
weakness
,
as
not
to
do
it
in
such
an
astonishing
manner
:
Yet
far
be
that
disingenuity
from
us
,
that
we
should
be
either
the
less
careful
to
prepare
for
,
or
the
less
reverent
in
attending
on
the
Declarations
of
his
high
Will
and
Pleasure
,
though
he
makes
it
known
to
us
by
Men
of
the
same
Temper
,
yea
,
or
Distempers
with
ourselves
.
Secondly
,
If
the
Israelites
were
to
sanctifie
and
prepare
themselves
to
appear
before
God
at
Mount
Sinai
,
how
much
more
ought
we
to
sanctifie
ourselves
that
we
may
be
meet
to
appear
before
God
in
Heaven
?
That
Glory
which
God
manifested
when
he
delivered
the
Law
,
is
not
comparable
to
the
infinite
Glory
which
he
always
reveals
to
the
Saints
in
Heaven
:
and
yet
if
the
People
of
the
Jews
were
not
allowed
to
see
God
,
though
veiled
with
a
Cloud
,
and
thick
Darkness
,
without
being
first
accurately
prepared
for
such
a
glorious
Discovery
,
how
much
more
ought
we
to
prepare
ourselves
,
to
wash
our
filthy
Garments
,
and
to
cleanse
our
Souls
from
all
Defilements
both
of
Flesh
and
Spirit
,
that
we
may
be
worthy
to
stand
before
God
,
and
to
see
him
there
where
he
darts
forth
the
full
rays
of
his
Brightness
,
and
causeth
his
Glory
for
ever
to
appear
without
any
check
or
restraint
,
without
any
cloud
or
veil
interposing
to
hide
it
.
That
's
the
first
Circumstance
observable
in
the
delivery
of
the
Law
.
Secondly
,
The
Mount
on
which
God
appeared
was
to
be
fenced
and
rail'd
in
,
with
a
strict
Prohibition
that
none
should
presume
to
pass
the
Bounds
there
set
them
,
nor
approach
to
touch
the
Holy
Mount
,
under
the
Penalty
of
Death
.
So
we
have
it
Exod
.
19.12
.
which
intimates
unto
us
two
things
:
First
,
The
due
Distance
that
we
ought
to
keep
from
God
,
and
teacheth
us
to
observe
all
that
Reverence
and
Respect
which
belongs
unto
Him
,
as
being
infinitely
our
Superiour
.
Certainly
the
very
place
where
God
manifests
himself
,
at
least
whilst
he
doth
so
,
are
venerable
and
awful
:
and
therefore
when
God
revealed
himself
to
Jacob
in
a
Dream
,
and
gave
him
the
Representation
of
a
Ladder
reaching
from
Earth
to
Heaven
,
Angels
upon
every
round
of
it
,
and
God
on
the
top
;
we
find
with
what
awe
he
reflects
upon
it
in
his
waking
thoughts
,
Gen.
28.16
,
17.
Surely
the
Lord
is
in
this
place
;
and
I
knew
it
not
.
And
he
was
afraid
,
and
said
,
How
dreadful
is
this
place
!
this
is
none
other
but
the
house
of
God
,
and
this
is
the
gate
of
heaven
.
Secondly
,
This
setting
Bounds
and
Limits
to
the
Mount
,
signified
,
as
in
a
Type
,
the
strictness
and
exactness
of
the
Law
of
God
.
His
Law
is
our
Boundary
,
which
he
hath
on
purpose
set
to
keep
us
from
rushing
in
upon
his
Neck
,
and
upon
the
thick
Bosses
of
his
Buckler
:
And
that
Soul
that
shall
presume
so
to
do
,
that
shall
break
these
Bounds
,
and
commit
a
Trespass
upon
the
Almighty
,
shall
surely
die
the
Death
,
even
that
eternal
Death
which
he
hath
threatned
against
all
Violaters
of
his
Law
.
That
is
a
second
remarkable
Circumstance
in
the
delivery
of
the
Law
.
Thirdly
,
We
have
a
Description
of
the
terrible
Manner
in
which
God
appeared
to
pronounce
his
Law
:
Thunders
,
and
Lightnings
,
and
Earthquakes
,
and
Fire
,
and
Darkness
,
were
the
Prologue
and
Introduction
to
it
;
and
were
so
dreadful
as
caused
not
only
the
People
to
remove
,
and
stand
afar
off
,
as
not
able
to
indure
such
terrible
Majesty
,
as
we
find
it
,
but
even
affrighted
Moses
himself
,
Exod
.
20.18
.
who
was
to
be
Internuncius
Dei
,
the
Messenger
and
Herald
of
God
:
this
we
find
intimated
,
Exod
.
19.19
.
When
the
voice
of
the
trumpet
sounded
long
and
waxed
louder
and
louder
,
Moses
spake
.
What
it
was
that
he
said
,
is
not
there
mentioned
;
but
in
all
probability
,
he
then
spake
those
words
which
the
Apostle
hath
recorded
,
So
terrible
was
the
sight
,
that
Moses
said
,
Heb
.
12.21
.
I
exceedingly
fear
and
quake
.
Now
this
dreadful
Appearance
of
God
in
the
delivering
the
Law
,
served
for
two
Ends
:
First
,
To
affect
them
with
a
reverent
Esteem
of
those
Commands
which
he
should
impose
upon
them
:
For
certainly
unless
they
were
possest
with
most
gross
and
beastial
Stupidity
,
they
must
needs
think
those
things
to
be
of
vast
and
great
Concernment
,
which
were
attended
with
such
a
train
of
remarkable
and
amazing
Circumstances
;
and
it
is
natural
for
Men
to
be
awed
by
Pomp
and
Solemnity
;
the
Majesty
of
the
Commander
adding
a
kind
of
Authority
to
the
Command
.
Secondly
,
To
put
both
them
and
us
in
mind
,
that
if
God
were
so
terrible
only
in
delivering
the
Law
,
how
much
more
terrible
will
he
then
be
,
when
he
shall
come
to
Judge
us
for
Transgressing
the
Law
!
Indeed
the
whole
Apparatus
of
this
Day
seems
to
be
Typical
of
the
last
;
but
as
it
is
the
condition
of
all
Types
,
it
shall
be
far
out-done
and
exceeded
by
its
Anti-type
.
Here
were
Voices
,
and
Fire
,
and
Smoak
,
and
the
noise
of
a
Trumpet
;
and
these
struck
Terrour
into
the
hearts
of
the
People
,
who
came
only
to
receive
the
Law
:
but
oh
think
what
Consternation
will
seize
upon
,
and
cramp
the
hearts
of
Sinners
,
when
the
Lord
shall
descend
from
Heaven
at
the
last
Day
with
a
Shout
,
with
the
Voice
of
the
Archangle
,
and
with
the
Trump
of
God
,
1
Thess.
4.16
.
as
the
Apostle
describes
it
.
When
not
a
Mountain
only
,
but
the
whole
World
shall
be
burning
,
Heaven
and
Earth
all
on
a
light
flame
about
them
;
when
they
shall
hear
the
terrible
Voice
of
the
Majesty
on
high
calling
to
them
,
Awake
ye
Dead
,
and
come
away
to
Judgment
;
when
the
Earth
shall
be
universally
shaken
,
and
shake
the
dead
Bodies
out
of
their
Graves
,
when
whole
Croudes
of
naked
Nations
shall
throng
and
cluster
about
the
great
Tribunal
,
not
to
receive
a
Law
,
but
a
Sentance
,
a
Sentance
that
shall
determine
their
final
and
eternal
Estate
:
certainly
if
the
giving
of
the
Law
were
so
full
of
Terrour
,
much
more
terrible
shall
be
our
being
judged
according
to
that
Law
.
And
this
is
another
remarkable
Circumstance
in
the
delivery
of
the
Law
.
Fourthly
,
When
God
himself
had
with
his
Dread
Voice
spoken
to
them
these
Ten
Words
,
their
affright
and
astonishment
was
so
great
,
that
they
intreat
Moses
to
be
the
Truchman
and
Interpreter
between
God
and
them
,
They
said
unto
Moses
,
Exod
.
20.19
.
Speak
thou
with
us
,
and
we
will
hear
:
but
let
not
God
speak
with
us
,
lest
we
die
.
Neither
is
this
without
a
great
Mystery
and
excellent
Signification
;
for
it
intimates
that
the
Law
,
as
it
is
dispensed
to
us
only
from
God
,
is
in
itself
the
Ministration
of
Death
and
Condemnation
:
but
as
it
is
delivered
to
us
by
a
Mediator
,
by
our
Lord
Jesus
Christ
,
(
of
whom
Moses
here
was
a
Type
)
so
we
may
hear
and
observe
it
,
and
obtain
eternal
Life
,
not
for
,
but
thorough
our
Obedience
to
it
.
And
therefore
the
Law
is
said
to
be
ordained
by
Angels
,
in
the
hand
of
a
Mediator
;
that
is
,
Gall
.
3.19
.
it
was
solemnly
dispensed
by
the
Ministry
of
Angels
,
and
then
delivered
into
the
hand
of
Moses
,
to
be
by
him
communicated
to
the
People
.
Now
this
intimates
unto
us
,
that
the
Severity
and
Terrours
of
the
Law
were
intended
to
drive
us
unto
Christ
,
as
here
they
drove
the
Israelites
unto
Moses
,
the
Type
of
Christ
,
from
whose
mouth
the
Law
spake
not
so
dreadfully
,
as
it
did
from
God's
.
Fifthly
,
Upon
this
Intercession
and
Request
of
the
People
,
Moses
is
called
up
into
the
Mount
,
the
Law
deposited
in
his
hands
,
engraven
in
two
Tables
of
Stone
,
by
the
Finger
and
Impression
of
God
himself
,
the
most
sacred
Relique
that
ever
the
World
injoyed
;
but
at
length
lost
,
together
with
the
Ark
that
contained
it
in
the
frequent
Removes
and
Captivities
of
that
People
:
Neither
is
this
too
without
its
Spiritual
Mystery
and
Signification
;
for
it
notes
to
us
that
our
Hearts
are
naturally
so
hard
and
stony
,
that
it
is
only
the
Finger
of
God
that
can
make
any
impression
of
his
Laws
upon
them
.
It
is
well
known
that
the
Ark
was
a
most
famous
Type
and
Representation
of
Jesus
Christ
;
and
the
keeping
of
the
Tables
of
the
Law
in
the
Ark
,
what
doth
it
else
mean
,
but
to
prefigure
to
us
that
the
Law
was
to
be
kept
and
observed
in
him
who
fulfilled
all
Righteousness
?
And
when
God
doth
again
write
his
Laws
upon
our
Hearts
,
we
also
keep
them
in
Christ
our
Ark
,
whose
compleat
Obedience
supplies
all
our
Imperfections
and
Defects
.
Sixthly
,
Whereas
this
Law
of
the
Ten
Commandments
was
twice
written
by
God
himself
;
once
before
and
again
after
the
Tables
were
in
an
holy
Zeal
broken
by
Moses
;
this
also
is
full
of
Mystery
,
and
signifies
the
twice
writing
of
the
Law
upon
the
Hearts
of
Men
:
first
by
the
creating
Finger
of
God
,
when
he
made
us
perfectly
like
himself
;
and
then
again
by
his
regenerating
Power
,
giving
us
a
new
Impression
,
and
as
it
were
setting
us
forth
in
a
new
Edition
,
but
yet
containing
the
same
for
substance
,
as
when
we
came
forth
at
first
out
of
the
Creating-hand
of
God
;
for
Regeneration
,
and
the
new
Birth
is
but
a
restoring
us
to
the
Image
of
God
,
which
we
defaced
by
our
Fall
in
Adam
,
and
as
it
were
a
new
stamping
of
those
Characters
of
himself
,
in
Righteousness
and
Knowledge
,
which
were
obliterated
.
Seventhly
,
and
lastly
,
It
is
said
that
when
Moses
came
down
from
the
Mount
after
his
long
Converse
with
God
,
his
Face
shone
with
such
a
divine
and
heavenly
Lustre
,
that
the
Israelites
were
dazeled
with
the
Brightness
,
and
could
not
stedfastly
look
upon
him
;
Exod
.
34.9
.
and
that
therefore
he
was
forced
to
put
a
Veil
over
his
Face
to
allay
and
temper
those
Beams
which
the
reflexion
of
God's
Face
and
Presence
had
cast
upon
him
;
but
this
Veil
he
laid
aside
when
he
turned
into
the
Tabernacle
to
speak
with
God
.
The
significancie
of
which
History
the
Apostle
expresly
gives
us
,
That
there
was
a
Veil
upon
the
Heart
of
the
Jews
,
2
Cor
.
3.13
,
14
,
16.
so
as
they
could
not
see
to
the
end
of
the
Law
,
which
is
Christ
Jesus
,
who
is
the
end
of
the
Ceremonial
Law
,
by
puting
an
end
unto
it
in
its
Abrogation
;
and
the
end
of
the
Moral
Law
,
because
in
him
it
hath
attained
its
end
,
for
the
end
of
it
was
by
convincing
us
of
our
own
Weakness
and
Inability
to
perform
it
,
to
lead
us
unto
Christ
,
by
whose
Righteousness
alone
,
and
not
by
the
Works
of
the
Law
,
we
are
to
expect
Justification
before
God
:
Yet
there
was
so
thick
a
Veil
cast
over
the
Law
,
that
the
Jews
could
not
look
through
it
upon
the
Glory
that
shone
in
Christ
,
of
whom
Moses
was
still
the
Type
:
But
when
they
shall
turn
unto
the
Lord
,
this
Veil
shall
be
taken
away
,
and
then
shall
they
discern
the
significancy
of
all
those
Ritual
Observances
,
and
perceive
spiritual
Things
after
a
more
sublime
and
spiritual
manner
.
And
thus
I
have
shewn
you
the
Time
,
the
Reasons
,
and
the
Circumstances
of
the
delivery
of
this
Epitome
of
the
Law
in
the
Ten
Commandments
,
wherein
many
excellent
Gospel-Truths
are
delineated
and
shadowed
out
unto
us
.
But
some
one
may
say
,
What
need
all
this
long
Discourse
about
the
Law
?
Is
it
not
fully
abrogated
by
the
coming
of
Christ
into
the
World
?
Shall
we
be
again
brought
under
that
heavy
Yoak
of
Bondage
,
which
neither
we
,
nor
our
Fathers
were
ever
able
to
bear
?
Doth
not
the
Scripture
frequently
testify
,
that
we
are
not
now
under
the
Law
,
but
under
Grace
;
that
we
are
freed
from
the
Law
,
that
Christ
was
made
under
the
Law
,
to
free
those
who
were
under
the
Law
;
and
therefore
to
terrify
and
over-aw
Mens
Consciences
by
the
Authority
of
the
Law
,
what
else
is
it
but
a
Legal
Dispensation
,
unworthy
of
that
Christian
Liberty
into
which
our
Saviour
hath
vindicated
us
,
having
fulfilled
the
Law
by
his
Obedience
,
and
by
his
Death
abolisht
it
.
To
this
I
answer
,
Far
be
it
from
every
Christian
to
indulge
himself
in
any
Licentiousness
from
such
a
corrupt
and
rotten
Notion
of
the
Law's
Abrogation
;
for
so
far
is
it
from
being
abolisht
by
the
coming
of
Christ
,
that
he
himself
expresly
tells
us
,
He
came
not
to
destroy
the
law
,
but
to
fulfil
it
;
Matth
.
5.17
.
{αβγδ}
,
i
.
e
.
either
to
perform
,
or
else
to
perfect
and
fill
up
the
Law
.
And
Verse
18.
assevers
,
That
till
heaven
and
earth
pass
away
,
one
jot
or
one
tittle
shall
in
no
wise
pass
from
the
Law
,
until
all
be
fulfilled
;
i.e.
till
the
consummation
and
fulfilling
of
all
things
;
and
then
the
Law
which
was
our
Rule
on
Earth
,
shall
become
our
Nature
in
Heaven
.
When
therefore
St.
Paul
speaks
(
as
frequently
he
doth
)
of
the
Abrogation
,
and
Disanulling
of
the
Law
,
we
must
heedfully
distinguish
both
of
the
Law
,
and
likewise
of
the
Abrogation
of
it
.
The
Law
which
God
delivered
by
Moses's
Ministry
,
was
of
three
sorts
:
-
The
Ceremonial
,
-
Judicial
,
and
-
Moral
Law
.
The
distinct
Consideration
of
each
of
these
,
may
afford
us
some
light
in
this
matter
.
The
Ceremonial
Law
was
wholly
taken
up
in
injoyning
those
Observances
of
Sacrifices
,
and
Offerings
,
and
various
Methods
of
Purifications
and
Cleansings
,
which
were
tipical
of
Christ
,
and
that
Sacrifice
of
his
which
alone
was
able
to
take
away
Sin
.
The
Judicial
Law
consisted
of
those
Constitutions
which
God
prescribed
the
Jews
for
their
Civil
Government
:
for
their
State
was
a
Theocracy
;
and
whereas
in
other
Commonwealths
the
chief
Magistrates
give
Laws
unto
the
People
,
in
this
,
the
Laws
for
their
Religion
,
and
for
their
Civil
Government
,
were
both
Divine
,
and
both
immediately
from
God
.
So
that
their
Judicial
Law
was
given
them
to
be
the
standing
Law
of
their
Nation
;
according
to
which
all
Actions
and
Suites
between
Party
and
Party
were
to
be
tried
and
determined
;
as
in
all
other
Nations
there
are
particular
Laws
and
Statutes
for
the
Decision
of
Controversies
that
may
arise
among
them
.
But
the
Moral
Law
is
a
System
or
Body
of
those
Precepts
which
carry
an
universal
and
natural
Equity
in
them
,
being
so
conformable
to
the
Light
of
Reason
,
and
the
Dictates
of
every
Mans
Conscience
,
that
as
soon
as
ever
they
are
declared
and
understood
,
we
must
needs
subscribe
to
the
Justice
and
Righteousness
of
them
.
These
are
the
three
sorts
of
Laws
which
commonly
go
under
the
name
of
the
Law
of
Moses
,
all
of
which
had
respect
either
to
those
things
which
prefigured
the
Messias
to
come
,
or
to
those
which
concerned
their
Political
and
Civil
Government
,
as
a
distinct
Nation
from
others
;
or
to
those
natural
Vertues
and
Duties
of
Piety
towards
God
,
and
Righteousness
towards
Men
,
as
were
common
to
them
with
all
the
rest
of
Mankind
.
Now
a
Law
may
be
said
to
be
null
and
void
two
ways
,
-
Privatively
,
or
-
Negatively
:
Either
that
it
was
repealed
after
it
was
first
given
,
or
that
its
Obligation
extendeth
not
,
nor
ever
did
extend
to
some
People
and
Nations
in
the
World
.
Now
I
desire
you
heedfully
to
attend
to
these
Propositions
,
for
they
will
be
of
great
use
to
clear
up
how
far
,
and
in
what
manner
we
are
freed
from
the
Obligation
of
the
Law
.
First
then
,
As
for
the
Ceremonial
Law
we
affirm
,
that
to
the
Jews
it
is
properly
abrogated
,
and
the
Obligation
and
Authority
of
it
utterly
taken
away
and
repealed
.
And
concerning
this
it
is
that
the
Apostle
is
to
be
understood
,
when
in
his
Epistles
he
so
often
speaks
of
the
Abrogation
and
Disanulling
of
the
Law
;
he
speaks
it
,
I
say
,
of
the
Ceremonial
Law
,
and
Aaronical
Observations
,
which
indeed
were
so
fulfilled
by
Christ
as
to
be
abolisht
:
For
this
Law
was
given
to
be
only
an
Adumbration
,
and
{αβγδ}
,
or
faint
Representation
of
Christ
:
as
in
the
Night
,
while
the
Sun
is
in
the
other
Hemisphere
,
yet
we
see
its
light
in
the
Stars
,
which
shine
with
a
borrowed
and
derived
Brightness
;
but
when
the
Sun
is
risen
,
and
displays
its
Beams
abroad
,
it
drowns
and
extinguisheth
all
those
petty
Lights
:
so
while
Christ
,
the
Sun
of
Righteousness
,
was
yet
in
the
other
Hemisphere
of
Time
,
before
he
was
risen
with
Healing
under
his
Wings
,
the
Jews
saw
some
glimmering
of
his
Light
in
their
Ceremonies
and
Observances
;
but
now
that
the
Day
of
the
Gospel
is
fully
sprung
,
and
that
Light
which
before
was
but
blooming
,
is
fully
spread
,
those
dimmer
Lights
are
quite
drowned
and
extinguisht
in
his
clear
Rays
;
and
an
utter
end
is
put
to
all
those
Rites
and
Ceremonies
which
both
intimated
,
and
in
a
kind
supplied
the
absence
of
the
Substance
.
So
that
to
maintain
now
a
Necessity
of
Legal
Sacrifices
,
and
Purifyings
,
and
Sprinklings
,
is
no
less
than
to
evacuate
the
Death
of
Christ
,
and
to
deny
the
shedding
of
that
Bloud
,
that
alone
can
purifie
us
from
all
Pollutions
;
which
is
but
to
catch
at
the
shadow
,
and
lose
the
substance
.
Secondly
,
In
respect
of
us
,
who
are
the
Posterity
and
Descendants
of
the
Gentiles
,
it
is
more
proper
to
affirm
,
That
the
Ceremonial
Law
was
never
in
force
,
then
that
it
was
truly
abrogated
;
for
the
Ceremonial
Law
,
was
National
to
the
Jews
,
and
in
a
sort
peculiar
to
them
only
.
Neither
did
God
intend
that
the
Observation
of
it
should
be
imposed
upon
any
other
People
,
although
they
should
be
proselited
,
as
a
thing
necessary
for
their
future
Happiness
.
And
this
appears
by
strong
and
cogent
Reasons
:
First
,
Because
God
expresly
commands
all
those
who
were
to
be
subject
to
the
Ceremonial
Law
,
that
they
should
appear
at
Jerusalem
thrice
in
the
Year
before
the
Lord
.
Exod
.
34.23
,
24.
Now
this
Command
would
have
been
impossible
to
be
obeyed
,
were
it
intended
that
its
Obligation
should
reach
to
those
Countries
which
were
far
remote
and
distant
from
Jerusalem
.
Secondly
,
Because
all
their
Sacrifices
and
Oblations
,
in
which
consisted
the
chiefest
part
of
the
Ceremonial
Worship
,
were
to
be
offer'd
up
only
at
Jerusalem
,
which
were
alike
impossible
,
if
this
Command
of
Sacrificing
had
been
intended
by
God
to
be
obligatory
to
all
the
World
.
No
Sacrifices
were
accepted
by
God
,
but
what
were
offer'd
up
in
the
Temple
;
and
therefore
the
Jews
to
this
day
,
although
they
are
very
blindly
zealous
of
the
Law
,
yet
offer
no
Sacrifices
unto
God
,
looking
upon
themselves
as
dispensed
from
that
Duty
,
because
of
their
Dispersion
,
and
the
imposibility
of
assembling
themselves
to
Jerusalem
to
do
it
:
And
therefore
doubtless
that
Command
,
even
whilst
it
was
in
force
,
obliged
none
but
the
Jewish
Nation
,
who
living
not
far
from
their
Metropolis
,
might
with
conveniency
enough
assemble
themselves
togegether
to
that
Holy
Service
.
And
thirdly
,
We
find
that
even
before
Christ's
coming
,
the
Jews
themselves
did
not
impose
the
Observation
of
the
Ceremonial
Rites
of
their
Law
,
upon
all
those
Heathens
whom
they
won
over
to
be
Proselytes
to
their
Religion
;
for
their
Proselytes
were
of
two
sorts
,
Such
as
were
Proseliti
Legis
,
Ger
.
berith
Proselytife
deris
,
and
called
also
Gerthedek
Proselyti
Justitiae
.
who
became
perfect
Jews
in
Religion
,
lived
among
them
,
and
engaged
themselves
to
the
full
Observance
of
the
whole
Law
.
And
such
as
were
called
Proseliti
Portae
;
that
is
,
those
Heathens
who
were
so
far
converted
,
as
to
Acknowledge
and
Worship
the
only
true
God
,
although
they
lived
in
other
Nations
,
and
obliged
not
themselves
to
the
performance
of
what
the
Levitical
Law
required
:
these
the
Jews
admitted
into
Participation
of
the
same
common
Hope
and
Salvation
with
themselves
,
when
they
professed
their
Faith
in
God
the
Creator
,
and
their
Obedience
to
the
Law
of
Nature
,
These
Precepts
were
,
1.
The
Administration
of
Justice
upon
Offenders
.
2.
Renouncing
of
Idolatry
.
3.
Worshipping
the
true
God
,
and
keeping
the
Sabbath
.
4.
Abstaining
from
Murder
.
5.
From
Fornication
.
6.
From
Robbery
.
7.
From
eating
of
Blood
,
or
any
Member
of
a
Beast
taken
from
it
alive
.
together
with
the
Seven
Traditional
Precepts
of
Noah
.
From
all
which
it
clearly
appears
,
that
the
Ceremonial
Law
,
to
speak
properly
,
is
not
abrogated
to
us
Gentiles
,
it
never
being
given
with
an
intent
to
oblige
us
;
but
it
is
truly
abrogated
and
disanulled
to
the
Jews
by
the
coming
of
Christ
,
the
Messias
into
the
World
,
in
whom
all
these
Types
were
to
receive
their
full
Accomplishment
.
And
concerning
the
Ablation
of
this
Ceremonial
Law
,
we
must
understand
the
Apostle
,
when
he
frequently
and
earnestly
asserts
the
Liberty
of
Believers
,
and
their
Freedom
from
the
Law
;
that
is
,
the
believing
Jews
were
positively
freed
from
the
necessity
of
observing
it
;
and
the
believing
Gentiles
were
negatively
free
from
observing
it
at
all
.
And
for
the
farther
clearing
of
this
Matter
,
we
must
know
that
in
the
very
beginning
of
the
Church
,
there
arose
great
Dissention
between
the
believing
Jews
,
and
the
believing
Gentiles
,
concerning
the
Necessity
of
observing
the
Levitical
Law
:
Among
these
Cerinthus
was
a
ring
Leader
,
as
Epiphanius
affirms
,
Haeres
.
13.
for
we
find
,
Acts
15.5
.
That
certain
of
the
Sect
of
the
Pharisees
which
believed
,
affirmed
,
That
it
was
needful
to
Circumcise
the
Gentiles
,
and
to
command
them
to
keep
the
Law
of
Moses
.
Which
yet
was
greater
Rigour
than
was
formerly
used
to
the
Proselyte
Party
.
To
determine
this
Question
,
the
Apostles
and
Elders
meet
together
in
a
Council
at
Jerusalem
;
where
after
some
Debate
,
the
whole
Result
seems
in
brief
to
have
been
this
:
That
the
believing
Jews
might
still
,
without
Offence
,
observe
the
Rites
and
Ceremonies
of
the
Law
;
for
though
the
Necessity
of
them
were
now
abrogated
,
yet
the
Use
of
them
might
for
a
season
be
lawfully
continued
;
though
they
were
mortuae
,
yet
not
mortiferae
;
dead
they
were
,
but
hitherto
not
deadly
:
Cum
venisset
fides
quae
prius
illis
observationibus
praenunciata
post
mortem
&
resurrectionem
Domini
revelata
est
,
amiserant
tanquam
vitam
officii
sui
.
Veruntamen
tanquam
defuncto
corpora
necessariorum
officiis
deducenda
erant
quodammodo
ad
Sepulturam
,
nec
simulate
sed
Religiose
;
non
autem
deserenda
continuo
vel
,
inimicorum
obtrectationibus
,
tanquam
canum
morsibus
projishcienda
.
Proinde
nunc
quisquis
Christianorum
,
quamvis
sit
ex
Judeis
similiter
ea
celebrare
voluerit
,
non
erit
pius
deductor
,
vel
bajulus
corporis
,
sed
impius
sepulture
violator
.
Aug.
Ep.
19.
ad
Hieronym
.
They
were
expired
,
yet
some
time
was
thought
expedient
for
their
decent
Burial
.
And
therefore
we
find
St.
Paul
himself
who
so
earnestly
in
all
his
Epistles
opposeth
the
Observation
of
the
Ceremonial
Law
,
yet
he
himself
submits
to
the
use
of
those
Rites
,
and
purifieth
himself
in
the
Temple
according
to
the
Law
,
Acts
21.26
.
yea
,
he
also
circumciseth
Timothy
,
because
he
was
the
Son
of
a
Jewess
,
Acts
16.3
.
by
which
he
evidently
declares
,
That
those
Believers
who
were
of
that
Nation
,
though
they
were
freed
from
the
Necessity
of
,
yet
they
might
lawfully
as
yet
,
observe
the
Aaronical
Constitutions
,
especially
when
to
avoid
giving
of
Offence
,
it
might
be
expedient
so
to
do
.
So
tender
a
thing
is
the
Peace
of
the
Church
,
that
even
abrogated
Rites
and
Ceremonies
should
not
be
violently
rejected
,
to
indanger
a
Wound
and
Schism
;
and
therefore
much
less
ought
constituted
and
received
Rites
in
things
of
less
moment
than
Sacrifice
and
Circumcision
,
be
so
stifly
and
pertinaciously
oppugned
to
the
incurable
Breach
and
Division
of
the
Church
.
But
then
concerning
the
Gentiles
;
although
before
the
coming
of
Christ
,
they
might
become
perfect
Proselytes
to
the
whole
Law
of
Moses
,
and
receive
the
Seal
of
Circumcision
,
as
Izates
King
of
Adiabena
,
Jos
.
Ant.
20.2
.
although
Orosius
,
l.
7.
c
.
6.
affirms
him
to
have
been
a
Christian
,
yet
that
he
was
circumcised
according
to
the
mind
of
his
first
Instructer
Ananias
,
the
same
Josephus
witnesseth
.
many
of
them
did
,
yet
after
the
Evangelical
Doctrine
was
consummate
,
and
the
Apostles
sent
into
all
the
World
to
preach
it
to
every
Creature
,
they
by
the
Holy
Ghost
determine
,
in
that
first
Council
of
the
Church
,
That
the
Gentiles
should
by
no
means
be
burdened
with
any
of
those
Impositions
:
but
as
they
were
heretofore
by
the
Jews
themselves
concluded
to
be
in
a
safe
Condition
,
even
as
many
of
them
as
worshipped
the
true
God
,
and
observed
the
Commandments
of
Noah
;
so
now
the
Apostles
Decree
to
preserve
them
in
the
same
Liberty
;
and
therefore
write
unto
them
,
That
they
should
not
subject
themselves
to
the
dogmatizing
Commands
of
false
Teachers
,
who
required
them
to
be
circumcised
,
and
to
keep
the
Ceremonial
Law
;
but
that
from
as
many
as
believed
nothing
more
was
required
than
only
to
abstain
from
Meat
offered
to
Idols
,
and
from
Blood
,
and
from
Things
strangled
,
and
from
Fornication
;
Eccles
.
Pol
.
lib
.
4.
i.e.
(
as
Judicious
Mr.
Hooker
very
probably
interprets
it
)
from
incestuous
Marriages
within
prohibited
Degrees
.
And
all
those
Commands
laid
upon
them
by
the
Apostles
,
are
the
very
Precepts
of
Noah
.
But
Circumcision
,
and
other
Observances
of
the
Ceremonial
Law
,
they
were
not
obliged
to
;
The
Reason
why
the
Gentiles
ought
not
to
observe
the
Ceremonial
Law
,
even
then
when
the
believing
Jews
might
lawfully
do
it
,
I
suppose
was
this
,
That
there
lying
no
precedent
Obligation
upon
them
to
do
it
,
as
there
did
upon
the
Jews
,
they
could
have
no
other
Motive
to
perswade
them
to
submit
to
these
Observances
,
unless
it
were
an
Opinion
,
that
they
were
necessary
in
themselves
for
their
Justification
before
God
.
Which
was
indeed
to
evacuate
the
Death
of
Christ
,
and
overthrow
the
Foundation
of
the
Gospel
.
yea
,
they
were
obliged
not
to
observe
them
,
as
being
Subversions
of
their
Souls
,
Acts
15.24
.
And
therefore
we
find
that
the
same
holy
Apostle
who
himself
circumcised
Timothy
,
because
he
was
the
Son
of
a
Jewess
,
when
he
writes
to
the
Gentiles
,
he
tells
them
expresly
,
That
if
they
be
circumcised
,
Christ
shall
profit
them
nothing
,
Gal.
5.2
.
And
thus
we
see
how
far
,
and
in
what
sence
the
Ceremonial
Law
is
abrogated
.
Thirdly
,
As
concerning
the
Judicial
Law
,
and
those
Precepts
which
were
given
the
Jews
for
the
Government
of
their
Civil
State
;
that
Law
is
not
at
all
abrogated
,
not
to
us
,
for
it
was
never
intended
to
oblige
us
.
Neither
indeed
is
it
at
all
necessary
,
that
the
Laws
of
every
Nation
should
be
conformed
to
the
Laws
which
the
Jews
lived
under
;
for
doubtless
each
State
hath
its
liberty
to
frame
such
Constitutions
as
may
best
serve
to
obtain
the
ends
of
Government
:
And
therefore
although
the
Punishment
of
Theft
were
ordained
by
God
himself
to
be
sometimes
a
double
,
sometimes
a
four-fold
,
Exod
.
22.1
,
4.
sometimes
a
five-fold
Restitution
,
yet
are
not
our
Laws
to
be
condemned
,
which
ordain
the
Penalty
of
this
Transgression
to
be
no
less
than
Death
;
for
the
Reason
and
Necessity
of
every
Nation
is
the
best
Rule
and
measure
for
those
Laws
by
which
they
are
to
be
governed
.
Neither
is
the
Judicial
Law
abrogated
to
the
Jews
;
for
though
now
in
their
scattered
State
the
Laws
cease
to
be
of
force
,
because
they
cease
to
be
a
Body
Politique
,
yet
were
their
Dispersion
again
collected
into
one
Republick
,
most
probably
the
same
National
Laws
would
bind
them
now
,
as
did
in
former
times
,
when
they
were
an
happy
and
flourishing
Kingdom
.
Fourthly
,
As
concerning
the
Moral
Law
,
of
which
I
am
now
treating
,
that
is
partly
abrogated
,
partly
not
;
abrogated
as
to
some
of
its
Circumstances
,
but
not
as
to
any
thing
of
its
Substance
,
Authority
,
and
Obligation
.
First
,
The
Moral
Law
is
abrogated
to
Believers
as
it
was
a
Covenant
of
Works
:
For
God
in
Mans
first
Creation
wrote
this
Law
in
his
heart
,
and
added
this
Sanction
unto
it
,
If
thou
dost
this
,
thou
shalt
live
;
if
not
,
thou
shalt
die
the
Death
.
Now
all
Mankind
sinning
in
Adam
,
and
thereby
contracting
an
utter
Impotency
of
obeying
that
Law
,
that
we
might
not
all
perish
according
to
the
rigorous
Sentance
of
it
,
God
was
graciously
pleased
to
enter
into
another
Covenant
with
us
,
promising
a
Saviour
to
repair
our
lost
and
decayed
Condition
,
and
Eternal
Life
upon
the
easier
Terms
of
Faith
and
Evangelical
Obedience
.
Indeed
all
those
who
either
never
heard
of
Jesus
Christ
,
or
do
reject
him
,
are
still
under
the
Law
as
a
Covenant
;
and
therefore
their
Estate
is
most
wretched
and
deplorable
;
for
being
Transgressors
of
the
Law
,
there
remaineth
nothing
for
them
,
but
a
certain
fearful
looking
for
of
Wrath
and
fiery
Indignation
to
devour
them
as
the
Adversaries
of
God
:
but
those
who
are
true
Believers
,
are
under
a
better
Covenant
,
even
the
Covenant
of
Grace
,
wherein
God
hath
promised
unto
them
Eternal
Life
upon
the
Condition
of
their
Faith
;
and
they
may
with
full
assurance
of
Hope
,
to
their
unspeakable
joy
and
comfort
,
expect
the
performance
of
it
.
And
therefore
,
Secondly
,
To
them
also
the
Moral
Law
is
abrogated
,
as
to
its
condemning
Power
.
Though
it
sentenceth
every
Sinner
to
Death
,
and
curseth
every
one
who
continueth
not
in
all
things
that
are
written
therein
,
to
do
them
;
yet
through
the
Intervention
of
Christ's
Satisfaction
and
Obedience
,
the
sins
of
a
Believer
are
graciously
pardoned
,
and
the
venome
and
malignity
of
the
Curse
is
abolisht
,
it
being
discharged
wholly
upon
Christ
,
and
received
all
into
his
Body
on
the
Cross
:
Gal.
3.13
.
Christ
hath
redeemed
us
from
the
curse
of
the
Law
,
being
made
a
curse
for
us
;
and
therefore
we
may
triumphantly
exult
with
the
Apostle
,
Rom.
8.1
.
There
is
now
no
condemnation
to
them
that
are
in
Christ
Jesus
.
In
these
two
respects
Believers
are
indeed
freed
from
the
Moral
Law
,
As
it
hath
the
Obligation
of
a
Covenant
;
and
as
it
hath
a
Power
of
Condemnation
.
But
thirdly
,
As
it
hath
a
power
of
obliging
the
Conscience
as
a
standing
Rule
for
our
Obedience
,
so
it
remains
still
in
its
full
vigour
and
Authority
;
it
still
directs
us
what
we
ought
to
do
,
binds
the
Conscience
to
the
performance
of
it
,
brings
guilt
upon
the
Soul
if
we
trangress
it
,
and
reduceth
us
to
the
necessity
either
of
bitter
Repentance
,
or
of
Eternal
Condemnation
:
For
in
this
sence
,
Heaven
and
earth
shall
sooner
pass
away
,
than
one
jot
or
tittle
shall
pass
from
the
Law
.
And
therefore
the
Antinomian
is
to
be
abominated
,
that
derogates
from
the
value
and
validity
of
the
Law
,
and
contends
,
That
it
is
to
all
purposes
extinct
unto
Believers
,
even
so
much
as
to
its
preceptive
and
regulating
Power
;
and
that
no
other
obligation
to
Duty
lies
upon
them
who
are
in
Christ
Jesus
,
but
only
from
the
Law
of
Gratitude
:
that
God
requires
not
Obedience
from
them
upon
so
low
and
sorded
an
account
as
the
fear
of
his
Wrath
and
dread
Severity
,
but
all
is
to
flow
only
from
the
Principle
of
Love
,
and
the
sweet
Temper
of
a
grateful
and
ingenious
Spirit
.
But
this
is
a
most
pestilent
Doctrine
which
plucks
down
the
Fence
of
the
Law
,
and
opens
a
Gap
for
all
manner
of
Licenciousness
and
Libertinism
to
rush
in
upon
the
Christian
World
;
for
seeing
that
the
Moral
Law
is
no
other
than
the
Law
of
Nature
written
upon
Man's
heart
at
the
first
,
some
Positives
only
being
super-added
,
upon
the
same
account
as
we
are
Men
,
upon
the
same
we
owe
Obedience
to
the
Dictates
of
it
.
And
indeed
we
may
find
every
part
of
this
Law
inforc'd
in
the
Gospel
;
charg'd
upon
us
with
the
same
Threatnings
,
and
recommended
to
us
by
the
same
Promises
;
and
all
interpreted
to
us
by
our
Saviour
himself
to
the
greatest
advantage
of
Strictness
and
Severity
.
We
find
the
same
Rules
for
our
Actions
,
the
same
Duties
required
,
the
same
Sins
forbidden
in
the
Gospel
,
as
in
the
Law
;
only
in
the
Gospel
we
have
these
Mitigations
,
which
were
not
in
the
Covenant
of
Works
:
First
,
That
God
accepts
of
our
Obedience
if
it
be
,
Syncere
voto
&
conamine
,
in
earnest
desires
and
endeavours
;
although
we
cannot
attain
that
perfect
Exactness
and
spotless
Purity
which
the
Law
requires
,
yet
we
are
accepted
through
Christ
,
according
to
what
we
have
,
and
not
according
to
what
we
have
not
,
if
so
be
we
indulge
not
ourselves
in
a
wilful
Sloath
and
Contempt
of
the
Law
.
Secondly
,
The
Gospel
admits
of
Repentance
after
our
Falls
,
and
restores
us
again
to
the
Favour
of
God
upon
our
true
Humiliation
:
but
the
Law
as
a
Covenant
of
Works
,
left
no
room
for
Repentance
,
but
required
perfect
Obedience
without
the
least
Failure
;
and
in
case
of
Non-performance
,
nothing
was
to
be
expected
but
the
Execution
of
that
Death
it
threatned
.
Yet
withal
,
an
higher
degree
of
Obedience
is
now
required
from
us
under
the
Dispensation
of
the
Gospel
,
than
was
expected
under
the
more
obscure
and
shadowy
Exhibitions
of
Gospel-Grace
,
by
legal
Types
and
Figures
.
We
confess
that
the
Israelites
,
before
the
coming
of
Christ
,
were
no
more
under
a
Covenant
of
Works
,
than
we
are
now
:
but
yet
the
Covenant
of
Grace
was
more
darkly
administred
unto
them
:
And
therefore
we
having
now
received
both
a
clearer
Light
to
discover
what
is
our
Duty
,
and
a
more
plentiful
Effusion
of
the
Holy
Ghost
,
to
enable
us
to
perform
it
;
and
better
Promises
,
more
express
and
significative
Testimonies
of
God's
Exceptance
,
and
more
full
Assurance
of
our
own
Reward
;
it
lies
upon
us
,
having
all
these
Helps
and
Advantages
above
them
,
to
endeavour
that
our
Holiness
and
Obedience
should
be
much
superiour
to
theirs
;
and
that
we
should
serve
God
with
more
Readiness
and
Alacrity
,
since
now
by
Jesus
Christ
our
Yoak
is
made
easy
,
and
our
Burden
light
.
So
that
you
see
we
are
far
from
being
dispensed
with
for
our
Obligation
to
Obedience
:
but
rather
that
Obligation
is
made
the
stricter
by
Christ's
coming
into
the
World
:
and
every
Transgression
against
the
Moral
Law
is
inhaunced
to
an
excess
of
Sin
and
Guilt
,
not
only
by
the
Authority
of
God's
Injunction
,
which
still
continues
inviolable
,
but
likewise
from
the
Sanction
of
our
Mediator
and
Redeemer
,
who
hath
invigorated
the
Precepts
of
the
Law
by
his
express
Command
,
and
promised
us
the
assistance
of
his
Spirit
to
observe
and
perform
them
.
Now
here
before
I
can
come
particularly
to
treat
of
the
Words
of
the
Decalogue
,
I
think
it
requisite
to
propound
some
general
Rules
for
the
right
Understanding
and
Expounding
of
the
Commandments
,
which
will
be
of
great
use
to
us
for
our
right
apprehending
the
full
Latitude
and
Extent
of
them
.
Psal
.
119.96
.
The
Psalmist
tells
us
,
That
the
Commandments
of
God
are
exceeding
broad
.
They
are
exceeding
straight
,
as
to
any
Toleration
or
Indulgence
given
to
the
unruly
Lusts
and
Appetites
of
Men
;
but
exceeding
broad
,
in
the
Comprehensiveness
of
their
Injunctions
,
extending
their
Authority
over
all
the
Actions
of
our
Lives
.
Now
that
we
may
conceive
somewhat
of
this
Breadth
and
Reach
of
the
Law
of
God
,
observe
these
following
Rules
:
First
,
All
those
Precepts
which
are
dispersed
in
the
Holy
Scriptures
,
and
concern
the
regulating
of
our
Lives
and
Actions
,
although
they
are
not
to
be
found
expresly
mentioned
in
the
Decalogue
,
yet
may
they
very
aptly
be
reduced
under
one
of
these
ten
Commands
.
There
is
no
Duty
required
,
nor
Sin
forbidden
by
God
,
but
it
falls
under
one
,
at
least
of
these
ten
Words
,
and
sometimes
under
more
than
one
:
and
therefore
to
the
right
and
genuine
Interpretation
of
this
Law
,
we
must
take
in
whatsoever
the
Prophets
,
Apostles
,
or
our
Lord
Christ
himself
hath
taught
,
as
Comments
and
Expositions
upon
it
;
for
the
Decalogue
is
a
Compendium
of
all
that
they
have
taught
concerning
Moral
Worship
and
Justice
;
yea
,
our
Saviour
doth
Epitomize
this
very
Epitome
itself
,
and
reduceth
those
ten
Words
into
two
,
Love
to
God
,
which
comprehendeth
all
the
Duties
of
the
first
Table
;
and
Love
to
our
Neighbour
,
which
comprehendeth
all
the
Duties
of
the
second
Table
;
and
tells
us
,
that
upon
these
two
hang
all
the
Law
and
the
Prophets
,
Matth
.
22.
verse
37
to
verse
41.
And
certainly
a
due
Love
of
God
,
and
of
our
Neighbour
,
will
make
us
careful
to
perform
all
the
Duties
of
Religion
to
the
one
,
and
of
Justice
to
the
other
,
and
keep
us
from
attempting
any
Violation
to
his
Honour
,
or
Violence
to
their
Right
.
And
therefore
the
Apostle
tells
us
,
That
Love
is
the
fulfilling
of
the
Law
;
Rom.
13.10
.
and
1
Tim
.
1.4
.
that
the
end
of
the
Commandment
is
Charity
,
or
Love
the
end
;
i.e.
the
Completion
,
or
the
Consummation
of
the
Commandment
,
is
Love
both
to
God
,
and
one
another
.
But
concerning
this
I
shall
have
occasion
to
speak
more
largely
hereafter
.
Secondly
,
Since
most
of
the
Commandments
are
delivered
in
Negative
or
Prohibiting
Terms
,
and
only
the
Fourth
and
Fifth
in
Affirmative
or
Injoyning
.
We
may
observe
this
Rule
,
That
the
Affirmative
Commands
include
in
them
the
Prohibition
of
the
contrary
Sin
;
and
the
Negative
Commands
include
the
Injunction
of
the
contrary
Duty
:
for
it
is
necessary
that
the
contrary
to
what
is
forbidden
,
must
be
commanded
;
and
again
,
the
contrary
to
what
is
commanded
,
must
be
forbidden
:
As
for
instance
,
God
in
the
third
Commandment
,
forbids
the
taking
of
his
Name
in
vain
,
therefore
by
consequence
the
hollowing
and
sanctifying
his
Name
is
therein
commanded
.
The
Fourth
requires
the
sanctifying
of
the
Sabbath-day
;
therefore
it
surely
followeth
,
that
the
Prophanation
of
it
is
thereby
forbidden
.
The
Fifth
commands
us
to
Honor
our
Parents
;
therefore
it
forbids
us
to
be
Disobedient
or
Injurious
to
them
.
And
so
it
is
easie
to
collect
of
the
rest
.
Thirdly
,
Observe
also
,
That
every
Negative
Command
binds
semper
and
ad
semper
,
as
the
Schools
speak
;
i.e.
always
,
and
to
every
moment
of
time
:
but
the
Affirmative
Precepts
,
tho'
they
bind
always
,
yet
they
do
not
bind
to
every
moment
;
indeed
as
to
the
Licet
Praeceptum
affirmativum
non
obliget
ad
semper
ita
ut
semper
actu
impleatur
,
vel
actu
de
eo
cogitatur
,
obligat
tamen
ad
semper
secundum
habitum
,
ita
scil
.
ut
homo
semper
sit
ità
dispositus
,
quod
semper
sit
paratus
implere
preceptum
quoties
occurrit
faciendum
.
Durand
.
lib
.
2.
dist
.
22.
quest
.
3.
lit
.
m
.
habit
of
Obedience
they
do
,
but
not
as
to
the
Acts.
To
make
this
plain
by
instance
:
The
first
Commandment
,
Thou
shalt
have
no
other
Gods
before
Me
,
bindeth
always
,
and
to
every
moment
of
time
;
so
that
he
is
guilty
of
Idolatry
,
whosoever
shall
at
any
time
set
up
any
other
God
to
worship
,
besides
the
Lord
Jehovah
:
But
the
Affirmative
Precept
,
which
is
included
in
this
Negative
,
viz.
To
Worship
,
to
Love
,
to
Invoke
,
to
Depend
upon
this
God
,
obligeth
us
always
,
for
we
must
never
act
contrary
hereunto
;
and
likewise
it
obligeth
us
to
every
moment
of
time
,
in
respect
of
the
Habits
of
Divine
Love
,
and
Faith
,
and
Worship
,
yet
it
doth
not
oblige
us
to
every
moment
,
in
respect
of
the
Acts
of
these
Habits
;
for
it
is
impossible
to
be
always
actually
praying
,
actually
praising
,
and
actually
worshipping
of
God
;
neither
is
it
required
that
we
should
,
for
this
would
make
one
Duty
shock
and
interfere
with
another
.
So
likewise
the
fourth
Commandment
,
which
is
Affirmative
,
Remember
that
thou
keep
holy
the
Sabbath-day
,
obligeth
always
;
and
whosoever
at
any
time
prophanes
the
Sabbath
,
is
guilty
of
the
Violation
of
this
Law
:
but
it
doth
not
,
it
cannot
oblige
to
every
moment
of
time
,
since
this
Day
only
makes
its
weekly
returns
,
and
every
parcel
of
time
is
not
a
Sabbath-day
.
So
likewise
the
fifth
Commandment
is
positive
,
Honour
thy
Father
and
thy
Mother
,
and
binds
always
,
so
that
we
sin
if
at
any
time
we
are
refractory
and
disobedient
unto
their
lawful
Commands
:
but
it
doth
not
oblige
to
the
Acts
of
Honour
and
Reverence
in
every
moment
of
time
,
for
that
is
impossible
,
or
were
it
not
,
it
would
be
but
mimical
and
ridiculous
.
But
now
the
Negative
Precepts
oblige
us
to
every
moment
of
time
;
and
whosoever
ceaseth
the
Observation
of
them
for
any
one
moment
,
is
thereby
involved
in
Sin
,
and
becomes
guilty
,
and
a
Trangressor
before
God
:
Such
are
,
Thou
shalt
not
take
the
Name
of
the
Lord
thy
God
in
vain
.
Thou
shalt
not
Kill
.
Thou
shalt
not
Steal
.
Thou
shalt
not
commit
Adultery
,
&c.
now
there
is
no
moment
of
time
whatsoever
that
can
render
the
Non-observation
of
these
Commands
allowable
;
nor
are
there
any
circumstances
that
can
excuse
it
from
Guilt
:
Whosoever
doth
prophane
the
Name
of
God
by
rash
swearing
,
or
trivial
or
impertinent
uttering
of
it
;
whosoever
sheds
innocent
Blood
;
whosoever
purloyns
from
another
what
is
rightly
his
;
whosoever
is
guilty
of
any
Uncleanness
,
let
it
be
at
what
time
,
in
what
place
,
after
what
manner
soever
,
let
it
be
done
passionately
or
deliberately
,
whether
he
be
tempted
to
it
or
not
,
yet
he
is
a
Transgressor
of
the
Law
,
and
liable
to
that
Curse
and
Death
which
God
hath
threatned
to
inflict
upon
every
Soul
of
Man
that
doth
Evil
:
whereas
in
the
Affirmative
Precepts
there
are
some
times
and
seasons
to
which
we
are
not
bound
,
so
as
actually
to
perform
the
Duties
injoyned
us
.
This
I
suppose
is
clear
,
and
without
Exception
.
Fourthly
,
Observe
this
Rule
also
,
That
the
same
Precept
which
forbids
the
external
and
outward
Acts
of
Sin
,
forbids
likewise
the
inward
Desires
and
Motions
of
Sin
in
the
Heart
;
and
the
same
Precepts
which
requires
the
external
Acts
of
Duty
,
requires
likewise
those
holy
Affections
of
the
Soul
,
that
are
sutable
thereunto
:
As
for
instance
,
The
same
Command
that
requires
me
to
Worship
God
,
exacts
from
me
not
only
the
outward
service
of
the
Lip
,
or
of
the
Knee
,
but
much
more
the
inward
Reverence
and
Affection
of
my
Soul
;
that
I
should
prostrate
,
not
my
Body
only
,
but
my
very
Heart
at
his
Feet
,
fearing
him
as
the
greatest
God
,
and
loving
him
as
the
greatest
Good
,
and
with
all
the
tenderness
and
dearness
of
an
amorous
and
ravisht
Soul
,
cleaving
unto
him
,
and
clasping
about
him
as
my
only
Joy
and
Happiness
.
And
therefore
those
are
highly
guilty
of
the
Violation
of
this
Command
,
who
worship
God
only
with
their
Bodies
,
when
their
Hearts
are
far
estranged
from
him
;
offering
up
only
the
shell
and
husk
of
a
Duty
,
when
the
pith
and
substance
which
should
fill
it
,
is
given
either
to
the
World
,
or
to
their
Lusts
:
Such
as
these
are
guilty
of
Idolatry
even
in
serving
and
worwipping
the
true
God
;
for
they
set
up
their
Idols
in
their
Hearts
,
when
they
come
to
inquire
of
him
;
as
the
Prophet
complains
,
Ezek
.
14.7
.
So
likewise
that
Positive
Command
,
Honour
thy
Father
and
thy
Mother
,
doth
not
only
require
from
us
the
external
Acts
of
Obedience
to
all
the
lawful
Commands
of
our
Parents
,
and
Magistrates
,
and
those
whom
God
hath
set
in
Authority
over
us
,
but
requires
farther
,
an
inward
Love
,
Veneration
,
and
Esteem
for
them
in
our
Hearts
.
For
tho'
Men
can
take
no
farther
cognizance
of
us
,
than
by
our
Overt-acts
,
and
if
those
be
regular
,
they
are
likewise
satisfactory
to
all
Humane
Laws
;
yet
this
is
not
sufficient
Satisfaction
to
the
Law
of
God
,
who
is
the
Discerner
and
Judge
of
the
Heart
and
Soul
,
and
whose
Law
hath
this
special
Prerogative
above
all
others
,
That
it
can
with
Authority
prescribe
to
our
very
Thoughts
,
Desires
,
and
Affections
.
And
then
,
as
for
Negative
Commands
;
they
do
not
onely
forbid
the
external
Acts
of
Sin
,
but
the
inward
Motions
of
Lust
,
sinful
Desires
,
and
evil
Concupiscence
.
And
this
we
find
it
at
large
,
Matth
.
5.
where
our
Saviour
makes
it
a
great
part
of
his
most
excellent
Sermon
upon
the
Mount
,
to
clear
and
vindicate
the
Moral
Law
from
the
corrupt
Glosses
and
Interpretations
of
the
Scribes
and
Pharisees
;
and
to
shew
,
that
the
Authority
of
the
Law
reached
,
not
only
to
prohibit
sinful
Actions
,
as
that
corrupt
Generation
thought
,
but
sinful
Affections
too
;
consult
Verse
21.
Ye
have
heard
,
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
kill
:
and
whosoever
shall
kill
,
shall
be
in
danger
of
the
Judgment
.
Here
they
stopt
,
in
the
very
bark
and
rind
of
the
Command
;
and
thought
it
no
Offence
,
tho'
they
suffered
their
Hearts
to
burn
with
Wrath
,
and
Malice
,
and
Revenge
,
so
long
as
they
pent
it
up
there
,
and
did
not
suffer
it
to
break
forth
into
bloody
Murder
.
But
what
saith
our
Saviour
Verse
22
?
But
I
say
unto
you
,
That
whosoever
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
judgement
:
and
whosoever
shall
say
unto
his
brother
,
Racha
,
shall
be
in
danger
of
the
councel
:
but
whosoever
shall
say
,
Thou
fool
,
shall
be
in
danger
of
hell-fire
.
You
see
here
,
that
not
only
the
horrid
Sin
of
Murder
is
forbidden
by
the
Law
,
but
all
the
Incentives
to
it
,
and
Degrees
of
it
,
as
Anger
conceived
inwardly
in
the
Heart
,
or
exprest
outwardly
in
Words
.
I
cannot
pass
this
place
without
giving
you
some
Light
for
the
right
understanding
of
it
:
Here
are
three
Degrees
of
Sin
,
short
of
Murder
,
yet
all
forbidden
by
the
same
Precept
which
forbids
that
:
Causeless
Anger
against
thy
Brother
;
calling
him
Racha
,
and
calling
him
,
thou
Fool
;
whereof
the
one
still
exceeds
the
other
in
guilt
;
Racha
signifies
a
simple
witless
Fellow
,
commonly
used
to
upbraid
such
as
were
weak
and
ignorant
:
{αβγδ}
,
or
thou
Fool
,
signifies
one
that
is
not
only
ignorant
,
but
wicked
and
ungodly
;
as
the
Scripture
frequently
useth
the
word
in
that
sence
,
which
is
a
far
greater
Reproach
,
than
meerly
to
call
him
weak
or
silly
.
Now
according
to
these
three
degrees
of
Sins
,
our
Saviour
proportions
three
degrees
of
Punishment
to
be
inflicted
on
those
that
are
guilty
of
them
,
each
severer
than
other
;
causeless
Anger
shall
bring
them
in
danger
of
the
Judgment
;
Racha
,
in
danger
of
the
Councel
;
and
thou
Fool
,
in
danger
of
Hell-fire
;
that
is
,
they
shall
make
them
liable
to
the
Punishments
inflicted
by
these
.
But
now
to
understand
the
full
scope
and
meaning
of
our
Saviour
in
these
Allusions
,
we
must
have
recourse
to
the
History
of
the
Jewish
Commonwealth
:
and
there
we
find
that
they
had
two
Courts
of
Judicature
establisht
among
them
,
the
lesser
and
the
greater
Sanhedrim
;
the
lesser
consisted
of
twenty
three
Persons
,
and
was
erected
not
only
in
Jerusalem
,
but
in
every
considerable
City
among
the
Jews
,
where
there
were
sixscore
Housholders
;
these
had
Authority
to
inflict
Capital
Punishments
upon
Malefactors
:
but
yet
as
the
highest
Crimes
fell
not
under
their
Cognizance
,
so
neither
their
severest
Punishments
under
their
Award
.
And
this
Consistory
our
Saviour
calls
here
the
Judgment
;
and
tells
,
That
whosoever
is
angry
with
his
Brother
without
a
cause
,
shall
be
liable
to
a
Punishment
correspondent
to
that
which
this
Sanhedrim
was
impower'd
to
inflict
;
still
applying
Temporals
to
Spirituals
,
that
is
,
he
shall
be
liable
to
Eternal
Death
,
though
not
so
severely
executed
,
as
it
would
be
for
Crimes
of
a
more
heinous
nature
.
Their
greater
Sanhedrim
was
their
Supreme
Court
of
Judicature
,
Vide
Spanhem
dub
.
Evang
.
dub
.
139.
and
consisted
of
seventy
Elders
,
besides
their
chief
Speaker
or
Moderator
.
You
will
find
their
first
Institution
to
have
been
by
Divine
Authority
,
Numb
.
11.16
.
They
sat
only
in
Jerusalem
;
their
Sentence
was
decisive
and
determining
,
from
which
there
lay
no
Appeal
:
they
were
to
Judge
of
all
harder
matters
,
which
could
not
be
determin'd
by
other
Courts
,
as
Causes
concerning
a
whole
Tribe
,
or
the
whole
Nation
;
Causes
of
War
and
Peace
;
Causes
concerning
the
High-Priest
,
and
the
Mission
and
Authority
of
Prophets
that
spake
unto
them
in
the
Name
of
the
Lord
:
And
this
may
be
the
occasion
of
that
Speech
of
our
Saviour
,
It
cannot
be
that
a
Prophet
perish
out
of
Jerusalem
;
Luke
13.33
.
because
in
Jerusalem
alone
was
this
Sanhedrim
constituted
,
which
was
to
Judge
of
the
Prophets
,
whether
they
were
true
or
false
:
this
Sanhedrim
our
Saviour
here
calls
the
Councel
.
And
they
had
Power
not
only
of
Life
and
Death
,
(
as
the
other
had
)
but
likewise
of
inflicting
Death
in
a
more
severe
and
tormenting
manner
than
the
other
.
And
therefore
our
Saviour
saith
,
Whosoever
shall
call
his
Brother
Racha
,
a
vain
witless
Fellow
,
shall
be
in
danger
of
the
Councel
;
wherein
he
still
brings
the
degrees
of
Punishments
among
the
Jews
,
to
allude
to
the
Punishment
of
Sins
in
Hell
;
and
so
the
meaning
is
,
that
as
he
who
shall
causelesly
be
angry
with
his
Brother
,
exposeth
himself
to
the
danger
of
eternal
Death
;
so
he
that
shall
suffer
his
anger
to
break
forth
into
any
reproachful
or
reviling
Language
,
although
his
Taunts
be
not
very
bitter
nor
biting
,
only
to
call
him
a
weak
silly
Person
;
yet
hereby
he
incurs
the
danger
of
a
severer
Sentence
,
and
execution
of
it
upon
him
for
ever
.
But
now
the
severest
Sentence
which
this
Sanhedrim
could
pronounce
against
the
greatest
Malefactors
,
was
that
they
should
be
burnt
alive
with
Fire
.
This
Execution
was
always
performed
in
the
Vally
of
Hinnom
,
joyning
to
Jerusalem
,
which
being
a
place
wherein
were
frequent
Fires
made
,
both
in
Idolatrous
times
for
the
sacrificing
of
their
Children
to
Moloch
,
and
in
their
Purer
times
for
consuming
the
Filth
of
their
City
,
and
that
which
was
as
bad
,
their
Malefactors
;
it
is
not
unfrequent
in
the
Scripture
to
denote
Hell
by
this
Tophet
,
this
Vally
of
Hinnom
;
which
for
its
continual
Fires
,
was
a
lively
Type
and
Representation
of
it
;
yea
,
the
very
Scripture-name
for
Hell
,
{αβγδ}
,
seems
to
be
derived
from
the
Vally
of
Hinnom
.
Now
as
Burning
of
Malefactors
in
Gehennâ
,
or
the
Vally
of
Hinnom
,
was
among
the
Jews
one
of
their
highest
and
severest
Punishments
,
and
never
inflicted
but
where
the
Crime
was
very
gross
and
flagitious
;
so
saith
our
Saviour
,
He
that
saith
to
his
Brother
,
{αβγδ}
,
Thou
Fool
,
shall
be
in
danger
of
Gehennâ
,
of
Hell-fire
,
i.e.
of
a
severer
Punishment
in
the
true
Hell
,
than
those
who
were
either
causelesly
angry
,
or
expressed
their
anger
in
more
tolerable
Reproaches
,
although
even
they
also
shall
(
without
Repentance
)
be
eternally
punisht
.
So
that
the
sence
of
our
Saviour
in
all
this
Allusion
seems
to
be
this
:
That
whereas
the
Scribes
and
Pharisees
had
restrain'd
that
Command
,
Thou
shalt
not
kill
,
only
to
actual
Murder
,
as
if
nothing
else
were
forbidden
besides
open
Violence
and
Bloud
;
our
Saviour
contrarywise
teacheth
,
That
not
only
that
furious
and
barbarous
Sin
of
Murder
,
but
also
rash
and
causeless
Anger
,
though
it
only
estuate
and
boyl
in
the
Heart
,
much
more
if
it
cast
forth
its
foam
at
the
Mouth
in
reviling
Speeches
,
fall
under
that
Prohibition
,
Thou
shalt
not
kill
.
All
these
Degrees
deserve
to
be
punisht
with
eternal
Death
;
but
,
as
among
the
Jews
,
some
were
punisht
with
lighter
,
others
with
more
grievous
Penalties
,
so
shall
it
be
at
the
great
Judgment
:
Anger
in
our
Hearts
shall
be
condemned
with
eternal
Punishments
;
but
if
it
break
forth
into
reviling
Expressions
,
the
Condemnation
shall
be
more
intolerable
,
and
by
so
much
more
,
by
how
much
the
Reproaches
are
more
bitter
and
sarcastical
.
This
,
in
brief
,
I
take
to
be
the
true
meaning
of
this
difficult
Speech
of
our
Saviour
,
the
whole
scope
whereof
shews
,
That
not
only
the
gross
Acts
of
Sin
,
but
also
the
inward
Dispositions
,
and
corrupt
Affections
unto
Sin
,
and
every
degree
and
tendency
towards
it
,
are
forbidden
and
threatned
by
the
holy
Law
of
God
.
So
likewise
,
Verse
27
of
this
5th
Chapter
,
Ye
have
heard
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
commit
adultery
.
But
I
say
unto
you
,
That
whosoever
shall
look
upon
a
woman
to
lust
after
her
,
hath
committed
adultery
already
with
her
in
his
heart
.
Here
our
Saviour
brings
inward
Concupiscence
to
the
Bar
,
and
makes
the
Heart
and
Eye
plead
guilty
,
although
possibly
shame
or
fear
might
restrain
the
grosser
acts
of
Filthiness
.
Thus
,
by
these
few
Instances
,
although
many
more
might
be
added
,
I
have
shewn
,
that
the
same
Precept
which
forbids
the
outward
acts
of
Sin
,
forbids
likewise
the
inward
desires
and
motions
of
Sin
in
the
Heart
.
And
indeed
there
is
a
great
deal
of
reason
for
it
:
For
God
who
is
our
Law-giver
,
is
a
Spirit
;
he
seeth
and
converseth
with
our
Spirits
.
There
is
not
the
least
thought
that
flits
in
thy
Soul
,
not
the
least
shadow
of
an
imagination
cast
upon
thy
Fancy
,
not
the
stillest
breathing
of
a
desire
in
the
Heart
,
but
God
is
privy
to
it
;
he
sees
to
the
very
bottom
of
that
deep
spring
and
source
of
Thoughts
that
is
in
thy
Heart
;
he
beholds
them
in
their
causes
and
occasions
;
and
knows
our
thoughts
,
as
the
Psalmist
speaks
,
afar
off
:
he
beholds
our
Souls
more
clearly
and
distinctly
than
we
can
behold
one
anothers
Faces
;
and
therefore
it
is
but
fit
and
rational
that
his
Laws
should
reach
as
far
as
his
Knowledge
;
and
that
he
should
prescribe
Rules
to
that
,
whose
irregularity
he
can
observe
and
punish
.
Hence
it
is
that
the
Apostle
,
considering
what
an
Energy
the
Law
had
upon
that
part
of
Man
which
seemed
most
free
and
uncontroled
,
his
Mind
and
Spirit
,
calls
it
a
Spiritual
Law
,
We
know
,
saith
he
,
Rom.
7.14
.
that
the
law
is
spiritual
;
and
that
because
the
searching
and
convincing
power
of
it
enters
into
our
Spirits
,
cites
our
thoughts
,
accuseth
our
desires
,
condemns
our
affections
,
which
no
other
Law
in
the
World
,
besides
this
,
can
do
:
For
how
justly
ridiculous
would
those
be
,
that
should
command
us
not
to
think
dishonourably
of
them
,
not
to
desire
any
thing
to
their
detriment
and
prejudice
;
and
should
threaten
us
with
Punishments
in
case
of
Disobedience
:
but
the
Law
of
God
comes
into
our
Consciences
with
Authority
,
and
in
the
Name
of
the
great
God
,
requires
his
Peace
to
be
kept
among
our
tumultuous
and
seditious
Affections
,
beats
down
their
carnal
Weapons
,
and
gives
Conscience
a
power
either
to
suppress
all
rebellious
Insurrections
against
the
Majesty
of
Heaven
,
or
else
to
indite
,
accuse
,
and
torment
Men
for
them
.
And
therefore
the
Word
of
God
is
by
the
Apostle
said
to
be
quick
and
powerful
,
and
sharper
than
any
two-edged
sword
,
Heb
.
4.12
.
piercing
even
to
the
dividing
asunder
of
soul
and
spirit
,
and
of
the
joynts
and
marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
.
That
is
therefore
a
fourth
Rule
for
the
right
understanding
of
the
Extent
and
Latitude
of
the
Commands
.
Fifthly
,
Another
general
Rule
is
this
,
That
the
Command
doth
not
only
forbid
the
Sin
that
is
expresly
mentioned
,
but
all
Occasions
and
Inducements
leading
unto
that
Sin
;
and
therefore
we
may
observe
,
that
there
are
many
Sins
that
are
not
expresly
forbidden
in
any
one
Commandment
,
but
yet
are
reductively
forbidden
in
every
one
,
towards
the
Violation
of
which
they
may
prove
Occasions
.
And
as
some
one
Sin
may
be
an
occasion
to
all
others
,
so
it
may
be
well
said
to
be
forbidden
in
every
Precept
of
the
Decalogue
;
I
shall
instance
only
in
two
of
this
kind
,
and
they
are
,
Familiarity
with
evil
Persons
,
or
keeping
of
evil
Company
;
and
that
reigning
Sin
of
Drunkenness
.
For
the
first
of
these
it
is
evident
,
that
though
it
be
not
expresly
and
in
terminis
forbidden
in
any
one
Commandment
,
yet
as
it
is
a
strong
Temptation
and
Inducement
to
the
Violation
of
each
of
them
,
so
it
is
a
Sin
against
them
all
.
There
are
no
such
sure
Factors
for
the
Devil
,
as
wicked
Company
,
who
will
strive
to
rub
their
Vices
upon
as
many
as
they
can
infect
:
and
therefore
thou
who
delightest
in
the
company
either
of
Atheists
,
or
Idolaters
,
or
Swearers
,
or
Sabbath-breakers
,
or
Disobedient
Rebels
,
or
Murderers
,
or
Whore-mongers
,
or
Thieves
,
or
Perjured
Persons
,
or
Covetous
Muck
worms
,
thou
art
guilty
of
the
breach
of
each
of
these
Commandments
;
for
thou
runnest
thyself
into
the
very
Snare
of
the
Devil
,
and
takest
the
same
course
to
make
thy self
so
,
which
made
them
such
.
And
therefore
we
are
all
forbidden
to
keep
Company
with
such
prophane
and
profligate
Wretches
,
by
the
very
same
Commandment
which
forbids
their
Impieties
,
whatsoever
they
be
.
And
as
for
the
second
Sin
I
mentioned
,
Drunkenness
,
it
is
now-a-days
grown
to
such
an
height
of
Impudence
,
that
it
confronts
the
Sun
:
And
whereas
in
the
Apostles
days
,
even
among
the
Heathens
themselves
,
shame
so
far
prevailed
upon
Vice
and
Debauchery
,
that
it
left
Sobriety
the
Day
,
and
took
only
the
Night
to
itself
,
for
they
that
would
be
drunk
were
drunk
in
the
Night
;
yet
now
among
us
Christians
,
Wickedness
is
grown
so
profligate
,
that
we
meet
the
Drunkard
reeling
and
staggring
even
at
Noon-day
,
and
ready
to
discharge
his
Vomit
in
our
Faces
or
our
Bosoms
.
Possibly
some
,
who
are
besotted
with
this
loathsome
Vice
,
may
think
it
no
great
Wickedness
,
because
it
is
not
expresly
forbidden
in
this
Summary
of
the
Law
;
and
so
they
cry
,
Peace
,
peace
,
to
themselves
,
altho'
they
go
on
to
add
Drunkenness
to
Thirst
.
But
of
this
common
Sin
I
say
,
that
it
is
not
against
any
one
particular
Commandment
of
the
Law
,
but
against
all
;
for
since
the
Moral
Law
is
the
Law
and
Rule
of
right
Reason
,
the
whole
of
it
must
needs
be
broken
,
when
Reason
itself
is
perverted
by
Riot
and
Intemperance
;
the
Man
turned
out
of
Doors
,
and
the
Beast
taken
in
.
So
that
indeed
Drunkenness
is
not
so
much
any
one
Sin
,
as
it
is
all
;
never
were
all
the
Commandments
more
surely
broken
,
when
Moses
cast
the
two
Tables
out
of
his
hands
,
than
they
are
,
in
another
sence
,
broken
by
the
Drunkard
.
For
he
hath
put
off
the
Man
and
hath
put
on
the
Swine
;
and
into
such
Swine
it
is
that
the
Devil
enters
,
as
surely
as
ever
he
entered
into
the
Herd
of
the
Gadarenes
;
and
drives
them
furiously
down
the
Precipices
of
all
manner
of
Sins
and
Vices
,
till
at
length
he
plungeth
and
drowns
them
in
the
Lake
of
Fire
and
Brimstone
,
and
there
let
them
drink
their
fill
.
And
therefore
whatsoever
is
commanded
,
or
whatsoever
is
forbidden
,
Drunkenness
is
forbidden
,
as
being
the
greatest
Advantage
that
the
Devil
hath
to
prompt
Men
to
those
Abominations
,
that
were
they
in
their
right
sences
,
they
would
abhor
and
detest
.
Is
he
,
think
you
,
fit
to
worship
God
,
and
to
take
him
for
his
own
God
,
who
is
not
himself
his
own
Man
?
Is
not
he
guilty
of
Idolatry
,
who
makes
Bacchus
his
Deity
,
giving
him
the
Libations
of
his
Vomits
,
and
falling
prostrate
before
him
?
Can
he
forbear
taking
the
Name
of
God
in
vain
,
who
hath
taken
the
Creatures
of
God
to
his
bane
;
whose
Tongue
is
set
afloat
with
his
excessive
Cups
,
and
whose
Mouth
the
Devil
Taps
to
let
his
Blasphemies
,
and
Oaths
,
and
Curses
,
and
fearful
Execrations
run
out
the
more
fluently
?
Can
he
keep
holy
the
Sabbath-day
,
whose
last
Night's
Drunkenness
and
Excess
,
rocks
him
asleep
either
in
his
own
House
,
or
in
the
House
of
God
?
Is
he
fit
to
honour
his
Parents
,
who
dishonoureth
his
own
Body
?
Can
he
abstain
from
Murder
,
who
first
takes
the
ready
way
to
destroy
his
own
Body
,
and
damn
his
own
Soul
;
and
then
,
through
the
rage
of
Wine
,
is
ready
upon
every
slight
provocation
to
mingle
his
Vomit
with
the
Blood
of
others
?
Can
he
keep
himself
from
filthy
Uncleanness
,
whose
riotous
Table
doth
but
prepare
him
for
a
polluted
Bed
?
Shall
not
he
assevere
that
which
is
false
,
whose
Reason
is
so
blinded
by
the
fumes
of
his
Intemperance
,
that
he
knows
no
longer
the
difference
between
Truth
and
Falshood
?
And
finally
,
what
bounds
can
he
set
to
his
Concupiscence
,
who
by
thus
blinding
the
eyes
of
his
Reason
,
hath
only
left
him
Fancy
and
Appetite
,
both
which
the
Devil
rules
and
governs
?
Thus
you
see
there
are
some
Sins
,
which
though
they
are
not
expresly
forbidden
in
the
Decalogue
,
yet
are
virtually
and
reductively
forbidden
,
as
being
the
foams
and
the
occasions
of
others
;
and
among
these
,
Drunkenness
especially
,
which
strikes
at
every
Law
that
God
hath
injoyned
us
,
the
Guilt
whereof
is
Universal
,
as
well
as
the
Sin
Epidemical
.
Sixthly
,
Another
Rule
for
the
understanding
of
the
Decalogue
is
this
,
That
the
Commands
of
the
first
Table
are
not
to
be
kept
for
the
sake
of
the
Second
;
but
the
Commands
of
the
Second
are
to
be
kept
for
the
sake
of
the
First
.
The
first
Table
commands
us
those
Duties
which
immediately
respect
the
Service
and
Worship
of
God
;
the
second
those
which
respect
our
Demeanour
towards
Men
:
Now
the
Worship
and
Service
of
God
is
not
to
be
performed
out
of
respect
to
Men
;
but
our
Duty
towards
Men
is
to
be
observed
out
of
respect
to
God
.
For
he
that
worships
God
that
he
might
thereby
recommend
himself
to
Men
,
is
but
an
Hypocrite
and
Formalist
;
and
he
that
performs
his
Duty
towards
Men
,
without
respecting
God
in
it
,
is
but
a
meer
civil
Moralist
.
The
first
Table
commands
us
not
to
worship
Idols
;
not
to
swear
;
not
to
prophane
the
Sabbath
.
The
Laws
of
the
Magistrate
commands
the
very
same
;
and
those
who
are
guilty
of
the
breach
of
them
,
are
liable
to
Humane
Punishments
:
but
if
we
therefore
abstain
from
these
Sins
,
because
they
will
expose
us
to
shame
,
or
suffering
among
Men
;
if
therefore
only
we
worship
God
,
that
Men
may
respect
and
venerate
us
,
all
the
pomp
and
ostentation
of
our
Religion
is
but
Hypocrisy
;
and
as
such
shall
have
its
Reward
:
for
God
requireth
to
be
served
not
for
Man's
sake
,
but
for
His
own
.
The
second
Table
prescribes
the
right
ordering
of
our
Conversation
towards
Men
;
that
we
should
be
dutiful
and
obedient
to
our
Superiours
;
loving
and
kind
to
our
Equals
;
charitable
and
beneficial
to
our
Inferiours
;
and
just
and
righteous
towards
all
.
These
Duties
are
not
to
be
done
only
for
Man's
sake
,
but
for
God's
;
and
those
who
perform
them
without
respecting
Him
in
them
,
lose
both
their
Acceptance
and
Reward
.
And
therefore
our
Saviour
condems
that
love
and
beneficence
which
proceeds
meerly
upon
Humane
and
Prudential
Accounts
,
Matth
.
5.46
.
If
you
love
them
only
which
love
you
,
what
reward
have
you
?
do
not
even
the
Publicans
the
same
?
And
Luke
6.33
,
34.
If
you
do
good
to
them
which
do
good
to
you
,
what
thanks
have
you
?
for
sinners
also
do
the
same
.
And
if
you
lend
to
them
of
whom
you
hope
to
receive
,
what
thanks
have
you
?
for
sinners
lend
to
sinners
,
to
receive
as
much
again
.
But
we
ought
not
therefore
to
serve
God
for
Mans
sake
;
but
we
ought
to
love
Man
for
God's
sake
;
and
to
perform
the
Duties
of
the
second
Table
out
of
conscience
and
respect
to
God
;
and
that
Respect
is
threefold
:
First
,
Obedience
to
his
Authority
;
for
then
what
we
do
for
Men
is
an
acceptable
work
and
service
,
when
we
do
it
out
of
a
sincere
principle
of
obeying
the
Will
and
Command
of
God
.
Secondly
,
Conformity
unto
his
Example
.
And
this
our
Saviour
urgeth
,
Matth
.
5.45
.
That
ye
may
be
the
children
of
your
Father
which
is
in
heaven
,
for
he
maketh
his
sun
to
rise
on
the
evil
and
on
the
good
;
and
sendeth
rain
on
the
just
and
the
unjust
.
Thirdly
,
A
comfortable
Hope
and
Expectation
of
his
Eternal
Reward
:
Luke
6.35
.
Love
your
enemies
,
and
do
good
,
and
your
reward
shall
be
great
.
This
is
the
way
to
exalt
Morality
to
be
truly
Divine
;
and
to
make
whatsoever
we
do
towards
Men
,
to
be
an
acceptable
Service
unto
God
.
By
this
means
we
interest
Him
in
all
the
Acts
of
our
Charity
,
our
Justice
,
and
Temperance
;
and
we
may
be
assured
,
that
what
we
thus
do
for
His
sake
,
shall
in
the
end
be
rewarded
by
his
Bounty
.
Seventhly
,
Another
Rule
is
this
,
That
the
Commands
of
the
first
Table
,
so
far
forth
as
they
are
purely
Moral
,
supersede
our
Obedience
to
the
Commands
of
the
second
Table
,
when
they
are
not
both
consistant
.
As
for
instance
,
We
are
in
the
second
Table
required
to
obey
our
Parents
,
and
to
maintain
and
preserve
our
own
Lives
:
yet
if
we
are
brought
into
such
circumstances
as
that
we
must
necessarily
disobey
either
God
or
them
,
either
prostitute
our
Souls
to
Guilt
,
or
our
Lives
to
Execution
,
in
such
a
case
our
Saviour
hath
instructed
us
,
Luke
14.26
.
If
any
man
come
unto
me
,
and
hate
not
his
father
,
and
mother
,
and
wife
,
and
children
,
yea
and
his
own
life
also
,
he
cannot
be
my
disciple
.
Indeed
a
positive
hatred
of
these
is
unnatural
and
impious
;
but
the
hatred
which
our
Saviour
here
intends
,
is
comparative
,
i.e.
a
loving
them
less
than
Christ
,
than
Religion
and
Piety
.
And
if
the
commands
of
the
one
,
or
the
concerns
of
the
other
are
at
any
time
to
be
violated
,
or
neglected
,
it
must
only
be
when
we
are
sure
that
they
are
incompatible
with
a
good
Conscience
,
and
true
Godliness
.
Again
in
the
eighth
place
,
Whereas
in
the
first
Table
there
is
one
Command
partly
Moral
and
Natural
,
partly
positive
and
instituted
,
and
that
is
our
Observation
of
the
Sabbath
:
we
may
observe
that
our
Obligation
to
the
Duties
of
the
second
Table
,
doth
often
times
supersede
our
Obedience
unto
that
Command
of
the
first
Table
.
It
frequently
happens
,
that
Works
of
Necessity
,
and
Mercy
,
will
not
permit
us
to
be
imployed
in
Works
of
Piety
,
nor
to
sanctifie
the
Sabbath
after
such
a
manner
,
as
else
we
ought
:
For
the
Lord
requireth
Mercy
rather
than
Sacrifice
,
Hosea
6.6
.
And
this
our
Saviour
alledgeth
,
Matth
.
9.13
.
In
which
sence
it
holds
true
,
That
the
sabbath
was
made
for
man
,
not
man
for
the
sabbath
,
Mark
2.27
.
Whatsoever
therefore
is
a
Work
of
Necessity
,
or
a
Work
of
Charity
and
Mercy
,
and
that
not
only
towards
Man
,
but
even
towards
brute
Beasts
themselves
,
may
lawfully
be
done
on
the
Sabbath-day
,
without
bringing
upon
us
the
guilt
of
Prophanation
;
for
that
which
is
purely
Moral
in
the
second
Table
,
doth
in
a
sort
derogate
from
what
is
but
positive
and
instituted
in
the
first
.
A
nineth
Rule
is
this
,
Whatsoever
is
forbidden
in
any
Command
,
both
all
the
signs
and
symptoms
of
it
,
and
likewise
all
the
effects
and
consequents
of
it
,
are
forbidden
in
the
same
.
Thus
under
the
Prohibition
of
Idolatry
falls
the
Prohibition
of
the
feasting
in
the
Idol-Temples
,
and
eating
Meats
sacrificed
to
them
,
as
being
too
evident
a
sign
and
tessera
of
our
Communion
with
them
.
So
in
the
same
Command
wherein
Pride
is
forbidden
,
(
which
is
chiefly
the
first
and
second
,
for
a
proud
Man
sets
up
himself
for
his
God
,
is
his
own
Idol
,
and
is
his
own
Idolater
,
)
in
the
same
are
forbidden
all
the
signs
and
effects
of
Pride
,
as
a
lofty
Look
,
and
a
mincing
Gate
,
an
affected
Behaviour
,
and
vain
fantastique
Apparel
;
against
which
the
Prophet
largely
declaims
,
Isai
.
3.
the
16
to
the
end
;
because
although
Pride
doth
not
formally
consist
in
these
things
,
yet
they
are
signs
and
effects
of
Pride
,
and
contrary
unto
that
Modesty
and
Decency
which
God
requires
.
The
tenth
and
last
Rule
is
this
,
The
Connexion
between
the
Commands
is
so
close
and
intimate
,
and
they
are
so
linkt
together
,
that
whosoever
breaketh
one
of
them
is
guilty
of
all
:
Now
that
Bond
which
runs
thorough
them
,
and
knits
them
thus
together
,
is
the
Authority
and
Soveraignty
of
God
injoyning
their
Observance
;
so
that
whosoever
fails
in
his
due
Obedience
to
any
one
,
doth
virtually
and
interpretatively
trangress
them
all
.
Thus
we
find
it
expresly
affirm'd
,
James
2.10
.
Whosoever
shall
keep
the
whole
law
,
and
yet
offend
in
one
point
,
is
guilty
of
all
Not
as
though
the
Violation
of
one
Precept
were
actually
the
Violation
of
another
,
(
for
many
may
Steal
,
and
yet
not
actually
Murder
;
many
again
may
Murder
,
and
yet
not
actually
commit
Adultery
.
)
But
this
place
of
the
Apostle
must
be
understood
of
violating
that
Authority
which
passeth
thorough
them
all
,
and
by
which
all
the
Commandments
have
their
Sanction
:
For
since
the
Authority
of
the
great
God
is
one
and
the
same
in
all
these
Laws
,
he
that
shall
so
far
disrespect
this
Authority
,
as
wilfully
to
break
one
of
them
,
evidently
declares
,
that
he
owns
it
not
in
any
:
And
although
other
considerations
may
restrain
such
an
one
from
those
Crimes
which
are
forbidden
by
some
Commandments
,
yet
his
Observance
of
them
is
no
part
of
Obedience
;
nor
can
it
be
interpreted
to
be
performed
out
of
Conscience
and
Respect
towards
God
,
for
were
it
so
,
the
same
Authority
which
with-held
him
from
Murder
,
or
Theft
,
or
Adultery
,
would
likewise
restrain
him
from
Lying
,
or
taking
the
Name
of
God
in
vain
:
and
he
that
is
guilty
of
these
Offences
,
is
likewise
guilty
of
all
,
because
the
same
Authority
is
stampt
upon
them
all
alike
,
and
is
alike
violated
in
the
transgression
of
each
;
and
this
very
reason
the
Apostle
subjoyns
to
his
assertion
,
Verse
11.
He
that
said
,
Do
not
commit
adultery
;
said
also
,
Do
not
kill
.
Now
if
thou
commit
no
Adultery
,
yet
if
thou
Kill
,
thou
art
become
a
Transgressor
of
the
Law
;
yea
,
of
the
whole
Law
,
as
breaking
that
Fence
which
God
had
set
about
his
Law
,
even
his
soveraign
and
absolute
Authority
.
These
are
the
Rules
which
may
direct
your
Understandings
to
a
right
Knowledge
of
the
Latitude
and
Comprehensiveness
of
the
Law
.
As
for
the
Application
of
them
to
particular
Cases
,
I
must
leave
that
to
the
Judgement
of
Christian
Prudence
;
only
in
the
ensuing
Treatise
you
will
meet
with
sundry
Examples
of
it
.
It
will
be
now
requisite
that
I
speak
something
(
and
that
chiefly
because
others
have
spoken
so
much
)
concerning
the
Order
of
these
Commands
;
the
Number
of
them
is
no
way
questioned
,
for
God
himself
hath
determined
them
to
be
Ten
Commandments
,
Exod
.
34.28
.
but
the
Method
and
Disposition
of
them
is
much
controverted
;
and
I
think
with
more
Heat
and
Contention
than
the
Cause
deserves
;
for
if
all
that
God
hath
spoken
be
intirely
delivered
to
us
,
what
great
concern
is
it
,
whether
this
or
that
Command
be
reckoned
the
second
,
third
,
or
fourth
?
This
certainly
tends
but
little
to
Piety
;
and
we
had
need
rather
to
imploy
our
Care
how
to
keep
them
,
than
how
to
reckon
them
.
And
therefore
,
waving
all
other
Differences
,
(
as
that
of
Hesychius
,
Thom
.
Aquinas
,
1.
2.
q
.
100.
Art.
4.
making
the
first
Command
to
be
this
,
I
am
the
Lord
thy
God
;
which
we
with
good
reason
affirm
to
be
only
a
part
of
the
Preface
;
and
leaving
out
the
fourth
concerning
the
Sanctification
of
the
Sabbath
;
and
that
of
the
seventh
,
placing
,
Thou
shalt
not
Kill
,
after
,
Thou
shalt
not
commit
Adultery
;
Thou
shalt
not
Steal
;
whereas
we
according
to
the
Hebrew
Verity
place
it
before
;
)
all
that
I
shall
remarke
is
,
the
Difference
between
the
Papists
and
us
in
the
Enumeration
of
the
Ten
Commandments
:
They
generally
hold
,
that
there
are
but
three
Commands
in
the
first
Table
;
and
therefore
make
seven
in
the
second
:
and
to
compleat
this
number
,
as
they
joyn
the
first
and
the
second
into
one
,
so
they
divide
the
tenth
into
two
.
Concerning
this
Division
,
or
Union
,
we
would
not
be
much
contentious
with
them
,
were
there
not
a
Sacrilegious
and
Idolatrous
Design
coucht
under
it
;
for
finding
the
second
Commandment
to
strike
so
directly
at
their
Image-Worship
,
they
thought
it
expedient
to
deny
it
to
be
any
distinct
Precept
of
itself
,
but
only
an
Appendix
or
Exposition
of
the
former
,
Thou
shalt
have
no
other
Gods
before
Me
;
that
so
they
might
with
the
better
colour
omit
it
,
as
generally
they
have
done
in
all
their
Books
of
Devotion
,
and
for
Instruction
of
the
People
.
So
that
of
those
few
among
them
that
can
rehearse
the
Decalogue
,
you
shall
find
none
that
will
repeat
,
Thou
shalt
not
make
unto
thee
any
graven
Image
,
thou
shalt
not
bow
down
thy self
unto
them
,
nor
serve
them
;
as
not
knowing
that
any
such
thing
is
forbidden
them
by
God
.
And
yet
that
they
may
make
up
the
full
number
of
the
Commandments
,
they
divide
the
tenth
into
two
;
one
forbidding
the
coveting
of
our
Neighbour's
Wife
;
and
the
other
,
the
coveting
of
any
other
of
his
Possessions
.
The
only
Authority
they
produce
from
Antiquity
,
for
this
Order
of
the
Decalogue
,
is
that
of
St.
Austine
;
and
it
is
very
true
,
Aug.
Ep.
209.
ad
Januar
.
Sermon
148.
de
tempore
.
Lib
.
15.
contra
.
Faust
.
Manich
.
Tract
.
3.
in
Johan
.
that
he
doth
in
many
places
of
his
Works
so
conjoyn
and
divide
them
:
but
far
from
any
design
of
promoting
Idolatry
,
or
keeping
the
People
in
Ignorance
,
that
the
worshipping
of
Images
was
forbidden
:
Yet
in
this
particular
he
went
contrary
to
the
current
of
all
former
Antiquity
;
yea
,
contrary
to
the
very
order
of
the
Scripture
,
for
whereas
they
say
that
the
ninth
Commandment
is
,
Thou
shalt
not
covet
thy
Neighbour's
Wife
;
and
the
tenth
,
Thou
shalt
not
covet
thy
Neighbour's
House
,
nor
his
Servant
,
&c.
If
we
consult
Exod
.
20.17
.
we
shall
find
that
the
Command
runs
thus
:
Thou
shalt
not
covet
thy
neighbours
house
,
thou
shalt
not
covet
thy
neighbours
wife
,
&c.
from
which
it
certainly
follows
,
that
they
cannot
make
two
Precepts
,
but
appertain
to
one
.
But
enough
of
this
,
which
I
had
not
mentioned
,
had
it
not
been
concealed
out
of
such
an
impious
Design
.
And
now
I
think
my
way
is
clear
to
the
Words
themselves
.
In
them
we
have
the
Preface
,
and
the
Precepts
.
The
Preface
in
these
words
:
I
am
the
Lord
thy
God
,
which
have
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
.
The
Precepts
are
ten
;
whereof
the
first
and
chief
is
,
Thou
shalt
have
no
other
gods
before
me
.
The
Preface
carries
an
equal
Respect
and
Reverence
to
all
the
Commandments
,
and
contains
a
strong
Argument
in
it
to
enforce
the
Obedience
of
them
.
And
as
Kings
and
Princes
do
usually
prefix
their
Names
and
Titles
before
those
Laws
and
Edicts
which
are
set
forth
by
them
,
to
gain
the
more
Attention
,
and
the
greater
Veneration
to
what
they
publish
;
so
here
the
great
God
,
who
is
the
King
of
Kings
,
being
to
proclaim
a
Law
to
his
People
of
Israel
,
that
he
might
affect
them
with
the
deeper
Reverence
of
his
Authority
,
and
make
them
the
more
afraid
to
transgress
those
Laws
that
were
enacted
by
so
mighty
a
Potentate
,
and
so
glorious
a
Majesty
,
He
displays
and
blazons
his
Name
and
his
Stile
before
them
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
and
out
of
the
house
of
bondage
;
that
they
might
learn
to
fear
his
glorious
and
fearful
Name
,
The
Lord
thy
God
;
as
we
find
it
,
Deut.
28.58
.
Now
as
all
Arguments
that
are
prevalent
and
cogent
,
are
adapted
to
work
upon
one
of
these
two
Passions
by
which
we
are
swayed
in
all
the
actions
of
our
Lives
,
either
our
Fear
or
our
Love
,
so
here
likewise
God
hath
accommodated
himself
to
our
Temper
,
and
proclaims
,
-
First
,
His
Authority
to
beget
Fear
,
I
am
the
Lord
thy
God
.
-
Secondly
,
His
Benefits
and
Mercies
to
ingage
Love
,
The
Lord
thy
God
,
that
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
.
And
both
these
,
that
having
so
strong
an
Obligation
upon
our
very
Natures
,
as
the
Motives
of
Love
and
Fear
,
he
might
the
more
readily
work
us
unto
Obedience
.
For
what
Motives
can
be
urged
more
enforcing
than
these
,
which
are
drawn
both
from
Power
and
Goodness
;
the
one
obliging
us
to
Subjection
,
the
other
to
Gratitude
?
First
,
He
is
the
Lord
God
,
the
great
Creator
,
the
onely
Proprietor
,
the
absolute
Governour
and
Disposer
of
all
things
:
and
therefore
upon
this
account
we
owe
an
awful
Observance
to
all
his
Laws
and
Injunctions
.
It
is
but
fit
and
just
that
we
should
be
subject
unto
Him
that
created
us
,
and
who
hath
infinite
Power
for
our
Contumacies
and
Rebellions
eternally
to
destroy
us
.
He
is
the
Lord
God
,
the
great
and
glorious
One
whose
Kingdom
is
from
Everlasting
to
Everlasting
,
and
whose
Dominion
hath
no
Bounds
,
either
of
Time
or
Place
:
Behold
,
saith
the
Prophet
,
the
nations
are
but
as
a
drop
of
the
backet
,
and
are
accounted
but
as
the
small
dust
of
the
ballance
:
behold
,
he
taketh
up
the
isles
as
a
very
little
thing
.
All
nations
before
him
are
as
nothing
,
and
they
are
accounted
unto
him
less
than
nothing
and
vanity
,
Isai
.
40.15
,
17.
His
Voice
shakes
the
Heavens
,
and
removes
the
Earth
out
of
its
place
;
his
Way
is
in
the
Whirlwind
;
Storms
and
Tempests
are
his
Harbingers
;
and
the
Clouds
are
the
Dust
raised
by
his
Feet
;
the
Mountains
quake
at
his
Presence
;
at
his
Displeasure
the
Hills
melt
away
;
the
World
and
all
the
Inhabitants
of
it
are
dissolved
:
His
Fury
is
poured
out
like
Fire
,
and
the
Rocks
are
thrown
down
by
him
:
His
Hand
spans
the
Heavens
,
and
he
holds
all
the
Waters
of
the
Sea
in
the
hollow
of
it
.
Heaven
is
the
Throne
of
his
Glory
,
and
the
Earth
his
Foot
stool
;
his
Pavilion
round
about
him
,
dark
Waters
and
thick
Clouds
of
the
Skie
;
ten
thousand
times
ten
thousand
glorious
Spirits
stand
alway
ministring
before
him
;
they
flie
on
his
Errands
,
and
are
ready
prest
to
execute
his
Soveraign
Will
and
Pleasure
:
Who
is
like
unto
thee
O
Lord
,
glorious
in
Holiness
,
fearful
in
thy
Praises
,
doing
Wonders
,
and
therefore
who
would
not
fear
thee
O
King
of
Nations
,
and
tremble
and
be
astonisht
when
once
thou
art
angry
?
Wilt
thou
then
,
O
vile
and
wretched
Sinner
,
despise
the
Authority
and
Majesty
of
the
great
God
,
before
whom
all
the
Powers
of
Heaven
and
Earth
lye
prostrate
?
Darest
thou
infringe
his
Laws
,
and
violate
his
Commands
,
who
is
so
great
and
terrible
a
God
,
that
he
can
destroy
thee
by
the
very
breath
of
his
Nostrils
?
By
the
breath
of
his
nostrils
they
are
consumed
,
Job
4.9
.
Yea
,
he
can
look
thee
to
death
:
They
perish
at
the
rebuke
of
thy
countenance
,
Psal
.
80.16
.
Art
thou
able
to
contend
with
this
God
;
art
thou
a
fit
match
for
the
Almighty
?
Can
thy
heart
endure
,
or
thy
hands
be
strong
,
in
the
day
when
the
Lord
shall
deal
with
thee
,
and
come
to
recompence
Vengeance
upon
thee
for
all
thy
Transgressions
?
Who
among
you
can
dwell
with
the
devouring
Fire
?
who
among
you
can
dwell
with
everlasting
Burnings
?
Certainly
,
did
we
but
frequently
thus
over-awe
our
hearts
with
the
serious
consideration
of
the
dread
Majesty
and
supreme
Authority
of
the
great
God
,
we
should
not
dare
so
presumptuously
to
provoke
him
,
as
we
do
.
Fear
is
a
most
excellent
Preservative
from
Sin
;
and
a
strong
Fence
that
God
hath
set
about
his
Law
,
to
keep
us
from
breaking
those
Bounds
which
he
hath
prescribed
us
.
And
therefore
the
wise
Man
gives
us
this
Advice
,
Eccles
.
12.13
.
Fear
God
and
keep
his
commandments
.
And
the
Psalmist
,
Psal
.
4.4
.
Stand
in
awe
and
sin
not
.
Secondly
,
As
the
Authority
of
God
is
set
forth
to
move
us
to
Obedience
by
working
upon
our
Fear
;
so
his
Benefits
and
Mercies
are
declared
to
win
us
to
it
from
a
Principle
of
Love
and
gratitude
:
The
Lord
thy
God
,
who
hath
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
.
And
indeed
this
,
though
it
be
a
soft
,
yet
is
a
most
powerful
and
effectual
Argument
:
Hath
God
surrounded
thee
with
Blessings
,
and
loaded
thee
every
day
with
his
Benefits
;
hast
thou
received
thy
Life
,
thy
Being
from
him
,
and
so
many
Comforts
in
which
thou
takest
delight
,
and
he
allows
thee
so
to
do
;
hast
thou
been
delivered
by
his
watchful
Providence
from
many
Deaths
and
Dangers
,
restored
from
Sickness
,
or
preserved
in
Health
;
doth
he
feed
thee
at
his
Table
,
and
cloath
thee
out
of
his
Wardrobe
;
nay
,
what
is
infinitely
more
,
hath
he
given
thee
his
onely
Son
,
and
his
Son
given
thee
his
Life
and
most
precious
Blood
;
hath
he
sent
thee
his
Gospel
,
and
in
it
the
exceeding
great
and
precious
Promises
of
eternal
Glory
,
a
Glory
which
Hope
durst
not
behold
enough
to
exspect
,
nor
is
Imagination
large
enough
to
conceive
;
hath
he
sent
thee
his
Spirit
to
seal
and
ratifie
all
these
Promises
to
thee
;
hath
he
crown'd
thy
head
with
many
rich
Blessings
here
,
and
will
he
crown
it
with
Joy
and
Blessedness
hereafter
,
and
canst
thou
,
O
Soul
,
be
so
unkind
and
disingenuous
as
to
deny
any
thing
to
that
God
,
who
hath
denied
nothing
to
thee
?
Canst
thou
refuse
him
the
only
thing
he
requires
of
thee
,
the
only
Testimony
which
thou
canst
give
,
that
thou
hast
any
sence
of
his
Favour
?
and
especially
considering
he
requires
it
only
that
he
may
reward
it
with
farther
Blessings
.
Canst
thou
wrong
that
God
who
hath
been
so
kind
and
gracious
unto
thee
,
and
is
continually
doing
thee
good
?
Canst
thou
despise
his
Precepts
,
who
hath
regarded
thy
Prayers
?
Wilt
not
thou
hear
him
speaking
unto
thee
,
who
hath
often
heard
thee
when
thou
hast
cryed
unto
him
,
and
hath
helped
and
saved
thee
?
Certainly
the
Ingenuity
of
Humane
Nature
forbids
it
,
the
Love
of
God
constraineth
otherwise
,
especially
since
he
hath
required
Obedience
from
us
as
the
evidence
and
expression
of
our
Love
to
him
;
Joh
.
14.21
.
He
that
hath
my
commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
.
And
in
the
Second
Epistle
of
St.
John
,
v.
6.
This
is
love
,
that
we
walk
after
his
commandments
.
And
that
which
is
a
most
cogent
Motive
,
thine
own
Interest
and
eternal
Concernments
engage
thee
to
it
:
For
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
,
and
to
love
him
,
and
to
keep
his
commandments
,
which
I
command
thee
this
day
for
thy
good
,
Deut.
10.12
,
13.
God
might
have
required
from
us
the
very
same
Obedience
which
now
he
doth
,
without
promising
us
any
Reward
for
it
;
for
we
owe
him
all
that
we
can
possibly
do
,
as
he
is
the
Author
of
our
Beings
;
and
every
power
and
faculty
of
our
Souls
ought
to
be
imployed
for
him
who
gave
them
unto
us
.
But
when
the
great
God
hath
been
so
far
pleased
to
condescend
from
his
Prerogative
,
as
to
command
us
nothing
but
what
hath
already
brought
us
very
great
advantages
,
and
will
for
the
future
bring
us
far
greater
,
when
His
hands
shall
be
as
full
of
Blessings
,
as
His
mouth
is
of
Commands
;
when
he
enjoyns
us
a
Work
that
in
itself
is
Wages
,
and
yet
promiseth
us
Wages
for
doing
of
that
Work
;
when
the
Mercies
he
hath
already
given
us
do
oblige
us
,
and
the
Mercies
he
hath
promised
yet
to
give
us
do
allure
us
;
certainly
we
must
needs
be
the
most
disingenuous
of
all
Creatures
,
and
the
greatest
Enemies
to
our
own
Happiness
,
if
these
Considerations
do
not
win
us
to
yield
him
that
Obedience
which
redounds
not
at
all
to
his
profit
and
advantage
,
but
our
own
.
Thus
you
see
how
God
hath
inforced
the
Observation
of
his
Law
upon
us
,
both
by
his
Authority
and
by
his
Mercy
;
the
one
to
work
upon
our
Fear
,
the
other
upon
our
Love
,
and
both
to
engage
us
to
Obedience
.
Now
here
it
is
observable
,
that
in
the
rehearsal
of
those
Mercies
which
should
oblige
unto
Duty
,
mention
is
made
only
of
those
which
seem
to
concern
the
Israelites
,
and
no
other
People
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
:
From
which
some
would
infer
,
that
the
Decalogue
only
respects
them
;
and
that
the
Commands
then
given
,
do
not
at
all
appertain
unto
us
,
no
more
than
the
Benefits
commemorated
.
But
the
Answer
is
easie
:
For
this
Mercy
here
mentioned
of
Deliverance
from
Egypt
,
and
the
House
of
Bondage
,
is
to
be
understood
either
Literally
or
Typically
.
If
we
understand
it
Literally
,
so
indeed
it
refers
only
to
the
People
of
Israel
,
whom
God
brought
out
of
Egypt
with
a
mighty
Hand
,
and
with
a
stretched
out
Arm
;
and
such
a
series
of
Miracles
,
that
they
were
almost
as
ordinary
as
the
common
effects
of
God's
Providence
.
But
if
we
understand
this
Typically
and
Mistically
,
so
it
is
true
,
that
God
hath
brought
us
also
out
of
Egypt
,
and
out
of
the
House
of
Bondage
:
and
therefore
the
inforcement
of
the
Commandments
upon
this
account
and
consideration
,
belongs
to
us
Christians
,
as
well
as
it
did
belong
to
the
Church
of
the
Jews
;
for
should
we
run
up
the
Allegory
to
the
Spiritual
sence
of
it
,
we
shall
find
a
wonderful
Agreement
betwixt
them
,
and
a
near
Representation
of
our
State
in
the
State
of
the
Israelites
;
let
it
suffice
to
compare
them
together
only
in
a
few
remarkable
Instances
:
As
they
were
kept
in
Bondage
under
the
rigorous
Tyranny
of
Paraoh
,
who
sought
both
by
Policy
and
Power
to
destroy
them
;
so
were
we
kept
in
Bondage
under
the
Tyranny
of
the
Devil
,
of
whom
Paraoh
was
a
black
Type
and
Shadow
;
and
as
God
delivered
them
from
his
hand
by
a
Temporal
Salvation
,
so
hath
he
delivered
us
from
the
power
of
the
Devil
by
a
Spiritual
Salvation
,
redeeming
us
from
the
slavish
Imployment
of
lading
ourselves
with
thick
Clay
,
and
leading
us
through
the
Red
Sea
of
his
Son's
Blood
,
in
which
all
our
Spiritual
Enemies
are
destroyed
,
and
conducting
us
thorough
the
Wilderness
of
this
World
,
unto
the
promised
Canaan
,
that
Land
that
floweth
with
Milk
and
Hony
,
the
Seat
of
Rest
,
and
Eternal
Joy
,
and
Felicity
,
even
Heaven
itself
:
and
therefore
if
the
consideration
of
a
Temporal
Deliverance
were
so
powerful
a
Motive
to
ingage
the
Israelites
unto
Obedience
;
how
much
more
effectually
should
we
be
obliged
unto
it
,
whose
Deliverance
is
far
greater
than
theirs
was
;
for
God
hath
delivered
us
from
the
Power
of
Darkness
,
and
hath
translated
us
into
the
Kingdom
of
his
dear
Son
,
Coloss
.
1.13
.
He
hath
delivered
us
from
the
Wrath
to
come
,
1
Thes
.
1.10
.
He
hath
abolished
Death
for
us
,
and
brought
Life
and
Immortality
to
light
through
the
Gospel
,
2
Tim
.
1.10
.
And
therefore
as
our
Deliverance
is
Spiritual
,
so
ought
our
Obedience
to
be
;
that
being
delivered
from
the
Justice
of
God
,
the
condemning
Power
of
the
Law
,
the
reigning
Power
of
Sin
,
the
Sting
of
an
accusing
Conscience
,
the
Rage
and
Malice
of
the
Devil
,
and
the
intolerable
Torments
of
Hell
,
we
might
with
all
Love
and
Thankfulness
chearfully
serve
that
God
,
whose
Mercy
hath
been
extended
towards
us
in
those
things
which
are
of
highest
and
most
precious
concernment
.
And
thus
you
see
the
reason
of
this
Preface
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
;
and
how
it
is
both
applicable
and
obligatory
to
us
Christians
,
as
well
as
to
the
Jews
;
containing
a
Declaration
of
God's
Authority
to
inforce
,
and
of
his
Mercy
to
oblige
us
to
the
Obedience
of
those
Laws
which
he
delivers
.
I
come
now
to
the
Precepts
themselves
;
whereof
the
first
and
chiefest
is
,
Thou
shalt
have
no
other
gods
before
me
:
Which
because
it
is
Negative
,
and
all
Negatives
depend
upon
,
and
must
be
measured
by
the
Truth
of
their
contrary
Affirmative
,
therefore
I
shall
first
consider
what
Duties
are
commanded
in
this
Precept
;
and
then
,
what
Sins
are
prohibited
.
Four
Things
are
here
required
:
First
,
That
we
must
have
a
God
:
Against
Atheism
.
Secondly
,
That
we
must
have
the
Lord
Jehovah
for
our
God
:
Which
forbids
Idolatry
.
Thirdly
,
That
we
must
have
the
only
true
God
the
Lord
Jehovah
alone
for
our
God
:
And
this
forbids
Politheism
,
or
the
worshipping
of
many
Gods
;
and
Samaritanism
,
or
the
worshipping
of
false
Gods
together
with
the
True
,
like
those
Samaritans
spoken
of
,
2
Kings
17.33
.
who
feared
the
Lord
,
and
yet
served
their
own
Gods
;
making
a
strange
Medly
in
Religion
,
and
blending
those
things
together
that
were
utterly
irreconcilable
:
as
if
they
intended
not
only
to
be
Partakers
themselves
with
Devils
,
but
to
make
God
so
too
:
which
is
the
greatest
Gratification
that
can
be
given
to
that
proud
and
wicked
Spirit
,
whose
Ambition
it
is
to
Emulate
and
Rival
God
in
Worship
.
The
Apostle
hath
told
us
,
That
those
things
which
the
Gentiles
sacrifice
,
they
sacrifice
to
devils
,
and
not
to
God
,
1
Cor
.
10.20
.
Now
thus
to
joyn
any
other
thing
with
God
,
as
the
Object
of
our
Worship
,
is
infinitely
to
debase
and
desparage
him
;
since
it
intimates
,
that
something
besides
God
is
excellent
,
and
perfect
as
Himself
.
And
therefore
Zephan
.
1.5
.
God
severely
threatens
to
cut
off
,
and
to
destroy
those
that
worship
and
swear
by
the
Lord
,
and
that
swear
by
Malcham
.
Fourthly
,
It
requires
that
all
these
Services
and
Acts
of
Worship
which
we
tender
unto
the
true
and
only
God
,
be
performed
with
sincerity
and
true
Devotion
:
This
is
implied
in
that
expression
before
me
,
Thou
shalt
have
no
other
gods
before
me
,
or
in
my
sight
:
And
this
forbids
both
Prophaneness
on
the
one
hand
,
and
Hypocrisie
on
the
other
.
For
because
the
most
secret
and
retired
Apartments
of
the
Heart
,
are
all
naked
and
bare
in
the
sight
of
God
,
and
our
very
Spirits
are
as
it
were
dissected
,
and
so
exposed
to
his
view
and
observation
;
therefore
to
have
no
other
God
before
him
,
denotes
that
our
serving
and
worshipping
of
him
ought
to
be
sincere
and
affectionate
.
It
is
not
enough
to
have
no
other
God
before
Men
,
not
to
fall
down
prostrate
before
any
visible
Idol
set
up
in
a
Temple
;
but
the
Law
is
Spiritual
,
and
searcheth
the
very
thoughts
and
inward
parts
of
the
Soul
,
and
if
there
be
any
Idol
set
up
in
the
Heart
,
although
it
be
in
the
darkest
corner
of
it
,
any
secret
Lust
,
or
hidden
Sin
,
which
is
the
Soul's
Idol
,
and
keeps
it
from
being
chast
and
true
to
its
God
;
any
crooked
ends
and
sinister
respects
in
the
Worship
of
God
,
this
is
to
have
another
God
in
the
sight
of
Jehovah
,
and
before
him
:
Indeed
we
are
very
apt
to
rest
contented
if
we
can
but
approve
ourselves
before
Men
,
and
carry
a
fair
shew
of
Religion
and
Godliness
.
But
consider
how
weak
and
foolish
this
is
:
For
first
,
we
cozen
them
with
our
Appearances
;
and
then
we
cozen
ourselves
with
their
Opinions
of
us
.
It
is
not
only
before
Men
(
whose
sight
is
terminated
in
the
bark
and
outside
of
things
)
that
we
offer
up
our
Services
,
but
before
that
God
who
is
the
Searcher
of
the
Heart
,
and
the
Tryer
of
the
Reins
,
who
looks
quite
through
us
,
and
judgeth
not
according
to
outward
appearance
,
but
judgeth
righteous
Judgment
:
For
us
to
regard
Men
,
and
seek
to
commend
ourselves
to
them
in
the
Service
of
God
,
is
as
great
a
Folly
and
Irreverence
,
as
it
would
be
for
one
who
is
to
treat
with
a
mighty
Prince
,
to
regard
and
reverence
only
the
Images
in
the
Tapstry
and
Hangings
:
Alas
,
Men
are
but
as
so
many
blind
Images
,
in
respect
of
God
,
they
cannot
see
the
heart
,
nor
the
affections
;
and
those
outward
Acts
of
Worship
which
they
do
see
and
commend
without
the
heart
,
are
despised
by
God
;
he
requireth
truth
in
the
inward
Parts
,
and
is
not
delighted
with
the
ostentation
of
Performance
,
but
with
the
sincerity
of
Intention
:
for
every
one
is
delighted
with
that
which
doth
most
of
all
declare
some
singular
excellency
that
is
in
him
.
But
now
it
is
God's
Excellency
and
Prerogative
,
to
contemplate
the
Heart
,
to
weigh
and
consider
the
Spirits
of
Men●
and
therefore
he
is
chiefly
delighted
in
the
unfeigned
desires
and
breathings
of
the
Heart
after
him
,
because
by
these
we
own
him
to
be
an
all-knowing
God
:
But
when
we
perform
Duties
of
Religion
only
to
be
seen
and
applauded
of
Men
,
we
make
God
only
our
Pretence
,
but
Men
our
Idols
;
and
set
up
as
many
Gods
before
him
,
as
we
have
Spectators
and
Observers
.
And
thus
we
have
seen
what
positive
Duties
are
required
of
us
in
this
Precept
:
That
we
should
Worship
a
God
,
and
him
the
true
God
;
and
the
true
God
only
,
and
that
in
Truth
and
Sincerity
,
as
doing
all
our
Services
before
Him
.
So
that
you
see
this
first
Command
respects
Worship
.
It
would
be
too
long
,
and
indeed
almost
endless
,
to
insist
particularly
on
all
the
Duties
that
are
included
in
the
true
and
sincere
Worship
of
the
true
and
only
God
:
I
shall
therefore
speak
only
of
the
three
chief
and
most
remarkable
ones
,
-
First
,
The
Love
of
God
.
-
Secondly
,
The
Fear
of
God
.
-
Thirdly
,
Invocation
of
,
and
rendring
Praise
unto
Him
.
In
these
three
especially
doth
consist
the
having
the
Lord
for
our
God
.
First
,
In
this
Command
is
required
of
us
the
most
supream
and
indeared
Love
of
God
;
yea
,
indeed
,
the
Love
of
God
is
not
only
the
Sum
of
this
,
but
of
all
the
Commands
of
the
first
Table
:
And
therefore
(
as
I
lately
told
you
)
when
our
Saviour
would
give
an
Abridgement
of
the
Law
,
he
compriseth
all
the
ten
under
two
great
Commands
,
Matth
.
22.37
,
38
,
39.
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
.
This
is
the
first
and
great
commandment
.
And
the
second
is
like
unto
it
,
Thou
shalt
love
thy
neighbour
as
thy self
.
From
whence
the
Apostle
deduceth
that
great
Conclusion
,
Rom.
13.10
.
That
Love
is
the
fulfilling
of
the
Law
.
It
is
so
,
if
not
formally
▪
yet
vertually
and
effectively
;
for
it
will
powerfully
and
sweetly
sway
us
to
yeild
a
ready
Submission
and
Obedience
to
what
is
required
of
us
;
and
that
not
only
as
it
is
the
Dictate
of
Divine
and
Sovereign
Authority
,
but
from
the
free
spontaneous
Tendency
of
the
Soul
itself
,
which
when
it
is
once
toucht
with
this
celestial
and
serene
Flame
,
must
rebel
against
its
own
Inclinations
,
as
well
as
against
God's
Commands
,
if
it
be
not
carried
out
towards
that
Object
in
which
alone
it
can
find
full
acquiescence
and
satisfaction
.
Now
this
Love
of
God
hath
in
it
three
Acts
or
Degrees
,
Desire
,
Joy
,
and
Zeal
:
First
,
An
earnest
and
panting
Desire
after
God
,
Psal
.
42.1
,
2.
As
the
hart
panteth
after
the
water-brooks
,
so
panteth
my
soul
after
thee
O
God
.
My
soul
thirsteth
for
God
,
for
the
living
God
:
oh
when
shall
I
come
and
appear
before
God
?
As
the
poor
imboss'd
Deer
that
is
closey
pursued
,
faints
and
melts
with
the
heat
of
the
Chace
,
and
hasteth
to
the
known
River
where
it
was
wont
to
quench
its
thirst
,
to
find
both
safety
and
refreshment
there
;
so
doth
the
holy
amorous
Soul
reach
and
breathe
after
God
;
he
thirsteth
after
the
Water-books
,
the
streams
of
his
Ordinances
,
wherein
God
doth
pour
out
his
Grace
and
his
Spirit
to
refresh
the
longing
desires
of
this
holy
Impatience
:
But
not
being
satisfied
with
this
,
he
still
makes
up
to
the
Fountain
,
and
never
rests
contented
,
till
he
hath
ingulpht
and
plung'd
himself
into
God
,
and
is
swallowed
up
in
Beatitude
.
Secondly
,
From
the
fruition
of
the
beloved
Object
springeth
Joy
:
for
Joy
is
nothing
else
but
the
rest
and
acquiescence
of
Desire
.
And
therefore
according
to
the
measures
of
God's
communicating
himself
to
our
Souls
,
such
proportionably
will
be
the
increases
of
our
Joy
.
Something
we
enjoy
of
God
in
this
life
,
whilst
we
are
absent
from
him
in
the
Body
;
he
is
pleased
to
give
us
transient
Glances
of
himself
when
he
fills
his
Ordinances
,
and
our
Duties
with
his
Spirit
:
and
yet
these
reserved
Communications
are
so
ravishing
,
that
the
distended
Soul
is
often
forced
,
by
the
Agony
of
Sweetness
,
to
cry
out
with
holy
Simeon
,
Now
Lord
let
thy
servant
depart
in
peace
,
for
mine
eyes
have
seen
thy
salvation
.
How
over-flowing
then
will
our
Joy
be
,
when
we
come
to
Heaven
,
where
our
fruition
of
God
shall
be
intire
and
eternal
;
where
we
shall
see
him
as
he
is
,
and
know
him
as
we
are
known
by
him
;
where
the
unveiled
Glories
of
the
Deity
shall
beat
full
upon
us
,
and
we
for
ever
Sun
ourselves
in
the
Smiles
of
God
.
Certainly
the
Joy
of
such
a
State
would
be
intolerable
,
but
only
that
God
who
fills
us
,
will
then
likewise
enlarge
and
support
us
.
Thirdly
,
If
our
fruition
of
God
be
hindred
and
obstructed
,
our
love
to
him
will
then
express
itself
in
an
holy
Zeal
:
Zeal
is
the
Indignation
of
the
Soul
,
and
a
Revenge
that
it
takes
upon
whatsoever
is
an
impediment
to
the
obtaining
its
desires
.
The
earnest
desire
of
a
true
Saint
,
is
the
Enjoyment
of
God
,
and
the
Glory
of
God
;
and
of
both
these
Sin
is
the
only
let
and
hindrance
.
And
therefore
a
Soul
that
is
passionate
for
God
,
hath
not
so
great
an
Indignation
against
any
thing
as
against
Sin
:
Can
he
endure
to
see
that
God
whom
he
loves
dearer
than
his
life
,
daily
provoked
and
injured
;
to
hear
his
Name
blasphemed
,
to
see
his
Ordinances
despised
,
his
Worship
neglected
,
his
Servants
abused
,
and
the
most
sacred
Truths
of
Religion
denied
,
and
the
sacred
Mysteries
of
it
derided
?
He
is
the
most
meek
and
patient
Man
on
Earth
in
his
own
concerns
;
unwilling
to
observe
the
Wrongs
that
are
done
him
,
and
much
more
to
revenge
them
:
but
when
God
is
injured
,
the
dear
Object
of
his
Love
and
Joy
,
he
can
no
longer
refrain
,
but
whatsoever
befals
him
,
riseth
up
to
vindicate
his
Honour
,
and
thrusts
himself
between
to
receive
those
strokes
which
were
aimed
at
God
;
and
what
he
cannot
prevent
,
or
reform
,
that
he
bitterly
bewails
.
This
is
true
Zeal
;
and
he
that
saith
he
loves
God
,
and
yet
is
not
thus
zealous
for
him
,
is
a
Lyar
.
Now
trie
your
Love
to
God
by
these
things
:
Are
your
desires
fervent
and
affectionate
after
him
?
Do
you
find
an
holy
Impatience
in
your
Spirit
till
you
enjoy
him
?
Will
nothing
else
content
you
but
God
?
Can
you
say
,
That
there
is
none
in
Heaven
nor
in
Earth
that
you
desire
in
comparison
with
him
;
and
if
the
whole
World
were
thrown
into
your
bosoms
for
your
Portion
,
you
would
pluck
it
thence
,
and
cast
it
at
your
feet
,
resolving
that
you
will
not
be
put
off
with
such
Trifles
?
Do
you
find
a
joy
springing
and
diffusing
itself
through
your
hearts
when
you
are
engaged
in
Communion
with
him
?
a
sweet
and
potent
Delight
,
to
which
all
the
Pleasures
of
Sin
are
but
flat
and
insippid
.
Are
you
jealous
for
the
Lord
of
Hosts
?
Are
your
Anger
and
Grief
never
so
much
kindled
for
any
Wrongs
that
are
done
unto
you
,
as
they
are
for
the
Provocations
that
are
daily
committed
against
the
great
Majesty
of
Heaven
?
Canst
thou
mourn
and
weep
for
these
in
secret
,
and
if
thou
hast
power
and
authority
to
do
it
,
punish
and
avenge
them
openly
?
thou
maist
for
thy
comfort
conclude
,
that
certainly
God
hath
kindled
this
heavenly
flame
of
Love
in
thy
breast
;
a
flame
that
aspires
Heaven-ward
,
and
will
at
last
carry
up
thy
Soul
with
it
,
and
lodge
it
there
where
the
Desire
of
Love
shall
be
satisfied
,
the
Joy
of
Love
perfected
,
and
the
Zeal
of
Love
eternally
rewarded
.
So
much
for
the
first
principal
Duty
required
in
this
first
Precept
,
The
Love
of
God
.
Secondly
,
In
this
Command
is
required
of
us
the
Fear
of
God
;
for
certainly
we
cannot
have
the
Lord
for
our
God
,
unless
we
supreamly
Fear
and
Reverence
him
,
yea
,
as
Love
;
so
the
Fear
of
God
is
made
the
Sum
of
all
the
Commandments
,
and
indeed
the
Substance
of
all
Religion
:
For
although
it
be
but
one
particular
Branch
and
Member
of
that
Worship
and
Service
which
we
owe
unto
God
,
yet
it
is
such
a
remarkable
one
,
and
hath
such
a
mighty
influence
upon
all
the
rest
,
that
often
times
in
Scripture
it
is
put
for
the
whole
;
and
generally
the
Character
of
a
true
Worshipper
and
obedient
Servant
of
God
,
is
given
by
this
Periphrasis
,
That
he
is
a
Man
fearing
God
.
Now
the
Fear
of
God
is
either
servile
or
Filial
;
and
both
are
a
strong
Bond
to
Duty
and
Obedience
.
Those
who
are
acted
only
by
a
slavish
Fear
,
will
beware
how
they
stir
up
the
dread
Wrath
and
severe
Justice
of
God
against
themselves
,
by
any
wilful
Neglects
or
known
Transgressions
.
And
how
much
more
those
who
are
acted
by
a
Principle
of
filial
and
reverential
Fear
of
God
,
who
fear
as
much
to
offend
,
as
to
suffer
for
it
;
and
to
whom
Mercy
and
Goodness
proves
as
powerful
motives
of
Fear
,
as
Wrath
and
Fury
:
yea
,
there
is
no
Attribute
nor
Perfection
in
God
,
but
is
very
justly
the
Object
of
our
Fear
;
Timor
reverentiae
est
resilitio
ab
altitudine
Dei
ad
vitatem
propriam
par
Altisiod
l.
10.
Tract
.
5.
for
where
this
Grace
is
true
and
genuine
,
it
works
in
us
rather
a
sedate
Awe
and
Respect
of
God
,
a
profound
Reverence
and
Resilition
of
the
Soul
,
than
any
turbulent
and
tempestuous
Passions
of
a
Fright
and
Horrour
.
And
certainly
,
if
we
acknowledge
that
there
is
a
God
,
it
is
but
reason
that
we
should
thus
fear
him
according
to
his
essential
Greatness
and
Glory
:
For
take
away
the
fear
of
a
Deity
,
and
a
supream
Power
,
which
is
able
to
reward
and
punish
the
Actions
of
Men
,
and
you
open
a
Floud-gate
for
all
Villany
and
Wickedness
to
rush
out
and
overflow
the
whole
World
.
And
where
this
restraint
of
Fear
is
taken
off
from
the
Spirits
of
Men
,
all
Laws
given
to
curb
their
Licentiousness
,
are
of
no
more
force
,
than
Fetters
of
Air
to
chain
up
Mad-men
:
and
therefore
very
fitly
doth
God
injoyn
the
Fear
of
Himself
in
this
first
Command
,
as
that
which
will
season
and
dispose
the
Heart
to
obey
Him
in
all
the
rest
.
Thirdly
,
Another
principal
Part
of
Worship
required
in
this
first
Precept
,
is
,
The
Invocation
of
the
Name
of
God
in
our
Prayers
and
Praises
.
The
two
former
,
viz.
Love
and
Fear
,
respect
the
inward
Worship
of
God
in
our
Hearts
,
but
this
appertains
to
his
outward
Worship
,
and
by
it
we
give
express
Testimonies
we
both
Love
and
Fear
him
:
for
Prayer
and
Praises
are
the
Tribute
and
Homage
of
Religion
;
by
the
one
we
acknowledge
our
dependance
upon
him
;
by
the
other
we
own
all
our
blessing
and
comforts
to
be
from
him
;
and
to
one
of
these
two
,
all
of
external
Worship
may
be
referred
.
Certainly
such
as
neither
pray
unto
God
,
nor
praises
him
,
cannot
be
said
to
have
a
God
;
for
they
acknowledge
none
,
but
are
Gods
unto
themselves
.
For
wherefore
do
we
affirm
,
that
there
is
a
God
,
if
we
make
no
Addresses
unto
him
?
if
we
have
recourse
only
to
our
own
Power
or
Policy
to
accomplish
our
Designs
;
and
when
they
succeed
,
ascribe
the
success
of
them
only
to
our
own
Wisdom
and
Conduct
,
we
make
these
our
Idols
,
and
give
them
the
Honour
which
is
due
unto
God
only
.
And
therefore
the
Prophet
Habak
.
1.16
.
speaks
of
these
who
sacrifice
to
their
Net
,
and
burn
Incense
to
their
Drag
,
because
by
them
their
Portion
is
fat
,
and
their
Meat
plenteous
.
Now
as
the
Love
and
Fear
of
God
are
often
used
in
Scripture
for
his
whole
Worship
and
Service
,
so
likewise
is
this
Invocation
of
his
Name
.
So
we
find
it
Gen.
4.26
.
Then
began
men
to
call
upon
the
name
of
the
Lord
.
That
is
,
(
as
many
learned
Expositors
understand
it
,
although
some
take
another
way
)
then
began
Men
solemnly
and
publickly
to
worship
God
in
their
Assemblies
.
And
Jer
.
10.25
.
Pour
out
thy
fury
upon
the
heathen
that
know
thee
not
,
and
upon
the
families
that
call
not
on
thy
name
:
i.e.
those
who
do
not
worship
nor
serve
thee
.
And
the
like
we
may
observe
in
very
many
other
places
.
There
is
but
one
thing
more
that
I
shall
remark
to
you
,
and
that
is
,
That
as
this
first
Command
requires
in
the
general
,
that
the
true
God
should
be
truely
worshipped
;
so
the
three
next
following
Commands
prescribe
the
means
and
branches
of
his
Worship
,
and
the
way
and
manner
how
he
would
have
it
performed
.
For
the
second
Commandment
requires
us
to
worship
God
who
is
a
Spirit
,
without
any
visible
Image
or
Representation
of
the
Deity
:
for
as
it
is
impossible
that
there
should
be
any
true
Resemblance
made
of
a
Spirit
;
so
it
is
most
impious
to
give
any
part
of
Divine
Honour
and
Reverence
unto
dumb
Idols
;
which
as
to
their
Materials
,
are
but
the
Creatures
of
God
,
as
they
are
Statues
are
but
the
Creatures
of
Art
,
and
as
they
are
Images
,
are
but
the
Creatures
of
Fancy
and
Superstition
.
The
third
Commandment
requires
that
we
should
never
mention
the
Name
of
the
great
God
slightly
and
impertinently
;
but
whensoever
we
have
occasion
to
utter
it
,
we
should
do
it
with
all
prostrate
Veneration
,
and
serious
Affection
.
The
Fourth
,
prescribes
us
the
time
which
God
hath
set
apart
and
sanctified
for
his
solemn
Worship
.
So
that
you
see
each
Command
of
the
first
Table
is
concerned
in
giving
Rules
for
Divine
Worship
;
but
the
first
,
which
injoyns
it
in
the
general
,
is
the
ground
and
foundation
of
the
other
three
.
And
thus
much
shall
suffice
concerning
the
Duties
required
in
this
first
Command
,
Thou
shalt
have
no
other
gods
before
me
.
In
the
next
place
let
us
see
what
is
forbidden
in
it
.
It
forbids
us
four
Things
:
-
First
,
Atheism
,
or
the
belief
and
acknowledgement
of
no
God
.
-
Secondly
,
Ignorance
of
the
true
God
.
-
Thirdly
,
Prophaneness
,
or
the
wretched
Neglect
of
the
Worship
and
Service
of
God
.
-
Fourthly
,
Idolatry
,
or
the
setting
up
and
worshipping
of
false
Gods
.
First
,
Atheism
,
or
the
acknowledging
of
no
God
,
is
forbidden
and
condemned
by
this
Command
:
And
well
may
this
be
reckoned
the
first
Sin
forbidden
,
for
certainly
Religion
and
Worship
will
be
found
to
be
one
of
the
most
foppish
Vanities
that
ever
was
imposed
upon
the
credulous
World
,
if
either
there
be
no
God
,
to
whom
we
might
direct
our
Devotions
,
or
only
a
God
of
Epicurus
and
Lucretius's
stamp
,
that
sits
unconcern'd
in
Heaven
,
and
loaths
the
Fatigue
of
Business
,
taking
no
thought
nor
care
of
Humane
Affairs
.
For
if
there
be
no
God
,
or
onely
such
an
one
,
what
difference
is
there
whether
we
Pray
or
Blaspheme
;
whether
we
lead
holy
and
pious
Lives
,
or
let
loose
the
Reins
to
all
manner
of
Lewdness
and
Riot
,
and
wallow
in
all
the
impure
Delights
that
Vice
and
Sensuality
can
recommend
to
our
corrupted
Appetites
?
For
if
there
be
no
God
,
there
can
be
no
future
Cognizance
taken
of
either
,
no
Rewards
nor
Punishments
proportioned
to
either
.
And
therefore
it
will
be
here
necessary
to
shew
the
Folly
and
Unreasonableness
of
Atheism
,
and
to
convince
Men
that
there
is
a
God
,
without
which
all
Religion
and
Worship
is
but
Folly
and
Madness
.
Some
perhaps
may
judge
it
altogether
needless
to
insist
upon
such
a
Subject
as
this
,
among
those
who
all
acknowledge
and
worship
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
.
I
heartily
wish
it
were
both
unnecessary
and
impertinent
;
but
truly
if
we
consider
that
usually
the
Practices
of
Men
are
guided
and
influenced
by
their
Principles
,
we
shall
find
reason
enough
to
suspect
that
there
are
some
Notions
of
Speculative
Atheism
that
lies
at
the
bottom
of
all
that
Practical
Atheism
which
we
may
observe
so
generally
to
prevail
in
the
World
:
For
any
considerate
Person
would
think
it
impossible
that
Men
should
so
daringly
rush
into
all
those
Prodigious
Crimes
and
Villanies
,
that
every-where
rage
and
reign
,
were
it
not
that
they
entertain
loose
and
wavering
Apprehensions
of
the
Existance
of
a
Deity
,
and
incourage
themselves
in
their
Vices
by
some
unform'd
and
callow
Thoughts
,
that
perchance
all
that
Religion
teacheth
concerning
God
and
a
future
State
,
are
only
politick
Devices
and
Fictions
.
Nay
,
indeed
our
Age
hath
too
many
,
who
,
not
only
with
the
Fool
,
say
in
their
hearts
,
but
are
arrived
to
that
height
of
desperate
impudence
,
as
to
avow
it
in
express
words
,
yea
,
to
dispute
and
argue
it
,
that
there
is
no
God
.
I
shall
therefore
confirm
this
great
and
primary
Truth
,
upon
which
depends
all
our
Religion
,
and
all
our
Hopes
,
by
some
convincing
and
demonstrative
Arguments
,
which
I
intend
to
make
as
plain
and
obvious
as
the
matter
will
permit
.
First
then
,
The
universal
Consent
of
all
Nations
strongly
proves
the
being
of
a
Deity
:
For
that
which
all
agree
in
,
must
needs
be
accounted
a
Dictate
of
Nature
;
and
what
is
such
must
needs
be
acknowledged
to
be
a
Maxim
of
Truth
.
Next
to
the
Report
of
our
Senses
,
we
may
credit
the
Reports
that
Nature
and
all
Mankind
give
concerning
the
Truth
and
Existance
of
Things
.
Now
if
we
should
Impannel
all
the
Nations
of
the
World
upon
this
Tryal
,
not
only
the
more
civilized
,
where
Custom
,
or
the
Authority
of
Laws
might
be
suspected
to
introduce
this
Belief
,
but
those
that
are
the
most
Rude
and
Savage
,
they
would
all
with
one
Consent
return
this
Verdict
,
That
there
is
a
God
.
Nay
,
although
one
part
of
Mankind
hath
so
strangely
dissented
from
another
,
about
all
other
things
,
as
concerning
their
Laws
,
Government
,
and
Customs
,
yea
,
and
Manner
of
Worship
;
yet
these
that
differ
in
all
things
else
,
seem
only
to
agree
in
these
two
,
Humane
Nature
,
and
the
Belief
of
a
Deity
.
Nulla
gens
est
,
neque
tam
immansueta
,
nec
tam
fera
,
quae
etiamsi
ignoret
velem
habere
Deum
deceat
,
tamen
habendum
sciat
.
Cicero
.
Never
was
there
any
Nation
so
wild
and
barbarous
that
acknowledged
no
God
;
but
their
great
Fault
and
Folly
was
,
that
they
acknowledged
too
many
.
And
it
is
strange
to
think
,
that
the
whole
Race
of
Mankind
in
so
many
Generations
as
have
successively
followed
one
another
since
the
beginning
of
the
World
,
(
yea
and
if
there
were
no
God
from
all
Eternity
)
should
not
they
have
grown
wise
enough
to
free
themselves
from
so
troublesome
an
Opinion
as
that
of
the
Existance
of
a
God
:
an
Opinion
that
crosseth
their
worldly
Interests
,
contradicts
their
sensual
Desires
,
damps
their
Joys
,
torments
their
natural
Consciences
,
and
which
,
those
who
are
wicked
,
would
give
whatsoever
is
dearest
to
them
,
to
have
it
utterly
rooted
out
of
their
minds
:
It
is
strange
(
I
say
)
that
they
should
not
all
this
while
be
able
to
deliver
themselves
from
the
Tyranny
and
Fetters
of
this
Fancy
,
were
it
only
imposed
upon
them
by
false
Reports
and
Surmises
.
How
could
the
World
be
so
easily
drawn
into
such
several
Shapes
and
Forms
of
Religion
(
which
among
the
Heathen
were
almost
infinite
;
and
among
others
,
too
various
and
different
,
)
were
there
not
a
natural
Inclination
in
the
Souls
of
Men
to
imbrace
some
Religion
or
other
,
and
an
indelible
Character
of
a
Deity
imprinted
on
their
Minds
?
Insomuch
,
that
in
the
Times
of
Darkness
,
when
the
Truth
was
not
clearly
revealed
to
the
World
,
because
they
knew
neither
the
true
Object
,
nor
the
right
Way
for
Worship
,
this
restless
Notion
of
a
Deity
,
put
them
upon
inventing
divers
vile
,
uncouth
,
and
ridiculous
Superstitions
.
But
yet
this
is
so
far
from
invallidating
,
that
it
strongly
confirms
to
us
their
Belief
of
a
Deity
,
in
that
they
submitted
themselves
to
Observances
not
onely
unreasonable
,
Porrum
&
caepe
nefas
violare
aut
frangere
morsu
O
sanctas
gentes
quibus
haec
nascuntur
in
hortis
Numina
.
Juven
.
but
many
times
barbarous
and
inhumane
,
if
they
thought
them
acceptable
to
the
Gods
they
worshipt
;
yea
,
rather
than
they
would
be
without
a
Deity
,
they
would
dig
them
Gods
out
of
their
Gardens
;
or
consecrate
Dogs
,
and
Serpents
,
and
any
Virmin
that
first
met
them
in
the
morning
,
and
had
the
good
luck
thereby
to
creep
into
Honour
.
What
then
,
is
it
likely
that
the
World
received
this
Notion
first
by
Tradition
,
whereas
before
Men
generally
believed
there
was
no
God
?
This
cannot
be
:
for
would
they
in
reason
quit
their
former
Perswasion
,
to
receive
this
new
false
one
,
especially
when
it
is
the
only
thing
that
fills
them
with
Fears
and
Torments
,
and
a
thousand
Afrights
and
Horrours
;
yea
,
those
who
would
fain
wear
off
this
Notion
of
a
God
,
and
perswade
themselves
to
be
Atheists
if
they
could
,
what
violence
have
they
offered
to
themselves
to
do
it
?
And
when
they
thought
they
had
prevailed
,
yet
this
Impression
hath
still
returned
,
when
they
have
been
startled
with
Thunder
,
or
Earthquakes
,
or
Sickness
,
and
the
dreadful
Apprehensions
of
approaching
Death
.
Possibly
some
few
may
have
been
found
in
the
World
,
who
have
dissented
from
the
rest
of
Mankind
in
this
Belief
of
a
Deity
;
yet
their
Dissent
is
not
sufficient
ground
for
us
to
conclude
that
therefore
it
is
not
a
Dictate
of
Nature
.
For
how
many
are
there
that
violate
the
Laws
of
Nature
,
and
do
those
things
which
the
innate
Light
and
Reason
of
a
Man
abhor
and
abominate
?
Yet
none
will
from
thence
infer
,
that
there
are
no
such
things
as
Natural
Laws
;
so
neither
,
though
some
might
have
utterly
razed
out
of
their
minds
the
Notion
and
Belief
of
a
God
,
yet
it
will
not
hence
follow
,
that
this
Belief
of
a
Supream
Being
is
not
an
Impression
of
Nature
.
But
suppose
the
number
of
Atheists
had
been
never
so
great
,
is
it
not
far
more
probable
that
it
should
rather
be
a
Dictate
of
Nature
,
that
there
is
a
God
,
than
that
there
is
not
;
since
the
dis-belief
of
his
Being
would
open
a
wide
Gap
to
all
manner
of
Lewdness
and
Licenciousness
,
yea
,
and
to
the
bold
commission
even
of
those
Sins
which
are
against
Nature
itself
?
Shall
such
Men
be
thought
to
speak
the
sence
of
Nature
,
whose
Opinion
so
directly
tends
to
bring
in
Sins
contrary
to
the
Light
and
Laws
of
Nature
?
For
take
away
the
Belief
of
a
Deity
,
and
it
is
as
much
to
be
doubted
,
whether
the
refined
Discourses
of
Reason
,
and
the
consideration
of
Decency
,
and
the
intrinsical
Rewards
of
Vertue
,
will
be
of
force
sufficient
to
restrain
Men
from
the
most
enormous
and
unnatural
Vices
.
That
therefore
must
needs
be
a
Dictate
of
Nature
,
which
is
almost
the
onely
thing
which
gives
Authority
to
the
Law
of
Nature
;
and
such
is
the
Belief
of
a
God
.
Secondly
,
Another
convincing
Demonstration
of
the
Existance
of
a
Deity
,
is
taken
from
the
serious
consideration
and
review
of
the
Frame
and
Order
of
the
Universe
;
in
which
there
are
as
many
Wonders
,
as
there
are
Creatures
:
and
certainly
he
must
needs
be
very
blind
and
stupid
,
that
reads
not
God
in
every
one
of
them
.
Cast
but
your
eyes
upwards
,
and
contemplate
the
vast
Expansion
of
the
Heavens
,
which
are
the
Canopy
of
the
World
,
the
Roof
of
this
great
House
the
Universe
,
the
Lid
or
Cover
that
is
put
over
all
the
Works
of
Nature
.
Behold
how
gloriously
this
Canopy
is
studded
;
how
many
glittering
Lights
are
hung
up
in
this
Roof
to
illuminate
our
inferior
World
,
and
to
discover
to
our
eyes
all
visible
Objects
,
and
to
our
mind
the
Invisible
God
,
who
hath
guilded
the
Rays
of
the
Sun
,
or
silver'd
the
Face
of
the
Moon
?
Who
hath
marshall'd
the
huge
Host
of
Heaven
,
and
set
the
Stars
in
such
array
,
that
not
one
of
them
hath
broken
its
Rank
,
nor
straid
out
of
its
Course
and
Order
?
Whose
Hand
is
it
that
turns
the
great
Wheels
of
Heaven
,
and
makes
them
spin
out
Days
,
and
Months
,
and
Years
,
and
Time
,
and
Life
unto
us
?
Who
hath
ordered
the
Vicissitudes
of
Day
and
Night
,
Summer
and
Winter
,
that
these
run
not
into
one
another
,
and
blend
themselves
and
the
whole
World
in
Confusion
;
but
with
a
perpetual
Variety
observe
their
just
seasons
and
interchanges
?
Do
not
all
these
wonderful
Works
proclaim
aloud
,
that
certainly
there
is
a
great
and
glorious
God
,
who
sits
inthron'd
on
High
,
and
who
hath
thus
paved
the
bottom
of
Heaven
with
Stars
,
and
adorned
the
inner
parts
of
it
with
Glories
,
yet
to
us
unknown
?
Upon
which
very
Reflection
the
Psalmist
tells
us
,
The
heavens
declare
the
glory
of
God
;
and
the
firmament
sheweth
his
handy-works
,
Psalm
19.1
.
But
not
to
carry
the
Atheist
up
to
Heaven
,
let
us
descend
lower
,
through
the
vast
Ocean
of
liquid
Air
,
and
there
observe
how
the
grosser
Vapours
are
bound
together
in
Clouds
,
which
,
when
the
drowth
and
thirst
of
the
Earth
calls
for
refreshment
,
dissolve
themselves
into
small
drops
,
and
are
as
if
it
were
sifted
into
Rain
:
How
comes
it
to
pass
,
and
whose
Wisdom
and
Providence
hath
so
ordered
it
,
that
there
should
not
fall
whole
Clouds
and
Cataracts
,
but
Drops
and
Showers
?
that
they
should
not
tumble
upon
us
,
but
distil
!
An
Effect
so
wonderful
,
that
there
is
scarce
any
other
Work
of
Nature
that
the
Scripture
doth
more
frequently
ascribe
unto
God
as
a
demonstration
of
his
Power
and
Government
,
than
that
he
sendeth
Rain
upon
the
Earth
.
Yea
,
and
these
Clouds
,
how
often
are
they
charged
with
Thunder
and
Lightnings
;
as
though
it
were
so
ordered
of
purpose
,
that
if
their
Contexture
cannot
convince
,
yet
their
Terrour
might
affright
the
Atheist
?
Who
can
give
any
satisfactory
account
,
how
that
Artillery
came
there
planted
?
or
how
those
Terrours
of
Mankind
are
there
generated
?
Let
the
Atheist
tell
me
how
it
comes
to
pass
,
that
such
contraries
meet
together
in
one
,
and
that
the
same
Cloud
should
be
both
a
Fountain
of
Water
,
and
yet
a
Furnace
of
Fire
.
And
therefore
the
Prophet
ascribes
this
particularly
to
God's
Almighty
Providence
,
Jer
.
10.13
.
He
maketh
lightnings
with
the
rain
:
and
accounteth
it
such
a
remarkable
instance
of
the
Divine
Operation
,
that
he
repeateth
it
again
,
Chap.
51.16
.
If
we
descend
into
the
lowest
story
of
this
great
Building
,
the
Earth
;
what
a
Shop
of
Wonders
shall
we
find
there
!
That
the
whole
Mass
and
Globe
of
it
should
hang
pendulous
in
the
Air
without
any
thing
to
support
it
;
and
whereas
small
Bodies
of
little
weight
fall
through
the
Air
,
yet
that
this
great
and
ponderous
Body
should
be
fixed
for
ever
in
its
place
,
having
no
foundation
,
no
support
,
but
that
Air
which
every
Mote
and
Flie-doth
easily
cut
thorough
;
that
this
round
Ball
of
Earth
should
be
inhabited
on
every
part
;
that
the
feet
of
other
Men
should
be
opposite
to
ours
,
and
yet
they
walk
as
erect
,
and
be
as
much
upon
the
face
of
the
Earth
as
we
are
;
that
the
middle
point
of
the
Earth
should
be
the
lowest
part
of
it
,
and
of
the
Universe
,
and
whatsoever
is
beyond
that
is
upwards
:
These
and
many
others
are
such
unaccountable
Mysteries
to
our
Comprehension
;
and
yet
are
found
so
infallibly
certain
by
Experience
,
and
manifold
Proofs
,
that
he
must
be
an
Atheist
out
of
meer
spight
,
who
shall
seriously
consider
them
,
and
not
be
induced
by
that
consideration
to
adore
the
Infinite
Power
and
Wisdom
of
the
Author
of
them
.
It
would
be
too
long
to
instance
in
the
various
sorts
of
Creatures
that
we
behold
;
how
artificially
they
are
framed
;
what
an
excellent
Configuration
there
may
be
observed
in
their
several
parts
;
what
Subserviency
of
one
to
another
;
how
they
are
suited
to
the
Offices
of
Nature
;
what
secret
channels
and
conveyances
for
Life
and
Spirits
;
what
springs
of
various
motions
are
included
in
the
small
body
of
a
Flie
,
or
of
a
Mite
.
Certainly
there
is
not
the
least
thing
that
an
Atheist
can
cast
his
eye
upon
,
but
it
confutes
him
;
but
especially
if
he
shall
seriously
consider
the
wonderful
Structure
of
an
Humane
Body
,
the
excellent
contrivance
and
use
of
all
the
parts
,
he
cannot
chuse
but
after
he
hath
admired
the
Artifice
of
the
Work
,
admire
also
the
Infinite
Wisdom
of
the
Maker
,
and
cry
out
with
holy
David
,
Psal
.
139.15
.
I
am
fearfully
and
wonderfully
made
,
and
curiously
wrought
in
the
lowest
parts
of
the
earth
.
Yea
,
not
only
a
David
,
but
Galen
an
Heathen
,
(
one
who
it
is
thought
,
was
not
over
credulous
in
Matters
of
Religion
)
yet
when
he
had
minutely
inspected
the
many
Wonders
and
Miracles
that
were
contained
in
the
Frame
of
our
Body
,
Bacon's
Essay
of
Atheism
.
he
could
not
forbear
composing
an
Hymn
to
the
praise
of
our
All-wise
Creator
.
And
therefore
as
the
Lord
Verulam
observes
,
God
never
wrought
a
Miracle
to
convince
an
Atheist
,
because
his
ordinary
Works
may
convince
him
;
and
unless
Men
will
be
wilfully
and
stubbornly
blind
,
they
must
needs
subscribe
to
that
of
St.
Paul
,
Acts
14.17
.
God
hath
not
left
himself
without
witness
,
in
that
he
doth
good
,
and
gives
us
rain
from
heaven
,
and
fruitful
seasons
,
filling
our
hearts
with
food
and
gladness
.
And
Rom.
1.20
.
The
invisible
things
of
God
are
clearly
seen
from
the
creation
of
the
world
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
power
and
Godhead
;
so
that
they
are
without
excuse
.
When
we
see
Footsteps
evidently
imprinted
on
the
Earth
,
shall
we
not
easily
collect
that
certainly
some
one
hath
past
that
way
?
When
we
see
a
stately
Fabrick
built
according
to
all
the
Rules
of
Art
,
and
adorned
with
all
the
riches
and
beauty
that
Magnificence
can
expend
about
it
;
must
we
not
presently
conclude
,
that
certainly
there
was
some
skilful
Architect
that
built
it
?
Truly
every
Creature
is
quoddam
vestigium
Dei
;
we
may
observe
his
Footsteps
in
it
,
and
see
how
his
Attributes
,
his
Wisdom
,
his
Goodness
,
and
his
Power
have
past
along
that
way
.
And
the
whole
World
,
it
is
a
stately
Fabrick
,
an
House
that
God
hath
erected
for
himself
;
the
magnificence
and
splendor
of
it
is
suitable
to
the
state
of
the
Great
King
;
it
is
his
Palace
built
for
the
House
of
his
Kingdom
,
and
the
Honour
of
his
Majesty
.
And
we
may
easily
conclude
,
that
so
excellent
a
Structure
,
must
needs
have
an
excellent
Architect
;
and
that
the
Builder
and
Maker
of
it
is
God
.
Now
that
which
makes
some
proud
Spirits
backward
to
acknowledge
God
in
the
Works
of
Nature
,
is
,
that
they
think
they
can
by
their
Reason
alone
give
a
plausible
account
of
those
Effects
and
Phaenomena
which
we
see
in
the
World
,
by
deducing
them
from
Second
and
Natural
Causes
.
And
therefore
many
of
those
who
are
of
an
inquisitive
and
searching
Genius
,
when
they
find
such
Effects
depend
upon
,
and
flow
from
such
and
such
Natural
Causes
,
applaud
themselves
in
the
discovery
,
and
look
no
further
nor
higher
,
but
neglect
the
first
and
chief
Cause
of
all
,
even
God
.
Hence
some
have
thought
that
Reason
and
Philosophy
are
great
Enemies
to
Religion
,
and
Patrons
of
Atheism
;
but
in
truth
it
is
far
otherwise
;
and
the
Atheist
hath
not
a
more
smart
and
keen
Adversary
(
since
he
will
not
submit
his
Cause
to
be
tryed
by
Scripture
,
)
than
true
Reason
and
profound
Philosophy
.
But
if
any
who
seem
to
be
knowing
and
learned
Men
,
are
less
inclined
to
the
Belief
of
a
Deity
,
it
is
not
their
Learning
but
their
Ignorance
that
makes
them
so
.
The
same
Lord
Verulam
hath
well
observed
,
That
a
little
Philosophy
inclines
a
Man's
mind
to
Atheism
,
but
depth
in
Philosophy
brings
it
about
again
to
Religion
.
And
I
dare
challenge
the
most
learned
Men
in
the
World
,
to
give
a
satisfactory
account
of
the
most
vulgar
and
common
Appearances
in
Nature
,
without
resolving
them
at
last
into
the
will
and
disposal
of
the
God
of
Nature
;
if
I
should
ask
them
,
What
makes
the
Grass
green
,
or
a
Stone
to
fall
downwards
,
or
the
Fire
to
aspire
upwards
,
or
the
Sun
to
inlighten
and
warm
the
World
?
What
answer
can
they
give
,
but
that
it
is
the
property
of
their
Natures
;
or
what
is
altogether
as
insignificant
and
unintelligible
?
But
if
I
should
question
farther
,
How
came
their
Natures
to
be
distinguisht
with
such
properties
?
they
must
either
here
be
silent
,
or
confess
a
first
Cause
which
indowed
their
Natures
with
such
properties
and
actions
:
for
although
a
Man
may
for
some
few
successions
of
Causes
and
Effects
,
find
one
to
depend
upon
another
,
yet
they
must
all
at
last
,
be
resolved
into
,
and
terminate
in
God
.
And
this
is
the
second
Demonstration
of
the
Being
and
Existance
of
a
Deity
.
Thirdly
,
Unless
the
Being
of
a
God
be
presupposed
,
Hoc
qui
existimet
fieri
potuisse
,
non
intelligo
cur
non
idem
putet
,
si
innumerabiles
unius
&
viginti
literarum
formae
aliquo
conjiciantur
,
posse
ex
his
interram
excussis
,
annales
Eunii
,
ut
deinceps
legi
possint
,
effici
:
quod
nescio
an
ne
in
uno
quidem
versu
possit
tantum
valere
fortuna
.
Cic
de
Nat.
Deor
.
lib
.
2.
there
can
no
tolerable
account
be
given
of
the
Being
of
any
thing
:
We
see
innumerable
Beings
in
the
World
,
different
from
each
other
both
in
kind
and
particular
.
Now
what
rational
account
can
the
Atheist
give
,
how
these
things
come
to
have
a
being
?
There
are
but
two
ways
imaginable
:
Either
that
the
World
was
formed
by
Chance
;
or
else
,
that
it
had
its
being
from
all
Eternity
.
And
accordingly
(
as
if
it
were
still
fatal
for
them
to
encounter
with
the
same
Inconveniencies
,
for
which
they
disavow
Religion
)
Atheists
are
divided
into
two
Sects
.
First
,
There
is
the
Epicurean
Atheist
,
who
affirms
,
that
the
World
indeed
had
once
a
beginning
,
but
it
was
meerly
by
Chance
:
for
there
having
been
from
all
Eternity
infinite
Particles
of
Matter
moving
too
and
fro
in
an
infinite
Space
,
at
last
meeting
casually
,
they
linked
one
in
another
;
and
so
by
meer
chance
formed
this
World
which
we
now
see
.
A
Fancy
so
grosly
ridiculous
,
that
were
it
not
now
again
taken
up
by
some
who
pretend
to
be
great
Lights
in
Reason
and
Philosophy
,
I
would
not
condescend
so
much
as
to
mention
it
.
Si
in
Scythiam
,
aut
in
Britaniam
Sphaeram
aliquis
tulerit
,
hanc
quam
nuper
familiaris
noster
effecit
Posidonius
,
cujus
singulae
conversiones
idem
efficiunt
in
sole
,
&
in
lunâ
,
&
in
quinque
stellis
errantibus
quod
efficitur
in
coelo
singulis
diebus
&
noctibus
,
quis
in
illâ
barbarie
dubitet
,
quin
ea
Sphera
sit
perfecta
ratione
.
Hi
autem
dubitant
de
mundo
,
ex
quo
oriuntur
&
fuint
omnia
,
casunè
ipse
sit
effectus
,
aut
necessitate
aliquâ
,
an
ratione
,
an
mente
divinâ
:
&
Archimedem
arbitrantur
plus
voluisse
in
imitandis
sphaere
conversionibus
,
quàm
naturam
in
efficiendis
;
praesertim
cum
multis
partibus
sint
illa
perfecta
,
quàm
haec
simulata
solertiùs
.
Cicero
de
Nat.
Deor
.
l.
2.
But
as
Cicero
saith
,
both
judiciously
and
ingeniously
,
As
soon
shall
they
perswade
me
that
an
innumerable
company
of
loose
and
disordered
Letters
,
being
often
shaken
together
,
and
afterwards
thrown
out
upon
the
ground
,
should
fall
into
such
exquisit
order
as
to
frame
a
most
ingenious
and
heroick
Poem
,
as
that
Attoms
straying
too
and
fro
at
random
,
should
ever
casually
meet
together
to
make
a
World
consisting
of
Heaven
,
and
of
Air
,
and
Sea
,
and
Earth
,
and
so
many
sorts
and
species
of
living
Creatures
,
in
the
frame
and
composure
of
which
we
see
such
wonderful
and
inimitable
Skill
.
Had
Archimedes
,
or
Quod
si
Mundum
efficere
potest
concursus
atomorum
,
cur
porticum
,
cur
templum
,
cur
domum
,
cur
urbem
non
potest
,
quae
sunt
minios
operosa
&
multo
quidem
faciliora
.
Cic
.
de
Nat.
Deor
.
l.
2.
Posidonius's
Sphere
,
in
which
were
imitated
all
the
motions
and
conversions
of
the
Sun
,
Moon
,
and
Planets
,
been
presented
to
the
most
ignorant
or
illiterate
Nations
under
Heaven
,
they
could
not
be
so
grosly
stupid
as
to
think
such
a
Piece
,
a
Work
of
meer
Chance
,
but
of
accurate
Art
and
Study
.
And
shall
any
doubt
when
he
sees
the
great
Machine
of
the
World
,
the
same
and
many
other
Conversions
made
in
a
more
perfect
manner
,
than
they
can
be
represented
in
any
such
Type
,
whether
it
be
a
Work
of
uncertain
Chance
,
or
else
the
Product
of
a
most
perfect
Mind
,
and
comprehensive
Understanding
?
For
certainly
if
a
strong
and
mastering
Reason
be
required
only
to
imitate
the
Works
of
Nature
,
much
more
then
to
produce
them
.
And
why
had
not
those
Atoms
that
could
thus
fortuitously
frame
a
World
,
why
had
they
not
built
Houses
too
,
and
Cities
,
and
woven
us
Garments
,
that
so
by
very
good
Chance
we
might
have
found
these
Necessaries
ready
provided
to
our
hands
,
and
saved
the
trouble
and
labour
of
making
them
?
Did
ever
any
Atoms
fall
into
such
exact
order
,
and
knit
so
artificially
together
,
as
to
frame
a
Clock
or
a
Watch
,
or
any
other
piece
of
ingenious
Mechanism
?
And
will
the
Atheist
then
be
so
silly
as
to
believe
that
these
little
dusts
of
Beings
,
should
by
meer
hazard
meet
and
joyn
together
to
frame
the
whole
World
,
and
bestow
such
various
forms
and
motions
upon
Creatures
,
as
we
daily
see
and
admire
?
Look
but
upon
the
most
contemptable
Worm
that
crawls
,
we
shall
find
it
a
far
more
excellent
piece
of
Machanism
,
a
far
more
curious
Ingine
,
than
any
that
ever
the
Art
or
Wit
of
Man
could
frame
.
And
shall
Chance
make
these
!
yea
,
Creatures
of
a
more
wonderful
composure
,
which
yet
could
never
make
a
Watch
or
a
Clock
,
or
any
of
those
Ingines
which
we
have
contrived
for
the
use
and
service
of
life
?
And
what
will
they
say
to
the
accurate
Operations
of
Sense
and
Reason
?
Is
it
possible
that
one
small
Dust
should
see
or
feel
another
?
and
if
not
one
,
then
not
ten
thousand
put
together
.
Shall
their
Configuration
give
them
this
Faculty
,
which
their
Being
and
Substance
doth
not
?
Which
I
shall
then
believe
,
when
I
shall
be
convinced
that
a
Statue
carved
the
most
exquisitly
that
Art
can
perform
,
can
any
more
see
,
or
taste
,
or
feel
,
than
it
could
whilst
it
was
rude
and
unformed
Wood
.
But
suppose
that
sence
could
be
caus'd
by
meer
matter
put
in
motion
;
yet
what
shall
we
say
to
the
refined
Speculations
,
and
profound
Discourses
of
Reason
?
Is
it
likely
,
or
indeed
possible
,
that
little
Corpuscles
should
reflect
,
and
argue
,
that
Atoms
should
make
Syllogisms
,
or
draw
up
Parties
between
Pro
and
Con
?
Or
will
the
Atheist
grant
,
that
there
is
no
other
difference
between
himself
and
a
meer
senceless
Block
,
but
only
configuration
of
Parts
?
and
that
when
he
disputes
most
subtilly
for
his
Cause
,
all
his
Reasons
and
Arguments
are
but
a
little
Dust
that
flies
up
and
down
in
his
Brains
?
But
that
the
agitation
of
material
Particles
,
should
produce
any
sprightly
acts
of
Wit
and
Discourse
,
is
so
monstrously
abhorrent
to
true
Reason
,
that
I
doubt
I
shall
never
be
perswaded
to
believe
it
,
until
some
cunning
Man
convince
me
,
that
the
High-way
too
is
in
a
deep
Speculation
,
and
teeming
with
some
notable
Discourse
,
whensoever
the
Dust
is
stirred
and
flies
about
it
.
And
yet
,
forsooth
,
Men
must
now-a-days
be
Atheists
,
that
they
may
be
rational
;
and
think
it
an
high
demonstration
of
their
Parts
and
Ingenuity
,
to
doubt
of
a
Deity
,
and
call
all
Religion
into
question
.
Whereas
,
were
any
thing
in
the
Belief
of
a
God
,
and
the
most
misterious
Points
of
our
Religion
,
half
so
absurd
and
ridiculous
,
as
there
is
in
Atheism
,
I
should
most
readily
explode
it
,
and
count
it
altogether
unworthy
to
be
entertained
by
any
Man
that
is
ingenious
and
rational
.
Secondly
,
Therefore
,
others
being
prest
with
the
huge
and
monstrous
Absurdities
of
this
way
of
giving
an
account
of
the
Appearances
of
Nature
,
they
hold
,
That
the
World
is
from
Eternity
,
and
never
had
any
beginning
at
all
.
And
these
are
the
Aristotelian
Atheists
.
But
first
,
It
is
altogether
unreasonable
to
deny
a
God
,
and
yet
grant
that
very
thing
for
which
alone
they
deny
him
.
The
only
reason
that
tempts
Atheists
to
deny
a
Deity
,
is
because
they
cannot
conceive
a
Being
infinite
and
eternal
;
and
therefore
when
they
yield
the
World
to
be
so
,
what
do
they
else
but
run
into
the
same
Inconveniency
which
they
would
avoid
;
and
that
they
may
not
grant
one
Eternal
Being
,
grant
innumerable
?
So
fatal
it
is
for
Errour
to
be
inconsistent
with
itself
,
and
to
trip
up
its
own
Principles
.
Secondly
,
If
the
World
be
Eternal
,
there
must
of
necessity
have
been
past
an
infinite
succession
of
Ages
.
Now
,
our
understanding
is
as
much
non-plust
to
conceive
this
,
as
an
infinite
Being
that
should
create
the
World
:
for
if
the
World
had
no
beginning
,
then
an
infinite
number
of
Days
,
and
Years
,
yea
,
of
millions
of
Years
and
Generations
of
Men
,
are
already
actually
past
and
gone
.
And
if
they
are
past
,
then
they
are
come
to
an
end
:
and
so
we
shall
have
both
a
number
that
is
actually
infinite
,
and
likewise
somewhat
infinite
and
eternal
that
is
come
to
an
end
.
A
very
proper
Consequence
for
one
that
avoids
the
Belief
of
a
Deity
,
because
he
would
be
Rational
,
and
cannot
conceive
a
Being
that
is
Infinite
.
Again
,
thirdly
,
If
there
have
already
been
infinite
successions
of
Generations
in
the
World
,
certainly
those
which
are
yet
to
come
,
will
make
them
more
;
and
so
we
shall
find
a
Number
greater
than
that
which
is
allowed
to
be
actually
Infinite
.
Or
if
to
avoid
this
Contradiction
,
the
Atheist
should
affirm
,
That
the
Generations
to
Abraham
,
and
the
Generations
to
David
were
both
equal
,
because
both
infinite
;
he
will
thereby
fall
into
two
other
gross
Contradictions
:
the
one
,
That
a
Number
added
to
a
Number
should
make
no
addition
;
the
other
,
That
since
the
Generations
to
Abraham
were
but
a
part
of
the
Generations
to
David
,
the
part
should
be
equal
to
the
whole
.
Fourthly
,
There
is
no
one
moment
in
succession
which
was
not
once
present
:
and
consequently
imagine
a
Duration
as
long
as
you
please
,
Mori
Metaph
.
part
1.
cap
.
10.
yet
in
it
of
necessity
there
must
be
some
one
moment
,
which
when
it
was
present
,
all
the
rest
were
future
;
and
if
all
the
rest
were
future
,
this
moment
was
then
the
beginning
.
So
that
it
is
impossible
there
should
be
a
successive
Duration
without
a
beginning
,
and
therefore
impossible
it
should
be
from
Eternity
.
Again
,
fifthly
,
In
all
the
Revolutions
of
Generation
and
Corruption
that
can
be
imagined
,
yet
the
Life
of
Animals
must
necessarily
be
before
their
death
.
Id.
ibid
&
Place
9.
Thes
.
salme
Destatu
Adamiante
lapsum
.
For
none
can
die
till
he
hath
lived
;
and
none
can
live
,
but
he
must
pass
sometime
before
he
dies
.
There
was
therefore
a
time
before
any
Animal
died
;
consequently
their
corruption
and
death
was
not
from
Eternity
:
neither
before
their
death
,
had
they
lived
an
infinite
Time
,
but
only
some
few
Days
or
Years
;
and
therefore
their
generation
and
life
was
not
from
Eternity
.
These
things
I
do
but
cursarily
mention
,
to
give
you
a
taste
of
the
Folly
and
Unreasonableness
of
Atheism
;
nor
perhaps
would
it
be
proper
to
insist
on
them
at
large
.
But
by
these
few
Arguments
you
may
see
how
unreasonable
it
is
for
an
Atheist
to
boggle
at
the
Belief
of
a
Deity
;
whereas
let
him
lay
down
whatsoever
Principles
he
will
,
he
shall
find
his
reason
more
puzled
and
intangled
by
these
Absurdities
that
will
necessarily
follow
upon
them
,
than
he
shall
by
any
Difficulties
that
are
consequent
upon
the
Belief
of
a
God
.
Which
Belief
unless
we
entertain
,
we
can
give
no
tolerable
account
at
all
of
the
various
Beings
that
are
in
the
World
;
for
neither
are
they
eternal
,
neither
have
they
hapned
by
chance
,
as
I
have
demonstrated
to
you
.
It
is
therefore
absolutely
necessary
that
there
be
some
first
Cause
of
all
Things
which
we
behold
,
which
is
not
it self
caused
,
nor
produced
by
any
other
:
for
if
every
thing
were
caused
by
some
Pre-existent
Being
,
then
there
never
was
a
Being
before
which
there
was
not
another
;
and
so
this
gross
Absurdity
will
follow
,
that
before
there
was
a
Being
,
there
was
a
Being
.
A
fit
Consequence
for
Atheists
,
who
pretend
only
to
rational
Speculations
,
to
swallow
.
Therefore
we
must
necessarily
rest
in
some
first
Cause
from
which
all
other
things
have
their
origine
,
and
is
it self
caused
by
none
;
and
that
is
the
great
God
whom
we
Adore
,
the
great
Creator
and
both
Governour
of
Heaven
and
Earth
,
and
of
all
things
visible
and
invisible
.
This
is
therefore
a
third
Demonstration
of
a
Deity
.
Fourthly
,
Perhaps
it
would
shrewdly
puzzle
the
Metaphysicks
of
an
Atheist
,
Bradward
.
de
Causa
Dei
.
l.
1.
c
.
1.
&
l.
1.
c
.
14.
to
answer
the
Argument
of
Bradwardine
.
It
is
possible
that
there
should
be
such
a
Being
as
should
exist
necessarily
;
since
it
is
no
more
a
Contradiction
to
exist
necessarily
,
than
to
exist
contingently
,
and
a
far
higher
and
more
absolute
Perfection
:
But
if
it
be
possible
that
there
might
be
such
a
Being
,
then
it
is
certain
that
there
is
;
because
necessity
of
Existance
is
included
in
the
very
essential
conception
of
it
;
or
else
this
Condradiction
would
follow
,
That
it
is
possible
for
that
not
to
be
,
which
yet
is
necessary
to
be
.
This
Being
therefore
must
needs
be
Eternal
,
Independant
,
and
Self-sufficient
;
and
that
is
the
God
whom
we
adore
.
But
to
leave
these
more
Abstruse
and
Scholastick
Notions
,
in
the
fifth
place
,
If
there
be
no
God
,
then
neither
have
there
been
any
Miracles
performed
in
the
World
;
nor
any
Prophesies
or
Predictions
of
future
Contingencies
.
First
,
There
can
be
no
Miracles
performed
without
a
Divine
and
Infinite
Power
:
for
certainly
if
there
be
no
Being
above
Nature
,
there
can
be
no
Effects
either
above
,
or
contrary
to
the
course
of
Nature
:
for
Nature
when
it
is
left
to
itself
,
cannot
act
contrary
to
its
own
Laws
.
Now
that
there
have
been
miraculous
Works
performed
,
the
Atheist
cannot
deny
,
unless
he
will
deny
the
truth
of
all
Records
,
and
think
it
reasonable
to
make
all
Faith
and
Credit
among
Mankind
a
Sacrifice
to
his
Opiniativeness
.
All
Heathen
Authors
,
as
well
as
the
Scritures
,
give
abundant
Testimony
to
this
:
and
although
they
deny
the
Doctrine
of
the
Scripture
,
yet
there
is
no
reason
they
should
disbelieve
it
,
when
it
only
relates
matter
of
Fact
.
In
this
behalf
we
desire
they
would
give
it
as
much
credit
,
as
they
give
to
the
Histories
of
Livy
,
or
Tacitus
,
or
any
other
Author
of
approved
Honesty
:
and
certainly
it
is
but
reasonable
to
credit
the
consonant
Depositions
of
several
plain
Men
,
who
all
profess
themselves
to
have
been
Eye-witnesses
of
those
things
they
write
:
Yea
,
the
Jews
and
Heathens
who
lived
in
those
very
times
,
and
were
most
inveterate
and
cankar'd
Enemies
against
the
Name
of
Christ
,
would
have
given
whatsoever
was
dearest
to
them
in
the
World
,
could
they
have
proved
any
Forgery
in
those
Miracles
,
or
Deceit
in
the
Relaters
of
them
:
But
the
Evidence
was
so
clear
,
that
they
were
forced
to
confess
even
in
spight
of
their
own
Malice
,
that
such
strange
Works
were
done
and
really
effected
.
But
yet
their
spleen
against
the
Truth
was
such
,
that
they
imputed
them
only
to
the
Power
of
Magick
,
and
the
Operation
of
evil
Spirits
.
But
will
our
Atheist
do
so
too
?
If
so
,
he
must
needs
acknowledge
a
God
,
by
acknowledging
a
Devil
;
if
not
,
he
hath
as
little
reason
to
believe
any
thing
in
the
World
which
he
himself
hath
not
seen
,
as
to
believe
the
truth
of
those
Reports
,
which
we
have
received
from
undoubted
hands
,
delivered
to
us
by
the
unquestionable
Testimonies
of
those
who
have
known
and
seen
what
they
have
reported
.
Therefore
if
ever
there
have
been
any
such
extraordinary
Effects
,
as
restoring
sight
to
the
Blind
,
and
feet
to
the
Lame
,
and
life
it self
to
the
Dead
,
and
that
by
no
other
application
than
only
a
word's
speaking
,
there
must
certainly
be
a
God
.
For
these
things
are
not
within
the
power
of
second
Causes
,
being
so
contrary
to
the
course
of
Nature
;
and
therefore
must
be
ascribed
to
a
Supream
Deity
,
an
Infinite
Power
,
who
is
the
Author
,
and
great
Controller
of
Nature
.
Secondly
,
As
there
could
have
been
no
Miracles
performed
,
so
neither
could
there
be
any
Prophesies
or
Predictions
made
of
contingent
Events
,
unless
we
acknowledge
a
God
,
who
in
his
infinite
Wisdom
and
Counsel
foresees
whatsoever
shall
come
to
pass
,
and
revealeth
his
secret
unto
his
Servants
the
Prophets
.
Amos
3.7
.
We
have
many
Prophesies
recorded
which
have
already
had
their
undoubted
Effects
:
not
to
instance
in
all
,
I
shall
only
mention
two
;
the
one
is
that
Prophesy
of
our
Lord
Jesus
Christ
concerning
the
final
Destruction
of
Jerusalem
,
Matth
.
24.2
.
which
received
its
full
accomplishment
about
forty
Years
after
they
had
crucified
the
Lord
of
Life
and
Glory
.
And
the
other
,
that
Prediction
concerning
Cirus
,
that
he
should
Re-edifie
Jerusalem
after
it
had
been
destroyed
by
the
Babylonians
,
Isai
44.28
.
and
to
make
this
Prophesy
the
more
remarkable
,
it
is
said
,
Chap.
45.4
.
That
for
Israel
s
sake
God
had
called
him
by
his
name
.
This
was
a
famous
and
very
particular
Prophesy
of
a
Person
named
near
two
hundred
Years
before
he
was
born
,
and
those
things
punctually
foretold
of
him
which
he
should
afterwards
perform
.
The
like
we
have
the
1
Kings
13.2
.
where
the
Prophet
declaims
against
the
Idolatrous
Alter
and
Worship
of
Bethel
,
and
foretels
that
Josiah
should
destroy
it
;
calling
him
by
his
very
name
three
hundred
and
forty
Years
before
he
was
born
,
O
alter
,
alter
,
thus
saith
the
Lord
,
Behold
,
a
child
shall
be
born
unto
the
house
of
David
,
Josiah
by
name
,
and
upon
thee
shall
he
offer
the
priests
of
the
high
places
that
burn
incense
upon
thee
,
and
mens
bones
shall
be
burned
upon
thee
;
which
we
read
was
exactly
fulfilled
by
the
same
Josiah
,
2
Kings
23.20
.
For
he
slew
all
the
priests
of
the
high
places
which
were
there
,
upon
the
altars
,
and
burnt
mens
bones
upon
them
.
Now
let
any
Atheist
give
a
rational
account
how
these
future
Contingents
could
be
thus
certainly
and
circumstantially
fore-known
and
predicted
,
Dan
.
2.28
.
were
there
not
a
God
in
Heaven
that
revealeth
Secrets
.
They
could
not
certainly
see
such
free
and
contingent
events
in
the
Sars
,
especially
so
long
before
they
were
to
be
produced
;
or
if
they
might
,
yet
certainly
they
could
not
read
Names
there
,
nor
spell
the
Constellations
into
Words
and
Syllables
.
There
is
therefore
a
God
who
giveth
knowledge
,
and
declareth
things
to
come
according
as
it
pleaseth
him
to
illuminate
the
minds
of
his
Servants
the
Prophets
,
to
whom
,
and
by
whom
he
spake
.
And
this
is
a
fifth
Demonstration
of
the
being
of
a
Deity
.
The
sixth
and
last
is
this
,
There
is
a
Conscience
in
Man
;
therefore
there
is
a
God
in
Heaven
.
Conscience
could
have
no
power
at
all
over
us
,
unless
it
were
given
it
from
above
.
How
comes
it
to
pass
that
wicked
Wretches
are
still
haunted
with
pale
Fears
and
ghastly
Horrours
,
that
they
are
sometimes
a
terrour
to
themselves
,
and
to
all
that
are
about
them
;
they
would
,
if
it
were
possible
,
abandon
themselves
,
and
run
away
from
their
own
Being
,
but
only
that
they
have
a
Witness
and
a
Judge
within
them
of
all
their
Crimes
and
Impieties
,
and
feel
such
secret
stings
,
and
unseen
whips
lashing
their
Souls
,
that
the
tortures
thy
indure
,
and
inflict
on
themselves
,
make
them
sometimes
weary
of
their
lives
,
and
put
them
upon
that
desperate
Curse
of
Choaking
both
themselves
and
their
Consciences
too
with
an
Halter
;
whence
I
say
,
should
this
proceed
,
were
there
not
a
God
,
a
Just
and
Holy
Deity
whom
Conscience
reveres
?
These
Torments
and
Regrets
do
not
always
proceed
from
fear
of
Shame
,
or
Punishment
from
Men
.
No
:
but
Conscience
hath
a
power
to
put
them
upon
the
rack
for
their
most
secret
Sins
,
which
no
eye
ever
saw
,
no
heart
ever
knew
but
their
own
;
yea
,
and
it
forceth
them
sometimes
themselves
to
confess
and
divulge
their
own
Infamy
,
and
voluntarily
to
render
themselves
to
Humane
Justice
:
Whence
is
this
,
but
only
from
that
secret
influence
of
a
Supream
Being
,
that
hath
an
awe
and
authority
over
Conscience
,
and
makes
it
review
the
sins
of
a
Man's
life
with
horrour
,
because
it
knows
the
Just
and
Holy
God
will
at
last
review
them
with
Vengeance
.
And
therefore
we
find
that
those
who
in
their
prosperity
have
lived
most
regardless
of
a
Deity
,
yet
when
their
Conscience
hath
been
awakened
by
Dangers
,
or
Sickness
,
or
any
surprizing
Accident
,
the
apprehensions
of
a
God
have
then
strongly
returned
upon
them
,
and
filled
them
with
Amazement
and
Confusion
.
Nam
qui
Deos
tantoperè
contemneret
,
ad
minima
tonitrua
&
fulgura
connivere
,
caput
obvolvere
;
ad
verò
majora
,
proripere
se
è
strato
sub
lectumque
condere
solebat
.
Suet
.
in
Cal
.
cap
.
51.
Thus
the
Historian
reports
of
that
mad
wicked
Emperour
Caligula
,
who
made
an
open
mock
and
scorn
of
Religion
,
yet
when
it
thundred
would
creep
under
his
Bed
to
hide
himself
from
the
Vengeance
of
that
Jupiter
,
whom
at
other
times
he
would
not
spare
to
deride
and
Cum
Jove
Capitolino
secreto
fabulabatur
—
nèc
sine
jurgiis
,
nam
vox
comminantu
audita
est
{αβγδ}
.
Id.
c
.
22.
threaten
.
And
therefore
certainly
if
there
be
any
such
thing
as
natural
Conscience
in
all
Men
,
it
will
necessarily
follow
that
there
must
be
a
God
;
for
were
there
no
God
,
there
would
be
no
Conscience
.
And
thus
I
have
given
you
these
six
rational
Demonstrations
,
that
there
is
such
a
Supream
and
Infinite
Being
as
a
Deity
.
Many
others
might
be
added
;
but
these
I
account
sufficient
to
convince
any
Atheist
,
who
will
indeed
be
swayed
by
that
Reason
which
he
so
much
deifies
and
adores
,
that
there
is
another
GOD
besides
and
above
it
.
Well
then
,
what
remains
,
but
that
as
we
have
evinced
the
Folly
and
Unreasonableness
of
Speculative
Atheism
,
so
we
condemn
the
Impiety
of
Practical
Atheism
;
the
Prophaneness
and
Irreligon
of
those
,
that
as
the
Apostle
speaks
,
live
as
without
God
in
the
World
;
that
live
as
though
there
were
no
God
,
nor
Devil
,
nor
Heaven
,
nor
Hell
,
nor
future
State
,
nor
any
distribution
of
Rewards
in
it
:
Indeed
every
wicked
Man
is
in
this
sence
an
Atheist
,
and
such
the
Apostle
hath
condemned
,
Tit
.
1.16
.
They
profess
that
they
know
God
;
but
in
works
they
deny
him
,
being
abominable
,
and
disobedient
,
and
to
every
good
work
reprobate
.
Did
they
really
and
cordially
believe
,
that
there
is
a
Just
and
Holy
God
that
takes
notice
of
all
their
Actions
,
a
Great
and
terrible
Majesty
,
who
will
call
them
to
a
strict
account
for
all
their
Cogitations
,
all
their
Discourses
,
and
all
their
Works
;
an
Almighty
God
who
hath
prepared
Wrath
and
Vengeance
to
inflict
on
all
those
who
despise
his
Authority
,
and
transgress
his
Law
;
would
they
dare
to
prophane
his
glorious
and
reverend
Name
by
impertinent
using
of
it
in
their
trivial
talk
?
would
they
dare
to
rend
and
tare
it
by
their
Oaths
and
Blasphemies
,
and
hellish
Execrations
and
Curses
?
Did
they
believe
,
that
he
hath
prepared
Tophet
of
old
,
that
the
pile
thereof
is
Fire
and
much
Wood
,
and
that
all
the
Wicked
of
the
World
shall
be
cast
into
it
,
and
there
be
made
an
everlasting
Burnt-sacrifice
to
the
incensed
Wrath
of
the
great
God
:
Did
Men
believe
the
horrours
and
torments
of
the
Fire
and
Sulphur
,
the
stench
and
darkness
,
the
burning
chains
and
fiery
whips
,
the
woes
and
anguish
of
the
Damned
in
Hell
,
which
are
as
far
from
being
utterable
,
as
they
are
from
being
tolerable
;
did
they
but
as
certainly
believe
these
things
,
as
it
is
certain
that
if
they
believe
them
not
,
they
shall
eternally
feel
them
,
would
they
dare
still
venture
on
to
treasure
up
to
themselves
Wrath
against
the
Day
of
Wrath
?
would
Swearing
,
and
Lying
,
and
Stealing
,
and
Drunkenness
,
and
Uncleanness
so
generally
reign
among
us
as
they
do
?
Indeed
we
perswade
ourselves
that
we
do
believe
these
things
,
we
profess
that
there
is
a
God
,
and
that
God
infinitely
Holy
,
and
infinitely
Just
;
and
that
he
will
recompence
Tribulation
,
Anguish
,
and
Wrath
upon
every
Soul
of
Man
that
doth
evil
.
But
alas
,
this
is
only
a
Verbal
Belief
,
contradicted
and
born
down
by
a
Practical
Atheism
.
The
little
influence
that
the
Belief
of
an
Holy
and
Just
God
hath
upon
us
,
to
regulate
our
actions
,
and
to
cause
us
to
walk
in
an
holy
awe
and
dread
of
his
Divine
Majesty
,
clearly
evinceth
,
that
we
may
possibly
fancy
these
things
,
but
do
not
believe
them
:
for
if
thou
didst
seriously
and
heartily
believe
that
there
is
a
Great
and
a
Jealous
God
who
hath
said
,
Vengeance
is
mine
,
and
I
will
repay
it
;
what
is
there
in
the
World
that
could
perswade
thee
to
offend
Him
?
Possibly
,
though
thou
believest
that
there
is
a
God
,
yet
thou
art
not
fully
perswaded
that
he
is
so
Holy
,
nor
so
Just
as
his
Word
declares
him
to
be
;
not
so
holy
in
hating
thy
〈◇〉
sins
,
nor
so
just
in
punishing
them
.
But
if
thou
reliest
on
this
confidence
,
know
,
First
,
That
this
is
only
to
hope
in
his
Mercy
in
spight
of
his
Truth
.
He
hath
sworn
that
he
will
take
Vengeance
on
all
impenitent
Wretches
,
and
wound
the
hairy
Scalp
of
such
an
one
as
goeth
on
still
in
his
sins
.
And
God
will
be
true
to
his
Threatnings
,
as
well
as
to
his
Promises
,
although
thou
,
and
ten
thousand
others
like
thyself
,
eternally
perish
.
Nay
,
secondly
,
If
thou
believest
there
is
a
God
,
and
yet
thinkest
that
this
God
will
spare
thee
,
though
thou
go
on
in
the
presumption
of
thy
heart
,
to
add
Iniquity
unto
Sin
,
thou
art
far
worse
than
an
Atheist
:
for
it
is
better
to
have
no
Opinion
of
God
at
all
,
than
to
have
such
an
Opinion
as
is
unworthy
of
him
;
for
the
one
is
but
Infidelity
,
the
other
is
Contumely
.
{αβγδ}
,
&c.
Plut.
{αβγδ}
.
Even
Plutarch
,
an
Heathen
,
could
say
,
That
it
were
far
less
injurious
to
him
,
if
any
should
deny
that
there
is
such
a
Man
in
the
World
as
Plutarch
,
than
if
he
should
grant
,
that
such
an
one
indeed
there
is
,
but
that
he
is
Faithless
,
Inconstant
,
Cruel
,
or
Revengeful
.
So
it
is
not
so
heinous
an
Affront
against
the
Divine
Majesty
,
to
deny
that
there
is
any
such
Supream
Being
,
as
to
acknowledge
that
there
is
indeed
a
God
,
but
this
God
is
not
either
infinitely
holy
in
hating
thy
Sins
,
or
infinitely
true
to
his
Threatnings
,
or
infinitely
just
in
punishing
Mens
Impenitency
and
Disobedience
.
This
is
a
degree
of
Impiety
worse
than
Atheism
;
and
yet
this
,
are
all
ungodly
Sinners
guilty
of
.
Know
then
,
O
Sinner
,
and
tremble
,
that
there
is
a
God
who
sees
and
observes
all
thy
Actions
,
who
writes
them
down
in
the
Book
of
his
Remembrance
,
and
will
call
thee
to
a
strict
account
for
them
:
God
will
then
judge
thee
out
of
thine
own
mouth
,
thou
wicked
Servant
.
Thou
believest
that
there
is
a
God
,
why
dost
thou
not
then
fear
and
serve
him
?
Thou
believest
that
there
is
an
Heaven
,
and
an
Hell
,
and
an
Eternity
to
come
,
why
then
dost
thou
not
live
answerably
to
this
Belief
?
Either
blot
it
out
of
your
Creed
,
and
avow
that
you
do
not
believe
in
God
the
Father
Almighty
,
or
else
live
as
those
should
do
,
who
own
so
Great
and
Terrible
,
so
Pure
and
Holy
a
God
.
For
a
Speculative
Atheist
to
be
prophane
and
wicked
,
is
but
consonant
to
his
Principles
:
For
wherefore
should
not
he
gratifie
all
his
lusts
and
sensual
desires
,
whose
only
hope
is
in
this
Life
,
and
who
doth
not
look
upon
himself
as
accountable
for
any
thing
hereafter
?
But
for
thee
who
acknowledgest
a
Deity
,
to
live
as
without
God
in
the
World
,
to
break
his
Laws
,
to
slight
his
Promises
,
to
despise
his
Threatnings
,
is
the
greatest
and
most
desperate
Madness
in
the
World
:
Thou
shewest
thyself
hereby
to
be
worse
not
only
than
an
Atheist
,
but
worse
then
a
Devil
;
for
the
very
Devils
believe
and
tremble
,
and
yet
thou
who
professest
thyself
to
believe
,
dost
not
tremble
.
If
therefore
we
would
not
be
inexcusable
,
since
we
know
God
,
let
us
glorifie
him
as
God
,
yeilding
all
holy
Obedience
to
his
Laws
,
and
humble
Submission
to
his
Will
;
conforming
ourselves
to
his
Purity
,
depending
upon
his
Power
and
Providence
,
and
trusting
in
his
infinite
Mercy
and
Goodness
,
till
we
at
last
arrive
unto
that
state
of
perfect
Bliss
and
Felicity
,
where
we
shall
fully
know
the
ineffable
Mystery
of
the
Deity
,
see
Him
that
is
now
invisible
,
and
live
there
as
much
by
Sence
and
Sight
,
as
here
we
do
by
Faith
and
Expectation
.
And
thus
much
for
the
first
Sin
forbidden
in
this
first
Commandment
,
which
is
Atheism
.
The
second
Sin
that
it
forbids
,
is
,
Ignorance
of
the
true
God
.
For
this
Precept
which
requires
us
to
have
the
Lord
Jehovah
for
our
God
,
as
well
includes
the
having
of
him
in
our
understandings
,
by
knowing
him
aright
,
as
in
our
wills
and
affections
,
by
loving
,
fearing
,
and
worshipping
him
;
the
right
Worship
of
God
must
of
necessity
presuppose
the
knowledge
of
the
Object
to
which
we
direct
that
Worship
,
or
otherwise
we
do
but
erect
an
Alter
to
the
unknown
God
,
and
all
our
Adoration
is
but
Superstition
;
yea
,
and
we
ourselves
are
but
Idolaters
,
although
we
worship
the
true
Deity
:
for
all
that
Service
which
is
not
directed
to
the
Supream
Essence
,
whom
we
conceive
to
be
the
infinitely
and
eternally
Holy
,
Just
,
Merciful
,
and
Glorious
,
beyond
what
we
can
conceive
,
is
not
tendered
to
the
true
God
,
but
to
an
Idol
of
our
own
making
,
shaped
out
in
the
Ignorance
and
Blindness
of
our
Minds
.
And
therefore
our
Saviour
Christ
lays
this
as
a
black
Brand
upon
the
Samaritan
Worship
,
John
4.22
.
Ye
worship
ye
know
not
what
;
and
that
because
with
other
Gods
they
worshipped
the
true
God
,
under
a
confused
Notion
of
the
God
of
the
Land
,
as
you
may
read
2
Kings
17.26
.
without
any
distinct
knowledge
of
his
Nature
,
Will
,
and
Attributes
.
It
hath
been
a
Proverbial
Speech
,
That
Ignorance
is
the
Mother
of
Devotion
;
but
certainly
such
a
blind
Mother
must
needs
bring
forth
a
blind
and
deformed
Daughter
;
a
Devotion
more
rightly
called
Superstition
than
Devotion
;
a
Devotion
shaped
only
by
the
Fancy
,
and
imposed
by
irrational
Fear
or
Humor
.
Now
because
the
Being
and
Existance
of
a
Deity
,
is
a
Notion
so
common
and
natural
to
Mankind
,
as
I
have
already
demonstrated
;
and
that
we
are
strongly
inclined
to
the
worship
of
a
God
,
it
will
be
necessary
rightly
to
know
that
God
,
to
whom
this
Homage
of
our
Souls
,
and
all
our
Affection
and
Veneration
is
due
.
For
while
we
remain
ignorant
of
this
,
it
is
impossible
but
that
we
should
be
Idolaters
,
giving
that
which
is
proper
to
God
alone
,
to
some
vain
created
Fiction
of
our
own
deluded
Understandings
.
Idolatry
therefore
is
a
Sin
more
common
among
us
then
we
imagine
.
For
as
many
ignorant
Persons
as
there
are
,
so
many
Idolaters
there
are
,
who
though
they
fall
not
down
before
Stocks
and
Stones
,
yet
form
such
uncouth
Idea's
and
strange
Images
of
God
in
their
minds
,
that
no
more
represent
his
infinite
Perfections
and
Excellencies
,
than
those
dumb
Idols
that
the
Heathens
worship
.
In
prosecution
of
this
General
,
I
shall
lay
down
these
following
Propositions
:
First
,
That
it
is
a
very
hard
and
difficult
matter
to
have
right
and
genuine
Conceptions
of
the
Divine
Majesty
,
when
we
address
ourselves
unto
him
to
worship
him
.
I
think
I
may
here
appeal
to
the
common
Experience
of
Christians
,
whether
their
most
difficult
part
of
their
Duties
be
not
rightly
to
apprehend
the
Object
of
them
.
Our
Fancy
is
bold
and
busie
,
and
still
ready
to
make
too
much
use
of
its
Pencil
,
and
to
delineate
a
God
in
some
shape
or
other
,
before
whom
we
present
our
Services
;
so
that
when
we
should
be
wholly
intent
upon
our
Adoration
,
we
must
necessarily
be
ingaged
in
Reformation
;
to
pull
down
,
and
break
in
pieces
those
false
Images
that
we
had
set
up
:
And
yet
as
soon
as
we
have
done
this
,
our
Imagination
falls
to
work
again
,
makes
new
Pictures
of
a
God
,
and
sets
them
full
before
our
eyes
,
as
so
many
Idols
for
us
to
worship
.
And
although
both
Reason
and
Religion
endeavour
to
correct
these
bold
attempts
of
Fancy
,
yet
it
is
a
mighty
distraction
in
our
Duty
,
to
be
then
disputing
the
Object
,
when
we
should
be
adoring
it
.
I
shall
only
instance
in
one
Duty
,
and
that
is
Prayer
:
How
few
are
there
that
do
not
fashion
God
in
some
bodily
shape
,
when
they
come
to
pray
unto
him
!
We
are
too
apt
to
Figure
out
his
Limbs
,
and
to
conceive
him
a
Man
like
ourselves
.
All
the
proportions
that
Fancy
hath
to
draw
with
are
Corporeal
;
and
whensoever
we
frame
a
Notion
of
Angels
,
or
God
,
or
any
spiritual
Substance
,
we
do
it
by
sensible
Resemblances
.
Now
this
is
infinitely
derogatory
to
God
who
is
a
Spirit
;
and
therefore
cannot
be
represented
in
any
Form
without
a
vast
incongruity
:
and
he
is
the
Father
of
Spirits
,
infinitely
more
spiritual
than
Spirits
themselves
,
in
comparison
with
whom
Angels
and
the
Souls
of
Men
are
but
drossie
and
feculent
Beings
,
and
therefore
cannot
be
worshipped
under
any
Form
without
Idolatry
:
for
that
is
not
a
God
which
we
can
shape
and
mould
in
our
Imaginations
.
We
read
how
jealous
God
is
least
any
Resemblance
should
be
made
of
him
,
Deut.
4.15
,
16.
Take
the
good
heed
unto
yourselves
(
for
ye
saw
no
manner
of
similitude
on
the
day
that
the
Lord
spake
unto
you
in
Horeb
,
out
of
the
midst
of
the
fire
)
lest
ye
corrupt
yourselves
,
and
make
you
a
graven
image
,
the
similitude
of
any
figure
.
And
certainly
if
the
erecting
of
a
visible
Image
of
God
be
gross
Idolatry
,
it
is
no
less
than
a
mental
and
spiritual
Idolatry
,
to
frame
an
invisible
Image
of
God
in
our
Fancy
and
Conceptions
.
And
therefore
although
the
Scripture
frequently
ascribes
to
God
the
members
and
lineaments
of
a
Man
,
as
eyes
,
and
mouth
,
and
ears
,
and
hands
,
and
feet
,
&c.
yet
we
must
not
be
so
stupidly
ignorant
as
to
believe
that
these
are
properly
appertaining
to
the
Divine
Essence
,
(
which
was
the
old
exploded
Heresy
of
the
Anthropomorphitae
)
but
these
descriptions
are
given
us
only
in
condescension
to
our
Weaknesses
and
Infirmities
;
and
though
they
are
spoken
{αβγδ}
,
after
the
manner
of
Men
,
yet
they
must
be
understood
{αβγδ}
,
after
such
a
manner
as
becomes
the
Majesty
of
the
Divine
Nature
:
And
by
such
expressions
the
Scripture
only
means
,
that
all
those
powers
and
faculties
which
are
in
us
,
are
likewise
to
be
found
,
although
in
an
infinite
and
transcendent
eminency
in
the
Being
of
God
.
He
hears
and
sees
,
and
is
able
to
effect
whatsoever
he
pleaseth
;
and
that
without
any
configuration
of
Parts
,
or
Organs
,
which
are
utterly
repugnant
to
the
Simplicity
and
Spirituality
of
his
Essence
.
And
therefore
to
shape
and
fashion
out
such
a
God
in
our
thoughts
,
when
we
pray
unto
him
,
is
but
to
make
and
worship
an
Idol
:
And
unless
Faith
and
Religion
demolish
such
Images
which
we
set
up
in
our
Fancy
,
the
Worship
which
we
direct
unto
them
,
is
hardly
to
be
esteemed
the
Worship
of
the
true
God
,
but
the
worshipping
the
Work
of
our
own
making
,
and
a
Creature
of
our
own
Imagination
.
And
yet
unless
we
do
represent
God
to
ourselves
,
when
we
worship
him
,
it
is
very
hard
,
if
not
altogether
impossible
,
to
keep
up
the
intention
of
our
Spirit
,
and
to
hinder
our
Mind
from
straying
and
gadding
.
Therefore
,
Secondly
,
The
right
way
to
attain
unto
a
true
Notion
,
and
a
sound
Understanding
of
the
Divine
Nature
,
is
by
a
serious
consideration
of
his
Attributes
.
For
these
are
his
very
Nature
;
and
when
we
know
them
,
we
know
as
much
of
God
as
can
be
known
by
us
in
this
our
weak
and
imperfect
Estate
.
These
Attributes
of
the
Divine
Nature
are
manifold
,
and
commonly
are
distinguished
into
Negative
,
Relative
,
and
Positive
;
I
shall
onely
enumerate
the
chief
of
them
,
Simplicity
,
Eternity
,
Unchangeableness
,
Immensity
,
Dominion
,
All-sufficiency
,
Holiness
,
Truth
,
Omnipotence
,
Omniscience
,
Justice
,
and
Mercy
:
Of
which
the
principal
,
and
that
most
respect
us
,
are
Mercy
and
Justice
;
all
the
other
are
declared
to
us
in
order
to
the
Illustration
of
these
.
For
the
glory
of
these
hath
God
created
the
World
,
and
all
things
in
it
;
especially
those
two
capital
kinds
of
Creatures
,
Angels
and
Men
:
for
these
hath
he
permitted
Sin
,
which
is
so
odious
and
detestable
to
his
infinite
Purity
:
for
these
hath
he
sent
his
Son
into
the
World
to
taste
of
Death
for
every
Creature
:
for
these
hath
he
proclaimed
his
Law
,
and
declared
his
Gospel
,
the
Threatnings
of
the
one
,
and
the
Promises
of
the
other
:
for
these
hath
he
appointed
a
Day
,
and
will
erect
a
Tribunal
of
Judgment
,
that
he
may
make
the
Glory
of
his
Mercy
,
and
of
his
Justice
conspicuous
;
his
Justice
in
the
eternal
Damnation
of
impenitent
Wretches
,
who
are
Vessels
of
Wrath
fitted
by
their
own
sins
for
destruction
;
his
Mercy
in
the
Salvation
of
penitent
and
believing
Souls
,
who
are
Vessels
of
Mercy
fitted
by
his
Grace
for
eternal
Glory
.
All
other
Attributes
,
I
say
,
serve
to
illustrate
these
two
;
and
as
we
conjoyn
them
either
to
Mercy
or
Justice
,
so
they
are
most
inforcing
Motives
either
of
Hope
or
Fear
:
it
is
a
mighty
support
to
our
Hope
,
when
we
reflect
upon
the
Mercy
of
God
accompanied
with
the
Attributes
of
Eternity
,
Immutability
,
Truth
,
and
Omnipotence
.
And
again
,
it
will
affect
us
with
a
profound
Fear
and
Dread
of
this
Great
and
Glorious
God
,
to
consider
that
the
same
Attributes
attend
on
his
Justice
;
so
that
both
are
Almighty
;
the
one
to
save
,
the
other
to
destroy
.
Now
if
we
would
conceive
aright
of
God
,
when
we
come
to
worship
him
,
let
us
not
frame
any
Idea
of
him
in
our
Imaginations
,
(
for
all
such
Representations
are
false
and
foolish
,
)
but
labour
to
possess
our
hearts
with
an
awful
esteem
of
his
Attributes
;
and
when
we
have
with
all
possible
reverence
collected
our
thoughts
,
and
fixt
them
upon
the
Contemplation
of
infinite
Justice
,
infinite
Mercy
,
infinite
Truth
,
infinite
Power
,
and
the
rest
,
let
us
then
fall
prostrate
,
and
adore
it
,
for
this
is
our
God
:
And
therefore
the
Apostle
tells
us
,
1
John
4.8
.
God
is
love
;
not
only
loving
,
but
Love
itself
in
the
abstract
.
And
1
John
1.5
.
God
is
light
.
Thirdly
,
All
the
knowledge
that
we
have
,
or
can
have
of
God
here
,
is
collected
from
what
he
hath
been
pleased
to
discover
of
himself
,
either
in
his
Works
,
or
in
his
Word
.
We
have
but
two
Books
to
instruct
us
;
the
Book
of
the
Creatures
,
and
the
Book
of
the
Scriptures
.
From
the
Works
of
Creation
and
Providence
,
we
may
come
to
know
much
of
God
,
even
his
eternal
Being
and
Godhead
;
and
the
Lectures
which
are
read
out
of
this
Book
,
are
so
convincing
and
demonstrative
of
many
of
the
glorious
Attributes
of
God
,
that
the
Apostle
tells
us
,
the
very
Heathens
themselves
were
left
without
Excuse
,
because
they
did
not
worship
him
as
God
,
when
by
the
things
which
they
saw
,
they
knew
him
to
be
God
,
Rom.
1.21
.
But
to
us
God
hath
vouchsafed
more
clear
and
lively
Discoveries
of
himself
;
declaring
to
us
those
Attributes
by
his
Word
,
the
knowledge
of
which
we
could
never
have
attained
by
his
Works
alone
.
And
therefore
the
Scriptures
are
called
the
lively
Oracles
of
God
,
Acts
7.38
.
And
they
are
the
Glass
wherein
with
open
face
we
behold
the
Glory
of
the
Lord
,
2
Corinth
.
3.18
.
Fourthly
,
When
we
have
improved
our
understandings
to
the
highest
advantage
,
and
stretcht
them
to
the
largest
and
most
comprehensive
size
,
yet
still
we
shall
be
left
in
the
dark
,
and
it
will
be
utterly
impossible
to
know
God
as
he
is
in
himself
:
He
dwelleth
in
that
Light
to
which
no
mortal
Eye
can
approach
;
he
hides
and
veils
himself
with
Light
and
Glory
:
it
is
his
alone
Priviledge
and
Prerogative
,
as
to
love
,
so
to
know
himself
,
for
nothing
better
can
be
loved
,
nothing
greater
can
be
known
.
God
is
incomprehensible
to
all
his
Creatures
,
but
is
comprehended
by
himself
;
and
that
Ever
Blessed
Essence
which
is
Infinite
to
all
others
,
is
yet
Finite
to
its
own
view
and
measure
.
All
the
Discoveries
we
receive
of
God
,
are
not
so
much
to
satisfie
an
inquisitive
Curiosity
,
as
to
excite
pious
Affections
and
Devotion
.
For
Reason
,
which
is
the
eye
of
the
intellectual
Soul
,
glimmers
and
is
dazled
when
it
attempts
to
look
stedfastly
on
Him
who
is
the
Father
of
Lights
;
and
its
weakness
is
such
,
that
that
Light
which
makes
it
see
,
doth
also
strike
it
blind
.
Yea
,
our
Faith
which
is
a
stronger
Eye
than
that
of
Reason
,
and
given
us
that
we
might
see
Him
who
is
invisible
,
yet
here
in
this
life
it
hath
so
much
dust
and
ashes
in
it
,
that
it
discerns
but
imperfectly
,
and
receives
the
Discoveries
of
a
Deity
refracted
through
the
Glass
of
the
Scriptures
,
so
allayed
and
attemper'd
,
that
though
they
are
not
most
expressive
of
his
Glory
,
yet
they
are
fittest
for
our
Capacity
.
The
full
manifestation
of
his
Brightness
,
is
reserved
for
Heaven
:
This
beatifical
Vision
is
the
Happiness
and
Perfection
of
Saints
and
Angels
,
on
whom
the
Godhead
displays
itself
in
its
clearest
Rays
.
There
we
shall
see
him
as
he
is
,
and
know
him
as
we
are
known
by
him
.
Here
we
could
not
subsist
,
if
God
should
let
out
upon
us
the
full
Beams
of
his
excessive
Light
and
Glory
.
And
therefore
we
read
in
Scripture
what
dreadful
apprehensions
the
best
of
God's
Saints
have
been
possest
withal
,
after
some
extraordinary
Discoveries
that
God
had
made
of
himself
unto
them
.
Thus
Isaiah
cries
out
,
Isai
.
6.5
.
Wo
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
,
and
mine
eyes
have
seen
the
king
,
the
Lord
of
hosts
.
And
when
our
Saviour
Christ
put
forth
his
Divine
Power
but
in
the
working
of
a
Miracle
,
the
Glory
of
it
was
so
terrible
and
insupportable
,
even
to
Holy
Peter
,
that
he
crys
out
,
Luke
6.8
.
Depart
from
me
,
for
I
am
a
sinful
man
,
O
Lord
.
Though
God
be
the
very
life
of
our
Souls
,
and
the
manifestations
of
his
Love
and
Favour
better
than
Life
itself
;
yet
such
is
our
limitted
Estate
here
in
this
World
,
that
we
cannot
see
God
and
live
.
Frail
Nature
is
too
weak
to
contain
its
own
Happiness
,
until
Heaven
and
eternal
Glory
inlarge
;
and
then
it
shall
see
those
inconceivable
Mysteries
of
the
Trinity
in
Unity
,
the
Hypostatical
Union
of
the
Humane
Nature
with
the
Divine
;
then
it
shall
view
and
surround
the
incomprehensible
God
,
and
be
able
to
bear
the
unchecked
Rays
of
the
Deity
beating
full
upon
it
.
In
the
mean
time
we
must
humbly
content
our selves
with
those
imperfect
Discoveries
that
God
is
pleased
to
allow
us
,
still
breathing
after
that
Estate
where
we
shall
enjoy
perfect
Vision
,
and
in
it
an
intire
Satisfaction
and
Happiness
.
Let
us
then
most
earnestly
covet
the
knowledge
of
God
,
and
endeavour
to
make
ourselves
here
as
like
to
what
we
hope
to
be
hereafter
,
as
the
frailty
of
Humane
Condition
will
permit
.
This
is
the
chief
glory
of
a
Man
,
one
of
the
highest
Ornaments
and
Perfections
of
a
rational
Soul
;
that
which
doth
in
some
sort
repair
the
Decays
of
our
fallen
Estate
,
and
renews
those
Primitive
Characters
which
Ignorance
and
Errour
have
obliterated
in
our
Souls
.
And
indeed
without
the
knowledge
of
God
,
we
can
never
be
brought
to
love
him
,
to
trust
and
confide
in
him
,
nor
to
serve
him
as
we
ought
:
And
although
there
may
be
a
great
deal
of
Zeal
in
ignorant
Persons
,
yet
Zeal
without
Knowledge
,
is
but
a
religious
Frenzy
;
it
is
Religion
frighted
out
of
its
wits
.
A
Man
that
knows
not
the
bounds
of
Sin
and
Duty
,
is
a
fit
Subject
for
the
Devil
to
work
upon
,
who
will
be
sure
so
to
manage
him
,
that
he
shall
do
a
great
deal
of
mischief
very
honestly
,
and
with
very
good
intentions
.
Thirdly
,
A
third
heinous
Violation
of
this
first
Command
,
is
by
Prophaneness
.
Now
Prophaneness
may
be
taken
either
in
a
more
large
and
general
,
or
in
a
more
proper
and
restrained
sence
;
if
we
take
it
properly
,
so
it
signifies
only
the
neglect
,
or
despising
of
Spiritual
Things
:
for
in
a
strict
acceptation
he
is
a
prophane
Person
,
who
either
slights
the
Duties
of
God's
Service
,
or
the
Priviledges
of
God's
Servants
.
But
in
the
larger
and
more
common
sence
of
the
word
,
every
ungodly
Sinner
who
gives
up
himself
to
work
Wickedness
,
and
lives
in
a
course
of
infamous
and
flagitious
Crimes
,
is
called
and
reputed
a
prophane
Person
.
And
indeed
such
an
one
is
prophane
in
the
highest
degree
,
that
not
only
neglects
the
more
spiritual
Duties
of
Religion
,
but
the
natural
Duties
of
Moral
Honesty
,
Temperance
,
and
Sobriety
:
For
as
there
are
but
two
things
in
Practicals
,
which
make
an
excellent
and
accomplisht
Christian
,
Religion
and
Vertue
;
the
one
directing
our
Worship
towards
God
,
the
other
our
Conversation
towards
Men
:
so
on
the
contrary
,
the
despising
of
Religion
,
and
neglect
of
Vertue
,
make
up
that
consummate
and
accomplisht
Prophaneness
which
we
see
so
common
and
prevalent
in
the
World
.
But
concerning
the
Wickednesses
which
usually
meet
together
,
and
are
concerned
in
this
sort
of
prophane
Persons
,
I
shall
not
now
speak
,
reserving
them
to
be
treated
of
in
their
proper
place
,
when
I
come
to
insist
on
those
Commands
which
each
of
their
Sins
transgresseth
.
At
present
I
shall
only
take
notice
of
that
which
is
properly
called
Prophaneness
,
and
speak
of
it
as
a
distinct
Sin
,
distinctly
prohibited
in
this
Precept
.
And
here
I
shall
first
give
you
some
account
of
the
Name
,
and
then
of
the
Thing
.
Profanum
omnes
penè
eonsentiunt
idesse
quod
extra
fanaticam
causam
sit
,
quasi
porro
à
fano
,
&
a
religione
secretum
.
Macrob
.
Saturnal
.
lib
.
3.
cap
.
3.
Prophane
hath
its
Notion
or
Etymology
,
Quasi
porrò
,
or
procùl
a
fano
;
which
signifies
far
from
the
Temple
.
Now
because
their
Temples
were
the
usual
places
wherein
they
solemnly
worshipped
,
therefore
the
word
Prophane
is
transferred
to
denote
those
who
neglect
and
put
far
from
them
the
Worship
of
God
:
and
so
according
to
this
propriety
of
signification
,
many
others
besides
lewd
and
debaucht
Wretches
,
will
be
found
to
be
Profane
:
For
not
only
those
who
let
loose
the
rains
to
all
manner
of
Villanies
,
but
even
those
whose
Morality
is
unblameable
,
and
perhaps
exemplary
;
who
lead
a
sober
and
rational
life
,
and
scorn
a
vitious
Action
,
as
a
baseness
below
the
Nature
,
and
unworthy
the
Spirit
of
a
Man
;
yet
such
grave
,
prudent
,
and
honest
Persons
do
,
too
many
of
them
,
especially
in
these
our
days
,
deserve
the
Censure
and
black
Brand
of
being
Prophane
.
And
therefore
that
we
may
the
better
Judge
who
are
the
Prophane
,
and
on
whom
that
Imputation
justly
lies
,
let
us
consider
first
,
What
the
Sin
of
Prophaneness
is
;
and
secondly
,
What
are
the
true
and
proper
Characters
of
a
prophane
Person
.
First
,
What
Prophaneness
is
?
I
answer
in
the
general
,
Prophaneness
is
the
slighting
and
neglecting
of
Things
holy
and
sacred
;
an
undervalluing
and
contemning
of
those
Things
that
are
spiritual
and
excellent
.
And
whosoever
is
guilty
of
this
,
let
his
outward
Demeanour
in
the
World
be
as
fair
and
plausible
as
Morality
or
Hypocrisy
can
adorn
it
,
yet
he
is
a
prophane
Person
;
and
heinously
violates
this
first
Command
which
injoyns
us
to
worship
,
reverence
,
and
honour
the
most
high
God
,
whom
we
profess
to
own
.
Now
the
spiritual
and
sacred
Things
are
,
First
,
God
himself
in
his
Nature
and
Essence
,
whom
we
prophane
,
whensoever
we
entertain
any
blasphemous
or
unworthy
thoughts
of
him
,
derogatory
to
his
infinite
Perfections
.
Secondly
,
God
in
his
Name
;
which
we
prophane
when
in
our
trivial
and
impertinent
Discourses
we
rashly
boult
out
that
great
and
terrible
Name
,
at
which
all
the
Powers
of
Heaven
and
Hell
tremble
:
And
how
much
more
do
we
prophane
it
by
Oaths
and
Execrations
;
which
are
now
grown
the
familliar
Dialect
of
every
Mouth
,
and
lookt
on
only
as
a
Grace
and
Ornament
of
speaking
!
Scarce
can
we
hear
any
Discourse
,
but
these
Flowers
are
sprinkled
among
it
;
and
the
Name
of
God
must
be
brought
in
either
as
an
Expletive
,
or
an
Oath
:
And
what
doth
sadly
fore-bode
the
growing
Prophaneness
of
the
next
Age
,
Children
are
taught
or
suffered
to
call
upon
God
in
their
Play
,
before
they
are
taught
to
call
upon
him
in
their
Prayers
.
Thirdly
,
God
in
his
Attributes
;
which
we
then
prophane
,
when
our
affections
or
actions
are
opposite
or
unsuitable
unto
them
.
We
prophane
his
Holiness
by
our
impurity
;
his
Omnipotence
by
our
dispondency
;
his
Omniscience
by
our
hypocrisie
;
his
Mercy
by
our
despair
;
his
Justice
by
our
presumption
;
his
Wisdom
by
our
sinful
policy
;
his
Truth
our
by
security
,
notwithstanding
his
Threatnings
;
and
our
sloathfulness
notwithstanding
his
Promises
.
And
in
this
sence
every
sin
that
we
commit
is
a
kind
of
Prophaneness
,
as
it
manifests
a
contempt
of
the
infinite
Perfections
and
Excellencies
of
the
Deity
:
for
there
is
no
Man
whose
heart
is
possessed
with
a
reverential
and
due
Esteem
of
the
great
God
,
that
can
be
induced
by
any
Temptations
to
sin
against
him
,
and
provoke
him
.
Every
sin
is
a
slighting
of
God
,
either
a
slighting
of
his
Justice
,
or
Mercy
,
or
Holiness
,
or
Power
,
or
all
of
them
:
For
what
dost
thou
else
when
thou
sinnest
but
prefer
some
base
Pleasure
,
or
some
sordid
Advantage
,
before
the
Great
God
of
Heaven
?
The
Devil
represents
the
Delights
of
Sin
,
or
the
Profits
of
the
World
unto
thee
to
intice
thee
;
but
thy
Conscience
represents
unto
thee
the
everlasting
Wrath
of
the
great
God
if
thou
consentest
;
his
Justice
ready
to
sentence
thee
to
everlasting
Torments
,
and
his
Power
arm'd
to
inflict
them
.
Now
if
thou
yeildest
,
what
dost
thou
but
vilifie
and
despise
the
Almighty
God
,
as
if
his
dread
Power
and
severe
Justice
were
not
so
considerable
as
to
out-weigh
either
the
impure
pleasures
of
a
vile
Lust
,
or
the
sordid
gain
and
advantage
of
a
little
transitory
Pelf
?
Nay
,
couldst
thou
by
one
act
of
Sin
make
all
the
Treasures
and
Delights
of
the
whole
World
tributary
to
thee
;
should
the
Devil
take
thee
when
he
tempts
,
as
he
took
Christ
,
and
shew
thee
all
the
Kingdoms
of
the
World
,
and
the
Glory
of
them
,
and
promise
to
instate
it
all
upon
thee
;
yet
to
prefer
the
whole
World
before
the
Authority
of
God
,
who
hath
strictly
forbidden
thee
to
think
any
thing
in
it
worth
the
venturing
upon
his
Displeasure
,
and
the
hazarding
his
Wrath
and
Vengeance
,
is
a
most
notorious
slighting
and
contemning
the
great
God
,
and
argues
a
prophane
Spirit
:
How
much
more
then
when
we
sin
against
God
for
nothing
,
and
defie
his
Wrath
and
Justice
,
without
being
provoked
to
it
by
any
Temptation
?
We
find
how
heinously
God
takes
it
,
and
speaks
of
it
as
a
mighty
Affront
and
Indignity
,
that
our
Lord
Christ
should
be
so
undervalued
as
to
be
sold
for
thirty
Pieces
of
Silver
;
for
it
argued
not
only
Treason
but
Contempt
;
Zech
.
11.13
.
A
goodly
price
that
I
was
prized
at
by
them
.
And
yet
truly
Judas
was
a
very
thrifty
Sinner
in
comparison
with
many
among
us
,
who
not
only
betray
Christ
to
the
mocks
and
injuries
of
others
,
but
crucifie
him
daily
,
and
put
him
to
an
open
shame
for
far
less
.
Yea
,
there
are
many
that
would
not
suffer
so
much
as
an
hair
of
their
heads
to
be
twicht
off
for
that
for
which
they
will
not
stick
to
lie
,
and
swear
,
and
blaspheme
.
What
should
tempt
the
impious
Buffoon
to
deride
Religion
,
travest
the
Holy
Scriptures
,
and
turn
whatsoever
is
Sacred
and
Venerable
,
into
Burlesque
and
Drollery
;
but
only
that
he
may
gain
a
little
grimning
and
snearing
Applause
to
his
Wit
,
from
a
company
of
mad
Fools
like
himself
?
Or
what
should
tempt
the
cheap
Swearer
to
open
his
black
Throat
as
wide
as
Hell
,
and
to
belch
out
his
Blasphemies
against
Heaven
,
and
the
God
of
Heaven
,
but
only
that
he
fancies
that
a
well-mouth'd
Oath
will
make
his
Speech
the
more
stately
and
gentile
?
And
are
these
Matters
of
such
consequence
,
as
to
be
called
or
accounted
Temptations
?
Certainly
there
can
be
nothing
else
in
these
sins
besides
a
meer
mad
humour
of
sinning
;
which
declares
a
most
wretched
Contempt
of
God
,
when
we
do
that
for
nothing
which
his
Soul
hates
,
and
his
Law
forbids
;
and
a
most
prophane
Spirit
,
in
making
that
common
and
trivial
,
which
is
infinitely
holy
and
sacred
.
Thus
you
see
how
God
is
prophaned
in
his
Nature
,
in
his
Name
,
and
in
his
Attributes
.
Fourthly
,
The
Time
which
God
hath
set
apart
and
consecrated
for
his
own
Worship
and
Service
,
is
sacred
and
holy
;
which
we
prophane
when
we
imploy
any
part
of
it
in
the
unnecessary
Affairs
of
this
Life
,
but
much
more
in
the
service
of
Sin
.
This
is
a
sacrilegious
robbing
God
of
what
is
dedicated
intirely
to
him
;
and
that
either
by
his
immediate
appointment
,
as
the
Sabbath
;
or
by
the
appointment
of
those
whom
God
hath
set
over
us
,
and
intrusted
not
only
to
preserve
our
Rights
and
Properties
,
but
also
his
Worship
inviolate
,
as
special
Days
of
Joy
or
Mourning
,
Thanksgiving
or
Humiliation
.
Fifthly
,
The
Ordinances
of
Jesus
Christ
are
holy
and
sacred
;
which
we
prophane
when
either
we
neglect
them
,
or
are
remiss
and
careless
in
our
attendance
on
them
.
But
of
this
I
shall
speak
more
anon
.
Thus
I
have
shewn
you
what
Prophaneness
is
;
it
is
a
slighting
and
despising
of
spiritual
and
sacred
Things
,
such
as
are
holy
originally
,
as
God
,
his
Name
and
Attributes
;
and
such
as
are
holy
by
Institution
,
as
his
Sabbaths
and
Ordinances
.
By
what
we
have
thus
spoken
concerning
Prophaneness
,
we
may
the
easier
dispatch
the
second
General
propounded
,
which
was
,
To
give
you
some
particular
Characters
of
a
prophane
Person
;
that
we
may
be
the
better
able
to
look
into
our
own
hearts
and
lives
,
and
both
observe
and
correct
that
Prophaneness
which
resides
there
.
First
,
Therefore
,
he
is
a
prophane
Person
that
thinks
and
speaks
but
slightly
of
Religion
.
Religion
is
the
highest
Perfection
of
Humane
Nature
;
by
it
he
differs
more
from
brute
Beasts
,
than
he
doth
by
his
Reason
;
for
brute
Creatures
have
some
notable
resemblances
and
hints
of
Reason
,
but
none
at
all
of
Religion
.
They
Glorify
God
as
all
the
Works
of
the
Creation
do
,
by
shewing
forth
his
infinite
Attributes
in
their
frame
and
production
;
but
they
cannot
Adore
nor
Worship
him
:
This
is
a
Pre-eminence
peculiar
to
the
most
perfect
Pieces
of
the
Creation
,
Men
and
Angels
.
For
as
it
is
a
Perfection
of
the
Deity
to
be
the
Object
of
Worship
,
to
whom
all
Adoration
both
in
Heaven
and
Earth
ought
to
be
directed
,
so
it
is
the
Perfection
of
rational
Creatures
to
ascribe
Honour
,
and
Glory
,
and
Praise
,
and
Worship
to
Him
who
sitteth
upon
the
Throne
,
and
the
Lamb
for
ever
and
ever
.
And
therefore
they
who
despise
Religion
,
despise
that
which
is
their
own
chiefest
Excellency
,
and
prophane
that
which
is
the
very
Crown
of
their
Natures
and
Beings
.
But
alas
,
have
we
not
many
such
prophane
Persons
among
us
,
who
deride
Piety
,
and
make
a
scoff
of
Religion
,
that
look
upon
it
only
as
a
Politick
Invention
to
keep
the
rude
and
ignorant
Vulgar
in
awe
.
Yea
,
and
those
who
take
up
their
Religion
,
not
by
choice
,
but
meerly
by
chance
,
either
as
a
Patrimony
left
them
by
their
Fathers
,
or
as
a
received
Custom
of
the
Country
wherein
they
were
born
,
never
troubling
themselves
to
examine
the
reasonableness
and
certainty
of
it
;
these
likewise
are
prophane
spirited
Men
,
who
do
not
believe
Religion
to
be
a
matter
of
that
concernment
as
to
require
their
exactest
study
and
industry
in
searching
into
its
Grounds
and
Principles
,
but
think
that
any
may
suffice
,
whatsoever
it
be
.
Again
,
those
who
do
secretly
despise
the
holiness
and
strictness
of
others
,
and
think
they
are
too
precise
,
and
make
more
adoe
to
get
to
Heaven
than
needs
.
But
indeed
they
are
not
too
precise
,
but
these
are
too
prophane
,
who
thus
contemn
Religion
as
unnecessary
and
superfluous
.
Secondly
,
He
is
a
prophane
Person
who
neglects
the
publick
Worship
and
Service
of
God
,
when
he
hath
opportunity
and
ability
to
frequent
it
.
And
alas
,
how
many
such
are
there
,
who
yet
think
it
soul
scorn
to
have
this
black
Name
fixt
upon
them
?
yea
,
and
are
the
readiest
in
the
World
to
brand
others
with
it
,
that
are
not
of
their
Way
and
sentiments
.
But
let
them
be
who
they
will
that
despise
and
forsake
the
solemn
Assemblies
,
they
do
interpretatively
despise
and
forsake
God
,
whose
especial
Presence
is
only
in
two
places
,
Heaven
and
the
Church
,
in
the
one
by
his
Glory
,
in
the
other
by
his
Presence
.
Now
these
are
of
two
sorts
;
some
that
absent
themselves
out
of
a
wretched
Sloath
,
and
Contempt
of
the
Word
and
Ordinances
of
Jesus
Christ
;
others
that
withdraw
themselves
out
of
a
pretended
Dissatisfaction
and
Scruple
of
Conscience
.
Both
are
Prophane
;
but
the
one
sort
strangely
mingles
Prophaneness
and
Hypocrisie
togegether
;
and
the
other
is
Prophane
out
of
Ignorance
or
Atheism
.
First
,
Some
are
negligently
Prophane
,
and
absent
themselves
from
the
Ordinances
of
Jesus
Christ
,
and
the
solemn
Worship
of
God
,
upon
meer
Sloath
and
Reachlesness
.
And
how
many
such
carelesly
prophane
are
in
these
Parts
,
the
Thinness
of
our
Congregations
doth
too
evidently
declare
.
If
we
should
now
go
from
House
to
House
,
should
we
not
find
the
far
greater
part
of
the
Inhabitants
idly
lolling
at
Home
?
who
after
they
had
snorted
out
the
Forenoon
in
their
Beds
,
and
thereby
perhaps
digested
their
last
Night's
Drunkenness
,
spend
the
Afternoon
in
their
Chappel
,
the
Chimny
,
either
with
vain
Chat
,
or
intemperate
Cups
,
and
sacrifice
to
their
God
,
their
Belly
,
while
they
should
be
worshipping
the
great
God
of
Heaven
:
Possibly
a
fair
Day
,
or
want
of
other
Diversion
,
may
sometimes
bring
these
Droans
to
Church
,
yet
this
is
so
seldom
,
that
we
may
well
suspect
they
come
,
not
indeed
for
Custom
sake
,
but
rather
out
of
Novelty
,
than
Devotion
:
But
if
it
prove
a
wet
or
louring
Day
,
these
tender
People
,
whom
neither
Rain
nor
Cold
can
prejudice
at
a
Fair
or
Market
,
dare
not
stir
out
of
their
Doors
,
nor
step
over
their
own
Threshold
into
God's
,
lest
they
should
hazard
their
Health
,
instead
of
gaining
their
Salvation
.
What
shall
I
say
to
such
Brutes
and
Heathens
as
these
are
,
who
not
only
deny
the
Power
,
but
the
very
Form
of
Godliness
,
(
some
few
of
them
may
perhaps
be
now
present
to
hear
me
,
and
may
my
Word
,
nay
,
not
mine
,
but
the
Word
of
the
Living
God
strike
them
:
)
God
will
pour
out
his
wrath
upon
the
heathen
,
and
upon
the
families
that
call
not
on
his
name
.
Secondly
,
Some
again
are
humoursomely
Prophane
,
who
withdraw
themselves
from
the
publick
Worship
of
God
,
meerly
upon
pretended
Scruple
and
Dissatisfaction
.
I
think
it
is
no
Uncharitableness
to
say
,
That
where
Scruple
at
the
Administration
of
Ordinances
,
is
only
pretended
to
colour
Contempt
of
the
Ordinances
,
their
Religion
is
only
made
a
Masque
and
Vizer
for
Hypocrisie
:
for
he
that
shall
scruple
to
pray
by
a
set
Form
,
and
yet
not
scruple
to
swear
Extempore
;
he
that
shall
scruple
to
eat
and
drink
at
the
Lord's
Table
kneeling
,
and
yet
not
scruple
to
drink
at
his
own
Table
,
or
at
an
Ale-bench
,
till
he
cannot
stand
;
he
that
shall
scruple
the
Cross
in
Baptism
,
and
yet
not
scruple
the
breaking
his
Baptismal
Vow
;
he
that
shall
scruple
Obedience
to
Mans
Laws
,
and
yet
not
scruple
Disobedience
to
God's
,
but
shall
lie
,
and
defraud
,
and
perjure
,
and
oppress
,
and
look
upon
it
as
the
priviledge
of
his
Perversness
and
Contradiction
,
to
do
so
;
I
shall
make
no
scruple
to
call
such
a
scrupulous
Swearer
,
or
Drunkard
,
or
Cheat
,
a
gross
and
prophane
Hypocrite
.
I
do
not
,
I
dare
not
say
,
that
all
those
that
seperate
from
our
Communion
,
are
of
this
Note
,
no
more
than
that
all
who
joyn
with
us
,
are
free
from
these
Crimes
:
no
,
I
believe
,
and
know
the
contrary
;
and
that
very
many
who
have
in
the
simplicity
of
their
hearts
followed
Absolom
in
a
Rebellion
,
2
Sam
.
15.11
.
do
now
likewise
follow
Corah
in
a
Schism
.
Towards
such
I
would
take
up
words
of
Meekness
,
and
in
the
bowels
of
Love
expostulate
with
them
;
but
alas
,
they
do
not
,
they
will
not
hear
me
:
I
would
beseech
them
to
account
of
us
as
Ministers
of
Christ
,
and
Stewards
of
the
Mysteries
of
God
,
as
well
as
others
:
And
if
they
cannot
deny
that
we
are
so
,
will
they
deny
us
Audience
when
we
come
as
Ambassadours
from
the
great
King
of
Heaven
,
to
deliver
his
Message
to
them
in
his
Name
?
Do
we
not
preach
the
same
Truths
,
and
exhort
you
as
far
as
we
are
able
,
to
the
practice
of
the
same
Holiness
?
Do
we
not
Administer
the
same
Sacraments
wherein
are
represented
and
sealed
to
all
believing
Partakers
the
Benefits
of
the
Death
of
our
Lord
Jesus
Christ
?
What
is
it
then
?
are
we
therefore
rejected
because
as
we
have
our
Commission
from
God
,
so
we
have
our
Mission
by
Law
and
Authority
from
Men
?
If
it
be
so
,
this
is
not
Zeal
,
but
Contumacy
and
Perversness
;
or
are
they
our
own
personal
Faults
and
Miscarriages
,
the
neglect
of
our
Ministry
,
or
the
scandal
of
our
Lives
,
that
makes
Men
to
abhor
the
Offerings
of
the
Lord
,
and
forsake
his
Tabernacle
?
Indeed
I
had
much
rather
deplore
than
excuse
them
.
Yet
since
this
Imputation
cannot
without
great
Wrong
and
Injustice
be
laid
upon
all
,
why
is
the
Defection
from
all
?
why
are
godly
,
laborious
,
and
consciencious
Ministers
forsaken
and
despised
as
well
as
the
rest
?
But
suppose
they
were
all
as
black
as
Aspersions
and
Calumnies
would
render
them
;
yet
certainly
they
cannot
be
thought
worse
than
the
Scribes
and
Pharisees
,
who
were
not
only
vicious
in
their
Lives
,
but
corrupt
in
many
principal
parts
of
their
Doctrine
;
yet
such
was
the
Authority
and
Reverence
of
Moses's
Chair
,
that
our
Lord
Christ
himself
,
who
was
the
great
Teacher
of
the
World
,
sends
his
own
Scholars
to
learn
of
them
;
only
because
they
were
the
allowed
and
authorized
Instructers
of
the
People
;
Matth
.
23.2
.
The
Scribes
and
the
Pharisees
sit
in
Moses
seat
.
All
therefore
whatsoever
they
bid
you
observe
,
that
observe
and
do
;
but
do
not
ye
after
their
works
:
for
they
say
,
and
do
not
.
Or
finally
,
is
it
that
that
the
Ordinances
of
Jesus
Christ
are
(
as
they
say
)
burdened
with
some
Observances
which
they
cannot
so
well
digest
and
comply
with
?
Not
now
to
defend
these
Things
in
particular
,
let
me
only
say
,
That
they
nothing
hinder
the
Energy
of
the
Gospel
,
where
it
is
attended
on
with
an
humble
submiss
Soul
,
and
tractable
and
docil
Affections
:
And
what
slight
Opinions
soever
the
overweaning
Fancies
of
the
Men
of
this
Generation
may
have
taken
up
concerning
our
way
of
Worship
,
yet
I
am
sure
that
many
thousand
of
Souls
have
been
converted
and
saved
since
our
happy
and
blessed
Reformation
from
Popery
,
by
the
Ordinances
of
Jesus
Christ
,
administred
with
all
the
same
Observances
which
are
now
so
much
villified
and
condemned
.
And
I
pray
God
Profaneness
be
not
laid
to
the
charge
of
a
great
many
who
not
only
neglect
,
but
deride
and
despise
that
Worship
which
God
hath
accepted
and
rewarded
;
and
that
way
of
Administration
which
he
hath
sanctified
in
the
Conversion
,
and
sealed
in
the
Salvation
of
many
blessed
and
glorious
Saints
now
in
Heaven
.
Yet
I
do
not
think
all
those
who
do
as
yet
refrain
from
our
publick
Assemblies
meerly
out
of
the
Dissatisfaction
of
their
Consciences
,
who
do
desire
and
endeavour
to
be
satisfied
,
and
would
willingly
close
with
their
Duty
as
soon
as
it
is
discovered
to
them
,
without
sticking
at
the
Examples
of
others
,
or
their
own
former
contrary
Practice
;
I
dare
not
,
I
say
,
think
them
guilty
of
Prophaneness
;
although
for
the
present
they
may
be
very
much
misguided
.
But
for
others
,
that
either
absent
themselves
out
of
meer
Carelesness
,
and
a
wretched
Neglect
of
the
Commands
of
Christ
,
or
only
out
of
Humour
and
Frowardness
,
and
because
they
have
been
of
another
Way
,
therefore
they
will
stiffly
and
pertinaciously
maintain
it
;
and
cast
all
the
Odium
they
can
devise
,
and
all
the
Dirt
they
can
rake
together
,
though
it
be
with
Lyes
and
Slanders
,
upon
us
;
such
as
search
for
all
manner
of
Arguments
,
not
so
much
to
satisfie
their
Consciences
,
as
meerly
to
cavil
against
our
Worship
;
and
when
they
can
neither
condemn
it
by
Scripture
nor
Reason
,
do
it
by
bitter
Invectives
,
odious
Reflections
,
and
a
scoffing
Contempt
,
on
purpose
to
make
it
both
hateful
and
ridiculous
to
the
People
;
such
I
shall
be
bold
in
the
Lord
to
pronounce
Prophane
and
Irreligious
Wretches
.
And
whereas
they
cry
out
upon
the
Prophaneness
of
others
,
and
make
that
a
Pretence
why
they
separate
,
and
rend
the
Body
of
Christ
into
Schisms
,
they
themselves
are
most
prophane
,
despising
the
Holy
Ordinances
of
Jesus
Christ
,
and
thereby
making
themselves
unworthy
to
be
admitted
to
such
Holy
Mysteries
,
and
worthy
to
be
excluded
,
and
not
only
by
their
own
voluntary
Obstinacy
,
but
by
a
judicial
Censure
.
So
much
for
the
second
Character
of
a
prophane
Person
.
Thirdly
,
He
is
also
a
prophane
Person
who
neglects
the
performance
of
religious
Duties
in
private
.
Every
House
ought
to
be
a
Temple
dedicated
to
God
,
and
every
Master
a
Priest
,
who
should
offer
unto
God
the
daily
Sacrifices
of
Prayers
and
Praises
.
But
alas
,
how
many
prophane
Persons
have
we
,
and
how
many
prophane
Families
,
who
scarce
ever
make
mention
of
God
but
in
an
Oath
,
nor
never
call
upon
his
Name
but
when
they
impricate
some
Curse
upon
others
?
How
many
who
wholly
neglect
the
Duty
of
Prayer
,
and
think
they
sufficiently
●●●charge
their
Trust
,
if
they
provide
for
the
Temporal
Subsist●nce
of
their
Families
,
though
they
utterly
neglect
the
Care
of
their
Souls
,
and
their
Spiritual
Concernments
?
Such
prophane
Families
as
these
,
Jer
.
10.25
.
God
ranks
with
Infidels
and
Heathens
,
and
devotes
them
to
the
same
common
Destruction
.
Nor
ought
our
Family
Duties
to
be
seldomer
performed
by
us
than
Morning
and
Evening
.
In
the
Morning
Prayer
is
the
Key
that
opens
unto
us
the
Treasury
of
God's
Mercies
and
Blessings
:
in
the
Evening
it
is
the
Key
that
shuts
us
up
under
his
Protection
and
Safe-guard
.
God
is
the
great
Lord
of
the
whole
Family
both
in
Heaven
and
Earth
;
other
Masters
are
but
under
him
entrusted
to
see
that
those
who
belong
to
their
Charge
,
perform
their
Duties
both
to
him
and
them
.
One
of
the
greatest
Services
that
we
can
do
for
God
,
is
to
pray
unto
him
,
and
praise
him
:
And
how
unjust
and
tyrannical
is
it
for
a
Master
of
a
Family
to
exact
Service
to
himself
,
when
he
takes
no
care
to
do
Service
to
his
great
Lord
and
Master
,
to
whom
it
is
infinitely
more
due
?
Neither
is
there
any
Excuse
that
can
prevail
to
take
off
your
Obligation
from
this
Duty
.
Not
that
thou
art
ignorant
,
and
knowest
not
how
to
pray
;
for
many
are
the
Helps
that
God
hath
afforded
thee
:
Do
but
bring
Breath
and
holy
Affections
,
others
have
already
brought
to
thy
hands
Words
and
Expressions
proper
enough
for
the
Concerns
of
most
Families
:
and
besides
,
use
and
common
practice
will
facilitate
this
Duty
,
and
by
an
incessant
consciencious
performance
of
it
,
thou
wilt
thorough
the
promised
assistance
of
the
Holy
Ghost
,
be
soon
able
to
suite
thy
Affections
with
pertinent
Expressions
,
and
to
present
both
in
a
becoming
manner
unto
the
Throne
of
Grace
.
Not
the
multiplicity
and
incumbrance
of
thine
Affairs
:
For
the
more
,
and
the
weightier
they
are
,
the
more
need
hast
thou
to
ask
counsel
and
direction
of
God
,
and
to
beg
his
blessing
upon
thee
in
them
;
without
which
thou
wilt
but
labour
in
the
fire
,
and
weary
thyself
for
very
vanity
.
Not
thy
Bashfulness
and
Modesty
:
For
will
it
not
be
a
far
greater
shame
to
thee
,
that
those
whom
thou
governest
,
and
perhaps
over-awest
even
by
thy
rash
and
unreasonable
Passions
,
should
be
able
to
over-awe
thee
from
so
excellent
and
necessary
a
Duty
.
Be
ashamed
to
sin
before
them
;
be
ashamed
to
talk
loosly
,
to
prophane
the
Name
of
God
,
to
be
intemperate
,
or
unjust
before
them
,
to
defile
thy
mouth
and
their
ears
with
unclean
and
scurrilous
Discourses
;
be
ashamed
to
neglect
thy
Duty
;
but
be
not
ashamed
to
pray
;
for
our
Saviour
hath
told
us
,
Mark
8.38
.
That
whosoever
shall
be
ashamed
of
him
in
this
adulterous
and
sinful
generation
,
of
him
also
shall
the
Son
of
man
be
ashamed
,
when
he
cometh
in
the
glory
of
his
Father
,
with
his
holy
angels
.
And
therefore
since
there
is
no
just
Reason
why
thou
shouldst
refrain
Prayer
from
the
Almighty
,
whosoever
thou
art
that
doest
so
,
be
thy
Conversation
in
all
other
respects
never
so
blameless
,
(
which
yet
is
not
very
probable
that
it
should
be
,
when
thou
beggest
not
Grace
from
God
to
direct
it
)
thou
art
a
prophane
Person
,
and
declarest
thyself
to
be
so
by
thy
neglect
of
the
most
Holy
and
Spiritual
of
all
those
Duties
wherein
we
are
to
draw
nigh
unto
God
.
Fourthly
,
He
is
a
prophane
Person
,
that
performs
holy
Duties
slightly
and
superficially
:
All
our
Duties
ought
to
be
warmed
with
Zeal
,
wing'd
with
Affection
,
and
shot
up
to
Heaven
from
the
whole
bent
of
the
Soul
.
Our
whole
hearts
must
go
into
them
;
and
the
strength
and
vigour
of
our
spirits
must
diffuse
themselves
into
every
part
of
them
,
to
animate
and
quicken
them
:
And
therefore
the
Apostle
commands
us
,
Rom.
12.11
.
To
be
fervent
in
spirit
,
serving
the
Lord
.
Sacrifices
(
which
under
the
Jewish
Oeconomy
were
the
greatest
part
of
God's
solemn
Worship
)
were
commanded
to
be
offered
up
with
Fire
;
and
no
other
fire
could
sanctifie
them
,
but
that
which
miraculously
shot
itself
down
from
Heaven
,
or
from
the
presence
of
God
in
the
Sanctuary
,
Lev
.
9.24
.
Lev
.
6.4
.
which
was
ever
after
kept
burning
for
that
very
use
:
So
truly
all
our
Christian
Sacrifices
both
of
Praise
and
of
Prayer
,
must
be
offer'd
up
unto
God
with
fire
;
and
that
fire
which
alone
can
sanctifie
them
,
must
be
darted
down
from
Heaven
;
the
celestial
flame
of
Zeal
and
Love
,
which
comes
down
from
Heaven
,
and
hath
a
natural
tendency
to
ascend
thither
again
,
and
to
carry
up
our
Hearts
and
Souls
upon
its
wings
with
it
.
But
indeed
commonly
our
Duties
are
either
,
first
,
offered
up
with
strange
unhallow'd
fire
;
they
are
fired
by
some
unruly
passion
of
hatred
,
or
self-love
,
or
pride
and
vain
glory
.
Luke
9.54
.
Like
those
cholerick
Disciples
that
presently
would
command
fire
to
come
down
from
Heaven
to
consume
those
who
had
affronted
them
by
refusing
to
give
them
entertainment
;
only
that
God
by
such
a
severe
Miracle
might
vindicate
their
Reputation
,
and
revenge
the
Contumely
that
was
done
them
.
But
this
is
a
fire
kindled
from
beneath
,
and
smells
strong
of
Brimstone
;
and
therefore
our
Saviour
himself
sharply
checks
their
furious
Zeal
,
Ye
know
not
what
manner
of
spirit
ye
are
of
.
Luke
9.55
.
And
certainly
whensoever
we
pray
thus
in
the
bitterness
of
our
Spirits
,
devoting
our
Enemies
to
destruction
,
and
that
because
they
are
ours
,
rather
than
God's
,
when
we
pour
out
a
great
deal
of
Gall
mingled
with
our
Petitions
,
such
a
Prayer
cannot
be
from
the
Dove-like
Spirit
of
God
,
which
is
meek
and
gentle
;
and
makes
those
so
who
are
lead
and
inspired
by
him
.
Every
party
and
perswasion
of
Men
is
very
ready
boldly
to
prescribe
unto
God
those
Ways
and
Methods
by
which
he
ought
to
be
glorified
;
and
if
any
shall
but
question
their
Principles
,
or
oppose
their
rash
and
unwarrantable
Proceedings
,
their
touchy
Zeal
is
straight
kindled
,
and
nothing
less
than
solemn
Prayers
must
be
made
,
to
devote
such
an
one
to
ruine
and
destruction
,
as
an
Enemy
to
God
and
to
Religion
.
Here
's
fire
indeed
!
but
it
is
Wild-fire
kindled
from
beneath
,
the
Fewel
of
it
is
Faction
,
Popularity
,
Pride
,
Contention
,
and
vain
Glory
;
and
it
sends
forth
a
great
deal
of
smoak
from
corrupt
and
inordinate
Passions
.
Or
secondly
,
If
there
be
none
of
the
former
Incentives
to
heat
them
,
then
our
Duties
are
commonly
very
cold
and
heartless
;
our
Prayers
are
dull
and
yawning
,
and
drop
over
our
Lips
without
any
spirit
or
life
in
them
:
How
often
do
we
beg
God
to
hear
us
,
when
we
scarce
hear
our selves
;
and
to
grant
us
an
answer
,
when
we
scarce
know
what
it
is
that
we
have
askt
?
We
make
our
Requests
so
coldly
and
indifferently
,
as
if
we
only
begg'd
a
Denial
.
So
likewise
in
our
hearing
of
the
Word
,
we
bring
with
us
very
slight
and
prophane
Spirits
to
those
holy
and
lively
Oracles
:
what
else
means
the
vagrancy
and
wanderings
of
our
Thoughts
,
our
lazy
and
unbeseeming
Postures
,
which
would
be
counted
rude
and
unmannerly
to
be
used
in
the
presence
of
some
of
those
that
are
here
with
us
,
were
they
any
where
else
but
in
the
Church
?
What
means
our
weariness
,
our
watching
every
Sand
that
runs
,
our
despising
the
Simplicity
of
the
Gospel
,
our
prizing
the
sound
of
Words
more
than
the
weight
of
Things
,
but
especially
our
indulged
Sloath
and
Drowziness
?
a
Sin
that
I
have
observed
too
common
in
this
place
.
What
,
cannot
you
watch
with
God
one
hour
?
Do
we
speak
Poppy
and
Opium
to
you
?
Or
do
you
expect
that
God
will
now
reveal
himself
to
you
in
Dreams
?
Have
ye
not
Houses
,
have
ye
not
Beds
to
sleep
in
;
or
do
you
despise
the
Church
of
Christ
?
Certainly
God
requires
our
most
wakeful
and
vigilent
Attention
when
he
delivers
to
us
the
most
important
things
of
his
Law
,
and
of
our
Salvation
.
These
and
many
other
things
which
to
particularize
,
would
perhaps
be
to
descend
below
the
Majesty
of
this
Work
,
do
too
evidently
declare
,
that
the
precious
Truths
of
the
Gospel
are
grown
vile
among
us
,
that
we
have
taken
a
Surfeit
of
this
heavenly
Manna
,
this
Bread
of
Life
,
and
now
begin
to
loath
it
.
Beware
least
this
Surfeit
bring
not
a
Famine
after
it
.
It
plainly
argues
much
Prophaneness
in
our
Spirits
,
when
we
bring
only
our
outward
Man
,
our
dull
and
heavy
Carcasses
to
attend
upon
God
,
while
our
Hearts
and
Minds
are
straying
and
wandering
from
him
:
This
is
a
sign
that
we
despise
God
,
and
account
any
thing
good
enough
,
the
Lame
and
the
Blind
to
be
offer'd
up
unto
him
.
Against
such
God
hath
thundered
out
a
most
dreadful
Curse
,
Malac
.
1.14
.
Cursed
be
the
deceiver
,
which
hath
in
his
flock
a
male
,
and
voweth
and
sacrificeth
to
the
Lord
a
corrupt
thing
;
for
I
am
a
great
king
,
saith
the
Lord
of
hosts
,
and
my
name
is
dreadful
.
Thou
who
sufferest
thy
Thoughts
or
thine
Eyes
,
which
are
the
Index
of
them
,
to
rove
in
Prayer
,
or
to
be
seal'd
up
with
sleep
in
hearing
,
thou
despisest
the
great
God
before
whom
thou
appearest
,
and
thinkest
it
enough
if
thou
affordest
him
thy
bodily
presence
,
although
thy
heart
be
with
the
eyes
of
the
Fools
in
the
ends
of
the
Earth
:
for
such
a
Service
is
but
Mockery
;
and
it
is
less
irrision
to
tender
God
no
Service
,
than
to
perform
it
slightly
and
perfunctarily
;
the
one
is
Disobedience
,
but
the
other
is
Contempt
.
This
is
a
fourth
Character
of
a
prophane
Person
.
Fifthly
,
He
is
a
prophane
Person
that
performs
holy
Duties
for
worldly
Ends
and
Advantages
:
For
what
greater
contempt
of
God
can
there
be
,
than
to
make
his
Service
truckle
under
the
base
and
low
designs
of
this
present
Life
?
This
is
to
make
Religion
tributary
to
Interest
,
and
God
himself
an
Homage
to
Mammon
.
And
this
all
Hypocrites
are
guilty
of
;
though
they
masque
their
Designs
with
specious
Pretences
,
and
draw
the
Veil
of
Religion
over
their
sorded
and
wicked
Contrivances
:
yet
they
cry
out
with
Jehu
,
Come
see
my
zeal
for
the
Lord
of
hosts
;
when
he
drove
on
so
furiously
only
for
the
Kingdom
.
Indeed
an
Hypocrite
(
though
he
be
not
commonly
so
esteemed
)
is
the
most
prophane
Wretch
that
lives
;
the
gross
profligate
Sinner
offers
not
half
so
much
Indignity
to
Religion
as
he
doth
;
For
,
First
,
The
Hypocrite
calls
in
God
to
be
a
Complice
and
Partaker
with
him
in
his
Crimes
,
and
intitles
his
Majesty
who
is
infinitely
pure
and
holy
,
to
the
Wickedness
he
commits
,
as
if
they
were
done
for
his
sake
,
and
meerly
upon
his
account
;
and
so
makes
God
to
be
the
Patron
of
Sin
,
who
will
be
the
Judge
and
Condemner
of
Sinners
.
All
his
Injustice
,
Rapine
,
and
Rebellion
,
are
coloured
over
with
the
fair
pretences
of
the
Glory
of
God
,
the
Interest
of
the
Kingdom
of
Christ
,
the
Advancement
of
the
Power
of
Godliness
,
Reformation
of
Idolatry
and
Superstition
,
&c.
and
there
is
no
act
of
Fraud
or
Violence
,
Faction
or
Sedition
,
but
he
thinks
it
justified
and
hollowed
by
these
glorious
Names
;
which
is
nothing
else
but
to
rob
Men
,
and
make
God
the
Receiver
,
who
is
the
Detester
,
and
will
be
the
Punisher
of
such
Crimes
.
Now
the
open
and
flagitious
Wretch
,
although
he
hates
God
as
much
as
the
Hypocrite
,
yet
he
doth
not
so
much
deride
him
;
his
Wickednesses
are
plain
and
avowed
;
and
every
one
may
see
from
whence
they
proceed
,
and
whither
they
tend
,
that
they
come
from
Hell
,
and
directly
tend
thither
:
Religion
is
not
at
all
concerned
to
colour
,
but
only
to
condemn
them
.
And
judge
ye
,
which
doth
most
despise
God
and
Godliness
,
either
he
who
professeth
it
not
at
all
,
or
he
who
professeth
it
only
that
he
may
abuse
and
abase
it
,
and
make
it
subservient
to
such
vile
and
sordid
ends
as
are
infinitely
unworthy
of
it
.
Secondly
,
The
wound
that
Religion
receives
from
Hypocrites
is
far
more
dangerous
and
incurable
,
than
that
which
the
open
and
scandalous
Sinner
inflicts
upon
it
.
For
Religion
is
never
brought
into
question
by
the
ennormous
Vices
of
an
infamous
Person
:
all
see
,
and
all
abhor
his
Lewdness
.
But
when
a
Man
shall
have
his
mouth
full
of
Piety
,
and
hands
full
of
Wickedness
,
when
he
shall
speak
Scripture
,
and
live
Devilism
,
Profess
strictly
and
Walk
loosly
;
this
lays
a
grievous
Stumbling-block
in
the
way
of
others
,
and
tempts
them
to
think
that
all
Religion
is
but
Mockery
,
and
that
the
Professours
of
it
are
but
Hypocrites
,
and
so
imbitters
their
hearts
against
it
,
as
a
solemn
Cheat
put
upon
the
credulous
World
.
Certainly
such
Men
are
the
causes
of
all
that
Contempt
which
is
cast
upon
the
Ways
and
Ordinances
of
God
;
and
their
secret
Prophaneness
hath
given
occasion
to
the
gross
and
open
Prophaneness
that
now
abounds
in
the
World
;
and
the
Hypocrisy
of
former
Years
,
hath
too
fatally
introduced
the
Atheism
of
these
.
Nay
,
an
Hypocrite
must
needs
be
an
Atheist
,
and
in
his
heart
deny
many
of
God's
glorious
Attributes
,
but
especially
his
Omniscience
,
and
say
within
himself
as
those
,
Ps.
73.11
.
Tush
,
God
shall
not
know
;
and
is
their
knowledge
in
the
most
High
?
For
did
they
but
believe
that
God
looks
through
all
their
Disguises
,
and
that
his
Eye
,
which
is
Light
unto
itself
,
pierceth
into
their
very
Souls
;
did
they
but
seriously
consider
that
all
things
are
naked
and
before
him
;
that
he
knows
our
thoughts
afar
off
,
and
is
privy
to
our
closest
designs
,
they
would
not
certainly
be
either
so
daringly
wicked
,
or
so
childishly
foolish
,
as
to
plot
upon
God
,
and
seek
to
cozen
and
delude
Omniscience
.
Now
this
Prophaneness
of
the
Hypocrite
in
seeking
Temporal
Things
by
Spiritual
Pretences
,
is
much
more
abominable
than
the
Prophaneness
of
others
who
seek
them
by
unjust
and
unlawful
means
;
for
the
one
only
makes
Impiety
,
but
the
other
Piety
itself
an
Instrument
of
his
vile
and
sorded
Profit
,
than
which
there
cannot
be
a
greater
scorn
and
contempt
put
upon
Religion
.
Sixthly
,
He
is
a
prophane
Person
who
makes
what
God
hath
sanctified
common
and
unhollowed
:
And
have
we
not
many
such
prophane
Persons
among
us
?
Many
that
abuse
the
holy
and
reverend
Name
of
God
,
which
ought
to
be
had
in
the
highest
esteem
ad
veneration
,
about
light
and
frivilous
matters
;
who
only
make
mention
of
him
in
their
idle
Chat
,
but
are
mute
and
dumb
when
any
thing
should
be
spoken
to
his
praise
;
many
that
prophane
his
Sabbaths
,
and
although
God
hath
liberally
allowed
them
six
Days
for
the
Affairs
of
Earth
,
yet
will
not
spare
the
seventh
for
the
Affairs
of
Heaven
,
but
impiously
invade
what
he
hath
set
apart
and
consecrated
for
himself
,
and
his
own
immediate
Worship
and
Service
.
Many
that
never
speak
Scripture
,
but
when
they
abuse
it
,
making
the
Bible
their
Jest-book
,
and
prostituting
those
Phrases
and
Expressions
,
which
God
hath
sanctified
to
convey
unto
us
the
knowledge
of
himself
,
and
eternal
Life
,
to
the
Laughter
and
Mirth
of
their
loose
Companions
:
So
that
those
very
words
which
the
Holy
Ghost
inspired
into
the
Pen-men
of
the
sacred
Scriptures
,
for
the
Edification
of
the
Church
,
the
Devil
inspires
into
these
Wretches
for
their
own
Damnation
,
and
the
Damnation
of
those
that
have
pleasure
in
such
horrid
Prophaneness
.
Seventhly
,
He
is
a
prophane
Person
who
despiseth
Spiritual
Priviledges
and
Enjoyments
:
Upon
this
very
account
the
Scripture
sets
that
black
and
indelible
Brand
upon
Esau
,
Lest
there
be
any
prophane
persons
among
you
,
Heb
.
12.16
.
as
Esau
,
who
for
one
morsel
of
meat
sold
his
birth-right
.
And
why
is
Esau
stigmatized
as
prophane
for
selling
his
Birth-right
,
but
because
in
those
first
Ages
of
the
World
,
the
First-born
or
Eldest
of
the
Family
was
a
Priest
,
and
that
sacred
Function
by
right
of
Primogeniture
belonged
unto
him
.
And
therefore
we
read
that
the
Tribe
of
Levi
were
taken
by
God
to
be
his
Priests
and
Ministers
,
in
exchange
for
the
First-born
:
Now
to
slight
and
undervalue
an
Office
so
holy
and
sacred
,
a
Priviledge
so
eminent
,
a
Dignity
so
sublime
and
spiritual
,
to
part
with
it
only
for
the
satisfying
of
his
Hunger
,
was
a
sign
of
a
prophane
Spirit
,
in
preferring
the
God
his
Belly
,
before
the
God
of
Heaven
,
and
for
ever
renouncing
his
Right
of
Sacrificing
to
the
true
God
,
only
that
he
might
Sacrifice
one
pleasant
Morsel
to
his
impatient
Appetite
.
And
certainly
if
it
were
so
prophane
in
Esau
to
slight
and
contemn
the
Priestood
in
himself
,
they
are
also
prophane
who
vilifie
it
in
others
,
and
make
those
the
Objects
of
their
lowest
Scorn
and
Contempt
,
whose
Office
it
is
to
Stand
and
Minister
before
God
and
Christ
.
Certainly
if
a
Dishonour
done
to
an
Ambassadour
,
reflects
upon
the
Prince
that
sent
him
,
will
not
Christ
account
it
as
an
Affront
and
Injury
done
unto
him
,
when
you
affront
and
injure
those
his
Messengers
and
Ambassadours
whom
he
hath
sent
to
treat
with
you
in
his
Name
,
and
about
the
Concernments
of
his
Kingdom
.
But
not
to
speak
more
of
this
,
least
we
should
be
thought
to
plead
for
ourselves
:
Are
not
those
prophane
who
despise
and
contemn
the
high
Priviledges
and
Dignity
of
the
Children
of
God
;
who
despise
those
whom
God
so
highly
honours
as
to
adopt
them
into
his
own
Family
,
admit
them
into
near
Communion
and
Indearments
with
himself
,
to
make
them
his
own
Sons
,
and
give
them
the
Priviledge
of
Heirs
of
eternal
Glory
?
Doubtless
he
who
despiseth
him
that
is
begotten
,
despiseth
him
likewise
that
begetteth
;
and
the
common
Disrespect
which
is
shewn
to
the
Servants
and
Children
of
God
,
argues
a
secret
Contempt
of
him
who
is
their
Master
and
their
Father
.
Now
lay
these
things
to
your
own
Hearts
,
and
bring
them
home
to
your
own
Consciences
,
and
see
whether
you
are
in
none
of
these
particulars
guilty
of
Prophaneness
:
Do
none
of
you
think
slightly
of
Religion
,
accounting
it
either
a
Politick
Design
,
or
a
Needless
Preciseness
?
Are
none
of
you
negligent
in
the
publick
Worship
and
Service
of
God
;
nor
yet
in
Private
and
Family
Duties
;
or
if
you
perform
them
,
is
it
not
very
carelesly
and
perfunctorily
;
or
if
you
seem
zealous
in
them
,
is
it
not
your
Zeal
excited
by
some
Temporal
Advantages
,
and
low
base
Worldly
Ends
and
Designs
?
Do
you
not
make
that
Common
and
unhollowed
,
which
God
hath
made
holy
,
either
by
abusing
his
Name
,
polluting
his
Sabbaths
,
or
vilifying
his
Word
in
your
ordinary
Rallery
;
and
lastly
,
do
none
of
you
despise
Spiritual
Priviledges
and
Enjoyments
,
and
those
likewise
who
are
invested
with
them
?
If
so
,
how
fair
and
specious
soever
your
Lives
and
Actions
may
be
,
altho'
you
may
think
the
rude
debaucht
Sinner
at
a
vast
distance
from
yourselves
,
and
account
him
the
only
prophane
Person
,
yet
certainly
this
black
Stile
belongs
as
properly
to
you
,
and
you
are
prophane
Violaters
of
this
first
Command
which
requires
you
to
take
the
Lord
for
your
God
,
and
accordingly
to
honour
and
reverence
him
,
and
whatsoever
appertains
unto
him
.
And
thus
much
for
the
third
notable
Transgression
of
this
Command
,
Prophaneness
.
The
fourth
and
last
breach
of
this
Command
is
by
Idolatry
,
Thou
shalt
have
no
other
gods
besides
me
;
which
they
transgress
who
set
up
any
other
God
besides
the
Lord
Jehovah
.
Idolatry
according
to
its
Etymology
and
use
,
signifies
a
serving
of
Images
,
or
Idols
;
now
,
an
Idol
,
though
it
properly
signifies
an
artificial
Effigies
or
Resemblance
made
to
represent
any
thing
or
person
,
yet
in
Divinity
it
signifies
any
thing
besides
the
true
God
,
unto
which
we
ascribe
Divine
Honour
and
Worship
.
And
as
an
Idol
is
twofold
,
one
internal
in
the
fiction
and
imagination
of
the
Mind
;
another
external
and
visible
,
either
the
Work
of
Mens
hands
,
as
Statues
and
Images
,
or
else
the
Work
of
God's
hands
,
as
the
Sun
,
Moon
and
Stars
,
or
any
other
Creature
;
so
there
is
a
twofold
Idolatry
,
the
one
Internal
,
when
in
our
Minds
and
Affections
we
honour
and
venerate
that
as
God
which
indeed
is
not
so
,
but
is
either
a
Creature
of
the
true
God
,
or
a
Fiction
of
a
deluded
Fancy
:
the
other
External
,
which
we
are
then
guilty
of
when
we
express
the
inward
Veneration
of
our
Souls
,
by
outward
Acts
of
Adoration
.
As
for
instance
:
Whosoever
shall
believe
the
consecrated
Bread
in
the
Sacrament
to
be
transubstantiated
and
changed
into
the
true
and
proper
Body
of
Jesus
Christ
,
and
upon
this
belief
,
shall
in
his
mind
revere
and
honour
it
as
his
God
(
as
the
Papists
do
)
he
is
guilty
of
internal
Idolatry
:
but
if
to
this
internal
Veneration
,
he
add
any
external
Rites
of
Worship
,
as
Prostration
,
Invocation
,
&c.
he
is
then
likewise
guilty
of
internal
Idolatry
.
It
is
the
former
of
these
two
kinds
of
Idolatry
,
which
is
here
prohibited
in
this
first
Commandment
,
Thou
shalt
have
no
other
gods
before
me
;
that
is
,
thou
shalt
not
give
unto
any
thing
either
in
Heaven
or
Earth
,
that
inward
Heart-worship
of
Affiance
,
Love
,
Fear
,
Veneration
,
and
Dependance
,
which
is
due
only
to
the
true
God
,
the
Lord
Jehovah
:
The
imperate
Acts
,
or
outward
Expressions
of
this
inward
Worship
,
is
that
which
we
call
external
Idolatry
,
which
is
specially
forbidden
in
the
second
Commandment
,
of
which
I
shall
treat
in
its
place
and
order
.
Now
concerning
this
Internal
Idolatry
,
observe
these
following
Propositions
:
First
,
Whosoever
acknowledgeth
,
and
in
his
heart
worshippeth
another
God
different
from
that
God
who
hath
revealed
himself
unto
us
in
his
holy
Scriptures
,
he
is
guilty
of
this
Internal
Idolatry
,
and
the
breach
of
this
first
Commandment
.
And
therefore
not
only
those
miserable
Creatures
who
worship
the
Devil
,
or
those
that
have
recourse
to
Diabolical
Arts
and
Charms
,
or
those
who
worship
Men
whose
Vices
were
their
{αβγδ}
,
and
their
Crimes
their
Consecration
,
as
Bacchus
,
and
Venus
,
and
others
of
the
Heathenish
Gods
;
nor
those
who
worshipt
Men
famous
for
their
Vertues
,
as
the
Heathens
did
their
Hero's
,
and
the
Papists
do
their
Saints
;
or
those
who
worship
any
of
the
Creatures
of
God
,
as
the
Host
of
Heaven
,
Fire
as
the
Persians
,
or
Water
as
the
Aegyptians
,
or
the
Creatures
of
Art
,
Aug.
de
Civ
.
Dei
.
l.
8.
c
.
23.
as
Statues
and
Images
,
as
if
possest
and
animated
by
their
Deities
;
in
which
respect
Trismegistus
called
Images
the
Bodies
of
the
Gods
:
And
with
the
same
Madness
are
the
Papists
possest
,
who
are
perswaded
that
God
and
Christ
,
and
the
Saints
dwell
in
certain
Images
made
to
represent
them
,
and
by
those
Images
give
answers
to
their
Votaries
,
and
perform
many
wonderful
and
miraculous
Works
:
whereas
if
there
be
any
Spirit
that
possesseth
them
(
as
perhaps
there
may
)
we
have
reason
to
believe
that
since
their
Worship
of
them
is
the
very
same
with
the
Heathens
,
those
Spirits
are
likewise
the
same
,
viz.
not
God
,
nor
Saints
,
but
Devils
and
damned
Spirits
.
But
I
say
,
not
only
these
are
Idolaters
and
Transgressors
of
this
first
Command
,
but
those
also
who
compound
a
God
partly
out
of
the
figment
of
their
own
erroneous
Minds
,
and
partly
out
of
his
own
Infinite
Attributes
:
And
thus
are
all
Arians
,
Socinians
,
and
Antitrinitarians
guilty
of
Idolatry
;
for
they
acknowledge
one
Infinite
and
Eternal
Being
,
but
denying
the
Persons
of
the
Son
and
the
Holy
Ghost
,
they
worship
an
Idol
,
and
not
the
true
God
,
for
the
only
true
God
,
is
both
Father
,
Son
,
and
Holy
Ghost
.
Secondly
,
Whosoever
acknowledgeth
,
and
in
his
heart
worshippeth
more
Gods
than
the
only
Lord
Jehovah
,
is
guilty
of
Idolatry
,
and
the
Violation
of
this
first
Commandment
.
Thus
was
the
Idolatry
of
those
Nations
which
the
King
of
Assyria
planted
in
Israel
after
he
had
carried
away
the
ten
Tribes
into
Captivity
;
for
it
is
said
,
2
Kings
17.33
.
That
they
feared
the
Lord
,
and
served
their
own
gods
.
And
upon
this
account
also
are
all
Arians
and
Socinians
,
who
deny
the
Natural
Divinity
of
Jesus
Christ
,
justly
charged
with
Idolatry
;
for
since
they
say
that
Christ
is
God
,
and
do
worship
him
as
God
,
yet
deny
that
he
is
of
the
same
Nature
and
Substance
with
the
Lord
Jehova
,
they
must
of
necessity
make
more
Gods
than
one
,
and
those
of
a
divers
Essence
and
Being
;
and
therefore
are
not
only
guilty
of
Blasphemy
,
but
Idolatry
;
of
Blasphemy
in
robbing
Christ
of
his
Eternal
Sonship
and
the
Divine
Nature
;
of
Idolatry
in
attributing
Divine
Honor
and
Worship
unto
him
whom
they
believe
to
be
but
a
Creature
,
and
not
God
by
Nature
.
Thirdly
,
Whosoever
doth
ascribe
or
render
to
any
Creature
,
that
which
is
proper
and
due
only
unto
God
,
he
is
an
Idolater
,
and
guilty
of
the
Transgression
of
this
first
Commandment
.
Now
this
Attribution
of
the
Divine
Properties
to
the
Creatures
,
is
either
Explicite
or
Implicite
,
Explicite
when
we
do
avow
the
Attributes
of
the
Divine
Nature
to
be
in
those
things
which
are
not
capable
of
them
;
as
those
who
hold
the
Body
of
Christ
to
be
Omnipresent
.
Implicite
when
we
render
unto
any
Creature
that
inward
Worship
,
Esteem
,
and
Affection
which
is
due
only
unto
the
infinite
Perfections
of
the
Deity
.
And
although
our
Reformed
Religion
be
very
well
purged
from
the
former
Idolatry
,
yet
certainly
the
Professours
of
it
are
not
well
purged
from
this
latter
Idolatry
;
for
even
among
Protestants
themselves
we
shall
find
very
many
that
are
in
this
sence
Idolaters
:
For
,
First
,
Whosoever
chiefly
and
supreamly
loves
any
Creature
,
is
an
Idolater
;
because
our
chiefest
love
is
due
only
unto
God
.
Hence
the
covetous
Person
is
expresly
called
an
Idolater
,
and
Covetousness
Idolatry
,
Col.
3.5
.
Mortify
your
earthly
members
,
uncleanness
,
evil
concupiscence
,
and
covetousness
,
which
is
idolatry
.
And
the
sensual
Epicure
is
likewise
an
Idolater
,
Phil
.
3.19
.
His
Belly
,
saith
the
Apostle
,
is
his
God
:
The
proud
Person
is
an
Idolater
,
for
he
loves
himself
supreamly
,
sets
up
himself
for
his
own
Idol
,
and
falls
prostrate
before
that
Image
which
he
hath
pourtrayed
of
his
own
Perfections
in
his
own
Fancy
and
Imagination
.
And
generally
all
such
who
love
and
admire
any
thing
above
God
,
or
esteem
any
thing
so
dear
that
they
would
not
willingly
part
with
it
for
his
sake
,
they
have
set
up
another
God
before
him
,
to
which
they
give
that
Service
and
Respect
which
is
due
only
to
the
great
God
of
Heaven
.
Secondly
,
Whosoever
puts
his
trust
and
confidence
in
any
Creature
more
than
in
God
,
is
guilty
of
this
inward
Heart-Idolatry
;
as
when
we
depend
upon
Interest
,
or
Power
,
or
Policy
for
our
safe-guard
and
success
,
more
than
on
that
God
,
who
is
able
both
with
and
without
created
helps
and
means
to
relieve
us
:
And
that
we
do
so
appears
,
when
we
are
secure
and
confident
in
the
enjoyment
of
such
created
Comforts
and
Supports
;
but
altogether
disfident
and
dejected
when
we
are
deprived
of
them
:
For
since
God
is
always
the
same
,
we
should
likewise
have
the
same
courage
and
spirit
,
did
we
place
our
whole
affiance
in
him
.
Thirdly
,
He
is
an
Idolater
,
and
a
very
gross
one
,
who
sets
up
any
Creature
in
his
heart
,
whether
Saint
or
Angel
,
to
pray
unto
it
,
and
to
betake
himself
unto
that
vain
Refuge
in
our
straights
and
necessities
:
for
Invocation
properly
belongs
to
God
alone
,
as
an
Act
of
Worship
which
he
hath
challenged
to
himself
,
and
the
highest
Glory
that
we
can
give
to
his
Divine
Majesty
:
And
therefore
he
hath
commanded
us
,
Psal
.
50.15
.
Call
upon
me
,
not
upon
any
Saint
or
Angel
,
in
the
time
of
trouble
,
and
I
will
deliver
thee
.
And
therefore
the
Papists
are
most
gross
and
stupid
Idolaters
,
who
direct
their
Petitions
not
unto
God
,
but
unto
Saints
and
Angels
;
which
is
nothing
else
but
to
advance
them
in
his
Throne
,
and
to
ascribe
unto
them
his
infinite
Perfections
;
for
Prayer
and
Adoration
supposeth
the
Object
of
it
to
be
Omnipresent
and
Omnipotent
;
Omnipresent
to
hear
,
and
Omnipotent
to
save
,
or
else
they
are
in
vain
.
Thus
much
for
the
First
Commandment
.
The
Second
COMMANDMENT
.
Thou
shalt
not
make
unto
thee
any
graven
image
,
or
any
likeness
of
any
thing
,
which
is
in
heaven
above
,
or
that
is
in
the
earth
beneath
,
or
that
is
in
the
water
under
the
earth
.
Thou
shalt
not
bow
down
thy self
to
them
,
nor
serve
them
:
for
I
the
Lord
thy
God
am
a
jealous
God
,
visiting
the
iniquity
of
the
fathers
upon
the
children
unto
the
third
and
fourth
generation
of
them
that
hate
me
:
and
shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
commandments
.
IDolatry
is
twofold
;
either
Spiritual
and
Internal
,
residing
in
the
Affections
and
Disposition
of
the
Soul
;
which
we
are
guilty
of
when
we
devote
our
supream
Love
,
Fear
,
and
Dependance
unto
any
created
Being
,
which
are
due
only
unto
the
true
and
only
God
.
And
this
Idolatry
is
forbidden
in
the
first
Commandment
,
as
we
have
already
seen
.
Or
else
it
is
more
Gross
and
External
,
consisting
in
a
visible
Adoration
of
any
thing
besides
God
;
who
as
he
challengeth
the
Affections
of
the
Soul
,
so
requires
also
the
Homage
and
Reverence
of
our
Bodies
,
in
those
Services
which
we
perform
unto
him
.
And
this
Idolatry
is
particularly
forbidden
in
this
second
Commandment
,
which
I
have
now
read
unto
you
.
In
which
we
have
these
three
Parts
:
First
,
The
Precept
itself
,
which
runs
negatively
,
and
is
branched
forth
into
two
several
Prohibitions
;
but
both
tending
to
the
same
end
and
effect
:
The
one
forbidding
Images
to
be
made
,
Thou
shalt
not
make
to
thee
any
graven
image
,
or
any
likeness
of
any
thing
;
the
other
forbidding
them
to
be
worshipped
,
Thou
shalt
not
bow
down
thy self
before
them
,
nor
serve
them
.
Secondly
,
Here
is
added
a
severe
Comination
against
those
that
shall
presume
to
violate
this
Command
,
I
the
Lord
thy
God
am
a
jealous
God
,
visiting
the
sins
of
the
fathers
upon
the
children
,
unto
the
third
and
fourth
generation
.
Thirdly
,
Here
is
likewise
for
the
incouragement
of
Obedience
,
the
addition
of
a
gracious
Promise
of
,
Shewing
mercy
unto
thousands
that
love
God
,
and
keep
his
commandments
.
I
shall
begin
with
the
Command
,
or
Prohibition
,
which
is
twofold
:
Thou
shalt
not
make
Images
;
Thou
shalt
not
worship
them
.
Not
that
the
Carvers
or
Painters
Art
,
but
only
the
Peoples
Idolatry
;
not
the
Ingenuity
in
making
,
but
the
Stupidity
in
worshipping
those
dumb
Representations
,
is
here
forbidden
.
The
brazen
Serpent
in
the
Wilderness
,
the
Cherubims
,
and
other
Resemblances
in
the
Temple
,
are
a
sufficient
proof
and
evidence
of
this
.
This
Prohibition
therefore
must
be
interpreted
according
to
the
subject
matter
which
is
here
spoken
of
;
and
that
being
only
Divine
Worship
,
it
is
plain
that
it
is
not
unlawful
to
represent
to
the
eye
any
visible
thing
by
an
artificial
Image
of
it
:
but
only
when
God
saith
,
Thou
shalt
not
make
;
and
,
Thou
shalt
not
worship
;
the
meaning
is
,
thou
shalt
not
make
any
thing
with
an
intention
of
Worship
;
and
thou
shalt
not
worship
any
thing
which
thou
,
or
others
have
made
.
But
concerning
the
Prohibition
of
this
Command
,
I
shall
speak
more
hereafter
.
Now
for
the
more
full
and
clear
understanding
of
this
Precept
,
I
must
desire
you
to
recal
to
mind
one
of
those
several
general
Rules
which
I
formerly
gave
you
,
as
helpful
to
instruct
you
in
the
due
Extent
and
Latitude
of
the
Commandments
;
and
that
was
,
That
the
Negative
Commands
do
all
of
them
include
the
Injunction
of
the
contrary
positive
Duties
;
as
when
God
forbids
the
taking
of
his
Name
in
vain
,
by
consequence
he
commands
the
hallowing
and
sanctifying
of
his
Name
;
where
he
forbids
Murder
,
he
commands
all
lawful
care
and
endeavour
to
preserve
our
own
,
and
the
life
of
others
;
where
in
the
first
Precept
he
sorbids
the
owning
and
cleaving
unto
any
other
God
besides
himself
,
he
injoyns
us
to
acknowledge
him
as
our
God
,
to
love
,
fear
,
and
hope
in
him
only
:
So
here
in
this
second
Command
,
where
he
forbids
the
worshipping
of
Images
,
by
consequence
he
requires
to
worship
him
according
to
the
Rules
which
he
hath
prescribed
us
.
And
therefore
as
under
the
first
Command
is
comprehended
whatsoever
appertains
to
the
Internal
Worship
of
God
;
so
under
this
second
is
comprehended
whatsoever
appertains
to
the
External
and
Visible
Worship
of
God
.
Now
here
I
shall
first
speak
concerning
the
External
Worship
of
God
;
and
then
of
those
Sins
which
are
contrary
unto
it
,
and
condemned
in
this
Commandment
.
Concerning
the
Worship
of
God
I
shall
lay
down
the
following
Propositions
:
First
,
The
true
and
spiritual
Worship
of
God
in
the
general
,
is
an
Action
of
a
pious
Soul
,
wrought
and
excited
in
us
by
the
Holy
Ghost
,
whereby
with
godly
Love
and
Fear
we
serve
God
acceptably
according
to
his
Will
revealed
in
his
Word
;
by
Faith
embracing
his
Promises
,
and
in
Obedience
performing
his
Commands
,
to
his
Glory
,
the
Edification
of
others
,
and
our
own
eternal
Salvation
.
This
is
the
true
spiritual
Worship
of
the
true
God
,
who
is
a
Spirit
;
and
it
comprehends
in
it
both
the
inward
Worship
of
our
Hearts
and
Souls
,
and
likewise
the
outward
Worship
of
holy
and
religious
Performances
;
of
which
I
am
now
particularly
to
treat
.
Secondly
,
Therefore
this
external
Worship
of
God
is
a
sacred
Action
of
a
pious
Soul
,
wrought
and
excited
by
the
Holy
Ghost
,
whereby
with
all
reverence
we
serve
God
both
in
Words
and
Deeds
according
to
his
revealed
Will
,
in
partaking
of
his
Sacraments
,
attending
on
his
Ordinances
,
and
performing
those
holy
Duties
which
he
hath
required
from
us
,
to
his
Glory
,
the
Edification
of
others
,
and
our
own
eternal
Salvation
.
This
Worship
of
God
altho'
it
be
external
,
is
nevertheless
spiritual
;
for
it
proceeds
from
the
Spirit
of
God
exciting
our
Spirits
to
the
performance
of
it
,
and
is
directed
by
a
spiritual
Rule
,
unto
a
spiritual
End
,
the
Glory
of
God
,
and
our
own
Salvation
.
Thirdly
,
The
parts
of
this
external
Worship
are
divers
and
manifold
;
whereof
the
most
principal
and
essential
are
the
Celibration
of
the
Sacraments
,
Solemn
Prayer
,
and
Solemn
Praise
and
Thanksgiving
:
But
besides
these
,
there
be
many
other
things
which
belong
to
the
Service
of
God
,
yea
,
as
many
as
there
are
Duties
of
Religion
and
Piety
;
such
are
a
free
,
open
,
and
undaunted
profession
of
the
Truth
,
a
religious
Vowing
unto
God
things
that
are
lawful
,
and
in
our
own
power
,
an
Invoking
of
the
Testimony
of
God
to
the
Truth
of
what
we
assert
,
or
to
the
faithful
Discharge
of
what
we
promise
,
when
we
are
duly
called
to
do
it
by
lawful
Authority
;
a
diligent
reading
of
the
Word
of
God
,
and
a
constant
and
reverent
Attendance
on
it
when
it
is
read
and
preached
;
and
divers
other
Duties
too
long
to
be
here
particularly
enumerated
;
some
of
which
belong
to
the
proper
Worship
of
God
,
immediately
as
parts
of
it
,
others
mediately
,
as
means
and
helps
to
it
.
Fourthly
,
Although
God
doth
especially
delight
in
the
acts
of
our
internal
Worship
,
and
principally
regards
the
esteem
and
veneration
that
we
have
for
his
great
and
glorious
Majesty
in
our
Hearts
;
yet
this
alone
sufficeth
not
,
without
the
performance
of
those
parts
of
external
Worship
and
visible
acts
of
Piety
and
Religion
,
which
may
to
the
Glory
of
God
express
the
devout
dispositions
of
our
Souls
.
The
inward
acts
of
Piety
are
those
of
Faith
in
believing
,
of
Hope
in
expecting
our
Reward
,
of
Charity
in
loving
both
God
and
our
Neighbour
,
of
Fear
in
reverencing
him
,
of
Patience
in
a
contented
bearing
whatsoever
burdens
it
shall
please
the
All-wise
Providence
of
God
to
lay
upon
us
,
and
of
a
chearful
Willingness
to
perform
all
the
Duties
of
Obedience
which
he
injoyns
us
.
These
belong
to
the
internal
Worship
and
Service
of
God
,
and
are
especially
pleasing
and
acceptable
unto
him
.
And
indeed
without
these
all
other
acts
of
Worship
are
both
dead
and
unsavoury
:
for
as
the
Spirit
of
a
Man
is
his
Life
,
so
the
internal
and
spiritual
Piety
of
the
Heart
,
our
Love
,
Fear
,
and
Reverence
of
God
is
the
Life
of
all
our
Duties
,
without
which
they
are
but
as
a
dead
Carcass
,
so
far
from
being
a
sweet
smelling
savour
,
that
they
are
noisom
and
offensive
to
that
God
to
whom
we
offer
them
.
But
of
this
internal
Worship
I
have
already
spoken
.
That
which
we
are
now
to
consider
,
is
the
external
Worship
of
God
,
which
he
hath
absolutely
required
from
us
,
when
we
have
ability
and
opportunity
to
perform
it
.
For
although
there
need
no
overt-actions
to
make
the
sincerity
of
our
affections
and
intentions
known
unto
God
,
yet
it
is
necessary
for
his
Glory
,
and
the
good
Example
of
others
,
to
declare
that
to
the
World
by
visible
Signs
and
Expressions
,
which
was
before
known
unto
him
in
the
secret
Purposes
and
Thoughts
of
our
Hearts
.
For
first
,
God
hath
no
less
strictly
injoyned
his
external
Worship
,
than
he
hath
his
internal
:
What
can
be
more
external
than
the
Ceremonial
part
of
the
Evangelical
Law
,
the
Participation
of
Baptism
and
the
Lord's
Supper
?
Both
of
which
are
yet
most
expresly
commanded
,
Matth
.
28.19
.
Go
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
.
Acts
the
2.38
.
Repent
,
and
be
baptized
every
one
of
you
in
the
name
of
Jesus
Christ
.
And
for
the
Communion
of
the
Body
and
Bloud
of
Christ
,
see
Luke
22.19
.
Do
this
in
remembrance
of
me
.
Which
Command
they
do
heinously
violate
,
and
refuse
to
give
the
most
evident
Sign
and
Tessera
that
they
are
Christians
,
who
either
totally
neglect
,
or
else
very
seldom
attend
this
most
Holy
and
Spiritual
Ordinance
.
Secondly
,
We
find
that
God
doth
severely
both
threaten
and
punish
such
as
give
external
Worship
unto
any
other
but
himself
:
How
often
are
the
Israelites
reproved
for
bowing
the
Knee
to
Baal
,
for
baking
Cakes
to
the
Queen
of
Heaven
?
Yea
,
and
very
usually
Idolatry
is
set
forth
in
Scripture
by
some
of
those
visible
Actions
which
some
of
these
false
Worshippers
used
to
express
their
Devotion
towards
their
false
Deities
,
as
bowing
the
Body
unto
them
;
Josh
.
23.16
.
Served
other
gods
,
and
bowed
your selves
unto
them
.
Judges
2.12
,
17
,
&c.
Kissing
the
hand
unto
them
in
token
of
reverence
.
Job
31.26
,
27.
If
I
beheld
the
sun
when
it
shined
,
or
the
moon
walking
in
brightness
;
and
my
heart
hath
been
secretly
inticed
;
or
my
mouth
hath
kissed
my
hand
:
This
also
were
an
iniquity
to
be
punished
by
the
judge
;
for
I
should
have
denied
the
God
that
is
above
.
So
likewise
bowing
the
Knee
to
any
Idol
,
and
kissing
it
;
Hos
.
13.2
.
Let
the
men
that
sacrifice
,
kiss
the
calves
.
And
so
when
Elijah
complained
of
the
total
defection
of
the
Israelites
from
the
Service
of
the
true
God
,
unto
Idolatry
;
God
to
comfort
and
encourage
him
,
tells
him
,
That
he
alone
was
not
singular
,
but
that
there
were
seven
thousand
in
Israel
,
all
the
knees
that
had
not
bowed
unto
Baal
,
and
every
mouth
which
had
not
kissed
him
,
1
Kings
19.18
.
And
therefore
certainly
since
he
makes
so
punctual
a
Computation
of
those
who
had
not
alienated
their
Bodily
Worship
to
the
Service
of
an
Idol
,
he
doth
respect
and
accept
those
who
in
Faith
and
Sincerity
tender
it
to
himself
.
Thirdly
,
God
hath
created
the
whole
Man
,
both
Soul
and
Body
for
himself
,
and
he
sustains
both
in
their
being
;
and
therefore
he
expects
Homage
and
Service
from
both
:
from
the
Soul
as
the
chief
seat
of
Worship
,
from
the
Body
as
the
best
Testimony
of
it
.
Fourthly
,
Not
only
our
Souls
,
but
our
Bodies
too
are
redeemed
by
Christ
;
and
therefore
both
should
be
imployed
in
his
Worship
and
Service
:
The
whole
Man
is
bought
with
a
Price
,
the
whole
is
justified
,
the
whole
is
sanctified
;
yea
,
our
very
Bodies
are
said
to
be
the
Temples
of
the
Holy
Ghost
,
1
Cor
.
6.19
.
And
where
should
God
be
worshipped
,
or
that
Worship
appear
,
but
in
his
Temple
?
And
therefore
upon
the
account
of
that
Purchase
which
Christ
hath
made
of
us
to
himself
,
the
Apostle
draws
this
Inference
,
in
the
aforementioned
place
,
Ye
are
not
your
own
,
for
ye
are
bought
with
a
price
;
wherefore
glorifie
God
in
your
bodies
,
and
in
your
spirits
,
which
are
God's
.
Fifthly
,
The
Body
is
likewise
to
partake
of
the
Blessings
of
Obedience
,
and
therefore
it
is
but
reasonable
it
should
partake
of
the
Service
of
Obedience
.
Many
Blessings
are
promised
to
our
outward
Man
here
in
this
life
,
and
hereafter
it
is
to
be
made
a
glorious
and
incorruptible
Body
,
like
unto
the
Body
of
our
Lord
Jesus
Christ
:
it
is
to
be
cloathed
with
Light
,
and
crown'd
with
Rays
;
never
more
to
suffer
Injuries
without
,
or
Diseases
within
:
and
therefore
certainly
Duty
belongs
to
it
,
since
so
many
great
and
unspeakable
Priviledges
belong
unto
it
.
Thus
you
see
how
reasonably
God
requires
from
us
the
Service
not
only
of
the
inward
,
but
of
the
outward
Man
:
And
therefore
we
are
not
to
slight
that
outward
Reverence
which
is
necessary
to
testifie
a
due
sence
of
his
glorious
Presence
when
we
come
before
him
:
neither
must
we
rob
him
of
any
part
either
of
his
Service
,
or
of
his
Servant
,
but
sacrifice
ourselves
intirely
unto
him
;
our
Bodies
upon
the
Altar
of
our
Souls
,
Hearts
and
Affections
,
and
both
Soul
and
Body
upon
that
Altar
which
alone
can
make
both
acceptable
,
even
the
Lord
Jesus
Christ
.
This
is
a
fourth
Position
.
Fifthly
,
All
that
outward
Reverence
which
we
shew
towards
God
in
his
Worship
and
Service
,
must
be
measured
and
estimated
according
to
the
Customs
and
Usage
of
Places
and
Countries
;
so
that
what
they
use
as
a
sign
and
expression
of
Honour
to
their
Superiours
,
they
ought
much
more
to
use
it
in
the
presence
of
the
great
God
,
the
King
of
Kings
,
and
Lord
of
Lords
.
And
therefore
uncovering
of
the
Head
,
bowing
of
the
Body
,
an
humble
submiss
and
setled
composure
of
the
whole
Man
,
which
among
us
are
but
fitting
signs
of
Respect
and
Reverence
,
when
we
appear
in
the
presence
of
those
who
are
much
our
Superiours
,
ought
likewise
to
be
used
by
us
in
the
presence
of
God
,
who
is
infinitely
such
,
not
indeed
that
they
are
essential
parts
of
Worship
,
but
Signs
and
Testimonies
of
it
.
Sixthly
,
The
last
Position
is
this
:
We
ought
not
to
worship
God
with
any
other
external
Worship
,
than
what
himself
hath
commanded
and
appointed
us
in
his
holy
Word
.
The
Scripture
hath
set
us
our
Bounds
for
Worship
,
to
which
we
must
not
add
,
and
from
which
we
ought
not
to
diminish
;
for
whosoever
doth
either
the
one
or
the
other
,
must
needs
accuse
the
Rule
either
of
Defect
in
things
necessary
,
or
of
Superfluity
in
things
unnecessary
:
which
is
an
high
Affront
to
the
Wisdom
of
God
,
who
as
he
is
the
Object
,
so
he
is
the
Prescriber
of
all
that
Worship
which
he
will
accept
and
reward
.
I
well
know
that
this
Rule
hath
given
(
I
cannot
say
Cause
,
but
)
Occasion
to
many
hot
Disputes
about
Ecclesiastical
Rites
and
Constitutions
;
some
condemning
whatsoever
is
prescribed
or
used
in
the
Service
of
God
,
besides
things
expresly
commanded
in
Scripture
,
for
Incroachments
upon
the
Authority
of
God
,
and
Additions
unto
his
Worship
,
which
he
requires
to
be
performed
according
to
the
Pattern
in
the
Mount
,
and
the
Model
he
hath
deliniated
for
it
:
Others
again
maintaining
the
Priviledge
and
Authority
of
the
Church
in
ordaining
some
things
for
the
more
decent
and
reverend
performing
of
the
Service
of
God
,
which
are
not
particularly
required
in
the
holy
Scriptures
.
I
shall
not
plunge
myself
into
this
angry
and
quarrelsom
Controversy
:
only
give
me
leave
to
say
,
and
sadly
to
lament
,
That
the
Seamless-Coat
of
Christ
is
rent
in
pieces
among
them
,
whilst
some
think
it
more
decent
to
sew
on
Loops
and
Fringes
to
it
,
and
others
will
have
none
.
And
truly
I
think
our
Differences
are
of
no
greater
importance
in
themselves
,
though
too
woful
in
their
Consequents
,
than
this
amounts
unto
.
I
shall
clearly
express
my
sence
of
this
Matter
in
a
few
words
,
without
any
Reflection
or
Bitterness
,
and
so
leave
it
to
the
Judgment
of
every
ordinary
Discretion
.
Things
which
belong
to
the
Worship
of
God
,
may
be
considered
either
as
Parts
of
that
Worship
,
or
only
as
Circumstances
and
Modifications
of
it
.
First
therefore
,
Whatsoever
is
imposed
on
us
as
a
substantial
part
of
the
Worship
of
God
,
if
it
be
not
expresly
required
of
us
in
the
holy
Scriptures
,
is
to
be
not
only
refused
,
but
abominated
:
For
this
is
a
plain
Addition
to
what
God
hath
commanded
,
and
by
it
we
lay
an
Imputation
upon
him
,
as
though
he
wanted
Wisdom
to
ordain
what
is
necessary
for
his
own
Service
.
Then
,
and
then
only
is
any
Constitution
of
Man
imposed
for
a
part
of
Divine
Worship
,
when
Obedience
unto
it
is
urged
upon
us
,
not
only
from
the
Authority
enjoyning
it
,
but
also
from
the
Necessity
of
the
thing
considered
simply
and
nakedly
in
its
own
Nature
:
For
as
it
is
with
God's
Laws
,
some
things
are
commanded
because
they
are
good
,
and
some
things
are
good
only
because
they
are
commanded
;
so
is
it
with
Laws
and
Impositions
of
Men
about
Matters
of
Religion
and
Worship
,
some
things
they
command
us
to
observe
,
because
they
are
in
themselves
necessary
antecedently
to
their
Command
,
as
enjoyned
us
before
by
God
;
and
therefore
this
is
no
Ordinance
or
Doctrine
of
Man
,
but
of
God
;
unto
which
the
Magistrate
,
who
is
the
Guardian
of
both
Tables
,
doth
well
to
add
the
Sanction
of
Secular
Rewards
and
Punishments
:
Other
things
are
necessary
for
our
Observance
,
only
because
they
are
commanded
by
their
Authority
,
to
whom
we
owe
consciencious
Obedience
in
things
lawful
and
indifferent
.
But
we
utterly
deny
that
the
imposition
of
any
such
things
makes
them
any
parts
of
Worship
,
of
which
they
are
only
Circumstances
;
or
that
these
Observances
are
necessary
to
us
,
or
acceptable
to
God
antecedently
to
the
command
of
Authority
;
or
that
the
Worship
of
God
were
imperfect
,
defective
,
unacceptable
,
and
invalid
to
the
ends
for
which
it
is
appointed
,
were
not
these
Observances
commanded
,
and
performed
:
If
indeed
we
thought
otherwise
,
the
bitterest
of
all
their
Invectives
,
and
the
loudest
of
all
their
Exclamations
in
calling
our
Worship
,
Superstition
,
Will-Worship
,
and
Idolatry
,
would
not
shew
so
much
Passion
,
as
a
just
and
rational
Zeal
.
But
God
for
ever
forbid
that
any
such
Ordinances
of
Man
should
be
introduced
into
our
Church
.
We
all
joyn
in
this
Vote
;
and
do
utterly
renounce
any
such
Authority
,
and
deny
any
such
Practice
.
We
usurp
not
upon
the
Consciences
of
any
,
nor
indeavour
to
perswade
them
that
that
is
in
it self
necessary
,
which
is
not
so
by
God's
Commands
,
or
the
Law
of
Nature
;
or
that
that
is
unlawful
which
is
not
condemned
by
either
.
We
indeavour
to
keep
ourselves
and
you
as
much
from
a
Positive
,
as
a
Negative
Superstition
:
we
indeavour
to
put
due
bounds
between
things
simply
necessary
,
either
by
the
Command
of
God
,
or
their
own
natural
Reason
and
Goodness
,
and
such
as
are
in
themselves
indifferent
.
We
say
,
that
nothing
is
a
part
of
Worship
,
but
what
belongs
to
the
former
;
but
some
things
that
belong
to
the
latter
may
be
used
in
Worship
as
fit
and
decent
Circumstances
:
And
when
such
things
are
imposed
,
they
become
necessary
;
not
indeed
in
themselves
(
for
no
Humane
Authority
can
alter
the
nature
of
things
)
but
to
our
Practice
,
and
our
Consciences
are
obliged
to
them
:
But
how
?
not
indeed
simply
and
absolutely
,
so
that
it
shall
never
be
lawful
to
omit
them
;
but
only
in
two
Cases
,
in
case
of
Scandal
,
and
Contempt
.
We
ought
not
to
omit
them
,
if
we
judge
any
Offence
will
be
taken
by
others
at
our
Neglect
:
we
ought
not
to
omit
them
at
any
time
out
of
a
Contempt
and
Disrespect
towards
them
.
And
thus
you
see
we
put
a
vast
difference
between
that
which
is
a
part
of
Worship
,
and
that
which
is
but
a
Circumstance
of
Worship
:
If
any
thing
be
commanded
us
by
Men
,
as
a
part
of
Worship
,
which
is
not
commanded
us
by
God
,
we
ought
not
to
submit
unto
it
.
But
,
Secondly
,
If
any
thing
be
imposed
on
us
not
as
a
part
of
Worship
,
but
as
a
Circumstance
and
Modification
of
Worship
,
we
may
and
we
ought
to
submit
unto
it
.
First
,
If
the
things
so
imposed
be
in
themselves
lawful
and
honest
;
which
they
are
,
if
not
condemned
by
the
Scripture
.
Secondly
,
If
they
tend
to
Order
and
Decency
in
the
Church
.
Of
which
certainly
they
are
as
fit
to
be
Judges
who
have
Authority
both
in
Church
and
State
,
as
every
private
,
and
perhaps
less-knowing
Christian
.
Thirdly
,
If
they
are
imposed
by
the
Command
of
a
lawful
Power
,
to
whom
we
ought
to
submit
in
all
things
that
are
lawful
.
Fourthly
,
If
they
are
such
as
neither
for
their
levity
nor
number
eat
out
or
distract
the
Seriousness
and
Devotion
of
our
Spiritual
Worship
:
Which
I
think
cannot
justly
be
imputed
to
the
Observances
of
our
Church
,
being
very
few
for
Number
,
and
very
grave
and
modest
for
Use
.
If
such
things
as
these
be
imposed
upon
us
,
the
Worship
of
God
is
not
thereby
either
changed
or
adulterated
,
neither
is
there
any
addition
made
unto
it
;
but
the
Substance
of
that
Worship
is
still
in
Conformity
to
God's
Laws
,
when
yet
the
outward
and
indifferent
manner
of
it
is
in
Conformity
to
Man's
.
Certainly
it
is
no
addition
to
Baptism
,
to
give
a
Name
to
the
Baptized
,
though
we
find
no
express
command
for
it
.
And
I
much
wonder
among
our
carping
Brethren
,
some
or
other
had
not
scrupled
this
,
as
well
as
another
Observance
.
It
is
no
addition
to
the
Ordinances
of
Jesus
Christ
,
to
appoint
at
what
hour
they
shall
be
celebrated
,
or
in
what
Garment
,
or
in
what
decent
Posture
;
for
all
these
things
are
extrinsical
to
the
Worship
of
God
,
and
fall
under
the
Cognizance
and
Direction
of
our
Superiours
.
Certainly
did
we
but
rightly
weigh
what
is
required
as
a
part
of
Worship
,
and
what
only
as
a
Circumstance
of
Worship
,
a
great
deal
of
Heat
,
and
Contention
,
and
uncharitable
Prejudice
would
be
removed
and
prevented
.
It
is
true
our
Saviour
,
Matth
.
15.9
.
condemns
the
Scribes
and
Pharisees
,
that
taught
for
Doctrines
the
Commandments
of
Men
:
that
is
,
they
taught
those
things
which
were
but
the
Traditions
and
Ordinances
of
their
Elders
,
to
be
in
themselves
absolutely
necessary
to
the
serving
and
worshipping
of
God
.
But
certainly
this
Reproof
falls
not
upon
these
,
who
though
they
do
injoyn
what
they
judge
fit
for
Order
,
yet
do
not
teach
them
for
Doctrines
;
and
are
so
far
from
thinking
their
Commandments
an
assential
part
of
Worship
,
that
they
would
Abhor
and
Anathematize
all
those
that
do
so
.
Necessary
they
are
to
be
submitted
unto
,
and
practised
,
because
injoyned
by
that
Authority
to
which
God
hath
committed
the
Care
of
the
first
Table
,
as
well
as
the
second
;
but
not
necessary
in
themselves
as
any
part
of
the
Worship
and
Service
of
God
,
without
which
,
although
they
were
not
imposed
by
Men
,
it
would
be
unacceptable
to
him
:
And
whosoever
thinks
so
,
let
him
be
accursed
.
And
now
that
I
have
delivered
my
Judgment
without
Bitterness
,
give
me
leave
to
make
some
few
Lamentations
in
the
Grief
and
Bitterness
of
my
Soul
:
Is
it
not
to
be
bitterly
lamented
,
that
in
a
Reformed
and
Orthodox
Church
there
should
be
such
Schisms
,
Rents
,
and
Divisions
;
Altar
against
Altar
,
Pulpit
against
Pulpit
,
and
one
Congregation
against
another
?
And
what
is
all
this
Contention
and
Separation
for
?
Oh
,
they
will
tell
you
,
it
is
for
the
Purity
of
Religion
,
for
the
true
and
sincere
Worship
of
God
,
that
they
may
serve
him
purely
without
Humane
Additions
or
Inventions
.
Thus
goes
the
Cry
;
and
a
company
of
poor
ignorant
well-meaning
Souls
,
because
it
is
very
demurely
and
gravely
spoken
,
take
it
up
,
and
joyn
with
it
,
never
examining
the
grounds
and
bottom
of
it
;
but
conclude
,
that
these
must
needs
be
in
the
right
,
who
complain
of
Corruptions
,
and
pretend
to
a
happy
and
glorious
Reformation
.
Alas
,
my
Brethren
,
was
there
ever
any
Schism
in
the
World
that
did
not
plead
the
same
?
Did
not
others
upon
the
same
Pretences
separate
from
their
Communion
,
upon
which
they
now
separate
from
ours
?
And
may
not
the
same
Argument
serve
to
crumble
them
into
infinite
Fractions
and
Sub-divisions
?
till
at
last
we
come
to
have
almost
as
many
Churches
as
Men
,
and
scarce
a
Man
constant
and
coherent
to
himself
.
But
what
is
it
in
our
Worship
which
they
dislike
?
The
Substantials
of
it
are
all
the
same
with
their
own
:
We
utterly
disavow
that
we
make
that
any
part
of
Worship
,
which
the
Scripture
hath
not
:
and
I
think
that
Man
very
much
forsaken
of
Reason
and
common
Understanding
,
who
shall
indeavour
to
perswade
us
,
that
we
intend
Worship
,
when
we
ourselves
most
earnestly
and
seriously
profess
the
contrary
.
Is
it
then
that
we
differ
about
meer
Accidents
and
Circumstances
?
I
confess
we
do
:
but
assert
withal
,
that
these
things
are
not
a
just
Cause
of
Separation
from
us
.
Alii
jejunant
Sabbato
;
alii
verò
non
:
alii
quotidiè
communicant
corpori
&
sanguini
Dominico
;
alii
certis
diebus
accipiunt
:
allibi
nullus
dies
intermittitur
quò
non
offeratur
;
alibi
sabbato
tantum
&
Dominico
.
Aug.
Ep.
ad
Januarium
Ep.
118.
If
we
look
back
upon
the
Primitive
Times
,
we
shall
find
that
almost
every
Church
had
its
different
Rites
and
Observances
;
and
yet
under
that
Diversity
maintained
Unity
and
Communion
:
Yea
,
and
at
this
day
,
the
reformed
Churches
observe
different
Customs
one
from
another
,
and
yet
they
inviolably
hold
Communion
together
,
and
we
with
them
.
The
Gallican
,
Belgick
,
Helvetian
,
and
German
Churches
reject
us
not
,
nor
we
them
,
although
we
differ
in
Rites
and
Discipline
,
and
those
things
which
are
left
to
the
prudence
of
every
Church
to
constitute
as
they
shall
judge
most
necessary
for
Order
and
Edification
.
Now
certainly
if
these
different
Rites
and
Observances
be
no
ground
for
one
National
Church
to
separate
from
the
Communion
of
another
,
they
can
be
no
ground
for
private
Persons
to
separate
from
the
Communion
of
that
Church
to
which
they
belonged
.
Nay
,
although
they
might
with
reason
dislike
many
Usages
either
as
frivilous
or
incongruous
,
yet
it
becomes
the
temper
and
modesty
of
a
pious
Christian
,
in
things
meerly
circumstantial
,
to
submit
his
Practice
to
the
Judgment
of
that
Authority
under
which
he
lives
,
and
not
to
separate
from
the
Communion
of
the
Church
,
to
forsake
its
Assemblies
,
to
disown
its
Administrations
,
only
because
he
thinks
some
things
might
be
more
conveniently
ordered
,
according
to
the
Model
of
his
own
,
or
other
Mens
apprehensions
:
Which
in
the
Folly
and
sad
Consequences
of
it
,
would
be
to
act
like
him
who
took
up
a
Beetle
,
and
struck
with
all
his
force
to
kill
a
Flie
that
he
saw
on
his
Friend's
forehead
.
What
else
were
this
but
to
rend
the
Body
of
Christ
by
an
angry
contending
about
the
Fashion
of
its
Garments
;
and
to
tear
away
its
Limbs
by
a
violent
striving
to
strip
off
those
Cloaths
which
they
think
indecent
?
For
my
part
I
freely
profess
,
That
were
my
Lot
cast
among
any
of
the
Reformed
Churches
beyond
the
Seas
,
I
would
presently
joyn
in
their
Communion
,
and
not
at
all
scruple
to
conform
myself
to
their
received
Customs
,
although
perhaps
in
my
own
private
Perswasion
I
may
judge
some
of
them
to
be
less
serious
,
and
less
reverent
than
those
of
the
Church
of
England
,
which
are
now
so
passionately
decried
and
condemned
.
Nec
disciplina
ulla
est
in
his
melior
gravi
prudentique
Christiano
,
quàm
ut
eo
modo
agat
,
quo
agere
viderit
Ecclesiam
adquam
cunque
fortè
devenerit
.
Quod
enim
neque
contra
fidem
,
neque
contra
bonos
mores
injungitur
,
indifferenter
est
hubendum
,
&
pro
eorum
inter
quos
vivitur
societate
servandum
est
.
—
Mater
mea
Mediolanum
me
consecuta
,
invenit
Ecclesiam
Sabbato
non
jejunantem
;
ceperit
perturbari
,
&
fluctuare
quid
agerit
,
cùm
ego
talia
non
curabam
,
sed
propter
ipsam
consului
de
hâc
re●beatissimae
memoriae
virum
Ambrosium
;
respondit
se
nihil
docere
me
posse
nisi
quod
ipse
faceret
,
quia
si
melius
nosset
,
idpetiùs
observaret
.
Cumque
ego
putassem
,
nullâ
reditâ
ratione
,
autoritate
solâ
suâ
,
nos
voluisse
admonere
ne
Sabbato
,
jejunaremiae
,
subsecutus
est
&
ait
mihi
;
Cumni
Roma
venio
jejuno
Sabbato
cum
hic
sum
non
jejuno
.
Sic
etiam
tu
,
ad
quam
forte
Ecclesiam
veneris
,
ejus
morem
serva
,
si
cuiquam
nonvis
esse
scandalo
,
nec
quenquam
tibi
.
—
Ego
verò
de
hâc
sententiâ
etiam
atque
etiam
cogitans
,
itâ
semper
habui
tanquam
eam
coelesti
oraculo
susceperim
.
Aug.
ad
Jan.
Ep.
118.
I
have
ever
venerated
that
Oracular
Advice
of
St.
Ambrose
to
St.
Austin
:
If
thou
wilt
neither
give
Offence
,
nor
take
Offence
,
conform
thyself
to
all
the
lawful
Customs
of
the
Churches
where
thou
comest
.
But
I
will
not
farther
inlarge
on
this
cholorick
and
touchy
Controversy
;
only
I
pray
,
that
our
wanton
Dissentions
about
these
less
important
Matters
,
may
not
provoke
God
to
deprive
us
of
the
Substance
and
Essentials
of
our
Religion
;
and
reduce
us
to
such
a
condition
wherein
we
should
be
heartily
glad
,
could
we
enjoy
the
Liberty
of
the
Gospel
,
and
the
Ordinances
of
our
Lord
Jesus
Christ
,
under
any
of
those
Forms
of
Administration
,
which
are
now
so
furiously
debated
amongst
us
.
It
were
just
with
God
to
extinguish
the
Light
of
his
Gospel
,
when
we
use
it
not
to
work
by
,
but
all
our
study
and
strife
is
how
to
snuff
it
.
And
thus
much
in
the
general
,
touching
the
External
Worship
of
God
required
in
this
Commandment
.
The
Sins
forbidden
by
it
are
two
:
-
Contempt
of
the
Worship
of
God
;
and
-
Superstition
in
performing
it
.
Concerning
the
former
,
I
have
already
spoken
largely
,
in
giving
you
the
Characters
of
a
Prophane
Person
.
I
shall
therefore
at
present
speak
onely
of
Superstition
.
Concerning
the
Etymology
of
the
Word
,
both
Tully
and
Lactantius
are
agreed
,
that
it
is
derived
from
Superstites
,
Survivers
;
Cicero
de
Nat.
Deor
.
lib
.
2.
but
about
the
reason
of
the
Notion
they
much
differ
:
Tully
saith
,
Qui
totos
dies
precabantur
&
immolobant
,
ut
sibi
sui
liberi
superstites
essent
,
superstitiosi
sunt
appellati
:
i.e.
They
who
immoderately
prayed
and
sacrificed
,
that
their
Children
might
survive
them
.
But
Lactantius
is
not
content
with
this
reason
,
and
therefore
gives
another
:
Lactant
.
Instit
.
lib
.
4.
c
.
28.
Superstitiosi
autem
vocantur
,
non
qui
filios
suos
superstites
optant
(
omnes
enim
optamus
,
sed
aut
ii●qui
superstitem
memoriam
defunctorum
colunt
;
aut
qui
parentibus
suis
superstites
celebrant
)
imagines
eorum
domi
tanquam
Deos
Penates
:
i.e.
Men
were
called
superstitious
not
from
desiring
that
their
Children
might
survive
them
,
but
because
they
celebrated
the
surviving
memory
of
the
Dead
;
or
because
that
surviving
their
Parents
they
worshipt
their
Images
as
their
Houshold
Gods
.
But
whatsoever
be
the
Etymology
of
the
Word
,
we
may
take
this
short
Description
of
it
,
That
it
is
a
needless
and
erroneous
Fear
in
Matters
of
Religion
;
and
this
is
twofold
,
either
Negative
or
Positive
.
Negative
Superstition
is
,
when
Men
do
fearfully
abstain
from
,
and
abhor
those
things
as
wicked
and
abominable
,
which
God
hath
not
forbidden
,
and
therefore
are
in
themselves
lawful
and
harmless
.
And
those
who
are
biggoted
with
this
Superstition
,
will
be
sure
to
cry
out
against
all
that
do
observe
such
things
as
they
condemn
,
for
miserably
seduced
and
superstitious
Souls
.
Which
is
the
exact
humour
of
the
Men
of
our
Days
,
who
(
as
Diogenes
is
said
to
have
trampled
upon
Plato's
Pride
with
far
greater
Pride
)
so
these
exclaim
against
Superstition
with
far
greater
Superstition
.
For
Superstition
is
not
either
the
observing
,
or
not
observing
of
such
things
,
but
the
doing
of
either
with
an
erroneous
fear
least
God
should
be
displeased
and
provoked
if
we
did
otherwise
:
He
is
therefore
negatively
Superstitious
who
makes
the
not
doing
of
that
which
is
lawful
and
harmless
,
a
matter
of
Conscience
,
and
of
Religion
.
Positive
Superstition
is
,
when
Men
do
fearfully
observe
and
perform
those
things
which
either
are
forbidden
,
or
at
least
no
where
commanded
by
God
:
Or
if
you
will
,
it
is
a
restless
fear
of
the
Mind
,
putting
Men
upon
Acts
of
Religion
which
are
not
due
,
or
not
convenient
.
Now
this
Positive
Superstition
expresseth
it self
two
ways
:
For
sometimes
it
gives
Divine
Honours
to
that
which
is
not
God
:
And
sometimes
it
performs
needless
and
superfluous
Services
to
the
true
God
.
Both
these
are
the
effects
of
Superstition
;
but
are
commonly
known
by
their
proper
names
,
the
one
being
Idolatry
,
and
the
other
Will-Worship
.
And
both
these
are
forbidden
in
this
Commandment
:
First
,
Idolatry
is
a
part
and
species
of
Superstition
;
so
we
find
it
expresly
Acts
17.16
.
compared
with
Verse
22.
In
the
16
it
is
said
,
That
Paul's
spirit
was
stirred
in
him
;
when
he
saw
the
city
of
Athens
wholly
given
to
idolatry
.
And
in
the
22
it
is
said
,
That
Paul
reproved
them
as
being
too
superstitious
.
And
therefore
though
all
Superstition
be
not
Idolatry
,
yet
all
Idolatry
is
Superstition
,
yea
,
and
the
blackest
kind
of
it
.
Now
Idolatry
is
nothing
else
but
the
giving
of
religious
Worship
unto
an
Idol
:
and
an
Idol
is
not
only
an
artificial
Image
or
Representation
of
any
thing
,
whether
real
or
fictitious
,
set
up
to
be
worshipped
,
but
any
Creature
of
God
,
whether
Angels
or
Men
,
Sun
,
or
Moon
,
or
Stars
,
&c.
to
which
we
give
any
religious
Honour
and
Service
.
The
worshipping
of
any
Creature
,
whether
in
Heaven
above
,
or
in
the
Earth
beneath
,
or
in
the
Water
under
the
Earth
,
is
Idolatry
;
which
is
particularly
and
by
name
forbidden
in
this
Commandment
.
And
indeed
this
is
a
Sin
so
absurd
and
stupid
,
that
it
is
a
wonder
it
should
ever
be
so
bewitching
as
to
inveigle
the
far
greater
part
of
the
World
.
The
Prophet
Isaiah
doth
very
frequently
deride
the
folly
and
madness
of
Idolaters
,
especially
Chap.
44.16
.
He
burneth
part
of
his
wooden
God
in
the
fire
;
he
rosteth
his
meat
with
it
,
and
is
satisfied
;
he
warmeth
himself
;
and
the
residue
thereof
he
maketh
a
God
,
he
falleth
down
unto
it
and
worshippeth
it
,
and
prayeth
unto
it
,
and
saith
,
Deliver
me
,
for
thou
art
my
God
.
A
most
gross
and
beastial
Stupidity
;
as
if
there
were
more
Divinity
in
one
end
of
a
Stick
than
the
other
:
and
yet
a
Sin
most
strangely
bewitching
,
after
which
all
the
Heathen
World
ran
a
Whoring
;
and
from
which
all
the
Remonstrances
and
Threatnings
which
God
makes
to
his
own
People
of
Israel
,
could
not
restrain
them
:
yea
,
and
so
strangely
besotting
is
it
,
that
a
very
great
part
even
of
those
who
profess
the
Name
and
Doctrine
of
Jesus
Christ
,
are
most
foully
guilty
of
it
;
I
mean
the
Papists
;
who
to
hide
their
shame
in
this
particular
from
the
notice
of
the
People
,
have
covered
it
with
a
greater
,
and
thought
fit
rather
to
Expunge
this
second
Commandment
,
than
to
leave
their
Image-Worship
to
be
censured
and
condemned
by
it
:
For
in
all
their
Catechisms
and
Books
of
Devotion
,
which
they
have
publisht
for
the
use
of
the
Vulgar
,
they
have
sacrilegiously
omitted
this
second
Commandment
,
as
fearing
that
the
Evidence
of
it
would
convict
and
condemn
them
of
Idolatry
in
the
Consciences
of
the
most
ignorant
and
illiterate
that
should
but
hear
it
rehearsed
.
Let
us
now
proceed
to
consider
who
may
justly
be
condemned
of
Idolatry
,
and
the
Violation
of
this
Precept
.
First
,
He
is
an
Idolater
that
prays
unto
any
Saint
or
Angel
;
for
he
ascribes
that
unto
the
Creature
which
is
an
Honour
due
only
unto
God
the
Creator
.
Our
Faith
and
our
Invocation
ought
to
be
terminated
in
the
same
Object
;
Rom.
10.14
.
How
shall
they
call
on
him
in
whom
they
have
not
believed
.
And
therefore
if
we
cannot
without
Blasphemy
say
,
that
we
believe
in
such
a
Saint
,
or
Angel
,
neither
can
we
without
Idolatry
pray
unto
that
Saint
or
Angel
.
Secondly
,
The
most
execrable
Idolatry
that
is
,
is
that
of
entering
into
League
and
Correspondence
with
the
Devil
;
to
consult
and
invoke
him
,
and
by
any
wicked
Arts
implore
,
or
make
use
of
his
help
and
assistance
.
And
of
this
are
those
guilty
in
the
highest
degree
,
who
enter
into
any
express
Compact
with
the
Devil
;
which
is
always
ratified
with
some
Homage
of
Worship
given
to
him
:
And
in
a
secondary
and
more
low
degree
,
those
who
apply
themselves
to
seek
help
from
such
forlorn
Wretches
,
such
as
use
Traditionary
Charms
and
Incantations
,
or
any
vain
Observances
,
to
free
them
from
Pains
and
Diseases
,
or
other
Troubles
that
molest
them
.
For
all
those
things
which
have
not
a
natural
Efficiency
to
produce
that
Effect
for
which
they
are
used
,
may
very
reasonably
be
suspected
to
have
been
agreed
on
formerly
between
the
Devil
and
some
of
his
especial
Servants
,
and
that
all
the
Vertue
they
retain
is
only
from
that
Compact
;
which
as
it
was
Explicite
in
those
that
made
it
,
so
it
is
Implicite
in
those
that
use
them
;
for
they
still
act
in
the
power
of
that
first
Stipulation
and
Agreement
.
Thirdly
,
Whosoever
bows
down
his
Body
in
religious
Adoration
of
any
Image
,
or
other
Creature
,
is
guilty
of
Idolatry
;
and
doth
most
expresly
transgress
the
very
Letter
of
this
Command
,
Thou
shalt
not
bow
down
before
them
,
nor
worship
them
.
It
is
but
here
a
vain
Refuge
unto
which
the
Papists
betake
themselves
,
when
they
excuse
themselves
from
being
guilty
of
Idolatry
,
because
although
they
worship
Images
,
yet
they
worship
the
True
GOD
by
them
.
For
,
first
,
they
worship
the
Images
of
very
many
Creatures
,
both
Men
and
Angels
.
For
me
now
to
examine
their
Evasion
concerning
{αβγδ}
,
and
{αβγδ}
,
would
perhaps
be
as
improper
in
this
Auditory
,
as
the
Distinction
itself
is
vain
and
frivolous
.
Secondly
,
Whereas
they
pretend
to
worship
the
true
God
by
an
Image
,
we
reply
,
That
it
is
most
impious
to
attempt
to
represent
God
by
any
visible
Resemblance
,
and
therefore
much
more
to
worship
him
,
could
he
be
so
represented
.
For
God
who
is
infinite
,
cannot
be
circumscribed
by
Lines
and
Lineaments
;
and
being
invisible
cannot
be
resembled
:
And
therefore
God
doth
again
and
again
inculcate
it
upon
the
Israelites
,
that
when
he
delivered
the
Law
unto
them
,
he
appeared
not
in
any
shape
,
that
they
might
not
audaciously
attempt
to
deliniate
him
,
and
so
be
inticed
to
Idolatry
:
Thus
Deut.
4.12
.
Ye
heard
the
voice
of
words
,
but
saw
no
similitude
.
only
ye
heard
a
voice
.
And
Verse
15
,
Take
ye
therefore
good
heed
unto
yourselves
,
(
for
ye
saw
no
manner
of
similitude
in
the
day
that
the
Lord
spake
unto
you
in
Horeb
,
out
of
the
midst
of
the
fire
)
lest
ye
corrupt
your selves
,
and
make
you
a
graven
image
,
the
similitude
of
any
figure
.
When
therefore
they
plead
,
That
they
worship
the
onely
true
God
by
Images
;
this
is
no
better
than
to
excuse
one
horrid
Sin
,
by
the
commission
of
another
.
Thirdly
,
To
worship
the
true
and
onely
God
by
an
Image
,
is
gross
Idolatry
.
This
the
Papists
deny
;
and
place
Idolatry
in
worshipping
of
Images
set
up
to
represent
false
and
fictitious
Gods
;
or
else
in
worshipping
them
with
a
belief
that
they
themselves
are
Gods
.
But
,
First
,
Upon
the
same
account
the
Israelites
were
not
Idolaters
in
worshipping
the
Golden
Calf
:
for
they
were
not
so
brutish
as
to
believe
that
Calf
itself
to
be
their
God
:
Nay
,
it
is
most
evident
,
that
they
intended
to
worship
the
true
God
under
that
Representation
.
See
Exod
.
32.4
,
5.
These
be
thy
gods
,
O
Israel
,
which
brought
thee
out
of
the
land
of
Egypt
.
They
could
not
be
so
stupid
as
to
think
that
that
very
Calf
which
they
themselves
had
made
,
had
delivered
them
from
Egypt
;
but
they
worshipt
the
true
God
who
had
given
them
that
great
Deliverance
,
under
this
Hieroglyphick
Sign
and
Resemblance
;
which
appears
Verse
the
5th
,
Aaron
made
proclamation
and
said
,
To
morrow
is
a
feast
to
the
Lord
;
in
the
Original
it
is
Jehovah
,
the
proper
and
incommunicable
Name
of
the
true
God
.
And
yet
that
this
Worship
of
theirs
although
directed
unto
the
true
God
,
was
horrid
Idolatry
the
Scripture
abundantly
testifies
,
Verse
31.
Oh
,
this
people
have
sinned
a
great
sin
.
1
Cor
.
10
7.
Neither
be
ye
idolaters
;
as
were
some
of
them
;
as
it
is
written
,
The
people
sat
down
to
eat
and
drink
,
and
rose
up
to
play
.
Acts
7.41
.
They
made
a
calf
in
those
days
,
and
offered
sacrifice
to
the
idol
.
Again
,
secondly
,
Micah
and
his
Mother
were
certainly
guilty
of
Idolatry
in
making
and
worshipping
their
Images
:
and
yet
that
they
were
made
to
be
Symbolical
Representations
of
the
true
God
,
and
erected
to
this
very
purpose
,
that
he
might
be
worshipt
by
them
,
appears
clearly
from
the
History
,
as
we
have
it
recorded
Judges
the
17.3
,
4.
I
had
wholly
dedicated
(
saith
she
)
the
silver
unto
the
Lord
,
(
Jehova
hebr
.
)
for
my
son
to
make
a
graven
and
a
moulton
image
:
Which
when
he
had
done
he
hired
a
Levite
to
be
his
priest
.
And
in
confidence
of
the
Reward
of
so
much
Piety
,
concludes
,
Verse
13.
That
certainly
now
the
Lord
Jehova
would
bless
him
,
and
do
him
good
.
Nothing
can
be
clearer
then
that
all
this
Worship
was
intended
by
him
to
the
true
and
only
God
,
yet
being
performed
by
Images
,
it
was
no
better
than
rank
Idolatry
.
Thirdly
,
If
the
Papists
in
worshipping
the
true
God
by
Images
be
not
Idolaters
,
then
neither
was
Jeroboam
who
made
Israel
to
sin
,
an
Idolater
,
in
setting
up
his
Calves
at
Dan
and
Bethel
.
For
whosoever
rationally
considers
the
occasion
and
Political
grounds
of
this
Innovation
,
must
needs
conclude
,
that
Jeroboam
intended
not
to
introduce
a
new
God
,
(
which
would
have
made
the
People
to
fall
faster
from
him
,
than
Tyranny
and
Oppression
did
from
Reoboam
)
but
only
to
set
up
some
visible
Signs
and
Representations
of
the
true
God
,
and
to
perswade
the
People
that
they
need
not
go
to
Jerusalem
to
seek
his
Presence
,
and
to
offer
their
Gifts
and
Sacrifices
;
Joseph
.
Antiq
.
Jud.
lib
.
8.
c
.
3.
for
the
same
God
was
as
much
present
with
them
in
those
Figures
as
he
was
at
the
Temple
of
Jerusalem
between
the
Cherubims
.
And
therefore
we
find
that
the
Idolatry
of
Jeroboam
is
distinguished
from
the
Idolatry
of
those
who
worshipped
Baal
and
other
false
Gods
:
See
the
1
Kings
16.31
.
where
God
speaks
concerning
Ahab
,
as
if
it
had
been
a
light
thing
for
him
to
walk
in
the
sins
of
Jeroboam
the
Son
of
Nebat
,
he
went
and
served
Baal
,
and
worshipped
him
.
Nay
,
fourthly
,
although
some
among
the
Heathens
might
be
so
grosly
stupid
as
to
suppose
the
Images
themselves
to
be
Gods
,
and
so
to
worship
them
,
yet
their
wise
and
learned
Philosophers
were
far
enough
from
such
a
senceless
Errour
;
yea
,
they
were
forced
to
use
as
many
Distinctions
and
subtil
Evasions
concerning
their
worshipping
of
Images
,
as
now
the
Papists
do
;
and
truly
most
of
them
are
the
very
same
,
and
seem
but
borrowed
out
of
the
Schools
of
the
Heathens
.
But
especially
they
insist
on
this
,
That
they
venerated
not
their
Statues
,
not
as
they
were
made
of
such
or
such
Materials
,
but
only
as
they
were
the
Houses
and
Bodies
of
God
,
Non
hoc
visibile
colo
,
sed
numen
quod
in
illis
invisibillier
habitat
.
Et
qui
videbantur
sibi
purgatioris
esse
religionis
,
dicebant
;
nec
simulachrum
,
nec
daemonium
colo
,
sed
per
effigiem
corporalem
,
ejus
rei
signum
intueor
quam
colere
debeo
.
Arnob
.
lib
.
6.
where
his
Presence
resided
,
and
by
which
his
Power
was
manifected
:
That
they
worshipped
not
the
visible
Sign
,
but
the
invisible
Deity
by
it
.
And
what
doth
the
Papist
say
more
than
this
?
viz.
That
they
worship
the
Images
of
God
,
not
as
if
they
were
themselves
God
,
but
only
as
they
are
the
visible
Signs
and
Symbols
of
the
Divine
Presence
;
and
so
all
their
Worship
is
directed
unto
God
thorough
them
.
So
that
in
matters
of
Idolatry
,
Dio
Chrisostom
.
Orat
.
12.
de
primâ
Dei
notitiâ
.
I
profess
I
can
find
no
difference
at
all
between
Heathens
and
Papists
:
for
as
the
more
learned
Papists
do
profess
that
they
worship
the
true
God
by
the
Image
;
so
likewise
did
the
more
{αβγδ}
.
Celsus
Orig
.
Cont
.
Cels
.
lib
.
7.
Where
he
likewise
proves
,
that
it
is
lawful
to
make
Images
of
God
,
because
according
to
the
Doctrine
of
Christians
themselves
,
God
made
Man
according
to
his
own
Image
:
The
very
Argument
urged
by
the
Papists
,
and
made
use
of
by
the
second
Council
of
Nice
.
learned
Heathens
.
And
for
the
ignorant
and
vulgar
Papists
,
I
am
very
apt
to
suspect
that
they
do
,
as
the
ignorant
Heathen
,
terminate
and
limit
their
Worship
in
the
very
Images
before
which
they
fall
prostrate
,
esteeming
them
to
have
Divine
Power
and
Vertue
of
their
own
.
For
they
are
most
grosly
blinded
and
infatuated
in
this
their
Image-Worship
,
and
may
as
well
take
a
Stone
or
a
Block
to
be
a
God
,
Estienne
Apol
.
pour
Herodote
.
as
the
great
Dragon
to
be
a
Saint
;
as
the
poor
Woman
did
,
who
offered
one
Candle
to
St.
Michael
,
and
another
to
his
Dragon
,
that
is
,
the
Devil
.
And
therefore
certainly
if
the
Heathen
World
were
ever
guilty
of
Idolatry
,
so
is
now
the
Popish
Church
,
their
Worship
,
and
all
the
Reasons
of
it
being
so
exactly
parallel
.
And
thus
much
concerning
the
first
Branch
of
Superstition
,
which
is
Idolatry
.
The
second
is
Will-worship
:
Concerning
this
I
shall
speak
but
very
little
,
having
already
prevented
myself
.
Now
Will-worship
is
nothing
else
but
the
inventing
and
ascribing
any
other
Worship
unto
God
,
besides
what
he
hath
been
pleased
to
command
and
institute
;
God
will
not
be
worshipped
according
to
our
fancies
,
but
his
own
appointment
:
For
as
we
must
have
no
other
God
besides
the
true
,
so
that
God
must
have
no
other
Service
performed
unto
him
,
besides
what
himself
hath
required
and
prescribed
:
for
this
were
to
impute
folly
and
weakness
unto
him
,
as
if
indeed
he
would
have
Servants
,
but
knew
not
what
service
to
injoyn
them
.
And
thus
we
have
finisht
the
Prohibition
,
Thou
shalt
not
make
unto
thee
any
graven
image
,
&c.
Let
us
now
consider
the
Sanction
of
this
Precept
;
and
that
is
twofold
:
First
,
By
denouncing
a
severe
and
fearful
Threatning
against
all
those
who
should
presume
to
violate
this
Precept
:
For
I
the
Lord
thy
God
am
a
jealous
God
,
visiting
the
iniquity
of
the
fathers
upon
the
children
unto
the
third
and
fourth
generation
of
them
that
hate
me
.
Secondly
,
By
making
a
gracious
Promise
of
Mercy
to
the
careful
and
consciencious
Observers
of
this
Precept
:
Shewing
mercy
unto
thousands
of
them
that
love
me
,
and
keep
my
commandments
.
In
the
Threatning
we
have
these
things
considerable
:
-
First
,
Who
it
is
that
denounceth
it
:
I
the
Lord
thy
God
.
-
Secondly
,
What
it
is
that
he
denounceth
and
threatens
:
To
visit
the
iniquity
of
the
fathers
upon
the
children
.
-
Thirdly
,
The
Persons
against
whom
this
Threatning
is
directed
:
Those
that
hate
him
.
And
by
the
Context
they
are
such
as
contemning
the
only
true
God
,
prostitute
themselves
unto
Idols
.
-
Fourthly
,
The
Duration
and
Continuance
of
that
Vengeance
which
he
will
take
upon
them
:
It
shall
be
to
the
third
and
fourth
generation
.
His
wrath
shall
extend
to
their
Children
,
and
their
Childrens
Children
.
First
,
Let
us
consider
who
it
is
that
denounceth
this
Threatning
;
I
the
Lord
thy
God
am
a
jealous
God
:
So
most
read
the
words
as
our
English
Translation
renders
them
.
But
others
no
less
rightly
read
them
thus
:
For
I
the
Lord
thy
God
am
strong
and
jealous
:
For
the
word
El
,
which
is
here
used
,
signifies
the
mighty
God
.
And
according
to
this
Acception
,
the
words
contain
in
them
a
Description
of
God
.
First
,
By
his
relation
to
us
,
Thy
God
;
a
God
who
hath
separated
thee
from
all
People
of
the
Earth
,
to
be
his
peculiar
Treasure
;
who
hath
brought
thee
near
unto
himself
,
even
into
the
Bond
of
the
Covenant
;
who
hath
betrothed
thee
in
Righteousness
,
and
is
not
only
thy
Maker
,
but
thy
Husband
,
as
the
Prophet
speaks
,
Isai
.
54.5
.
This
God
it
is
who
commands
thee
faithfully
to
perform
the
Marriage
vow
that
is
between
thee
and
him
;
and
not
to
go
a
Whoring
after
the
Vanities
of
the
Gentiles
,
nor
to
expose
thy
shame
and
nakedness
before
any
False
or
Idol-God
.
For
Idolatry
is
Spiritual
Adultery
,
and
most
frequently
set
forth
under
that
Name
and
Notion
in
the
Holy
Scriptures
.
Secondly
,
Thy
God
is
described
by
the
mightiness
of
his
Power
:
He
is
El
kana
,
a
strong
and
jealous
God
;
able
to
revenge
any
dishonour
that
is
done
him
by
thy
unchast
lewdness
.
Thirdly
,
He
is
described
by
that
violent
Passion
which
in
Men
is
called
Jealousy
:
I
the
Lord
thy
God
am
strong
and
jealous
.
Now
Jealousy
is
an
affection
or
passion
of
the
Mind
,
by
which
we
are
stirred
up
and
provoked
against
whatsoever
hinders
the
enjoyment
of
that
which
we
love
and
desire
:
The
Cause
and
Original
of
it
is
Love
;
and
the
Effect
of
it
is
Revenge
.
Now
God
to
deter
the
Israelites
from
Idolatry
,
sets
forth
himself
as
a
strong
and
jealous
God
,
that
they
might
be
assured
not
to
escape
Punishment
;
for
he
is
strong
,
and
therefore
can
inflict
it
,
and
he
is
jealous
,
and
therefore
will
inflict
it
,
if
they
shall
dare
to
abuse
and
injure
that
love
which
he
hath
placed
upon
them
.
Now
this
Jealousy
is
not
to
be
ascribed
unto
God
,
as
if
there
were
properly
any
such
weak
and
disturbing
passion
in
him
,
but
only
by
way
of
accommodation
and
similitude
,
speaking
after
the
manner
of
Men
:
So
that
there
is
not
idem
affectus
,
but
idem
effectus
;
not
the
same
inward
affection
,
but
the
same
outward
effect
.
And
so
likewise
is
it
to
be
understood
when
God
is
said
to
be
angry
,
to
be
grieved
,
to
reppent
,
&c.
that
is
,
his
actions
towards
us
are
like
the
actions
of
one
that
is
angry
,
or
grieved
,
or
repents
,
although
the
infinite
Serenity
of
the
Divine
Essence
is
not
liable
to
be
discomposed
or
ruffled
by
the
tempests
of
any
such
like
passions
as
are
incident
to
us
mutable
Creatures
.
Now
the
reason
why
God
calls
himself
here
a
jealous
God
,
you
will
find
in
these
following
Particulars
:
First
,
Jealousy
is
distrustful
and
suspicious
:
it
dares
not
rely
upon
,
the
truth
and
fidelity
of
the
Person
of
whom
we
are
jealous
,
but
is
full
of
misgiving
doubts
and
fears
.
And
so
God
(
although
in
propriety
of
Speech
he
can
doubt
nothing
,
nor
fear
any
thing
,
yet
)
is
pleased
to
express
his
Jealousy
by
such
speeches
as
intimate
distrust
and
dissidence
.
And
therefore
when
the
Israelites
made
that
solemn
Promise
to
the
Lord
,
Deut
.
5.27
.
All
that
the
Lord
our
God
shall
speak
unto
us
,
we
will
hear
it
and
do
it
.
God
returns
answer
,
as
one
that
misdoubted
the
real
performance
of
so
fair
a
Promise
,
Verse
the
28
and
29.
I
have
heard
the
voice
of
the
words
of
this
people
;
they
have
well
spoken
all
that
they
have
spoken
:
O
that
there
were
such
an
heart
in
them
,
that
they
would
fear
me
,
and
keep
all
my
commandments
always
,
that
it
might
be
well
with
them
,
and
with
their
children
for
ever
.
Secondly
,
Jealousy
is
searching
and
inquisitive
:
It
is
an
hard
matter
to
escape
the
discovery
of
a
jealous
Eye
,
which
is
still
prying
and
seeking
after
that
which
it
would
be
loth
to
find
.
So
the
Eye
of
the
all-seeing
and
all-knowing
God
is
continually
upon
us
;
he
critically
observes
every
look
,
and
every
kind
of
glance
that
we
cast
upon
ourselves
:
Not
the
least
motion
of
our
hearts
,
not
the
least
twinkling
of
our
thoughts
can
escape
his
notice
and
censure
.
And
of
all
sins
,
there
is
none
that
God
doth
more
jealously
observe
than
that
of
Idolatry
;
for
this
is
the
violation
of
that
Marriage-Faith
which
we
have
plighted
to
him
.
And
therefore
we
find
that
the
idolatrous
Israelites
,
as
though
they
were
conscious
of
the
great
Abuse
they
offered
to
their
Maker
,
their
Husband
,
(
as
the
Prophet
stiles
God
,
Isai
.
54.5
.
)
sought
out
dark
and
obscure
Groves
to
act
their
Wickedness
in
;
that
although
they
were
not
chast
,
yet
they
might
seem
to
be
cautious
.
But
in
vain
is
it
to
draw
the
Curtains
of
a
thin
Shade
about
them
;
a
few
Leaves
could
not
cover
their
Shame
,
nor
their
Nakedness
from
him
,
who
is
all
Eye
every-where
,
and
whose
Eye
is
everywhere
light
to
itself
:
God
is
light
,
and
in
him
there
is
no
darkness
at
all
,
1
John
1.5
.
It
is
not
possible
to
conceal
from
him
the
prostitution
of
an
unchast
and
impudent
Idolatry
.
And
therefore
saith
the
Psalmist
,
Psal
.
44.20
,
21.
If
we
have
forgotten
the
name
of
our
God
,
or
stretched
forth
our
hands
to
a
false
God
:
shall
not
God
search
out
this
?
for
he
knoweth
the
secrets
of
the
heart
.
Thirdly
,
Jealousy
as
it
is
searching
and
inquisitive
,
so
it
is
an
angry
and
revengeful
passion
:
And
therefore
Solomon
calls
it
,
The
rage
of
a
man
Prov.
6.34
.
;
therefore
he
will
not
spare
in
the
day
of
vengeance
.
And
Cant
.
8.6
.
Jealousy
is
cruel
as
the
grave
;
the
coals
thereof
are
as
coals
of
fire
,
which
have
a
most
vehement
flame
.
For
as
Love
is
the
most
soft
and
tenderest
affection
of
Humane
Nature
,
so
Jealousy
,
which
is
the
sowring
of
Love
,
and
turning
it
into
Vinegar
,
is
the
most
wild
and
furious
.
Now
God
is
pleased
to
stile
himself
a
Jealous
God
,
to
express
the
heat
of
his
Wrath
and
Indignation
against
Sinners
.
So
Deut
.
29.20
.
The
Lord
will
not
spare
him
,
but
the
anger
of
the
Lord
,
and
his
jealousy
shall
smoke
against
that
man
,
and
all
the
curses
that
are
written
in
this
book
shall
lie
upon
him
,
and
the
Lord
shall
blot
out
his
name
from
under
heaven
.
See
what
dreadful
effects
this
smoking
Jealousy
hath
,
when
it
breaks
forth
into
a
flame
:
Zeph
1.18
.
Neither
their
silver
nor
their
gold
shall
be
able
to
deliver
them
in
the
day
of
the
Lord's
wrath
,
but
the
whole
land
shall
be
devoured
by
the
fire
of
his
jealousy
;
for
he
shall
make
a
speedy
riddance
even
of
all
that
dwell
in
the
land
.
And
what
signal
revenge
this
devouring
Jealousy
of
the
Almighty
God
hath
taken
upon
Sinners
,
the
whole
World
is
full
of
sad
Instances
:
This
Fire
hath
kindled
the
eternal
and
unquenchable
Flames
of
Hell
.
When
the
proud
and
rebellious
Angels
aspired
to
be
Gods
,
God
turned
them
into
Devils
,
and
these
Devils
into
Hell
;
for
his
Jealousy
could
not
indure
to
have
Rivals
in
his
Glory
.
All
the
Ruines
and
Calamities
that
have
ever
hapned
to
Persons
or
Nations
,
are
but
the
effects
of
God's
Jealousy
against
Sin
.
And
of
all
other
Sins
,
his
Jealousy
takes
most
remarkable
Vengeance
against
Idolatry
;
for
this
is
spiritual
Whoredom
,
a
provocation
which
the
jealous
God
can
least
indure
,
see
Deut.
32.16
,
17
,
19.
They
provoked
him
to
jealousie
with
strange
gods
;
they
sacrificed
to
devils
,
not
to
God
;
to
gods
whom
they
knew
not
,
to
new
gods
that
came
newly
up
:
And
when
the
Lord
saw
it
,
he
abhorred
them
,
because
of
the
provoking
of
his
sons
,
and
of
his
daughters
.
And
Verse
21.
They
have
moved
me
to
jealousie
with
that
which
is
not
god
,
they
have
provoked
me
to
anger
with
their
vanities
:
A
fire
is
kindled
in
mine
anger
,
and
shall
burn
to
the
lowest
hell
,
and
shall
consume
the
earth
with
her
increase
,
and
set
on
fire
the
foundations
of
the
mountains
.
And
so
in
the
following
Verses
God
exaggerates
those
sore
and
heavy
Judgments
which
he
would
bring
upon
them
in
the
fury
of
his
Jealousie
,
because
of
this
heinous
Sin
of
Idolatry
.
And
thus
we
have
seen
in
what
respects
God
is
said
to
be
a
Jealous
God
.
What
remains
now
,
but
that
Expostulation
of
the
Apostle
,
1
Cor
.
10.22
.
Do
we
provoke
the
Lord
to
jealousie
?
are
we
stronger
than
he
?
We
who
are
but
as
dust
before
the
Whirlwind
,
and
as
dry
stubble
before
the
consuming
Fire
,
shall
we
dare
by
our
sins
to
affront
and
challenge
that
God
who
hath
said
,
Vengeance
is
mine
,
and
I
will
repay
it
?
And
yet
such
is
the
madness
of
every
desperate
Sinner
,
that
he
rusheth
upon
God's
neck
,
and
upon
the
thick
bosses
of
his
Buckler
,
and
daily
provokes
him
who
is
infinitely
able
to
destroy
both
Body
and
Soul
in
Hell-fire
:
Indeed
Jealousie
of
itself
,
without
power
to
wreak
Revenge
,
is
but
a
weak
and
contemptable
passion
;
but
when
it
is
armed
with
Almighty
Strength
,
it
is
justly
terrible
:
Now
the
Lord
thy
God
is
{αβγδ}
a
strong
and
jealous
God
.
Every
sin
thou
committest
is
an
horrid
wrong
done
unto
him
,
and
a
violation
of
that
Faith
which
thou
owest
him
:
He
hath
woed
thy
affections
,
sought
thy
consent
;
and
this
thou
hast
vowed
unto
him
in
thy
Baptism
;
and
yet
thou
perfidiously
followest
other
Lovers
,
and
givest
thy
heart
unto
the
World
and
the
Devil
,
which
are
God's
greatest
Corrivals
.
The
highest
indignity
that
can
be
done
against
Love
,
is
to
contemn
and
slight
it
,
and
to
imbrace
those
who
are
far
more
base
and
sordid
:
And
how
notoriously
then
dost
thou
affront
God
,
when
thou
despisest
his
Love
,
and
thy
own
Faith
,
to
cast
thyself
into
the
imbraces
of
every
vile
Lust
,
which
now
pollutes
thy
Soul
,
and
will
hereafter
damn
it
?
O
foolish
and
unkind
that
thou
art
,
to
neglect
the
love
of
the
Great
King
of
Heaven
and
Earth
,
and
to
make
choice
of
the
Devil
,
who
is
but
the
Slave
of
God
,
and
solicites
thee
only
to
make
thee
his
Slave
!
Yet
were
it
somewhat
if
thou
couldest
defend
thyself
,
and
maintain
thy
choice
against
the
jealousie
and
wrath
of
the
great
God
whom
thou
thus
despisest
and
provokest
.
But
assure
thyself
,
his
wrath
and
his
jealousie
will
smoke
against
thee
;
yea
,
kindle
upon
thee
,
till
it
hath
burnt
thee
down
to
the
lowest
Hell
:
and
that
day
is
coming
,
wherein
he
will
expose
thy
nakedness
and
thy
shame
before
Men
and
Angels
,
and
upbraid
thee
with
the
folly
,
as
well
as
wickedness
of
thy
Choice
;
and
then
condemn
thee
to
be
an
eternal
Consort
with
those
Devils
whom
thou
hast
preferred
before
himself
:
Believe
it
,
it
is
a
sad
and
fearful
thing
to
fall
into
the
hands
of
the
Living
God
,
for
he
is
a
Jealous
God
,
and
a
Consuming
Fire
,
as
Moses
speaks
,
Deut.
4.24
.
And
thus
much
for
the
first
Observable
in
this
Commination
,
viz.
Who
it
is
that
denounceth
it
,
I
the
Lord
thy
God
am
a
jealous
God
;
or
,
I
the
Lord
thy
God
am
strong
and
jealous
.
Secondly
,
The
next
thing
considerable
is
,
what
Judgment
this
strong
and
jealous
God
threatens
to
inflict
;
and
that
is
,
To
visit
the
iniquity
of
the
fathers
upon
the
children
.
Now
visiting
is
a
figurative
expression
:
And
in
the
general
God
is
said
to
visit
when
after
a
long
space
of
time
,
in
which
he
seemed
to
have
forgotten
,
or
taken
no
notice
of
Men
,
he
declares
by
his
Providence
that
he
hath
still
observed
their
ways
and
doings
.
And
this
word
of
visiting
may
be
taken
either
in
a
good
,
or
in
an
evil
part
;
in
a
good
part
,
Exod
.
3.16
.
Luke
1.68.28
,
&c.
when
God
bestows
great
Mercies
and
Salvation
upon
his
People
,
he
is
said
to
visit
them
;
and
thus
it
is
frequently
used
in
the
Scripture
.
In
an
evil
part
,
God
is
said
to
visit
when
he
rewards
those
sins
at
which
he
seemed
to
connive
,
with
deserved
punishments
;
So
Psal
.
89.32
.
I
will
visit
their
transgression
with
the
rod
,
and
their
iniquity
with
stripes
.
And
Jer
.
5.9
.
Shall
I
not
visit
for
these
things
?
saith
the
Lord
;
and
shall
not
my
soul
be
avenged
on
such
a
nation
as
this
?
And
in
this
sence
is
the
word
to
be
taken
here
,
Visiting
the
iniquity
of
the
fathers
upon
the
children
;
that
is
,
punishing
the
Fathers
iniquity
in
their
Children
and
Postesterity
:
And
thus
we
have
it
interpreted
Jer
.
32.18
.
Thou
recompensest
the
iniquity
of
the
fathers
into
the
bosom
of
their
children
after
them
.
Now
here
arise
two
important
Queries
to
be
resolved
:
First
,
Whether
it
be
just
with
God
,
and
consistant
with
the
Divine
Veracity
to
punish
the
sins
of
the
Fathers
upon
the
Children
?
Secondly
,
Whether
God
doth
always
observe
this
method
of
revenging
the
Fathers
crimes
upon
their
Posterity
and
Off-spring
?
First
,
For
the
former
Query
:
There
seems
some
difficulty
in
reconciling
Scripture
to
itself
in
this
particular
,
and
in
reconciling
such
a
proceeding
to
Justice
and
Equity
;
for
sometimes
the
Scriptures
do
expresly
mention
the
punishment
of
Parents
sins
to
be
inflicted
upon
their
Children
,
Exod
.
34.7
.
Jer
.
32.18
,
&c.
And
when
God
commands
Paul
utterly
to
destroy
Amalek
,
he
gives
this
reason
of
his
Injunction
,
1
Sam
.
15.2
.
Remember
that
which
Amalek
did
unto
Israel
,
how
he
laid
wait
for
him
in
the
way
when
he
came
up
from
Egypt
.
And
yet
almost
four
hundred
Years
were
past
between
the
Journey
of
the
Israelites
from
Egypt
,
and
the
issuing
forth
of
this
Command
:
and
therefore
it
is
not
probable
,
that
any
of
those
Amalekites
who
opposed
them
in
their
way
,
were
then
alive
to
bear
the
punishment
of
that
Offence
.
Yea
,
and
our
Saviour
threatens
the
Jews
of
his
time
,
Matth
.
23.35
.
That
upon
them
should
come
all
the
righteous
bloud
shed
upon
the
earth
;
from
the
bloud
of
righteous
Abel
,
unto
the
bloud
of
Zachariah
son
of
Barachias
,
whom
they
slew
between
the
temple
and
the
altar
:
That
is
,
the
sins
of
their
Progenitors
from
the
beginning
of
the
World
,
unto
that
very
Age
when
they
murthered
Zachary
the
Vide
Baron
.
Annal
.
An.
1.
Sect
.
52
,
&c.
Father
of
John
the
Baptist
,
in
the
Court
of
the
Temple
,
shall
be
punished
in
this
Generation
.
And
yet
again
we
read
as
expresly
,
Ezek
.
18.20
.
The
soul
that
sinneth
,
it
shall
die
:
the
son
shall
not
bear
the
iniquity
of
the
father
,
neither
shall
the
father
bear
the
iniquity
of
the
son
;
the
righteousness
of
the
righteous
shall
be
upon
him
,
and
the
iniquity
of
the
wicked
shall
be
upon
him
.
And
again
,
Jer
.
31.29
,
30.
In
those
days
they
shall
say
no
more
,
The
fathers
have
eaten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
:
But
every
one
shall
die
for
his
own
iniquity
.
And
indeed
this
seems
most
agreeable
to
the
Rules
of
Justice
,
that
the
Innocent
should
not
be
punished
for
the
sins
of
the
Nocent
and
Guilty
.
Now
to
solve
this
Difficulty
,
and
reconcile
this
seeming
Contradiction
,
I
shall
premise
some
Distinctions
,
and
then
draw
from
them
some
Conclusions
satisfactory
to
the
Question
propounded
.
Punishments
are
either
Temporal
,
such
as
befal
in
this
present
life
;
or
else
Eternal
,
such
as
are
reserved
to
be
inflicted
upon
all
impenitent
and
disobedient
Sinners
in
the
World
to
come
.
Again
,
Children
may
be
considered
either
as
imitating
the
Crimes
and
Transgressions
of
their
Parents
,
or
repenting
of
them
,
and
reforming
from
them
,
and
so
not
walking
in
their
Fathers
steps
,
but
in
the
ways
of
God's
Commandments
.
Now
,
first
,
Certain
it
is
that
God
never
visits
the
iniquity
of
the
Fathers
upon
repenting
and
reformed
Children
with
eternal
punishments
.
And
in
this
sence
it
is
everlastingly
true
,
That
the
son
shall
not
bear
the
iniquity
of
his
father
;
but
the
soul
that
sinneth
,
it
shall
die
;
and
every
man
shall
bear
his
own
burden
.
But
some
may
say
,
Are
we
not
made
liable
even
to
eternal
Death
,
only
by
the
sin
of
another
?
Hath
not
the
sin
of
our
first
Father
brought
condemnation
upon
all
his
Posterity
?
And
therefore
how
is
it
true
,
that
the
Son
shall
not
in
this
respect
bear
the
iniquity
of
his
Father
?
To
this
I
answer
,
It
is
not
his
sin
considered
personally
as
his
,
that
hath
made
us
obnoxious
unto
eternal
Death
;
but
it
was
our
sin
as
well
as
his
:
for
in
him
we
all
sinned
and
fell
.
Adam
was
our
federal
Head
and
common
Representative
,
and
his
Sin
was
legally
ours
,
even
as
his
Obedience
would
have
been
,
had
he
persevered
in
it
.
But
now
the
Case
of
Adam
is
singular
,
and
much
different
from
that
of
intermediate
Parents
;
they
indeed
are
our
natural
Heads
,
but
not
our
federal
Heads
as
Adam
was
;
their
actions
are
onely
their
own
,
and
not
ours
,
and
have
no
influence
at
all
upon
the
determining
of
our
eternal
state
and
condition
:
and
therefore
we
shall
not
be
accountable
to
God
at
the
last
Day
for
what
they
have
done
,
but
only
for
what
we
our selves
have
done
in
the
Body
,
whether
it
be
good
or
evil
.
Yet
,
Secondly
,
If
the
Children
imitate
the
wickedness
and
crimes
of
their
Fathers
,
it
is
but
just
and
righteous
with
God
to
punish
them
with
eternal
Death
and
Damnation
for
them
:
It
is
but
fit
that
they
should
inherit
their
Fathers
Damnation
,
who
inherit
their
Fathers
Transgressions
.
But
in
this
case
it
must
be
observed
,
that
God
punisheth
them
not
because
they
are
their
Fathers
sins
,
but
because
they
are
their
own
.
Thirdly
,
God
may
,
and
often
doth
visit
the
Iniquity
of
the
Fathers
upon
the
Children
with
Temporal
Punishments
,
whether
the
Children
imitate
the
Offences
of
the
Fathers
,
or
else
reform
from
them
.
And
these
Temporal
Punishments
are
many
times
very
sore
and
heavy
;
languishing
Diseases
,
racking
and
tormenting
Pains
,
loss
of
Estate
,
sometimes
ravisht
from
them
by
violence
,
sometimes
melting
away
insensibly
:
The
Father
possibly
by
his
unjust
Oppression
and
Extortion
,
intails
a
Curse
upon
his
Estate
,
which
like
a
Canker
,
eats
it
out
and
consumes
it
in
his
Son's
days
;
so
that
nothing
is
left
in
his
hands
but
Shame
and
Poverty
,
altho'
perhaps
he
might
never
know
the
sins
for
which
God
blasts
him
:
Yea
,
we
find
that
God
doth
inflict
Temporal
Death
on
the
Child
for
the
Offence
of
the
Parent
;
thus
,
2
Sam
.
12.14
.
in
Nathan's
Message
to
David
,
Because
by
this
deed
thou
hast
given
great
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
the
child
also
that
is
born
unto
thee
,
shall
surely
die
.
Thus
God
doth
very
frequently
inflict
Temporal
Punishments
upon
the
Children
for
the
Fathers
Transgressions
:
Nor
is
it
at
all
hard
to
reconcile
this
with
the
measures
of
Justice
and
Equity
,
because
of
that
near
relation
which
they
bear
unto
their
Parents
;
for
certainly
it
is
just
with
God
to
punish
a
Sinner
in
all
that
is
related
unto
him
:
now
Children
are
parts
of
their
Parents
,
yea
,
their
Parents
live
and
survive
in
them
;
and
therefore
certainly
God
in
punishing
them
,
may
justly
strike
what
part
of
them
he
pleaseth
.
And
this
even
Plutarch
,
an
Heathen
,
Plutar
.
de
serò
punitis
.
could
observe
,
speaking
how
God
did
often
inflict
grievous
Judgements
on
the
Posterity
of
lewd
and
wicked
Men
,
he
tells
us
,
{αβγδ}
,
it
is
nothing
strange
and
absurd
for
those
who
are
theirs
to
suffer
what
belongs
to
them
.
And
thus
we
have
briefly
vindicated
the
Justice
of
God
,
in
visiting
the
Iniquity
of
the
Fathers
upon
their
Children
.
But
then
,
secondly
,
another
Question
is
,
Whether
God
doth
always
observe
this
Method
of
revenging
the
Offences
of
Fathers
upon
their
Children
in
Temporal
Punishments
?
To
which
I
answer
,
No
,
he
doth
not
:
neither
doth
this
Threatning
in
the
Commandment
oblige
him
to
do
it
,
but
only
shews
what
their
sins
do
deserve
,
and
what
he
might
justly
do
if
he
pleased
to
use
his
Power
and
Prerogative
.
And
therefore
we
read
of
the
Children
of
wicked
Parents
,
who
yet
were
both
pious
and
prosperous
;
such
were
Hezekiah
,
and
Josiah
,
the
one
the
Son
of
Ahaz
,
the
other
of
Amon
.
But
most
commonly
we
may
observe
it
in
the
course
of
Divine
Providence
,
that
the
Posterity
of
wicked
Parents
pay
off
their
Fathers
scoars
to
Divine
Justice
,
in
the
Temporal
Evils
and
Calamities
that
are
brought
upon
them
:
But
yet
if
they
themselves
be
pious
and
holy
,
this
may
be
for
their
comfort
,
that
whatsoever
Afflictions
they
lie
under
,
shall
be
for
their
benefit
and
advantage
;
and
they
are
not
Punishments
to
them
,
but
onely
fatherly
Corrections
and
Chastisements
:
for
the
very
things
which
they
suffer
may
be
intended
by
God
as
a
punishment
to
their
Ancestors
,
but
a
fatherly
correction
to
themselves
;
and
what
to
the
one
is
threatned
as
a
Curse
,
to
the
other
may
prove
a
Blessing
and
an
Advantage
,
as
it
gives
them
occasion
of
exercising
more
Grace
,
and
so
of
receiving
the
greater
Glory
.
Suffer
me
to
close
up
this
with
one
or
two
Practical
Meditations
.
First
,
If
it
be
the
usual
method
of
Divine
Providence
to
visit
the
iniquity
of
the
Father
upon
the
Children
,
see
then
what
great
reason
Parents
have
to
beware
they
do
not
lay
up
a
stock
of
Plagues
and
Curses
for
their
Posterity
,
nor
clog
the
Estate
they
leave
them
,
with
so
many
Debts
to
be
paid
to
the
Justice
of
God
,
as
will
certainly
undo
them
:
Thou
who
by
Fraud
and
Cozenage
heapest
together
ill
gotten
Wealth
,
thinkest
perhaps
of
leaving
so
many
hundreds
,
or
thousands
to
thy
Children
,
but
considerest
not
withal
,
how
many
Curses
thou
puttest
into
the
Bag
,
Curses
that
in
time
will
rot
and
eat
out
the
very
bottom
of
it
:
Thou
who
by
this
,
or
by
any
other
way
of
Wickedness
either
Swearing
,
or
Drunkenness
,
or
Uncleanness
,
provokest
the
Holy
and
the
Jealous
God
,
doth
it
nothing
grieve
thee
to
think
that
thy
sins
shall
be
punisht
upon
thy
poor
Childrens
backs
?
Possibly
thou
art
so
fondly
tender
of
them
,
that
thou
art
loth
to
chastise
them
when
they
really
deserve
it
for
their
own
faults
;
yet
art
thou
so
cruel
to
them
,
as
to
abandon
them
over
to
the
Justice
of
God
,
to
be
severely
scourged
for
faults
which
are
not
their
own
,
but
thine
.
Whose
heart
would
not
yearn
,
and
whose
bowels
would
not
be
turned
within
him
,
to
go
into
an
Hospital
,
and
there
view
over
all
those
Scenes
of
Humane
Misery
and
Wretchedness
which
are
presented
to
us
;
the
Blind
,
the
Lame
,
the
Deaf
,
the
Dumb
,
the
Maimed
,
the
Distracted
,
the
ulcerated
and
loathsome
Leaper
,
and
those
several
Maps
of
Man's
Woes
and
Torments
that
are
there
exhibited
?
Think
then
with
thyself
,
this
is
the
Inheritance
,
this
is
the
Portion
bequeathed
them
by
their
accursed
Parents
.
And
as
thou
wouldest
have
thine
own
Children
to
be
made
the
same
sad
Spectacles
of
Divine
Wrath
and
Vengeance
,
so
go
and
sin
them
into
the
same
condition
.
Certainly
Wolves
and
Tigers
are
more
merciful
to
their
Off-spring
,
than
wretched
Man
!
It
is
thou
thyself
,
O
cruel
Man
!
who
hast
cripled
,
and
maimed
,
and
tormented
,
and
beggered
,
and
undone
thine
own
Children
;
and
perhaps
every
sin
thou
committest
either
murders
,
or
tortures
a
poor
helpless
Infant
,
one
whose
greatest
misery
it
is
,
that
ever
he
was
born
of
thee
.
I
beseech
you
Christians
think
seriously
of
this
thing
;
and
as
ever
you
would
wish
well
to
those
dear
Pledges
which
are
as
your
own
bowels
,
so
beware
how
ever
you
provoke
the
holy
and
jealous
God
,
by
any
known
and
wilful
sin
,
who
will
be
sure
to
repay
it
home
,
either
in
your
own
Persons
by
his
immediate
Judgments
upon
yourselves
,
or
that
which
will
go
as
near
the
heart
of
every
tender
and
compassionate
Parent
,
by
his
sore
Judgments
on
the
poor
Children
and
Posterity
.
Secondly
,
See
here
what
great
reason
thou
hast
to
render
Thanks
and
Praise
unto
God
,
that
thou
art
born
of
holy
and
pious
Parents
;
such
as
treasure
not
up
Wrath
for
thee
,
but
Prayers
:
Possibly
they
were
but
poor
and
low
in
the
World
;
but
yet
they
have
bequeathed
thee
a
rich
Patrimony
,
and
made
God
Executor
,
who
will
faithfully
discharge
his
Trust
,
if
thou
discharge
thy
Duty
,
and
give
thee
a
Blessing
possible
in
this
life
,
but
certainly
in
the
life
to
come
.
Let
others
boast
their
Blood
,
and
their
Parentage
,
and
reckon
up
a
long
row
of
Monuments
and
Ancestors
,
if
they
have
been
wicked
,
lewd
,
and
ungodly
,
but
thine
vertuous
,
and
the
sincere
Servants
of
God
,
they
possibly
may
be
the
last
of
their
Family
,
and
thou
the
first
of
thine
:
Howsoever
,
know
that
it
is
far
more
Noble
to
be
born
of
those
that
have
been
born
of
God
,
than
to
be
the
Grand-children
of
the
Devil
:
Thou
hast
better
Blood
running
in
thy
Veins
,
even
the
Blood
of
them
whom
Christ
hath
judged
worthy
to
be
redeemed
,
and
washed
with
his
own
Blood
,
whose
Names
are
written
in
Heaven
in
the
Lamb's
Book
of
Life
;
a
greater
Honour
and
Dignity
,
than
if
they
were
written
in
the
Worm-eaten
Pages
of
idle
Heraldry
:
And
if
thou
followest
their
good
Examples
,
thy
Relations
,
and
Portion
too
are
greater
and
richer
,
for
thou
hast
God
for
thy
Father
,
Christ
for
thy
Brother
,
and
the
whole
Heaven
of
Stars
for
thine
Inheritance
.
And
thus
much
for
the
second
General
,
what
is
here
threatned
in
the
Commandment
,
viz.
The
visiting
the
of
iniquity
of
the
fathers
upon
the
children
.
I
shall
be
more
brief
in
the
two
remaining
.
Therefore
,
Thirdly
,
Let
us
consider
the
Persons
against
whom
this
Threatning
is
denounced
,
Visiting
the
iniquity
of
the
fathers
upon
the
children
of
those
that
hate
me
:
And
who
those
are
,
is
explained
in
the
Antithesis
subjoyned
,
Keeping
mercy
for
thousands
of
those
that
love
me
,
and
keep
my
commandments
.
If
then
those
that
keep
God's
Commandments
are
Lovers
of
God
,
(
which
our
Saviour
expresly
affirms
,
John
14.21
.
He
that
hath
my
commandments
,
and
keepeth
them
,
he
it
is
that
loveth
me
;
)
by
direct
consequence
it
follows
,
that
those
who
transgress
the
Commandments
of
God
,
are
Haters
of
God
.
And
what
worse
can
be
said
of
the
very
Devil
himself
,
let
them
pretend
never
so
fair
,
and
speak
words
full
of
respect
and
reverence
,
yet
bring
them
to
this
Tryal
,
do
they
observe
and
keep
the
Commandments
of
God
or
no
?
If
not
,
they
are
Haters
of
God
and
Goodness
.
And
indeed
it
is
impossible
,
that
those
who
are
disobedient
and
rebellious
should
love
God
;
for
can
they
love
him
who
hath
required
from
them
what
they
do
so
extreamly
loath
?
Can
they
love
him
whom
they
must
needs
apprehend
armed
with
wrath
and
vengeance
to
punish
and
torment
them
everlastingly
for
their
sins
?
Can
they
love
him
,
who
if
they
have
any
consciences
in
them
,
they
must
needs
know
hates
them
with
a
perfect
hatred
,
and
will
be
avenged
on
them
in
their
eternal
ruine
and
destruction
?
Certainly
if
we
love
God
,
because
he
first
loved
us
,
these
cannot
but
hate
him
,
to
whom
their
own
consciences
must
needs
attest
,
that
God
hates
both
them
and
their
ways
.
Fourthly
,
Consider
the
Duration
and
Continuance
of
that
Vengeance
which
God
will
take
upon
those
who
thus
hate
him
.
On
their
own
persons
he
will
revenge
himself
eternally
,
and
be
ever
satisfying
his
wronged
Justice
in
their
insufferable
Torments
:
But
on
their
Posterity
he
will
be
avenged
unto
the
third
and
fourth
Generation
.
And
yet
even
in
this
very
Threatning
there
is
Mercy
contained
;
Mercy
it
is
that
such
a
wicked
and
accursed
Race
,
are
not
cut
off
,
and
cast
out
of
his
sight
and
grace
for
ever
;
and
that
where
once
the
wrath
of
God
hath
seized
on
any
Family
,
it
doth
not
burn
down
and
consume
the
whole
before
it
:
But
he
graciously
stops
its
course
,
and
gives
not
way
to
all
his
fury
;
and
in
this
Mercy
glorifies
itself
against
Judgment
,
in
that
he
sheweth
Mercy
unto
Thousands
,
but
visiteth
Iniquity
only
unto
the
third
and
fourth
Generation
.
The
Third
COMMANDMENT
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
:
for
the
Lord
will
not
hold
him
guiltless
that
taketh
his
name
in
vain
.
IT
is
a
known
Rule
,
that
all
the
Precepts
of
the
Law
respect
either
those
Duties
which
we
owe
immediately
unto
God
,
or
those
which
we
owe
immediately
unto
Man
,
the
former
constitute
the
first
,
the
latter
the
second
Table
.
The
Commands
of
the
first
Table
are
prescribed
us
,
for
the
regulating
our
Divine
Worship
;
which
is
either
internal
and
more
spiritual
,
or
external
and
more
visible
.
The
internal
Worship
of
God
,
with
the
humblest
veneration
of
our
Souls
,
and
most
sincere
affections
of
our
hearts
,
is
required
of
us
in
the
first
Commandment
,
as
I
have
already
declared
.
The
external
Worship
of
God
consists
of
three
parts
,
Prostration
of
the
Body
;
Profession
of
the
Mouth
;
and
the
Observation
of
prefixed
Time
.
And
each
of
these
hath
a
particular
Command
to
injoyn
them
.
The
first
of
these
,
viz.
Prostration
of
the
Body
,
is
required
in
the
second
Commandment
;
of
which
I
have
spoken
.
The
second
,
viz.
Profession
of
the
Mouth
,
comes
next
to
be
considered
.
And
to
guide
and
regulate
this
,
we
have
our
Rule
prescribed
in
the
third
Precept
of
this
Table
:
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
,
&c.
In
which
words
we
have
:
-
First
,
A
Prohibition
,
Thou
shalt
not
take
,
&c.
-
Secondly
,
A
Commination
or
Threatning
,
For
the
Lord
will
not
hold
him
guiltless
that
,
&c.
In
the
Prohibition
three
things
are
to
be
inquired
into
:
-
First
,
What
is
meant
by
the
Name
of
God
?
-
Secondly
,
What
it
is
to
take
the
Name
of
God
?
-
Thirdly
,
What
it
is
to
take
God's
Name
in
vain
?
First
,
What
is
meant
by
the
Name
of
God
?
I
answer
,
The
Name
of
God
hath
sundry
Acceptations
in
the
Scripture
:
First
,
Sometimes
it
is
taken
for
the
Nature
and
Being
of
the
Deity
itself
.
Nor
is
it
an
unusual
Figure
to
put
Name
for
that
Thing
or
Person
that
is
expressed
by
it
;
as
Revel
.
3.4
.
Thou
hast
a
few
names
in
Sardis
,
that
have
not
defiled
their
garments
;
and
they
shall
walk
with
me
in
white
:
that
is
,
thou
hast
a
few
Persons
in
Sardis
.
So
likewise
we
may
observe
it
to
be
frequently
used
when
the
Scripture
speaks
of
God
,
and
Christ
,
Psal
.
20.1
.
The
name
of
the
God
of
Jacob
defend
thee
;
that
is
,
let
the
God
of
Jacob
himself
,
who
is
the
only
True
and
Almighty
Potentate
,
be
thy
Shield
and
thy
Defence
.
Psal
.
135.3
.
Sing
praises
unto
his
name
;
that
is
,
offer
your
returns
of
Thanks
and
Praises
unto
that
God
from
whom
you
have
received
your
Mercies
and
Salvation
.
So
Psal
.
115.1
.
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
to
thy
name
give
glory
;
that
is
,
let
the
glory
which
is
due
unto
thee
be
intirely
ascribed
unto
thyself
.
And
so
concerning
Christ
,
Luke
24.47
.
Repentance
and
remission
of
sins
are
to
be
preached
to
all
nations
in
his
name
;
that
is
,
through
him
.
And
John
1.12
.
He
gave
power
to
become
the
sons
of
God
,
to
as
many
as
believed
in
his
name
;
that
is
,
to
as
many
as
believed
in
him
.
And
thus
it
is
used
in
innumerable
places
.
Secondly
,
Sometimes
the
Name
of
God
is
taken
for
the
whole
System
of
Divine
and
Heavenly
Doctrine
revealed
to
us
in
the
Scriptures
:
Thus
the
Psalmist
,
Psal
.
22.22
.
I
will
declare
thy
name
unto
my
brethren
:
Which
the
Apostle
cites
as
spoken
in
the
person
of
Christ
,
Heb
.
2.12
.
and
the
meaning
is
,
That
Christ
should
declare
and
make
known
to
the
World
,
a
true
spiritual
Doctrine
,
and
way
of
Worship
;
and
teach
them
a
Religion
which
should
both
perfect
their
Reason
,
and
save
their
Souls
.
And
as
a
Testimony
of
the
accomplishment
of
this
Prophesie
,
our
Saviour
himself
tells
us
,
John
17.6
.
I
have
manifested
thy
name
unto
the
men
whom
thou
gavest
me
.
And
v.
26.
I
have
declared
unto
them
thy
name
,
and
will
declare
it
;
that
is
,
I
have
instructed
them
in
the
true
Religion
,
and
right
Worship
of
the
great
God
.
And
so
it
is
taken
likewise
Micah
4.5
.
All
people
will
walk
every
one
in
the
name
of
his
God
,
and
we
will
walk
in
the
name
of
the
Lord
our
God
for
ever
and
ever
:
That
is
,
we
will
walk
in
that
way
of
Worship
and
Religion
which
is
appointed
and
approved
by
the
Lord
our
God
.
Thirdly
,
The
Name
of
God
is
taken
for
that
whereby
God
is
called
,
and
by
which
his
Nature
and
Perfections
are
made
known
unto
the
Children
of
Men
:
For
Names
are
imposed
to
this
very
intent
,
that
they
might
declare
what
the
thing
is
to
which
the
Name
doth
belong
.
Thus
when
God
had
created
Adam
,
and
made
him
the
Lord
of
this
visible
World
,
he
caused
the
Beasts
of
the
Field
,
and
the
Fowls
of
the
Air
to
pass
before
him
,
both
to
do
Homage
to
their
new
Soveraign
,
and
likewise
to
receive
Names
from
him
,
which
according
to
the
perfection
of
his
knowledge
,
did
then
aptly
serve
to
express
their
several
natures
,
and
were
not
only
Names
,
but
Diffinitions
too
:
And
so
when
we
read
of
the
Names
of
God
in
Scripture
,
they
all
signifie
some
expressions
of
his
Infinite
Essence
,
in
which
he
is
pleased
to
spell
out
himself
unto
us
,
sometimes
by
one
Perfection
,
and
sometimes
by
another
.
Now
these
Names
of
God
,
are
either
his
Titles
or
his
Attributes
.
Concerning
which
I
have
formerly
treated
at
large
in
expounding
to
you
the
first
Petition
of
the
Lord's
Prayer
,
Hallowed
be
thy
name
;
and
therefore
shall
here
onely
mention
them
,
and
so
proceed
.
First
,
His
Titles
are
his
Name
:
And
they
are
some
of
them
Absolute
;
and
such
are
those
glorious
Titles
of
Jah
,
Jehovah
,
God
,
I
Am
,
I
Am
hath
sent
thee
,
saith
God
to
Moses
.
And
these
are
Names
altogether
incomprehensible
and
stupendious
;
others
are
Relative
,
respecting
us
.
So
his
Name
of
Creator
,
denotes
his
infinite
Power
in
giving
Being
to
all
things
:
Lord
,
and
King
,
signifie
his
Dominion
and
Authority
in
disposing
and
governing
all
that
he
hath
made
:
Father
signifies
his
Care
and
Goodness
in
providing
for
us
his
Off-spring
:
Redeemer
,
his
Mercy
in
delivering
us
from
Temporal
Evils
and
Calamities
,
but
especially
from
Eternal
Death
and
Destruction
.
These
,
and
other
such-like
Titles
God
doth
assume
unto
himself
,
to
express
in
some
measure
,
as
we
are
able
to
bear
,
what
he
is
in
himself
.
Secondly
,
His
Attributes
also
are
his
Name
:
Some
of
which
are
incommunicable
,
as
his
Eternity
,
Immensity
,
Immutability
,
Simplicity
,
&c.
which
are
so
proper
to
the
Divine
Nature
,
that
they
belong
to
no
created
Being
;
others
are
communicable
,
and
so
Mercy
,
and
Goodness
,
and
Holiness
,
and
Truth
,
&c.
are
the
Attributes
of
God
:
Communicable
they
are
,
because
some
Rays
of
them
may
be
found
in
the
Creatures
;
but
yet
in
that
infinite
degree
and
excellency
which
they
have
in
God
,
so
they
are
incommunicable
,
and
proper
only
to
the
Deity
.
And
therefore
tho'
Angels
or
Men
may
be
said
to
be
holy
,
or
just
,
or
good
,
yet
none
of
them
are
so
originally
;
none
are
so
infinitely
and
unchangeably
,
none
are
so
simply
,
and
in
the
abstract
,
but
only
God
himself
.
These
then
are
the
Names
of
God
.
And
here
in
the
Text
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
;
we
must
understand
it
concerning
the
Name
of
God
in
this
last
exception
,
that
is
,
for
any
Name
of
his
whereby
he
is
pleased
to
reveal
himself
unto
us
;
whether
it
appertain
to
his
Titles
,
or
to
his
Attributes
;
neither
of
these
must
be
taken
in
vain
.
Secondly
,
Let
us
consider
what
it
is
to
take
the
Name
of
God
.
I
answer
briefly
:
To
take
the
Name
of
God
is
no
other
than
to
make
use
of
it
,
either
as
the
Object
of
our
Thoughts
,
or
the
Subject
of
our
Discourses
:
And
so
we
find
this
Phrase
used
,
Psal
.
16.4
.
I
will
not
take
up
their
names
into
my
lips
.
And
Psal
.
50.16
.
What
hast
thou
to
do
,
that
thou
shouldst
take
my
covenant
in
thy
mouth
?
That
is
,
that
thou
shouldst
speak
,
or
make
mention
of
it
.
So
that
to
take
God's
Name
is
to
speak
,
or
mention
it
.
Thirdly
,
Let
us
consider
what
it
is
to
take
God's
Name
in
vain
.
To
this
I
answer
:
God's
Name
is
then
taken
in
vain
,
-
First
,
When
it
is
used
without
propounding
to
ourselves
a
due
end
.
-
Secondly
,
When
it
is
used
without
due
consideration
and
reverence
.
-
Thirdly
,
When
it
is
used
in
an
undue
and
unlawful
action
First
,
When
it
is
used
without
propounding
to
ourselves
a
due
end
:
The
end
specifies
the
action
:
if
the
end
be
vain
the
action
must
be
so
too
.
Now
there
are
but
two
ends
that
can
justifie
and
warrant
the
use
of
any
of
God's
Names
,
either
his
Titles
or
his
Attributes
;
and
they
are
,
First
,
The
Glory
of
God
.
And
,
Secondly
,
The
Edification
of
ourselves
and
others
.
Whatsoever
is
besides
these
,
is
light
and
frivolous
,
and
can
be
no
good
ground
to
us
to
make
any
mention
of
his
great
and
terrible
Name
,
which
is
so
full
of
Glory
and
Majesty
,
that
it
should
never
be
uttered
,
but
where
the
subject
of
our
Discourse
is
serious
and
weighty
.
I
will
not
now
speak
of
those
who
vend
the
holy
and
reverend
Name
of
God
with
Oaths
and
Blasphemies
;
a
sin
by
so
much
the
more
heinous
and
abominable
,
by
how
much
less
temptation
there
is
to
it
,
either
of
pleasure
or
profit
;
this
is
an
Iniquity
to
be
punisht
by
the
Judge
:
And
would
to
God
Laws
were
put
in
severe
execution
,
to
cramp
the
black
Tongues
of
all
such
prophane
Wretches
,
whose
number
so
abounds
and
swarms
,
that
we
can
no
where
walk
the
Streets
,
without
being
assaulted
with
whole
vollies
of
Oaths
and
Curses
.
But
for
others
who
are
of
more
blameless
Conversation
,
may
it
not
be
observed
how
their
Discourses
and
familliar
Tattle
are
filled
up
with
the
Name
of
God
and
Lord
:
I
beseech
you
consider
,
what
end
do
you
propound
to
yourselves
in
thus
using
the
great
and
terrible
Name
:
Are
all
your
Discourses
so
serious
as
to
bear
the
burden
of
that
great
Name
?
Are
they
all
immediately
directed
to
the
advancement
of
his
Glory
?
Or
do
they
all
promote
the
benefit
and
welfare
of
those
who
hear
them
?
If
so
,
than
indeed
the
Name
of
God
can
never
be
more
seasonably
used
:
But
if
you
make
the
highest
Lord
,
serve
only
to
express
some
small
Wonderment
,
or
the
great
God
only
an
expletive
to
fill
up
a
gap
in
your
Speeches
;
certainly
these
are
such
low
and
mean
ends
,
that
God
will
not
hold
thee
guiltless
.
He
accounts
himself
contemned
when
you
mention
his
Name
to
such
idle
purposes
,
and
will
revenge
the
dishonour
that
you
do
him
by
it
.
Secondly
,
The
Name
of
God
is
taken
in
vain
,
when
it
is
used
without
due
consideration
and
reverence
:
Whensoever
we
make
mention
of
him
,
we
ought
seriously
to
ponder
his
infinite
Greatness
and
Glory
,
and
to
bow
our
hearts
in
the
deepest
prostration
before
that
Name
,
to
which
all
the
Powers
in
Heaven
and
Earth
bow
down
with
most
humble
Veneration
.
But
is
it
possible
for
those
who
speak
of
God
promiscuously
and
at
random
,
is
it
possible
that
they
should
utter
his
Name
with
Reverence
,
when
all
the
rest
of
the
Discourse
is
nothing
but
Froth
and
Levity
?
Nay
,
if
they
be
reproved
for
it
,
will
they
not
alledge
that
for
their
Excuse
that
which
is
their
very
Sin
,
That
they
did
not
consider
it
?
And
what
!
will
you
dare
to
bolt
out
the
great
Name
of
the
great
God
without
considering
it
?
Is
that
a
Name
to
be
sported
with
,
and
to
be
tost
too
and
fro
upon
every
light
and
vain
Tongue
?
The
tongue
of
Man
is
called
his
glory
,
Psal
.
57.8
.
Awake
up
my
glory
.
And
shall
the
glory
of
Man
,
be
the
dishonour
of
God
?
shall
that
which
was
created
to
be
a
principal
Instrument
of
magnifying
and
exalting
God's
Name
,
run
it
over
without
affection
or
reverence
?
Those
things
which
we
most
of
all
contemn
and
despise
,
we
use
as
by-words
and
lay
no
great
stress
nor
sence
upon
them
.
And
truly
when
we
speak
of
God
,
without
considering
how
great
,
how
glorious
and
excellent
a
Being
he
is
,
how
holy
,
just
,
and
powerful
,
we
do
but
make
him
a
by-word
,
which
is
the
highest
contempt
and
indignity
that
can
be
cast
upon
him
.
And
therefore
the
best
means
that
can
be
used
to
secure
us
from
that
Habit
and
wicked
Custom
,
that
many
of
us
have
inured
ourselves
unto
,
of
taking
God's
Name
in
vain
,
is
seriously
to
consider
whose
Name
it
is
,
even
the
Name
of
the
great
God
who
is
present
with
thee
,
and
hears
thee
pronounce
it
:
That
God
to
whom
the
greatest
and
most
glorious
Things
compared
,
are
base
and
vile
Nothings
:
That
God
who
is
jealous
of
his
Honour
,
and
will
dreadfully
revenge
himself
upon
the
Contemners
of
it
.
And
if
thou
hast
but
wrought
these
Considerations
into
thine
heart
,
and
habituated
them
to
thy
thoughts
,
thou
wilt
for
ever
be
afraid
to
speak
of
his
Majesty
vainly
and
irreverently
.
Thirdly
,
The
Name
of
God
is
taken
in
vain
when
it
is
used
to
an
undue
and
unlawful
action
,
especially
when
it
is
brought
to
confirm
a
Falshood
either
in
Perjury
or
Heresie
,
which
is
a
most
horrid
Impiety
:
And
therefore
it
is
observed
,
that
the
same
word
which
is
here
rendered
Vain
,
{αβγδ}
signifies
also
False
or
Deceitful
:
So
that
this
Precept
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
,
may
be
rendered
also
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
falshood
.
Not
that
this
is
the
only
unlawful
using
of
it
,
but
that
this
is
the
chief
and
most
notorious
abusing
of
it
:
And
indeed
what
greater
sin
can
there
be
,
than
to
bring
God
to
be
a
Witness
to
our
Lye
?
to
make
him
who
is
Truth
itself
attest
that
which
is
Falshood
and
Deceit
.
And
therefore
Proverbs
30.9
.
Agur
prays
against
pinching
Poverty
,
as
well
as
superfluous
Riches
,
Lest
,
saith
he
,
I
be
poor
,
and
steal
,
and
take
the
name
of
my
God
in
vain
.
That
is
,
lest
Poverty
compel
me
to
steal
,
and
fear
of
Shame
or
Punishment
tempt
me
to
Swear
by
the
Name
of
the
great
God
,
that
I
have
not
done
it
.
This
indeed
is
to
take
God's
Name
in
vain
in
the
worst
and
highest
sence
.
Suffer
me
now
to
close
up
this
with
some
Practical
Application
of
it
to
your
Consciences
:
First
,
Let
this
convince
you
of
the
greatness
and
heinousness
of
this
Sin
,
and
deeply
humble
you
that
have
been
guilty
of
it
.
I
well
know
,
that
the
commonness
,
whether
of
God's
Mercies
towards
us
,
or
of
our
Sins
against
him
,
takes
off
much
from
our
Observation
,
and
abates
them
both
in
our
Estimate
:
And
because
this
is
so
common
a
Sin
almost
in
the
mouths
of
all
Persons
,
our
ears
are
so
beaten
to
it
,
that
we
now
little
regard
it
.
Possibly
should
we
hear
a
Devil
incarnate
belch
out
some
direful
Oath
,
we
should
start
and
tremble
at
it
:
but
when
we
hear
the
Name
of
the
great
God
,
and
our
only
Lord
,
slip
along
in
some
trifling
and
impertinent
Discourse
,
this
we
take
no
notice
of
;
and
the
commonness
of
the
Sin
hath
almost
stifled
all
Reproofs
:
I
beseech
you
Christians
consider
,
First
,
That
we
are
not
to
weigh
Sins
by
the
Opinion
of
Men
,
but
by
the
Censure
and
Sentence
of
God
:
He
hath
no
more
allowed
you
to
take
his
Name
in
vain
,
than
he
hath
to
blaspheme
it
:
The
irreverent
using
of
it
is
as
expresly
forbidden
,
as
the
abjuring
and
cursing
of
it
:
And
when
the
Law
of
God
hath
not
dispensed
with
us
,
it
is
most
intolerable
presumption
that
we
should
dare
to
dispense
with
ourselves
.
Again
consider
,
thou
that
sportest
away
the
Name
of
God
in
thy
ordinary
Prattle
,
what
wilt
thou
have
to
relie
upon
in
thy
greatest
distresses
:
The
wise
Man
tells
us
,
Prov.
18.10
.
The
name
of
the
Lord
is
a
strong
tower
;
the
righteous
runneth
unto
it
and
is
saved
.
But
alas
,
what
comfort
canst
thou
find
in
the
Name
of
God
in
thy
greatest
necessities
,
since
it
is
the
same
Name
thou
hast
used
and
worn
out
before
in
the
meanest
and
most
trivial
concerns
:
Thou
hast
already
talkt
away
the
strength
and
vertue
of
it
,
and
wilt
hardly
find
more
support
from
it
in
thy
Tribulation
,
than
thou
gavest
reverence
unto
it
in
thy
Conversation
.
Let
us
then
be
more
cautious
than
to
spend
so
excellent
a
Remedy
against
all
Fears
,
and
Sorrows
,
and
Afflictions
,
vainly
and
unprofitably
:
Thy
name
,
saith
the
Spouse
,
Cant
.
1.3
.
is
an
ointment
poured
forth
.
But
certainly
if
upon
every
slight
occasion
we
break
the
Box
,
and
expose
the
Name
of
God
to
common
Air
,
it
will
in
time
lose
its
scent
and
vertue
,
and
when
we
have
most
need
of
it
,
shall
find
no
refreshment
,
no
comfort
in
it
.
Besides
,
Thirdly
,
This
common
and
irreverent
using
of
the
Name
of
God
,
will
insensibly
over-spread
as
with
a
Spirit
of
Prophaneness
;
we
shall
by
degrees
arrive
to
a
plain
contempt
of
God
,
whom
we
thus
hourly
and
unnecessarily
take
into
our
mouths
:
For
what
else
is
this
but
to
make
ourselves
rude
and
familliar
with
that
infinite
Majesty
,
towards
whom
the
profoundest
testimonies
of
respect
and
reverence
must
fall
infinitely
short
of
expressing
our
due
distance
?
But
by
using
his
Name
vulgarly
and
promiscuously
,
what
do
we
else
,
but
make
it
our
sport
,
and
blow
it
up
and
down
with
every
idle
breath
,
as
Children
do
bubbles
in
the
Air
?
Again
,
canst
thou
in
Duty
easily
compose
thyself
to
reverence
the
holy
and
dreadful
Name
of
God
,
when
thou
hast
thus
accustomed
thyself
to
name
him
without
any
veneration
or
respect
in
thy
common
Discourses
?
Certainly
it
is
the
hardest
thing
imaginable
to
make
the
heart
fall
down
prostrate
before
that
God
whom
thou
invokest
in
Prayer
,
when
once
thou
art
used
to
invoke
him
slightly
in
thy
ordinary
Converse
.
Let
me
therefore
beseech
you
,
O
Christians
,
as
you
tender
his
Glory
,
of
which
he
is
jealous
,
whensoever
you
speak
of
God
,
or
but
mention
his
Name
,
you
would
do
it
with
an
holy
Awe
and
Dread
of
his
Divine
Majesty
;
that
you
would
seriously
consider
,
that
that
Name
to
which
every
Knee
bows
,
both
of
things
in
Heaven
,
and
things
on
Earth
,
and
things
under
the
Earth
,
whether
they
be
Angels
or
Devils
,
requires
from
you
more
respect
and
honour
than
to
be
idly
blurted
out
with
every
rash
and
foolish
expression
.
And
you
who
are
Masters
of
Families
,
and
have
Children
and
Servants
committed
to
your
Care
,
beware
that
you
stop
this
growing
Sin
in
them
betimes
.
It
is
the
sin
and
shame
of
Parents
,
that
they
suffer
little
Ones
to
lisp
the
Name
of
God
,
and
to
learn
the
first
syllables
and
rudiments
of
Oaths
and
Curses
before
they
can
well
speak
,
whereby
they
lay
a
deep
foundation
for
their
future
Impiety
,
and
thereby
bring
the
guilt
of
the
next
Generation
upon
us
,
who
by
indulging
them
in
these
young
sins
,
do
but
introduce
those
habits
of
Wickedness
into
them
,
which
perhaps
can
never
afterwards
be
rooted
out
.
There
is
also
another
kind
of
taking
the
Name
of
God
in
vain
;
and
that
is
in
our
Duties
and
holy
Performances
.
And
this
is
done
two
ways
:
First
,
When
in
our
Prayers
we
ask
those
things
of
God
which
are
unlawful
,
or
unwarrantable
;
as
when
we
pray
on
the
behalf
of
our
Lusts
,
to
obtain
provision
to
fulfil
them
,
Jam
.
4.3
.
Ye
ask
amiss
,
that
ye
may
consume
it
upon
your
lusts
.
When
we
pray
out
of
Envy
,
Malice
,
and
Revenge
,
that
God
would
make
himself
a
Party
in
our
unreasonable
and
angry
Quarrels
.
Such
Prayers
as
these
are
vain
;
for
what
we
thus
desire
either
shall
not
be
granted
unto
us
,
or
if
it
be
shall
be
granted
unto
us
in
wrath
.
Secondly
,
When
we
perform
holy
Duties
slightly
,
and
without
affection
,
we
then
likewise
take
the
Name
of
God
in
vain
:
and
therefore
all
Hypocritical
Services
,
all
Battologies
,
and
heartless
Ingeminnations
,
are
vain
,
and
God's
Name
is
not
sanctified
,
but
abused
in
them
.
For
whatsoever
we
do
in
such
a
manner
as
we
may
be
certain
God
will
not
accept
,
is
done
in
vain
:
Now
God
will
accept
of
no
Performance
which
is
not
accompanied
with
the
Heart
,
and
filled
with
most
devout
Affections
;
and
therefore
they
are
performed
in
vain
,
and
to
no
other
effect
,
but
to
increase
our
guilt
and
our
condemnation
.
Such
Invocations
are
but
Scoffings
of
God
;
and
all
the
motions
of
our
Lips
,
without
the
correspondent
motion
of
our
Hearts
,
is
no
better
than
making
Mouths
at
God
.
Thirdly
,
There
is
also
another
kind
of
prophaning
the
Name
of
God
,
and
taking
it
in
vain
,
which
is
of
a
far
higher
and
more
heinous
nature
,
and
that
is
by
unlawful
Oaths
and
Execrations
.
Now
an
Oath
in
the
general
is
a
Confirmation
of
our
Speeches
,
by
calling
in
God
to
witness
and
attest
the
truth
of
them
.
De
Offic
.
l.
3.
Called
therefore
by
Tully
a
Religious
Affirmation
.
And
it
is
of
two
kinds
,
-
Assertory
,
and
-
Promissory
.
The
former
,
when
we
assert
that
such
a
thing
either
hath
been
,
or
is
;
or
the
latter
,
when
we
ingage
that
for
the
future
it
shall
be
,
and
be
performed
by
us
:
which
Oath
we
do
sufficiently
,
and
with
a
good
conscience
keep
,
if
we
use
our
utmost
indeavours
to
accomplish
what
we
have
thus
sworn
,
although
the
effect
may
be
impeded
by
many
invincible
Obstacles
intervening
.
Now
because
a
Spirit
of
Errour
and
Giddiness
hath
seized
on
some
Persons
,
who
think
that
every
Oath
is
unlawful
,
and
the
taking
of
the
holy
and
reverend
Name
of
God
in
vain
,
and
so
a
violation
of
this
Commandment
;
I
shall
therefore
briefly
state
that
much-controverted
Question
,
Whether
at
any
time
,
or
in
any
circumstances
it
be
lawful
for
a
Christian
to
assume
the
Name
of
God
in
an
Oath
?
and
then
I
shall
proceed
to
shew
you
what
Oaths
are
unlawful
,
and
execrable
Sins
.
For
the
first
,
I
assert
,
That
an
Oath
is
so
far
from
being
always
sinful
;
that
it
is
sometimes
a
Duty
,
yea
,
an
Act
of
Religion
,
and
part
of
the
Service
and
Worship
of
God
;
and
therefore
not
onely
lawful
but
necessary
.
This
we
find
Deut.
6.13
.
Thou
shalt
fear
the
Lord
thy
God
,
and
serve
him
,
and
shalt
swear
by
his
name
.
Yea
,
the
Psalmist
mentions
it
as
a
matter
of
Exultation
,
as
if
some
notable
Service
were
done
by
it
unto
God
,
Psal
.
63.11
.
Every
one
that
sweareth
by
him
shall
glory
.
And
if
we
consult
the
approved
Examples
of
holy
Men
in
Scripture
,
we
shall
frequently
find
them
either
exacting
Oaths
from
others
,
or
else
themselves
invoking
the
Testimony
of
the
most
high
God
,
to
confirm
the
Truth
of
what
they
speak
;
the
places
are
too
numerous
to
be
cited
,
and
too
well
known
to
need
it
:
But
because
the
great
Cavil
against
these
,
is
that
they
are
only
Authorities
produced
out
of
the
Old
Testament
,
and
we
are
now
obliged
by
the
Precepts
of
a
Superiour
Law-giver
,
the
Lord
Jesus
Christ
;
therefore
,
I
say
,
in
answer
,
That
the
Objection
argues
too
great
a
vilifying
and
contempt
of
those
Sacred
Oracles
,
which
were
given
to
the
Church
,
by
the
hand
of
Moses
;
and
that
things
of
a
Moral
nature
,
as
an
Oath
is
,
cannot
in
one
Age
of
the
World
be
a
Duty
,
and
in
another
a
Sin
,
when
it
is
attended
with
the
same
Circumstances
.
And
yet
further
,
for
their
satisfaction
,
let
us
see
what
is
spoken
concerning
Oaths
in
the
New
Testament
,
or
in
the
Old
relating
to
it
:
In
the
Old
we
have
a
Prophesy
of
what
should
be
hereafter
in
the
times
of
the
Gospel
;
Isai
.
45.23
.
I
have
sworn
by
myself
,
the
word
is
gone
out
of
my
mouth
in
righteousness
,
and
shall
not
return
,
that
unto
me
every
knee
shall
bow
,
and
every
tongue
shall
swear
.
And
again
,
Jer
.
12.16
.
And
it
shall
come
to
pass
,
if
they
will
diligently
learn
the
ways
of
my
people
,
to
swear
by
my
name
,
then
shall
they
be
built
in
the
midst
of
my
people
.
But
yet
if
neither
of
these
will
suffice
,
let
us
see
some
more
immediate
confirmation
of
this
out
of
the
New
Testament
itself
:
We
find
St.
Paul
himself
more
than
once
attesting
the
truth
of
those
grave
and
weighty
Matters
which
he
delivers
in
his
Epistles
,
by
calling
God
to
witness
,
which
is
the
very
form
and
nature
of
an
Oath
:
So
2
Cor
.
1.23
.
I
call
God
for
a
record
upon
my
soul
,
that
to
spare
you
I
came
not
as
yet
to
Corinth
.
And
so
again
Phil
.
1.8
.
God
is
my
record
,
how
greatly
I
long
after
you
all
.
And
what
other
than
a
kind
of
Oath
is
that
vehement
Asseveration
of
the
same
Apostle
,
1
Cor
.
15.31
.
I
protest
by
your
rejoycing
which
I
have
in
Christ
Jesus
,
I
die
daily
.
And
again
Rom.
9.1
.
I
say
the
truth
in
Christ
,
I
lie
not
.
And
if
you
would
yet
have
an
Example
somewhat
more
perfect
,
we
may
see
it
in
the
practice
of
an
holy
Angel
,
Revel
.
10.6
.
The
angel
stood
upon
the
sea
,
and
upon
the
earth
,
and
lifted
up
his
hand
to
heaven
,
and
sware
by
him
that
liveth
for
ever
and
ever
,
who
created
heaven
,
and
earth
,
and
the
things
in
them
,
that
there
should
be
time
no
longer
.
So
that
you
do
abundantly
see
by
all
these
Instances
,
that
it
is
not
simply
and
universally
unlawful
to
assume
the
holy
Name
of
God
in
an
Oath
,
and
to
call
him
in
to
be
a
Witness
to
the
Truth
of
what
we
affirm
.
The
grand
Objection
that
lies
against
this
,
is
taken
from
two
places
of
Scripture
;
the
one
is
that
of
our
Saviour
,
Matth
.
5.34
,
35.
But
I
say
unto
you
,
Swear
not
at
all
;
neither
by
heaven
,
for
it
is
God's
throne
:
nor
by
the
earth
,
for
it
is
his
footstool
:
neither
by
Jerusalem
,
for
it
is
the
city
of
the
great
King
.
Neither
shalt
thou
swear
by
thy
head
,
because
thou
canst
not
make
one
hair
white
or
black
.
But
let
your
commnication
be
,
Yea
,
yea
;
Nay
,
nay
:
for
whatsoever
is
more
then
this
,
cometh
of
evil
.
Can
any
thing
be
more
express
against
all
manner
of
Oaths
than
this
,
where
we
have
a
cautious
Enumeration
of
many
of
them
which
were
most
vulgar
and
common
?
The
other
place
is
that
of
St.
James
,
Chap
5.12
.
But
above
all
things
,
my
brethren
,
swear
not
,
neither
by
heaven
,
neither
by
the
earth
,
neither
by
any
other
oath
;
but
let
your
yea
,
be
yea
,
and
your
nay
,
nay
;
lest
you
fall
into
condemnation
.
Can
any
thing
be
more
express
,
or
more
commanding
than
this
,
Above
all
things
,
my
brethren
;
and
,
Lest
you
fall
into
condemnation
?
But
for
Answer
to
this
,
we
must
know
,
That
our
Saviour
,
and
his
Apostle
,
do
not
here
simply
and
absolutely
condemn
all
Oaths
,
but
onely
that
common
and
profuse
swearing
which
the
Scribes
and
Pharisees
taught
corruptly
to
be
no
sin
:
For
in
this
point
of
Oaths
they
had
divulged
among
the
People
three
false
Traditions
;
the
one
was
,
That
it
was
lawful
for
them
to
swear
commonly
,
and
without
restraint
,
by
any
Creature
.
The
other
was
,
That
that
was
no
binding
Oath
,
wherein
the
Name
of
God
was
not
expresly
used
;
and
therefore
though
they
should
swear
by
Creatures
,
yet
were
they
not
perjured
,
although
they
should
not
perform
what
they
thus
uttered
;
except
some
few
Cases
wherein
Interest
made
them
consciencious
.
This
we
have
Matth
.
23.16
,
17
,
18.
Wo
unto
you
,
ye
blind
guides
,
which
say
,
Whosoever
shall
swear
by
the
temple
,
it
is
nothing
:
and
whosoever
shall
swear
by
the
altar
,
it
is
nothing
.
That
is
,
they
taught
that
such
an
Oath
was
not
obligatory
,
because
it
was
only
by
Creatures
.
And
yet
even
here
they
excepted
such
Oaths
as
were
conceived
and
uttered
by
the
Gold
of
the
Temple
,
or
the
Gifts
on
the
Altar
,
out
of
a
politick
Covetousness
;
that
by
so
great
a
reverence
shewn
to
the
Gifts
that
were
offer'd
,
the
People
might
be
induced
to
offer
more
freely
,
and
by
that
means
their
share
of
them
might
be
the
larger
.
A
third
false
Doctrine
that
they
taught
,
was
,
That
common
swearing
was
no
sin
,
although
it
were
by
the
great
God
,
if
what
they
sware
were
true
.
And
by
this
they
give
scope
and
liberty
to
confirm
all
that
they
said
with
an
Oath
,
if
they
only
took
care
to
utter
nothing
that
was
false
.
Now
only
against
these
three
corrupt
Traditions
,
are
our
Saviour's
,
and
the
Apostle's
words
directed
:
1.
For
it
is
Perjury
to
violate
an
Oath
conceived
by
Creatures
,
and
that
because
of
the
near
relation
that
all
Creatures
have
unto
God
the
great
Creator
.
This
reason
our
Saviour
mentions
in
the
fore-named
place
,
Swear
not
by
heaven
,
for
it
is
God's
throne
;
nor
by
the
earth
,
for
it
is
his
footstool
;
nor
by
Jerusalem
,
for
it
is
the
city
of
the
great
King
.
And
more
expresly
Matth
.
23.22
.
He
that
shall
swear
by
heaven
,
sweareth
by
the
throne
of
God
,
and
him
that
sitteth
thereon
:
even
as
he
who
shall
swear
by
the
temple
,
sweareth
by
it
,
and
by
him
that
dwelleth
therein
.
And
so
by
the
same
proportion
of
reason
,
whosoever
shall
swear
by
any
Creature
,
doth
also
virtually
swear
by
the
Almighty
Creator
of
it
:
And
therefore
it
is
as
much
Perjury
to
falsify
an
Oath
made
by
any
of
the
Creatures
,
as
though
it
were
made
by
the
great
God
himself
;
because
the
Creatures
are
all
of
,
and
from
God
.
And
,
2.
Although
it
be
Perjury
to
falsify
an
Oath
taken
by
any
Creature
,
yet
it
is
a
sin
likewise
,
and
utterly
unlawful
to
make
any
such
Oath
,
insomuch
as
it
is
an
idolatrous
ascribing
a
Religious
Worship
unto
the
Creature
which
is
due
to
God
only
.
And
in
this
sence
especially
,
I
understand
these
words
of
our
Saviour
,
Swear
not
at
all
;
i.e.
by
any
Creature
.
And
this
the
following
Enumeration
of
Heaven
,
and
Earth
,
and
Jerusalem
,
and
their
Head
,
which
were
the
usual
forms
of
their
Oaths
,
and
by
which
our
Saviour
forbids
them
to
swear
,
doth
clearly
prove
to
be
his
true
meaning
.
3.
These
places
teach
that
it
is
a
sin
to
swear
at
any
time
,
or
by
any
thing
,
although
the
great
God
himself
,
unnecessarily
and
arbitrarily
:
And
therefore
swear
not
at
all
,
unless
some
just
reason
,
and
cogent
necessity
constrain
you
to
call
in
so
great
a
Testimony
to
confirm
the
truth
of
what
you
speak
:
For
common
and
quotidian
swearing
is
an
high
contempt
and
irreverence
shewn
to
the
Majesty
of
that
God
whom
we
bring
in
to
attest
to
every
trifle
and
frivolous
thing
we
utter
.
And
this
I
take
to
be
the
true
sence
and
meaning
of
these
places
of
Scripture
;
and
that
they
do
not
simply
and
absolutely
condemn
all
manner
of
Oaths
,
but
the
corrupt
Doctrine
of
the
Scribes
and
Pharisees
,
and
the
corrupt
Practice
of
their
Disciples
,
who
thought
it
no
sin
to
swear
familliarly
,
if
so
be
that
they
did
not
swear
falsly
.
So
that
the
meaning
of
,
Swear
not
at
all
,
is
,
Swear
not
unnecessarily
and
voluntarily
.
Now
to
make
an
Oath
lawful
,
it
must
have
these
three
Qualifications
mentioned
by
the
Prophet
,
Jer
.
4.2
.
Thou
shalt
swear
,
the
Lord
liveth
,
in
truth
,
in
judgment
,
and
in
righteousness
.
First
,
A
warrantable
Oath
must
be
accompanied
with
Truth
,
for
it
is
taken
in
the
Name
of
the
God
of
Truth
:
Isai
.
69.15
.
He
that
sweareth
in
the
earth
,
shall
swear
by
the
God
of
truth
.
And
therefore
it
behoves
him
to
consider
,
whether
what
he
deposeth
be
Truth
,
or
not
;
yea
,
moreover
,
we
must
be
fully
certain
,
that
the
thing
is
as
we
attest
it
:
For
a
Man
may
be
guilty
of
Perjury
in
swearing
that
which
is
true
,
if
he
either
believe
it
otherwise
,
or
be
doubtful
of
it
.
And
therefore
he
that
is
called
to
give
his
Oath
,
must
look
to
these
two
things
:
-
1.
That
his
Words
agree
with
his
Mind
.
-
2.
That
the
Thing
agree
with
his
Words
.
He
who
fails
in
the
second
,
is
{αβγδ}
,
a
false
Swearer
:
He
who
fails
in
the
first
,
is
{αβγδ}
,
a
Forswearer
;
and
in
both
is
a
perjured
Person
.
Secondly
,
A
lawful
Oath
must
be
taken
in
judgment
,
discreetly
and
deliberately
,
advising
and
pondering
with
our selves
before
we
swear
:
And
here
we
must
consider
both
the
Matter
,
whether
that
be
right
and
good
;
and
the
Ends
,
whether
they
are
duly
propounded
by
us
.
And
there
are
but
two
Ends
that
can
warrant
an
Oath
;
one
is
the
Benefit
of
ourselves
or
others
:
the
other
is
the
Glory
of
God
.
And
whosoever
shall
swear
without
a
due
consideration
of
these
Ends
,
and
an
holy
and
sincere
desire
to
accomplish
them
by
his
Oath
,
he
swears
rashly
and
unwarrantably
.
Thirdly
,
A
lawful
Oath
must
be
taken
in
Righteousness
and
Justice
:
And
therefore
it
is
very
wicked
to
bind
our selves
by
an
Oath
,
or
Vow
,
to
do
things
that
are
either
impossible
or
sinful
.
First
,
The
Matter
of
a
just
Oath
ought
to
be
possible
;
and
therefore
we
see
how
cautious
Abraham's
Servant
was
,
when
his
Master
made
him
swear
,
to
take
a
Wife
for
his
Son
Isaac
,
of
his
Kindred
,
Gen.
24.5
.
Peradventure
the
woman
will
not
be
willing
to
follow
me
into
this
land
.
And
so
should
we
in
all
our
promissory
Oaths
,
caution
and
limit
them
with
those
reasonable
Exceptions
,
of
as
far
as
we
know
,
and
can
lawfully
indeavour
.
Secondly
,
The
Matter
of
a
just
Oath
must
be
not
only
possible
,
but
lawful
and
honest
too
;
for
if
it
be
unlawful
,
we
are
necessarily
insnared
in
sin
;
for
either
we
must
violate
God's
Command
,
or
our
own
Oath
.
And
therefore
it
was
a
most
wicked
Oath
in
the
Jews
,
who
combined
together
against
Paul
,
and
bound
themselves
under
a
Curse
,
that
they
would
neither
eat
nor
drink
,
till
they
had
killed
him
.
And
so
every
Oath
which
ingageth
Men
to
Sedition
,
disturbance
of
Government
,
and
Rebellion
,
is
in
itself
an
unlawful
Oath
,
and
obligeth
them
to
nothing
but
to
repent
of
it
,
and
renounce
it
.
According
to
these
three
Quallifications
must
every
Oath
be
regulated
,
else
it
is
not
a
lawful
Oath
,
but
an
horred
Contempt
of
God
,
and
taking
of
his
Name
in
vain
.
But
to
speak
no
more
concerning
lawful
Oaths
,
let
us
now
consider
those
which
are
too
common
among
us
;
such
I
mean
which
are
apparently
unlawful
and
sinful
.
Two
things
make
an
Oath
unlawful
;
-
Falshood
,
and
-
Rashness
.
First
,
When
it
is
False
:
And
this
indeed
is
a
most
desperate
sin
,
to
vouch
a
Lye
upon
God's
credit
,
and
to
father
a
Falshood
upon
him
who
is
the
God
of
Truth
,
yea
,
Truth
itself
.
This
manifests
the
highest
Contempt
of
God
,
when
we
call
him
to
witness
that
which
the
Devil
prompted
us
to
speak
.
Should
not
we
ourselves
take
it
for
an
high
Affront
and
Indignity
,
to
be
made
Vouchers
of
other
Mens
Lyes
,
and
Tales
and
Properties
to
put
off
their
Falshoods
?
How
much
more
then
,
is
it
a
most
hellish
Wickedness
,
committed
against
the
great
God
,
to
assert
a
known
Lye
,
and
then
call
in
God
to
attest
it
for
a
truth
?
Which
is
no
other
but
to
father
a
Brat
of
the
Devil
,
who
is
a
Lyer
,
and
the
Father
of
Lyes
,
upon
God
,
who
hates
Lyers
,
and
hath
appointed
severe
Torments
for
them
:
See
how
dreadfully
God
is
incensed
by
this
Sin
,
Jer
.
7.9
,
15
,
16.
where
he
speaks
of
it
as
almost
an
unpardonable
Offence
,
Will
ye
steal
,
and
murder
,
and
swear
falsly
?
Therefore
will
I
cast
you
out
of
my
sight
,
as
I
cast
out
your
brethren
.
Pray
not
thou
for
this
people
,
neither
left
up
a
cry
nor
prayer
for
them
,
neither
make
intercession
to
me
:
for
I
will
not
hear
thee
.
And
so
Zech
.
5.4
.
speaking
of
the
Curse
that
should
go
forth
over
the
face
of
the
whole
Earth
,
I
will
bring
it
forth
,
saith
the
Lord
of
hosts
,
and
it
shall
enter
into
the
house
of
the
thief
,
and
into
the
house
of
him
that
sweareth
falsly
by
my
name
:
and
it
shall
remain
in
the
midst
of
his
house
,
and
it
shall
consume
it
,
with
the
timber
thereof
,
and
with
the
stones
thereof
.
Secondly
,
As
false
Swearing
is
a
notorious
prophaning
of
the
Name
of
God
,
so
likewise
rash
Swearing
in
our
common
and
ordinary
Discourses
:
A
sin
that
generally
abounds
and
prevails
amongst
us
;
almost
every
mouth
is
black
with
Oaths
;
and
we
may
see
the
very
Soot
of
Hell
hang
about
Mens
lips
:
Nay
,
I
have
observed
it
,
especially
in
these
parts
,
to
be
not
only
the
sin
of
more
lewd
and
proffligate
Wretches
,
who
mouth
their
Oaths
with
sound
and
cadence
,
but
of
those
too
who
would
be
thought
very
severe
and
strict
Christians
,
who
scarce
speak
a
word
without
a
Drawle
,
or
a
sentence
without
an
Oath
,
and
who
will
pule
and
whine
even
in
Swearing
itself
.
If
these
Men
separate
to
be
better
instructed
,
I
wish
with
all
my
heart
their
Teachers
would
be
pleased
so
far
to
condescend
from
their
higher
Speculations
,
as
to
instruct
them
,
that
to
attest
any
thing
by
their
Faith
,
or
by
their
Truth
,
is
a
wicked
Oath
.
For
all
Oaths
which
are
conceived
by
any
other
thing
besides
the
great
God
,
how
modest
soever
they
may
be
in
their
sound
,
yet
are
more
impious
in
effect
,
than
those
louder
ones
,
which
immediately
call
God
himself
to
witness
:
and
therefore
the
Prophet
speaks
of
it
as
a
most
heinous
,
and
almost
unpardonable
sin
,
Jer
.
5.7
.
How
shall
I
pardon
thee
for
this
?
thy
children
have
forsaken
me
,
and
sworn
by
them
that
are
no
gods
.
For
since
an
Oath
is
a
sacred
thing
,
and
part
of
Divine
Worship
,
those
that
swear
by
any
created
Being
(
as
certainly
their
Faith
,
and
Truth
,
and
Conscience
is
,
if
they
have
any
)
are
guilty
not
only
of
vain
Swearing
,
but
of
Idolatry
too
.
But
some
will
say
,
What
so
great
Evil
can
there
be
in
an
Oath
,
as
long
as
it
is
Truth
which
they
assert
by
it
?
This
I
know
is
the
common
Reply
and
Excuse
of
those
who
are
guilty
of
this
Sin
,
and
reproved
for
it
.
To
this
I
answer
,
First
,
Although
it
may
be
true
that
they
speak
,
yet
it
is
a
most
provoking
sin
,
so
far
to
debase
the
holy
and
reverend
Name
of
God
,
as
to
bring
it
to
attest
every
trivial
and
impertinent
thing
they
utter
;
and
if
it
be
by
any
Creature
,
it
is
by
so
much
the
worse
.
No
Oath
is
in
itself
simply
good
,
and
voluntarily
to
be
used
;
but
only
as
Medicines
are
,
Juro
;
sed
(
quantum
mihi
videtur
)
magnâ
necessitate
compulsus
;
cùm
videro
non
mihi
credi
nisi
faciam
,
&
ei
qui
mihi
non
credit
non
expedire
quòd
non
credit
.
Aug.
Serm
.
28.
de
verb
.
Apost
.
{αβγδ}
.
Hierocles
in
Carm
.
Pyth
.
2.
in
case
of
necessity
.
But
to
use
it
ordinarily
and
indifferently
,
without
being
constrained
by
any
cogent
Necessity
,
or
called
to
it
by
any
lawful
Authority
,
is
such
a
sin
as
wears
off
all
Reverence
and
Dread
of
the
great
God
:
and
we
have
very
great
cause
to
suspect
,
that
where
his
Name
is
so
much
upon
the
Tongue
,
there
his
Fear
is
but
little
in
the
Heart
.
Secondly
,
Though
thou
swearest
that
which
is
true
,
yet
customary
Swearing
to
{αβγδ}
.
For
which
reason
he
forbids
Men
to
swear
commonly
,
that
they
may
not
swear
falsly
.
{αβγδ}
,
Hierocles
in
Carm
.
Pyth
.
2.
{αβγδ}
.
Phosy
.
Epist.
1.
Truths
will
insensibly
bring
thee
to
swear
Falshoods
;
for
when
once
thou
art
habituated
to
it
,
an
Oath
will
be
more
ready
to
thee
than
a
Truth
;
and
so
when
thou
rashly
boltest
out
somewhat
that
is
either
doubtful
or
false
,
thou
wilt
seal
it
up
,
and
confirm
it
with
an
Oath
,
before
thou
hast
had
time
to
consider
what
thou
hast
said
,
or
what
thou
art
swearing
:
For
those
who
accustom
themselves
to
this
Vice
,
lose
the
observation
of
it
in
the
frequency
;
and
if
you
reprove
them
for
Swearing
,
they
will
be
ready
to
swear
again
,
that
they
did
not
swear
.
Aug.
ad
Hilareum
.
Ep.
89.
prope
finem
.
And
therefore
it
is
well
observed
of
St.
Austine
:
Melius
nec
verum
juratur
quam
jurandi
consuetudine
,
&
in
perjuriam
saepe
caditur
,
&
semper
perjurio
propinquatur
:
We
ought
to
forbear
Swearing
that
which
is
Truth
,
for
by
the
custom
of
Swearing
,
Men
often
times
fall
into
Perjury
,
and
are
always
in
danger
of
it
.
Now
to
dehort
you
from
this
Sin
of
common
Swearing
,
consider
,
First
,
That
it
is
a
Sin
which
hath
very
little
or
no
temptation
to
commit
it
.
The
two
great
Baits
by
which
the
Devil
allures
Men
to
Wickedness
,
are
Profit
and
Pleasure
:
But
now
this
common
rash
Swearing
is
the
most
unprofitable
barren
Sin
in
the
World
:
What
Fruits
brings
it
forth
,
but
only
the
Abhorrence
and
Detestation
of
all
serious
Persons
,
and
the
tremendous
Judgment
of
God
?
The
Swearer
gains
nothing
by
it
at
present
,
but
only
the
reputation
of
being
a
Devil
incarnate
;
and
for
the
future
,
his
gains
shall
be
only
the
torments
of
those
Devils
and
damned
Spirits
,
whose
Language
he
hath
learnt
and
speaks
.
He
that
sows
the
Wind
of
an
Oath
,
shall
reap
the
Whirlwind
of
God's
Fury
.
Again
,
what
Pleasure
is
there
in
it
?
which
of
his
senses
doth
it
please
and
gratifie
?
Were
I
an
Epicure
(
Herbert's
Church-Porch
.
saith
one
)
I
would
bate
Swearing
.
Were
Men
resolved
to
give
themselves
up
to
all
manner
of
sensual
Delights
,
yet
there
is
so
little
that
can
be
strained
from
this
common
Sin
,
that
certainly
unless
they
intended
to
do
the
Devil
a
pleasure
,
rather
then
themselves
,
they
would
never
set
their
black
mouths
against
Heaven
,
nor
blaspheme
the
great
God
who
sits
inthroned
there
.
Ask
them
why
they
indulge
themselves
in
such
a
provoking
Sin
;
Why
,
some
cannot
forbear
out
of
meer
custom
;
and
others
are
pleas'd
with
the
lofty
sound
,
and
gentile
phrase
of
an
Oath
,
and
count
it
a
special
grace
and
ornament
of
Speaking
:
And
what
?
are
these
temptations
?
are
these
such
strong
and
mighty
provocations
,
that
you
cannot
forbear
?
Shall
the
holy
Name
of
the
great
God
be
torn
in
peices
by
you
only
to
patch
and
fill
up
the
rents
of
your
idle
Talk
?
If
this
be
the
motive
and
inducement
that
makes
you
commit
so
great
a
Sin
,
(
as
commonly
there
is
no
other
)
know
,
that
you
perish
as
Fools
perish
,
and
sell
your
Souls
to
Damnation
and
Eternal
Perdition
,
for
very
Nothing
.
Others
perhaps
will
plead
for
their
Excuse
,
That
they
never
use
to
swear
,
but
when
they
are
vext
,
and
put
into
a
passion
.
But
what
a
madness
is
this
,
when
Men
anger
thee
,
to
strike
at
God
,
and
to
provoke
him
far
more
than
others
can
provoke
thee
?
If
thou
art
never
so
highly
incensed
,
why
shouldst
thou
throw
thy
poisonous
foam
in
God's
face
?
Hast
thou
no
other
way
of
venting
thy
passion
,
but
to
flie
in
God's
face
,
and
to
revenge
thyself
on
him
,
when
Men
have
injured
thee
?
Certainly
thy
passion
can
be
no
more
a
temptation
to
do
this
,
that
it
would
be
to
stab
thy
Father
,
because
thine
Enemy
hath
struck
thee
.
Secondly
,
It
is
a
most
foolish
Sin
,
because
it
contradicts
the
very
end
for
which
they
commit
it
:
The
common
Swearer
perhaps
thinks
that
he
shall
be
much
the
sooner
believed
for
his
Oaths
;
whereas
with
all
serious
and
judicious
Persons
there
is
nothing
that
doth
more
lighten
the
credit
of
his
Speeches
,
than
his
rash
binding
and
confirming
the
truth
of
them
by
swearing
.
For
what
reason
have
I
to
think
that
Man
speaks
truth
,
who
doth
so
far
suspect
himself
,
as
to
think
what
he
relates
is
not
credible
,
unless
he
swear
to
it
:
And
certainly
he
that
owes
God
no
more
respect
,
than
to
violate
the
sanctity
and
reverence
of
his
Name
upon
every
trifling
occasion
,
cannot
easily
be
thought
to
owe
the
Truth
so
much
respect
as
not
to
violate
it
,
especially
considering
that
there
are
far
stronger
temptations
unto
Lying
than
unto
Swearing
.
Thirdly
,
Consider
that
the
Devil
is
the
Author
and
Father
,
not
of
Lying
only
,
but
of
Swearing
also
:
Let
your
yea
,
be
yea
;
and
your
nay
,
nay
;
saith
our
Saviour
,
for
whatsoever
is
more
than
these
,
cometh
of
evil
,
Mat
.
5.37
.
{αβγδ}
;
i
e
.
it
cometh
of
the
Evil
One
,
who
is
still
prompting
the
Swearer
,
and
putting
Oaths
upon
the
tip
of
his
Tongue
.
I
shall
now
give
you
some
Rules
and
Directions
,
by
the
Observance
of
which
you
may
avoid
this
too
common
Sin
,
and
so
conclude
this
Subject
.
First
,
Beware
of
the
first
rudiments
and
beginnings
of
Oaths
,
if
thou
wouldst
not
learn
them
.
And
such
are
a
company
of
idle
words
frequently
used
in
the
mouths
of
many
,
which
formerly
were
bloudy
Oaths
,
but
are
now
worn
to
raggs
,
and
disguised
into
imperfect
sounds
and
nonsence
:
few
that
speak
them
know
what
they
mean
;
but
if
they
did
,
certainly
they
would
tremble
at
such
execrable
words
that
hide
and
dissemble
the
most
horrid
Oaths
that
can
be
uttered
:
Some
of
them
being
blasphemous
,
as
those
that
are
conceived
by
the
Limbs
of
God
;
and
others
being
idolatrous
,
as
those
which
are
conceiv'd
by
Creatures
;
as
in
that
ordinary
By-word
of
Marry
,
which
is
no
less
than
swearing
by
the
Virgin
Mary
.
And
it
is
a
notable
Artifice
of
the
Devil
to
bring
such
foolish
and
masqued
words
into
common
use
,
that
both
they
may
swear
that
use
them
,
although
they
know
it
not
;
and
that
by
using
themselves
to
unknown
Oaths
,
they
may
be
brought
in
time
to
take
up
those
that
are
known
.
Again
,
all
vehement
Asseverations
have
in
them
somewhat
of
the
nature
,
and
are
dangerous
beginnings
of
Oaths
:
And
those
who
do
accustom
themselves
to
them
,
will
in
time
think
them
not
forcible
enough
to
confirm
their
Speeches
,
and
so
be
brought
to
attest
them
by
Oaths
:
Make
nothing
therefore
the
pawn
and
pledge
of
a
Truth
,
but
speak
it
out
simply
and
nakedly
as
it
is
in
itself
;
and
this
will
sooner
conciliate
belief
,
than
the
most
strong
and
binding
Asseverations
that
thou
canst
invent
.
This
Sin
of
Swearing
is
strangly
growing
and
thriving
;
for
by
a
customary
using
of
Asseverations
,
we
shall
insensibly
upon
every
occasion
be
tripping
upon
an
Oath
;
and
a
custom
of
Swearing
will
at
length
bring
in
Perjury
;
and
a
custom
of
Perjury
,
Blasphemy
,
and
make
them
deny
that
God
by
whom
they
have
so
often
forsworn
themselves
,
and
yet
go
unpunisht
.
Beware
therefore
that
you
allow
not
your selves
any
form
of
Asseveration
;
but
let
your
yea
,
be
yea
,
and
your
nay
,
nay
;
proceed
no
further
,
for
Christ
hath
allowed
you
no
more
.
Secondly
,
Subdue
as
much
as
you
can
,
all
inordinate
passion
and
anger
:
For
anger
is
usually
the
cause
and
provocation
of
Oaths
and
Blasphemies
.
Anger
is
a
fire
in
the
heart
,
and
swearing
is
the
smoke
of
this
fire
that
breaks
forth
at
the
mouth
:
And
those
who
are
violently
hurried
with
this
passion
,
do
usually
find
nothing
so
ready
at
hand
as
an
Oath
;
which
,
if
they
cannot
be
revenged
on
him
whom
they
conceit
to
have
done
them
the
injury
,
they
fling
against
Heaven
itself
,
and
thereby
seem
to
take
an
impious
revenge
upon
the
Almighty
God
.
Thirdly
,
Labour
to
possess
thy
heart
,
and
over-awe
it
with
the
most
serious
considerations
and
apprehensions
of
the
Greatness
and
Majesty
of
God
.
This
will
be
a
good
Preservative
to
keep
thee
from
abusing
and
prophaning
his
Name
in
common
and
rash
Swearing
:
Is
he
the
great
and
terrible
God
of
Heaven
and
Earth
,
and
shall
I
put
that
Indignity
upon
him
,
to
call
him
from
his
Throne
to
witness
every
Vanity
and
Trifle
that
I
utter
?
Would
I
serve
any
mortal
Man
so
,
whom
I
respect
?
or
would
not
he
account
it
an
Affront
and
Injury
done
him
?
How
much
more
then
will
the
great
God
be
provoked
,
who
is
so
great
and
glorious
,
that
it
tires
the
conceptions
of
Angels
to
apprehend
his
Majesty
,
how
much
more
will
he
be
provoked
to
have
his
Name
,
which
he
hath
commanded
to
be
sacred
and
reverend
,
daily
rub'd
and
worn
out
between
those
lips
that
talk
so
many
light
,
foolish
,
and
impertinent
Vanities
.
There
are
several
other
Violations
of
this
third
Commandment
;
as
Blasphemy
,
rash
Vows
,
unnecessary
Lots
,
&c.
which
being
chiefly
to
be
condemned
upon
the
same
account
as
Swearing
,
and
a
vain
irreverent
Invoking
the
Name
of
God
,
I
shall
not
treat
of
them
particularly
,
but
leave
the
sins
and
guilt
of
them
to
be
estimated
,
together
with
a
due
consideration
of
the
several
circumstances
that
attend
them
.
The
great
positive
Duty
required
in
this
Command
,
is
the
reverencing
and
sanctifying
the
Name
of
God
,
whensoever
we
make
mention
of
him
,
or
of
any
thing
that
relates
unto
him
.
On
the
second
Petition
of
the
LORD●
Prayer
.
But
because
I
have
in
a
former
Treatise
spoken
concerning
that
Subject
,
I
shall
therefore
wave
it
at
present
,
and
here
put
an
end
to
the
Exposition
of
this
Third
Commandment
.
THE
FOURTH
COMMANDMENT
.
Remember
the
Sabbath
Day
,
to
keep
it
Holy
.
Six
Days
shalt
thou
labour
,
and
do
all
thy
Work
.
But
the
Seventh
Day
is
the
Sabbath
of
the
Lord
thy
God
:
in
it
thou
shalt
not
do
any
Work
,
Thou
,
nor
thy
Son
,
nor
thy
Daughter
,
nor
thy
Man-Servant
,
nor
thy
Maid-Servant
,
nor
thy
Stranger
that
is
within
thy
Gates
.
For
in
Six
Days
the
Lord
made
Heaven
and
Earth
,
the
Sea
,
and
all
that
in
them
is
,
and
rested
the
Seventh
Day
:
Wherefore
the
Lord
blessed
the
Sabbath
Day
,
and
hallowed
it
.
WE
are
now
arrived
,
in
pursuance
of
our
designed
Method
,
to
the
Fourth
,
and
Last
Commandment
of
the
First
Table
;
and
with
the
Exposition
of
this
,
I
shall
shut
up
the
Consideration
of
those
Duties
which
do
immediately
concern
the
Worship
and
Service
of
God
.
We
have
already
observed
,
as
a
great
deal
of
Wisdom
and
Excellency
in
the
Matter
of
each
Command
,
so
a
great
deal
of
Heavenly
Art
in
the
Method
and
Digestion
of
them
.
And
upon
serious
Reflections
on
both
,
we
may
very
well
conclude
,
that
they
are
as
well
the
contrivance
of
the
Divine
Understanding
,
as
the
ingraving
of
his
Finger
.
The
First
requires
that
which
is
first
and
principally
to
be
regarded
,
viz.
The
inward
Veneration
of
the
true
God
,
in
the
dearest
Love
,
and
highest
Esteem
,
and
choicest
Affections
of
a
pious
Soul
.
The
Second
injoyns
the
external
Expressions
of
this
Reverence
,
in
the
prostration
of
the
Body
,
and
other
Acts
of
visible
Worship
.
For
altho
God
chiefly
regards
the
Heart
,
and
the
Frame
and
Disposition
of
the
Inward
Man
;
yet
he
neglects
not
to
observe
the
due
Composure
of
the
Body
,
as
a
Testimony
of
the
Soul's
Sincerity
.
And
as
this
requires
us
to
honour
the
Majesty
of
God
in
our
Gestures
;
so
the
Third
requires
us
to
glorify
the
Holy
and
Reverend
Name
of
God
in
all
our
Speeches
and
Discourses
,
never
to
make
mention
of
it
but
with
that
Prepossession
of
Holy
Awe
and
Dread
that
might
compose
us
into
all
possible
Gravity
and
Seriousness
.
And
because
every
thing
is
beautiful
in
its
Season
,
therefore
we
have
subjoined
to
all
these
a
particular
Command
,
concerning
the
time
wherein
God
prescribes
all
these
to
be
more
especially
tendred
unto
him
.
And
this
is
that
Precept
which
we
have
now
under
Consideration
;
Remember
the
Sabbath
Day
,
to
keep
it
Holy
,
&c.
In
the
Words
we
have
a
Command
,
and
the
Inforcement
of
it
.
The
Command
is
to
sanctify
the
Sabbath
.
And
this
is
justly
observable
,
in
that
whereas
all
the
rest
are
simply
either
Positive
,
or
Negative
,
this
is
both
.
Remember
to
keep
it
Holy
:
and
,
in
it
thou
shalt
not
do
any
Work
.
As
if
God
took
an
especial
care
to
fence
us
in
on
all
Sides
to
the
Observation
of
this
Precept
.
The
Inforcement
also
is
more
particular
,
and
with
greater
Care
and
Instance
,
than
we
find
in
any
other
Command
.
For
God
hath
here
condescended
to
use
three
cogent
Arguments
to
press
the
Observation
of
this
Law
upon
us
.
The
First
is
taken
from
his
own
Example
,
whom
,
certainly
,
it
is
our
Glory
,
as
well
as
our
Duty
,
to
imitate
in
all
Things
,
in
which
he
hath
propounded
himself
to
be
our
Pattern
.
The
Lord
rested
the
Seventh
Day
,
and
therefore
rest
ye
also
.
The
Second
,
From
that
bountiful
and
liberal
Portion
of
Time
that
he
hath
allowed
us
for
the
Affairs
and
Business
of
this
present
Life
,
Six
Days
shalt
thou
labour
,
and
do
all
thy
Work
;
and
therefore
it
is
but
fit
and
equitable
,
that
the
Seventh
should
be
given
to
God
,
who
hath
so
freely
given
the
rest
to
thee
.
The
Third
,
From
the
Dedication
of
this
Day
to
his
own
immediate
Worship
and
Service
;
The
Lord
blessed
the
Sabbath
Day
,
and
hallowed
it
.
So
that
it
is
no
less
a
Sin
than
Sacriledg
,
and
stealing
of
that
which
is
Holy
,
to
purloin
any
part
of
that
time
which
God
hath
thus
consecrated
to
himself
,
and
to
imploy
it
about
either
sinful
or
secular
Actions
.
I
shall
begin
with
the
Command
,
Remember
the
Sabbath
Day
,
to
keep
it
Holy
.
The
Word
Sabbath
,
signifies
Rest
,
and
Cessation
from
Labour
;
and
it
is
applied
unto
several
Things
.
First
;
It
signifies
the
Temporal
Sabbath
,
or
the
recurring
seventh
Day
or
Year
,
which
we
are
now
treating
of
.
And
because
this
was
the
most
principal
Day
of
the
Week
,
therefore
we
find
that
the
whole
Week
is
denominated
from
it
,
a
Sabbath
,
Luke
10.12
.
Mat
.
28.1
.
Secondly
;
It
signifies
a
Spiritual
Rest
,
a
Rest
from
the
Slavery
and
Drudgery
of
Sin
,
and
those
sordid
Labours
which
the
Devil
,
our
grievous
Task-master
,
exacts
of
us
.
And
of
this
Spiritual
Sabbath
,
the
Temporal
one
is
a
Sign
and
Type
.
So
Exod
.
31.13
.
My
Sabbaths
ye
shall
keep
:
for
it
is
a
Sign
between
me
and
you
,
—
that
ye
may
know
that
I
am
the
Lord
,
that
doth
sanctify
you
.
Thirdly
;
It
is
used
likewise
,
to
signify
the
eternal
Rest
of
the
Blessed
in
Heaven
,
where
they
rest
from
all
their
Labours
,
and
from
all
their
Sorrows
,
in
the
full
Fruition
of
the
ever-blessed
God
,
and
of
all
Blessedness
in
him
.
So
the
Apostle
,
Heb
.
4.9
.
There
remaineth
a
Rest
unto
the
People
of
God
;
the
word
is
{αβγδ}
,
there
remaineth
a
Sabbath
,
or
the
Celebration
of
a
Sabbath
unto
the
People
of
God
.
It
is
only
of
the
first
of
these
,
the
Temporal
Sabbath
,
that
I
am
now
speaking
.
And
here
,
neither
shall
I
speak
of
the
Sabbath
of
Years
,
when
the
Land
was
every
seventh
Year
to
rest
from
the
Labour
of
Tillage
and
Husbandry
,
as
we
find
it
Levit
.
25.4
.
The
seventh
Year
shall
be
a
Sabbath
of
Rest
unto
the
Land
:
Nor
yet
of
the
greater
Sabbath
of
the
Jubilee
,
observed
every
fiftieth
Year
,
at
the
Period
of
seven
Sabbatical
Years
,
wherein
all
Possessions
and
Inheritances
which
had
been
sold
,
or
mortgaged
,
were
again
to
return
to
the
first
Owners
;
which
Sabbath
you
have
described
Levit
.
25.8
,
&c.
But
I
shall
only
treat
of
the
Sabbath
of
Days
,
which
this
Commandment
doth
principally
respect
.
And
the
General
Heads
upon
which
I
shall
proceed
,
are
these
four
.
-
I.
Its
Primitive
Institution
.
-
II
.
Its
Morality
and
perpetual
Obligation
.
-
III
.
Its
Change
from
the
last
to
the
first
Day
of
the
Week
.
-
IV
.
The
manner
how
God
hath
required
it
to
be
sanctified
by
us
.
Concerning
the
first
.
When
the
Sabbath
was
instituted
,
there
is
some
difference
between
Learned
Men
:
Some
put
a
like
Date
upon
it
,
and
refer
its
beginning
to
the
Promulgation
of
the
Law
,
or
at
farthest
,
to
the
sending
of
Manna
to
the
Israelites
.
And
they
ground
their
Assertion
upon
this
,
That
before
that
time
we
read
not
in
all
the
History
of
the
Patriarchs
,
and
first
Ages
of
the
World
,
of
any
Sabbath
that
was
observed
and
sanctified
by
the
holy
Fathers
who
then
lived
;
which
doubtless
they
would
not
have
neglected
,
had
any
such
Command
been
given
them
.
Others
,
who
I
believe
concur
with
the
Truth
,
fetch
its
Original
as
high
as
the
Creation
of
the
World
,
grounding
their
Opinion
upon
that
unanswerable
Testimony
,
Gen.
2.2
,
3.
On
the
seventh
day
God
ended
his
Work
which
he
had
made
;
and
God
blessed
the
seventh
day
,
and
sanctified
it
.
Now
that
there
cannot
in
these
words
be
understood
any
Prolepsis
,
or
Anticipation
,
declaring
that
as
done
then
,
which
was
done
many
Ages
after
,
appears
plainly
,
because
God
is
said
to
sanctify
the
Sabbath
then
when
he
rested
:
but
he
rested
precisely
on
the
seventh
Day
after
the
Creation
;
therefore
that
very
seventh
Day
did
God
sanctify
,
and
made
it
the
beginning
of
all
ensuing
Sabbaths
.
So
that
you
see
the
Sabbath
is
but
one
day
younger
than
Man
,
ordained
for
him
in
the
State
of
his
Uprightness
and
Innocence
,
that
his
Faculties
being
then
holy
and
excellent
,
he
might
imploy
them
,
especially
on
that
Day
,
in
the
singular
and
most
spiritual
Worship
of
God
his
Creator
.
And
altho
we
find
no
more
mention
of
the
Sabbath
,
until
Moses
had
conducted
the
Children
of
Israel
into
the
Wilderness
,
which
was
about
two
thousand
four
hundred
and
fifty
Years
after
the
Creation
;
yet
it
is
not
to
be
supposed
that
among
the
People
of
God
,
who
were
very
careful
as
in
observing
the
Law
of
God
themselves
,
so
in
delivering
it
likewise
to
their
Posterity
,
that
the
Observation
of
this
Law
,
or
of
this
Day
utterly
failed
,
but
was
continued
among
those
that
feared
God
,
till
it
was
again
invigorated
with
new
Authority
by
the
Promulgation
of
it
from
Mount
Sinai
.
And
thus
much
for
the
Institution
.
Secondly
;
Concerning
the
Morality
of
the
Sabbath
,
is
a
greater
Controversy
,
and
of
far
greater
moment
.
Some
loose
Spirits
contend
that
it
is
wholly
Ceremonial
,
and
so
utterly
abolish'd
at
the
coming
of
Christ
,
and
will
not
be
under
the
Restriction
of
their
Liberty
in
observing
any
Days
or
Times
.
Others
again
make
it
wholly
Moral
,
and
affirm
,
that
the
Observation
of
the
very
seventh
Day
from
the
Creation
,
is
a
Law
of
Nature
,
and
of
perpetual
Obligation
;
and
therefore
think
themselves
bound
to
keep
the
Jewish
Sabbath
.
That
I
may
clearly
state
this
obscure
and
difficult
Question
,
I
shall
only
premise
,
Ratio
profecta
à
rerum
naturâ
,
&
ad
rectè
faciendum
impellens
,
&
à
delicto
avocans
,
non
hinc
denique
incipit
Lex
esse
cùm
scripta
est
,
sed
tum
cùm
orta
.
Orta
autem
simul
est
cum
mente
divinâ
.
Cic
.
de
Legib
.
lib
.
2.
That
those
things
are
said
to
be
Moral
and
of
the
Law
of
Nature
,
which
are
in
themselves
rational
and
fit
to
be
done
,
altho
there
were
no
express
Command
to
injoyn
them
.
So
that
where
there
is
a
great
Equity
in
the
thing
it self
,
enough
to
sway
a
rational
and
honest
Man
to
the
doing
of
it
,
that
is
,
to
be
accounted
Moral
,
and
authorized
by
the
Law
of
Nature
.
That
is
of
positive
Right
which
is
observed
only
because
it
is
commanded
,
and
hath
no
intrinsecal
Goodness
,
or
Reason
in
it self
to
commend
it
to
our
Practice
,
but
obligeth
us
only
upon
the
Injunction
and
Authority
of
another
.
As
for
Instance
;
It
is
naturally
good
to
obey
our
Parents
,
to
abstain
from
Murder
,
Theft
,
Adultery
,
&c.
to
do
to
others
as
we
would
be
content
to
be
dealt
with
.
These
things
we
are
obliged
unto
by
the
very
Light
of
Reason
,
and
the
Principles
of
Nature
,
altho
there
had
been
no
written
Law
of
God
to
impose
them
.
But
then
there
were
other
things
to
which
God
obliged
some
of
his
People
,
that
had
nothing
to
commend
them
besides
the
Authority
of
his
Command
:
And
such
were
the
various
Ceremonies
under
the
Law
,
yea
,
and
in
Innocence
it self
,
that
Prohibition
given
to
Adam
not
to
eat
of
the
Tree
of
the
Knowledg
of
Good
and
Evil
.
The
former
sort
are
moral
and
natural
Commands
,
the
latter
positive
and
instituted
.
The
former
are
commanded
,
because
good
;
the
latter
are
good
,
because
commanded
.
Now
here
first
;
Certain
it
is
,
that
a
convenient
portion
of
our
time
is
due
unto
the
Service
and
Worship
of
God
by
natural
and
moral
Right
.
For
certainly
't
is
but
fit
and
just
that
he
should
have
a
large
share
of
our
Life
and
Time
,
who
hath
given
us
Life
and
Time
here
upon
Earth
,
and
hath
created
us
to
this
very
end
,
that
we
might
serve
and
glorify
him
.
Yea
,
had
it
been
propounded
to
our selves
how
much
we
would
have
allowed
for
God
?
could
we
,
without
shame
and
blushing
,
have
set
apart
less
Time
for
his
Service
from
whom
we
have
all
,
than
himself
hath
done
?
This
I
think
is
by
all
agreed
to
.
Secondly
;
The
Law
of
Nature
doth
not
dictate
to
us
any
particular
stated
Days
to
be
set
apart
for
the
Worship
of
God
,
one
more
than
another
.
For
indeed
there
can
be
no
natural
reason
why
this
Day
more
than
that
;
why
every
seventh
Day
,
rather
than
every
sixth
,
or
fifth
,
or
fourth
.
For
all
Days
being
in
their
own
nature
alike
,
Reason
can
find
no
advantage
to
prefer
one
of
them
before
another
.
But
that
which
is
obligatory
by
the
Law
of
Nature
,
ought
to
be
plain
and
evident
to
all
Men
,
or
else
evidently
deducible
from
some
natural
Principles
.
Now
if
we
lay
aside
the
positive
Command
of
God
,
there
is
no
one
day
in
it self
better
than
other
:
And
therefore
there
is
a
Memento
prefixt
to
the
Command
,
(
Remember
that
thou
keep
holy
the
Sabbath
Day
)
which
is
not
added
to
any
other
Precept
;
intimating
to
us
,
that
the
Observation
of
a
special
Day
is
not
a
Dictate
of
Nature
,
but
only
an
Imposition
of
God
,
which
he
requires
us
to
remember
and
bear
in
Mind
.
Thirdly
;
That
the
Seventh
Day
should
be
especially
consecrated
to
the
Service
and
Worship
of
God
,
is
from
his
Positive
Will
and
Command
;
and
therefore
is
as
binding
and
forcible
,
as
if
it
were
a
Law
of
Nature
ingraven
on
our
Hearts
;
unless
the
same
Authority
alter
it
,
that
did
first
injoin
it
.
For
this
being
a
Positive
Law
,
is
therefore
good
and
necessary
,
because
commanded
.
And
if
it
had
not
been
revealed
to
us
,
we
should
never
have
been
obliged
to
this
Observation
,
nor
made
obnoxious
to
Punishment
for
failing
in
it
.
Yet
again
,
Fourthly
;
This
Declaration
of
the
Will
of
God
concerning
the
Sanctification
of
the
Sabbath
,
is
attended
with
a
Moral
Reason
;
and
therefore
is
not
meerly
and
barely
Positive
,
as
Ceremonial
Laws
are
.
Which
Reason
is
,
that
God
rested
on
the
Seventh
Day
,
and
therefore
we
ought
so
to
do
.
Now
although
this
Reason
carries
not
such
a
natural
Evidence
in
it
as
to
have
obliged
us
,
unless
it
had
been
revealed
,
yet
being
revealed
,
we
may
discern
a
certain
Aptitude
and
Fitness
in
it
to
oblige
us
to
the
Observation
of
the
Seventh
Day
rather
than
any
other
,
since
Piety
and
Religion
require
that
we
should
imitate
God
in
those
things
wherein
he
would
have
us
to
imitate
him
.
So
that
I
account
this
Command
to
be
Moral-Positive
.
Moral
,
in
that
it
requires
a
due
portion
of
our
Time
to
be
dedicated
to
the
Service
and
Worship
of
God
:
Positive
,
in
that
it
prescribes
the
Seventh
Day
for
that
especial
Service
,
which
the
Light
and
Law
of
Nature
did
not
prefix
:
and
mixt
of
both
,
in
that
it
gives
a
reason
of
this
Prescription
,
which
hath
somewhat
of
natural
Equity
in
it
,
but
yet
such
as
could
not
have
been
discovered
without
Special
and
Divine
Revelation
.
Now
because
the
Observation
of
a
Sabbath
hath
thus
much
of
Morality
,
and
of
the
Law
of
Nature
in
it
,
it
is
most
certain
that
we
are
bound
to
keep
a
Sabbath
,
as
much
as
the
Jews
were
;
altho
not
to
the
Circumstance
of
the
Duty
.
For
,
First
,
This
Command
was
obligatory
even
in
Paradise
it self
in
the
state
of
Innocency
,
and
therefore
contains
nothing
in
it
unworthy
the
state
of
a
Christian
.
It
is
no
Ceremonial
Command
,
nor
to
be
reckoned
amongst
those
things
which
were
typical
,
and
prefigured
Christ
to
come
in
the
Flesh
;
and
therefore
neither
was
it
abolish'd
at
his
coming
,
but
still
there
lies
a
strict
and
indispensible
Obligation
upon
us
to
observe
a
Sabbath
Holy
unto
the
Lord
.
Secondly
,
The
Reasons
of
this
Command
are
all
of
them
Moral
and
Perpetual
,
and
therefore
such
is
the
Obligation
of
it
to
us
Christians
.
The
Equity
is
the
same
to
us
,
that
it
was
to
them
,
viz.
That
we
should
allow
one
Day
in
seven
to
the
Worship
of
that
God
,
who
so
liberally
allows
us
six
for
our
ordinary
Affairs
.
The
Ease
and
Refreshment
of
our
Bodies
from
the
Labours
of
our
Callings
,
is
as
necessary
as
then
it
was
.
And
we
are
still
as
much
obliged
with
Thankfulness
to
remember
and
meditate
upon
the
great
Mercy
of
our
Creation
,
as
they
were
:
and
therefore
if
these
were
sufficient
Reasons
,
why
the
Jews
should
observe
a
particular
Sabbath
,
they
are
still
as
forcible
and
cogent
with
us
.
Again
,
Thirdly
,
Our
Saviour
foretelling
the
Destruction
of
Jerusalem
,
Matth
.
24.20
.
bids
his
Disciples
pray
that
their
Flight
might
not
be
in
the
Winter
,
nor
on
the
Sabbath
Day
.
And
yet
the
Destruction
of
that
City
happened
about
forty
Years
after
the
Death
of
Christ
:
And
therefore
certainly
those
who
were
his
Disciples
,
lay
under
an
Obligation
of
observing
a
Sabbath-Day
;
because
our
Saviour
intimates
,
that
it
would
prove
an
heavy
Addition
to
their
Affliction
,
if
they
should
be
forced
to
take
their
Flight
on
the
Sabbath
,
when
they
ought
and
desired
to
be
imployed
in
the
Spiritual
Exercise
of
Devotion
and
Holy
Duties
proper
to
that
Day
.
But
although
the
sanctifying
of
a
Sabbath
be
thus
Obligatory
to
Christians
,
yet
it
is
not
the
same
Sabbath
Day
,
to
the
Observation
of
which
the
Jews
and
the
People
of
God
,
before
Christ's
coming
into
the
World
,
were
bound
.
But
it
is
with
good
Ground
,
and
upon
good
Authority
,
changed
from
the
last
to
the
first
Day
of
the
Week
,
from
Saturday
to
Sunday
;
called
now
the
Lord's
Day
,
because
it
was
that
Day
of
the
Week
on
which
our
Lord
and
Saviour
rose
from
the
Dead
;
in
Memory
of
which
,
and
in
a
Thankful
Acknowledgment
of
the
great
Mercy
of
our
Redemption
,
fully
compleated
by
his
Resurrection
,
the
Sabbath
hath
been
translated
to
this
Day
,
and
is
now
rightly
celebrated
on
this
Day
by
all
the
Churches
of
Christ
throughout
the
World
.
And
this
Change
of
the
Sabbath
is
the
third
Head
which
I
promised
to
speak
of
.
Now
as
the
first
Institution
of
the
Sabbath
was
by
Divine
Authority
;
so
likewise
is
the
Change
of
it
.
For
as
God
rested
from
his
Labour
on
the
last
Day
of
the
Week
;
so
Christ
rested
from
all
his
Labour
,
Sorrows
,
and
Afflictions
on
this
Day
,
in
which
he
fully
compleated
the
Work
of
our
Redemption
,
and
manifested
it
to
be
perfected
by
his
Resurrection
from
the
Dead
.
Therefore
,
as
the
Jewish
Sabbath
was
sanctified
,
because
of
the
finishing
of
the
Work
of
Creation
;
so
was
the
Christian
Sabbath
,
because
of
the
finishing
of
the
Work
of
Redemption
;
which
is
of
far
greater
Importance
,
and
therefore
deserves
more
to
be
celebrated
than
the
other
.
Christ
sanctified
this
Day
by
his
Resurrection
;
and
the
Apostles
confirmed
the
Observation
of
it
,
both
by
their
Writings
,
and
uniform
Practice
;
and
it
hath
such
an
inviolable
Stamp
of
Divinity
upon
it
,
that
now
it
is
no
more
alterable
to
the
end
of
the
World
.
Nor
is
it
needful
that
an
express
Command
of
Christ
should
be
brought
for
this
Change
out
of
the
New
Testament
;
it
is
sufficient
if
by
necessary
Consequence
it
may
be
deduced
from
Scripture
.
And
yet
,
First
,
We
have
express
Places
of
the
Scripture
thus
far
,
that
the
First
Day
of
the
Week
is
mentioned
as
the
stated
Time
for
Christians
to
meet
together
,
to
preach
,
to
hear
,
and
to
break
Bread
in
the
Holy
Sacrament
of
the
Lord's-Supper
,
and
to
perform
other
Duties
of
Religion
.
So
Acts
20.7
.
Upon
the
first
Day
of
the
Week
,
when
the
Disciples
came
together
to
break
Bread
,
Paul
preached
unto
them
.
Which
plainly
declares
that
the
solemn
Meetings
and
Assemblies
of
Christians
were
then
on
this
Day
;
the
Jewish
Sabbath
beginning
to
wear
out
,
and
the
Christian
Sabbath
,
or
the
Lord's-Day
,
coming
into
its
place
and
stead
.
Again
;
The
publick
Collections
for
the
poorer
Saints
,
were
ordain'd
by
the
Apostle
to
be
made
on
this
day
:
Now
concerning
the
Collection
for
the
Saints
:
1
Cor
.
16.1
,
2.
upon
the
first
Day
of
the
Week
,
let
every
one
of
you
lay
by
him
in
store
,
as
God
hath
prospered
him
.
And
this
very
Rule
and
Custom
the
Apostle
saith
he
had
before
establish'd
in
the
Church
of
the
Galatians
.
And
why
should
this
Day
be
chosen
for
their
Collections
,
but
only
because
the
Assemblies
of
Christians
were
held
on
this
Day
,
and
so
gave
a
better
Conveniency
to
gather
their
Charity
than
at
any
other
time
?
Again
;
St.
John
saith
of
himself
,
Rev.
1.10
.
that
he
was
in
the
Spirit
on
the
Lord's-Day
;
which
is
no
other
but
this
our
Christian
Sabbath
,
that
hath
received
this
Title
and
Denomination
from
our
Lord
Christ
.
For
what
some
say
,
that
the
Lord's-Day
means
no
more
than
the
Day
of
the
Lord's
appearing
to
him
,
and
revealing
those
many
mysterious
Visions
,
is
vain
and
dilate
,
and
scarce
agreeable
to
the
Sense
and
Gravity
of
Scripture-Expression
.
It
signifies
therefore
this
Day
,
wherein
the
Apostle
being
in
all
likelihood
taken
up
with
Spiritual
Meditations
,
God
was
pleased
to
gratify
him
with
the
Revelation
of
these
great
Things
,
which
were
afterwards
to
take
their
Effect
and
Accomplishment
.
Now
put
the
force
of
these
Scriptures
together
,
and
they
will
certainly
amount
to
the
full
proof
of
the
Institution
of
this
First-Day
Sabbath
.
It
is
called
the
Lord's-Day
;
it
was
appointed
and
used
for
the
Assemblies
of
the
Saints
,
for
the
preaching
and
hearing
of
the
Word
,
and
Administration
of
the
Sacrament
,
for
the
Collection
of
Alms
for
the
Relief
of
the
Poor
;
and
this
not
in
one
Church
only
,
but
in
other
Churches
of
the
Saints
;
and
that
likewise
not
at
some
more
solemn
times
only
,
but
weekly
.
Put
these
together
,
and
what
more
plain
and
evident
Proof
can
a
thing
of
this
nature
admit
of
?
Secondly
;
A
second
Argument
to
prove
this
Change
,
shall
be
that
which
with
all
sober
Men
may
be
sufficiently
valid
,
which
is
the
constant
and
uninterrupted
Practice
of
the
Church
in
all
Ages
,
from
the
time
of
Man's
Redemption
by
the
Death
and
Resurrection
of
Christ
,
to
this
very
present
Day
.
Christ
himself
began
the
Sanctification
of
it
by
his
Resurrection
,
on
the
same
Day
he
appeared
to
his
Disciples
,
and
he
himself
informs
them
of
his
Resurrection
,
John
20.19
.
I
have
already
declared
unto
you
the
Practice
of
the
Apostles
;
and
for
the
Practice
of
the
Primitive
Church
immediately
after
the
Apostles
,
all
Ecclesiastical
Histories
do
with
one
consent
,
testify
that
the
solemn
Assemblies
of
Christians
were
held
on
this
Day
.
Which
unvaried
Custom
and
Observation
of
the
Church
of
Christ
ought
to
be
of
great
weight
with
all
solid
and
serious
Christians
;
and
if
we
add
to
this
likewise
the
unanimous
Consent
of
the
most
holy
and
spiritual
Men
,
who
are
generally
found
to
be
the
most
strict
Observers
of
the
Lord's-Day
;
and
lastly
,
the
great
Blessing
,
that
God
hath
poured
out
upon
his
People
in
the
plentiful
Effusion
of
his
Grace
and
Spirit
on
them
in
his
holy
Ordinances
celebrated
on
this
Day
,
it
will
be
past
all
question
and
debate
,
that
this
is
the
Day
that
the
Lord
hath
made
for
himself
,
and
therefore
let
us
be
glad
and
rejoice
therein
.
We
have
thus
considered
the
Institution
,
Morality
,
and
Change
of
the
Sabbath
.
All
which
are
the
more
abstruse
and
intricate
,
partly
from
the
Silence
of
the
Scriptures
,
which
leave
us
to
collect
the
Truth
,
by
Inferences
and
Deductions
;
and
partly
from
the
different
Opinions
of
Learned
Men
,
whose
Queries
and
Disputes
about
these
Points
are
so
various
and
endless
;
that
,
as
Maldonate
said
of
Luke
2.34
.
The
place
had
been
much
easier
understood
,
if
no
Man
had
attempted
to
expound
it
;
so
I
may
say
of
the
Questions
in
hand
,
It
had
been
much
easier
to
determine
them
,
if
no
Man
had
debated
them
.
I
have
endeavoured
to
make
them
as
plain
and
perspicuous
as
the
nature
of
the
Subject
would
permit
,
laying
aside
all
contentious
Arguments
and
needless
Cavils
,
both
of
one
side
and
the
other
.
The
fourth
General
propounded
,
remains
now
to
be
considered
;
which
as
it
is
of
greater
Concernment
than
the
rest
,
so
it
is
of
equal
Difficulty
;
and
that
is
concerning
the
Sanctification
of
the
Sabbath
.
In
treating
of
which
I
shall
observe
the
same
Method
,
and
satisfy
my self
in
laying
down
positively
what
Scripture
and
Reason
dictate
,
without
ingaging
in
those
tedious
Disputes
about
it
,
which
might
make
this
Discourse
both
unpleasing
and
unprofitable
.
This
Commandment
therefore
speaks
of
a
twofold
Sanctification
of
this
Day
.
The
one
which
it
hath
already
received
from
God
;
the
other
which
it
ought
to
receive
from
Man
.
And
the
former
is
given
as
a
Reason
of
,
and
Motive
unto
the
latter
.
First
,
God
hath
sanctified
the
Sabbath-day
,
so
we
have
it
,
ver
.
11.
The
Lord
blessed
the
seventh
Day
,
and
hallowed
it
.
Where
these
two
words
blessed
and
hallowed
,
are
only
exegetical
one
of
the
other
,
and
carry
in
them
the
same
sense
common
to
both
.
Now
God
blessed
and
hallowed
the
Sabbath-day
,
not
by
infusing
any
inherent
Quality
of
Holiness
into
it
(
for
neither
Days
,
nor
Places
,
nor
any
inanimate
things
are
Subjects
capable
of
real
Holiness
.
)
But
first
,
God
blessed
and
and
hallowed
it
by
separating
that
Day
from
others
,
bestowing
an
higher
Dignity
and
Priviledg
upon
it
,
as
the
Day
whereon
both
himself
chose
to
rest
from
the
Works
of
Creation
,
and
the
Day
whereon
he
requires
that
we
also
should
rest
from
the
Works
of
our
ordinary
Vocations
.
For
to
hallow
and
sanctify
,
is
to
set
any
thing
apart
from
profane
and
common
,
unto
sacred
and
spiritual
Uses
.
God
therefore
sanctified
the
Sabbath
,
when
he
selected
it
out
of
the
course
of
other
Days
,
and
set
it
apart
from
the
common
Imployments
and
Services
of
Life
,
ordaining
that
the
Spiritual
Concernments
of
his
Glory
,
and
our
Salvation
should
be
therein
especially
transacted
.
And
this
is
that
Blessing
which
God
hath
conferred
upon
this
Day
;
for
what
other
Benefit
is
a
Day
capable
of
,
but
only
that
when
the
other
six
Days
,
like
the
unregarded
Vulgar
of
the
Year
,
were
to
be
imployed
in
the
low
and
sordid
Drudgery
of
Earthly
Affairs
;
this
seventh
Day
God
hath
raised
from
the
Dunghil
,
and
set
upon
the
Throne
,
appointing
it
according
to
Ignatius
his
Phrase
,
Epist.
ad
Magnesios
.
{αβγδ}
,
the
Prince
and
Soveraign
of
Days
,
exempting
it
from
all
servile
Works
,
and
designing
it
for
such
Spiritual
and
Celestial
Imployments
,
that
were
it
observed
according
to
God's
Command
,
Eternity
it self
would
not
have
much
advantage
above
it
,
but
only
that
it
is
longer
:
So
that
in
the
Ring
and
Circle
of
the
Week
,
the
Sabbath
is
the
Jewel
,
the
most
excellent
and
precious
of
Days
.
Secondly
;
God
hath
blessed
and
sanctified
it
,
not
only
in
this
relative
,
but
also
in
an
effective
sense
,
viz.
as
he
hath
appointed
it
to
be
the
Day
whereon
he
doth
especially
bless
and
sanctify
us
;
yea
and
possibly
he
makes
the
Means
of
our
Sanctification
to
be
more
effectual
on
this
Day
,
than
when
they
are
dispensed
on
any
other
common
Days
.
God
doth
then
especially
give
out
plentiful
Effusions
of
his
Spirit
,
fills
his
Ordinances
with
his
Grace
and
Presence
;
and
we
may
with
a
more
confident
Faith
expect
a
greater
portion
of
Spiritual
Blessings
from
him
,
when
both
the
Ordinances
and
the
Day
too
are
his
,
than
when
tho
the
Ordinances
be
his
,
yet
the
Day
is
ours
.
In
this
sense
God
may
be
said
to
bless
and
sanctify
the
Sabbath-day
,
because
he
blesseth
and
sanctifies
us
on
that
Day
.
As
the
Psalmist
most
elegantly
,
and
in
an
high
strain
of
Poetry
,
saith
,
That
God
crowneth
the
Year
with
his
Goodness
,
Psal
.
65.11
.
Not
that
the
Plenty
and
Fruitfulness
of
the
Year
is
any
Blessing
unto
it
,
but
it
is
a
Blessing
unto
Men
,
whose
Hearts
God
then
filleth
with
Food
and
Gladness
.
In
both
these
senses
may
God
be
said
to
bless
and
sanctify
the
Sabbath
.
Secondly
;
As
God
sanctified
the
Sabbath
,
so
Man
is
commanded
to
sanctify
it
also
;
ver.
8.
Remember
the
Sabbath-day
to
keep
it
holy
.
Now
we
sanctify
and
hallow
a
Day
,
when
we
observe
it
holy
to
the
Lord
,
sequestring
our selves
from
common
Affairs
to
those
spiritual
Exercises
which
he
hath
required
us
to
be
conversant
about
on
that
Day
.
God
sanctifies
it
by
Consecration
,
we
sanctify
it
by
Devotion
.
He
hath
set
it
apart
for
his
Worship
,
and
on
it
we
ought
to
set
our selves
apart
for
his
Worship
,
and
to
be
taken
up
only
with
those
things
which
he
hath
either
allowed
or
prescribed
us
:
And
therefore
God
doth
lay
an
especial
Claim
to
this
Day
.
For
altho
he
be
the
supream
Lord
of
all
,
and
doth
dispense
,
and
as
it
were
draw
out
the
Thred
of
Time
,
and
Days
,
and
Years
for
us
,
out
of
the
infinite
Bottom
of
his
Eternity
;
yet
he
doth
not
so
particularly
challenge
any
part
of
it
to
himself
,
as
he
doth
this
seventh
Day
:
Whence
it
is
said
,
ver
.
10.
The
seventh
Day
is
the
Sabbath
of
the
Lord
thy
God
.
The
six
foregoing
Days
of
the
Week
are
thine
,
and
thou
mayst
dispose
of
them
in
the
honest
Works
of
thy
Calling
,
as
Prudence
and
Convenience
shall
direct
;
but
this
Day
God
challengeth
to
himself
,
as
his
peculiar
portion
of
our
time
,
because
he
hath
ordained
it
for
his
Worship
and
Service
,
and
therefore
it
is
called
his
.
And
when
we
devote
our selves
to
his
Service
and
Worship
,
meditating
on
his
Excellency
,
magnifying
and
praising
his
Mercy
,
and
invoking
his
holy
Name
,
we
then
hallow
this
Day
,
and
give
unto
God
that
which
is
God's
.
And
thus
you
see
what
it
is
to
sanctify
the
Sabbath
,
both
as
God
hath
done
it
by
Dedication
,
and
as
Man
ought
to
do
it
by
Observation
.
But
the
great
Difficulties
in
what
manner
the
Sabbath
ought
to
be
sanctified
and
kept
holy
,
whether
or
no
we
are
bound
to
the
same
strict
and
vigorous
Observation
of
our
Christian
Sabbath
,
as
the
Jews
were
of
theirs
under
the
Oeconomy
of
Moses
?
To
this
I
answer
in
the
general
;
That
as
our
Sabbath
is
not
the
very
same
with
theirs
,
but
only
the
same
analogically
,
bearing
a
fit
proportion
to
it
;
so
likewise
our
Sanctification
of
the
Lord's-day
(
for
thus
I
had
rather
call
it
than
the
Sabbath
)
is
not
in
all
particulars
the
same
that
was
required
from
the
Jews
,
but
bears
a
proportion
to
it
in
those
things
which
are
not
Ceremonial
nor
burdensom
to
our
Christian
Liberty
.
But
more
particularly
,
The
sanctifying
of
this
Day
consists
partly
in
abstaining
from
those
things
whereby
it
would
be
profaned
;
and
partly
in
the
performance
of
those
things
which
are
required
of
us
,
and
tend
to
promote
the
Sanctity
and
Holiness
of
it
.
Here
,
first
,
I
shall
lay
down
this
;
That
in
order
to
our
due
sanctifying
of
the
Sabbath
,
we
ought
to
abstain
from
the
common
and
servile
Works
of
our
ordinary
Callings
and
Vocations
.
So
we
have
it
expresly
,
ver
.
10.
In
it
thou
shalt
not
do
any
Work
.
And
this
God
prohibits
,
not
that
Rest
and
Cessation
is
in
it self
acceptable
unto
him
,
or
any
part
of
his
Worship
and
Service
;
but
only
because
Earthly
Employments
are
an
Impediment
and
Distraction
to
that
heavenly
frame
of
Spirit
which
we
ought
to
maintain
in
all
the
Parts
,
and
Duties
of
this
Day
.
The
Works
of
our
Callings
are
not
evil
in
themselves
,
but
lawful
and
good
;
and
such
wherein
on
other
Days
we
serve
God
,
and
whereon
we
may
expect
a
Blessing
from
him
.
But
yet
our
Mind
is
so
narrow
and
stinted
,
that
we
cannot
at
once
attend
them
,
and
the
Service
of
God
with
that
Zeal
and
Fervour
that
he
requires
;
and
therefore
that
we
may
be
wholly
imployed
in
his
Work
,
he
hath
taken
us
off
from
our
own
.
Now
this
Prohibition
of
working
on
the
Sabbath
,
is
strongly
inforced
by
the
Concession
of
six
Days
for
our
ordinary
Labour
.
A
Concession
I
call
it
,
considering
the
Indulgence
granted
unto
us
;
but
yet
it
is
not
meerly
a
Concession
,
but
a
Command
too
;
Six
Days
shalt
thou
labour
,
and
do
all
thy
Work
;
but
the
seventh
Day
is
the
Sabbath
of
the
Lord
.
That
exceptive
Particle
But
,
intimates
unto
us
,
that
none
of
that
Work
which
is
lawful
to
be
done
on
ordinary
Days
,
ought
to
be
performed
by
us
on
the
Sabbath
.
I
know
it
is
a
Question
,
Whether
these
words
,
Six
Days
shalt
thou
labour
,
be
a
Precept
,
or
a
Permission
only
?
To
me
they
seem
preceptive
,
requiring
us
diligently
to
attend
that
Vocation
and
State
of
Life
in
which
the
Divine
Providence
hath
set
us
,
and
to
perform
the
Offices
of
it
with
Care
and
Conscience
:
For
it
is
said
,
thou
shalt
labour
,
not
only
thou
mayst
labour
.
And
those
who
contend
that
they
meerly
signify
a
Permission
of
the
daily
Works
of
our
Callings
,
open
too
wide
a
Gap
for
Sloth
and
Idleness
to
creep
in
,
without
violating
any
Commandment
,
or
being
censured
and
condemned
for
Sin
.
But
I
shall
not
trouble
you
with
the
Disputes
about
this
:
Only
let
me
take
notice
of
the
weakness
and
inconsequence
of
one
Inference
that
is
commonly
drawn
from
it
;
and
that
is
,
If
it
be
a
Divine
Precept
,
that
we
ought
six
Days
to
labour
,
then
can
we
not
by
any
Constitution
whatsoever
be
taken
off
from
the
lawful
Works
of
our
Callings
,
nor
obliged
to
keep
any
other
Days
holy
and
solemn
besides
the
Sabbath
;
for
God's
Laws
do
not
contradict
themselves
;
and
whereinsoever
Humane
Laws
contradict
the
Divine
,
they
are
of
no
force
nor
validity
.
But
this
Argument
fails
in
its
Deduction
:
For
the
Command
,
Six
Days
shalt
thou
labour
,
is
not
to
be
understood
absolutely
and
unlimitedly
,
but
with
a
just
Restraint
and
Exception
;
that
is
,
Thou
shalt
labour
six
Days
ordinarily
,
unless
any
of
them
be
set
apart
either
by
thine
own
private
Devotion
,
or
by
publick
Authority
,
for
the
immediate
Worship
and
Service
of
God
.
And
that
this
is
of
necessity
to
be
so
understood
,
appears
,
if
we
consider
how
many
Days
in
the
Week
God
himself
did
dedicate
in
those
Feasts
which
he
commanded
the
Jews
strictly
to
observe
,
notwithstanding
that
they
were
injoyned
six
Days
Labour
.
Besides
every
New
Moon
;
the
Passeover
,
in
remembrance
of
their
Deliverance
from
the
Bondage
of
Egypt
,
and
as
a
clear
Type
of
Christ
,
who
,
as
a
Lamb
without
spot
,
was
offered
up
to
God
for
us
.
Then
Pentecost
,
or
the
Feast
of
Weeks
,
fifty
days
after
the
Passeover
,
a
Memorial
that
the
Law
was
given
to
them
from
Mount
Sinai
fifty
days
after
their
departure
out
of
Egypt
;
typifying
likewise
the
sending
of
the
Holy
Ghost
to
inspire
the
Apostles
with
Heavenly
Truth
,
and
to
enable
them
to
preach
the
Gospel
,
which
is
the
Law
of
Jesus
Christ
,
which
was
accordingly
fulfilled
fifty
days
after
Christ
,
our
great
Passeover
,
was
sacrificed
for
us
.
Then
,
thirdly
,
The
Feast
of
Atonement
or
Expiation
,
which
was
celebrated
on
the
tenth
Day
of
the
seventh
Month
,
whereon
the
High-Priest
was
solemnly
to
confess
unto
God
both
his
own
Sins
,
and
the
Sins
of
the
People
,
and
to
make
Atonement
for
them
;
typifying
thereby
the
full
Expiation
and
Atonement
of
our
Sins
made
by
our
High-Priest
Jesus
Christ
.
And
lastly
,
There
was
ordained
likewise
the
Feast
of
Tabernacles
,
on
the
fifteenth
day
of
the
same
Month
,
and
this
was
to
last
not
only
one
Day
,
but
a
whole
Week
together
,
and
was
instituted
to
be
a
Memorial
to
them
of
their
Journey
through
the
Wilderness
,
wherein
for
forty
Years
they
lived
in
Tents
and
Tabernacles
.
All
these
Feasts
we
find
appointed
by
God
himself
,
and
imposed
upon
the
Israelites
,
Levit
.
23.
And
not
only
did
they
account
themselves
obliged
to
keep
these
Days
holy
,
which
were
injoyned
by
the
Divine
Command
,
but
those
also
which
were
appointed
by
Humane
Authority
;
and
such
were
the
Feast
of
Purim
,
to
be
kept
two
days
following
,
in
remembrance
of
their
Deliverance
from
the
malicious
and
bloody
Designs
of
Hamon
,
Esth.
9.21
.
And
the
Feast
of
the
Dedication
of
the
Temple
,
first
observed
at
the
rebuilding
of
their
Temple
after
their
return
from
the
Babylonish
Captivity
;
as
you
may
read
Ezra
6.16
.
and
from
that
time
perpetuated
unto
the
Days
of
our
Saviour
Christ
,
who
,
tho
it
were
but
of
Humane
and
Ecclesiastical
Institution
,
yet
was
pleased
to
honour
that
Solemnity
with
his
Presence
,
John
10.22
.
Besides
,
we
frequently
read
of
Fasts
,
both
personal
and
national
,
appointed
upon
some
emergent
Occasions
,
to
appease
and
divert
the
Wrath
of
God
,
as
the
Fast
of
the
fifth
and
the
seventh
Month
,
for
seventy
Years
together
,
Zech
.
7.5
.
And
the
like
to
these
without
doubt
,
either
our
own
private
Devotion
,
or
the
publick
Authority
of
the
Nation
,
may
in
the
like
Circumstances
impose
on
us
without
violating
this
Command
of
six
Days
Labour
.
But
now
,
altho
this
six
Days
Labour
was
not
so
strictly
required
,
as
not
sometimes
to
admit
the
intervention
of
an
holy
Rest
;
yet
the
seventh
Day's
Rest
was
so
exactly
to
be
observed
,
as
not
to
admit
any
bodily
Labour
,
or
secular
Imployment
.
God
would
not
have
this
holy
Rest
disturbed
by
the
tumultuous
Affairs
and
Businesses
of
Life
;
and
we
find
this
Command
strictly
inforced
by
the
double
Sanction
both
of
a
Promise
and
Threatning
,
Jer
.
17.
from
ver
.
24
to
the
end
.
If
ye
diligently
hearken
unto
me
,
saith
the
Lord
,
to
bring
in
no
burthen
through
the
Gates
of
the
City
on
the
Sabbath-Day
,
but
hallow
the
Sabbath-Day
,
to
do
no
Work
therein
:
Then
shall
there
enter
into
this
City
,
Kings
and
Princes
sitting
upon
the
Throne
of
David
,
—
and
the
City
shall
remain
for
ever
.
But
if
ye
will
not
hearken
unto
me
to
hallow
the
Sabbath-Day
;
then
will
I
kindle
a
Fire
in
the
Gates
thereof
,
and
it
shall
devour
the
Palaces
of
Jerusalem
,
and
it
shall
not
be
quenched
.
Yea
God
was
so
accurate
about
this
,
that
he
descends
to
a
particular
Prohibition
of
several
sorts
of
Works
which
he
would
not
have
to
be
done
on
the
Sabbath-Day
;
on
that
Day
the
Israelites
were
not
to
gather
Manna
,
Exod
.
16.27
.
nor
to
gather
in
their
Harvest
,
Exod
.
34.21
.
nor
to
buy
or
sell
,
Nehem
.
10.31
.
nor
to
tread
the
Wine-Press
,
Neh
.
13.15
.
nor
so
much
as
to
gather
Sticks
,
Numb
.
15.32
.
nor
to
go
from
their
places
of
Abode
to
provide
themselves
Food
,
Exod
.
16.29
.
yea
so
strictly
were
they
tied
to
the
Observation
of
this
Sabbath
,
that
they
might
not
so
much
as
kindle
a
Fire
,
Exod
.
35.3
.
Ye
shall
kindle
no
Fire
throughout
your
Habitations
on
the
Sabbath-Day
.
Unto
all
which
Prohibitions
from
God
,
the
Jews
added
many
superstitious
and
ridiculous
ones
of
their
own
,
not
grave
enough
to
be
here
mentioned
;
whereby
they
made
that
Burthen
which
was
before
heavy
,
to
be
altogether
insupportable
by
their
foolish
and
vain
Traditions
.
Now
the
great
Question
is
,
How
far
these
Prohibitions
do
concern
us
,
and
whether
we
are
obliged
to
the
punctual
observance
of
them
as
the
Jews
were
?
To
this
I
answer
in
the
Negative
,
that
we
are
not
:
For
we
are
bound
to
nothing
by
the
Law
of
Moses
,
but
only
what
was
of
Moral
and
Natural
Right
in
that
Law
;
and
as
for
other
Ordinances
which
were
positive
,
we
are
set
free
from
them
,
by
that
Liberty
which
Jesus
Christ
hath
purchased
for
,
and
conferred
upon
his
Church
.
We
do
not
celebrate
the
Lord's-Day
it self
upon
any
Obligation
laid
upon
us
by
the
Letter
of
this
fourth
Commandment
,
(
for
that
expresly
injoyns
the
seventh
Day
from
the
Creation
,
whereas
ours
is
the
eighth
)
but
only
from
the
Analogy
and
Proportion
of
Moral
Reason
;
which
requires
that
a
due
and
convenient
Portion
of
our
Time
should
be
separated
to
the
Service
and
Worship
of
God
.
But
for
the
fixing
of
the
very
Day
,
why
it
should
be
this
rather
than
any
other
,
we
acknowledg
it
to
proceed
from
the
Consecration
of
it
by
our
Saviour's
Resurrection
,
the
Institution
of
the
Apostles
,
and
the
consequent
Practice
of
the
Universal
Church
of
Christ
in
all
Ages
,
as
I
have
already
declared
.
And
therefore
should
we
as
scrupulously
and
nicely
observe
it
in
all
Circumstances
,
as
the
Jews
did
their
Sabbath
;
possibly
it
would
not
be
a
Sanctification
of
the
Sabbath
,
but
a
fond
and
groundless
Superstition
.
The
Lord's
Day
is
therefore
to
be
observed
,
as
only
in
things
that
are
in
themselves
Moral
and
Rational
:
Nor
will
this
give
any
Scope
to
the
Libertinism
of
those
who
would
willingly
indulge
themselves
,
either
in
Worldly
Affairs
,
or
loose
Recreations
on
this
Day
.
For
it
is
Moral
and
Rational
that
the
whole
of
that
Day
,
which
is
set
apart
for
the
Worship
of
God
,
should
be
employed
in
his
Worship
.
This
likewise
is
Moral
,
and
of
Spiritual
Obligation
,
that
we
do
not
our
own
Pleasure
,
nor
speak
our
own
Words
on
his
Holy
Day
,
as
the
Prophet
expresseth
it
,
Isa
.
58.13
.
This
obligeth
us
Christians
,
as
well
as
the
Jews
.
For
if
a
Day
be
dedicated
unto
God
,
certainly
every
part
and
parcel
of
it
belongs
unto
him
;
and
we
ought
to
rest
from
all
our
Worldly
Employments
,
that
might
steal
away
our
Thoughts
and
Affections
from
God
,
or
indispose
us
to
his
Spiritual
Worship
and
Service
.
But
yet
this
extends
not
to
these
small
Punctualities
of
gathering
Sticks
,
kindling
a
Fire
,
and
preparing
Food
for
our selves
;
for
these
things
doubtless
may
be
done
,
without
being
any
Moral
Impediments
to
our
Piety
and
Devotion
on
this
Day
:
Yea
they
may
be
Moral
Helps
and
Furtherances
unto
it
.
For
notwithstanding
this
Rest
and
Cessation
from
Labour
,
that
is
required
from
us
on
the
Lord's
Day
,
yet
there
are
three
sorts
of
Works
that
may
,
and
ought
to
be
performed
on
it
,
how
great
soever
our
Bodily
Labour
may
be
in
doing
them
.
And
they
are
,
-
Works
of
Piety
.
-
Works
of
Necessity
.
And
,
-
Works
of
Charity
.
First
;
Works
of
Piety
are
to
be
performed
on
the
Lord's
Day
;
yea
on
this
Day
especially
,
as
being
the
proper
Works
of
the
Day
:
And
such
are
not
only
those
which
consist
in
the
internal
Operations
of
the
Soul
,
as
Heavenly
Meditations
,
and
Spiritual
Affections
;
but
such
also
as
consist
in
the
external
Actions
of
the
Body
,
as
Oral
Prayer
,
reading
of
the
Scriptures
,
and
preaching
of
the
Word
;
yea
on
this
Day
are
Ministers
chiefly
employed
in
their
Bodily
Labour
,
and
spending
of
their
Spirits
,
yet
it
is
far
from
being
a
Profanation
of
the
Lord's
Day
;
for
Holy
Works
are
most
proper
for
Holy
Days
.
And
not
only
are
such
Works
to
be
performed
on
the
Lord's
Day
,
but
they
were
injoyned
also
on
the
Jewish
Sabbath
.
And
therefore
saith
our
Saviour
,
Matth
.
12.5
.
Have
ye
not
read
in
the
Law
,
how
that
on
the
Sabbath
Days
the
Priests
in
the
Temple
profane
the
Sabbath
,
and
yet
be
blameless
?
This
Word
therefore
of
profaning
the
Sabbath
,
is
not
to
be
understood
of
a
formal
Profanation
,
as
if
they
did
that
which
was
unlawful
to
be
done
on
that
Day
,
but
only
of
a
Material
Profanation
;
that
is
,
they
laboured
hard
in
killing
and
flaying
,
and
dividing
and
boyling
,
and
burning
the
Sacrifices
in
the
Temple
:
which
,
had
they
not
been
instituted
parts
of
God's
Worship
,
had
been
Profanations
of
the
Sabbath
;
but
being
commanded
by
God
,
were
so
far
from
being
Profanations
,
that
they
were
Sanctifications
of
that
Day
.
And
upon
this
account
likewise
were
Sabbath
Days
Journies
permitted
to
the
Jews
,
which
tho
they
were
not
Actions
of
Piety
in
themselves
,
yet
were
they
Actions
tending
towards
Piety
,
that
those
who
were
remote
from
the
Places
of
Worship
,
might
assemble
themselves
together
to
hear
the
Scriptures
read
and
expounded
to
them
.
This
appears
2
Kings
4.23
.
where
the
Husband
of
the
Shunamitish
Woman
expostulates
with
her
,
Wherefore
wilt
thou
go
to
the
Prophet
to
Day
?
it
is
neither
new
Moon
nor
Sabbath
.
Whence
it
may
be
clearly
collected
,
that
they
were
permitted
to
travel
a
certain
Space
,
to
attend
upon
the
Worship
and
Service
of
God
.
And
this
Sabbath-Day's
Journey
some
limit
to
a
Mile
,
others
two
,
the
distance
of
the
utmost
part
of
the
Camp
of
Israel
from
the
Tabernacle
of
the
Congregation
.
But
with
very
good
reason
,
it
may
be
thought
that
the
Sabbath-Day's
Journey
,
was
any
distance
from
the
place
of
their
abode
to
the
next
Synagogue
,
which
commonly
not
being
above
a
Mile
,
or
two
,
that
distance
was
vulgarly
called
a
Sabbath-Day's
Journey
.
So
that
it
appears
,
that
Works
of
Piety
,
or
Works
immediately
tending
to
Piety
,
may
lawfully
be
performed
with
the
strictest
Observation
of
the
Lord's
Day
.
Secondly
;
Not
only
Works
of
Piety
,
but
Works
of
Necessity
,
and
of
great
Convenience
,
may
also
be
done
on
the
Lord's
Day
.
And
they
are
such
without
which
we
cannot
subsist
,
or
not
well
subsist
:
and
therefore
we
may
quench
a
raging
Fire
,
prevent
any
great
and
notable
Damage
that
would
happen
either
to
our
,
Persons
or
Estates
;
fight
for
our
own
Defence
,
or
the
Defence
of
our
Countrey
,
without
being
guilty
of
the
Violation
of
this
Day
.
Concerning
the
last
of
which
,
Histories
inform
us
,
that
the
Jews
were
so
scrupulous
,
as
to
suffer
themselves
to
be
assaulted
and
slain
by
their
Enemies
,
rather
than
they
would
on
this
Day
lift
up
a
Weapon
to
repel
them
,
till
Matthias
persuaded
them
out
of
this
Foppish
Superstition
,
1
Maccab
.
2.40
.
And
not
only
these
Works
which
are
of
absolute
Necessity
,
but
these
likewise
which
are
of
great
Conveniency
,
may
lawfully
be
done
on
the
Lord's
Day
.
Such
as
are
kindling
of
Fire
,
preparing
of
Meat
,
and
many
other
Particulars
too
numerous
to
be
mentioned
:
We
find
our
Saviour
defending
his
Disciples
against
the
Exceptions
of
the
Pharisees
,
for
plucking
the
Ears
of
Corn
,
rubbing
them
in
their
Hands
,
and
eating
them
on
the
Sabbath-Day
,
Matth
.
12.1
,
&c.
Only
let
us
take
this
Caution
,
that
we
neglect
not
the
doing
of
these
things
till
the
Lord's
Day
,
which
might
be
well
done
before
,
and
then
plead
Necessity
or
Convenience
for
it
.
For
if
the
Necessity
or
Convenience
were
such
as
might
have
been
foreseen
,
our
Christian
Prudence
and
Piety
ought
to
have
provided
for
it
before
this
Holy
Day
;
so
that
we
might
wholly
intend
the
immediate
Service
of
God
in
it
,
with
as
few
Avocations
and
Impediments
as
are
possible
.
Thirdly
;
Another
sort
of
Works
that
may
and
ought
to
be
done
on
the
Lord's
Day
,
are
the
Works
of
Charity
and
Mercy
.
For
indeed
this
Day
is
instituted
for
a
Memorial
of
God's
great
Mercy
towards
us
;
and
therefore
in
it
we
are
obliged
to
shew
Charity
and
Mercy
:
Charity
towards
Men
,
and
Mercy
to
the
very
Beasts
themselves
.
And
therefore
,
altho
the
Observation
of
the
Sabbath
was
so
strictly
injoined
the
Jews
,
yet
was
it
to
give
place
to
the
Works
of
Mercy
,
whensoever
a
poor
Beast
did
but
stand
in
need
of
it
.
So
Matth
.
12.11
.
What
Man
shall
there
be
among
you
,
that
shall
have
one
Sheep
,
and
if
it
fall
into
a
Pit
on
the
Sabbath
Day
,
will
not
lay
hold
on
it
,
and
lift
it
out
?
And
so
again
,
Luke
13.15
.
Doth
not
every
one
of
you
on
the
Sabbath
loose
his
Ox
or
his
Ass
from
the
Stall
,
and
lead
him
away
to
watering
?
Yea
,
Macrob
.
Saturn
.
lib
.
1.
cap
.
16.
and
this
the
very
Heathens
observed
on
their
Festivals
;
when
other
Works
were
forbidden
,
yet
Works
of
Mercy
were
expresly
allowed
,
and
by
Name
the
helping
of
an
Ox
out
of
a
Pit
.
Works
of
Mercy
therefore
are
to
be
done
even
to
Beasts
themselves
,
whatsoever
Labour
may
be
required
to
the
doing
of
them
:
And
how
much
more
then
,
Works
of
Charity
to
Men
like
our selves
?
Which
Charity
is
to
be
shewn
either
to
their
Souls
,
or
their
Bodies
;
for
both
many
times
are
extreamly
miserable
.
To
their
Souls
,
in
instructing
,
advising
,
exhorting
,
reproving
,
comforting
and
counselling
of
them
,
praying
for
them
;
and
if
in
any
thing
they
have
offended
us
,
freely
forgiving
them
.
This
indeed
is
a
Work
of
Charity
proper
for
the
Lord's
Day
,
a
Work
highly
acceptable
unto
God
,
and
the
best
way
that
can
be
to
sanctify
it
.
Neither
are
we
to
forbear
any
Work
of
Charity
to
their
Bodies
,
and
outward
Man
.
And
therefore
we
find
how
severely
our
Saviour
rebukes
the
Superstitious
Hypocrisy
of
the
Pharisees
,
who
murmured
against
him
as
a
Sabbath-breaker
,
because
he
had
healed
some
of
their
Infirmities
on
the
Sabbath-Day
,
Luke
13.14
,
15
,
16.
The
Ruler
of
the
Synagogue
said
to
the
People
with
Indignation
,
because
Jesus
had
healed
on
the
Sabbath
Day
,
There
are
Six
Days
in
which
Men
ought
to
work
;
in
them
therefore
come
and
be
healed
,
and
not
on
the
Sabbath-Day
.
See
how
our
Lord
takes
him
up
,
Thou
Hypocrite
,
doth
not
every
one
of
you
on
the
Sabbath
loose
his
Ox
?
&c.
And
ought
not
this
Woman
,
who
is
a
Daughter
of
Abraham
,
to
be
loosed
from
this
Bond
on
the
Sabbath
Day
?
And
so
again
,
Matth
.
12.10
.
Christ
healeth
a
Man
that
had
a
withered
Hand
,
and
justifieth
this
Work
of
Charity
to
this
Man
,
by
their
Works
of
Mercy
to
their
Beasts
;
and
asserts
,
ver
.
12.
It
is
lawful
to
do
well
on
the
Sabbath-Days
.
Yea
,
he
appeals
to
their
very
Consciences
in
this
,
whether
a
Benefit
done
to
a
poor
helpless
Creature
,
could
be
counted
a
Breach
and
Violation
of
the
Sabbath
,
Mark
3.4
.
Is
it
lawful
to
do
good
on
the
Sabbath-Days
,
or
to
do
evil
?
to
save
Life
,
or
to
kill
?
Certainly
it
is
a
right
Sabbath-Day's
Work
to
do
good
,
and
to
put
our selves
to
any
Work
and
Labour
that
may
tend
to
the
saving
of
Life
,
or
easing
of
Pain
,
or
healing
the
Diseases
and
Sickness
of
our
Brother
.
And
our
Saviour
hath
told
us
,
Mark
2.27
.
That
the
Sabbath
was
made
for
Man
,
not
Man
for
the
Sabbath
.
The
strict
and
punctual
Observation
of
the
Sabbath
,
is
to
give
place
whensoever
the
Exigence
or
Good
of
our
Neighbour
doth
require
it
;
for
God
prefers
Mercy
before
Sacrifice
.
Thus
you
see
what
Rest
is
required
from
us
on
the
Lord's
Day
,
and
what
Works
may
be
done
on
it
without
any
Violation
of
the
Law
,
or
Profanation
of
the
Day
:
And
this
is
the
first
Thing
in
order
to
our
sanctifying
the
Sabbath
,
viz.
That
we
ought
to
rest
from
the
common
and
servile
Works
of
our
ordinary
Callings
and
Vocations
.
Secondly
;
The
Sanctification
of
the
Sabbath
doth
especially
consist
in
a
diligent
and
conscientious
Attendance
upon
all
the
Ordinances
of
God
,
and
the
Duties
of
his
Worship
,
appointed
to
be
performed
on
this
Day
:
And
that
whether
in
Publick
,
or
in
Private
,
or
in
Secret
.
First
;
Consider
what
Duties
you
are
to
be
ingaged
in
,
in
the
Publick
and
Solemn
Worship
of
God
on
this
Day
;
for
in
them
a
great
and
principal
part
of
the
Sanctification
of
it
doth
consist
.
This
I
mention
in
the
first
place
as
most
preferable
.
For
certainly
,
as
long
as
through
the
Mercy
of
God
,
we
have
the
Publick
and
Free
Dispensation
of
the
Gospel
,
we
ought
not
to
slight
,
nor
turn
our
Backs
upon
this
visible
Communion
of
the
Church
,
but
to
honour
and
own
the
Freedom
of
the
Gospel
,
by
our
constant
Attendance
on
the
Dispensations
of
it
;
lest
,
despising
the
Mercy
of
God
in
giving
them
to
us
so
publickly
,
we
provoke
him
,
at
length
,
most
justly
to
necessitate
us
to
these
Retirements
,
which
now
so
very
many
,
out
of
Sloth
or
Faction
,
do
so
much
affect
.
I
pray
God
,
that
this
prove
not
the
sad
and
direful
Consequence
of
that
Contempt
,
that
is
cast
upon
the
Publick
,
by
some
Persons
,
whose
only
Study
and
Business
it
is
to
divide
Christ
,
and
make
Rents
and
Schisms
in
his
Body
the
Church
.
Now
the
Publick
Duties
,
which
are
necessary
to
the
right
Sanctifying
of
the
Lord's
Day
,
are
these
.
First
;
Affectionate
Prayer
,
in
joining
with
the
Minister
,
who
is
our
Mouth
unto
God
,
as
well
as
God's
Mouth
unto
us
:
For
as
he
is
intrusted
to
deliver
his
Sovereign
Will
and
Commands
,
so
likewise
to
present
our
Requests
unto
the
Throne
of
his
Grace
.
We
ought
heedfully
to
attend
to
every
Petition
,
to
dart
it
up
to
Heaven
with
our
most
earnest
Desires
;
and
to
close
and
seal
it
up
with
our
affectionate
Amen
,
So
be
it
.
For
tho
it
be
the
Minister
alone
that
speaks
,
yet
it
is
not
the
Minister
alone
that
prays
,
but
the
whole
Congregation
by
him
,
and
with
him
;
and
whatsoever
Petition
is
not
accompanied
with
thy
most
Sincere
and
Cordial
Affections
,
it
is
as
much
mocking
of
God
,
as
if
thine
own
Mouth
had
uttered
it
without
the
Concurrence
of
thy
Heart
,
which
is
most
gross
Hypocrisy
.
Consider
what
Promises
are
made
to
particular
Christians
when
they
pray
singly
,
and
by
themselves
,
Whatsoever
ye
shall
ask
the
Father
in
my
Name
,
he
will
grant
it
you
,
John
15.16
.
and
16.23
.
What
great
prevalency
then
must
the
united
Prayers
of
the
Saints
have
,
when
they
join
Interests
,
and
put
all
the
Favour
that
each
of
them
hath
at
the
Throne
of
Grace
,
into
one
Common
Stock
?
When
we
come
to
the
Publick
Prayers
,
we
are
not
to
come
as
Auditors
,
but
as
Actors
;
we
have
our
part
in
them
;
and
every
Petition
that
is
spread
before
God
,
ought
to
be
breathed
from
our
very
Hearts
and
Souls
:
Which
if
we
affectionately
perform
,
we
may
have
good
Assurance
,
that
what
is
ratified
by
so
many
Votes
and
Suffrages
here
on
Earth
,
shall
likewise
be
confirmed
in
Heaven
.
For
our
Saviour
hath
told
us
,
Matth
.
18.19
.
That
if
two
shall
agree
together
on
Earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
by
his
Father
that
is
in
Heaven
.
Secondly
;
Our
Reverent
and
Attentive
Hearing
of
the
Word
of
God
,
either
read
,
or
preached
,
is
another
Publick
Duty
necessary
to
the
Sanctification
of
the
Sabbath
.
This
was
observed
also
in
the
Times
of
the
Law
,
before
Christ's
coming
into
the
World
,
Acts
15.21
.
Moses
of
old
time
hath
in
every
City
them
who
preach
him
,
being
read
in
the
Synagogues
every
Sabbath-Day
.
Their
Synagogues
were
built
for
this
very
purpose
:
And
as
their
Temple
was
the
great
Place
of
their
Legal
and
Ceremonial
Worship
;
so
these
were
for
their
Moral
and
Natural
Worship
.
In
the
Temple
they
chiefly
sacrificed
;
and
in
their
Synagogues
they
prayed
,
read
,
and
heard
.
And
every
Town
,
and
almost
every
Village
,
had
one
erected
in
it
,
as
now
our
Churches
are
;
where
the
People
on
the
Sabbath-Day
assembled
together
,
and
had
some
Portion
of
the
Law
read
and
expounded
to
them
;
much
more
ought
we
to
give
our
attendance
on
this
Holy
Ordinance
,
now
in
the
Times
of
the
Gospel
,
since
a
greater
measure
of
Spiritual
Knowledg
is
required
from
us
;
and
the
Mysteries
of
Salvation
are
more
clearly
declared
unto
us
.
And
may
that
Tongue
wither
,
and
that
Mouth
be
for
ever
silenced
,
which
shall
dare
to
utter
any
thing
in
contempt
and
vilifying
of
this
Holy
Ordinance
.
For
such
excellent
Things
are
spoken
of
the
preaching
of
the
Gospel
,
That
it
is
the
Power
of
God
,
1
Corinth
.
1.18
.
that
is
,
the
Salvation
of
those
who
believe
,
vers
.
21.
That
it
is
the
sweet
Savour
of
the
Knowledg
of
God
,
2
Corinth
.
2.14
.
That
certainly
whosoever
disparageth
it
,
rejecteth
against
himself
the
Counsel
of
God
,
and
neglects
the
only
appointed
means
for
the
begetting
of
Faith
,
and
so
for
the
obtaining
of
Eternal
Salvation
:
For
Faith
comes
by
Hearing
,
and
Hearing
by
the
Word
of
God
,
Rom.
10.27
.
Thirdly
;
Another
Publick
Duty
pertaining
to
the
Sanctifying
of
the
Lord's
Day
,
is
Singing
of
Psalms
.
For
this
.
Day
being
a
Festival
unto
God
,
a
Day
of
Spiritual
Joy
and
Gladness
,
How
can
we
better
testify
our
Joy
,
than
by
our
Melody
?
Is
any
Man
merry
?
saith
St.
James
,
chap.
5.13
.
let
him
sing
Psalms
.
And
therefore
let
prophane
Spirits
deride
this
how
they
please
,
yet
certainly
it
is
a
most
Heavenly
and
Spiritual
Duty
.
The
Holy
Angels
,
and
the
Spirits
of
Just
Men
in
Heaven
,
are
said
to
sing
Eternal
Hallelujahs
unto
the
Great
King
.
And
if
our
Sabbath
be
Typical
of
Heaven
,
and
the
Work
of
the
Sabbath
represents
to
us
the
Everlasting
Work
of
these
Blessed
Spirits
,
How
can
it
be
better
done
than
when
we
are
singing
forth
the
Praises
of
him
that
sits
upon
the
Throne
,
and
of
the
Lamb
our
Redeemer
?
This
is
to
join
with
the
Heavenly
Quire
in
their
Heavenly
Work
;
and
to
observe
a
Sabbath
here
,
as
like
that
Eternal
Sabbath
there
,
as
the
Imperfection
of
Earth
can
resemble
the
Glory
and
Perfection
of
Heaven
.
Fourthly
;
Another
Publick
Duty
belonging
unto
the
Sanctifying
of
the
Lord's
Day
,
is
the
Administration
of
the
Sacraments
,
especially
that
of
the
Lord's
Supper
.
And
therefore
it
is
mentioned
,
Acts
20.7
.
Upon
the
First
Day
of
the
Week
,
when
the
Disciples
came
together
to
break
Bread
,
that
is
,
to
partake
of
the
Holy
Communion
of
the
Body
and
Blood
of
Christ
,
Paul
preached
unto
them
;
which
intimates
that
the
primary
intent
of
their
Assemblies
,
was
to
receive
the
Lord's
Supper
;
and
that
upon
occasion
of
this
,
the
Apostle
instructed
them
by
Preaching
.
It
is
most
evident
by
all
the
Records
of
the
Church
,
that
it
was
the
Apostolick
and
Primitive
Custom
to
partake
of
this
most
Holy
Ordinance
,
every
Yea
Hieron
.
ad
Lucinium
.
&
Aug.
Serm
.
in
monte
12.
say
every
Day
.
Lord's
Day
,
and
that
their
Meetings
were
chiefly
designed
for
this
;
to
which
were
annexed
Prayer
and
Preaching
.
I
am
afraid
,
Sirs
,
that
one
of
the
great
Sins
of
our
Age
,
is
not
only
the
Neglect
and
Contempt
of
this
Ordinance
by
some
,
but
the
seldom
celebrating
it
by
all
.
The
Apostle
,
where
he
speaks
of
this
Holy
Institution
,
intimates
that
it
should
be
frequently
dispens'd
and
participated
,
1
Corinth
.
11.26
.
As
often
as
ye
eat
this
Bread
,
and
drink
this
Cup
.
Let
us
consider
then
,
what
dishonour
they
reflect
upon
Christ
,
who
although
this
Ordinance
be
too
seldom
administred
,
yet
either
totally
withdraw
themselves
from
it
,
or
very
rarely
partake
of
it
.
I
shall
no
longer
insist
upon
this
,
but
leave
it
to
God
and
your
own
Consciences
:
For
certainly
if
either
Persuasion
,
or
Demonstration
it self
,
could
prevail
against
Resolution
,
enough
hath
been
many
times
said
heretofore
,
to
spare
me
the
Labour
of
making
this
Complaint
any
more
.
And
thus
,
much
concerning
the
Sanctification
of
the
Lord's
Day
,
in
the
publick
Duties
of
his
Worship
and
Service
.
But
what
hast
thou
no
Sabbath-Work
to
do
,
after
thou
returnest
from
the
Congregation
and
Publick
Assemblies
?
Yes
,
certainly
,
the
Day
is
not
done
when
the
Church
dissolves
,
and
the
whole
of
it
is
Holy
to
the
Lord
.
And
therefore
,
Secondly
;
When
you
return
every
one
to
your
Families
,
there
are
Private
and
Family-Duties
to
be
performed
.
Walks
and
Visits
are
not
to
be
Evening-Work
of
the
Sabbath
,
but
Holy
and
Spiritual
Conferences
are
then
proper
,
either
to
bring
to
your
remembrance
the
Truths
you
before
have
heard
,
or
to
engage
your
own
Hearts
,
or
the
Hearts
of
others
,
to
admire
and
magnify
God
,
for
all
his
great
Wonders
of
Providence
and
Redemption
.
Indeed
,
if
a
Walk
be
thus
improved
,
it
may
be
a
Walk
to
Heaven
.
So
we
find
the
two
Disciples
,
who
on
this
Day
were
walking
to
Emmaus
,
how
they
entertained
themselves
,
and
shortned
their
Way
with
Spiritual
and
Holy
Discourses
.
Luke
24.13
.
But
those
who
have
Families
to
look
after
,
will
be
best
employed
,
in
seeing
that
those
,
who
are
under
their
Charge
,
spend
the
vacant
time
of
the
Sabbath
in
Holy
Exercises
,
either
reading
the
Scripture
,
or
giving
an
account
of
what
Truths
they
have
been
taught
,
or
joining
with
them
in
Praises
and
Prayer
unto
God
;
or
indeed
in
all
of
these
in
their
several
Courses
and
Order
,
till
Night
calls
for
Repose
,
and
delivers
them
over
with
a
sweet
Seasoning
and
Blessing
,
to
the
Labours
and
Employments
of
the
ensuing
Day
and
Week
.
And
,
Thirdly
;
If
there
be
any
spare
time
from
these
Publick
and
Private
Duties
,
then
sanctify
it
by
entering
into
thy
Closet
;
and
there
un-bosom
thy
Soul
before
God
in
Secret
Prayer
,
spread
thy
Requests
before
him
,
lay
open
thy
Wants
and
Desires
.
And
though
perhaps
thou
art
not
gifted
to
word
a
Prayer
,
yet
sigh
and
groan
out
a
Prayer
;
for
thy
God
hears
thee
,
and
he
understands
the
Language
of
Sighs
,
and
knows
the
meanings
of
his
Spirit
in
the
inarticulate
Groans
of
his
Children
.
Here
,
likewise
in
Secret
,
meditate
on
what
thou
hast
heard
;
admire
the
Glory
of
God
in
his
Works
,
the
Goodness
of
God
in
his
Providences
,
the
infinite
Mercy
of
God
in
his
Promises
.
Certainly
Meditation
is
one
great
Duty
of
a
Sabbath
;
without
which
,
to
hear
the
Word
of
God
only
,
is
but
to
swallow
our
Meat
without
chewing
it
.
It
is
Meditation
that
makes
it
fit
for
Nourishment
.
This
sucks
the
Juice
and
Sweetness
out
of
it
,
concorporates
it
into
us
,
and
turns
it
into
Life
and
Substance
.
Thus
,
if
we
endeavour
to
sanctify
the
Lord's
Day
,
the
Lord
will
sanctify
his
Day
,
and
his
Ordinances
unto
us
,
and
by
them
convey
so
much
Joy
and
Comfort
into
our
Souls
,
that
they
shall
be
a
temporary
Heaven
unto
us
,
and
fit
us
for
that
Eternal
Sabbath
,
where
we
shall
continually
give
Praise
and
Glory
unto
him
,
that
sitteth
upon
the
Throne
,
and
to
the
Lamb
for
ever
and
ever
.
So
much
for
the
Fourth
and
Last
Commandment
of
the
First
Table
.
THE
FIFTH
COMMANDMENT
.
Honour
thy
Father
and
thy
Mother
,
that
thy
Days
may
be
long
upon
the
Land
which
the
Lord
thy
God
giveth
thee
.
THE
whole
Sum
of
Practical
Religion
,
consists
either
in
those
Duties
which
immediately
concern
the
Worship
and
Service
of
God
,
or
those
which
immediately
concern
our
converse
with
,
and
demeanour
towards
Men
.
Both
are
compendiously
prescribed
in
the
Decalogue
:
The
former
Sort
in
the
first
;
The
latter
in
the
second
Table
of
the
Law
.
I
have
already
according
to
my
designed
Method
,
finish'd
the
Exposition
of
the
four
Precepts
of
the
first
Table
,
and
have
discoursed
to
you
,
both
concerning
the
internal
,
and
also
the
external
Worship
of
God
.
It
remains
now
in
pursuance
of
this
Work
,
to
pass
unto
the
Consideration
of
the
Duties
and
Precepts
of
the
second
Table
,
all
which
do
concern
Man
,
as
their
primary
and
immediate
Object
.
But
here
by
the
way
,
let
us
observe
the
distance
that
God
puts
between
Himself
and
Us.
We
are
,
as
it
were
,
set
at
an
other
Table
from
him
,
as
being
infinitely
inferiour
to
his
great
and
glorious
Majesty
.
First
he
prescribes
what
concerns
Himself
,
and
then
what
concerns
Us
,
which
teacheth
us
,
First
;
That
in
all
our
Actions
,
whether
Civil
or
Sacred
,
God
ought
principally
to
be
regarded
,
his
Glory
ought
to
be
our
highest
aim
and
end
.
This
we
are
to
seek
in
the
first
place
;
and
for
the
sake
and
interest
of
this
,
to
promote
the
Good
and
Benefit
of
Men
.
This
therefore
condemns
those
who
disturb
and
pervert
the
Order
of
the
Law
,
and
instead
of
serving
Men
out
of
respect
to
God
,
serve
God
merely
out
of
respect
to
Men
.
Secondly
;
This
teacheth
us
to
observe
our
due
distance
from
God
:
He
challengeth
all
possible
Reverence
from
us
,
insomuch
that
he
will
not
permit
so
great
a
Disparagement
to
his
Honour
,
as
to
have
his
Concerns
intermingled
and
blended
with
ours
,
no
not
in
the
same
Table
.
And
this
checks
the
Insolence
of
those
who
dare
to
rush
in
upon
God
with
that
malapert
Sauciness
which
is
too
common
among
some
brain-sick
People
in
our
days
,
who
think
that
Communion
with
God
consists
in
a
familiar
Rudeness
;
and
that
they
never
draw
near
enough
unto
him
,
unless
they
run
upon
his
very
Neck
.
But
this
only
by
the
way
.
Now
in
this
second
Table
are
contain'd
six
Precepts
,
all
of
them
injoyning
our
Duty
towards
Man
;
and
he
may
be
considered
either
as
our
Superiour
,
our
Equal
,
or
our
Inferiour
.
Our
Duty
towards
our
Superiours
and
Inferiours
(
which
are
Correlates
)
is
prescribed
in
the
first
of
these
six
which
I
have
now
read
unto
you
,
and
our
Duty
towards
our
Equals
in
the
other
five
;
all
which
do
respect
our
Neighbour
,
either
,
-
In
his
Person
:
or
,
-
In
the
exterior
Gifts
of
Wealth
and
Credit
.
His
Person
is
to
be
considered
,
either
-
Naturally
,
or
-
Mystically
.
Naturally
,
as
he
is
in
himself
and
his
own
Person
:
And
so
the
Sixth
Commandment
provides
for
his
Security
,
Thou
shalt
not
kill
.
Mystically
,
as
he
is
in
the
State
of
Marriage
,
which
of
two
makes
one
Flesh
;
and
so
Care
is
taken
for
him
in
the
Seventh
Commandment
:
Thou
shalt
not
commit
Adultery
.
If
we
consider
him
in
respect
of
his
external
Gifts
of
Wealth
and
good
Name
,
so
we
shall
find
that
the
first
is
fenced
about
and
secured
by
the
Eighth
Commandment
;
Thou
shalt
not
steal
.
His
Credit
and
good
Name
is
secured
by
the
Ninth
;
Thou
shalt
not
bear
false
Witness
against
thy
Neighbour
.
And
because
the
Violation
of
these
Laws
by
outward
and
flagitious
Acts
proceeds
from
the
latent
Wickedness
and
Concupiscence
of
the
Heart
,
therefore
God
,
who
is
a
Spirit
,
and
whose
Law
and
Authority
can
reach
even
to
the
Soul
and
Spirit
,
hath
not
only
prohibited
the
gross
Perpetration
of
these
Crimes
,
but
hath
strictly
forbidden
the
inward
and
secret
intention
of
them
,
charging
us
not
to
harbour
so
much
as
a
Thought
or
Desire
towards
them
,
in
the
Tenth
Commandment
,
Thou
shalt
not
covet
.
In
the
due
performance
of
all
these
consists
the
observance
of
that
second
great
Command
,
Mat
.
22.39
.
Thou
shalt
love
thy
Neighbour
as
thy self
.
I
shall
begin
with
the
first
of
these
,
Honour
thy
Father
,
and
thy
Mother
,
which
respects
the
mutual
Duties
of
Superiours
and
Inferiours
.
And
here
we
have
a
Precept
and
a
Promise
.
The
Precept
is
to
honour
them
.
The
Promise
,
that
thy
Days
may
be
long
upon
the
Land
which
the
Lord
thy
God
hath
given
thee
.
Now
here
we
may
(
as
formerly
we
have
done
)
observe
a
Ray
of
the
Infinite
Wisdom
of
God
in
the
Orders
and
Method
of
this
Commandment
.
For
after
he
had
prescribed
Laws
for
his
own
Honour
,
his
next
Care
is
for
the
Honour
of
our
Parents
,
because
they
are
next
under
God
,
the
Authors
and
Original
of
our
Lives
and
Beings
.
God
indeed
is
properly
and
primarily
our
Father
,
and
of
him
is
the
whole
Family
in
Heaven
and
Earth
named
,
that
is
,
of
him
they
are
and
subsist
;
in
him
we
all
live
,
and
move
,
and
have
our
Beings
.
Earthly
Parents
do
but
convey
to
us
that
being
which
God
had
beforehand
laid
up
in
store
for
us
.
And
therefore
when
our
Saviour
bids
us
to
call
no
Man
Father
upon
Earth
;
Mat
.
23.9
.
for
one
is
our
Father
which
is
in
Heaven
:
This
must
not
be
understood
,
as
tho
we
ought
not
to
give
that
Name
and
Title
of
Father
to
those
who
are
our
earthly
Parents
,
the
Fathers
of
our
Flesh
,
as
the
Apostle
stiles
them
,
Heb
.
12
2.
But
only
that
their
Paternity
is
not
so
original
,
nor
so
absolute
as
God's
,
who
is
the
Father
of
our
Spirits
;
who
not
only
forms
the
Mass
of
our
Bodies
by
his
secret
and
wonderful
Artifice
,
but
creates
our
Souls
,
and
by
his
Breath
kindles
in
us
such
Sparks
of
Ethereal
Fire
as
shall
never
be
quench'd
nor
extinct
to
all
Eternity
.
And
therefore
tho
we
owe
to
the
Fathers
of
our
Flesh
Honour
and
Reverence
,
as
they
are
the
Instruments
of
our
Beings
,
yet
we
owe
much
more
unto
God
,
even
unlimited
and
boundless
Respects
and
Obedience
,
who
is
the
prime
Cause
and
Author
of
them
.
But
indeed
this
word
[
Father
]
hath
also
another
sense
in
our
Saviour's
Speech
.
For
the
Jews
were
wont
to
call
their
Doctors
and
Instructors
,
by
the
Name
of
Fathers
,
and
gave
up
themselves
,
without
Hesitation
or
Contradiction
,
to
believe
and
follow
their
Dictates
.
Now
when
our
Saviour
bids
us
to
call
no
Man
Father
on
Earth
;
his
meaning
is
,
that
we
must
not
so
mancipate
our selves
either
to
the
Commands
or
Doctrine
of
any
Man
,
as
to
prejudice
the
Authority
which
God
,
the
great
and
universal
Parent
of
all
things
challengeth
over
us
;
but
still
our
Obedience
to
their
Injunctions
,
and
our
Belief
of
their
Instructions
,
ought
to
be
cautioned
with
a
Subordination
to
the
Commands
and
Notices
of
the
Divine
Will
:
Yet
we
may
call
and
honour
others
as
Fathers
,
by
yielding
them
a
secondary
Respect
,
subservient
to
the
Honour
and
Glory
of
God
.
Now
this
Command
of
honouring
our
Parents
,
is
very
large
and
comprehensive
;
and
not
to
be
limited
only
to
the
Grammatical
Signification
of
the
Word
,
but
extends
it self
to
all
that
are
our
Superiours
.
And
that
appears
,
because
Honour
belongs
principally
only
to
God
;
but
secondarily
,
and
by
way
of
Derivation
,
it
belongs
also
unto
those
whom
God
the
great
King
hath
dignified
,
and
made
as
it
were
Nobles
in
his
Kingdom
.
For
as
the
King
is
the
Fountain
of
Honour
within
his
Dominions
;
so
God
,
who
is
the
universal
Monarch
of
all
the
World
,
is
the
true
Fountain
of
Honour
among
Mankind
,
ennobling
some
above
others
by
Titles
and
Pre-eminencies
which
he
bestows
upon
them
;
and
all
such
Superiors
,
whom
he
hath
been
pleased
thus
to
raise
,
are
to
be
honoured
by
us
as
our
Fathers
.
And
therefore
,
First
;
Our
Governours
and
Magistrates
are
our
Fathers
,
and
so
to
be
accounted
and
reverenced
by
us
.
Indeed
they
are
Patres
Patriae
,
the
Fathers
of
their
Country
:
For
all
Government
being
at
the
first
Domestick
and
Paternal
,
the
Father
,
or
chief
of
the
Family
,
having
Power
of
Life
and
Death
over
his
Children
,
necessity
at
last
taught
them
to
devolve
both
the
Care
and
the
Authority
of
this
Charge
upon
some
selected
Persons
,
to
whom
they
committed
the
Government
both
of
themselves
,
and
theirs
.
So
that
Magistrates
succeeding
in
the
Place
and
Office
of
Parents
,
are
now
the
publick
Fathers
,
having
the
same
Power
devolved
upon
them
which
formerly
resided
in
the
Fathers
of
Families
.
Hence
we
read
that
common
and
successive
Name
of
the
Kings
of
the
Philistines
,
Ahimelech
,
which
signifies
the
King
my
Father
.
Secondly
;
The
Master
of
a
private
Family
is
likewise
a
Father
,
and
that
not
only
with
respect
unto
his
Children
,
but
to
his
very
Servants
:
And
therefore
,
2
Kings
5.13
.
we
find
that
Naaman
is
called
Father
by
his
Servants
,
My
Father
,
if
the
Prophet
had
bid
thee
do
some
great
thing
,
&c.
Thirdly
;
A
Teacher
in
any
Art
,
Science
,
or
Invention
,
is
likewise
called
a
Father
.
Thus
Gen.
4.20
,
21.
Jabal
is
said
to
be
the
Father
of
such
as
dwell
in
Tents
,
and
Jubal
to
be
the
Father
of
such
as
handle
the
Harp
and
Organ
.
Fourthly
;
A
Superiour
in
Wisdom
and
Counsel
is
likewise
called
a
Father
.
So
in
Joseph's
Speech
,
Gen.
45.8
.
God
hath
made
me
a
Father
to
Pharaoh
.
Fifthly
;
The
Ministers
of
the
Gospel
have
likewise
the
honourable
Titles
of
Fathers
conferred
upon
them
.
And
that
both
because
indeed
they
are
superiour
to
the
People
in
things
appertaining
unto
God
,
having
the
Dispensation
of
the
Grace
of
the
Gospel
committed
unto
them
;
and
because
likewise
through
the
Concurrence
of
the
Spirit's
Operation
with
their
Ministry
,
they
beget
Souls
unto
Jesus
Christ
.
Thus
St.
Paul
tells
the
Church
,
1
Cor
.
4.15
.
that
he
was
their
Father
,
having
begotten
them
through
the
Gospel
.
And
therefore
we
have
great
reason
to
magnify
our
Office
,
in
the
Execution
and
Performance
of
which
we
ought
to
demean
our selves
as
Fathers
,
with
all
Gravity
and
Authority
;
and
to
let
these
know
whose
petulant
Affronts
and
Scorns
tend
to
the
vilifying
both
of
our
Persons
and
Functions
,
that
they
despise
not
us
only
,
but
Jesus
Christ
who
hath
sent
us
,
and
the
eternal
Father
who
hath
sent
him
.
So
he
himself
hath
told
us
,
Luke
10.16
.
He
that
despiseth
you
,
despiseth
me
;
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
Sixthly
;
Superiours
in
any
Gift
of
Divine
Providence
,
whether
of
Riches
,
or
of
Age
,
or
of
Knowledg
,
and
the
like
,
are
to
be
reverenced
and
honoured
by
us
as
Fathers
;
so
1
Tim
.
5.1
,
2.
The
Elders
intreat
as
Fathers
,
and
the
elder
Women
as
Mothers
.
So
that
you
see
how
large
and
copious
this
word
Father
is
,
taking
in
many
other
Relations
and
States
of
Men
besides
these
to
whom
it
is
now
commonly
applied
.
Here
then
,
in
opening
to
you
the
sum
of
this
Commandment
,
I
shall
endeavour
to
shew
you
what
are
the
mutual
and
reciprocal
Duties
of
these
following
Relations
;
First
,
Of
natural
Parents
,
and
their
Children
.
Secondly
,
Of
Magistrates
supream
and
subordinate
,
and
their
Subjects
.
Thirdly
,
Of
Husband
and
Wife
;
for
there
likewise
is
a
Superiority
resident
in
the
one
,
and
Obedience
due
from
the
other
.
Fourthly
,
Of
Masters
and
Servants
.
Fifthly
,
Of
Ministers
,
and
the
People
committed
to
their
Charge
.
Sixthly
,
The
Duties
of
those
who
have
a
Superiority
either
in
the
Gifts
of
God's
Grace
,
or
of
his
Bounty
towards
those
that
are
inferiour
to
them
;
and
of
theirs
reciprocally
towards
those
that
excel
.
For
all
these
are
Fathers
,
and
Honour
is
required
to
be
given
them
by
virtue
of
this
Command
.
I
know
I
am
now
entering
upon
a
Work
,
which
to
many
will
be
very
harsh
and
unpleasing
.
For
,
as
there
is
nothing
wherein
the
Truth
and
Power
of
Godliness
,
and
the
very
Life
of
Religion
is
more
concern'd
,
than
a
conscientious
Performance
of
relative
Duties
;
so
there
is
nothing
that
grates
and
jars
more
upon
the
Spirits
of
Men
,
than
to
be
put
in
mind
of
,
and
reproved
about
these
Duties
which
are
of
such
common
and
daily
occurrence
in
the
whole
Course
of
our
Lives
.
Yet
I
beseech
you
lay
your
Prejudices
and
Affections
under
the
Authority
of
God's
Word
,
and
be
perswaded
to
believe
these
Things
to
be
exceeding
weighty
and
momentous
,
(
how
plain
soever
they
may
be
)
which
not
only
the
Light
and
Law
of
Nature
dictates
unto
us
,
but
the
Spirit
of
God
hath
been
pleased
frequently
to
recommend
in
the
Holy
Scriptures
,
yea
more
frequently
,
and
more
expresly
,
than
any
other
Duties
whatsoever
.
I
shall
therefore
begin
first
,
with
the
mutual
Duties
of
Parents
,
and
Children
.
And
here
I
shall
speak
,
1st
.
Of
the
Honour
that
is
due
to
Parents
from
their
Children
.
2ly
.
And
then
what
Parents
are
obliged
to
do
for
their
Children
.
1.
For
the
former
of
these
,
the
Command
saith
,
Honour
thy
Father
and
thy
Mother
.
Now
this
Honour
which
they
are
to
defer
unto
them
,
consists
in
these
four
things
,
Reverence
,
Obedience
,
Retribution
and
Imitation
.
1.
Children
are
to
reverence
their
Parents
.
Now
Reverence
is
nothing
but
an
awful
Love
,
a
Fearfulness
to
offend
,
out
of
the
Respect
we
bear
them
.
It
is
not
such
a
Fear
as
terrifies
,
and
drives
us
from
the
Presence
and
Company
of
those
whom
we
dread
,
for
that
is
slavish
and
tormenting
;
but
a
genuine
,
sweet
,
and
obliging
Fear
;
a
fearful
Esteem
and
Veneration
;
a
Fear
that
will
ingage
us
to
attend
on
them
,
to
observe
and
imitate
them
,
and
to
abstain
from
doing
any
thing
that
might
grieve
or
trouble
them
.
Now
this
Reverence
which
we
owe
our
Parents
,
is
wont
to
express
it self
outwardly
by
two
Things
,
Speeches
,
and
Gestures
.
First
,
Our
Speeches
must
be
full
of
Respect
and
Honour
,
giving
unto
them
the
highest
Titles
that
their
Quality
and
Condition
will
admit
.
They
must
likewise
be
very
few
,
and
very
humble
and
submissive
.
Talkativeness
is
an
Argument
of
Disrespect
,
and
by
the
Answers
of
the
Lips
,
the
Heart
is
tryed
and
sounded
;
therefore
we
find
how
mildly
and
reverently
Jonathan
speaks
to
his
Father
Saul
,
although
he
were
then
pleading
for
his
David
,
and
managing
the
Concernment
of
his
Friend's
Life
,
which
was
far
dearer
to
him
than
his
own
;
yet
see
with
what
modesty
he
urgeth
it
,
1
Sam
.
19.4
,
5.
Let
not
the
King
sin
against
his
Servant
,
against
David
;
for
he
did
put
his
Life
in
his
Hand
,
and
slew
the
Philistine
,
&c.
And
God
blessed
a
Speech
so
well
temper'd
,
and
so
full
of
soft
and
melting
Oratory
,
with
Success
.
Yea
we
find
an
instance
of
a
disobedient
Son
in
the
Parable
of
our
Saviour
,
Matth
.
21.
who
though
he
obeyed
not
the
Commands
of
his
Father
,
yet
thought
it
too
shameful
a
Crime
not
to
give
him
good
Words
,
and
reverend
Titles
,
verse
30.
I
go
,
Sir
.
And
certainly
it
is
but
fit
and
meet
that
we
should
give
them
the
best
and
the
most
obliging
Language
,
who
have
taught
us
to
speak
;
and
to
please
them
with
our
Words
,
who
have
instructed
us
how
to
form
them
.
Yea
,
that
rude
and
boistrous
Language
which
many
of
the
Sons
of
Belial
use
towards
their
Parents
,
is
so
odious
and
detestable
unto
God
,
that
he
hath
in
his
Law
threatned
to
punish
it
with
the
same
Punishment
,
as
Blasphemy
against
himself
,
Exod
.
21.17
.
He
that
curseth
his
Father
or
his
Mother
,
shall
surely
be
put
to
Death
.
And
Prov.
20.20
.
He
that
curseth
his
Father
or
his
Mother
,
his
Lamp
shall
be
put
out
in
obscure
Darkness
.
Secondly
;
We
must
likewise
shew
them
Reverence
in
our
Gestures
,
and
comport
our selves
with
all
Lowliness
and
Modesty
before
them
,
in
bowing
the
Body
,
and
shewing
all
other
external
Signs
of
respect
:
So
we
find
,
Gen.
48.12
.
that
Joseph
,
as
highly
exalted
as
he
was
in
the
Court
of
Pharaoh
,
when
he
brought
out
his
Sons
to
receive
the
Blessing
of
Jacob
his
Father
,
he
bowed
himself
with
his
Face
to
the
Earth
.
And
on
the
contrary
,
That
an
ill-conditioned
Look
towards
a
Parent
,
is
severely
threatned
,
Prov.
30.17
.
The
Eye
that
mocketh
at
his
Father
,
and
despiseth
to
obey
his
Mother
,
the
Ravens
of
the
Valley
shall
pick
it
out
,
and
the
young
Eagles
shall
eat
it
.
But
,
secondly
;
As
we
must
honour
them
with
Reverence
,
so
especially
with
Obedience
,
without
which
all
external
Reverence
is
but
meer
Formality
,
if
not
meer
Mockery
.
See
that
large
Charter
which
God
hath
given
unto
Parents
,
Colos
.
3.20
.
Children
,
obey
your
Parents
in
all
things
;
for
this
is
well
pleasing
unto
the
Lord
.
Our
Obedience
to
them
may
be
considered
either
as
Active
,
or
Passive
;
and
we
are
obliged
by
God's
Command
to
yield
them
both
:
Active
Obedience
,
in
whatsoever
is
not
contrary
to
the
Will
and
Law
of
God
;
Passive
,
in
whatsoever
they
impose
upon
us
that
is
so
:
And
therefore
we
are
to
obey
our
Parents
in
whatsoever
honest
Calling
and
Employment
they
will
set
us
.
David
,
though
destin'd
to
a
Kingdom
,
is
yet
by
his
Father
Jesse
appointed
to
keep
the
Sheep
,
1
Sam
.
16.11
.
We
ought
not
,
till
at
last
we
are
emancipated
and
set
free
by
their
Consent
,
to
enter
into
Wedlock
without
their
Knowledg
,
or
against
their
Consent
.
For
we
find
the
holy
Fathers
have
still
taken
the
care
of
the
disposal
of
their
Children
in
this
Affair
.
And
the
Apostle
,
1
Corinth
.
7.36
,
37.
declares
,
that
it
is
in
the
Parents
Power
either
to
marry
their
Children
,
or
to
keep
them
in
a
single
estate
.
But
yet
no
question
so
,
as
that
Children
have
still
a
negative
Vote
,
and
ought
not
to
be
forced
against
their
own
Will
and
Consent
.
Yea
,
so
far
doth
the
Authority
of
a
Parent
extend
,
that
it
reacheth
also
to
the
very
Garb
and
Apparel
of
their
Children
,
who
ought
to
conform
themselves
therein
,
according
to
their
Allowance
and
Direction
,
Gen.
37.3
.
But
if
Parents
shall
abuse
their
Authority
,
by
commanding
what
is
sinful
,
and
what
God
hath
contraven'd
by
his
Law
and
Command
;
yet
Children
are
not
hereby
disobliged
from
Obedience
,
but
only
directed
to
chuse
the
passive
Part
of
it
,
and
to
bear
their
Wrath
and
Choler
,
yea
and
their
Punishments
too
,
with
all
Patience
and
Submission
.
For
,
as
the
Apostle
speaks
,
Heb
.
12.10
.
They
often-times
chasten
as
after
their
own
Pleasure
;
and
yet
we
are
to
give
them
Reverence
;
we
ought
to
bear
with
their
Infirmities
,
whether
they
be
natural
,
or
vicious
,
and
indeavour
to
hide
and
cover
them
from
others
.
And
therefore
we
read
what
a
Curse
was
laid
upon
Cham
,
for
disclosing
the
Nakedness
of
his
Father
,
Gen.
9.25
.
And
indeed
it
is
a
cursed
thing
to
expose
the
Nakedness
and
Weakness
of
our
Parents
to
the
Scorn
and
Derision
of
others
.
But
this
is
not
all
:
for
,
Thirdly
;
As
we
must
honour
them
by
Reverence
and
Obedience
,
so
likewise
by
Remuneration
and
Retribution
,
requiting
the
Benefits
we
have
received
from
them
,
so
far
as
we
are
able
,
and
they
need
.
This
the
Apostle
expresly
enjoins
,
1
Tim
.
5.4
.
If
any
Widows
have
Children
,
or
Nephews
,
let
them
learn
first
to
shew
Piety
at
home
,
and
to
requite
their
Parents
;
that
is
,
when
they
are
fallen
to
poverty
or
decay
,
or
otherwise
require
Assistance
from
us
,
we
are
obliged
liberally
according
to
our
Proportion
to
afford
it
.
And
he
affirms
that
this
is
good
and
acceptable
before
God
.
And
therefore
we
find
our
Saviour
sharply
reprehending
that
unnatural
Doctrine
among
the
Scribes
and
Pharisees
,
which
dispensed
with
Children
from
the
Relief
of
their
Parents
,
Matth
.
15.5
,
6.
Ye
say
,
Whosoever
shall
say
to
his
Father
or
Mother
,
It
is
a
Gift
by
whatsoever
thou
mayest
be
profited
by
me
,
and
honour
not
his
Father
or
his
Mother
,
he
shall
be
free
.
Which
Place
,
because
it
is
obscure
and
intricate
,
admits
of
divers
Expositions
.
Some
say
it
was
the
Doctrine
of
the
Scribes
and
Pharisees
,
that
although
a
Man
did
not
honour
nor
support
his
Parents
,
yet
he
should
be
guiltless
,
if
he
should
tell
them
that
he
had
offered
in
the
Temple
a
Gift
for
his
and
their
good
,
and
that
therefore
they
could
require
no
more
Relief
from
him
.
Others
,
that
it
was
a
solemn
Oath
among
the
Jews
to
swear
by
the
Gift
or
Offering
,
which
was
brought
into
the
Temple
,
and
presented
there
as
a
Sacrifice
before
God
;
which
Oath
was
obligatory
in
the
highest
Degree
,
whatsoever
the
Matter
of
it
might
be
,
Matth
.
23.18
.
And
the
Scribes
did
teach
,
that
if
a
Man
had
sworn
thus
to
his
Parents
,
By
the
Gift
thou
shalt
have
no
profit
by
me
,
then
he
was
for
ever
disobliged
from
relieving
them
,
were
their
Necessities
never
so
great
and
urgent
.
And
according
to
this
Exposition
,
the
Words
should
be
thus
translated
;
But
ye
say
,
Whosoever
saith
to
his
Father
or
Mother
,
by
the
Gift
if
thou
have
any
Profit
by
me
,
(
where
must
be
understood
some
Curse
or
Imprecation
upon
themselves
,
which
they
did
usually
express
,
as
,
Let
me
die
,
or
the
like
)
then
he
shall
be
free
from
the
Obligation
of
honouring
,
that
is
,
of
relieving
and
maintaining
his
Father
or
Mother
.
Which-so-ever
Interpretation
be
most
consonant
to
the
corrupt
Doctrine
of
the
Scribes
,
and
the
corrupt
Practice
of
the
Jews
,
(
as
I
suppose
the
latter
is
)
our
Saviour
condemns
it
for
a
most
vile
Hypocrisy
,
making
the
Commandments
of
God
of
none
effect
through
their
Traditions
.
Certainly
it
is
one
of
the
most
unnatural
Sins
in
the
World
,
for
Children
who
have
Ability
and
Opportunity
to
relieve
their
necessitous
Parents
,
to
suffer
them
to
want
a
Livelihood
,
and
comfortable
Subsistance
,
who
are
the
Cause
and
Authors
of
Life
and
Being
unto
their
Children
.
But
,
Fourthly
;
We
must
honour
our
Parents
,
by
hearkning
unto
their
good
Instructions
,
and
imitating
their
Godly
Practices
.
So
Prov.
6.20
.
My
Son
,
keep
thy
Father's
Commandment
,
and
forsake
not
the
Law
of
thy
Mother
.
For
although
good
Instruction
be
for
the
matter
of
it
,
always
to
be
imbraced
from
whomsoever
it
shall
proceed
,
yet
when
it
shall
come
from
a
Parent
,
it
obligeth
us
not
only
because
it
is
good
,
but
because
it
is
Authoritative
;
neither
are
we
only
to
hearken
to
their
Counsel
,
but
also
to
imitate
the
holy
Examples
of
our
Parents
:
And
therefore
it
is
commended
in
Solomon
,
that
he
walked
in
the
Steps
of
his
Father
David
.
Suffer
me
only
in
a
word
,
to
set
home
this
upon
the
Consciences
of
stubborn
and
disobedient
Children
.
Consider
what
your
Demeanour
hath
been
towards
your
Parents
,
to
whom
you
owe
your Selves
,
your
Lives
,
your
Education
.
Benefits
that
can
never
be
repaid
them
,
altho
you
should
undergo
all
the
Hardships
imaginable
to
make
an
acknowledgment
of
them
.
Can
you
imagine
the
Cares
,
the
parching
Thoughts
,
the
perplexing
Fears
which
your
tender
Parents
are
continually
distracted
with
,
for
your
good
?
And
will
you
so
requite
their
Love
,
as
to
despise
their
Persons
,
of
whom
you
your selves
are
a
part
,
and
make
their
very
Bowels
rebel
against
them
?
Certainly
were
there
any
Ingenuity
of
Nature
,
or
the
Principles
of
Reason
and
Equity
not
quite
spent
and
extinguished
in
you
,
the
Love
and
Solicitude
they
have
exprest
for
you
,
would
again
return
unto
them
,
if
not
in
equal
Measures
,
yet
in
the
most
ample
and
acceptable
that
is
possible
for
you
to
render
.
And
if
there
be
any
of
you
,
who
by
your
Stubbornness
and
Disobedience
,
have
brought
down
the
gray
Hairs
of
your
Parents
with
Sorrow
to
the
Grave
;
consider
seriously
what
an
unnatural
Sin
you
have
been
guilty
of
:
and
because
you
cannot
now
beg
Pardon
of
them
,
beg
Pardon
of
God
,
the
great
and
universal
Father
of
all
;
beg
that
he
would
not
revenge
your
Disobedience
to
your
Parents
,
by
the
Disobedience
of
your
Children
towards
you
.
Thus
you
have
seen
what
Duties
Children
owe
unto
their
Parents
.
Let
us
now
see
what
are
the
reciprocal
Duties
of
Parents
towards
their
Children
.
For
in
all
unequal
Relations
,
the
Superiority
rests
only
in
one
part
,
yet
the
Duty
is
divided
between
both
.
The
Duty
therefore
of
Parents
respects
either
the
Temporal
or
Spiritual
Good
of
their
Children
,
for
both
are
given
them
in
charge
.
As
for
their
Temporal
Good
,
two
Duties
are
incumbent
upon
them
,
Protection
and
Provision
;
and
both
of
these
the
Law
of
Nature
teacheth
them
.
Do
we
not
see
even
in
brute
Creatures
themselves
,
that
a
strong
Parental
Affection
makes
them
dare
unequal
Dangers
,
and
expose
their
own
Lives
to
the
greatest
hazard
,
only
to
defend
their
young
?
We
see
with
what
indefatigable
Industry
they
either
lead
them
unto
,
or
bring
them
in
their
Food
and
Nourishment
,
till
they
have
taught
them
the
Art
and
Method
of
providing
for
themselves
,
and
living
at
their
own
finding
.
And
if
the
instinct
and
impulse
of
Nature
be
so
powerful
in
Irrational
Creatures
,
how
much
more
should
it
prevail
in
us
,
in
whom
Reason
should
perfect
Nature
?
and
we
be
the
more
careful
,
in
as
much
as
the
Charge
committed
to
us
is
more
noble
?
and
that
it
is
not
a
Sparrow
nor
a
Chicken
that
we
are
to
look
after
,
but
a
Man
,
a
King
of
the
Universe
,
designed
for
great
Imployments
,
and
to
great
Ends
,
an
Heir
of
the
World
;
and
if
we
fail
not
in
educating
him
,
may
be
an
Heir
of
Eternal
Glory
?
First
;
We
owe
them
Protection
,
and
this
their
Weakness
and
Helplessness
often
calls
for
at
our
Hands
.
How
many
Diseases
and
Dangers
is
their
feeble
Infancy
exposed
unto
?
And
in
their
growing
Childhood
,
want
of
Care
and
Experience
runs
them
daily
into
more
.
Now
Parents
are
to
be
their
Guards
,
and
by
their
Skill
and
Strength
fence
off
those
Wrongs
and
Injuries
that
threaten
them
.
And
in
so
doing
,
they
perform
not
only
a
Parental
,
but
an
Angelical
Work
.
Mat
.
18.10
.
Take
heed
that
ye
despise
not
one
of
these
little
ones
;
for
I
say
unto
you
,
that
in
Heaven
their
Angels
do
always
behold
the
Face
of
my
Father
which
is
in
Heaven
.
And
if
God
,
the
great
Father
of
the
whole
Family
both
in
Heaven
and
Earth
,
hath
out
of
his
infinite
Tenderness
and
Compassion
,
appointed
his
holy
Angels
to
be
their
Guardians
,
that
they
who
attend
the
Throne
of
his
Glorious
Majesty
,
should
likewise
attend
the
Cradles
and
Beds
,
and
wandering
Steps
of
little
Ones
;
it
is
not
only
inhumane
for
Parents
to
neglect
the
Care
of
their
Children
,
but
devilish
to
do
them
hurt
,
or
destroy
them
themselves
;
the
too
common
Practice
of
many
Wretches
,
who
,
to
hide
and
cover
their
Shame
,
either
abandon
or
murder
the
Fruit
of
their
Bowels
.
Secondly
;
As
Parents
owe
their
Children
Protection
from
incident
Evils
,
so
likewise
Provision
of
Necessaries
and
Conveniencies
according
to
the
Rank
and
Degree
in
which
the
Divine
Providence
hath
set
them
.
And
this
the
Scripture
often
inculcates
,
Mat
.
7.9
,
10.
What
Man
is
there
among
you
,
whom
if
his
Son
ask
Bread
,
will
give
him
a
Stone
?
Or
if
he
ask
a
Fish
,
will
give
him
a
Scorpion
?
Intimating
unto
us
,
that
we
are
bound
to
give
our
Children
what
is
fit
for
the
Sustentation
of
that
Life
which
they
have
received
from
us
.
And
indeed
they
are
our
Flesh
and
our
Bone
;
they
are
our selves
multiplied
.
Now
Nature
teacheth
us
to
cherish
and
nourish
our
own
Flesh
,
as
the
Apostle
speaketh
,
Ephes
.
5.29
.
Nay
the
Apostle
hath
laid
this
Charge
exceeding
high
;
1
Tim
.
5.8
.
If
any
Man
provide
not
for
his
own
,
and
especially
for
those
of
his
House
,
he
hath
denied
the
Faith
,
and
is
worse
than
an
Infidel
;
and
that
because
even
the
Infidels
and
Heathens
are
taught
by
the
Light
and
Law
of
Nature
,
to
make
Provision
for
their
own
;
and
this
Provision
is
not
only
for
the
present
,
but
our
Care
is
to
extend
farther
;
and
according
to
our
Ability
(
bating
the
Expences
of
Decency
and
Charity
)
we
are
to
take
care
for
their
future
Subsistence
;
and
if
we
cannot
leave
them
a
Patrimony
,
we
are
to
leave
them
an
Art
and
Calling
,
whereby
,
through
the
Blessing
of
God
,
they
may
procure
their
own
Livelihood
.
So
the
Apostle
,
2
Cor
.
12.14
.
The
Children
ought
not
to
lay
up
for
the
Parents
,
but
the
Parents
for
the
Children
.
And
if
we
must
place
them
out
to
a
Vocation
,
we
must
endeavour
with
all
our
Prudence
to
fit
it
to
their
Genius
and
Inclination
:
for
otherwise
it
will
not
be
a
Vocation
,
but
a
Vexation
unto
them
all
their
Days
:
Still
remembring
,
that
if
we
piously
design
any
unto
the
Work
of
the
Lord
,
it
should
be
those
who
are
most
pregnant
,
and
whom
God
hath
indowed
with
the
greatest
Gifts
for
so
high
a
Ministration
.
For
it
is
a
Sin
very
like
to
that
of
Jeroboam
,
who
made
Israel
to
sin
,
to
consecrate
Priests
unto
the
Lord
of
the
refuse
and
vilest
of
the
People
,
and
to
think
those
fit
enough
for
the
Temple
,
who
through
the
Deformity
of
their
Body
,
or
the
Defects
of
their
Minds
,
are
not
fit
for
a
Shop
,
or
for
any
other
Employment
.
And
so
much
for
those
Duties
of
Parents
which
concern
the
Temporal
Good
of
their
Children
.
But
then
they
are
obliged
to
others
of
an
higher
and
nobler
Nature
,
which
concern
their
Spiritual
Good
,
and
have
an
Influence
into
their
Eternal
Happiness
.
And
here
,
their
first
Duty
is
to
incorporate
them
into
the
Church
of
Christ
,
by
the
presenting
them
to
holy
Baptism
,
which
is
the
Laver
of
Regeneration
,
and
which
Jesus
Christ
hath
instituted
for
the
Admission
and
Initiation
of
new
Members
into
his
Body
the
Church
,
and
new
Subjects
into
his
Kingdom
.
Nay
it
is
not
an
empty
bare
Ceremony
,
but
it
is
a
Seal
of
the
Promise
of
the
Covenant
,
a
Sign
of
the
Grace
of
the
Spirit
,
and
a
means
appointed
to
convey
it
to
the
Soul
.
And
therefore
those
Parents
are
highly
injurious
to
their
Children
,
who
either
through
Carelessness
or
Contempt
,
debar
them
from
so
excellent
and
spiritual
an
Ordinance
and
Priviledg
,
yea
indeed
the
only
spiritual
Priviledg
which
their
Age
makes
them
capable
of
.
What
do
they
else
hereby
,
but
put
their
Children
into
a
worse
Condition
than
the
Children
of
the
Jews
,
who
in
their
Infancy
were
admitted
to
the
Sacrament
of
Circumcision
,
which
the
Apostle
calls
a
Seal
of
the
Righteousness
of
Faith
?
Rom.
4.11
.
And
certainly
,
if
this
Seal
of
Circumcision
were
broken
by
the
Coming
of
Christ
,
and
no
other
were
instituted
,
whereof
the
Children
of
Believers
under
the
Gospel
might
be
made
Partakers
;
our
Infants
then
must
needs
be
in
a
worse
Condition
than
theirs
;
and
Christ's
coming
into
the
World
hath
in
this
respect
rather
diminished
the
Priviledges
of
the
Church
,
than
inlarged
them
.
It
ought
therefore
to
be
the
first
and
chiefest
Care
of
every
Godly
Parent
,
to
offer
his
Children
to
this
holy
Ordinance
;
especially
considering
that
they
are
Partakers
of
his
sinful
and
corrupt
Nature
,
that
he
hath
been
an
Instrument
of
conveying
down
along
to
them
the
Guilt
of
the
first
Transgression
,
and
that
Defilement
which
hath
infected
the
whole
Soul
;
and
therefore
it
is
the
least
that
his
Charity
can
do
for
them
,
to
offer
them
unto
that
Remedy
which
our
Saviour
hath
provided
both
to
remove
the
Guilt
,
and
cleanse
away
the
Filth
of
their
Natures
.
For
be
the
Parents
themselves
never
so
holy
and
sanctified
,
yet
their
Children
are
born
in
their
Filth
,
and
in
their
Blood
.
And
this
Austin
expresseth
by
a
very
apt
Similitude
;
Sicut
praeputium
quod
per
Circumcisionem
aufertur
,
manet
in
iis
quos
gignunt
circumcisi
:
sicut
palea
quae
opere
humano
tantâ
diligentiâ
separatur
,
manet
in
fructu
qui
de
purgato
tritico
nascitur
.
Aug.
Ep.
222.
The
Chaff
(
saith
he
)
is
carefully
separated
from
the
Wheat
that
we
sow
;
and
yet
the
Wheat
which
it
produceth
groweth
up
with
Husks
and
Chaff
about
it
.
So
those
whom
the
Holy
Ghost
hath
sanctified
and
cleansed
,
yet
they
produce
Children
naturally
unclean
,
tho
federally
holy
.
And
therefore
being
born
within
the
Promises
of
the
Covenant
,
their
Parents
ought
to
see
that
the
Seal
of
the
Covenant
be
applied
unto
them
;
that
is
,
they
derive
Corruption
from
them
,
they
may
by
them
be
brought
to
the
means
of
cleansing
and
washing
.
Secondly
;
When
they
are
thus
initiated
and
entered
into
the
Church
of
Christ
,
another
Duty
that
Parents
owe
them
is
,
to
instruct
and
admonish
them
,
to
educate
them
in
the
Fear
and
Knowledg
of
God
,
and
this
the
Apostle
expresly
enjoyns
,
Ephes
.
6.4
.
Ye
Fathers
,
bring
up
your
Children
in
the
Nurture
and
Admonition
of
the
Lord
.
And
so
Deut
.
4.9
.
Forget
not
the
things
which
thine
Eyes
have
seen
,
but
teach
them
thy
Sons
,
and
thy
Sons
Sons
.
We
find
that
God
gives
an
honourable
Testimony
concerning
Abraham
,
and
confides
in
him
upon
this
account
,
Gen.
18.19
.
I
know
Abraham
,
that
he
will
command
his
Children
,
and
his
Houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
,
to
do
Justice
and
Judgment
.
And
Solomon
extols
his
Father
David
for
his
Care
in
instructing
him
,
Prov.
4.3
,
4.
I
was
my
Father's
Son
,
and
he
taught
me
also
,
and
said
unto
me
,
Let
thy
Heart
retain
my
words
;
keep
my
Commandments
,
and
live
.
Now
this
Instruction
must
not
be
nice
and
critical
,
but
familiar
and
obvious
,
teaching
them
such
Fundamental
Truths
and
Principles
of
Christian
Doctrine
as
are
of
absolute
necessity
to
be
known
,
and
in
such
a
manner
as
may
be
most
sutable
to
their
Capacity
and
Discretion
.
And
if
Parents
would
be
but
careful
and
conscientious
in
the
performance
of
this
Duty
,
infusing
into
their
Minds
,
before
they
are
filled
with
Vanity
,
the
Knowledg
of
God
,
and
of
Christ
,
and
of
Religion
;
and
forming
their
Wills
,
whilst
they
are
flexible
,
to
the
love
of
Piety
and
Vertue
;
the
next
Generation
would
not
generally
see
so
much
Debauchery
in
Youth
,
nor
so
much
Obduracy
in
old
Age
,
as
is
now
every-where
too
visible
and
apparent
.
By
this
means
the
Minister's
Work
would
be
half
done
to
his
Hands
.
It
would
be
needful
only
to
feed
his
Flock
with
strong
Meat
,
and
to
press
them
only
to
a
vigorous
and
chearful
performance
of
those
Duties
of
Holiness
,
to
which
their
pious
Education
made
them
before
inclinable
.
Now
this
way
of
Instruction
is
either
,
First
;
By
reading
to
them
,
or
causing
them
to
read
the
Holy
Scriptures
,
and
pointing
out
to
them
those
Observables
which
are
most
agreeable
to
their
Age
and
Apprehensions
.
Thus
it
is
said
of
Timothy
,
that
from
a
Child
he
had
known
the
Holy
Scriptures
.
2
Tim
.
3.15
.
And
doubtless
he
was
trained
up
in
that
Knowledg
by
the
Care
of
his
Mother
,
and
Grand-Mother
,
whom
the
Apostle
honourably
commends
,
Chap.
1.5
.
And
,
Secondly
;
By
catechising
and
instructing
them
in
the
Grounds
and
principal
Doctrines
of
Religion
.
Indeed
a
continued
Discourse
is
not
so
informing
,
nor
doth
it
fasten
and
rivet
Instruction
into
young
Minds
,
so
well
as
where
it
is
diversified
by
Questions
and
Answers
.
This
makes
them
Masters
of
their
own
Notions
,
and
able
to
weild
and
manage
them
afterwards
to
their
better
advantage
.
And
truly
this
I
take
to
be
the
very
Reason
why
so
many
sit
grosly
ignorant
under
many
Years
preaching
of
the
Word
unto
them
,
scarce
able
to
give
any
tolerable
account
of
the
very
first
Principles
of
the
Oracles
of
God
,
because
they
were
never
educated
in
this
way
of
Catechising
,
they
were
never
tried
,
nor
searched
,
nor
the
strength
of
their
Memories
and
Capacities
exercised
by
Questions
.
For
running
and
continued
Discourses
,
are
like
the
falling
of
Rain
upon
a
smooth
Rock
,
where
it
trickles
off
as
it
descends
:
But
Questions
and
Examinations
are
like
digging
of
it
,
and
making
it
fit
to
retain
what
is
poured
upon
it
.
But
whatsoever
Method
you
may
judg
most
profitable
,
yet
certainly
Instruction
in
their
tender
Years
,
is
absolutely
necessary
to
season
them
betimes
with
the
Knowledg
of
the
Grounds
of
Religion
,
and
a
Love
and
Veneration
of
Piety
,
which
will
afterwards
have
a
mighty
Influence
to
keep
them
from
being
led
away
either
with
the
Errors
,
or
ungodly
Practices
of
lewd
and
ungodly
Men
.
Train
up
a
Child
in
the
way
he
should
go
:
and
when
he
is
old
,
Prov.
22.6
.
he
will
not
depart
from
it
.
For
when
the
Reluctance
of
corrupted
Nature
is
thus
early
master'd
,
and
Vertue
habituated
in
them
,
(
as
there
must
be
strong
Convictions
,
and
Almighty
Grace
,
to
break
off
the
long
accustomed
Habits
of
Sin
:
so
)
there
must
be
very
powerful
and
prevalent
Temptations
that
shall
induce
such
an
one
,
whose
Knowledg
of
God
,
and
Love
of
Vertue
have
grown
up
with
him
from
his
Childhood
,
to
turn
a
Recreant
to
his
former
Profession
and
Practice
,
and
to
forget
that
,
before
which
he
can
hardly
remember
any
thing
;
or
if
through
the
Violence
of
Temptation
he
should
be
hurried
into
any
Extravagancy
and
Excess
,
his
Conscience
hath
a
greater
advantage
to
reduce
him
again
,
than
it
hath
upon
others
who
are
trained
up
ignorantly
and
barbarously
.
It
will
still
pursue
him
,
disturb
him
in
his
Sins
,
and
his
early
Notions
of
Piety
and
Religion
will
imbitter
the
Sweets
which
he
fancied
,
and
others
perhaps
find
in
them
;
and
his
Conscience
will
never
leave
crying
,
and
clamouring
,
and
threatning
,
till
it
bring
him
back
with
Tears
in
his
Eyes
,
and
Sorrow
in
his
Heart
,
and
Shame
in
his
Face
,
to
his
former
regular
and
unblameable
Conversation
.
Thirdly
;
Another
Duty
which
Parents
are
obliged
unto
,
is
not
only
the
giving
their
Children
good
Instructions
,
but
good
Examples
,
to
set
before
them
the
Copies
and
Pattern
of
those
Vertues
which
they
teach
.
And
this
indeed
is
the
most
lively
and
the
most
effectual
way
to
profit
them
.
Thou
who
before
thy
Child
blasphemest
the
Name
of
God
by
swearing
or
cursing
,
thou
who
abusest
thy self
and
others
by
Riot
and
Intemperance
,
dost
thou
expect
that
ever
he
should
reverence
that
holy
and
dreadful
Name
which
thou
profanest
;
or
love
that
Sobriety
and
Temperance
,
which
thou
possibly
mayest
commend
to
him
in
Words
,
but
dost
much
more
forbid
it
him
by
thy
Deeds
?
for
it
is
the
Glory
and
Boast
of
Children
to
be
,
and
to
do
,
like
their
Parents
.
And
although
there
be
few
so
forlornly
wicked
and
utterly
abandoned
over
unto
Vice
,
but
that
they
would
have
their
Children
love
and
practise
Vertue
,
and
may
perhaps
sometimes
exhort
them
thereunto
;
yet
alas
,
what
Effect
can
empty
Words
have
,
when
they
are
contradicted
and
over-born
by
Deeds
?
When
the
corrupt
Nature
thou
hast
given
them
,
shall
be
improved
by
the
ill
Examples
thou
daily
givest
them
;
what
avail
all
thy
Exhortations
and
Admonitions
,
unless
it
be
to
upbraid
and
reproach
thy self
,
and
increase
both
thine
own
Condemnation
,
and
theirs
too
?
Even
the
Heathen
Satyrist
could
say
,
Juvenal
.
Maxima
debetur
puero
reverentia
;
We
ought
to
reverence
and
stand
in
aw
of
Children
,
that
they
see
nothing
vicious
or
dishonest
by
us
,
not
so
much
for
the
Shame
of
it
as
the
Example
:
for
there
is
no
Pest
so
contagious
as
Vice
;
the
least
Converse
will
serve
to
rub
it
upon
others
,
especially
your
Parents
Vice
upon
their
Children
,
who
if
they
think
it
not
Obedience
,
and
a
part
of
Duty
to
imitate
them
,
yet
cannot
but
conclude
themselves
secure
both
from
Reproofs
and
Corrections
.
The
Practice
of
Superiours
hath
certainly
a
mighty
Influence
in
forming
the
manners
of
those
who
are
subject
to
them
;
for
let
them
prescribe
what
Rules
,
and
enact
what
Laws
they
please
,
let
their
Authority
be
as
great
as
can
be
,
yet
their
Example
will
be
far
greater
than
their
Authority
,
and
Inferiours
will
be
incouraged
by
it
boldly
to
transgress
,
when
Shame
and
Consciousness
shall
tie
up
the
Hands
of
those
who
should
punish
them
.
But
now
when
a
Godly
Parent
shall
not
only
with
the
most
tender
and
affectionate
Words
that
Love
can
dictate
,
instruct
his
Children
in
the
Ways
of
Holiness
,
but
walk
before
them
in
those
Ways
,
not
only
by
Admonitions
shew
it
to
be
most
rational
,
but
by
constant
Practice
shew
it
to
be
most
pleasant
and
delightful
;
certainly
that
Nature
must
needs
be
most
deploredly
vicious
,
which
can
in
this
case
be
refractory
,
and
will
not
go
whither
both
Wind
and
Tide
lead
him
;
whereas
others
possibly
who
have
only
the
Breath
of
good
Instructions
,
are
carried
away
headlong
,
and
drowned
in
Perdition
by
the
stronger
Current
of
evil
Examples
.
Fourthly
;
If
neither
Instructions
nor
good
Examples
will
prevail
,
then
Correction
and
Discipline
is
necessary
,
and
becomes
a
Duty
,
though
perhaps
it
may
be
as
grievous
to
the
Parent
to
inflict
it
,
as
it
is
to
the
Child
to
suffer
it
.
I
know
there
may
be
,
and
often
is
Excess
in
this
kind
,
when
Choler
and
Passion
prescribe
the
measures
of
Punishment
.
This
is
fierce
and
inhumane
Tyranny
,
and
argues
such
Parents
to
be
devoid
of
natural
Affection
.
And
this
immoderate
ungoverned
Correction
,
is
so
far
from
profiting
Children
,
that
it
often-times
exasperates
them
,
and
makes
them
the
more
stubborn
and
untractable
;
or
else
it
only
dispirits
and
stupifies
them
.
And
therefore
the
Apostle
hath
twice
cautioned
Parents
against
this
provoking
way
of
Discipline
;
Ephes
.
6.4
.
Ye
Fathers
,
provoke
not
your
Children
to
Wrath
:
And
again
,
Col.
3.21
.
Fathers
,
provoke
not
your
Children
to
anger
,
lest
they
be
discouraged
.
Yet
notwithstanding
,
where
Age
and
Decency
will
allow
it
,
and
Prudence
doth
require
it
,
it
is
sometimes
necessary
to
use
the
Severity
of
Discipline
;
and
let
not
a
foolish
Fondness
here
interpose
:
For
certainly
God
loves
his
Children
with
a
much
more
parental
Affection
,
than
you
can
love
yours
;
and
yet
he
tells
us
,
Rev.
3.19
.
As
many
as
I
love
,
I
rebuke
and
chasten
.
And
the
Apostle
tells
us
,
Heb
.
12.6
.
Whom
the
Lord
loveth
he
chastneth
,
and
scourgeth
every
Son
whom
he
receiveth
.
If
there
be
not
a
due
Exercise
of
Discipline
and
Correction
,
nothing
else
can
be
expected
but
that
our
Children
will
wax
wanton
with
us
;
and
next
,
rebellious
against
us
.
Now
this
Severity
must
be
used
betimes
,
before
Age
and
Spirit
have
hardned
them
against
the
Fear
or
Smart
of
Correction
.
The
wise
Man
hath
told
us
,
Prov.
13.24
.
He
that
spareth
his
Rod
,
hateth
his
Son
:
but
he
that
loveth
him
,
chastneth
him
betimes
.
This
is
the
way
;
First
,
To
deliver
him
from
greater
Sufferings
and
Mischiefs
that
else
will
follow
:
Better
the
Rod
than
the
Tree
.
Thou
mayst
,
for
ought
thou
knowest
,
redeem
his
Life
by
it
,
and
deliver
him
from
the
hand
of
Justice
,
and
eternal
Wrath
of
God
,
and
save
his
Soul
from
everlasting
Smart
and
Torment
.
So
Prov.
23.13
,
14.
With-hold
not
Correction
from
the
Child
;
for
if
thou
beatest
him
with
the
Rod
,
he
shall
not
die
:
Thou
shalt
beat
him
with
the
Rod
,
and
deliver
his
Soul
from
Hell
.
And
,
Secondly
,
By
this
course
thou
shalt
bring
thy self
much
Comfort
,
most
likely
in
his
Reformation
,
or
if
not
in
that
,
yet
at
least
in
the
Conscience
of
having
performed
thy
Duty
,
and
done
all
that
lay
in
thy
Power
for
his
good
.
But
what
Support
and
Comfort
can
that
Parent
have
,
who
when
his
Children
grow
lewd
and
debauch'd
,
shall
sadly
reflect
upon
it
,
that
it
was
only
his
Fondness
and
foolish
Pitty
which
ruined
them
?
Take
this
for
certain
,
that
as
many
deserved
Stripes
as
you
spare
from
the
Child
,
you
do
but
lay
upon
your
own
Backs
;
and
those
whom
you
have
refused
to
chastise
,
God
will
make
them
severe
Scourges
to
afflict
and
chastise
you
.
And
these
are
the
Duties
which
you
owe
to
your
Children
,
immediately
respecting
their
spiritual
Good
:
Initiating
them
by
Baptism
,
giving
them
good
Instructions
,
good
Examples
,
and
necessary
Correction
.
There
is
one
Duty
more
,
and
it
is
a
very
principal
one
,
which
respects
both
their
temporal
and
spiritual
Good
;
and
that
is
,
fervent
and
earnest
Prayer
to
God
for
them
,
without
which
all
the
rest
will
be
ineffectual
.
Whenever
therefore
thou
comest
unto
the
Throne
of
Grace
,
bring
these
thy
dear
Pledges
upon
thy
Heart
with
thee
;
earnestly
implore
of
God
,
that
he
would
own
them
,
and
provide
for
them
,
as
his
own
Children
,
that
he
would
adopt
them
into
the
Family
of
Heaven
,
make
them
Heirs
of
Glory
,
and
Coheirs
with
Jesus
Christ
;
that
he
would
give
them
a
convenient
Portion
of
good
things
for
this
Life
,
that
they
may
serve
him
with
the
more
Chearfulness
and
Alacrity
,
and
a
large
Portion
of
spiritual
Blessings
in
Heavenly
things
in
Christ
Jesus
,
and
at
length
bring
them
to
the
Heavenly
Inheritance
.
And
know
assuredly
,
that
the
Prayers
of
Parents
are
very
effectual
,
and
have
a
kind
of
Authority
in
them
to
impetrate
and
obtain
what
they
sue
for
.
This
is
the
Benediction
or
Blessing
which
Holy
Fathers
in
Scripture
have
bestowed
upon
their
Children
;
and
we
find
that
their
Blessing
was
their
Destiny
.
Thus
Jacob
blessed
his
Sons
the
Patriarchs
,
and
,
as
it
were
,
divided
among
them
the
Treasures
of
God's
Blessings
;
and
God
the
great
Father
would
not
have
the
Blessing
of
a
Father
pronounced
in
vain
,
but
ratified
and
fulfilled
them
in
the
Success
.
And
as
Parents
Blessings
have
great
Influence
upon
their
Children
,
so
likewise
have
their
Curses
:
and
therefore
they
should
beware
what
they
wish
or
pray
aginst
them
.
A
rash
and
passionate
Curse
is
oftentimes
direfully
fufilled
,
not
only
to
the
Ruin
of
the
Children
,
but
the
too
late
Sorrow
and
Repentance
of
the
Parents
.
We
know
how
deep
the
Curse
of
Noah
stuck
in
Cham
,
and
all
his
Posterity
.
For
the
Words
of
a
Father
are
weighty
and
authoritative
even
with
God
himself
,
and
he
will
not
lightly
suffer
them
to
fall
to
the
ground
,
when
they
are
spoken
either
for
,
or
against
those
over
whom
he
himself
hath
given
them
Power
and
Authority
.
I
shall
close
up
this
with
one
Word
to
those
who
are
Parents
.
Consider
what
a
great
Charge
God
hath
intrusted
you
with
.
In
your
hands
is
deposited
the
Hope
and
Blessing
,
or
else
the
Curse
and
Plague
of
the
next
Age
;
your
Families
are
the
Nurseries
both
of
Church
and
State
;
and
according
to
the
manuring
of
them
now
,
such
will
their
Fruits
be
hereafter
.
Consider
I
beseech
you
,
how
you
have
managed
this
great
Trust
:
Are
your
Children
like
Olive-branches
round
about
your
Table
,
each
promising
to
bring
forth
good
Fruit
in
their
due
Season
?
Have
you
taken
care
,
by
your
good
Instructions
,
and
good
Examples
,
to
form
the
Lord
Jesus
in
them
?
Have
you
taken
care
,
by
Correction
and
Discipline
,
to
cut
off
all
Excrescencies
and
Superfluities
of
Naughtiness
from
them
?
Or
,
do
they
remain
still
Sons
of
Belial
,
wild
,
rude
,
unnurtur'd
,
and
disobedient
?
Certainly
God
will
require
an
account
of
them
at
your
hands
;
for
they
are
his
,
and
only
left
in
your
keeping
,
and
to
your
Education
.
But
alas
,
the
lewd
Practices
,
and
the
too
ripe
Sins
of
young
ones
,
do
clearly
convince
Parents
rather
to
have
infused
Wickedness
into
them
,
than
curbed
it
.
And
the
Wit
and
Forwardness
of
their
Wickedness
beyond
their
Years
,
make
it
evident
that
they
have
but
borrowed
it
from
your
Examples
.
Beware
lest
God
punish
you
in
them
;
and
punish
them
for
what
they
have
learnt
of
you
,
and
you
in
Hell
for
not
better
instructing
and
admonishing
of
them
.
And
if
any
of
you
have
reason
sadly
to
complain
of
the
Stubbornness
and
Disobedience
of
your
Children
,
I
beseech
you
seriously
to
reflect
upon
the
cause
of
it
,
and
consider
whether
it
may
not
be
justly
imputed
to
thy
want
of
Care
in
their
Education
,
or
to
thy
bad
Examples
thou
hast
given
them
;
or
possibly
by
their
Rebellion
and
Undutifulness
towards
thee
,
God
justly
punisheth
thy
Rebellion
and
Undutifulness
towards
thy
Father
.
I
remember
a
story
of
a
graceless
and
desperate
young
Wretch
,
who
being
thwarted
by
his
aged
Father
in
some
of
his
lewd
Pranks
,
invaded
his
gray
Hairs
,
and
dragg'd
him
by
them
along
the
ground
to
the
very
Threshold
of
his
Door
:
his
poor
old
Father
suffered
it
silently
till
then
,
but
then
looking
pittifully
upon
him
,
he
said
;
Son
,
forbear
now
and
let
me
go
,
for
I
remember
I
dragg'd
my
Father
to
this
very
place
,
and
there
left
him
;
and
acknowledged
the
righteous
Judgment
of
God
in
so
just
a
Requital
.
But
whatsoever
thy
Conscience
shall
suggest
to
thee
to
have
been
a
Provocation
unto
God
thus
to
punish
thee
,
(
and
certainly
it
is
one
of
the
greatest
Punishments
that
can
befal
a
Man
in
this
World
)
humbly
crave
Pardon
of
him
who
is
thy
Father
,
and
beg
him
that
he
would
be
pleased
to
turn
the
Hearts
of
the
Children
unto
their
Fathers
,
and
the
Hearts
of
all
unto
himself
.
Thus
we
have
considered
the
Duties
of
natural
Parents
towards
their
Children
,
and
the
Duties
of
Children
reciprocally
towards
their
Parents
.
But
there
is
also
another
Rank
of
Fathers
,
and
they
are
Political
;
Patres
Patriae
,
the
Fathers
of
their
Country
,
unto
whom
we
owe
Honour
and
Reverence
by
the
Obligation
of
this
Command
.
And
these
are
the
Magistrates
and
Governours
that
God
hath
set
over
us
:
They
are
his
Deputies
and
Vice-gerents
upon
Earth
,
and
the
Authority
with
which
they
stand
invested
,
is
originally
in
and
derivatively
from
the
supream
King
of
Kings
,
and
Lord
of
all
Lords
;
their
Kingdoms
are
but
the
several
Provinces
of
his
Universal
Empire
;
He
hath
given
them
their
Patent
to
be
his
Lieutenants
and
Vice-Roys
,
for
by
him
Kings
reign
,
and
Princes
decree
Justice
,
Prov.
8.15
.
Not
by
his
Permission
only
,
but
by
his
Ordinance
and
Appointment
.
And
whereas
a
great
and
conspicuous
part
of
the
Image
of
God
consists
in
his
Soveraignty
and
Dominion
,
he
hath
so
expresly
stampt
this
Image
of
his
upon
them
,
that
for
their
likeness
to
him
in
it
,
he
gives
them
the
same
glorious
Name
by
which
himself
is
known
;
Psal
.
82.6
.
I
have
said
,
Josephus
l.
2.
contr
.
Appion
,
applies
that
of
Exod
.
22.
to
the
Heathen
Gods
.
ye
are
Gods
;
and
Exod
.
22.28
.
Thou
shalt
not
revile
the
Gods
,
nor
curse
the
Ruler
of
thy
People
.
And
our
Saviour
tells
us
,
John
10.35
.
That
they
are
called
Gods
,
because
the
Word
of
God
came
unto
them
:
The
Word
of
God
,
that
is
,
the
Appointment
and
Commission
which
they
have
received
from
God
.
It
is
observable
,
that
as
other
inferiour
Creatures
revere
the
very
Countenance
of
a
Man
,
and
those
few
Strictures
of
the
defaced
Image
of
God
which
are
still
remaining
there
,
and
that
although
they
far
exceed
in
Strength
,
yet
dare
not
(
unless
enraged
)
make
use
of
it
against
their
natural
,
though
weaker
Lords
:
So
also
,
that
God
hath
spread
such
an
awe
upon
the
Face
of
Authority
,
that
a
Look
or
a
Word
from
a
lawful
Magistrate
,
shall
more
daunt
and
terrify
,
than
the
armed
Force
of
an
Enemy
.
There
is
some
secret
Character
that
God
hath
imprinted
on
them
,
which
makes
them
venerable
;
and
although
their
Subjects
do
as
far
exceed
them
in
Strength
,
as
they
do
in
Number
,
yet
Strength
alone
was
never
made
to
command
,
but
rather
to
obey
and
execute
,
and
Power
ought
to
be
the
Servant
of
Authority
.
Nor
hath
God
ordained
Magistracy
only
out
of
respect
to
some
few
whom
he
hath
ennobled
,
that
they
might
enjoy
a
Priviledge
and
Prerogative
above
the
common
and
vulgar
Sort
of
Men
,
but
he
hath
ordained
it
for
the
general
Good
of
Mankind
;
yea
,
and
I
have
often
and
seriously
thought
,
that
next
to
the
invaluable
Gift
of
Jesus
Christ
,
the
best
and
the
greatest
Good
that
God
ever
gave
the
World
,
was
this
Appointment
of
Magistracy
.
For
were
it
not
for
this
,
the
whole
World
would
be
turned
into
a
Wilderness
,
and
Men
into
salvage
Beasts
,
preying
one
upon
another
:
Did
not
the
Fear
of
Man
restrain
them
,
when
they
have
cast
off
the
Fear
of
God
;
did
they
not
dread
the
Infliction
of
temporal
Punishments
,
when
they
slight
the
Threatnings
of
eternal
,
we
might
be
as
safe
among
Lions
and
Tygers
,
as
among
Men
;
and
find
better
Refuge
,
and
better
Society
in
Solitudes
,
than
in
Cities
:
Within
would
be
Fears
,
without
Violence
,
and
every
where
Tumults
,
Uprores
,
and
Distractions
;
our
Dwellings
,
our
Persons
,
our
Possessions
,
all
exposed
to
the
Fury
of
bloody
and
merciless
Invaders
;
and
,
as
the
Prophet
speaks
,
Hosea
4.2
.
By
Swearing
and
Lying
,
and
Killing
,
and
Stealing
,
and
committing
Adultery
,
they
would
break
out
,
until
Blood
touched
Blood
;
and
there
would
be
no
more
Peace
nor
Agreement
on
Earth
than
there
is
in
Hell
:
But
the
all-wise
God
who
hath
subdued
the
Beasts
of
the
Earth
to
Man
,
hath
likewise
subdued
Man
(
who
else
would
become
more
wild
and
brutish
than
they
)
unto
Man
.
So
that
these
who
stand
not
in
any
awe
of
the
God
of
Heaven
,
yet
are
awed
by
the
Gods
of
the
Earth
;
and
whom
the
Thoughts
of
Hell
and
eternal
Wrath
,
cannot
scare
from
Wickedness
,
yet
many
times
the
Thoughts
of
a
Prison
,
or
of
a
Gibbet
,
doth
.
Magistracy
then
being
an
Institution
of
such
great
Eminency
,
and
absolute
Necessity
,
let
us
see
what
are
the
Duties
.
First
,
Of
those
who
are
invested
with
it
towards
their
Subjects
:
And
then
,
Secondly
,
The
Duties
of
their
Subjects
reciprocally
towards
them
.
Of
the
First
,
I
shall
speak
but
briefly
,
since
we
are
chiefly
concern'd
in
the
Knowledg
and
Practice
of
the
Second
.
Magistrates
therefore
may
be
considered
either
as
Supream
or
Subordinate
,
according
to
the
Distinction
the
Apostle
makes
of
them
,
1
Pet
.
2.13
,
14.
The
King
as
Supream
,
and
Governours
sent
by
him
as
subordinate
:
each
of
these
have
their
respective
Duties
belonging
unto
them
.
As
for
supream
Magistrates
,
their
Duty
is
,
1st
.
To
establish
and
maintain
the
true
Worship
and
Service
of
God
,
and
to
purge
out
all
Corruptions
and
Abuses
that
have
any
way
adulterated
it
with
Superstitions
or
idolatrous
Mixtures
.
God
hath
appointed
a
Soveraign
Prince
to
be
Custos
utriusque
Tabulae
,
a
Guardian
of
both
Tables
of
his
Law
;
and
hath
put
the
Sword
into
his
Hands
,
not
only
to
be
an
Avenger
in
Cases
of
Injury
done
by
Man
to
Man
,
but
to
be
an
Avenger
in
case
of
the
Violation
of
those
Laws
which
immediately
respect
his
own
Worship
,
and
to
be
a
Reformer
of
the
Corruptions
of
the
Church
,
as
well
as
the
Disorders
of
the
State
.
Indeed
this
Power
and
Supremacy
which
we
thus
ascribe
unto
him
,
is
not
formally
and
intrinsically
Spiritual
or
Ecclesiastical
,
but
only
objectively
such
:
For
they
neither
have
the
power
of
Order
,
which
gives
Authority
to
preach
the
Gospel
,
and
administer
the
Sacraments
,
which
properly
belongs
unto
the
Ministerial
Office
;
and
whosoever
he
be
that
shall
intrude
himself
thereinto
without
a
lawful
Call
and
Ordination
,
be
his
Gifts
or
Place
never
so
eminent
,
he
is
guilty
of
the
same
Presumption
that
Uzziah
was
,
and
may
dreadfully
expect
the
same
,
or
a
greater
Punishment
,
2
Chron
.
26.16
,
19.
His
Heart
was
lifted
up
to
his
Destruction
;
for
he
transgressed
,
and
went
into
the
Temple
of
the
Lord
to
burn
Incense
upon
the
Altar
of
Incense
:
and
whilst
the
Censor
was
in
his
Hand
,
the
Leprosy
rose
up
in
his
Forehead
.
Neither
have
they
the
power
of
the
Keys
committed
unto
them
,
to
bind
and
loose
,
to
retain
and
remit
Sins
by
a
due
pronouncing
of
Ecclesiastical
Censures
:
For
those
two
Powers
of
Order
and
the
Keys
,
appertain
only
unto
the
Ministers
of
the
Gospel
,
for
to
them
only
were
they
committed
.
Yet
Princes
have
a
Power
of
Jurisdiction
over
Church-Affairs
,
and
ought
by
their
Laws
and
Authority
to
provide
that
God
be
worshipped
in
his
own
prescribed
Way
,
that
Heresies
be
rooted
out
,
Schisms
and
Rents
healed
,
stubborn
Contemners
of
God's
Laws
,
as
well
as
theirs
,
severely
punish'd
,
the
Mouth
of
Blasphemy
stopp'd
,
Ministers
commanded
to
,
and
encouraged
in
the
conscientious
Performance
of
their
Duty
;
that
nothing
be
tolerated
in
practice
contrary
to
the
Rules
of
a
good
Life
;
that
nothing
be
broached
in
Doctrine
contrary
to
the
Form
of
sound
Words
which
hath
been
delivered
unto
us
.
Thus
far
reacheth
the
Magistrates
Duty
and
Authority
in
things
pertaining
unto
the
Church
.
And
therefore
we
find
in
the
Scripture
,
that
when
the
Worship
of
the
true
God
was
so
much
corrupted
and
forgotten
among
the
Israelites
,
that
Micah
,
out
of
a
blind
and
idolatrous
Devotion
,
made
him
a
whole
Chappel
of
Gods
to
worship
:
The
Holy
Ghost
gives
this
as
a
Cause
of
so
great
an
Abomination
,
that
in
those
Days
there
was
no
King
in
Israel
,
Judg
.
17.6
.
In
Judges
the
9th
we
read
that
tragical
History
of
Adultery
,
and
Uncleanness
unto
Death
;
and
the
very
same
reason
is
given
for
the
Licentiousness
of
those
Times
,
ver
.
1.
In
those
Days
there
was
no
King
in
Israel
.
And
this
plainly
intimates
unto
us
,
that
not
only
Adultery
and
Murder
,
Sins
against
the
second
Table
of
the
Law
,
but
also
Idolatry
and
false
Worship
,
against
the
first
,
ought
,
and
might
have
been
either
prevented
or
punished
,
had
there
been
a
King
and
Ruler
in
Israel
;
and
that
it
had
been
his
Duty
to
have
drawn
his
Sword
,
and
exercised
his
Authority
against
the
one
,
as
well
as
against
the
other
.
We
read
likewise
of
some
Kings
reproved
,
because
they
took
not
away
the
high
Places
,
but
suffered
the
People
still
to
burn
Incense
on
them
,
notwithstanding
they
proceeded
far
in
other
Parts
of
Reformation
.
Others
are
commended
,
that
they
did
remove
them
.
And
among
the
most
renowned
Acts
of
Hezekiah's
Piety
,
it
is
mentioned
to
his
immortal
Honour
,
that
he
commanded
the
Priests
and
Levites
to
sanctify
themselves
,
and
cleanse
the
Temple
,
and
restore
the
true
Worship
of
God
,
after
many
years
Interruption
,
when
it
was
not
only
disused
,
but
almost
forgotten
,
2
Chron
.
29.
The
like
also
did
King
Josias
with
the
like
Zeal
,
and
received
the
like
Approbation
and
Testimony
from
God
.
This
therefore
is
the
first
and
chief
Duty
of
Supream
Magistrates
,
viz.
To
maintain
the
true
Worship
and
Service
of
God
,
and
to
reform
whatsoever
Corruptions
and
Abuses
they
find
to
have
crept
into
it
.
Secondly
;
Another
Duty
is
,
to
appoint
Men
of
approved
Ability
and
Integrity
to
be
in
Authority
under
them
.
For
,
because
Kings
cannot
be
omnipresent
,
nor
omniscient
,
it
is
therefore
necessary
that
they
should
hear
with
other
Mens
Ears
,
and
see
with
other
Mens
Eyes
,
and
act
with
other
Mens
Hands
;
and
therefore
they
ought
to
make
choice
of
such
as
are
Men
of
known
Fidelity
and
Wisdom
,
to
commit
so
great
a
Charge
unto
.
For
be
the
Fountain
never
so
clear
,
yet
the
Streams
must
needs
be
polluted
,
if
they
run
through
filthy
Channels
:
Kings
therefore
should
do
according
to
the
Counsel
of
Jethro
,
Exod
.
18.21
.
Provide
out
of
all
the
People
able
Men
,
such
as
fear
God
,
Men
of
Truth
,
hating
Covetousness
;
and
place
such
as
these
over
them
.
But
where
this
course
is
not
taken
,
but
such
are
intrusted
with
Command
and
Authority
,
who
either
neglect
the
Government
of
the
People
,
or
oppress
them
in
it
,
what
doth
the
Prince
but
give
away
the
half
or
more
of
his
Kingdom
?
for
what
is
not
ruled
,
is
lost
.
Neither
should
these
substitute
Magistrates
be
too
numerous
;
for
the
very
Multitude
of
them
may
possibly
be
more
burdensome
to
the
People
,
than
helpful
to
the
Prince
.
Thirdly
;
Magistrates
ought
to
distribute
Justice
impartially
,
to
maintain
the
Cause
of
the
poor
Oppressed
,
and
to
restrain
the
Insolence
of
their
proud
Oppressors
;
to
crush
them
by
his
just
Authority
,
who
would
crush
others
by
their
unjust
Tyranny
.
This
is
a
truly
Royal
and
Princely
Vertue
,
which
will
prove
not
only
an
Ornament
to
the
Crown
,
but
a
Safety
to
the
Throne
:
For
the
Throne
is
established
by
Righteousness
,
saith
the
Wise
Man
,
Proverbs
16.12
.
Fourthly
;
Princes
and
Magistrates
ought
to
be
most
exemplary
for
Vertue
and
Piety
.
The
Eyes
of
all
the
People
are
upon
them
,
and
their
Actions
have
as
great
an
influence
upon
their
Subjects
as
their
Laws
.
Facere
rectè
cives
suos
Princeps
optimus
faciendo
docet
;
Vell
.
Paterculus
,
l.
2.
cumque
sit
imperior
maximus
,
exemplo
major
est
,
saith
Paterculus
;
A
good
Prince
teacheth
his
Subjects
to
live
well
,
by
living
well
himself
;
and
although
he
be
greatest
in
Command
,
is
yet
still
greater
in
Example
.
And
therefore
he
is
doubly
bound
to
vertuous
Actions
,
both
by
his
Conscience
,
and
by
his
Condition
:
The
one
as
he
respects
his
own
Personal
good
;
the
other
as
he
tenders
the
good
of
his
People
,
who
commonly
take
their
Measures
from
their
Superiours
,
and
think
Imitation
of
their
Practices
,
to
be
a
more
acceptable
Service
,
than
Obedience
to
their
Laws
.
But
I
cannot
insist
on
every
particular
Duty
of
Princes
and
Magistrates
,
neither
perhaps
would
it
be
here
very
proper
.
In
a
word
therefore
,
They
ought
to
fear
God
,
above
all
,
to
seek
his
Honour
and
Glory
,
who
hath
raised
them
to
the
highest
pitch
of
humane
Honour
and
Glory
;
to
be
prudent
in
their
Designs
,
couragious
in
their
Performances
,
faithful
in
their
Promises
,
wise
in
their
Counsels
,
observant
of
their
own
Laws
,
careful
of
their
Subjects
Welfare
,
merciful
to
the
Oppressed
,
favourable
to
the
Good
,
terrible
to
the
Evil
,
and
just
towards
all
.
Let
them
remember
these
two
things
,
That
they
are
Gods
,
and
therefore
should
rule
and
govern
as
they
judg
God
himself
would
do
,
were
he
visible
here
upon
Earth
;
and
that
they
are
Men
,
and
therefore
must
give
an
account
unto
the
great
God
of
all
that
Trust
he
hath
reposed
in
them
.
And
certainly
if
they
be
careful
to
perform
every
part
of
their
Duty
,
though
we
may
look
only
at
the
Splendour
and
Glory
of
their
State
,
yet
the
Cares
and
Troubles
that
attend
it
,
will
be
found
so
great
and
weighty
,
that
we
shall
find
it
all
reason
in
the
World
to
make
the
Burden
of
their
Crowns
lighter
by
our
ready
and
chearful
Obedience
.
It
was
well
observed
by
the
Lord
Verulam
,
Essay
of
Empire
.
That
Princes
are
like
the
Heavenly
Bodies
,
which
cause
good
or
evil
Times
,
and
which
have
much
Veneration
,
but
no
Rest
.
But
then
for
subordinate
Magistrates
,
who
receive
their
Authority
from
the
Supream
,
and
are
between
the
People
and
the
Prince
,
as
the
Prince
is
between
the
People
and
God
;
we
have
already
heard
how
they
ought
to
be
qualified
;
Exod
.
18.21
.
They
must
be
Men
fearing
God
,
Men
of
Truth
,
and
hating
Covetousness
.
Their
chief
Duty
is
to
see
that
the
Laws
be
executed
according
to
their
full
intent
,
without
respect
of
Persons
,
neither
fearing
to
punish
the
Rich
,
nor
sparing
to
punish
the
Poor
,
making
no
difference
between
one
Person
and
another
,
where
the
Cause
makes
none
.
For
whosoever
are
thus
partial
,
want
that
Courage
and
Firmness
that
ought
to
be
in
a
Magistrate
,
and
should
make
him
as
inflexible
as
the
Rule
of
Justice
it self
is
;
neither
being
frighted
by
the
Power
or
Threats
of
those
who
are
Great
,
nor
melted
or
softened
with
the
Cries
of
the
Mean
,
but
moved
only
by
the
Cause
.
And
therefore
the
Scripture
hath
expresly
forbidden
them
,
Exod
.
23.3
.
to
countenance
a
poor
Man
in
his
Cause
:
For
Pity
may
sometimes
as
much
bribe
and
corrupt
Judgment
,
as
Rewards
.
They
ought
to
divest
themselves
of
all
Passions
,
private
Interests
and
Affections
,
to
be
impartial
in
the
Execution
of
Justice
upon
the
mightiest
Offender
as
well
as
the
meanest
;
upon
their
dearest
Friends
and
Relations
,
as
well
as
upon
Strangers
or
Enemies
.
This
will
give
Strength
and
Authority
to
the
Laws
,
which
else
are
but
Cobwebs
made
to
catch
the
smaller
Flies
,
while
the
great
and
strong
ones
break
easily
through
.
This
is
the
way
to
conciliate
Reverence
and
Veneration
to
the
Laws
and
Government
,
which
in
our
days
are
most
contumeliously
despised
and
vilified
;
and
by
this
course
Judgment
shall
run
down
our
Streets
as
Water
,
and
Righteousness
as
a
mighty
Stream
.
In
brief
,
because
I
would
not
too
long
insist
upon
this
Subject
(
tho
it
be
large
and
various
)
let
Magistrates
of
what
Rank
soever
they
be
,
seriously
consider
that
weighty
Charge
given
them
by
God
himself
,
2
Sam
.
23.3
.
The
God
of
Israel
said
,
the
Rock
of
Israel
spake
to
me
,
He
that
ruleth
over
Men
must
be
just
,
ruling
in
the
Fear
of
God
.
Let
us
,
in
the
next
place
,
consider
the
Duties
of
Subjects
towards
their
Magistrates
and
Rulers
.
And
these
are
in
the
general
three
;
Honour
,
Obedience
,
and
Prayer
to
God
for
them
.
First
;
We
must
honour
and
reverence
them
,
it
is
the
Apostle's
Command
,
1
Pet
.
2.17
.
Fear
God
.
Honour
the
King
.
We
must
give
unto
them
a
threefold
Honour
;
in
our
Thoughts
,
in
our
Speeches
,
and
with
our
Substance
.
1.
We
must
honour
and
reverence
them
in
our
Thoughts
,
looking
upon
them
as
the
lively
and
visible
Images
of
God
upon
Earth
.
Indeed
the
Divine
Perfections
are
the
highest
Object
of
our
Reverence
;
and
therefore
as
you
would
esteem
and
honour
any
for
their
Wisdom
,
or
for
their
Holiness
,
because
these
are
some
Lineaments
and
Draughts
of
the
Image
of
God
;
so
you
ought
to
reverence
those
to
whom
the
Almighty
God
hath
communicated
his
adorable
Power
and
Authority
;
for
this
also
is
the
Image
of
God
in
them
,
yea
,
and
tho
it
should
so
happen
that
they
bear
no
other
Resemblance
unto
God
,
neither
in
his
Wisdom
,
nor
Justice
,
nor
Holiness
,
but
are
wicked
,
cruel
,
tyrannical
and
unwise
;
yet
that
Power
and
Authority
alone
with
which
they
stand
invested
,
challengeth
our
Respect
and
Reverence
;
for
in
this
at
least
they
are
like
unto
God
;
and
whosoever
slights
and
despiseth
them
,
slights
and
despiseth
one
of
God's
glorious
Attributes
shining
forth
in
them
.
We
ought
not
to
harbour
any
under-valuing
or
ill
Thoughts
of
them
.
But
where
a
People
are
so
happy
to
be
governed
by
those
Magistrates
who
have
a
whole
Constellation
of
Divine
Attributes
shining
in
them
,
Magistrates
that
are
just
and
merciful
,
wise
and
holy
,
they
ought
to
give
unto
them
the
greatest
Reverence
that
can
belong
to
Creatures
,
and
to
esteem
and
respect
them
next
unto
God
himself
.
But
altho
all
these
should
be
wanting
,
yet
that
Power
and
Authority
which
God
hath
delegated
unto
them
,
is
truly
reverend
and
awful
:
And
the
wise
Man
hath
commanded
us
,
Eccles
.
10.20
.
Not
to
curse
the
King
,
not
in
our
Thoughts
.
2.
We
ought
to
honour
and
reverence
them
in
our
Speeches
;
speaking
what
Good
of
them
we
know
,
and
prudently
concealing
their
Vices
,
or
their
Infirmities
.
For
to
what
else
can
it
tend
when
we
blaze
abroad
the
Faults
of
our
Governours
,
but
only
to
loosen
the
Affections
of
their
Subjects
from
them
?
And
how
much
more
horrid
a
Wickedness
is
it
then
,
falsly
to
calumniate
them
,
and
by
reviling
Whispers
to
fly-blow
the
Ears
of
their
Subjects
,
and
by
little
Arts
and
suspicious
Intimations
,
and
half-Sentences
,
to
insinuate
politick
Jealousies
into
the
Minds
of
the
People
,
and
to
possess
them
with
nothing
but
Fears
and
sad
Apprehensions
of
what
Miseries
and
Sufferings
are
coming
upon
them
,
through
the
Male-administration
of
Affairs
,
and
either
the
design
or
neglect
of
their
Governours
?
All
which
tends
to
nothing
but
to
make
the
People
either
disdain
or
hate
them
.
I
beseech
you
beware
that
you
do
not
by
Misinterpretations
traduce
the
Actions
of
your
lawful
Rulers
,
nor
hearken
to
those
who
do
,
whose
Words
and
whose
Breath
serves
only
to
blow
up
the
Coals
of
Civil
Dissention
,
which
,
if
Mercy
prevent
not
,
will
break
forth
again
into
a
raging
and
devouring
War
.
Beware
that
you
suffer
none
of
those
Leeches
to
fasten
upon
you
,
whose
very
Mouths
will
draw
Blood
.
We
have
seen
the
sad
Experience
of
it
already
,
and
may
justly
fear
,
when
we
see
them
use
the
same
Methods
,
that
they
intend
the
same
Effects
.
The
Apostle
gives
such
a
black
brand
,
2
Pet
.
2.10
.
Presumptuous
are
they
,
self-willed
;
they
are
not
afraid
to
speak
evil
of
Dignities
.
3.
We
ought
to
honour
them
with
our
Substance
,
when
the
necessity
of
their
Affairs
and
publick
Concernments
call
for
Supply
:
And
indeed
this
is
but
a
Debt
we
owe
them
,
for
we
have
somewhat
of
theirs
in
our
Hands
,
and
it
is
no
unjust
Demand
for
them
to
require
their
own
.
Tributes
and
publick
Payments
are
theirs
,
when
made
so
by
Law
;
for
the
rest
is
ours
no
otherwise
than
by
the
same
Law
;
and
therefore
to
withhold
what
is
thus
legally
bestowed
on
them
,
is
no
other
than
Theft
,
and
an
unjust
detaining
of
what
is
none
of
your
own
.
Hence
our
Saviour
commands
us
to
render
unto
Cesar
,
the
things
that
are
Cesar's
Mat
.
22.21
.
And
the
Apostle
,
Rom.
13.7
.
Render
unto
all
their
due
;
Tribute
to
whom
Tribute
,
Custom
to
whom
Custom
,
Fear
to
whom
Fear
,
Honour
to
whom
Honour
is
due
.
And
altho
possibly
sometimes
the
Burden
may
fall
heavy
,
yet
we
ought
freely
and
chearfully
to
contribute
;
partly
considering
that
such
is
the
Priviledg
of
our
Kingdoms
,
that
nothing
is
imposed
upon
us
by
Violence
,
but
given
by
our selves
,
and
is
our
own
Act
;
and
partly
,
that
whatsoever
we
possess
,
we
owe
the
Enjoyment
of
it
to
the
Blessing
of
Government
.
This
therefore
is
the
first
Duty
we
owe
unto
Magistrates
,
viz.
Honour
and
Reverence
.
Secondly
;
Another
general
Duty
we
owe
them
,
is
Obedience
;
and
for
this
we
have
express
and
frequent
Commands
,
as
for
any
Duty
that
belongs
to
Christian
Conversation
.
Rom.
13.1
.
Let
every
Soul
be
subject
to
the
higher
Powers
;
for
there
is
no
Power
but
of
God
;
the
Powers
that
be
,
are
ordained
of
God
.
1
Pet
.
2.13
.
Submit
your selves
to
every
Ordinance
of
Man
for
the
Lord's
sake
;
whether
it
be
to
the
King
,
as
supream
;
or
unto
Governours
,
as
sent
by
him
;
for
so
is
the
Will
of
God
.
Neither
is
there
any
Cause
whatsoever
can
supercede
our
Obedience
:
for
if
their
Commands
be
lawful
,
we
are
to
obey
them
by
performing
what
they
require
:
if
they
be
never
so
wicked
and
unlawful
,
we
are
to
obey
them
,
by
suffering
what
they
threaten
.
Sermon
on
1
Thess.
5.22
.
Sermon
on
Jan.
30.
at
Christ's
Church
in
Dublin
.
But
because
I
have
had
other
occasions
largely
to
treat
on
this
Subject
,
I
shall
not
now
further
prosecute
it
.
Thirdly
;
Another
great
Duty
of
Subjects
,
is
fervent
and
earnest
Prayer
for
them
;
so
the
Apostle
,
1
Tim
.
2.1
.
I
exhort
therefore
,
that
first
of
all
,
Supplications
,
Prayers
,
Intercessions
,
and
giving
of
Thanks
be
made
for
all
Men
,
for
Kings
,
and
all
that
are
in
Authority
;
that
we
may
lead
a
quiet
and
peaceable
Life
in
all
Godliness
and
Honesty
.
But
why
for
Kings
?
It
might
seem
more
necessary
,
that
Prayers
should
be
poured
out
for
those
that
are
afflicted
and
distressed
,
who
have
nothing
else
to
relieve
them
besides
God
and
Prayer
:
But
Kings
are
in
an
high
and
prosperous
Condition
;
many
seek
their
Favour
,
and
all
fear
their
Displeasure
.
Yet
it
is
very
needful
to
pray
for
them
;
for
indeed
they
stand
in
much
more
need
of
our
Prayers
than
private
Persons
do
.
For
,
First
,
The
Charge
laid
upon
them
is
greater
,
and
the
Burdens
pressing
them
,
are
heavier
than
what
lie
upon
other
Men
;
and
therefore
they
should
be
eased
and
helped
by
our
Prayers
.
What
St.
Paul
saith
,
2
Cor
.
11.28
.
That
he
had
the
care
of
all
the
Churches
upon
him
;
we
may
of
a
King
,
that
he
hath
the
care
of
the
whole
Church
,
and
of
the
whole
State
too
incumbent
upon
him
.
A
Crown
is
an
heavy
,
though
a
glittering
Ornament
;
and
how
can
it
be
otherwise
,
when
the
Wel-fare
of
so
many
thousands
depends
upon
them
and
their
Counsels
?
It
is
their
Work
to
provide
for
the
Execution
of
Laws
,
the
Exercise
of
Religion
,
the
restraining
and
punishing
of
all
Impiety
and
Ungodliness
:
They
must
see
that
Right
and
Equity
be
administred
,
that
no
Injustice
nor
Violence
be
committed
,
but
all
Affairs
guided
according
to
Law
and
Righteousness
;
these
are
the
constant
Cares
that
attend
Government
:
and
that
which
adds
to
all
these
Burdens
,
and
makes
them
out
of
measure
sinking
and
intolerable
,
is
,
that
all
these
Burdens
must
sometimes
be
born
under
the
Discontents
and
Murmurs
of
an
unsatisfied
People
.
We
had
need
therefore
to
pray
earnestly
unto
God
,
that
so
great
a
Trust
and
so
great
a
Burden
being
committed
unto
Magistrates
,
they
may
be
indowed
by
him
,
through
whom
Kings
reign
,
with
Abilities
to
discharge
their
Trust
to
his
Glory
,
and
the
Comfort
of
their
Subjects
.
Secondly
,
The
Account
they
must
render
at
the
last
Day
is
greater
,
and
therefore
they
more
need
our
Prayers
than
other
Men
.
What
they
do
is
usually
of
general
Concernment
,
or
else
of
general
Influence
;
and
therefore
they
must
answer
not
only
for
themselves
,
but
for
almost
the
whole
Nation
,
who
either
obey
the
Commands
,
or
follow
the
Examples
of
their
Governours
:
We
should
therefore
especially
pray
for
them
,
that
having
a
greater
account
to
make
than
other
Men
,
they
may
at
that
day
appear
before
the
King
of
Kings
with
Boldness
,
and
pass
from
a
corruptible
Crown
,
to
a
Crown
of
Glory
and
Immortality
.
Thirdly
,
Their
Temptations
are
more
,
and
therefore
they
more
need
our
Prayers
than
other
Men
.
For
having
all
at
Command
;
the
Pleasures
,
the
Splendor
,
and
Gayety
of
the
World
,
are
more
likely
to
be
Snares
to
them
than
others
,
who
converse
not
so
much
with
them
.
And
besides
,
the
Devil
is
more
assiduous
and
subtil
in
his
Temptations
towards
them
than
others
:
because
if
they
can
be
perverted
by
him
,
they
will
prove
great
and
most
effectual
Instruments
to
promote
his
Kingdom
.
And
therefore
in
Micaiah's
Parable
,
1
Kings
22.
no
sooner
had
God
asked
the
Question
,
Who
shall
perswade
Ahab
?
but
there
steps
forth
an
evil
Spirit
,
and
undertakes
the
Employment
.
Satan
loves
to
be
busy
about
Princes
and
Rulers
,
because
there
he
thinks
he
can
make
the
greatest
Earnings
.
To
tempt
private
Persons
,
is
but
to
tempt
by
Retail
;
but
to
tempt
Princes
,
and
to
seduce
the
Rulers
of
a
Land
,
this
is
to
destroy
by
wholesale
:
And
therefore
as
they
are
exposed
to
more
Temptations
,
so
should
they
be
supported
and
strengthned
by
more
Prayers
.
Let
us
therefore
heartily
perform
this
Duty
to
them
,
and
for
them
,
a
Duty
not
more
beneficial
to
them
,
than
to
our selves
and
the
whole
Nation
:
for
if
we
can
prevail
for
a
Blessing
upon
them
,
we
our selves
shall
certainly
share
in
it
,
if
by
our
fervent
Prayers
we
can
obtain
of
God
to
bestow
on
them
Wisdom
and
Zeal
,
Holiness
and
Piety
,
Peace
and
Prosperity
.
Certainly
our
own
share
in
these
Mercies
is
worth
the
Venture
we
send
for
them
;
and
we
shall
then
sit
safely
under
the
Shadow
of
our
King
,
and
he
himself
under
the
Shadow
of
the
Almighty
.
I
have
heretofore
told
you
,
that
this
fifth
Commandment
comprehends
in
it
not
only
the
mutual
Offices
between
Parents
and
Children
,
but
generally
all
the
Duties
to
which
both
Superiours
and
Inferiours
stand
reciprocally
bound
:
And
therefore
having
already
spoken
of
the
mutual
Duties
of
Parents
and
Children
,
of
Magistrates
and
Subjects
;
I
shall
now
proceed
to
consider
the
Duties
of
Husband
and
Wife
:
for
in
this
Relation
also
,
though
it
come
nearer
to
an
Equality
than
the
former
,
there
is
a
Superiority
on
the
Man's
part
,
and
Subjection
due
unto
him
from
the
Woman
.
And
here
,
whilst
I
am
treating
of
this
Subject
,
I
beseech
you
give
not
way
to
any
Levity
of
Mind
,
or
Vanity
of
Thoughts
;
think
it
not
a
light
jocular
thing
,
as
too
often
the
Marriage-Relation
,
and
the
Offices
that
appertain
unto
it
,
are
accounted
;
for
it
is
matter
of
Duty
that
I
am
now
propounding
unto
you
;
and
matter
of
Duty
is
no
less
than
matter
of
Life
and
Death
eternal
.
And
therefore
I
charge
you
that
you
attend
unto
it
,
not
to
get
Advantages
of
Sport
and
Merriment
one
with
another
,
and
to
object
them
each
to
other
in
a
ludicrous
and
jesting
way
,
as
it
is
every-where
too
common
a
Custom
;
but
attend
unto
it
as
a
matter
of
as
great
Seriousness
and
Weight
,
as
any
that
belongs
unto
the
right
ordering
of
your
Christian
Conversation
;
a
matter
that
presseth
the
Consciences
to
the
due
Observance
and
Practice
of
it
;
and
,
if
despised
or
neglected
,
will
press
your
Souls
under
Guilt
,
and
sink
them
under
Wrath
.
And
certainly
they
who
are
so
vain
as
to
think
the
Duties
of
this
Relation
to
be
of
no
great
Concernment
,
must
needs
likewise
be
so
impious
as
to
impute
trifling
to
the
Holy
Spirit
of
God
,
who
hath
so
frequently
and
with
so
much
Earnestness
and
Instance
,
recommended
them
unto
us
.
There
is
scarce
any
one
Epistle
wherein
the
Apostles
doe
not
particularly
insist
on
these
things
;
and
certainly
what
was
worthy
their
Care
to
write
and
teach
,
is
worthy
our
Care
to
learn
and
practise
.
The
Duties
therefore
of
married
Persons
are
either
special
or
common
:
Special
,
are
those
which
are
the
Duties
only
of
one
Party
to
the
other
;
and
that
either
of
the
Husband
to
the
Wife
,
or
the
Wife
to
the
Husband
.
Common
,
are
those
which
belong
to
both
,
and
are
by
both
to
be
mutually
performed
.
I
shall
first
begin
with
those
Duties
which
belong
to
an
Husband
towards
his
Wife
.
And
they
are
these
;
First
,
Conjugal
Love
.
Indeed
Love
is
a
beautiful
Ornament
to
all
Relations
,
but
it
is
the
Foundation
and
first
Principle
of
this
:
It
is
Love
which
ought
at
first
to
tie
the
Marriage-Knot
;
and
it
is
Love
alone
that
can
afterwards
make
it
easy
.
No
other
respect
whatsoever
,
can
keep
it
from
wringing
and
galling
us
.
And
although
want
of
Love
cannot
dissolve
the
Bond
,
yet
it
doth
the
Joy
and
Comfort
of
a
married
State
.
Now
of
all
the
Objects
that
are
allowed
us
to
love
here
on
Earth
,
a
Wife
is
the
chiefest
;
yea
,
to
be
loved
above
Parents
,
Children
and
Friends
,
and
the
dearest
of
all
other
Relations
;
Gen.
2.24
.
Therefore
shall
a
Man
leave
his
Father
and
Mother
,
and
shall
cleave
unto
his
Wife
.
And
if
you
would
know
the
full
measure
of
this
Love
,
the
Apostle
hath
prescribed
it
,
Eph.
5.28
.
So
ought
Men
to
love
their
Wives
as
their
own
Bodies
:
and
ver
.
33.
Let
every
one
of
you
in
particular
love
his
Wife
as
himself
;
you
must
be
as
careful
and
tender
of
their
Good
,
as
of
your
own
;
and
resent
any
Injury
done
unto
them
,
as
much
as
if
it
were
done
unto
your selves
.
And
indeed
there
is
great
reason
for
it
;
for
Marriage
makes
of
two
,
one
mystical
Person
;
it
doth
but
compensate
our
Damage
,
and
restore
the
Rib
to
our
Side
again
.
And
therefore
,
by
Marriage
two
are
said
to
be
made
one
Flesh
;
Mark
10.8
.
They
twain
shall
be
one
Flesh
:
so
then
they
are
no
more
twain
,
but
one
Flesh
.
And
therefore
all
Violence
and
Out-rage
against
a
Wife
,
(
into
which
the
rude
and
boistrous
Fury
of
some
brutish
Men
doth
too
often
break
)
is
as
unnatural
,
as
if
you
should
see
a
Man
beat
and
wound
and
gash
himself
:
And
certainly
they
are
mad
and
distracted
Passions
which
take
Revenge
upon
themselves
.
Ephes
.
5.29
.
No
Man
yet
ever
hated
his
own
Flesh
;
that
is
,
no
Man
acting
rationally
and
as
becomes
a
Man
,
but
loveth
and
cherisheth
it
.
So
that
we
are
to
love
our
Wives
with
the
same
Tenderness
and
Naturalness
of
Affection
,
as
our
own
Beings
,
and
they
should
be
as
dear
to
us
as
our selves
:
And
if
you
would
have
this
high
Affection
mounted
a
degree
higher
;
see
ver.
25.
Husbands
love
your
Wives
,
even
as
Christ
also
loved
the
Church
,
and
gave
himself
for
it
.
If
a
natural
Affection
will
not
suffice
,
behold
here
a
supernatural
one
,
and
the
greatest
Instance
of
Love
that
ever
was
expressed
or
conceived
,
brought
to
be
the
Rule
and
Pattern
of
ours
.
Christ
loved
the
Church
,
his
Spouse
;
although
there
were
many
Spots
,
Blemishes
,
and
Imperfections
in
her
;
he
loved
her
so
as
to
leave
his
Father
,
and
cleave
to
his
Wife
:
he
loved
her
better
than
himself
and
his
own
Life
,
and
shed
his
most
precious
Blood
for
her
;
and
rather
than
the
Wrath
of
God
should
fall
upon
his
beloved
Spouse
,
he
thrusts
himself
between
,
and
receives
these
heavy
Blows
on
his
own
Person
:
So
ought
Men
also
to
love
their
Wives
,
so
infinitely
if
it
were
possible
,
but
because
it
is
not
so
,
sincerely
.
And
therefore
;
1st
.
They
must
love
them
,
though
they
often
bewray
many
Weaknesses
and
Imperfections
,
which
they
ought
meekly
to
bear
with
,
though
they
must
not
countenance
nor
incourage
them
.
Love
will
cover
a
multitude
of
Faults
,
and
as
long
as
they
are
but
Faults
and
not
Crimes
,
we
ought
no
more
to
divorce
our
Affections
than
our
Persons
from
them
.
There
is
indeed
a
touchy
Love
,
which
will
cause
great
Wrath
for
very
small
Offences
;
but
usually
such
kind
of
Love
turns
into
Bitterness
and
Exasperation
:
therefore
Offences
of
this
Nature
should
prudently
be
passed
by
,
only
with
a
glancing
Reproof
,
or
with
a
Silence
that
shall
be
more
instructive
than
Noise
and
Clamour
:
Here
the
Apostle
exhorts
Husbands
;
Col.
3.19
.
Husbands
,
love
your
Wives
,
and
be
not
bitter
against
them
.
2dly
.
We
should
so
love
them
,
as
not
to
upbraid
them
with
the
Necessities
or
Incumbrances
of
a
married
Life
,
but
be
content
to
abridg
our selves
of
our
former
Freedom
,
and
to
forgo
our
former
Priviledges
,
either
of
Plenty
or
Pleasure
,
which
we
injoyed
in
a
single
Condition
,
without
reproaching
them
with
it
.
Many
Fools
there
are
who
fancy
nothing
but
Joys
and
Delights
in
a
married
Life
;
but
when
they
enter
into
it
,
and
find
many
unexpected
Troubles
,
and
that
they
cannot
live
either
at
so
much
ease
,
or
with
so
much
Splendour
as
before
,
think
to
right
themselves
by
perpetual
Brawls
with
their
Wives
,
imputing
the
cause
to
them
,
and
charging
on
them
all
the
Burdens
and
Inconveniences
under
which
they
both
labour
,
and
of
which
commonly
the
Woman
hath
the
greater
share
.
Now
this
is
not
to
love
as
Christ
loved
the
Church
,
who
for
her
sake
stripp'd
himself
of
his
Glory
,
and
voluntarily
humbled
himself
,
first
to
the
Dust
,
and
then
to
the
Death
,
the
cruel
and
cursed
Death
of
the
Cross
.
3dly
.
We
ought
so
to
love
them
,
as
to
interpose
and
step
in
between
them
and
Danger
,
and
rather
suffer
it
to
fall
upon
our selves
than
them
;
for
so
Christ
loved
the
Church
,
and
gave
himself
for
it
,
redeeming
it
from
the
Wrath
of
God
,
by
his
own
undergoing
it
,
and
delivering
it
from
Death
,
by
suffering
Death
for
it
.
4thly
.
We
ought
so
to
love
them
,
as
to
indeavour
to
promote
the
spiritual
Good
of
their
Souls
,
and
by
good
Counsels
and
Instructions
insinuate
into
them
the
Love
of
Piety
and
Holiness
,
that
so
as
Christ
sanctifieth
the
Church
his
Spouse
,
we
may
also
sanctify
ours
,
and
present
them
unto
God
without
Spot
or
Wrinkle
,
or
any
such
thing
.
In
these
four
things
we
are
to
love
our
Wives
even
as
Christ
loved
his
Church
,
by
bearing
with
and
pardoning
their
Weaknesses
,
by
being
willing
to
submit
to
many
Inconveniences
for
their
sakes
,
by
interposing
our selves
between
them
and
Danger
:
And
lastly
,
by
indeavouring
to
promote
their
spiritual
Good
and
Benefit
.
And
thus
much
of
the
first
Duty
which
is
Love
,
on
which
I
have
insisted
the
longer
,
because
it
comprehends
all
other
Duties
in
it
.
For
where
there
is
this
sincere
and
conjugal
Affection
,
although
it
may
have
different
Methods
of
expressing
it self
,
according
to
the
different
tempers
of
Men
;
yet
it
will
certainly
in
this
,
as
in
all
other
cases
,
command
the
whole
Train
and
Retinue
of
other
Affections
to
wait
upon
it
,
and
see
that
nothing
be
wanting
to
the
Good
of
the
Object
on
which
it
is
fixed
.
I
shall
therefore
be
the
briefer
in
the
rest
.
Secondly
,
Another
Duty
of
the
Husband
is
provident
Care
for
his
Wife
:
He
ought
(
saith
the
Apostle
)
to
nourish
and
cherish
her
,
as
Christ
doth
the
Church
;
he
must
therefore
impart
unto
her
according
to
his
Rank
and
Ability
,
whatsoever
may
be
for
her
Necessity
or
Comfort
,
and
not
waste
that
in
Riot
and
Excess
among
his
lewd
and
wicked
Companions
,
Companions
that
the
Devil
hath
given
him
,
which
ought
to
be
for
the
Support
of
her
whom
God
hath
given
him
for
his
Companion
;
and
who
in
the
mean
while
hath
nothing
to
feed
on
but
her
Sorrows
,
nothing
to
drink
but
her
Tears
.
See
how
deeply
the
Apostle
hath
stigmatized
such
Wretches
;
1
Tim
.
5.8
.
If
any
Man
provide
not
for
his
own
,
and
specially
for
those
of
his
own
House
,
he
hath
denied
the
Faith
,
and
is
worse
than
an
Infidel
.
Thirdly
,
Another
Duty
that
Husbands
owe
their
Wives
,
is
Protection
from
Dangers
,
when
they
are
in
Jeopardy
;
and
therefore
when
the
Amalekites
had
burnt
Ziklag
,
and
with
the
rest
of
the
Prey
had
taken
David's
Wives
;
he
pursues
them
with
no
more
than
six
hundred
Men
,
though
they
were
a
great
Host
,
and
rescues
his
Wives
from
their
Captivity
,
1
Sam
.
30.18
.
And
indeed
the
Weakness
and
Feebleness
of
that
Sex
being
more
helpless
in
Dangers
than
ours
,
and
less
able
to
relieve
themselves
,
calls
for
this
ready
Aid
and
Succour
from
us
;
and
he
who
is
so
churlish
as
not
to
afford
it
,
is
so
unnatural
also
as
to
suffer
a
part
of
himself
to
perish
.
A
Wife
is
compared
in
Scripture
to
a
fruitful
Vine
;
now
a
Vine
is
a
weak
tender
Plant
,
and
requires
Support
,
and
the
Husband
should
be
as
the
House-side
for
her
Stay
and
Support
;
and
therefore
Woman
was
at
first
made
of
a
Rib
taken
from
under
the
Man's
Arm
;
the
Office
of
the
Arm
is
to
repel
and
keep
off
Injuries
,
which
signifies
unto
us
that
the
Husband
ought
to
defend
his
Wife
from
all
Wrongs
and
Injuries
that
she
may
be
exposed
unto
.
Fourthly
;
Another
Duty
is
Instruction
and
Direction
.
Therefore
the
Husband
is
called
her
Head
,
the
Seat
and
Fountain
of
Knowledg
and
Wisdom
,
Ephes
.
5.23
.
The
Husband
is
the
Head
of
the
Wife
,
even
as
Christ
is
the
Head
of
the
Church
.
And
therefore
as
all
Direction
and
Consolation
is
derived
from
Christ
;
so
should
the
Husband
likewise
derive
down
and
communicate
Knowledg
,
and
Comfort
,
and
Guidance
to
the
Wife
;
called
therefore
her
Guide
,
Prov.
2.17
.
And
St.
Peter
requires
of
Husbands
that
they
should
dwell
with
their
Wives
according
to
Knowledg
,
to
be
able
to
advise
and
inform
them
in
all
emergent
Cases
,
especially
concerning
God
and
their
Souls
:
Whence
St.
Paul
injoins
Wives
,
1
Corinth
.
14.35
.
That
if
they
will
learn
any
thing
,
they
must
ask
their
Husbands
at
home
;
and
therefore
much
more
is
it
required
of
the
Husband
,
that
he
should
have
laid
up
a
good
Stock
of
Knowledg
,
and
be
able
to
teach
them
,
lest
such
as
creep
into
Houses
and
lead
captive
silly
Women
,
insnare
their
Wives
.
For
such
is
the
subtilty
of
Deceivers
,
following
therein
the
Method
of
the
old
Serpent
,
that
they
first
begin
with
the
Woman
,
and
then
make
use
of
her
to
seduce
the
Man
:
for
Heresy
,
as
all
other
Sins
,
does
first
inveigle
the
Affections
,
and
then
by
them
corrupts
the
Reason
.
And
therefore
the
Husband
should
be
well
grounded
and
principled
with
Knowledg
,
that
he
may
keep
his
Wife
from
being
led
away
by
the
crafty
Subtilty
of
those
who
lye
in
wait
to
deceive
,
and
who
by
good
Words
and
fair
Speeches
,
affected
Phrases
,
and
gingling
Expressions
,
that
have
nothing
in
them
,
but
Sound
and
Errour
,
pervert
the
Hearts
of
the
Simple
.
But
if
(
as
it
sometimes
happens
)
God
hath
indowed
the
Wife
with
a
greater
measure
of
Prudence
,
and
solid
and
substantial
Knowledg
,
than
the
Husband
;
it
is
then
his
Part
to
hearken
to
her
Advice
,
and
to
yield
not
indeed
to
the
Authority
of
the
Counsellour
,
as
she
is
bound
to
do
,
but
to
the
Authority
of
the
Counsel
:
And
this
she
ought
to
tender
him
with
all
Respect
and
Submission
,
not
having
Power
to
injoin
what
she
knows
to
be
best
and
fittest
,
but
only
with
Modesty
propounding
it
,
and
with
Meekness
perswading
him
to
imbrace
it
.
Fifthly
;
Another
Duty
of
the
Husband
,
is
Tenderness
and
Mildness
towards
his
Wife
,
not
causlesly
grieving
her
either
by
Speeches
or
Actions
.
That
is
a
wretched
Family
,
where
those
who
are
joined
in
the
same
Yoak
,
spurn
and
kick
at
one
another
.
If
the
Wife
be
careful
in
performing
her
Duty
,
there
belongs
to
her
a
kind
and
loving
Acceptation
of
it
,
and
Praise
and
Commendation
for
it
;
or
,
if
she
sometimes
should
fail
,
she
ought
not
to
be
rebuked
with
Bitterness
,
but
with
Meekness
,
and
in
such
a
way
as
the
Reproof
should
shew
more
of
Sorrow
than
of
Anger
.
But
perpetual
Brawlings
and
Contentions
,
besides
,
that
they
wholly
imbitter
this
State
of
Life
,
and
eat
out
all
the
Comfort
of
it
,
instead
of
preventing
Offences
for
the
future
,
do
usually
provoke
and
exasperate
to
more
,
and
are
perhaps
a
greater
Fault
in
the
Husband
,
than
that
which
he
exclaims
at
in
his
Wife
;
besides
,
it
will
certainly
indispose
them
,
both
to
the
Performances
of
those
Duties
which
belong
unto
them
in
their
general
and
particular
Callings
.
It
will
hinder
their
Prayers
;
for
how
can
they
lift
up
their
Hands
without
Wrath
,
as
the
Apostle
commands
,
1
Tim
.
2.8
.
when
they
burn
in
Choler
one
against
the
other
?
How
can
they
pray
to
God
for
Blessings
upon
each
other
,
when
they
have
been
cursing
and
reviling
each
other
?
And
as
for
the
Duties
of
their
particular
Callings
;
do
we
not
see
,
that
in
those
Families
where
this
baneful
Contention
reigns
,
they
are
commonly
neglected
,
and
all
runs
to
wrack
and
ruine
,
out
of
a
kind
of
Revenge
that
one
Party
thinks
to
take
upon
the
other
.
The
Husband
out
of
Discontent
will
not
provide
,
nor
the
Wife
manage
;
and
so
nothing
is
cared
for
,
but
only
how
they
may
quarrel
and
rail
at
each
other
.
A
Misery
that
many
Families
fall
into
,
through
the
indiscreet
Heats
and
Fierceness
of
the
Man
upon
every
trivial
Offence
of
the
Wife
,
though
perhaps
it
was
sometimes
unthought
of
,
and
sometimes
unavoidable
.
Sixthly
;
Another
Duty
of
the
Husband
,
is
to
give
due
Respect
and
Honour
unto
his
Wife
,
1
Pet
.
3.7
.
Give
Honour
unto
the
Wife
as
unto
the
weaker
Vessel
;
for
being
weak
,
she
ought
to
be
used
with
the
more
Respect
and
Gentleness
.
Think
honourably
of
her
,
as
the
Person
whom
God
saw
best
and
fittest
for
you
in
all
the
World
;
and
be
not
tempted
so
much
as
in
a
Thought
,
to
believe
that
any
other
could
have
been
either
so
proper
,
or
so
beneficial
unto
you
:
Speak
honourably
of
her
,
not
divulging
any
of
her
Failings
and
Imperfections
,
to
her
Discredit
;
but
giving
her
the
due
Praise
of
those
Vertues
and
Graces
that
are
in
her
.
For
he
that
disgraceth
his
Wife
,
disparageth
himself
;
and
every
one
will
censure
him
as
guilty
of
Folly
,
either
in
chusing
or
in
governing
her
.
Treat
her
honourably
,
neither
making
thy self
a
Servant
to
her
Humour
,
for
that
will
dishonour
thee
;
nor
making
her
a
Slave
to
thine
,
for
that
is
to
dishonour
her
;
but
use
her
as
thy
Bosom-Friend
,
thy
indeared
Companion
,
and
in
every
thing
but
Authority
,
equal
to
thy self
.
Seventhly
;
The
last
Duty
of
an
Husband
,
is
prudent
maintaining
and
managing
his
Authority
.
His
Authority
over
his
Wife
is
God's
,
who
hath
intrusted
him
with
it
:
and
our
Saviour
illustrates
his
own
Authority
over
the
Church
,
by
the
Authority
of
an
Husband
over
his
Wife
,
Ephes
.
5.
And
therefore
it
is
not
basely
to
be
betrayed
,
nor
to
be
maintained
with
Rigour
and
a
tyrannical
Violence
.
But
the
right
and
most
effectual
way
of
keeping
up
this
Authority
,
is
by
Prudence
and
Gravity
,
by
Soberness
and
Piety
,
and
a
staied
,
exemplary
and
strict
Life
.
This
will
cause
a
reverent
Esteem
and
Veneration
in
the
Wife
,
and
in
the
whole
Family
;
whereas
an
humoursom
Lightness
at
one
time
,
and
as
humoursom
Severity
at
an
other
,
will
but
expose
us
to
Contempt
for
the
one
,
and
Hatred
for
the
other
.
It
is
an
hard
matter
for
him
to
be
reverenced
by
others
,
who
doth
not
first
reverence
himself
;
for
he
that
will
prostitute
himself
by
foolish
and
ridiculous
Humours
,
or
by
vile
and
wicked
Actions
,
either
Injustice
or
Intemperance
,
or
Lying
,
&c.
it
is
impossible
but
that
he
must
fall
under
the
Scorn
of
his
nearest
Relations
:
And
therefore
Nabal's
Churlishness
and
Drunkenness
,
made
even
wise
Abigail
to
call
him
Fool
,
Nabal
is
his
Name
,
and
Folly
is
with
him
.
But
where
there
is
an
excellent
mixture
of
Prudence
and
Piety
together
,
the
one
to
be
a
Guide
,
and
the
other
to
be
an
Example
,
these
will
make
a
Man
truly
awful
and
reverend
,
and
induce
the
Wife
and
the
whole
Family
to
esteem
,
and
to
imitate
him
.
And
thus
much
for
the
Duties
of
the
Husband
towards
the
Wife
.
Let
us
next
consider
the
Duties
of
the
Wife
towards
the
Husband
,
and
they
are
these
which
follow
.
First
;
Subjection
and
Obedience
:
And
this
is
required
from
them
as
absolutely
and
peremptorily
as
unto
Christ
himself
;
Ephes
.
5.22
.
Wives
submit
your selves
unto
your
own
Husbands
,
as
unto
the
Lord
.
And
again
,
ver
.
24.
Therefore
as
the
Church
is
subject
unto
Christ
;
so
let
the
Wives
be
unto
their
own
Husbands
,
in
every
thing
.
And
not
only
doth
the
Apostle
give
Authority
and
Command
for
it
,
but
inforceth
it
by
sundry
Reasons
.
As
,
1st
.
The
Woman
was
made
out
of
the
Man
,
and
therefore
ought
to
be
subject
unto
him
,
1
Corinth
.
11.3
,
8.
The
Head
of
the
Woman
is
the
Man
;
for
the
Man
is
not
of
the
Woman
,
but
the
Woman
of
the
Man
:
She
is
Bone
of
his
Bone
,
and
Flesh
of
his
Flesh
;
and
therefore
ought
to
pay
him
the
Homage
of
Obedience
and
Subjection
for
those
Materials
of
her
Being
,
which
she
first
received
of
him
.
2ly
.
Because
the
Woman
was
made
for
the
Man
,
and
therefore
ought
to
be
subject
to
him
:
So
in
the
next
Verse
,
Neither
was
the
Man
created
for
the
Woman
,
but
the
Woman
for
the
Man
.
She
owes
her
Being
to
the
Man's
Necessities
and
Convenience
;
and
the
great
End
of
her
Creation
,
next
to
the
Glory
of
God
,
was
that
she
might
be
helpful
and
profitable
to
Man
;
Gen.
2.18
.
It
is
not
good
that
Man
should
be
alone
;
I
will
make
him
an
help
meet
for
him
:
And
therefore
having
received
their
Beings
for
the
sake
of
Man
,
they
ought
to
be
subject
unto
him
.
3ly
.
Another
Reason
which
the
Apostle
gives
,
is
taken
from
the
Priority
of
the
Man's
Creation
,
1
Tim
.
2.12
,
13.
I
suffer
not
a
Woman
to
usurp
Authority
over
the
Man
;
for
Adam
was
first
formed
,
and
then
Eve
:
And
therefore
in
the
same
Rank
of
Creatures
,
it
is
but
fit
that
he
should
be
first
in
Dignity
,
who
was
first
in
Nature
.
And
,
4ly
.
Because
by
the
occasion
of
the
Woman
,
Sin
entred
into
the
World
:
So
ver
.
14.
Adam
was
not
deceived
,
but
the
Woman
being
deceived
,
was
in
the
Transgression
.
And
therefore
it
is
but
fit
and
just
that
she
who
made
all
Mankind
disobedient
against
God
,
should
her self
be
made
subject
and
obedient
unto
Man
.
And
this
Sentence
we
find
inflicted
upon
her
as
a
Punishment
for
her
Transgression
,
Gen.
3.16
.
Thy
desire
shall
be
to
thy
Husband
,
and
he
shall
rule
over
thee
.
Not
as
though
there
would
have
been
no
Subjection
due
from
her
to
Man
,
if
Sin
had
not
entred
into
the
World
by
her
means
,
for
the
Reasons
before
alledged
do
manifestly
prove
the
contrary
;
but
that
now
her
Subjection
is
a
Curse
;
and
whereas
before
it
would
have
been
easy
and
pleasing
unto
her
,
now
it
is
become
burdensome
and
grievous
;
Man
being
by
Sin
made
more
humoursome
,
and
harder
to
be
pleased
,
and
she
being
made
less
able
and
willing
to
do
it
,
God
justly
and
righteously
punishing
her
,
by
imposing
on
her
a
Work
which
she
her self
hath
made
irksome
and
difficult
.
And
let
me
add
to
these
Reasons
of
the
Apostle
,
5.
That
the
Man's
Titles
do
imply
Superiority
and
Authority
over
the
Wife
:
Such
as
Lord
,
1
Pet
.
3.6
.
Sara
obeyed
Abraham
,
calling
him
Lord
.
He
is
likewise
called
the
Head
and
Guide
of
his
Wife
,
1
Cor
.
11.3
.
Prov.
2.17
.
6.
The
Husband
represents
Christ
,
the
Wife
the
Church
,
and
that
in
this
very
particular
of
Superiority
and
Subjection
:
And
therefore
as
the
Church
is
subject
unto
Christ
,
so
let
the
Wife
be
to
her
own
Husband
.
And
thus
we
see
their
Subjection
abundantly
proved
,
both
by
natural
and
spiritual
Arguments
.
And
in
token
of
this
Subjection
the
Apostle
tells
us
,
1
Cor
.
11.10
.
that
the
Woman
was
to
have
Power
over
her
Head
,
because
of
the
Angels
.
Which
place
,
especially
the
latter
Clause
of
it
,
is
diversly
interpreted
.
But
I
think
all
agree
in
this
,
That
this
Power
which
they
were
to
have
on
their
Heads
was
a
Veil
or
Covering
,
which
at
other
times
,
but
most
especially
in
the
Congregation
,
Women
ought
to
wear
on
their
Heads
;
and
which
in
the
Primitive
Times
covered
not
only
their
Heads
,
but
all
their
Face
,
as
a
Guard
to
their
Modesty
,
and
a
Screen
to
keep
off
loose
and
wanton
Eyes
.
And
this
Veil
is
called
Power
,
to
signify
that
they
were
under
the
Power
and
Authority
of
their
Husbands
.
But
the
Men
were
uncovered
in
their
Assemblies
,
as
the
Apostle
tells
us
,
ver
.
4.
to
signify
that
they
had
nothing
over
them
,
but
were
superiour
to
all
visible
Creatures
,
and
subject
only
unto
God
.
This
Power
,
or
Veil
,
Women
were
to
wear
because
of
the
Angels
.
Not
as
Propter
Angelos
,
scil
.
quos
legimus
à
Deo
&
Coelo
excidisse
ob
concupiscentiam
foeminarum
—
Debet
ergo
adumbrari
facies
tam
periculosa
quae
usque
ad
Coelum
scandala
jaculata
est
.
Tertul
.
de
Virg
vel
num
.
7.
Tertullian
did
grosly
conceive
from
that
mistaken
Text
,
Gen.
6.2
.
to
hide
their
Beauty
from
the
sight
and
inspection
of
Angels
(
for
what
Veil
could
do
that
,
or
how
can
Angels
be
affected
with
Corporal
Beauty
?
)
But
either
by
Angels
,
are
meant
the
Ministers
of
the
Church
,
before
whom
they
are
to
shew
Modesty
and
Bashfulness
;
or
else
perhaps
the
Celestial
Angels
,
who
are
always
present
and
attending
in
the
Assemblies
and
Congregations
of
the
Faithful
;
and
therefore
Women
should
not
do
any
thing
unbecoming
and
unseemly
before
them
:
Or
lastly
,
because
the
Angels
themselves
do
reverence
Christ
,
who
is
their
Head
,
and
in
token
of
their
Subjection
unto
him
,
Isa
.
6.2
.
are
said
to
veil
and
cover
their
Faces
:
And
therefore
Women
also
in
token
of
their
Subjection
to
their
Husbands
,
who
are
their
Heads
,
as
Christ
is
of
the
Church
,
should
likewise
cover
their
Heads
and
Faces
with
a
Veil
.
So
we
find
Gen.
24.65
.
that
when
Rebekah
saw
Isaac
coming
towards
her
,
she
took
a
Veil
and
covered
her self
,
as
a
sign
of
her
Subjection
to
him
.
And
this
Subjection
is
recommended
unto
them
by
the
Example
of
holy
Women
,
to
whose
Practice
they
ought
to
conform
their
own
:
So
1
Pet
.
3.6
.
Holy
Women
who
trusted
in
God
,
being
in
Subjection
to
their
own
Husbands
.
And
St.
Paul
gives
it
in
Charge
to
Titus
,
to
exhort
Wives
that
they
be
discreet
,
chaste
,
keepers
at
home
,
good
,
obedient
to
their
own
Husbands
,
Tit
.
2.5
.
And
himself
exhorts
them
to
the
same
Duty
,
Coloss
.
3.18
.
Wives
,
submit
your selves
unto
your
own
Husbands
,
as
it
is
fit
in
the
Lord
.
These
Commands
are
so
many
and
so
express
,
that
there
is
scarce
any
other
Duty
which
the
Scripture
doth
urge
with
so
much
Instance
and
Earnestness
,
with
such
pressing
Reasons
and
inforcing
Motives
,
as
this
of
the
Wives
Obedience
.
The
Duty
is
frequently
exprest
,
Submit
your selves
;
and
the
manner
of
performing
it
,
Be
subject
as
to
the
Lord
;
submit
in
the
Lord
;
which
Phrase
carries
in
it
three
things
.
-
A
Motive
.
-
A
Direction
.
And
,
-
A
Limitation
.
First
;
A
Motive
to
Obedience
:
It
is
done
to
the
Lord
.
And
tho
through
the
forward
and
peevish
Humours
of
the
Husband
,
they
may
have
no
other
Encouragement
to
observe
and
obey
him
;
yet
to
the
conscientious
Wife
this
will
be
Encouragement
enough
,
that
the
Lord
will
accept
and
reward
their
Obedience
;
their
heavenly
Husband
Jesus
Christ
will
account
it
as
a
Service
done
unto
him
.
For
Marriage
being
a
Type
of
our
Mystical
Union
unto
Christ
,
he
especially
is
concerned
that
the
Duties
of
that
Relation
be
performed
so
,
as
to
bear
some
Proportion
to
that
Spiritual
Mystery
.
Secondly
;
A
Direction
how
to
perform
it
;
it
must
be
as
to
the
Lord
.
She
must
obey
her
Husband
not
only
with
a
design
of
pleasing
him
,
but
the
Lord
Christ
.
For
were
it
not
that
God
commands
it
from
them
as
part
of
their
Duty
and
Obedience
to
him
,
it
might
sometimes
seem
very
fit
that
humoursom
and
self-will'd
Men
should
be
crost
,
and
that
those
who
have
no
other
Reason
but
their
Will
,
should
fail
of
that
Observance
and
Obsequiousness
which
they
tyrannically
expect
.
But
then
consider
,
it
is
not
the
Husband
only
that
commands
,
but
the
Lord
,
and
the
Wife
must
eye
his
Soveraign
Authority
,
through
the
Authority
of
her
Husband
;
and
then
it
will
appear
,
that
tho
there
be
no
necessity
in
what
is
required
,
yet
there
is
a
necessity
she
should
perform
what
is
required
.
Thirdly
;
The
words
import
likewise
a
Limitation
of
her
Obedience
.
The
Wife
must
submit
and
obey
,
but
in
the
Lord
,
and
as
to
the
Lord
:
That
is
,
only
in
lawful
things
,
wherein
by
her
Obedience
to
her
Husband
,
she
may
not
offend
against
God
.
And
excepting
this
,
in
all
other
cases
the
Wife
is
absolutely
bound
to
obey
the
Will
and
Commands
of
her
Husband
to
the
utmost
of
her
Power
.
't
is
true
he
abuseth
his
Authority
,
if
he
command
what
is
unnecessary
and
unfit
;
but
yet
neither
her
Unwillingness
to
perform
them
,
nor
her
judging
them
inconvenient
to
be
done
,
can
excuse
her
,
or
exempt
her
from
the
Obligation
that
lies
upon
her
of
a
ready
Obedience
;
nothing
can
do
this
but
the
Unlawfulness
or
Impossibility
of
what
is
injoyned
.
In
all
other
things
,
altho
they
be
never
so
contrary
to
her
Humour
and
Inclination
,
she
is
bound
by
the
Law
of
God
and
Nature
to
obey
,
and
to
submit
,
if
not
her
Judgment
,
yet
at
least
her
Practice
to
the
Will
of
her
Husband
,
whether
she
think
it
fit
or
unfit
to
be
done
,
as
long
as
it
is
not
unlawful
;
unless
she
can
meekly
perswade
her
Husband
to
revoke
his
Command
,
she
is
obliged
to
perform
it
.
Otherwise
when
the
Apostle
commands
Wives
to
be
subject
to
their
Husbands
in
every
thing
,
it
would
signify
no
more
than
in
every
thing
which
they
think
fit
;
and
this
certainly
is
no
greater
a
Subjection
than
every
Husband
would
readily
yield
to
his
Wife
,
and
falls
infinitely
short
of
the
Apostle's
Intent
,
who
requires
this
Subjection
of
the
Wife
to
the
Husband
in
every
thing
,
as
the
Church
is
subject
unto
Christ
;
which
certainly
is
not
in
every
thing
she
thinks
fit
;
neither
ought
she
to
take
upon
her
to
judg
,
or
reject
his
Laws
,
but
to
fulfil
them
.
This
therefore
is
the
first
and
most
comprehensive
Duty
of
a
Wife
,
Subjection
and
Obedience
.
Secondly
;
Another
Duty
of
the
Wife
towards
her
Husband
,
is
Respect
and
Reverence
of
his
Person
,
Ephes
.
5.33
.
Let
the
Wife
see
that
she
reverence
her
Husband
.
Now
Reverence
consists
in
two
things
,
Esteem
and
Fear
.
First
;
She
ought
to
cherish
an
high
Esteem
of
him
,
if
not
for
his
Gifts
and
Graces
,
yet
at
least
for
that
Relation
in
which
he
stands
to
her
,
as
her
Lord
,
and
her
Head
,
superiour
to
her
by
God's
Appointment
and
Ordinance
:
Yea
,
she
must
look
upon
him
as
that
Person
whom
God
out
of
all
the
numerous
Millions
of
Mankind
,
hath
particularly
chosen
and
selected
for
her
,
and
one
whom
he
saw
fittest
and
best
to
be
her
Head
and
Guide
.
Secondly
;
Another
part
of
Reverence
is
Fear
,
not
a
servile
slavish
Fear
,
for
that
is
inconsistent
with
Love
,
but
an
awful
and
a
loving
Fear
,
which
will
shew
it self
in
two
things
.
1st
.
In
her
Care
to
please
him
,
indeavouring
to
conform
her
Actions
to
his
Inclinations
so
far
forth
,
as
they
are
not
repugnant
to
the
supream
Duty
which
she
owes
to
God
;
1
Cor
.
7.34
.
She
that
is
married
careth
for
the
things
of
this
World
,
how
she
may
please
her
Husband
:
And
therefore
she
will
indeavour
how
to
comport
her self
in
her
Speeches
,
and
in
her
Gestures
,
and
in
her
whole
Demeanour
,
so
as
may
render
her
most
grateful
and
most
amiable
to
him
.
2dly
.
In
her
Joy
in
pleasing
him
,
and
Grief
in
offending
him
.
Indeed
a
good
Wife
should
be
like
a
Mirror
:
A
Mirror
you
know
hath
no
Image
of
its
own
,
but
receives
its
Stamp
and
Image
from
the
Face
that
looks
into
it
;
so
should
a
good
Wife
indeavour
to
frame
her
outward
Deportment
,
and
her
inward
Affections
,
according
to
her
Husband
,
to
rejoice
when
he
rejoiceth
,
to
be
sad
when
he
mourns
,
and
to
grieve
when
he
is
offended
;
this
is
that
Reverence
which
Wives
owe
to
their
Husbands
,
thinking
highly
and
honourably
of
them
for
their
place
sake
,
and
indeavouring
to
avoid
and
shun
whatever
may
offend
them
:
and
therefore
those
who
are
cross
and
vexatious
,
and
either
by
Clamours
and
contentious
Speeches
,
or
by
thwarting
and
peevish
Actions
grieve
and
sadden
the
Hearts
of
their
Husbands
;
let
them
know
that
they
highly
provoke
the
Lord
,
who
hath
commanded
Reverence
and
Respect
to
be
paid
to
the
Husband
as
his
Type
,
and
as
part
of
that
Reverence
and
Respect
which
is
due
unto
himself
.
Thirdly
;
Another
Duty
of
a
Wife
is
Helpfulness
to
her
Husband
:
she
ought
indeed
to
be
a
Help
to
him
in
every
thing
;
to
his
Soul
in
furthering
his
Graces
,
and
wisely
and
opportunely
admonishing
him
to
his
Duty
,
at
least
by
an
holy
and
blameless
Conversation
;
so
commending
the
Gospel
of
Christ
unto
her
Husband
,
that
at
length
he
may
begin
to
esteem
and
reverence
that
Piety
which
hath
so
adorned
and
qualified
his
Wife
:
And
what
knowest
thou
,
O
Wife
,
whether
by
such
an
exemplary
Life
as
this
thou
mayst
save
thine
Husband
,
as
the
Apostle
speaks
,
1
Cor
.
7.16
.
To
his
Body
,
by
cherishing
and
tendering
of
it
;
to
his
good
Name
,
by
indeavouring
to
augment
and
preserve
it
,
reporting
well
of
him
,
and
silencing
and
convincing
any
scandalous
Rumours
that
may
be
spred
abroad
concerning
him
;
to
his
Estate
(
wherein
indeed
lies
her
chief
Helpfulness
,
and
which
she
ought
to
make
her
constant
and
daily
Imployment
)
if
she
cannot
bring
in
,
and
get
any
thing
to
increase
the
Stock
,
yet
she
ought
prudently
and
frugally
to
manage
what
her
Husband
intrusts
her
withal
,
and
not
to
waste
it
vainly
and
profusely
;
for
let
her
know
that
whatsoever
is
so
spent
or
wasted
is
but
stolen
;
and
if
she
shall
alienate
any
thing
from
her
Husband
contrary
to
his
consent
,
either
expresly
declared
,
or
else
upon
good
grounds
supposed
to
be
tacitely
granted
and
allowed
,
it
is
no
better
than
Theft
.
And
therefore
when
we
read
that
Abigail
,
without
the
consent
of
her
Husband
,
took
a
considerable
Present
to
bestow
upon
David
to
divert
his
ireful
Intentions
;
it
may
very
well
be
supposed
that
if
Nabal
had
known
,
as
well
as
she
,
the
Danger
wherein
he
stood
,
he
would
have
been
as
forward
to
incourage
her
to
do
it
,
as
she
was
ready
and
willing
.
And
therefore
here
were
good
grounds
to
suppose
a
tacite
and
implicite
Consent
unto
the
Action
.
The
Husband
is
the
true
and
only
Proprietor
of
all
:
and
though
the
Wife
hath
a
Right
to
all
,
yet
it
is
only
a
Right
of
Use
,
and
not
of
Dominion
;
she
ought
not
to
dispose
of
his
Estate
,
or
any
part
of
it
,
contrary
to
his
Mind
and
Consent
;
her
proper
Office
is
providently
and
faithfully
to
manage
the
Affairs
of
the
Family
that
are
committed
to
her
Over-sight
and
Care
:
and
therefore
in
the
Description
of
a
good
Wife
given
us
at
large
,
Prov.
31.
from
verse
10
,
to
the
end
,
we
find
the
whole
of
it
taken
up
in
shewing
her
Industry
and
Care
in
ordering
the
Affairs
of
the
Family
.
Fourthly
;
Another
Duty
of
the
Wife
is
Modesty
,
and
that
both
in
Apparel
and
Behaviour
.
1st
.
In
Apparel
;
that
it
be
according
to
her
Place
and
Rank
,
not
affecting
Gaudiness
or
strange
Fashions
,
nor
yet
affecting
on
the
contrary
a
Singularity
of
Obsoleteness
and
outworn
Antiquity
;
for
Pride
may
be
equally
shewn
either
way
:
The
best
Temper
is
for
them
not
to
wear
Garments
to
be
taken
notice
of
.
The
Apostle
gives
them
this
Rule
;
1
Pet
.
3.3
,
4.
Let
not
the
Woman's
adorning
be
the
outward
adorning
,
of
plaiting
the
Hair
,
and
of
wearing
of
Gold
,
or
of
putting
on
of
Apparel
:
But
let
it
be
the
hidden
Man
of
the
Heart
,
in
that
which
is
not
corruptible
,
even
the
Ornament
of
a
meek
and
quiet
Spirit
,
which
in
the
sight
of
God
is
of
great
Price
.
And
so
St.
Paul
,
1
Tim
.
2.9
,
10.
I
will
that
Women
adorn
themselves
with
modest
Apparel
,
with
Shamefacedness
and
Sobriety
;
not
with
broidered
Hair
,
or
Gold
,
or
Pearls
,
or
costly
array
;
but
(
which
becomes
Women
professing
Godliness
)
with
good
Works
.
This
indeed
is
the
best
Ornament
,
that
which
makes
them
lovely
in
the
Sight
of
God
,
and
that
too
which
makes
them
esteemed
by
all
sober
and
serious
Persons
.
Indeed
I
do
not
think
that
costly
Array
is
in
either
of
these
places
absolutely
forbidden
:
Doubtless
,
Gold
and
Jewels
may
lawfully
be
worn
,
if
we
keep
our selves
within
our
Rank
and
Quality
,
and
fashion
our selves
to
those
who
are
most
sober
in
that
rank
,
rather
than
to
those
who
are
most
light
and
vain
:
but
the
Prohibition
is
to
be
interpreted
either
by
the
Degree
,
i.e.
be
not
excessive
nor
vain
in
your
Apparel
,
which
happens
when
the
Habit
exceeds
either
the
Quality
or
the
Ability
of
those
that
wear
it
;
or
else
it
is
to
be
interpreted
by
a
Comparison
,
let
not
the
adorning
be
the
outward
adorning
of
wearing
of
Gold
,
or
putting
on
of
Apparel
;
that
is
,
study
not
so
much
how
to
set
off
your selves
in
your
Garments
,
as
how
to
adorn
your selves
with
a
meek
and
quiet
Spirit
,
with
Sobriety
,
Modesty
,
and
good
Works
,
which
is
the
richest
and
most
beautiful
Robe
you
can
wear
.
2dly
.
As
she
must
be
modest
in
her
Apparel
,
so
in
her
Behaviour
and
Deportment
;
her
Countenance
,
Gesture
,
and
Speeches
,
must
be
all
fitted
to
shew
the
inward
Calmness
and
Serenity
of
her
Mind
;
and
therefore
imperious
,
clamorous
,
and
turbulent
Women
,
who
at
every
Word
spit
Passion
and
Poison
,
are
a
Torment
and
Vexation
to
themselves
,
and
more
to
their
Husbands
:
The
Contentions
of
a
Wife
,
saith
the
wise
Man
,
are
a
continual
dropping
,
Prov.
19.13
.
And
it
is
such
a
dropping
,
as
will
at
last
eat
and
fret
through
his
very
Heart
,
though
it
were
made
of
Stone
.
These
therefore
are
the
Duties
of
the
Wife
.
There
are
likewise
common
Duties
to
be
performed
by
both
mutually
:
I
shall
only
name
them
to
you
.
Such
are
fervent
Prayers
to
God
both
severally
and
together
,
that
he
would
be
pleased
to
pour
down
his
Blessings
and
his
Graces
upon
them
,
and
give
them
Wisdom
to
demean
themselves
towards
each
other
aright
:
Conjugal
Love
,
Communion
of
themselves
,
of
their
Estates
,
of
their
Habitations
,
a
mutual
bearing
one
anothers
Weakness
,
with
prudent
and
pious
Indeavours
to
heal
and
remove
them
;
the
Nurture
and
Education
of
Children
,
the
Government
of
their
Family
committed
to
their
charge
,
for
whom
they
are
to
provide
not
only
what
is
requisite
for
their
corporal
Good
,
but
much
more
for
their
spiritual
;
in
as
much
as
their
Souls
are
much
more
worth
than
their
Bodies
;
and
therefore
they
ought
to
observe
constant
Family-Duties
,
and
make
choice
of
honest
and
religious
Servants
,
and
as
far
as
in
them
lies
,
keep
out
the
Infection
of
evil
Company
from
entring
within
their
Doors
,
as
carefully
as
they
would
the
Plague
.
And
whilst
they
thus
live
,
and
thus
love
,
they
have
good
reason
to
believe
,
that
as
they
are
joined
in
a
near
Relation
each
to
other
,
so
they
are
both
joined
in
a
near
Relation
to
the
Lord
Jesus
,
who
is
the
Husband
of
his
Church
,
and
all
the
Faithful
in
it
;
and
when
Death
shall
dissolve
their
Marriage-Union
,
and
separate
them
one
from
the
other
,
it
is
only
to
bring
them
to
live
for
ever
with
that
Husband
from
whom
they
can
never
be
separated
nor
divorced
.
And
thus
much
for
the
mutual
Duties
of
Husbands
and
Wives
.
Let
us
in
the
next
place
proceed
to
consider
the
Duties
of
another
Family-Relation
,
and
that
is
between
Masters
and
their
Servants
;
for
these
also
are
comprehended
under
this
Commandment
,
Honour
thy
Father
and
thy
Mother
,
siince
there
is
a
confessed
Superiority
of
the
one
over
the
other
;
and
upon
that
account
(
as
I
not
long
since
told
you
)
Servants
have
honoured
their
Masters
with
the
Stile
and
Compellation
of
Father
:
Thus
2
Kings
5.13
.
When
those
prudent
Servants
sought
to
mitigate
the
Rage
of
proud
Naaman
,
who
thought
his
Greatness
too
much
slighted
by
the
Prophet
,
in
that
he
would
only
cure
,
and
not
complement
him
;
they
reverently
call
him
Father
;
his
Servants
came
near
and
spake
unto
him
,
and
said
,
My
Father
,
&c.
And
here
,
not
to
discourse
of
Dominion
and
Servitude
,
whether
the
Original
and
Foundation
of
either
be
in
Nature
and
Institution
,
nor
of
the
Difference
of
Servants
by
War
,
Purchase
,
or
Compact
;
I
shall
only
speak
of
what
is
more
immediately
pertinent
to
my
Subject
,
and
what
may
be
more
instructive
and
profitable
to
you
,
viz.
The
mutual
and
reciprocal
Duties
that
Masters
and
Servants
ought
to
perform
each
to
other
.
The
Duties
that
equally
concern
them
both
,
consist
in
the
general
,
either
in
the
right
chusing
,
or
in
the
right
using
one
another
.
I
shall
begin
with
the
Servant's
Duty
,
and
that
first
as
to
the
choice
of
his
Master
.
He
ought
where
his
choice
is
left
him
free
,
to
chuse
a
faithful
Master
,
such
an
one
as
fears
God
,
and
will
be
willing
to
promote
the
spiritual
Good
and
Salvation
of
his
Soul
;
with
such
certainly
he
shall
best
serve
,
who
do
themselves
serve
God
;
where
he
shall
have
nothing
but
reasonable
and
lawful
Commands
to
obey
,
and
pious
Examples
to
imitate
.
Many
poor
ignorant
Souls
have
had
cause
for
ever
to
bless
God
,
that
his
Providence
hath
cast
them
into
such
Families
,
where
they
have
received
the
first
Knowledg
,
and
the
first
Savour
of
Godliness
.
But
if
the
Servant
be
before-hand
knowing
and
religious
,
what
comfort
can
it
be
to
him
to
live
,
where
there
is
a
constant
Neglect
of
Holy
Duties
,
nothing
but
Excess
and
Riot
,
and
Profaneness
,
and
abusing
of
the
Name
of
God
,
and
scoffing
at
his
Service
and
Servants
?
Certainly
Necessity
should
hardly
induce
him
,
much
less
Choice
lead
him
to
be
a
Servant
in
a
Family
,
where
the
Devil
is
the
Master
of
it
.
The
Psalmist
sorely
complains
,
that
he
was
forced
to
take
up
his
Abode
among
wicked
and
ungodly
Men
,
Psal
.
120.5
.
Wo
is
me
that
I
sojourn
in
Mesech
,
that
I
dwell
in
the
Tents
of
Kedar
.
And
as
it
cannot
but
be
exceeding
burdensom
and
tedious
to
thee
,
and
cut
thy
Soul
to
the
very
Quick
,
to
be
at
the
command
of
those
who
rebel
against
thy
God
,
to
hear
his
holy
Name
blasphemed
,
his
Ways
,
and
Worship
,
and
People
derided
,
which
are
dearer
to
thee
than
thy
very
Life
;
so
is
it
very
dangerous
,
and
full
of
hazard
.
It
is
hard
to
keep
Zeal
,
and
the
Sparks
of
Grace
and
Divine
Love
alive
,
when
thou
hast
the
greatest
Helps
to
it
that
can
be
administred
.
How
wilt
thou
then
preserve
them
alive
,
when
thou
hast
so
many
quench-coals
about
thee
,
when
the
Flouds
of
Ungodliness
shall
compass
and
surround
thee
about
?
Either
thou
must
dissemble
thy
Piety
,
(
and
that
is
the
ready
way
to
lose
it
,
for
Grace
is
like
Fire
,
stifle
and
keep
it
close
,
and
it
will
certainly
die
)
or
else
thou
must
put
thy self
upon
the
sore
Temptation
of
being
mocked
and
scorned
for
it
:
Thou
knowest
not
how
far
thou
mayest
forsake
God
,
and
thy
first
Ways
for
compliance
sake
.
It
is
the
hardest
thing
in
the
World
to
be
religious
alone
,
and
to
keep
up
Zeal
and
Affection
for
God
,
when
all
that
we
converse
with
are
Wicked
and
Ungodly
.
Vice
is
the
most
contagious
Plague
that
is
;
and
it
will
be
a
very
great
wonder
if
those
with
whom
thou
familiarly
conversest
,
with
whom
thou
eatest
,
and
drinkest
,
and
sleepest
,
do
not
at
last
infect
thee
.
We
see
holy
Joseph
,
by
living
long
in
the
Egyptian
Court
,
had
learn'd
some
of
the
Court-Fashions
,
and
could
readily
swear
by
the
Life
of
Pharaoh
.
Venture
not
thy self
therefore
into
those
Familes
,
where
the
Governours
are
either
corrupt
and
erroneous
in
their
Principles
,
or
lewd
and
dissolute
in
their
Conversation
;
for
it
will
be
hard
for
thee
to
swim
against
the
Stream
both
of
Example
and
Authority
.
Or
if
thou
shouldst
be
able
to
bear
up
against
both
,
it
will
cost
thee
more
Pains
and
Strugling
to
do
it
,
than
all
the
temporal
Advantages
thou
canst
there
reap
,
will
be
worth
to
thee
.
This
is
the
first
Duty
that
belongs
to
a
Servant
,
viz.
That
he
chuse
a
pious
and
religious
Master
.
Secondly
;
After
thou
hast
made
thy
choice
,
and
art
entertained
,
consider
how
thou
oughtest
to
demean
thy self
towards
thy
Master
.
And
here
,
if
by
what
thou
shalt
hear
thy
Duty
seem
very
hard
unto
thee
,
yet
it
is
no
harder
than
it
hath
pleased
God
to
make
it
;
yea
,
and
possibly
not
so
hard
as
thy
Master's
.
For
he
is
bound
to
give
an
account
for
thee
unto
God
;
but
so
art
not
thou
for
him
.
Thy
Miscarriages
shall
be
severely
revenged
upon
him
,
if
they
have
been
through
his
default
of
needful
Instruction
,
or
of
Care
and
Discipline
;
but
so
shall
not
his
upon
thee
.
And
therefore
in
this
respect
,
all
Inferiours
have
a
mighty
Advantage
to
sweeten
the
Meanness
and
Lowness
of
their
Condition
,
that
they
shall
not
be
punished
for
the
Sins
of
their
Superiours
,
but
Superiours
may
for
the
Sins
of
their
Inferiours
;
yea
,
and
sometimes
for
their
due
Obedience
too
,
when
they
command
them
things
,
though
not
unlawful
,
yet
unfit
;
for
that
may
be
a
Sin
in
a
Superiour
to
command
,
which
is
a
Duty
for
an
Inferiour
to
obey
,
when
commanded
:
And
certainly
in
the
end
,
his
task
will
be
found
easiest
,
who
is
to
obey
,
rather
than
his
who
commands
.
Now
here
,
First
;
The
chief
and
comprehensive
Duty
of
a
Servant
,
is
Obedience
unto
the
Commands
of
his
Master
.
For
this
is
absolutely
injoined
them
,
Col.
3.22
.
Servants
,
obey
in
all
things
your
Masters
according
to
the
Flesh
:
And
again
,
Ephes
.
6.5
.
Servants
,
be
obedient
to
them
that
are
your
Masters
according
to
the
Flesh
.
In
all
things
that
are
not
dishonest
,
and
contrary
to
the
Laws
of
God
,
there
Obedience
is
required
;
yea
,
although
in
many
things
their
Commands
should
be
impertinent
,
or
too
imperious
and
tyrannical
,
yet
Servants
in
such
Cases
are
no
more
exempted
from
Obedience
,
than
their
Masters
shall
be
from
Punishment
,
for
the
unreasonableness
of
their
Commands
they
shall
give
an
account
unto
God
,
their
Master
;
and
thou
for
detracting
thy
Obedience
both
to
them
and
him
.
Secondly
;
Another
Duty
is
,
a
patient
suffering
their
Reproofs
and
Corrections
;
yea
,
and
so
patient
are
they
to
be
,
as
not
so
much
as
to
answer
again
:
Tit
.
2.9
.
Exhort
Servants
to
please
their
Masters
well
in
all
things
,
not
answering
again
.
So
strictly
hath
Religion
tied
them
up
to
Obedience
,
that
they
ought
not
to
reply
against
a
Rebuke
,
nor
to
derogate
so
much
from
the
Authority
of
their
Masters
,
as
to
murmur
at
it
:
And
therefore
to
use
Violence
against
them
,
is
so
high
a
Degree
of
Disobedience
,
that
it
approacheth
near
to
Sacriledg
;
yea
,
and
this
quiet
and
silent
Submission
,
is
required
also
not
only
where
the
Servant
hath
given
just
cause
for
Reproof
and
Correction
,
but
although
he
suffer
from
the
groundless
Rage
and
Passion
of
his
Master
.
See
1
Pet
.
2.18
,
19
,
20.
Servants
be
subject
to
your
own
Masters
,
with
all
fear
,
not
only
to
the
Good
and
Gentle
,
but
to
the
Froward
also
:
for
this
is
Thank-worthy
,
if
a
Man
for
Conscience
towards
God
endure
Grief
,
suffering
wrongfully
.
For
what
Glory
is
it
,
if
when
ye
be
buffeted
for
your
Faults
,
ye
take
it
patiently
?
but
if
when
you
do
well
,
ye
suffer
for
it
,
and
take
it
patiently
,
this
is
acceptable
with
God
.
See
here
with
what
Pressingness
the
Apostle
injoins
them
this
Duty
.
And
indeed
a
Duty
so
hard
,
so
contrary
unto
Flesh
and
Blood
,
had
need
to
be
prest
home
upon
your
Consciences
:
You
ought
to
be
patient
not
only
when
you
are
justly
reproved
and
corrected
for
your
Faults
;
but
if
the
distempered
Rage
of
a
Master
should
break
forth
without
any
Reason
,
or
contrary
to
all
Reason
;
if
he
should
reprove
and
buffet
you
,
not
for
your
Faults
,
but
for
your
Duty
,
you
ought
to
take
it
patiently
;
and
not
to
strike
again
,
no
not
so
much
as
to
answer
again
;
that
is
,
not
to
answer
with
Taunts
and
Invectives
,
but
calmly
,
and
at
fit
and
convenient
Seasons
,
to
present
unto
him
the
Justice
of
your
Actions
,
and
the
Reasons
that
moved
you
to
them
.
I
must
confess
,
that
of
all
things
which
belong
unto
the
Duty
of
a
Servant
,
this
is
the
most
difficult
;
and
there
is
nothing
that
can
sweeten
and
facilitate
it
,
but
only
conscience
of
their
Duty
,
and
the
Acceptation
and
Reward
which
they
shall
find
with
God
for
it
;
and
therefore
they
had
need
pray
for
a
great
measure
of
Self-denial
,
and
Mortification
of
those
Passions
which
will
be
apt
to
struggle
in
them
upon
this
Occasion
,
and
by
an
Eye
of
Faith
look
up
to
God
to
support
them
,
esteeming
it
a
Chastisement
inflicted
upon
them
by
their
Heavenly
Master
;
and
that
,
be
their
Spirits
never
so
high
,
will
enable
them
to
undergo
it
without
any
more
murmuring
than
they
would
use
against
God
himself
when
he
immediately
afflicts
them
.
Thirdly
;
Another
Duty
of
Servants
is
,
a
reverential
Fear
of
their
Masters
,
Malachy
1.6
.
A
Son
honoureth
his
Father
,
and
a
Servant
his
Master
.
If
I
be
a
Father
,
where
is
mine
Honour
?
if
I
be
a
Master
,
where
is
my
Fear
?
And
the
Apostle
hath
commanded
Servants
to
be
obedient
to
their
Masters
with
Fear
and
Trembling
,
Eph.
6.5
.
And
again
,
1
Pet
.
2.18
.
Servants
be
subject
to
your
Masters
with
all
fear
.
Which
Fear
is
to
be
expressed
by
them
in
their
Speeches
and
Actions
.
In
their
Speeches
,
by
forbearing
any
Clamours
or
irreverent
Muttering
in
their
Presence
.
Their
Words
must
be
few
and
humble
,
giving
them
all
those
respectful
Titles
that
belong
justly
to
their
Place
and
Quality
.
Yea
,
and
they
must
not
only
speak
fair
to
them
whilst
they
are
present
,
but
speak
well
of
them
when
absent
,
begetting
in
others
as
good
an
Opinion
of
them
as
they
may
,
concealing
their
Infirmities
,
and
what
they
cannot
speak
truly
of
them
to
their
Credit
,
therein
to
be
silent
.
They
ought
likewise
to
testify
their
Reverence
in
their
Actions
,
comporting
themselves
with
all
the
Expressions
of
Modesty
and
Respect
before
them
,
and
readily
doing
not
only
what
their
Masters
shall
expresly
command
them
,
but
what
they
judg
will
be
pleasing
and
acceptable
to
them
;
and
therefore
we
have
that
Expression
,
Psal
.
123.2
.
The
Eyes
of
Servants
look
unto
the
Hands
of
their
Masters
,
and
the
Eyes
of
a
Maiden
unto
the
Hands
of
her
Mistress
.
Intimating
to
us
,
that
good
Servants
will
not
only
readily
obey
when
they
have
a
verbal
and
oral
Command
,
but
will
be
ready
to
take
the
least
sign
,
the
least
beck
from
their
Masters
,
and
strive
not
only
to
fulfil
,
but
even
to
prevent
their
Commands
by
the
readiness
and
respect
of
their
Obedience
.
Fourthly
;
Another
Duty
of
a
Servant
is
,
diligence
in
his
Master's
Affairs
.
He
ought
to
set
his
Mind
to
them
,
and
imploy
his
time
in
them
.
For
he
is
not
faithful
,
who
is
negligent
;
and
he
steals
from
his
Master
,
who
doth
not
use
his
Strength
,
and
spend
his
time
in
his
Service
.
Every
slothful
Servant
is
a
Thief
;
and
so
much
Advantage
as
he
hinders
his
Master
of
by
his
Negligence
and
Idleness
,
of
so
much
he
doth
but
rob
him
.
And
therefore
in
the
Parable
of
the
Talents
,
when
the
Master
takes
an
Account
of
every
Man's
Improvements
,
he
calls
that
Servant
who
had
not
used
his
Talent
,
nor
been
industrious
in
his
Service
,
not
only
slothful
,
but
wicked
,
Thou
wicked
and
slothful
Servant
.
Matth
.
25.26
.
Fifthly
;
Another
Duty
is
,
Fidelity
and
Trust
in
what
is
committed
to
their
charge
;
not
defrauding
their
Masters
,
nor
purloining
from
them
the
least
Value
,
but
serving
them
with
all
Faithfulness
and
Integrity
;
so
Tit.
2.9
,
10.
Exhort
Servants
to
be
obedient
to
their
Masters
,
not
purloining
,
but
shewing
all
good
Fidelity
.
And
unto
this
appertains
carefulness
in
preserving
their
Masters
Estate
,
not
wasting
or
consuming
it
either
by
riotous
Living
,
or
Negligence
.
Doubtless
many
Men
have
sunk
and
decayed
under
the
unfaithfulness
or
carelessness
of
their
Servants
,
either
stealing
from
them
,
or
prodigally
wasting
what
was
theirs
.
Let
such
know
,
that
every
Farthing
stands
upon
account
in
God's
Debt-book
;
unless
they
make
amends
to
their
Masters
,
if
ever
Providence
shall
enable
them
to
do
it
,
they
must
make
a
punctual
Payment
to
Divine
Justice
,
which
is
infinitely
the
more
dreadful
Creditor
.
Sixthly
;
As
Trust
in
Affairs
,
so
likewise
Truth
in
Speech
is
another
Duty
of
a
Servant
.
They
ought
to
approve
themselves
such
,
that
their
Masters
may
repose
themselves
upon
their
Words
.
And
as
Servants
are
the
Hands
and
the
Eyes
of
their
Masters
,
so
they
ought
to
make
no
other
report
unto
them
,
than
what
is
as
certain
as
though
they
had
touch'd
it
and
seen
it
themselves
.
We
read
of
Gehazi
,
that
when
he
was
returned
from
taking
a
Bribe
of
Naaman
,
he
stood
very
demurely
before
his
Master
,
with
a
Lie
ready
prepared
in
his
Mouth
.
Whence
comest
thou
,
Gehazi
?
Thy
Servant
,
saith
he
,
went
no
whither
.
But
this
Lie
cost
him
a
Leprosy
that
stuck
incurable
to
him
and
to
all
his
Posterity
after
.
I
am
loth
to
be
uncharitable
,
but
I
much
doubt
,
that
if
the
same
Judgment
were
inflicted
upon
every
Servant
that
comes
to
his
Master
with
a
lying
Excuse
,
every
Family
would
be
infected
,
and
very
few
in
this
Relation
escape
that
loathsom
Contagion
.
Certainly
it
is
only
a
cowardly
,
base
,
slavish
Fear
that
induceth
one
to
this
vile
Sin
of
lying
.
And
what
?
Wilt
thou
be
more
afraid
to
offend
thy
Master
by
confessing
a
Fault
,
than
to
offend
thy
God
by
committing
another
to
conceal
it
?
What
else
is
this
,
but
to
heap
up
Sin
upon
Sin
,
and
to
make
a
single
Trangression
to
become
two
thereby
?
A
Sin
the
most
odious
unto
God
,
who
is
Truth
it self
,
and
usually
most
detestable
to
Men
,
and
with
difficulty
pardonable
by
them
;
for
it
imputes
a
great
deal
of
Folly
and
Ignorance
to
them
,
as
such
who
are
so
weak
that
they
cannot
find
out
the
matter
.
And
therefore
the
Psalmist
saith
,
Psal
.
101.7
He
that
telleth
Lies
,
shall
not
tarry
in
my
sight
.
Seventhly
;
Another
Duty
of
Servants
(
and
it
is
the
last
I
shall
mention
)
is
to
serve
their
Masters
with
good
Will
,
and
in
singleness
of
their
Hearts
;
not
grudgingly
,
as
of
Constraint
,
for
that
is
slavish
,
but
readily
and
chearfully
as
unto
the
Lord
.
Not
as
Men-pleasers
only
with
Eye-service
,
being
no
longer
diligent
than
their
Masters
Eye
is
upon
them
,
but
careless
and
negligent
as
soon
as
his
back
is
turned
;
but
as
the
Servants
of
Christ
,
doing
the
Will
of
God
from
the
Heart
,
as
the
Apostle
commands
and
directs
them
,
Ephes
.
6.5
,
6
,
7.
Now
to
perform
Service
unto
their
Masters
as
unto
God
and
Christ
,
imports
these
two
things
.
First
;
A
serious
Consideration
that
God
is
concern'd
in
every
thing
they
do
,
as
the
Object
of
it
;
so
Col.
3.23
.
Whatsoever
ye
do
,
do
it
heartily
,
as
unto
the
Lord
.
And
therefore
Servants
are
commanded
to
have
Respect
,
not
so
much
unto
Men
as
unto
God
.
This
is
the
way
to
ennoble
thy
Service
,
be
it
never
so
mean
;
it
is
God
whom
thou
servest
in
them
,
that
God
whom
the
greatest
Princes
and
Potentates
of
the
Earth
ought
to
serve
.
And
be
the
Imployment
what
it
will
,
yet
the
Greatness
and
Glory
of
that
Master
to
whom
thou
dost
it
,
puts
an
Honour
and
Dignity
upon
it
.
Secondly
;
To
do
Service
as
unto
the
Lord
,
implies
thy
doing
of
it
upon
this
very
account
,
because
God
hath
commanded
it
.
Be
the
Action
what
it
will
be
,
yet
if
you
can
truly
say
that
you
do
it
,
not
only
because
your
Master
hath
commanded
it
,
but
because
God
,
his
Master
and
yours
,
hath
laid
the
Authority
of
his
Command
and
Injunction
upon
you
to
obey
him
,
this
prefers
a
Man's
Service
unto
God
,
and
makes
it
an
Action
done
truly
unto
him
.
And
this
may
be
a
great
Encouragement
unto
Servants
,
(
for
indeed
their
Condition
generally
wants
Incouragement
)
that
tho
their
Imployments
may
be
the
meaner
and
inferiour
Drudgeries
of
this
Life
,
and
those
possibly
not
very
well
accepted
by
their
harsh
and
froward
Masters
;
yet
be
their
Work
never
so
painful
and
laborious
,
whilst
they
perform
it
out
of
Conscience
to
God's
Command
,
it
is
accounted
as
done
to
him
,
and
not
to
them
;
they
are
his
Servants
more
than
theirs
,
and
he
will
kindly
accept
and
bountifully
reward
them
.
We
have
thus
considered
the
Duties
which
Servants
owe
unto
their
Masters
.
Let
us
now
proceed
to
those
Duties
which
Masters
owe
reciprocally
to
their
Servants
.
And
those
consist
(
as
before
I
noted
)
either
in
the
right
chusing
,
or
in
the
right
using
them
.
The
Master's
first
Duty
is
a
prudent
Care
and
Circumspection
into
the
Choice
of
his
Servants
.
And
indeed
this
is
a
matter
of
great
moment
,
and
that
wherein
the
Happiness
and
Comfort
,
or
else
the
Misery
and
Trouble
of
a
Family
doth
very
much
depend
.
Now
there
are
two
Qualifications
in
a
Servant
,
that
ought
chiefly
to
be
regarded
in
the
making
choice
of
him
.
The
one
is
Ability
to
discharge
his
place
,
and
manage
those
Affairs
which
you
commit
to
his
Care
and
Trust
.
The
other
is
Conscientiousness
and
Piety
in
doing
faithful
Service
,
not
to
thee
only
,
but
to
God
,
the
common
Master
of
you
both
.
And
indeed
this
latter
is
of
more
Importance
,
and
of
greater
Concernment
to
thee
than
the
former
:
For
when
thou
entertainest
a
godly
Person
,
tho
possibly
not
so
sufficient
for
thy
Employment
as
some
others
,
it
will
be
a
Commendation
of
thy
Charity
,
that
thou
maintainest
one
of
God's
Servants
in
thy
Family
.
But
when
thou
entertainest
a
lewd
profane
Wretch
,
only
because
he
is
able
to
dispatch
his
Work
,
thou
maintainest
one
of
the
Devil's
Slaves
,
and
takest
into
thine
House
a
sworn
Servant
to
the
mortallest
Enemy
thou
hast
in
the
World
,
which
is
justly
reproachable
both
with
Folly
and
Impiety
.
Yet
how
little
is
this
usually
regarded
!
I
know
it
is
the
Custom
of
too
many
,
that
if
they
can
light
on
those
whom
they
think
proper
for
their
Affairs
,
never
inquire
what
their
Principles
or
what
their
Practices
he
as
to
Religion
,
whether
Popish
,
or
Factious
;
whether
for
the
Mass
,
or
the
Meeting
;
but
chuse
them
as
they
would
do
Beasts
of
Burden
,
the
most
strong
and
able
;
and
account
it
the
only
Property
of
good
Servants
to
be
able
to
perform
their
Office
,
and
willing
to
drudg
as
much
as
they
would
have
them
.
But
let
them
know
that
they
make
a
very
unwise
and
a
very
sinful
Choice
.
For
such
Servants
will
assuredly
make
much
more
Work
than
they
dispatch
,
and
leave
more
Filth
in
the
House
than
they
cleanse
out
.
Tho
they
be
never
so
able
and
fit
for
their
Imployments
,
yet
think
not
such
an
one
fit
for
thee
,
who
refuseth
to
serve
that
God
whom
thou
thy self
art
bound
to
serve
;
and
believe
it
to
be
a
Design
of
the
Devil
to
help
thee
to
one
who
shall
do
thy
Work
,
but
undo
thy
Family
.
One
vile
and
wicked
Servant
is
enough
to
corrupt
a
whole
Houshold
;
for
assure
your selves
they
come
there
to
do
the
Devil
more
Service
than
you
,
and
their
lewd
Examples
and
Presumptions
will
seduce
and
draw
others
into
the
same
Excess
with
themselves
.
For
to
this
I
impute
the
Rise
and
Growth
of
that
general
Profaneness
that
is
too
reigning
in
most
Families
,
especially
in
those
whose
Quality
or
Estates
require
a
numerous
Attendance
;
they
are
commonly
too
careless
what
Ruffian
and
debauch'd
Servants
they
entertain
;
and
their
Children
(
which
else
might
be
the
Ornament
and
Glory
of
the
Nation
)
conversing
with
these
,
learn
from
them
those
first
Rudiments
of
Vice
,
which
afterward
their
Condition
and
Wealth
enables
them
to
perfect
into
consummate
Villany
and
Devilism
.
Here
they
learnt
the
first
Taste
of
Excess
and
Intemperance
;
here
they
were
taught
the
first
Syllables
of
Oaths
,
and
instructed
how
to
lisp
out
Curses
and
Obscenity
,
and
according
to
their
Proficiency
,
applauded
by
these
impious
Wretches
for
their
gentile
Docility
and
Aptness
.
Such
Servants
as
these
should
be
rooted
out
,
not
only
as
the
Pests
of
particular
Families
,
but
their
Influence
reaches
farther
,
even
to
corrupt
those
who
may
hereafter
have
an
Influence
on
the
State
and
Common-wealth
;
for
they
serve
only
to
give
Youth
the
first
Relishes
of
Sloth
,
and
Pleasure
,
and
Vice
,
which
by
woful
Improvements
grow
at
last
to
be
inveterate
Habits
,
and
make
them
only
a
Shame
to
their
Families
,
and
a
Curse
to
the
Kingdom
.
So
it
is
proportionable
in
all
meaner
Families
;
where
the
Servants
be
wicked
,
the
Children
ordinarily
will
be
more
ruled
by
their
Examples
and
Flatteries
,
than
by
their
Parents
Authority
and
Commands
.
And
therefore
it
highly
concerns
you
to
make
a
prudent
Choice
at
first
;
or
if
therein
you
have
been
mistaken
,
as
soon
as
you
can
to
rid
your
Houses
of
those
Vermin
and
Caterpillars
,
which
else
will
destroy
the
verdant
and
budding
Hopes
of
your
Children
;
and
to
bring
in
those
who
are
sober
,
staid
,
and
godly
,
who
will
make
it
their
great
Care
,
first
,
to
serve
God
,
and
then
you
.
Take
the
Resolution
of
the
Royal
Psalmist
for
your
Pattern
and
Direction
,
Psal
.
101.6
,
7.
Mine
Eyes
shall
be
upon
the
Faithful
of
the
Land
,
that
they
may
dwell
with
me
:
he
that
walketh
in
a
perfect
way
,
he
shall
serve
me
:
he
that
worketh
Deceit
,
shall
not
dwell
within
my
House
;
he
that
telleth
Lies
,
shall
not
tarry
in
my
sight
.
Certainly
those
will
be
the
best
Servants
to
us
,
who
are
faithful
Servants
to
God
;
or
if
they
should
be
less
fit
for
thy
occasions
,
yet
they
will
sufficiently
earn
their
Wages
,
tho
they
only
pray
for
thee
.
It
is
said
of
Joseph
,
Gen.
39.5
.
when
he
was
brought
into
Potiphar's
House
to
be
his
Servant
,
that
the
Lord
blessed
the
Egyptian's
House
for
Joseph's
sake
:
and
the
Blessing
of
the
Lord
was
upon
all
that
he
had
in
the
House
,
and
in
the
Field
.
Godly
Servants
bring
a
Blessing
along
with
them
to
the
Families
where
they
reside
;
and
having
such
a
Servant
,
thou
hast
a
Friend
in
Court
,
one
that
can
do
thee
kind
Offices
in
Heaven
through
his
Interest
at
the
Throne
of
Grace
.
And
therefore
as
it
is
thy
Duty
,
so
it
is
thy
Wisdom
and
thy
Concern
to
make
choice
of
such
;
these
best
know
their
Duty
;
these
will
make
most
Conscience
of
performing
it
;
in
their
Integrity
and
Faithfulness
thy
Heart
may
repose
,
and
they
will
intitle
thee
and
thy
Family
to
these
Blessings
which
attended
them
.
That
's
the
first
Duty
,
respecting
the
Choice
of
Servants
.
Secondly
;
Another
general
Duty
of
Masters
is
,
rightly
to
use
them
when
they
are
chosen
:
And
that
consists
likewise
in
two
things
,
-
Government
,
and
-
Provision
.
First
;
Their
Government
ought
to
be
prudent
and
discreet
,
such
as
may
maintain
their
Authority
,
and
yet
not
be
sowr'd
into
Tyranny
:
And
therefore
it
should
be
a
Master's
Care
to
demean
himself
gravely
and
awfully
before
his
Servants
;
his
very
Countenance
and
Comportment
should
be
enough
to
beget
Reverence
in
them
.
But
when
the
Master
is
vain
and
light
,
the
Servants
will
grow
,
first
familiar
,
and
then
contemptuous
.
Government
consists
in
two
things
,
Command
and
Correction
:
But
that
which
doth
most
of
all
tend
to
make
both
effectual
,
is
good
Example
.
First
,
therefore
,
a
Master
ought
wisely
to
command
and
enjoyn
his
Servants
what
they
should
do
.
And
herein
is
required
a
great
deal
of
Skill
and
Prudence
.
For
tho
Servants
ought
not
to
inquire
into
the
Reasons
of
all
that
their
Masters
bid
them
do
,
yet
doubtless
it
is
a
very
difficult
matter
for
them
to
bring
themselves
to
do
that
which
is
apparently
vain
and
ridiculous
;
and
by
imposing
such
things
upon
them
,
the
Master
will
much
hazard
the
loss
,
or
diminution
of
his
Authority
;
and
therefore
in
laying
his
Commands
upon
them
,
he
ought
to
have
regard
both
to
the
Manner
and
Matter
of
them
.
As
to
the
manner
;
He
ought
not
to
command
with
Rigour
,
with
ill
Language
and
Revilings
,
as
is
the
Custom
of
too
many
,
who
when
they
enjoyn
their
Servants
any
thing
,
preface
their
Commands
with
a
Reproach
,
which
tends
to
nothing
but
to
discourage
them
,
to
make
them
hate
the
Imployment
,
and
him
that
setteth
them
about
it
;
and
by
this
means
we
make
our
Servants
to
become
our
Enemies
.
Macrob
.
Saturn
.
l.
1.
c
.
11.
The
Apostle
therefore
hath
given
this
Caution
;
Ephes
.
6.9
.
Ye
Masters
,
do
the
same
things
to
your
Servants
,
forbearing
Threatning
.
Nor
yet
should
they
prostitute
their
Authority
by
any
submiss
Intreaties
;
for
it
is
an
Evil
which
the
Earth
it self
cannot
bear
,
when
a
Servant
reigneth
and
bears
sway
over
his
Master
,
as
the
wise
Man
observes
,
Prov.
30.22
.
But
there
should
be
such
an
equal
Mixture
of
Mildness
with
Gravity
,
and
Love
with
Authority
,
that
the
Servant
should
not
only
be
compelled
,
but
inclined
by
it
unto
Obedience
.
Indeed
there
is
required
much
Evenness
of
Temper
in
him
that
would
make
a
good
Master
;
not
to
be
hurried
with
violent
and
causeless
Passions
,
nor
to
be
swayed
by
irrational
Humours
;
for
nothing
doth
more
detract
from
Authority
than
Humorsomness
;
because
Servants
not
having
any
standing
measure
of
what
will
please
such
a
Master
,
will
at
last
grow
careless
of
it
,
and
despise
the
Commands
of
him
who
is
as
much
a
Servant
as
they
are
Servants
;
yea
,
a
very
Slave
to
his
Passions
and
Humours
,
than
which
there
cannot
be
a
baser
and
a
viler
Slavery
:
and
therefore
those
who
are
Servants
to
fickle
and
capricious
Masters
,
though
they
may
seem
very
obsequious
to
them
,
yet
cannot
but
secretly
despise
them
:
for
Power
may
indeed
make
their
Commands
to
be
obeyed
;
but
it
is
Reason
only
,
and
Gravity
,
that
can
make
them
venerable
and
reverend
.
Secondly
;
As
a
Master
ought
to
respect
the
Manner
how
he
commands
,
so
likewise
the
Matter
what
he
commands
.
And
in
this
take
these
three
Rules
.
1st
.
He
ought
to
command
nothing
but
what
is
lawful
to
be
performed
;
for
both
they
and
their
Servants
have
a
supream
Lord
and
Master
in
the
highest
Heavens
,
whom
they
both
ought
to
fear
and
obey
.
His
Service
is
no
farther
due
to
thee
,
than
as
it
is
consistent
with
the
Service
of
God
;
and
when
thou
commandest
any
thing
contrary
thereunto
,
thou
art
not
a
Master
,
but
a
Tempter
.
It
is
true
he
is
bound
in
Conscience
to
observe
thee
,
yet
it
is
only
in
those
things
wherein
the
Law
of
God
hath
left
his
Conscience
free
;
and
therefore
where
the
great
and
universal
Lord
hath
laid
a
Prohibition
upon
him
,
his
Obedience
is
superseded
,
and
thy
Commands
do
only
bind
thy self
to
Guilt
,
not
him
to
Observance
:
He
is
bound
to
work
for
thee
,
but
not
to
lie
,
or
to
steal
,
or
to
cheat
for
thee
:
and
if
thou
art
so
wicked
as
to
injoyn
him
any
such
thing
,
it
is
no
uncivil
Answer
to
say
to
thee
,
as
the
Apostles
did
,
Acts
5.29
.
We
ought
rather
to
obey
God
than
Men
.
2dly
.
A
Master's
Commands
must
be
not
only
lawful
,
but
possible
:
to
command
things
impossible
,
is
the
heighth
of
Folly
.
And
therefore
when
Abraham
commanded
his
Servant
to
procure
a
Wife
for
his
Son
;
he
prudently
answers
,
What
if
she
will
not
come
?
upon
which
Supposition
his
Master
acquits
him
from
the
Oath
of
God
that
was
betwixt
them
;
Gen.
24.8
.
If
the
Woman
will
not
be
willing
to
follow
thee
,
then
shalt
thou
be
clear
of
this
Oath
.
To
command
things
impossible
to
be
effected
,
will
but
detract
from
the
Master's
Authority
,
and
lessen
his
Esteem
,
and
cause
the
Servant
to
think
his
own
Discretion
to
be
a
better
Guide
for
his
Actions
,
than
his
Master's
;
yea
although
the
thing
be
not
simply
impossible
in
it self
,
but
only
to
the
Servant
,
considering
either
his
Inability
or
Imployments
;
or
if
it
be
hugely
inconvenient
,
or
prejudicial
,
or
unseasonable
,
the
Master
ought
not
in
Conscience
or
Prudence
to
exact
it
.
For
,
as
to
command
things
unlawful
,
is
Impiety
,
and
things
impossible
,
Folly
;
so
to
require
things
unreasonable
and
prejudicial
,
is
mere
Tyranny
:
And
as
such
it
is
recorded
in
Pharoah
and
his
Task-masters
,
who
to
weary
and
wear
out
the
Israelites
,
exacted
the
whole
tale
of
Bricks
,
but
would
not
allow
Straw
to
make
them
.
3dly
.
A
Master's
Command
ought
not
to
be
Vain
and
Impertinent
;
but
he
should
have
some
swaying
Reason
,
though
perhaps
not
always
fit
to
be
communicated
to
the
Servant
why
he
commands
such
things
from
him
,
Reason
sufficient
to
satisfy
his
own
Judgment
,
and
his
own
Conscience
.
These
three
Rules
ought
to
be
observed
by
Masters
;
they
ought
to
command
nothing
that
is
unlawful
to
be
done
;
nothing
but
what
is
possible
;
nothing
but
what
is
profitable
and
useful
.
And
this
is
the
first
Part
of
a
Master's
Government
,
viz.
Prudent
commanding
his
Servants
.
Secondly
,
It
is
the
Master's
Duty
to
correct
those
Servants
that
are
stubborn
and
disobedient
.
The
wise
Man
tells
us
,
Prov.
29.19
.
There
is
a
Servant
who
will
not
be
corrected
with
words
;
for
although
he
understand
,
he
will
not
answer
.
Yet
here
Prudence
must
be
the
measure
of
what
Discipline
is
fit
for
them
,
according
to
their
Age
,
Disposition
,
and
the
Nature
of
their
Offence
.
A
Reproof
will
work
more
effectually
with
some
than
Stripes
;
and
those
who
have
ingenuous
Spirits
,
though
in
a
servile
Condition
,
will
either
be
discouraged
,
or
exasperated
by
a
too-rigorous
Usage
.
And
God
hath
expresly
interposed
his
Will
in
this
Particular
,
Levit
.
25.34
.
Thou
shalt
not
rule
over
him
with
Rigour
,
but
shalt
fear
thy
God
.
Indeed
no
Correction
is
to
be
inflicted
on
them
out
of
Passion
and
Revenge
:
But
either
,
1st
.
For
Reformation
and
Amendment
,
that
they
may
be
the
more
wary
for
the
future
;
Or
,
2ly
.
For
Example's
sake
,
to
terrify
others
from
the
same
,
or
the
like
Offences
.
Plato
apud
Lactant
.
de
irâ
Dei
,
c
.
18.
Even
an
Heathen
could
say
,
Nemo
sapens
punit
,
quia
peccatum
est
,
sed
ne
pelletur
:
No
wise
Man
doth
punish
,
because
the
Offence
is
already
committed
,
(
for
then
it
comes
unseasonably
and
too
late
)
but
that
it
might
not
be
committed
again
.
But
still
be
sure
that
the
Corrections
be
not
immoderate
and
too
severe
;
neither
exceeding
the
proportion
of
the
Fault
,
for
that
is
Cruelty
,
nor
unbeseeming
thee
to
inflict
,
or
the
Age
and
Quality
of
thy
Servant
to
suffer
,
for
that
will
be
reproachful
to
both
.
Generally
Reproof
is
the
best
Discipline
.
But
if
they
be
such
contumacious
Fools
as
not
to
be
amended
with
that
,
although
it
be
lawful
,
and
in
some
Cases
necessary
to
use
a
sharper
Method
towards
them
;
yet
the
best
and
most
prudent
Course
,
and
that
which
will
tend
most
to
thy
Quiet
and
Credit
,
is
to
discharge
them
.
Now
to
move
you
to
Mercy
and
Lenity
towards
them
;
Consider
,
First
,
That
you
your selves
have
a
Master
,
the
great
and
glorious
God
.
This
the
Apostle
urgeth
,
Eph.
6.9
.
Masters
,
forbear
threatning
,
knowing
that
your
Master
also
is
in
Heaven
.
Think
with
your selves
how
often
you
provoke
him
,
and
yet
he
forbears
you
,
although
you
are
infinitely
more
inferiour
to
him
,
than
any
Servant
can
be
unto
you
:
and
this
will
calm
your
Passions
,
and
cause
you
,
if
not
altogether
to
wave
,
yet
at
least
to
allay
and
mitigate
the
Rigour
and
Severity
of
your
Chastisements
.
Secondly
,
Consider
that
they
are
equal
with
you
in
respect
of
God
.
It
is
true
,
they
are
your
Servants
,
but
both
you
and
they
are
Fellow-Servants
to
the
great
Lord
and
Master
.
And
if
thou
in
a
Rage
shouldst
take
thy
Fellow-Servant
by
the
Throat
,
and
imperiously
abuse
him
;
fear
,
lest
thy
Lord
may
require
it
,
and
vindicate
his
Wrongs
in
the
Punishment
of
thy
Tyranny
.
There
is
no
respect
of
Persons
with
him
;
but
he
that
hath
done
Wrong
,
shall
receive
for
the
Wrong
that
he
hath
done
.
And
what
art
thou
,
O
vile
Worm
,
that
thou
shouldst
domineer
over
thy
Fellow
,
who
is
moulded
of
as
good
Earth
,
and
hath
as
precious
and
immortal
a
Soul
in
him
,
as
thy self
?
For
,
Thirdly
,
Consider
that
thou
art
equal
likewise
in
Nature
,
only
Divine
Providence
hath
made
the
difference
.
Whence
then
such
a
supercilious
disdain
of
Servants
,
Quasi
non
iisdem
tibi
&
constent
&
alantur
elementis
,
eundemque
spiritum
carpant
,
(
as
Macrobius
)
;
as
if
they
did
not
consist
of
the
same
Materials
,
nor
draw
the
same
Breath
with
thy self
.
Servi
sunt
,
imo
homines
:
servi
sunt
,
imo
conservi
.
Id.
They
are
Servants
,
but
yet
they
are
Men
;
they
are
Servants
,
yea
rather
they
are
thy
Fellow-Servants
.
And
it
is
in
the
Power
of
the
same
Providence
who
hath
subjected
them
to
thee
,
to
change
the
Scene
,
exalt
them
,
and
bring
thee
into
Bondage
.
Why
then
shouldst
thou
despise
them
?
whereas
thou
knowest
not
how
soon
thou
mayest
be
brought
under
a
more
miserable
Servitude
.
They
are
Servants
out
of
Necessity
,
when
perhaps
their
Masters
are
voluntary
Slaves
:
Some
are
Slaves
to
their
Lusts
,
others
to
Covetousness
,
others
to
Ambition
,
and
all
to
Hope
,
all
to
Fear
.
And
there
is
no
Servitude
so
justly
contemptible
,
as
that
which
is
voluntary
and
wilful
.
Consider
again
,
that
he
who
is
a
Servant
to
Men
,
may
be
the
Lord's
Free-man
;
whereas
he
that
is
free
among
Men
,
may
be
a
Slave
to
his
Lusts
,
and
by
them
to
the
Devil
:
And
therefore
we
ought
neither
to
think
despicably
of
them
,
nor
to
use
them
severely
,
but
to
treat
them
with
Love
,
as
our
Fellow-Creatures
,
our
Fellow-Servants
,
yea
,
and
Fellow-Heirs
of
the
same
Inheritance
of
Life
and
Glory
.
And
thus
much
concerning
the
Master's
Duty
in
Government
.
Another
General
wherein
his
Duty
consists
,
is
Provision
;
and
that
both
for
their
temporal
and
spiritual
Good
;
for
the
welfare
both
of
their
Bodies
and
their
Souls
.
First
;
As
for
their
temporal
Provision
,
he
is
bound
to
supply
them
with
things
necessary
for
them
according
to
the
Tenour
of
the
Agreement
and
Compact
made
between
them
,
Coloss
.
4.1
.
Masters
,
give
unto
your
Servants
that
which
is
just
and
equal
.
He
ought
to
provide
for
them
Food
and
Raiment
;
or
else
in
lieu
of
any
of
these
,
faithfully
to
pay
them
their
agreed
Wages
.
Levit
.
19.13
.
The
Wages
of
him
that
is
hired
shall
not
abide
all
Night
with
thee
,
until
the
Morning
.
And
again
,
Deut.
24.14
,
15.
Thou
shalt
not
oppress
an
hired
Servant
that
is
poor
and
needy
;
at
his
Day
thou
shalt
give
him
his
Hire
;
neither
shall
the
Sun
go
down
upon
it
,
lest
he
cry
against
thee
unto
the
Lord
,
and
it
be
Sin
unto
thee
.
This
Oppression
of
Servants
in
withholding
from
them
their
covenanted
Reward
of
their
Labour
,
is
a
crying
and
provoking
Sin
.
So
the
Apostle
,
James
5.4
.
The
Hire
of
the
Labourers
which
have
reaped
down
the
Fields
,
(
so
likewise
of
those
who
have
done
any
other
Work
and
Service
for
you
)
which
is
of
you
kept
back
by
fraud
,
cryeth
;
and
the
Cries
of
them
that
have
reaped
,
are
entred
into
the
Ears
of
the
Lord
of
Sabbath
.
Secondly
;
As
the
Master
is
to
make
temporal
Provision
for
their
Bodies
,
so
much
more
is
he
to
provide
for
their
spiritual
Welfare
,
and
the
good
of
their
Souls
;
in
as
much
as
their
Souls
are
incomparably
to
be
preferred
before
their
Bodies
.
Every
Master
is
to
be
both
a
Priest
and
a
Prophet
within
his
own
Family
,
as
well
as
a
King
;
he
is
to
instruct
them
in
the
Will
and
Laws
of
God
,
to
inform
their
Ignorance
,
resolve
their
Doubts
,
excite
and
quicken
them
to
the
Service
of
God
,
to
rectify
their
Errours
and
Mistakes
,
to
pray
with
them
and
for
them
,
to
direct
them
in
the
Way
that
leads
to
Heaven
and
Happiness
,
and
above
all
,
to
walk
before
them
in
it
by
his
holy
and
pious
Example
.
But
how
few
are
there
that
do
conscientiously
perform
this
Duty
!
Do
not
the
most
think
it
enough
if
they
provide
Necessaries
and
Conveniencies
for
the
Body
,
the
dull
,
outward
,
and
earthly
part
of
Man
?
and
indeed
it
were
enough
,
if
they
had
only
Beasts
to
look
after
.
But
remember
,
thy
Servants
,
and
those
who
belong
to
thy
Charge
,
have
precious
and
immortal
Souls
,
capable
of
eternal
Glory
and
Happiness
,
but
liable
to
eternal
Misery
and
Torments
:
and
God
hath
intrusted
thee
with
these
Souls
of
theirs
,
and
will
require
them
at
thy
Hands
.
What
an
heavy
and
tremendous
Doom
will
pass
upon
thee
,
when
God
shall
demand
at
thy
hands
the
Souls
of
thy
Servants
,
or
of
thy
Children
,
which
have
perish'd
through
thy
default
!
Will
it
be
enough
then
to
plead
,
Lord
,
I
fed
and
clothed
them
,
and
was
careful
of
their
Health
and
Welfare
?
Yea
,
indeed
if
their
Bodies
only
were
committed
to
thy
care
,
this
were
enough
;
but
see
,
there
they
stand
condemned
,
and
ready
for
eternal
Flames
,
for
the
Ignorance
which
thou
oughtest
to
have
informed
,
for
the
Profaneness
which
thou
oughtest
to
have
chastised
and
hindred
,
for
those
Neglects
of
holy
Duties
in
the
which
thou
oughtest
to
have
gone
before
them
;
and
therefore
though
they
shall
die
and
perish
in
their
Sins
,
yet
their
Blood
will
God
require
at
thy
Hands
,
whose
Carelessness
or
evil
Example
,
hath
hardned
them
in
Wickedness
,
and
led
them
on
securely
to
Destruction
.
Let
me
therefore
warn
you
who
are
Masters
and
Heads
of
Families
,
that
as
you
tender
the
Souls
of
those
who
are
under
your
Charge
,
yea
,
as
you
tender
your
own
Souls
,
which
are
deeply
ingaged
and
concerned
in
theirs
;
so
that
you
would
use
all
diligence
and
industry
in
promoting
their
spiritual
Good
,
that
you
may
at
the
last
Day
present
them
with
Joy
before
the
Tribunal
of
God
;
Lo
here
am
I
,
and
the
Children
and
Servants
that
thou
hast
given
me
.
Now
that
you
may
with
Joy
and
Triumph
present
them
before
the
Throne
of
Justice
then
,
be
frequent
in
presenting
them
before
the
Throne
of
Grace
now
.
Let
not
a
Day
pass
without
its
stated
Hours
of
Prayer
in
your
Family
;
instruct
those
that
are
ignorant
,
reduce
those
that
are
erroneous
,
admonish
and
rebuke
with
all
Authority
those
that
are
faulty
,
discard
those
that
are
contumacious
and
incorrigible
:
Let
not
a
scoffing
Ishmael
,
a
Scorner
and
Derider
of
Piety
and
Holiness
,
remain
within
your
Doors
;
and
especially
be
careful
that
both
you
and
your
Family
do
strictly
observe
and
sanctify
the
Lord's
Day
;
for
therein
consists
a
great
part
of
the
Life
and
Strength
of
Religion
,
and
this
Day
usually
gives
a
seasoning
to
all
the
Days
of
the
Week
after
.
Prepare
your
Families
by
private
Duties
,
for
publick
;
let
none
of
them
stay
at
home
from
the
Ordinances
,
but
upon
great
and
urgent
Necessity
.
Suffer
them
not
to
wander
,
some
to
one
Pasture
,
and
some
to
another
;
but
where
the
Ordinances
of
God
are
duly
dispensed
;
and
whither
thou
thy self
art
called
,
thither
do
thou
lead
thine
,
that
as
they
altogether
receive
their
bodily
Food
in
thy
House
,
so
they
may
altogether
receive
their
spiritual
Food
in
the
House
of
God
;
take
an
Account
of
their
profiting
by
what
they
hear
;
be
as
careful
to
see
thy
Family
well
imployed
in
the
Service
of
God
upon
that
Day
,
as
to
see
them
imployed
in
thine
own
Service
and
Affairs
the
other
Days
of
the
Week
:
And
therefore
be
not
long
nor
unnecessarily
from
them
,
for
God
hath
made
thee
his
Overseer
;
and
if
his
Work
go
not
forward
in
private
Family-Duties
,
especially
on
the
Lord's
Day
,
thou
canst
never
expect
a
Blessing
upon
what
they
do
for
thee
.
And
thus
much
concerning
the
mutual
Duties
of
Masters
and
Servants
.
The
next
sort
of
relative
Duties
that
I
shall
treat
of
is
,
that
of
Pastors
and
their
Flocks
,
Ministers
and
their
People
.
For
between
them
also
is
such
a
relation
of
Superiority
and
Inferiority
,
as
brings
them
under
the
Direction
of
this
Commandment
.
We
do
not
arrogate
too
much
to
our selves
,
nor
take
too
much
upon
us
,
when
we
affirm
that
we
are
Superiour
to
the
People
,
and
have
an
Authority
over
them
in
things
Spiritual
,
and
appertaining
unto
God
.
And
although
through
the
Vices
and
foul
Miscarriages
of
those
who
are
dignified
with
this
high
Honour
,
and
partly
through
the
Meanness
of
their
outward
State
and
Condition
;
to
which
may
be
added
likewise
,
the
Meanness
and
Abjectedness
of
their
Spirits
,
as
a
Consequent
upon
the
former
,
basely
prostituting
themselves
,
and
forfeiting
the
Respect
that
is
due
to
them
,
by
their
sorded
crouching
for
a
Morsel
of
Bread
at
the
lower-end
of
a
Gentleman's
Table
;
though
by
these
,
I
say
,
not
only
their
Persons
,
but
their
Office
be
sunk
into
the
lowest
Scorn
and
Contempt
;
yet
I
cannot
but
with
the
Apostle
magnify
mine
Office
,
which
is
truly
Excellent
and
Venerable
;
and
it
is
the
great
Sin
of
the
People
to
despise
this
Calling
,
altho
the
Follies
and
Indiscretions
of
Ministers
themselves
may
not
only
occasion
,
but
invite
them
to
do
it
.
Now
here
I
shall
plainly
set
down
the
reciprocal
Duties
which
they
ought
mutually
to
perform
each
to
other
.
The
Duties
of
Ministers
either
respect
their
Call
to
that
Office
;
or
their
Management
and
Discharge
of
it
.
The
great
Duty
that
respects
their
Call
is
,
to
look
to
it
that
they
be
rightly
called
,
that
they
do
not
temerariously
thrust
themselves
into
so
sacred
a
Function
,
unless
they
be
duly
set
apart
thereunto
.
For
as
the
Priests
under
the
Law
were
taken
from
among
Men
,
and
ordained
for
Men
in
things
pertaining
unto
God
,
to
offer
Gifts
and
Sacrifices
,
as
the
Apostle
speaks
,
Heb
.
5.1
.
So
likewise
the
Ministers
of
the
Gospel
are
to
be
duly
sanctified
and
set
apart
for
this
high
Imployment
,
to
stand
before
the
Lord
,
and
to
minister
in
things
that
appertain
unto
his
Worship
:
and
it
is
an
intolerable
Presumption
for
any
to
intrude
themselves
into
this
Lot
,
without
being
selected
thereunto
by
that
Order
which
God
himself
hath
appointed
and
left
unto
his
Church
.
For
no
Man
taketh
this
Honour
to
himself
,
but
he
that
is
called
of
God
,
as
the
Apostle
subjoins
,
ver
.
4.
And
therefore
God
complains
of
those
Prophets
whom
he
had
not
sent
,
and
yet
they
ran
;
and
to
whom
he
had
not
spoken
,
and
yet
they
prophesied
,
Jer
.
23.21
.
Audacious
undertaking
Men
it
seems
they
were
;
like
some
of
late
days
,
who
thought
their
Forwardness
alone
a
sufficient
Consecration
,
and
the
Seal
of
whose
Commission
bears
only
the
Stamp
of
their
own
Impudence
.
Now
to
the
due
Constitution
of
a
Minister
there
is
requisite
a
twofold
Call
.
First
;
He
must
have
an
inward
Call
,
which
consists
both
in
the
Gifts
of
the
holy
Spirit
,
and
also
in
the
Inclination
of
his
Will
to
use
them
for
God's
Glory
in
this
holy
Ministration
.
Now
these
Gifts
with
which
he
must
be
endowed
,
some
of
them
are
absolutely
necessary
to
capacitate
him
for
the
Office
;
others
are
only
conducible
to
make
his
Ministration
in
it
the
more
effectual
.
That
which
is
absolutely
necessary
,
is
a
competent
Knowledg
in
the
Truths
of
the
Gospel
,
without
which
the
great
End
of
the
Ministry
cannot
be
attained
,
which
is
to
teach
and
instruct
the
People
.
It
is
indeed
their
Duty
to
strive
after
an
Eminency
in
this
Knowledg
;
for
they
are
the
Lights
of
the
World
,
and
should
be
able
to
diffuse
abroad
their
Beams
,
that
they
might
inlighten
those
that
are
ignorant
,
and
sit
in
Darkness
.
But
yet
there
is
no
stated
Measure
nor
Standard
for
their
Knowledg
.
For
we
find
that
our
Lord
Jesus
Christ
,
the
great
Minister
and
Teacher
of
the
World
,
sent
forth
his
Disciples
to
preach
,
when
yet
they
were
very
ignorant
of
many
important
Truths
of
the
Gospel
.
Eminent
Knowledg
is
therefore
necessary
for
their
Duty
,
but
competent
Knowledg
is
necessary
for
their
Office
.
That
which
is
highly
conducible
to
the
Effectualness
of
their
Ministry
,
is
sanctifying
Grace
,
and
an
holy
Life
and
Conversation
.
Not
that
they
are
not
true
Ministers
without
this
;
for
we
find
a
Judas
sent
forth
with
the
same
Authority
and
Commission
as
the
rest
of
the
Disciples
.
Yea
and
the
Apostles
,
who
had
Christ
himself
for
their
Master
and
Instructer
,
yet
are
by
him
sent
to
attend
upon
the
Ministry
of
the
Scribes
and
Pharisees
;
who
,
tho
they
were
very
wicked
and
ungodly
Hypocrites
,
yet
because
they
sat
in
Moses's
Seat
,
i.e.
because
they
had
a
rightful
Authority
to
teach
the
People
,
therefore
he
commands
his
own
Scholars
to
hear
and
obey
them
;
Whatsoever
they
bid
you
observe
,
that
observe
and
do
;
Mat
.
23.2
,
3.
It
is
not
therefore
personal
Grace
that
gives
Authority
to
our
Ministry
;
but
yet
it
may
and
doth
contribute
much
Efficacy
unto
it
.
God
may
feed
his
People
,
as
he
did
Elijah
,
by
a
Raven
;
and
make
a
cold
Breath
kindle
the
Sparks
of
Grace
in
the
Hearts
of
others
,
and
blow
it
up
into
a
Flame
.
But
yet
it
is
far
more
comfortable
and
profitable
to
the
People
to
sit
under
a
Minister
who
shall
go
before
them
in
Example
,
as
well
as
in
Doctrine
;
who
not
only
prescribes
them
Rules
of
Holiness
,
but
is
himself
an
Example
to
those
Rules
:
Such
an
one
who
speaks
from
the
Heart
,
is
most
likely
to
speak
unto
it
;
and
having
himself
experienced
the
Ways
of
Holiness
,
can
more
savourily
recommend
them
to
the
Acceptation
of
his
Flock
.
And
certainly
he
will
be
more
like
to
speed
in
his
Errand
,
when
he
shall
perswade
them
to
nothing
but
what
he
hath
found
the
Goodness
and
Sweetness
of
in
himself
.
All
others
are
but
like
those
mercurial
Statues
,
which
in
old
Times
were
set
up
in
cross-Ways
,
with
their
Hands
extended
to
point
out
the
right
Road
to
Passengers
,
but
themselves
never
walked
in
them
:
These
indeed
may
be
serviceable
to
direct
their
People
.
But
a
Minister
should
not
only
be
a
Directer
,
but
a
Leader
;
he
should
not
only
point
out
the
Way
,
but
walk
before
his
Flock
in
it
.
And
it
is
commonly
observed
,
that
they
are
the
Labours
of
such
,
that
God
most
usually
owns
and
crowns
with
Success
.
Secondly
;
As
he
must
have
an
inward
Call
in
the
Gifts
of
the
Spirit
of
God
;
so
likewise
he
must
have
an
outward
Call
by
a
solemn
separation
of
him
to
this
Work
through
Imposition
of
Hands
.
This
indeed
gives
him
the
Ministerial
Power
,
and
invests
him
with
Authority
to
dispense
the
Ordinances
of
Jesus
Christ
as
an
Officer
and
Minister
of
the
Gospel
:
And
this
Authority
St.
Paul
calls
a
Gift
,
1
Tim
.
4.14
.
Neglect
not
the
Gift
that
is
in
thee
,
which
was
given
thee
by
Prophecy
,
with
the
laying
on
of
the
Hands
of
the
Presbytery
.
This
Gift
here
spoken
of
,
I
take
to
be
nothing
else
but
the
Ministerial
Office
conferred
upon
him
by
Ordination
,
according
to
those
Predictions
and
Prophecies
which
were
before
given
of
him
by
some
divinely-inspired
Men
,
who
foretold
that
he
was
by
God
designed
for
the
Work
of
the
Ministry
,
and
should
glorify
God
by
a
careful
Discharge
of
it
;
of
which
we
read
Chap.
1.
ver
.
18.
Yea
this
Office
is
by
our
Saviour
himself
called
the
Holy
Ghost
;
and
Ordination
(
how
harsh
soever
the
Phrase
may
seem
to
be
)
is
a
giving
of
the
Holy
Ghost
,
not
indeed
either
in
the
Gifts
or
Graces
of
it
,
(
which
were
afterwards
plentifully
bestowed
upon
them
on
the
Day
of
Pentecost
)
but
only
Authority
to
exercise
the
Ministerial
Function
.
Consult
John
20.22
,
23.
When
he
had
said
this
,
he
breathed
on
them
,
and
said
,
Receive
ye
the
Holy
Ghost
.
Hooker's
Eccles
.
Polit
.
l.
5.
§.
77.
Which
Holy
Ghost
I
take
to
be
nothing
else
but
their
solemn
Mission
to
the
Ministry
;
and
this
(
tho
perhaps
it
may
seem
a
strange
Interpretation
of
the
Place
)
I
cannot
but
judg
it
to
be
the
true
Sense
and
Import
of
it
,
upon
these
two
Considerations
.
First
;
That
the
Holy
Ghost
was
in
no
other
respect
at
all
at
that
time
given
to
them
.
They
neither
received
any
extraordinary
Degree
of
Grace
,
or
any
extraordinary
Gifts
of
Grace
more
than
they
were
before
indowed
with
.
Yea
,
it
is
plainly
exprest
,
that
as
yet
the
Holy
Ghost
was
not
given
them
in
his
extraordinary
Gifts
,
but
they
were
commanded
to
wait
for
the
Promise
of
the
Father
at
Jerusalem
;
and
the
first
Accomplishment
of
that
Promise
was
on
the
day
of
Pentecost
,
when
the
Spirit
descended
upon
them
in
the
form
of
fiery
cloven
Tongues
.
Here
then
being
a
receiving
of
the
Holy
Ghost
,
and
that
not
in
the
extraordinary
Gifts
or
Graces
of
it
;
what
can
remain
,
but
that
our
Saviour
by
breathing
on
them
,
gave
them
the
Holy
Ghost
,
that
is
,
Mission
and
Authority
to
preach
the
Gospel
,
and
to
dispense
his
Ordinances
to
the
Church
?
Secondly
;
The
words
following
interpret
these
in
this
Sense
.
Receive
ye
the
Holy
Ghost
.
Whose-soever
Sins
ye
remit
,
they
are
remitted
unto
them
;
and
whose-soever
Sins
ye
retain
,
they
are
retained
.
Now
these
Words
seem
to
me
a
clear
Exposition
of
the
former
,
Receive
ye
the
Holy
Ghost
,
i.e.
Receive
ye
Authority
to
remit
and
retain
Sins
,
which
is
one
great
part
of
the
Ministerial
Power
,
to
declare
Pardon
to
the
Penitent
,
and
Wrath
to
the
Incorrigible
and
Obstinate
.
This
,
tho
it
may
seem
a
strange
,
yet
to
me
it
seems
the
only
true
and
consonant
Exposition
of
this
Place
.
But
I
shall
not
now
further
vindicate
it
.
Now
as
our
Saviour
used
this
sign
of
breathing
upon
his
Disciples
when
he
ordained
them
;
so
the
Apostles
afterwards
instituted
and
used
another
sign
,
viz.
laying
on
of
Hands
,
of
which
there
is
frequent
mention
in
Scripture
,
and
which
was
introduced
into
the
Christian
Church
from
the
Pattern
of
the
Jewish
Church
.
Thus
we
read
Acts
9.17
.
that
Paul
is
ordained
by
the
Imposition
of
the
Hands
of
Ananias
;
he
put
his
Hands
on
him
,
and
said
,
The
Lord
Jesus
hath
sent
me
that
thou
mightst
receive
thy
Sight
,
and
be
filled
with
the
Holy
Ghost
;
i.e.
that
he
might
be
indowed
with
Ministerial
Gifts
,
and
invested
with
the
Ministerial
Authority
.
And
again
(
which
I
wish
heartily
our
dissenting
Brethren
,
who
so
much
decry
Re-ordination
,
would
but
a
little
more
maturely
weigh
and
consider
)
he
the
second
time
receives
Mission
and
Ordination
with
Barnabas
,
Acts
13.2
.
As
they
ministred
to
the
Lord
,
and
fasted
,
the
Holy
Ghost
said
,
Separate
me
Barnabas
and
Saul
,
unto
the
Work
whereunto
I
have
called
them
.
And
when
they
had
fasted
and
prayed
,
and
laid
their
Hands
on
them
,
they
sent
them
away
.
Yea
this
Imposition
of
Hands
was
so
inseparable
an
Attendant
upon
Ordination
,
that
sometimes
it
is
used
alone
to
signify
it
.
So
1
Tim
.
5.22
.
Lay
Hands
suddenly
on
no
Man
,
i.e.
ordain
no
Man
rashly
,
and
without
due
Advice
.
Now
since
this
external
Call
is
so
expresly
and
frequently
mentioned
,
and
the
manner
of
it
so
particularly
described
,
how
daringly
presumptuous
are
they
,
who
without
regarding
those
Methods
which
the
Holy
Ghost
hath
prescribed
,
yea
despising
and
contemning
them
as
obsolete
and
out-worn
Formalities
,
rush
into
the
Ministry
,
and
pretend
an
inward
Call
of
Gifts
and
Graces
,
which
yet
in
very
many
of
them
,
are
no
other
than
most
of
the
People
might
as
well
pretend
unto
,
if
they
had
but
the
like
Impudence
;
and
so
we
should
have
more
Ministers
than
People
,
more
Shepherds
than
Sheep
?
But
let
their
Gifts
and
their
Graces
be
never
so
eminent
and
admirable
,
they
ought
not
to
take
this
Honour
to
themselves
,
until
they
are
set
apart
by
the
Church
,
and
as
well
impowered
to
preach
by
an
outward
Mission
,
as
enabled
to
do
it
by
their
Gifts
and
Qualifications
.
And
thus
much
for
the
first
thing
which
a
Minister
ought
to
regard
,
which
is
his
Call
to
that
Office
.
When
we
are
assured
that
our
Call
is
right
,
and
according
to
the
Will
of
God
,
there
are
then
many
other
Duties
incumbent
upon
us
in
the
due
exercise
of
our
Calling
.
As
,
First
,
and
chiefly
;
We
ought
to
be
good
Examples
to
the
Flock
.
This
St.
Paul
most
expresly
injoins
Timothy
,
1
Tim
.
4.12
.
Be
thou
an
Example
to
the
Believers
,
in
Word
,
in
Conversation
,
in
Charity
,
in
Spirit
,
in
Faith
,
in
Purity
.
Indeed
it
is
very
sad
to
consider
how
the
unsutable
Conversation
of
Ministers
doth
quite
enervate
all
the
force
and
strength
of
their
Doctrine
and
Exhortations
.
For
let
them
speak
with
the
Tongues
of
Angels
,
and
preach
as
holily
and
powerfully
,
as
if
the
Holy
Ghost
did
immediately
inspire
them
;
yet
if
their
Lives
be
loose
,
and
their
Conversation
contradictory
to
their
Doctrine
,
the
People
will
be
ready
to
conclude
,
that
so
much
.
Strictness
is
not
necessary
,
that
they
only
urge
it
as
a
Matter
of
high
and
nice
Perfection
in
Religion
,
and
that
certainly
they
know
a
nearer
Way
to
Heaven
than
through
so
many
Severities
which
they
press
upon
the
People
;
and
that
therefore
they
will
take
the
same
Course
,
and
run
the
same
Venture
that
their
Ministers
do
.
And
indeed
how
is
it
likely
that
such
a
Ministry
should
be
effectual
to
bring
others
to
Holiness
,
when
the
Minister
himself
declares
to
all
the
World
by
his
Actions
,
that
he
looks
upon
it
as
unnecessary
?
What
hold
can
his
Admonitions
and
Reproofs
take
upon
the
Consciences
of
Men
?
Certainly
his
own
Guilt
must
needs
rise
up
in
his
Throat
,
and
choak
his
Reproofs
.
For
Conscientiousness
of
the
same
Miscarriages
will
retort
whatsoever
we
can
say
against
others
,
more
strongly
upon
our selves
;
and
suggest
to
us
that
it
is
but
base
Hypocrisy
to
blame
that
which
our selves
practise
.
With
what
Face
canst
thou
press
others
to
repent
and
reform
;
what
Arguments
canst
thou
use
to
prevail
with
them
,
who
by
continuing
in
the
same
Sin
,
dost
thy self
judge
those
Arguments
to
be
of
no
force
?
Indeed
it
were
a
Temper
to
be
wish'd
and
pray'd
for
,
that
we
could
only
respect
how
righteous
the
Reproof
is
,
and
not
how
righteous
the
Person
who
gives
it
;
and
be
content
to
have
our
Motes
pluck'd
out
,
though
it
be
by
such
who
have
Beams
in
their
own
Eyes
:
That
we
could
learn
that
hard
Lesson
which
our
Saviour
gives
his
Disciples
,
to
do
as
they
say
,
but
not
to
do
after
their
Works
;
for
indeed
there
is
no
more
reason
to
reject
sound
Admonition
,
because
it
comes
from
an
unsound
Heart
,
than
there
is
to
stop
our
Ears
against
good
Counsel
,
because
it
is
delivered
perhaps
by
a
stinking
Breath
.
But
yet
so
it
usually
fares
,
that
when
Ministers
of
defiled
and
loose
Lives
,
shall
yet
preach
up
Holiness
and
Strictness
to
their
People
,
and
as
they
ought
,
reprove
them
sharply
for
their
Sins
;
they
will
be
apt
to
think
,
What
,
is
he
in
earnest
?
and
doth
he
not
see
that
he
himself
is
as
bad
or
worse
?
With
what
Face
can
he
thunder
out
Wo
,
and
Wrath
,
and
Hell
against
my
Sins
,
which
yet
are
no
more
mine
than
his
own
?
Doth
he
think
to
fright
me
with
denouncing
Threats
and
Curses
,
when
he
himself
,
who
stands
as
fair
a
Mark
for
them
as
I
,
slights
and
contemns
them
?
Or
doth
he
envy
me
my
Sins
,
and
would
ingross
them
all
unto
himself
?
And
thus
with
such
carnal
Reasonings
drawn
from
the
evil
Examples
and
wicked
Lives
of
Ministers
,
they
sit
hardned
under
their
Preaching
,
and
account
all
they
say
,
but
as
a
Lesson
they
must
repeat
,
and
a
Tale
they
must
tell
to
get
their
living
by
.
Certainly
such
shall
perish
in
their
Iniquities
,
but
the
Blood
of
their
Souls
God
will
require
at
your
hands
.
But
now
when
a
Minister
walks
conscientiously
and
exemplary
before
his
Flock
,
his
Doctrine
gains
a
mighty
Advantage
to
work
upon
them
,
by
his
Life
.
This
is
building
up
the
Church
of
Christ
with
both
Hands
,
shewing
them
both
the
Equity
and
the
Easiness
of
that
Holiness
which
he
perswades
them
to
,
by
his
own
Practice
.
When
he
reproves
,
his
Reproofs
break
in
upon
the
Consciences
of
his
Hearers
with
Conviction
and
Authority
;
and
if
they
do
not
reform
,
yet
at
least
daunt
and
terrify
them
,
and
make
them
self-accused
,
and
self-condemned
.
Here
is
one
reproves
me
for
Sin
,
who
believes
it
to
be
as
evil
as
he
represents
it
,
by
his
own
eschewing
it
.
Here
is
one
that
denounces
Wrath
if
I
repent
not
,
who
doubtless
believes
it
to
be
as
terrible
as
he
declares
it
,
by
his
own
carefulness
to
escape
it
.
Certainly
Preaching
never
comes
with
such
Power
and
Energy
into
the
Conscience
,
as
when
the
Minister
preacheth
as
well
by
his
Works
,
as
by
his
Word
;
and
to
induce
the
People
to
it
,
is
first
obedient
himself
to
the
Truths
which
he
teacheth
them
.
Men
are
easier
led
by
Examples
,
than
by
Precepts
;
for
though
Precepts
are
the
more
exact
,
yet
Examples
are
the
more
easy
way
of
teaching
.
And
he
is
a
perfect
Work-man
who
joineth
both
together
,
neither
teaching
what
he
will
not
do
,
nor
doing
what
he
dares
not
teach
;
and
therefore
it
is
observed
of
our
Lord
Jesus
Christ
the
great
Teacher
of
his
Church
,
that
he
began
both
to
do
and
teach
,
Acts
1.1
.
Now
Ministers
must
be
exemplary
both
in
themselves
,
and
in
their
Families
.
In
themselves
they
must
be
blameless
,
as
the
Stewards
of
God
;
not
self-will'd
,
not
soon
angry
,
not
given
to
Wine
,
no
Strikers
,
not
given
to
filthy
Lucre
;
Lovers
of
Hospitality
,
Lovers
of
good
Men
,
sober
,
just
,
holy
,
temperate
;
as
the
Apostle
sums
up
their
Duties
,
Tit
.
1.7
,
8.
These
are
the
things
which
will
give
them
a
good
Report
among
those
which
are
without
,
and
will
recommend
the
Doctrines
and
Truths
which
they
teach
,
to
the
Acceptation
and
Love
of
their
very
Enemies
,
and
the
Enemies
of
their
holy
Profession
.
They
must
likewise
be
exemplary
in
their
Families
:
A
Minister
must
rule
well
his
own
House
,
having
his
Children
in
subjection
with
all
Gravity
,
1
Tim
.
3.4
.
And
because
there
are
so
many
who
are
ready
maliciously
to
asperse
us
,
we
must
by
a
serious
and
circumspect
Conversation
,
cut
off
all
Occasions
from
slanderous
Tongues
;
that
they
who
watch
for
our
halting
,
may
be
ashamed
when
they
can
find
nothing
to
reproach
us
with
,
save
in
the
Matter
of
our
God
.
But
if
any
such
there
be
,
who
speak
like
Angels
,
but
live
like
Devils
;
who
when
they
are
in
the
Pulpit
,
it
is
pity
they
should
ever
come
out
;
and
when
they
are
out
,
it
is
great
pity
they
should
ever
come
into
it
again
;
who
are
heavenly
Lights
in
it
,
but
hellish
Fire-brands
out
of
it
.
Would
to
God
they
would
consider
how
they
destroy
the
very
End
of
their
Calling
;
and
instead
of
converting
Souls
,
do
but
harden
them
in
their
Sins
,
making
Men
abhor
the
Offerings
and
Ordinances
of
the
Lord
,
putting
Arguments
in
their
Mouths
to
justify
their
continuance
in
their
Wickedness
,
or
else
Prejudices
in
their
Hearts
,
causing
them
to
depart
and
separate
from
holy
Institutions
,
because
dispensed
by
profane
and
scandalous
Ministers
;
let
them
pretend
never
so
highly
to
Uniformity
and
Obedience
,
yet
certainly
these
are
the
Men
who
have
made
all
our
Separatists
,
that
now
sadly
rend
our
Church
in
pieces
.
For
when
the
Sheep
see
a
Wolf
set
over
them
instead
of
a
Shepherd
,
no
wonder
if
they
run
from
him
and
scatter
into
other
Pastures
.
It
is
in
vain
for
them
to
tell
People
that
they
ought
to
be
obedient
to
the
Laws
of
the
Church
their
Mother
,
when
those
that
tell
them
so
are
not
obedient
to
the
Laws
of
God
their
Father
.
And
O
that
they
would
but
consider
not
only
the
Damage
which
they
do
to
the
Church
,
of
which
too
many
of
them
seem
zealous
Propugners
,
but
the
heavy
Wo
and
Wrath
which
they
bring
upon
their
own
Souls
.
Every
Sermon
they
study
,
they
do
but
draw
up
a
Bill
of
Indictment
against
themselves
;
and
every
time
they
preach
,
they
do
but
pronounce
the
Sentence
of
their
own
Damnation
:
And
wo
unto
such
Pastors
,
when
they
whom
Christ
hath
set
over
his
Sheep
,
shall
themselves
be
found
at
the
last
Day
standing
among
the
Goats
.
Secondly
;
Another
great
Duty
of
Ministers
is
,
a
diligent
and
conscientious
imploying
of
their
Gifts
and
Talents
;
they
must
be
both
able
and
willing
to
teach
;
they
themselves
must
be
well-grounded
in
the
Knowledg
and
Doctrine
of
Christ
:
The
Priest's
Lips
should
preserve
Knowledg
,
and
Men
should
seek
the
Law
at
his
Mouth
;
for
he
is
the
Messenger
of
the
Lord
of
Hosts
,
Mal
.
2.7
.
And
therefore
the
Apostle
rejects
a
Novice
,
a
raw
,
ignorant
and
unexperienced
Person
:
for
if
the
Blind
lead
the
Blind
,
both
will
be
in
danger
of
falling
together
into
the
Ditch
.
And
God
himself
tells
such
ignorant
and
foolish
Teachers
,
Hosea
4.6
.
Because
thou
hast
rejected
Knowledg
,
I
also
will
reject
thee
,
that
thou
shalt
be
no
Priest
to
me
:
seeing
thou
hast
forgotten
the
Law
of
thy
God
,
I
also
will
forget
thy
Children
.
And
as
they
must
be
able
to
teach
,
so
they
must
be
diligent
in
teaching
:
A
Necessity
is
laid
upon
them
,
and
wo
unto
them
if
they
preach
not
the
Gospel
,
as
the
Apostle
speaks
,
1
Corinth
.
9.16
.
They
ought
to
be
instant
in
season
,
and
out
of
season
;
2
Tim
.
4.2
.
Preach
the
Word
,
be
instant
in
season
,
and
out
of
season
,
reprove
,
rebuke
,
exhort
with
all
Long-suffering
and
Doctrine
.
Not
as
if
the
Minister
must
be
continually
in
the
exercise
of
Preaching
,
but
he
ought
to
preach
in
season
,
i.e.
in
the
ordinary
and
stated
Times
for
it
;
and
out
of
season
,
i.e.
on
extraordinary
Occasions
,
when
the
Necessity
or
Utility
of
the
Church
shall
require
it
.
His
Doctrine
ought
to
be
,
1st
.
Sound
,
such
as
cannot
be
condemned
:
Tit
.
2.1
.
Speak
thou
the
things
which
become
sound
Doctrine
.
It
must
have
its
Authority
either
from
the
express
Words
of
Scripture
,
or
the
Analogy
of
Faith
rationally
deduced
from
Scripture
;
for
he
that
preacheth
false
Doctrine
inconsistent
with
these
,
doth
but
mingle
Poison
with
his
Peoples
Meat
.
2dly
.
It
must
be
profitable
;
not
setting
before
them
alien
and
unintelligible
Notions
,
or
such
thin
airy
Speculations
as
can
scarce
consist
with
Sense
,
much
less
with
Divinity
:
for
this
is
to
give
them
Wind
instead
of
Food
.
2
Tim
.
2.14
.
Charge
them
before
the
Lord
,
that
they
strive
not
about
Words
to
no
profit
,
but
to
the
subverting
of
the
Hearers
.
And
Tit
.
3.8
.
These
things
I
will
that
thou
affirm
constantly
,
that
they
which
have
believed
in
God
,
be
careful
to
maintain
good
Works
:
these
things
are
good
and
profitable
unto
Men
.
3dly
.
Their
Preaching
must
be
plain
,
and
suted
to
the
Capacity
of
their
Hearers
as
much
as
can
be
without
disgusting
any
;
for
he
that
shall
only
disgorge
and
tumble
out
a
heap
of
bombastick
theatrical
Words
,
at
which
the
People
only
stare
,
and
gape
,
and
wonder
,
preacheth
to
them
in
an
unknown
Tongue
,
although
he
speak
English
:
and
this
is
but
to
give
them
Stones
instead
of
Bread
.
4thly
.
Their
Preaching
must
be
grave
and
solid
,
not
slovenly
and
too
much
neglected
,
for
that
will
but
beget
a
nauseating
in
the
Hearers
;
nor
yet
too
nicely
and
sprucely
drest
,
for
that
will
be
apt
to
divert
the
attention
from
the
Matter
to
the
Phrase
.
Their
Sermons
ought
to
have
a
comely
and
Matron-like
,
not
a
gayish
and
meretricious
Attire
.
The
Truths
they
preach
must
be
delivered
in
such
words
as
may
adorn
,
but
not
hide
nor
bury
them
;
such
as
may
rather
recommend
the
Doctrine
to
the
Consciences
,
than
the
Art
and
Rhetorick
of
the
Preacher
to
the
Ears
and
Fancies
of
the
Hearers
.
Fifthly
;
They
ought
to
preach
powerfully
and
with
Authority
,
1
Tim
.
4.11
.
These
things
command
and
teach
.
We
come
to
the
People
in
the
Name
of
God
,
and
are
his
Ambassadors
,
and
therefore
ought
to
deliver
his
Message
boldly
,
being
sent
to
the
People
by
the
King
of
Kings
,
and
Lord
of
Lords
:
And
those
who
mince
his
Errand
,
as
if
they
were
afraid
to
speak
that
which
God
hath
given
them
in
Commission
,
shall
at
their
return
unto
him
receive
the
Reward
of
treacherous
and
unfaithful
Messengers
.
There
are
very
many
other
Duties
,
which
cannot
without
too
much
length
be
particularly
insisted
on
.
As
Hospitality
according
to
the
measure
of
their
Estates
,
1
Tim
.
3.2
.
They
must
be
given
to
Hospitality
.
And
Tit
.
1.8
.
They
must
be
lovers
of
Hospitality
.
And
therefore
they
ought
to
be
liberally
and
plentifully
endowed
,
that
they
may
make
their
Table
a
Snare
in
a
good
sense
,
and
may
get
some
to
follow
and
observe
them
,
tho
it
be
but
for
the
Loaves
.
And
here
it
will
be
a
good
Point
of
their
Wisdom
,
if
they
can
handsomly
make
use
of
such
Opportunities
(
as
we
find
our
Saviour
did
after
he
had
miraculously
fed
the
Multitude
)
to
break
unto
them
the
Bread
of
Life
,
and
with
their
bodily
Nourishment
to
feed
their
Souls
.
Then
Gravity
in
their
Discourse
,
and
in
all
their
Converse
:
A
Minister
should
neither
speak
nor
do
any
thing
that
is
unseemly
.
Intemperate
Mirth
,
clamorous
Talk
,
scurrilous
Jestings
,
but
especially
the
least
syllable
of
an
Oath
,
altho
it
be
never
so
much
varied
and
disguised
,
in
a
Minister's
Mouth
,
as
it
is
wicked
,
so
it
is
utterly
misbecoming
the
Dignity
of
his
Profession
,
and
renders
him
mean
and
contemptible
.
Again
;
A
pious
and
assiduous
Care
in
visiting
the
Sick
,
who
are
certainly
most
capable
of
good
Advice
and
Counsel
then
,
altho
perhaps
they
have
all
their
Life-time
before
despised
and
refused
it
.
You
may
possibly
do
more
good
by
the
sick
Bed
,
than
in
the
Pulpit
:
For
Death
is
a
terrible
and
thundering
Preacher
;
and
he
must
needs
be
a
most
forlorn
and
obdurate
Wretch
who
will
not
listen
to
your
Admonitions
,
when
the
hopes
of
a
long
Life
,
which
made
him
formerly
reject
them
,
have
forsaken
him
.
Again
;
Diligence
in
catechising
and
instructing
the
Younger
in
the
Principles
of
Faith
and
Religion
;
root
them
well
at
first
,
and
they
will
continue
stable
ever
after
.
This
will
save
your selves
and
your
Successors
much
Labour
afterwards
:
for
if
once
you
can
insinuate
into
their
Minds
Piety
and
Verity
,
they
will
grow
up
to
farther
degrees
of
Perfection
in
the
ordinary
course
of
your
Ministry
,
and
be
your
Comfort
and
Rejoycing
here
,
and
your
Crown
and
Glory
hereafter
.
There
are
many
other
Duties
necessary
to
the
right
discharge
of
the
Ministerial
Function
,
but
these
already
mentioned
shall
suffice
;
and
all
others
may
be
reduced
to
some
of
these
.
I
shall
therefore
conclude
this
with
my
earnest
Request
,
that
you
would
ever
seriously
meditate
upon
that
Charge
which
God
gives
the
Prophet
,
and
in
him
all
Ministers
,
Ezek
.
3.17
,
18
,
19.
Son
of
Man
,
I
have
made
thee
a
Watchman
unto
the
House
of
Israel
;
therefore
hear
the
Word
at
my
Mouth
,
and
give
them
warning
from
me
.
When
I
say
unto
the
Wicked
,
Thou
shalt
surely
die
;
and
thou
givest
him
not
warning
,
nor
speakest
to
warn
the
Wicked
of
his
evil
way
to
save
his
Life
;
the
same
wicked
Man
shall
die
in
his
Iniquity
;
but
his
Blood
will
I
require
at
thine
Hand
.
Yet
if
thou
warn
the
Wicked
,
and
he
turn
not
from
his
Wickedness
,
he
shall
die
in
his
Iniquity
,
but
thou
hast
delivered
thy
Soul
.
The
Peoples
Duty
towards
their
Minister
is
especially
twofold
.
First
,
Obedience
,
in
being
perswaded
by
his
good
Advice
and
Admonitions
.
We
have
this
most
expresly
commanded
,
Heb
.
13.17
.
Obey
them
which
have
the
Rule
over
you
;
that
is
,
not
only
Civil
Magistrates
,
and
your
Rulers
in
State-Affairs
,
but
Ministers
also
;
for
so
it
is
added
,
for
they
watch
for
your
Souls
,
as
those
that
must
give
an
account
;
that
they
may
do
it
with
Joy
,
and
not
with
Grief
.
And
they
are
called
the
Elders
that
rule
well
,
1
Tim
.
5.17
.
I
know
that
this
Obedience
to
Ministers
is
a
Duty
so
utterly
forgotten
in
the
Practice
of
most
Men
,
that
I
doubt
of
some
Prejudice
in
them
against
these
places
of
Scripture
by
which
it
is
so
plainly
enjoyned
.
Alas
,
that
ever
Christ
and
his
Apostle
should
invest
us
with
such
Authority
,
which
when
we
assume
,
we
are
look'd
upon
by
the
People
as
almost
ridiculous
for
it
,
as
if
we
had
only
a
Reed
in
our
Hands
,
and
a
Crown
of
Shame
rather
than
of
Dignity
put
upon
our
Heads
,
and
are
accounted
of
rather
as
insolent
Usurpers
upon
their
Liberty
,
than
as
Officers
impower'd
by
God
himself
.
Sirs
,
we
take
to
our selves
no
Power
over
you
,
but
what
God
hath
by
his
Patent
and
Charter
given
us
;
and
when
we
propound
to
you
the
Will
of
God
revealed
in
his
Word
;
or
in
Cases
not
so
clearly
determined
therein
,
do
give
our
Judgment
as
those
who
have
found
Mercy
to
be
accounted
faithful
,
we
do
,
and
may
challenge
your
Obedience
to
it
in
the
Name
of
our
Lord
Jesus
Christ
.
For
we
find
that
in
those
particular
Cases
wherein
the
Apostle
had
no
express
Revelation
from
Christ
,
yet
he
prescribes
to
the
Corinthians
what
he
judges
fit
for
them
to
do
,
and
by
that
Direction
obliged
their
Practice
,
not
indeed
simply
and
absolutely
,
yet
so
that
in
such
Circumstances
as
the
Apostle
supposeth
,
they
had
sinned
if
they
had
done
otherwise
than
he
directed
them
.
We
desire
not
to
lord
it
over
God's
Inheritance
by
any
burdensom
Imposition
of
things
either
unlawful
,
or
in
themselves
unfit
.
But
when
we
require
from
you
those
things
which
God
himself
hath
commanded
;
or
if
not
expresly
commanded
,
yet
are
in
the
Judgment
of
those
to
whom
you
owe
Obedience
,
thought
convenient
and
lawful
to
be
done
,
I
know
not
how
you
can
excuse
your selves
from
Disobedience
against
God
,
if
in
these
Cases
you
be
not
obedient
unto
us
:
And
if
you
call
this
Usurpation
,
and
a
taking
too
much
upon
us
,
you
do
but
speak
the
Language
of
Corah
and
his
Complices
,
Numb
.
16.3
.
and
shake
not
so
much
ours
,
as
God's
Title
and
Authority
over
you
,
who
hath
given
us
this
Power
and
Commission
.
Secondly
;
Another
Duty
of
the
People
is
to
honour
their
Ministers
as
their
Spiritual
Fathers
:
Yea
the
Apostle
speaks
of
a
double
Honour
that
is
due
to
them
,
1
Tim
.
5.17
.
Let
Elders
that
rule
well
,
be
accounted
worthy
of
double
Honour
.
All
must
have
that
Honour
given
them
which
is
due
to
their
Function
,
but
those
who
rule
the
Flock
well
,
{αβγδ}
,
i
.
e
.
not
barely
commendably
,
but
excellently
,
must
have
this
Honour
doubled
to
them
:
and
those
who
not
only
thus
rule
,
but
excel
others
in
teaching
them
likewise
,
must
have
this
double
Honour
doubled
upon
them
;
especially
they
that
labour
in
the
Word
and
Doctrine
.
Now
this
double
Honour
is
commonly
taken
for
the
Honour
of
Reverence
,
and
the
Honour
of
Maintenance
;
and
perhaps
this
place
doth
most
especially
mean
this
latter
,
when
it
speaks
of
double
Honour
.
For
this
word
{αβγδ}
often
signifies
Reward
and
Maintenance
,
and
is
in
that
sense
used
in
this
very
Chapter
,
ver
.
3.
{αβγδ}
,
Honour
Widows
,
i.e.
relieve
Widows
,
that
are
Widows
indeed
.
And
here
by
the
way
we
may
see
how
groundless
the
Assertion
is
,
who
from
this
place
establish
an
Order
,
new
and
unknown
to
the
Church
of
God
till
of
late
,
of
Lay-ruling
Elders
.
For
if
this
Text
gives
them
any
such
Authority
,
it
gives
them
the
double
Honour
too
;
and
so
consequently
,
by
Divine
Right
they
may
challenge
Maintenance
from
the
People
,
as
well
the
Ministers
themselves
;
nay
,
and
if
they
rule
well
,
a
large
and
plentiful
Maintenance
,
double
as
much
as
may
suffice
others
of
their
own
Rank
and
Order
;
which
Honour
when
they
shall
challenge
to
themselves
,
as
doubtless
they
may
upon
as
good
Proof
and
Evidence
as
the
Authority
they
pretend
to
,
certainly
their
Pastors
will
find
greater
reason
to
annihilate
these
Creatures
of
their
Fancy
and
politick
Accommodation
,
than
ever
they
had
to
forge
them
.
But
to
return
.
We
owe
them
,
First
,
The
Honour
of
Reverence
.
We
ought
to
honour
and
esteem
them
for
their
Office
and
their
Work-sake
.
So
expresly
,
1
Thess.
5.12
,
13.
We
beseech
you
,
Brethren
,
to
know
them
which
labour
among
you
:
and
to
esteem
them
very
highly
in
Love
for
their
Work-sake
.
And
again
,
Phil
.
2.29
.
Receive
him
therefore
in
the
Lord
with
all
Gladness
,
and
hold
such
in
Reputation
.
And
certainly
they
who
cast
any
Contempt
upon
Ministers
,
either
by
injurious
Actions
,
or
reviling
Speeches
(
as
it
is
grown
a
common
Custom
,
to
make
them
a
By-word
,
a
very
Scoff
,
and
Song
of
the
Drunkards
)
do
not
so
much
despise
them
,
as
Christ
who
sent
them
.
He
that
despiseth
you
,
despiseth
me
,
saith
our
Saviour
,
Luke
10.16
.
And
God
will
not
leave
this
Sin
unpunish'd
,
yea
he
speaks
of
it
as
almost
an
unpardonable
Crime
,
2
Chron
.
36.16
.
They
mocked
the
Messengers
of
God
,
and
despised
his
Words
,
and
misused
his
Prophets
,
until
the
Wrath
of
God
was
against
his
People
,
and
there
was
no
Remedy
.
Secondly
;
They
owe
unto
them
the
Honour
of
Maintenance
.
So
Gal.
6.6
.
Let
him
that
is
taught
in
the
Word
,
communicate
unto
him
that
teacheth
,
in
all
good
things
.
And
there
is
good
reason
for
it
:
For
if
we
have
sown
unto
you
spiritual
Things
,
is
it
a
great
thing
if
we
shall
reap
your
carnal
Things
?
saith
the
Apostle
,
1
Cor
.
9.11
.
What
you
give
them
is
not
a
matter
of
Bounty
,
and
mere
voluntary
Benevolence
;
and
the
Minister
who
so
accounts
,
or
receives
it
,
undervalues
his
Authority
,
and
wrongs
his
Right
;
but
it
is
your
Duty
,
and
his
due
.
He
must
have
a
competent
and
liberal
Maintenance
,
not
stinted
to
the
bare
size
of
necessity
,
but
it
should
be
affluence
,
such
as
may
inable
him
to
relieve
the
Necessities
of
others
,
to
provide
comfortably
for
his
own
Family
,
and
to
use
Hospitality
in
his
House
:
This
is
his
due
,
and
he
owes
you
no
more
Thanks
for
tendering
it
,
than
you
do
him
for
receiving
it
.
Not
here
to
dispute
the
Divine
Right
of
the
tenth
part
,
(
which
yet
was
not
all
that
was
due
to
the
Ministers
under
the
Law
,
for
they
had
a
considerable
Accession
by
Offerings
and
Sacrifices
:
)
I
think
it
certain
that
the
Incouragement
of
Ministers
under
the
Gospel
should
equal
,
if
not
exceed
theirs
,
in
as
much
as
our
Labour
is
far
greater
,
and
our
Ministry
more
excellent
than
theirs
.
But
they
who
think
it
fit
to
keep
Ministers
poor
and
dependant
,
may
well
be
suspected
to
do
it
in
favour
of
their
own
Vices
:
For
how
shall
he
dare
to
reprove
them
,
who
is
afraid
of
losing
part
of
his
Stipend
,
or
the
Benefit
of
his
Patron's
Trencher
?
But
whilst
the
Gentleman
in
black
must
sit
below
the
Salt
,
and
after
Dinner
converse
with
the
better
sort
of
Serving-men
,
there
is
no
danger
that
he
should
be
so
audacious
as
to
find
faults
;
or
if
he
should
,
no
great
heed
will
be
taken
to
what
so
despicable
a
thing
as
he
can
say
.
Thus
much
for
the
Duties
of
Ministers
and
People
.
The
first
Head
of
mutual
Duties
between
Superiours
and
Inferiours
that
I
shall
insist
on
,
is
,
between
those
who
differ
in
the
Gifts
of
Divine
Bounty
.
And
these
may
be
considered
,
either
as
the
Gifts
of
special
Grace
,
or
of
common
Providence
.
Of
which
briefly
.
First
;
God
doth
indow
some
with
an
excellent
measure
of
sanctifying
Grace
,
and
is
pleased
to
shew
the
World
by
a
few
rare
and
choice
Instances
,
how
wonderfully
he
can
sublime
our
corrupted
Nature
,
and
how
near
he
can
exalt
Humane
Frailty
to
an
Angelical
Perfection
.
This
indeed
is
the
most
excellent
of
all
his
Gifts
,
and
that
which
we
ought
most
earnestly
to
covet
and
desire
:
For
altho
other
Gifts
,
as
Knowledg
,
Wisdom
,
Power
,
&c.
do
in
some
imperfect
manner
assimulate
us
unto
God
;
yet
Sanctity
and
Holiness
doth
far
transcend
all
these
,
both
because
it
stamps
upon
us
the
Resemblance
of
the
Divine
Nature
,
in
that
Attribute
which
is
its
greatest
Glory
(
whence
God
assumes
it
to
his
Stile
,
that
he
is
glorious
in
Holiness
)
and
likewise
because
God
hath
highly
honoured
it
,
and
given
it
the
Dignity
and
Prerogative
to
be
the
only
means
of
bringing
us
to
the
compleat
and
eternal
Fruition
of
our
Felicity
.
Now
those
whom
God
hath
thus
blessed
with
an
eminent
degree
of
this
his
best
Gift
,
ought
,
First
,
To
beware
that
they
do
not
secretly
despise
their
weaker
Brethren
in
their
Hearts
,
nor
with
a
censorious
Austerity
reject
those
whom
God
hath
received
.
It
is
often
seen
that
Fellow-Servants
are
more
inexorable
each
to
other
,
than
their
common
Lord
and
Master
;
and
that
those
Errours
and
Infirmities
which
are
rather
the
slips
of
Incogitancy
,
than
the
Products
of
a
resolved
Will
,
can
hardly
obtain
pardon
among
Men
,
though
God
hath
forgiven
and
forgotten
them
.
Now
this
ariseth
from
a
spiritual
Pride
,
which
makes
us
envious
towards
those
who
excel
us
,
and
scornful
towards
those
who
fall
short
.
For
when
Men
grow
conceited
of
their
own
Excellencies
and
Attainments
,
they
will
be
ready
to
condemn
other
Mens
Duties
,
as
formal
Hypocrisy
,
and
their
Sins
as
total
Apostasy
;
they
will
mistake
the
smoaking
Flax
for
a
reeking
Dunghil
,
and
be
forward
imperiously
to
cast
them
out
of
God's
Family
,
though
themselves
were
but
lately
received
into
it
out
of
mere
Charity
.
Certainly
this
is
a
Spirit
(
though
it
too
much
prevails
in
this
broken
and
shattered
Age
,
wherein
every
one
thinks
so
much
the
better
of
himself
,
by
how
much
the
worse
he
thinks
of
others
;
yet
this
I
say
is
a
Spirit
)
utterly
misbecoming
the
sweetness
and
mildness
of
the
Gospel
,
which
teacheth
us
to
be
meek
and
gentle
,
forbearing
one
another
,
and
forgiving
one
another
.
It
would
better
become
thee
,
O
Christian
,
not
to
observe
other
Mens
Falls
,
but
to
look
to
thine
own
Standing
:
Thou
standest
by
Faith
:
be
not
high
minded
,
but
fear
,
Rom.
11.20
.
It
is
the
worst
way
that
so
excellent
a
thing
as
divine
Grace
can
be
perverted
,
when
it
makes
thee
proud
and
censorious
.
For
my
part
,
I
should
much
more
confide
in
the
security
of
an
humble
Soul
that
creeps
along
to
Heaven
,
though
with
a
slow
yet
an
even
Pace
,
than
in
the
extatick
Zeal
and
Fervour
of
such
who
perhaps
far
out-strip
others
,
but
also
contemn
them
:
for
the
one
is
still
pressing
forward
,
and
regards
with
admiration
those
who
excel
;
but
the
other
is
often
looking
back
with
disdain
upon
those
who
are
flower
than
himself
,
and
whilst
he
minds
not
so
much
his
Way
,
as
the
Advances
he
hath
made
,
offers
many
Advantages
to
the
Devil
to
trip
him
up
,
and
give
him
many
a
sore
and
shameful
Fall
.
And
therefore
,
O
Christian
,
the
more
eminent
thy
Graces
are
,
the
more
need
hast
thou
to
pray
and
strive
for
Humility
.
The
tallest
Cedars
had
need
have
the
deepest
Roots
,
otherwise
the
Storms
and
Winds
will
easily
overturn
them
:
So
truly
the
higher
any
grow
,
the
more
they
spread
and
flourish
,
being
like
the
Cedars
of
God
,
beautiful
in
their
Leaves
,
and
plentiful
in
their
Sap
,
the
more
need
have
they
to
be
deeply
rooted
in
Humility
;
or
else
believe
it
,
the
Wind
and
Tempest
of
Temptations
,
to
which
they
stand
more
exposed
than
others
,
will
not
only
sorely
shake
them
,
but
utterly
overturn
them
;
when
those
whom
they
shall
despise
as
mean
Shrubs
,
shall
stand
secure
,
and
with
a
tender
pity
weep
over
their
Fall
.
Secondly
,
Another
Duty
of
such
as
are
eminent
in
Grace
,
is
to
improve
it
to
the
benefit
and
advantage
of
others
.
God
hath
given
thee
a
larger
Portion
,
that
thou
shouldst
be
helpful
to
thy
Brethren
.
The
Stock
of
Grace
which
he
hath
offered
thee
,
is
not
only
that
thou
thy self
shouldst
live
well
upon
it
,
but
it
was
intended
for
the
Relief
and
Comfort
of
the
whole
Family
.
Hath
God
indowed
thee
with
a
clear
and
distinct
Knowledg
of
the
Mysteries
of
the
Gospel
?
know
that
this
Lamp
was
lighted
up
in
thee
,
that
thou
shouldst
give
Light
unto
others
,
that
thou
shouldst
diffuse
and
scatter
abroad
its
Rays
round
about
thee
,
to
inform
the
Ignorant
,
guide
the
Doubting
,
confirm
the
Wavering
,
resolve
the
Scrupulous
,
reduce
the
Erroneous
,
and
convince
the
malicious
Opposers
of
the
Truth
.
This
is
not
the
Minister's
Duty
only
,
though
more
eminently
and
especially
his
,
but
it
is
the
Duty
of
every
private
Christian
,
whom
God
hath
blessed
with
a
large
measure
of
true
Knowledg
more
than
others
,
still
keeping
within
his
due
Bounds
and
Limits
.
Or
,
hath
the
holy
Spirit
kindled
in
thy
Breast
a
Flame
of
divine
Affection
?
and
is
it
not
to
this
end
,
that
thou
shouldst
breath
Warmth
into
the
languishing
Desires
of
others
,
and
by
holy
Conferences
and
spiritual
Discourses
,
illustrating
the
Beauty
of
Holiness
,
the
Excellency
of
true
Piety
in
it self
,
and
the
Rewards
it
brings
after
it
,
apply
thy
heavenly
Fire
unto
their
chill
and
freezing
Hearts
,
until
thou
hast
inkindled
them
too
,
and
set
them
on
a
Flame
,
that
so
both
together
might
burn
with
vigorous
Love
towards
God
and
his
Christ
?
Or
,
hath
God
exercised
thee
with
grievous
Trials
,
and
violent
Temptations
?
wherefore
is
it
,
but
that
thou
shouldst
the
better
know
how
to
succour
those
that
are
tempted
;
and
by
thine
own
Experiences
,
counsel
and
comfort
those
who
are
ready
to
sink
under
their
Load
,
which
not
only
the
Weight
,
but
the
Unusualness
makes
the
more
intolerable
?
For
the
greatest
Accent
and
Emphasis
that
such
do
usually
put
upon
their
Miseries
,
is
,
that
never
any
before
were
so
severely
afflicted
,
never
any
before
were
so
violently
assaulted
.
Let
them
know
,
that
no
Temptation
hath
befallen
them
,
but
what
is
common
unto
Men
,
and
that
thou
thy self
hast
come
triumphantly
from
under
the
like
:
Expound
to
them
the
Depths
and
Methods
of
Satan
;
unravel
his
Wiles
and
Subtilties
;
stretch
out
the
intangled
Folds
of
that
old
and
crooked
Serpent
:
for
therefore
hath
God
comforted
you
in
all
your
Tribulations
,
that
you
might
be
able
to
comfort
them
who
are
troubled
,
with
the
same
Comforts
by
which
your selves
have
been
comforted
of
God
,
as
the
Apostle
speaks
,
2
Corinth
.
1.4
.
Or
,
if
thou
art
not
so
fit
either
for
Instruction
or
Counsel
,
yet
at
least
let
thy
Graces
be
beneficial
unto
others
by
an
holy
and
exemplary
Conversation
;
if
thy
Graces
cannot
shine
through
thy
Gifts
,
yet
at
least
let
them
shine
through
thy
Life
,
that
others
seeing
thy
good
Works
,
may
give
Glory
to
thy
heavenly
Father
.
And
therefore
never
complain
that
thou
canst
not
honour
God
in
so
noble
a
Way
as
others
,
that
thou
canst
not
speak
,
nor
plead
for
him
as
others
do
.
If
thou
livest
to
him
,
thou
pleadest
for
him
;
for
certainly
an
holy
Life
is
a
much
better
Commendation
of
Holiness
,
than
all
the
elaborate
Encomiums
of
Art
and
Rhetorick
.
These
are
the
Duties
of
those
that
excel
in
Grace
.
As
for
others
,
their
Duty
is
,
First
,
Highly
to
love
and
esteem
those
whose
Graces
are
more
eminent
and
conspicuous
.
God
is
the
comprehensive
and
ultimate
Object
of
our
Love
and
Veneration
;
and
therefore
the
nearer
any
Creature
approacheth
to
the
Similitude
of
God
,
the
more
ought
we
to
esteem
and
prize
it
.
Now
God
is
not
more
lively
represented
in
any
thing
,
than
in
the
Holiness
of
his
Saints
.
This
is
the
most
perfect
Portraicture
and
Image
of
him
who
hath
stiled
himself
the
Holy
One
of
Israel
.
They
are
begotten
of
God
,
made
Partakers
of
the
Divine
Nature
,
and
conformed
unto
his
Image
:
And
therefore
as
we
would
adore
this
glorious
Attribute
of
God
in
its
infinite
Original
,
so
we
ought
to
esteem
and
venerate
it
in
these
happy
Souls
,
to
whom
God
hath
communicated
some
Rays
and
Strictures
of
it
.
Every
one
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
him
,
saith
the
Apostle
,
1
John
5.1
.
because
of
the
Likeness
he
bears
to
his
heavenly
Father
:
and
the
more
express
this
Resemblance
is
,
the
more
intense
,
and
the
more
indearing
should
our
Affections
be
.
We
ought
to
associate
with
them
,
to
make
them
our
Bosom-friends
,
our
Confidents
,
and
our
Companions
;
our
delight
should
be
in
the
Saints
,
and
in
the
excellent
Ones
of
the
Earth
,
as
David
professeth
his
to
have
been
,
Psal
.
16.3
.
Secondly
;
Another
Duty
is
,
Imitation
of
their
holy
Examples
,
and
following
of
them
wherein
they
follow
the
Lord
Christ
.
If
thou
feest
others
far
out-strip
thee
,
mend
thy
Pace
,
indeavour
to
overtake
them
,
tread
in
the
same
Steps
,
and
do
thy
very
utmost
to
keep
even
with
them
;
envy
not
their
Graces
,
but
be
sure
to
emulate
them
.
Indeed
some
there
are
,
who
that
they
might
not
seem
to
be
behind
the
best
,
prove
Hindrances
and
Pull-backs
to
them
,
lest
the
forwardness
of
their
Zeal
and
Piety
,
should
be
a
Reproach
to
their
own
Sloth
;
like
Truants
at
School
,
who
,
lest
their
Fellows
should
get
too
much
before
them
,
do
what
they
can
to
intice
them
from
their
Books
.
But
this
is
a
most
wicked
Envy
,
and
the
Root
of
it
is
Pride
and
Laziness
.
But
an
holy
Emulation
never
repines
at
,
or
hinders
the
Proficiency
of
others
,
it
rather
would
by
all
means
promote
it
;
but
only
it
will
put
us
upon
indeavours
to
be
as
forward
as
any
.
It
will
not
be
a
Curb
to
them
,
but
a
Spur
to
us
.
And
such
an
Emulation
as
this
,
every
true
Christian
should
highly
cherish
.
For
the
shame
of
being
out-stript
,
is
as
great
an
Incentive
,
as
any
can
be
given
unto
Vertue
.
Christians
are
like
a
Company
of
Men
running
in
a
Race
,
every
one
should
strive
,
and
strain
every
Nerve
and
Sinew
to
be
first
at
the
Goal
,
the
first
that
should
lay
hold
on
the
Prize
and
Reward
:
And
here
be
sure
you
set
your
Patern
right
;
take
not
the
most
noisy
and
airy
Christians
,
who
glory
in
Talk
and
Censures
;
take
not
one
who
hath
an
Affectation
of
being
religious
after
a
new
Mode
and
Fashion
;
take
not
one
who
seeks
to
raise
a
Fame
for
Piety
only
,
by
decrying
or
condemning
this
or
that
Form
of
Profession
;
and
who
,
if
there
were
no
Differences
among
us
,
would
lose
very
much
of
his
Reputation
for
Sanctity
.
For
these
are
only
Torrents
that
run
with
a
violent
Stream
;
but
they
are
shallow
,
and
we
know
not
how
soon
they
may
grow
dry
,
and
deceive
the
hopes
of
those
who
come
to
refresh
themselves
at
them
.
But
propound
those
to
your selves
for
Examples
,
who
are
of
fixed
Principles
,
and
sober
Practices
,
who
are
grave
and
solid
,
and
in
all
the
Duties
that
belong
to
a
Christian-Conversation
,
labour
to
do
them
substantially
rather
than
ostentatiously
;
that
live
within
God
and
themselves
,
that
have
deep
Thoughts
,
and
solid
Expressions
of
them
,
and
whose
Actions
are
sutable
and
correspondent
to
both
.
Such
an
one
is
the
Christian
indeed
,
and
such
(
for
some
such
there
are
,
)
I
recommend
to
you
for
your
Imitation
.
And
yet
there
is
no
Man
that
walks
so
uprightly
,
but
that
sometimes
he
steps
awry
.
And
therefore
be
not
led
by
a
blind
and
implicit
Adherence
to
them
,
but
continually
eye
the
Rule
;
and
wherein
soever
they
forsake
that
,
be
they
Apostles
,
yea
,
or
if
it
were
possible
,
even
Angels
themselves
,
therein
forsake
them
.
And
thus
much
for
the
mutual
Duties
of
Superiours
,
and
Inferiours
,
in
respect
of
Grace
.
Let
us
next
consider
them
in
respect
of
the
Gifts
of
God's
common
Bounty
,
which
he
promiscuously
distributes
both
to
the
Good
and
to
the
Bad
;
I
shall
but
briefly
mention
them
unto
you
.
God's
Gifts
of
Providence
may
respect
either
their
Persons
,
or
else
their
outward
Estate
.
Those
which
respect
the
Person
,
are
either
Gifts
of
the
Mind
,
or
of
the
Body
.
First
;
Those
who
excel
in
Gifts
of
the
Mind
,
in
Knowledg
,
and
Wisdom
,
and
Parts
,
a
profound
Judgment
,
or
a
winning
Elocution
,
&c.
they
ought
to
improve
these
to
the
Good
and
Advantage
of
others
;
not
as
Achitophel
did
his
politick
Counsel
,
or
Tertullus
his
flattering
Oratory
,
to
oppress
Right
and
Equity
,
but
to
guide
and
advise
for
the
benefit
of
Mankind
,
and
the
glory
of
God
.
For
these
Gifts
,
though
they
are
not
sanctifying
,
yet
may
be
very
serviceable
to
the
Church
.
Hiram
though
he
were
a
Stranger
to
the
Common-wealth
of
Israel
,
yet
provided
many
excellent
Materials
for
the
Building
of
the
Temple
.
So
God
doth
many
times
imbellish
those
who
are
Strangers
to
him
,
with
many
admirable
Ornaments
of
Understanding
and
Learning
,
and
makes
use
of
the
Materials
which
they
have
prepared
and
laid
in
,
for
the
Edification
of
his
Church
.
And
as
Noah
imployed
many
to
build
his
Ark
,
who
were
themselves
overwhelmed
in
the
Deluge
;
so
God
many
times
imploys
such
as
these
to
build
his
Ark
the
Church
,
who
yet
may
at
last
be
swept
away
with
the
Deluge
of
his
Wrath
,
and
drowned
in
Perdition
:
These
,
though
they
should
possess
such
Gifts
without
any
sanctifying
and
saving
Grace
,
yet
are
they
very
considerable
Men
;
and
our
Duty
is
to
esteem
and
reverence
them
,
to
love
their
Excellencies
,
and
to
incourage
their
Labours
,
to
praise
God
for
them
,
and
pray
for
an
increase
of
their
Gifts
.
How
much
more
then
,
when
their
natural
and
acquired
Endowments
are
conjoined
with
sanctifying
Grace
,
and
the
Love
of
the
Truth
doth
as
much
possess
their
Hearts
,
as
the
Knowledg
of
it
doth
their
Heads
?
It
is
a
sordid
Baseness
to
detract
from
any
Man's
Worth
,
or
extenuate
his
Abilities
,
by
some
slanderous
Buts
,
and
Exceptions
,
which
is
the
disingenuous
Practice
of
many
,
who
think
all
that
added
to
their
own
Praise
,
which
they
thus
nible
away
from
another
Man's
.
Secondly
;
Another
Superiority
which
God
hath
granted
some
over
others
,
is
that
of
old
Age
,
which
is
of
it self
reverend
and
awful
;
and
we
ought
to
give
that
due
Respect
unto
it
,
which
both
Nature
and
the
Law
of
God
requires
,
Levit
.
19.32
.
Thou
shalt
rise
up
before
the
hoary
Head
,
and
honour
the
Face
of
the
old
Man
,
and
fear
thy
God
.
God
hath
put
a
signal
Honour
upon
it
,
by
stiling
himself
the
Antient
of
Days
,
Dan.
7.9
.
and
he
threatens
it
as
a
great
Judgment
upon
a
People
,
Isa
.
3.5
.
That
the
Children
shall
behave
themselves
proudly
against
the
Ancients
.
We
read
how
severely
a
Scorn
cast
upon
an
aged
Prophet
,
was
revenged
in
those
Children
which
mock'd
his
Baldness
.
A
reverend
Awe
before
them
is
not
only
a
Point
of
Manners
,
but
part
of
a
moral
and
express
Duty
;
and
therefore
it
is
said
of
Elihu
,
Job
32.4
.
that
he
waited
till
Job
had
spoken
,
because
they
were
elder
than
he
;
and
ver.
6.
he
saith
,
I
am
young
,
and
ye
are
very
old
,
wherefore
I
was
afraid
,
I
durst
not
shew
you
mine
Opinion
.
And
if
such
Respect
and
Reverence
be
due
unto
them
from
others
,
they
ought
chiefly
to
reverence
themselves
;
and
by
grave
,
and
prudent
,
and
holy
Actions
,
to
put
a
Crown
of
Glory
upon
their
own
gray
Heads
.
They
ought
not
to
be
vain
and
light
in
their
Converse
,
nor
Children
of
an
hundred
Years
old
,
nor
by
the
Folly
and
Wickedness
of
their
Lives
,
expose
themselves
to
that
Contempt
which
will
certainly
be
cast
upon
them
where
Age
is
not
accompanied
with
Gravity
and
Prudence
.
And
therefore
we
find
it
,
Prov.
16.31
.
The
hoary
Head
is
a
Crown
of
Glory
,
if
it
be
found
in
the
way
of
Righteousness
;
otherwise
instead
of
being
a
Glory
,
it
is
but
a
double
Shame
and
Reproach
.
Thirdly
,
There
is
another
sort
of
the
Gifts
of
common
Providence
,
where
in
some
excel
others
,
and
that
is
,
Riches
and
Honour
:
These
the
Scripture
calls
Fathers
.
Nabal
altho
he
were
a
Fool
and
a
Churl
,
yet
David
in
his
Messages
to
him
,
doth
implicitely
call
him
Father
,
1
Sam
.
25.8
.
Give
,
I
pray
thee
,
whatsoever
cometh
unto
thine
hand
,
unto
thy
Servants
,
and
unto
thy
Son
David
.
Their
Duty
is
to
be
humble
towards
their
Inferiours
,
knowing
that
they
are
only
external
Goods
;
and
those
the
least
considerable
of
all
the
Stores
of
God's
Blessings
that
make
them
to
differ
from
others
.
And
to
communicate
to
the
relief
of
others
Necessities
,
that
they
may
be
rich
in
good
Works
,
and
make
themselves
Friends
of
the
Mammon
of
Unrighteousness
,
that
when
they
fail
they
may
be
received
into
everlasting
Habitations
:
for
he
that
is
rich
only
in
hoarding
and
keeping
up
his
Store
,
is
no
better
to
be
accounted
of
,
than
the
base
Earth
,
which
looks
up
more
Treasures
in
its
Bowels
,
than
they
can
in
their
Chests
.
And
their
Inferiours
Duty
,
is
to
pay
them
all
due
Respects
according
to
what
God
hath
bestowed
upon
them
;
to
acknowledg
the
Riches
of
God
in
making
them
rich
,
and
to
endeavour
to
promote
as
far
as
in
them
lies
,
the
spiritual
Good
of
their
Souls
,
that
they
may
not
be
rich
here
,
and
undone
eternally
.
For
a
rich
Man
may
be
more
universally
instrumental
either
of
Good
or
Evil
,
than
others
can
:
and
therefore
to
win
such
an
one
to
the
Faith
,
or
to
preserve
him
stable
in
it
,
is
a
most
charitable
Work
,
not
only
to
their
Souls
in
particular
,
but
to
the
Church
of
Christ
;
the
Affairs
of
which
may
be
much
advanced
by
such
a
Man's
Wealth
and
Interest
.
And
so
much
for
this
last
Relation
between
Inferiours
and
Superiours
,
in
the
Gifts
of
God's
especial
Grace
or
common
Bounty
.
Thus
now
I
have
at
last
gone
through
the
mutual
Duties
of
many
Relations
;
some
Natural
,
some
Civil
,
some
Ecclesiastical
,
and
some
Oeconomical
;
I
know
not
with
what
Acceptation
or
Success
.
Possibly
some
may
think
these
things
too
mean
and
trivial
to
be
so
long
insisted
on
.
But
let
me
tell
such
,
that
Relative
Duties
,
as
they
are
the
most
difficult
of
all
others
to
perform
,
so
they
are
the
best
Trials
of
true
Christianity
,
and
the
Power
of
Godliness
:
He
that
indeavours
not
to
walk
closely
with
God
in
these
,
let
his
Notions
and
Profession
be
never
so
lofty
and
sublime
,
it
will
be
no
uncharitableness
at
all
to
judge
that
all
his
Pomp
is
but
a
mere
Form
of
Godliness
,
and
an
hypocritical
Ostentation
.
Let
me
exhort
you
therefore
in
the
fear
of
God
,
that
ye
would
be
much
in
pondring
these
things
.
There
needs
no
great
Labour
to
understand
them
,
nor
to
find
out
Mysteries
and
concealed
Depths
in
them
.
It
is
true
they
are
plain
,
but
they
are
of
daily
use
;
and
it
is
but
requisite
that
we
should
not
be
long
understanding
what
we
are
continually
to
practise
.
Let
me
subjoin
but
one
general
Rule
to
this
,
and
I
have
done
with
it
;
and
that
is
,
That
in
all
these
mutual
Duties
,
it
is
no
excuse
for
the
one
Party
to
fail
of
the
most
conscientious
and
careful
Performance
of
what
belongs
to
him
,
because
the
other
doth
so
.
For
certainly
another
Man's
Sin
cannot
excuse
mine
;
and
God
hath
bound
us
in
duty
not
only
to
one
another
,
but
all
of
us
unto
himself
.
And
therefore
although
they
may
break
their
Obligations
and
Covenants
,
yet
that
doth
not
take
off
our
Obligation
.
Should
the
Father
be
careless
of
,
and
cruel
to
his
Child
,
yet
this
doth
not
at
all
exempt
him
from
paying
Duty
and
Obedience
unto
his
Father
:
Should
a
Master
be
tyrannical
over
his
Servant
,
yet
the
Servant's
Duty
remains
still
stated
and
unaltered
,
to
reverence
,
fear
and
obey
him
.
Should
a
Minister
be
careless
of
the
Flock
committed
to
his
Charge
,
yet
his
People
are
still
bound
to
give
him
Respect
and
Honour
in
regard
of
his
Office
.
Should
a
Magistrate
tyrannize
over
his
Subjects
,
yet
still
they
are
to
own
him
,
and
obey
his
Commands
in
all
lawful
things
.
For
Mal-administration
of
any
Office
,
or
any
Authority
,
cannot
countenance
and
excuse
want
of
Duty
in
Inferiours
;
still
we
are
as
carefully
to
perform
what
God
hath
required
,
as
if
they
were
the
best
Parents
,
or
Magistrates
,
or
Masters
in
the
World
:
And
if
there
be
any
wrong
done
,
or
defect
on
their
Part
,
we
must
leave
it
to
him
to
reward
our
conscientious
Obedience
,
and
to
punish
their
wilful
Offences
.
And
so
likewise
it
is
incumbent
upon
Superiours
to
perform
their
Duties
faithfully
and
conscientiously
toward
their
Inferiours
,
be
they
never
so
perverse
,
ingrateful
,
or
rebollious
;
for
their
Faults
cannot
excuse
our
Neglects
.
And
thus
much
for
this
large
and
comprehensive
Precept
,
Honour
thy
Father
and
thy
Mother
.
To
the
Precept
is
added
the
Promise
,
as
a
Motive
and
Incouragement
to
Obedience
;
That
thy
Days
may
be
long
in
the
Land
which
the
Lord
thy
God
giveth
thee
.
And
this
Promise
God's
Faithfulness
stands
ingaged
to
fulfil
to
all
that
are
dutiful
and
obedient
.
Now
here
we
may
observe
,
that
whereas
the
free
and
genuine
Administration
of
the
Gospel
,
promiseth
eternal
Life
,
and
the
Joys
and
Glories
of
Heaven
to
Believers
;
the
old
Law
runs
generally
upon
earthly
and
temporal
Blessings
;
and
among
them
insists
frequently
upon
length
of
Days
,
and
an
happy
and
prosperous
Life
,
as
the
chiefest
Blessing
and
highest
Expectation
of
humane
Nature
:
which
must
not
be
so
understood
,
as
if
the
Promises
of
the
Law
were
only
for
these
beggarly
and
terrene
Concernments
;
but
because
this
Procedure
was
more
sutable
to
the
whole
System
of
that
Pedagogy
wherein
God
thought
fit
to
discipline
them
by
Types
,
and
to
lead
them
unto
the
Sun
by
Shadows
:
Therefore
as
he
allayed
his
own
spiritual
Worship
with
the
mixture
of
very
many
external
Rites
,
and
pompous
Observances
;
so
he
propounded
likewise
their
eternal
Rewards
unto
them
,
by
temporal
and
earthly
Promises
;
and
by
both
attempered
their
Religion
unto
their
estate
of
Infancy
,
bringing
it
down
as
much
as
possible
to
the
Verdict
of
Sense
,
reserving
the
manly
and
heroick
Duties
of
believing
his
Word
without
a
Pawn
,
to
the
more
grown
Ages
of
the
Church
.
But
howsoever
,
although
these
Promises
made
to
the
Jews
were
thus
typical
,
yet
these
Figures
were
not
altogether
so
figurative
,
as
not
to
be
properly
understood
and
fulfilled
.
Though
Heaven
were
typified
by
Canaan
,
yet
God's
Veracity
would
have
suffered
,
if
he
had
brought
them
to
Heaven
,
the
true
Land
of
Promise
,
and
not
given
them
their
Inheritance
in
the
earthly
Canaan
;
so
likewise
that
God
might
be
true
to
his
Promise
,
it
is
not
enough
that
he
rewards
the
Obedient
with
eternal
Life
,
but
his
Faithfulness
stands
obliged
to
prolong
their
temporal
Life
,
to
such
a
Duration
as
may
be
fit
at
least
to
make
a
Type
of
the
everlasting
Rest
.
Neither
doth
the
more
spiritual
Dispensation
of
the
Gospel
,
look
upon
this
Blessing
of
long
Life
,
as
a
thing
below
its
Cognizance
,
but
propounds
it
as
a
Promise
of
Moment
,
though
it
be
now
divested
of
its
typical
use
,
and
stands
for
no
more
than
it self
signifies
.
And
therefore
we
find
that
the
Apostle
puts
a
Value
upon
this
Fifth
Commandment
on
this
very
Reason
,
that
it
is
the
first
with
Promise
,
Eph.
6.23
.
And
St.
Peter
at
large
transcribes
that
Passage
of
Psal
.
34.
What
Man
is
he
that
desireth
to
live
,
and
loveth
many
Days
?
let
him
depart
from
Evil
,
and
do
Good
,
&c.
And
St.
Paul
tells
us
,
that
Godliness
is
profitable
unto
all
things
,
having
the
Promises
of
this
Life
,
and
of
that
which
is
to
come
.
And
what
is
there
that
can
concern
this
Life
,
more
than
Life
it self
?
God's
Faithfulness
is
therefore
obliged
by
Promise
,
to
lengthen
out
an
holy
and
obedient
Life
.
Nor
will
it
be
very
hard
to
vindicate
his
Faithfulness
in
the
performance
of
this
Promise
;
although
God
suffer
many
to
grow
Old
in
their
Sins
,
whose
Youth
began
their
Course
of
Wickedness
with
Rebellion
against
their
Parents
,
and
who
continue
to
their
decrepit
Days
,
their
Impieties
and
Rebellions
against
God
;
when
as
early
Towardliness
and
Piety
,
are
generally
look'd
upon
as
mortal
Symtoms
;
and
God
seems
especially
to
shorten
their
Days
to
whom
he
here
promiseth
a
long
Life
.
For
since
this
present
Life
is
nothing
else
but
a
Tendency
and
Preparative
unto
Eternity
;
neither
it
nor
any
thing
in
it
can
be
called
Good
,
but
only
as
it
relates
to
our
eternal
State
.
And
therefore
all
Promises
of
earthly
Blessings
,
must
necessarily
imply
this
Condition
,
that
they
shall
be
literally
fulfilled
unto
us
,
if
they
may
promote
our
eternal
Happiness
;
otherwise
they
would
not
be
Promises
,
but
Threatnings
;
and
that
which
we
apprehend
a
Blessing
,
would
indeed
prove
no
other
to
us
than
a
Snare
and
Curse
.
We
may
boldly
challenge
long
Life
,
when
all
the
Circumstances
of
it
will
tend
to
our
everlasting
Welfare
.
But
God
,
who
knows
how
frail
and
yielding
the
best
of
us
are
,
and
in
the
Series
of
his
Divine
Providence
,
seeth
what
prevailing
Temptations
we
shall
be
exposed
unto
,
doth
oftentimes
in
Mercy
abridge
this
Promise
,
and
takes
us
from
the
World
,
lest
the
World
should
take
us
from
him
;
and
deals
with
us
as
Princes
deal
with
Duellists
,
they
make
them
Prisoners
,
that
they
might
preserve
them
:
So
God
that
he
might
preserve
his
People
from
their
great
Enemy
,
commits
them
to
safe
Custody
of
the
Grave
.
And
if
this
be
to
be
unfaithful
,
certainly
his
Faithfulness
would
be
nothing
else
but
an
Art
to
circumvent
and
undo
us
;
should
he
only
to
keep
that
inviolate
,
perform
those
Promises
which
would
be
to
our
Hurt
and
Detriment
.
Nor
indeed
can
any
Man
,
whom
God
hath
blessed
with
a
right
Judgment
and
due
Esteem
of
things
,
be
willing
to
compound
for
the
Continuance
of
this
present
Life
,
with
the
Hazard
or
Diminution
of
his
future
Happiness
.
Thus
much
for
the
Explication
of
the
Fifth
Commandment
.
THE
SIXTH
COMMANDMENT
.
Thou
shalt
not
kill
.
THE
Commandments
of
the
Second
Table
,
do
all
of
them
immediately
respect
that
Duty
which
we
owe
unto
Men
;
whom
we
may
consider
,
either
,
as
under
some
peculiar
Differences
;
or
else
in
their
common
Nature
.
We
have
already
spoken
concerning
the
Duties
that
belong
unto
them
under
the
first
Acception
,
as
they
are
differenced
into
Superiours
,
and
Inferiours
.
There
are
other
Duties
which
appertain
universally
unto
all
,
under
what
Difference
soever
they
may
be
considered
;
whether
they
be
Superiours
,
or
Inferiours
,
or
Equals
among
themselves
;
and
these
are
contained
in
the
five
following
Precepts
;
all
which
concern
our
Neighbour
,
either
in
his
Person
,
or
in
his
exteriour
Gifts
,
of
Wealth
,
or
Good
Name
.
His
Person
is
to
be
considered
,
either
naturally
,
or
Mystically
:
Naturally
,
as
he
is
this
individual
Man
;
and
so
the
Sixth
Commandment
provides
for
his
Security
:
Thou
shalt
not
kill
.
Mystically
,
as
he
is
in
the
state
of
Marriage
;
which
,
of
Two
,
makes
up
one
Mystical
Person
:
And
so
Care
is
taken
for
him
in
the
Seventh
;
Thou
shalt
not
commit
Adultery
.
If
we
consider
him
in
his
External
Gifts
,
so
his
Estate
and
Substance
is
safeguarded
by
the
Eighth
Commandment
;
Thou
shalt
not
steal
:
His
Reputation
,
and
good
Name
by
the
Ninth
;
Thou
shalt
not
bear
false
witness
against
thy
Neighbour
.
And
as
a
strong
Fence
set
about
him
,
and
also
about
the
other
Laws
,
that
neither
of
them
be
violated
,
God
hath
not
only
prohibited
the
outward
Acts
of
gross
and
flagitious
Crimes
,
but
the
inward
,
and
lurking
Motions
unto
Evil
,
in
our
Thoughts
and
Affections
;
and
this
,
in
the
Tenth
Commandment
:
Thou
shalt
not
covet
.
I
shall
begin
with
the
first
of
these
;
which
takes
care
for
the
Security
,
and
Indemnity
of
our
Persons
;
Thou
shalt
not
kill
.
And
this
forbids
that
barbarous
and
inhumane
Sin
of
Murther
,
that
First-born
of
the
Devil
,
who
was
a
Murtherer
from
the
beginning
;
the
first
branded
Crime
that
we
read
of
,
wherein
natural
Corruption
,
contracted
by
the
Fall
,
vented
its
Rancour
and
Virulence
,
the
Sin
of
Cain
,
that
great
Instance
of
Perdition
,
who
slew
his
Brother
Abel
,
because
his
Brother's
Works
were
righteous
,
and
his
own
evil
.
Neither
doth
this
Precept
confine
it self
only
to
forbid
the
actual
Sin
of
Murther
;
but
all
Degrees
,
and
all
Causes
of
it
;
as
Hatred
,
and
rash
Anger
,
Revenge
,
and
Slanders
,
and
false
Accusations
,
and
whatsoever
may
prejudice
the
Safety
of
our
Neighbour
,
or
tempt
us
to
see
him
perish
,
when
it
is
in
our
power
to
rescue
,
and
relieve
him
.
Some
old
Hereticks
Manichaei
.
Aug.
de
Civit
.
Dei
,
l.
1.
c
.
●0
.
extended
the
Sense
of
this
Prohibition
,
Thou
shalt
not
kill
,
even
unto
Brute
Creatures
themselves
;
holding
it
unlawful
to
slay
any
of
them
for
the
Use
and
Service
of
our
Life
Possibly
indeed
,
Unmercifulness
even
towards
them
,
and
a
cruel
tormenting
of
them
,
not
to
satisfie
our
Occasions
,
and
Necessities
,
but
our
unreasonable
Passions
,
may
be
reducible
as
a
Sin
against
this
Commandment
,
(
for
all
Acts
of
Cruelty
are
so
;
)
but
simply
to
kill
them
for
our
Necessity
,
cannot
:
God
the
universal
Lord
both
of
them
,
and
us
,
hath
granted
us
this
Prerogative
in
our
Charter
,
to
have
the
power
of
Life
and
Death
over
them
.
Gen.
9.3
.
Every
moving
Thing
that
liveth
,
shall
be
Meat
for
you
.
And
doubtless
we
may
put
them
to
any
kind
of
Death
,
that
the
necessity
either
of
our
Food
or
Physick
will
require
.
This
Killing
therefore
,
forbidden
in
the
Text
,
refers
only
unto
Men
,
like
our selves
;
and
therefore
it
is
very
properly
rendred
by
others
,
Thou
shalt
do
no
Murther
.
Yet
neither
is
every
killing
of
a
Man
Murther
:
For
there
are
several
Cases
,
wherein
,
although
one
kill
another
,
yet
he
is
no
Murtherer
:
As
,
First
,
In
the
Execution
of
Justice
.
Magistrates
,
and
such
who
have
lawful
Power
and
Authority
,
may
,
and
ought
to
put
capital
Offenders
to
Death
,
and
if
they
do
not
,
God
will
charge
it
upon
them
as
their
Sin
.
It
is
an
ancient
Law
upon
Record
,
Gen.
9.6
.
Whosoever
sheddeth
Man's
Bloud
,
by
Man
shall
his
Bloud
be
shed
;
as
if
there
were
no
other
way
for
Expiation
,
no
other
Method
to
wash
away
the
stain
and
guilt
of
Bloud
,
but
only
by
his
who
unjustly
spilt
it
.
And
Again
,
Deut.
19.21
.
Thine
Eye
shall
not
pity
;
but
Life
shall
go
for
Life
.
And
indeed
,
if
we
rightly
consider
it
,
this
is
not
to
Butcher
up
Mankind
,
but
to
preserve
them
.
God
hath
commanded
Magistrates
to
kill
,
that
he
might
prevent
Murther
:
For
our
Nature
is
so
extreamly
corrupt
,
that
there
is
no
other
effectual
way
to
hinder
us
from
killing
,
but
by
enjoyning
the
Magistrates
to
do
it
.
And
therefore
as
Physicians
,
in
cases
of
violent
,
and
immoderate
Bleeding
,
do
often
open
a
Vein
in
another
part
of
the
Body
,
as
the
best
Method
to
stop
it
by
Revulsion
;
so
when
the
Body
Politick
bleeds
by
private
rage
and
revenge
,
gushing
out
into
Murthers
,
the
way
to
stop
this
Bloud
,
is
to
shed
Bloud
.
Neither
doth
our
Saviour's
Command
,
not
to
resist
evil
,
Matth
.
5.39
.
gainsay
this
legal
and
punitive
way
of
Bloud-shedding
:
For
those
words
do
only
forbid
private
Revenge
,
not
publick
.
We
must
not
be
Judges
in
our
own
Causes
,
nor
when
we
apprehend
our selves
wronged
,
carve
out
to
our selves
what
Measures
of
Revenge
our
Wrath
and
Fury
shall
dictate
;
we
who
have
no
Authority
,
or
Commission
,
ought
not
to
take
Life
for
Life
,
nor
Eye
for
Eye
,
nor
Tooth
for
Tooth
,
much
less
Life
for
an
Injurious
Word
,
or
an
idle
Quarrel
;
we
must
not
repay
with
the
least
revenge
,
those
who
have
done
us
the
greatest
wrongs
;
in
which
sense
,
we
must
not
resist
evil
;
but
if
we
have
in
any
thing
suffered
wrong
,
we
ought
to
bring
all
our
Causes
and
Complaints
to
the
Magistrate
;
for
into
his
Hands
hath
God
put
the
Sword
of
Justice
,
Rom.
13.4
.
Revenge
is
so
sacred
a
thing
,
that
none
ought
to
intermeddle
with
it
but
those
whom
God
hath
appointed
;
for
he
hath
solemnly
ascribed
it
to
himself
,
Heb
.
10.30
.
Vengeance
belongeth
unto
me
;
I
will
recompense
,
saith
the
Lord
.
And
he
hath
constituted
the
Magistrate
,
as
his
Deputy
,
in
this
Work
and
Office
;
and
therefore
he
only
ought
to
revenge
,
by
Punishment
proportionable
to
the
nature
of
the
Crimes
committed
:
So
that
to
speak
properly
,
it
is
only
God
,
and
not
Man
,
that
sheds
the
Bloud
of
wicked
Persons
.
The
Magistrate
receives
his
Commission
from
God
,
and
doth
it
as
his
Minister
,
and
Servant
;
yea
,
and
in
doing
it
,
is
so
far
from
doing
a
cruel
and
unjust
Act
,
an
Act
that
will
either
pollute
his
Hands
,
or
stain
his
Conscience
,
that
it
makes
him
the
more
holy
and
pure
:
And
therefore
when
Moses
called
the
Levites
to
slay
those
Idolaters
that
had
worshipped
the
Golden
Calf
,
he
speaks
of
it
,
as
an
holy
Function
,
Exod
.
32.29
.
Consecrate
your selves
to
day
unto
the
Lord
;
every
Man
upon
his
Son
,
and
upon
his
Brother
,
that
he
may
bestow
upon
you
a
Blessing
this
day
.
Secondly
,
There
may
be
Bloud-shed
in
a
just
and
lawful
War
,
without
the
charge
or
crime
of
Murther
.
Indeed
we
are
commanded
to
follow
Peace
with
all
Men
,
and
as
much
as
lies
in
us
,
and
,
if
possible
,
to
have
Peace
with
all
Men
,
Rom.
12.18
.
But
sometimes
,
through
the
Ambition
,
and
turbulent
Spirits
of
others
,
through
their
politick
Designs
of
picking
unjust
Quarrels
,
it
may
be
no
longer
possible
to
maintain
Peace
;
and
in
this
case
,
where
we
have
Right
,
and
Equity
on
our
side
,
it
is
lawful
to
wage
War
:
I
speak
not
now
of
private
Differences
between
Person
and
Person
;
but
of
publick
,
between
Nation
and
Nation
:
In
which
Case
,
the
Supreme
Magistrate
hath
the
power
of
making
War
,
and
proclaiming
Peace
.
There
are
some
who
decry
this
Assertion
,
and
think
it
contrary
to
the
Temper
of
a
Christian
,
who
is
a
Son
of
Peace
,
to
be
a
Man
of
War
.
I
confess
,
there
is
nothing
that
can
justifie
War
against
another
Nation
,
but
either
,
First
,
Necessary
Defence
against
an
unjust
Invasion
.
Or
,
Secondly
,
Recovery
of
what
is
unjustly
taken
away
.
Thus
David
pursued
the
Amalekites
,
who
had
carried
his
Wives
away
Captives
:
Or
,
Thirdly
,
The
punishing
of
some
great
Injury
and
Wrong
.
Thus
David
likewise
wars
against
the
Ammonites
,
for
the
contumelious
Usage
of
his
Ambassadors
.
But
where
the
Cause
is
just
,
the
Manner
in
which
we
prosecute
it
is
warrantable
,
the
Authority
which
engageth
us
in
it
,
being
rightly
constituted
over
us
,
I
see
nothing
but
that
it
is
very
fit
,
when
it
is
very
necessary
,
to
take
up
Arms
,
and
in
a
publick
War
to
right
our selves
upon
injurious
Enemies
:
For
,
as
there
may
be
many
wrongs
done
by
one
Party
against
another
,
who
must
be
judged
by
the
Law
common
to
them
both
;
so
there
may
be
many
wrongs
by
one
Nation
against
another
;
which
,
if
they
will
not
consent
to
redress
,
there
being
no
common
Magistrate
,
nor
common
Law
over
them
both
,
(
except
the
Law
,
and
Right
of
Nations
,
of
which
,
the
more
powerful
usually
make
little
account
;
)
in
this
case
,
certainly
the
injured
may
very
justly
have
recourse
to
War
.
For
,
what
Law
is
to
Persons
of
the
same
Nation
,
that
War
is
to
Persons
of
a
different
Nation
.
We
read
,
That
among
those
many
Penitents
that
came
to
John
the
Baptist
,
for
Instruction
,
when
Soldiers
also
came
,
he
did
not
bid
them
lay
down
their
Arms
,
or
their
Commission
:
He
preach'd
not
to
them
,
Fight
no
more
,
Kill
no
Man
;
but
gives
them
directions
how
they
should
demean
themselves
in
their
Calling
:
Which
he
would
not
have
done
,
if
he
thought
their
Calling
it self
unlawful
.
He
bids
them
do
no
violence
,
accuse
no
man
falsly
;
but
be
content
with
your
Pay
,
or
Wages
,
Luke
3.14
.
Neither
did
our
Saviour
,
when
he
so
highly
commended
the
Centurion
for
his
Faith
,
rebuke
him
for
his
Profession
;
but
extolls
him
for
taking
the
Ground
and
Argument
of
his
Faith
,
from
his
Military
Calling
,
Luke
7.8
.
I
am
a
Man
under
Authority
,
having
Soldiers
under
me
;
and
I
say
unto
one
go
,
and
he
goes
;
and
to
another
come
,
and
he
comes
;
and
to
my
Servant
,
do
this
,
and
he
doth
it
.
This
very
Calling
of
his
he
urgeth
Christ
with
,
and
makes
it
an
Argument
to
strengthen
his
Faith
,
that
certainly
Christ
was
able
to
cure
his
sick
Servant
;
because
,
if
he
,
who
was
but
a
Captain
,
had
such
Authority
over
his
Soldiers
,
to
command
them
to
come
,
and
to
go
at
his
Word
;
how
much
more
absolute
Power
had
Jesus
,
as
Lord
both
of
Life
and
Death
,
over
all
Bodily
Diseases
,
to
command
them
to
come
,
and
to
go
at
his
pleasure
.
This
I
take
to
be
the
Force
and
Reason
of
his
Words
:
Upon
which
Christ
gives
him
this
large
Testimonial
and
Encomium
,
Verse
9.
When
Jesus
heard
these
things
,
he
marvelled
,
and
turned
him
about
,
and
said
unto
the
People
,
I
have
not
found
so
great
Faith
,
no
,
not
in
Israel
.
But
not
to
multiply
more
Instances
,
that
one
Place
may
seem
fully
convincing
and
satisfactory
,
John
.
18.36
.
When
Christ
was
examined
concerning
his
Kingdom
,
he
answereth
,
My
Kingdom
is
not
of
this
World
;
if
my
Kingdom
were
of
this
World
,
then
would
my
Servants
fight
,
that
I
should
not
be
delivered
unto
the
Jews
:
Which
clearly
implies
,
That
although
Wars
,
and
Fightings
were
not
proper
Means
to
advance
the
Spiritual
Nature
of
the
Kingdom
of
Christ
;
yet
if
the
Methods
of
his
Humiliation
had
permitted
him
to
assume
the
Royal
Sceptre
,
his
Servants
and
Followers
might
lawfully
have
fought
to
defend
his
Claim
and
Title
.
But
enough
of
this
.
Tbirdly
,
A
Man
may
shed
Blood
in
the
necessary
Defence
of
his
Person
,
without
being
guilty
of
Murther
,
when
he
is
suddenly
assaulted
by
those
who
attempt
to
take
away
his
Life
,
and
hath
no
other
means
left
him
to
secure
it
.
In
this
case
,
there
being
no
Possibility
of
having
recourse
to
a
Magistrate
for
Protection
,
every
Man
is
a
Magistrate
to
himself
.
But
here
(
because
all
Cases
of
Blood
are
tender
)
let
me
caution
you
,
that
it
is
not
enough
the
Danger
be
impending
,
but
it
must
be
instant
and
present
,
such
wherein
a
Man's
Life
is
in
all
Probability
lost
,
if
he
doth
not
stand
upon
his
Defence
.
For
in
Dangers
that
are
only
threatned
and
approaching
,
we
ought
to
trust
Providence
,
and
to
use
our
best
diligence
to
work
our
escape
from
them
.
But
if
the
Assault
be
sudden
,
and
no
way
of
Escape
visible
,
we
may
lawfully
take
away
the
Life
of
him
who
unjustly
seeks
to
take
ours
;
for
this
is
not
a
design
to
kill
him
,
but
to
preserve
our selves
.
Yea
we
find
Exod
.
22.2
.
that
God
allows
the
killing
of
a
Thief
,
if
he
break
into
a
Man's
House
by
Night
;
but
not
so
if
he
attempted
it
by
Day
.
And
possibly
the
Reason
of
this
Law
might
be
,
because
when
any
cometh
upon
another
in
the
Night
,
it
might
be
presumed
that
he
takes
the
Advantage
of
the
Darkness
,
not
only
to
steal
his
Goods
,
but
to
mischief
his
Person
:
And
therefore
God
allows
it
as
lawful
to
kill
such
an
one
,
as
a
part
of
necessary
Defence
.
From
which
I
think
we
may
safely
conclude
,
that
it
is
lawful
also
to
kill
those
who
attempt
upon
our
Goods
,
when
we
have
reason
to
fear
they
may
likewise
design
upon
our
Persons
.
Fourthly
,
There
is
yet
one
Case
more
,
and
that
is
accidental
Blood-shedding
,
which
is
not
chargeable
with
Murther
;
when
Blood
is
shed
without
any
Intention
or
Purpose
of
doing
it
.
Such
a
Case
we
find
mentioned
in
Scripture
;
as
when
in
hewing
of
Wood
from
a
Tree
,
the
Ax
should
slip
,
and
by
chance
kill
a
Man's
Neighbour
,
Deut.
19.5
.
And
therefore
for
such
innocent
Man-slayers
,
God
himself
appointed
Cities
of
Refuge
,
that
they
might
fly
unto
them
,
and
be
safe
from
the
Avenger
of
Blood
.
But
here
we
must
look
to
it
,
that
we
be
employed
about
lawful
things
;
otherwise
,
if
we
be
doing
that
which
is
unjustifiable
,
which
accidentally
proves
to
be
the
Death
of
another
,
this
cannot
be
excused
from
Murther
;
and
I
am
sure
God
exacts
the
same
Punishment
for
it
:
And
therefore
it
is
said
,
Exod
.
21.22
.
That
if
Men
strive
among
themselves
,
and
hurt
a
Woman
that
she
die
,
though
it
was
not
intended
by
them
;
yet
Life
shall
go
for
Life
,
because
their
Strife
and
Contention
between
themselves
is
an
unlawful
Action
.
There
ought
also
to
be
a
due
Care
taken
,
to
avoid
any
Mischief
,
that
may
happen
upon
doing
of
a
lawful
Action
;
by
giving
notice
to
those
who
come
in
the
way
of
Danger
,
and
forbearing
to
do
it
whilst
they
are
there
.
But
in
all
Cases
,
where
the
Death
of
another
is
intended
,
(
let
it
be
upon
never
such
violent
and
sudden
a
Passion
,
)
although
there
were
no
prepensed
,
and
rancouring
Malice
born
towards
them
before
,
howsoever
our
Laws
may
be
too
favourable
to
it
,
and
call
it
Man-slaughter
;
yet
doubtless
it
is
in
Conscience
,
and
in
the
Sight
of
God
,
wilful
Murther
.
For
the
Man-slayer
,
whom
the
Scripture
mentions
distinct
from
the
Murtherer
,
is
only
he
who
slays
his
Neighbour
accidentally
,
not
designing
nor
intending
him
any
harm
:
This
is
the
only
Man-slaughter
,
which
our
Law
is
pleased
to
call
Chance-Medley
;
and
whatsoever
is
not
this
,
is
Murther
,
and
ought
as
such
to
be
punish'd
.
Now
Murther
may
be
either
of
a
Man's
self
,
or
of
another
.
Both
of
them
are
most
black
and
heinous
Crimes
.
First
,
As
for
Self-murther
;
Many
of
the
ancient
Heathens
thought
it
the
most
heroick
and
gallant
way
of
dying
,
and
would
have
recourse
unto
it
upon
very
slight
Occasions
;
accounting
it
an
universal
Remedy
that
Nature
had
put
into
their
hands
,
to
rid
themselves
of
any
Trouble
which
they
were
loth
to
bear
.
Yet
some
,
even
among
the
Heathens
,
have
very
sharply
,
as
well
as
justly
taxed
this
wicked
Custom
;
among
whom
that
saying
of
{αβγδ}
.
Arist
.
Eth.
l.
3.
c
.
7.
And
this
Lucian
calls
{αβγδ}
.
De
Morte
Peregrini
.
Aristotle
,
in
his
Ethicks
,
is
very
considerable
:
For
a
Man
to
die
,
only
that
he
may
avoid
Poverty
,
or
Crosses
,
is
not
Gallantry
,
but
meer
Cowardice
;
and
declares
,
that
he
wants
Courage
to
encounter
them
.
In
which
Particular
,
this
Heathen
had
a
better
Illumination
than
the
Author
of
the
Book
of
Maccabees
;
who
very
unworthily
commends
one
Razis
a
Jew
,
for
chusing
rather
to
destroy
himself
,
than
yield
to
his
Enemy
.
Which
Passage
,
besides
divers
others
,
do
evidently
prove
those
Books
not
to
belong
to
the
Canon
of
Scriptures
;
but
deserve
to
be
called
,
as
they
are
,
Apochryphal
.
And
truly
,
Self-murther
,
next
to
the
unpardonable
Sin
against
the
Holy
Ghost
,
is
,
I
think
,
the
most
dangerous
,
and
most
desperate
that
can
be
committed
:
and
because
it
leaves
so
little
room
for
Repentance
,
it
leaves
but
very
little
for
Hope
and
Charity
.
Those
wretched
Creatures
whom
God
hath
so
far
abandoned
,
as
to
permit
them
to
fall
into
this
horrid
Crime
,
had
they
but
any
the
least
Care
of
their
Eternal
Salvation
,
they
would
certainly
tremble
,
when
they
are
offering
Violence
to
themselves
;
considering
that
they
must
instantly
appear
before
God
,
and
lift
up
those
Hands
at
his
Great
Tribunal
,
which
they
but
a
minute
before
imbrued
in
their
own
Blood
:
It
is
a
Sin
,
which
when
the
Devil
tempts
Men
unto
,
he
cannot
make
use
of
his
most
prevailing
Wile
and
Stratagem
.
For
when
he
tempts
to
other
Sins
,
he
still
drills
on
the
Sinner
with
Hopes
of
living
to
repent
and
reform
,
and
promiseth
him
Mercy
and
Forgiveness
:
But
this
of
Self-murther
precludes
all
such
Hopes
and
Expectations
;
For
they
die
in
their
Sins
;
yea
,
their
Death
is
their
Sin
;
and
what
a
forlorn
Estate
are
they
in
,
who
resolve
that
their
last
Act
shall
be
a
damnable
Sin
?
These
are
Self-Murtherers
to
Purpose
,
and
destroy
not
only
their
Bodies
,
but
their
Souls
too
.
Consider
again
,
that
it
is
a
Sin
committed
against
the
very
Standard
and
Rule
of
our
Love
to
others
:
For
God
hath
commanded
us
to
love
others
as
our selves
;
and
therefore
as
we
may
not
murther
another
,
so
much
less
may
we
murther
our selves
.
And
those
who
are
hurried
to
this
impious
Act
,
as
they
do
actually
destroy
themselves
,
so
they
do
virtually
and
interpretatively
murther
and
destroy
the
whole
World
;
and
are
as
guilty
before
God
,
as
if
,
together
with
themselves
,
they
had
murthered
their
Parents
,
their
Children
,
their
nearest
Relations
,
and
all
Mankind
besides
;
and
that
because
they
destroy
that
Fundamental
Law
which
should
regulate
their
Love
to
their
Neighbours
;
and
which
is
the
stated
Rule
,
according
to
which
they
should
endeavour
after
their
Welfare
and
Preservation
.
And
therefore
,
if
ever
the
Devil
work
upon
thy
melancholy
and
discontented
Pride
,
to
tempt
thee
to
this
damnable
and
almost
unpardonable
Sin
,
be
sure
to
collect
all
thy
Strength
unto
thee
;
and
,
with
infinite
abhorrence
of
it
,
command
him
to
avoid
:
Let
not
any
Shame
,
or
Poverty
,
or
Horrors
of
Conscience
,
fasten
this
Hellish
Temptation
upon
thee
;
for
know
assuredly
,
that
if
thou
hearkenest
unto
them
,
and
puttest
them
in
Execution
,
there
is
no
Probability
,
but
that
thou
must
pass
from
Temporal
Sufferings
to
Eternal
Torments
;
which
,
be
thy
Condition
in
this
Life
never
so
deplorable
and
wretched
,
thou
hast
no
Reason
to
hasten
,
but
wilt
,
in
Hell
,
think
that
they
came
too
soon
upon
thee
.
Secondly
,
The
Murthering
of
another
,
is
a
most
heinous
and
black
Sin
,
a
Sin
,
that
God
doth
usually
by
some
wonderful
Method
of
his
Providence
detect
,
and
bring
to
Punishment
;
and
which
dogs
the
Consciences
of
those
who
are
guilty
of
it
,
with
horrid
Affrights
and
Terrors
,
and
hath
sometimes
extorted
from
them
a
Confession
of
it
,
when
there
hath
been
no
other
Proof
nor
Evidence
.
The
two
greatest
Sinners
that
the
Scripture
hath
set
the
blackest
Brand
upon
,
were
both
Murtherers
,
Cain
and
Judas
;
the
one
,
the
Murtherer
of
his
Brother
;
the
other
,
first
of
his
Lord
and
Master
,
and
then
of
himself
.
And
God
so
infinitely
hates
and
detests
it
,
that
although
the
Altar
were
a
Refuge
for
other
Offenders
,
yet
he
would
not
have
a
Murtherer
shelter'd
there
;
but
he
was
to
be
dragg'd
from
that
unviolable
Sanctuary
unto
Execution
,
according
to
that
Law
,
Exod
.
21.24
.
If
a
Man
come
presumptuously
upon
his
Neighbour
,
and
slay
him
with
Guile
,
thou
shalt
take
him
from
mine
Altar
that
he
may
die
.
And
accordingly
we
read
,
1
Kings
2.30
.
That
when
Joab
had
fled
,
and
taken
hold
on
the
Horns
of
the
Altar
,
so
that
the
Messengers
who
were
sent
to
put
him
to
Death
,
durst
not
violate
that
Holy
Place
by
shedding
his
Blood
,
Solomon
gives
Command
to
have
him
slain
even
there
,
as
if
the
Blood
of
a
wilful
Murtherer
were
a
very
acceptable
Sacrifice
offered
up
unto
God
.
And
indeed
in
the
first
Prohibition
of
Murther
that
we
meet
withal
,
God
subjoins
a
very
weighty
Reason
why
it
should
be
so
odious
unto
him
,
Gen.
9.6
.
Whoso
sheddeth
Man's
Blood
,
by
Man
shall
his
Blood
be
shed
;
for
in
the
Image
of
God
made
he
Man
.
So
that
Homicidium
est
Deicidium
;
to
slaughter
a
Man
,
it
is
to
stab
God
in
Effigie
:
For
though
the
Image
of
God's
Holiness
and
Purity
be
totally
defaced
in
us
since
the
Fall
;
yet
still
every
Man
,
even
the
most
wicked
and
impious
that
lives
,
bears
some
Strictures
of
the
Image
of
God
in
his
Intellectuals
,
the
Freedom
of
his
Will
,
and
his
Dominion
over
the
Creatures
:
And
God
will
have
every
part
of
his
Image
so
revered
by
us
,
that
he
who
assaults
Man
,
is
esteemed
by
him
,
as
one
who
attempts
to
assassinate
God
himself
.
This
of
Murther
is
a
crying
Sin
;
Blood
is
loud
and
clamorous
:
The
first
that
ever
was
shed
,
was
heard
as
far
as
from
Earth
to
Heaven
,
Gen.
4.10
.
The
Voice
of
thy
Brother's
Blood
crieth
to
me
from
the
Ground
:
And
God
will
certainly
hear
its
Cry
,
and
Avenge
it
.
But
not
only
he
whose
Hands
are
imbrued
in
the
Blood
of
others
;
but
those
also
who
are
Accessory
,
are
guilty
of
Murther
.
As
,
First
,
Those
who
command
or
counsel
it
to
be
done
:
Thus
David
became
guilty
of
the
Murther
of
innocent
Uriah
;
and
God
,
in
drawing
up
his
Charge
,
accuseth
him
with
it
,
2
Sam
.
12.9
.
Thou
hast
slain
him
with
the
Sword
of
the
Children
of
Ammon
.
Secondly
,
Those
who
consent
to
Murther
,
are
guilty
of
it
.
Thus
Pilate
,
for
yielding
to
the
clamorous
Out-cries
of
the
Jews
,
Crucifie
him
,
Crucifie
him
;
though
he
washed
his
Hands
,
and
disavowed
the
Fact
,
yet
was
as
much
guilty
as
those
who
nailed
him
to
the
Cross
.
Thirdly
,
He
that
concealeth
a
Murther
,
is
guilty
of
it
.
And
therefore
we
read
,
Deut.
21.6
,
7.
That
in
case
a
Man
were
found
slain
,
and
the
Murtherer
unknown
;
the
Elders
of
that
City
were
to
assemble
,
and
wash
their
Hands
,
and
protest
,
That
they
had
not
shed
this
Blood
,
neither
had
their
Eyes
seen
it
.
Intimating
that
if
they
had
seen
and
concealed
it
,
they
had
thereby
become
guilty
of
the
Murther
.
Fourthly
,
Those
who
are
in
Authority
,
and
don't
punish
a
Murther
,
when
committed
and
known
,
are
themselves
guilty
of
it
.
Thus
when
by
the
wicked
Artifice
of
Jezebel
,
Naboth
was
condemned
to
die
,
although
Ahab
knew
nothing
of
the
Contrivance
till
after
the
Execution
;
yet
because
he
did
not
vindicate
that
innocent
Blood
when
he
came
to
the
Knowledge
of
it
,
the
Prophet
chargeth
it
upon
him
,
1
Kings
21.19
.
Hast
thou
killed
,
and
also
taken
Possession
.
The
Guilt
lay
upon
him
,
and
the
Punishment
due
to
it
overtook
him
;
although
we
do
not
read
,
that
he
was
any
otherwise
guilty
of
it
,
than
in
not
punishing
those
who
had
committed
it
.
And
those
Magistrates
,
who
upon
any
Respect
whatsoever
,
suffer
a
Murther
to
escape
unpunished
,
are
said
to
pollute
the
Land
with
Blood
,
Numb
.
35.31
,
32
,
33.
Ye
shall
take
no
satisfaction
for
the
Life
of
a
Murtherer
,
but
he
shall
surely
be
put
to
Death
.
So
shall
ye
not
pollute
the
Land
wherein
ye
are
;
for
Blood
defileth
the
Land
:
And
the
Land
cannot
be
cleansed
of
the
Blood
that
is
shed
therein
,
but
by
the
Blood
of
him
that
shed
it
.
But
in
this
Commandment
,
not
only
the
Perpetration
of
Murther
,
and
the
actual
imbruing
our
hands
in
the
Bloud
of
our
Brother
,
is
prohibited
;
but
likewise
all
Causes
and
Occasions
leading
to
it
:
As
,
First
,
Envy
;
which
is
the
Rust
of
a
cankered
Soul
,
a
foul
,
meagre
Vice
,
that
turns
the
Happiness
and
Welfare
of
others
,
into
our
Misery
and
Torment
.
Thus
Cain
first
enviously
repined
at
the
Success
and
Acceptation
of
his
Brother's
Sacrifice
,
and
this
quickly
prompted
him
to
Murther
.
Secondly
,
Unjust
,
and
immoderate
Anger
;
which
if
it
be
suffered
to
lie
festering
in
the
heart
,
will
turn
into
the
Venom
of
a
perfect
hatred
.
This
is
not
only
a
Cause
,
but
a
Degree
of
Murther
;
and
as
such
,
it
is
accounted
by
our
Saviour
,
who
is
the
best
Expositor
of
the
Law
,
Matth
.
5.22
.
You
have
heard
,
that
it
was
said
by
them
of
old
time
,
Thou
shalt
not
kill
;
but
I
say
unto
you
,
that
whosoever
is
angry
with
his
Brother
without
a
cause
,
is
in
danger
of
the
Judgment
,
and
whosoever
shall
say
unto
his
Brother
,
Racha
,
shall
be
in
danger
of
the
Councel
;
but
whosoever
shall
say
,
Thou
Fool
,
shall
be
in
danger
of
Hell-fire
.
Which
Passage
I
have
formerly
at
large
explained
to
you
;
and
therefore
I
shall
at
present
wave
it
.
Now
Anger
is
not
as
Envy
,
simply
and
in
it self
unlawful
;
for
there
may
be
a
vertuous
Anger
,
as
well
as
vicious
;
an
Anger
that
merits
Praise
and
Commendation
,
and
is
so
far
from
being
a
Sin
,
that
it
is
a
noble
and
generous
Grace
.
To
be
moved
with
indignation
for
the
Cause
of
God
,
when
his
Glory
is
eclipsed
,
his
Name
dishonoured
,
his
Ordinances
profaned
,
his
Sanctuary
polluted
,
his
People
vilified
;
this
is
an
holy
Anger
,
and
may
well
lose
that
common
and
vulgar
Appellation
of
Anger
,
and
pass
under
the
Name
of
Zeal
.
Such
was
our
Saviour's
against
those
that
defiled
the
Temple
,
when
with
a
miraculous
Authority
,
he
whipp'd
them
out
,
and
vindicated
the
House
of
God
unto
the
Worship
of
God
,
from
the
usurpation
of
the
God
of
this
World
,
Mamnon
.
And
therefore
we
find
that
Passage
,
Psal
.
59.
applied
to
this
Action
of
Christ
,
The
Zeal
of
thine
House
hath
eaten
me
up
.
So
likewise
,
when
by
their
hypocritical
Silence
they
seemed
to
discountenance
and
disallow
the
curing
of
a
Man
on
the
Sabbath
Day
,
it
is
said
.
He
looked
round
about
upon
them
with
anger
;
being
grieved
for
the
hardness
of
their
hearts
,
Mark
3.5
.
2.
Again
,
There
is
also
an
innocent
and
allowable
Anger
,
when
we
have
just
provocation
unto
it
;
for
Religion
doth
not
utterly
root
out
and
destroy
the
natural
Passions
;
but
only
moderate
,
and
regulate
them
.
We
may
be
angry
,
but
we
must
not
sin
in
our
Anger
,
Ephes
.
4.26
.
Be
angry
,
but
sin
not
.
And
,
3.
There
is
a
vicious
and
sinful
Anger
;
which
is
a
rash
and
foolish
Passion
,
{αβγδ}
.
Hom.
Iliad
.
Σ
.
a
short
Phrensie
,
that
puts
a
man
for
the
present
quite
besides
himself
,
and
so
agitates
the
Spirits
,
that
the
Bloud
boils
about
the
Heart
,
and
sends
up
such
sooty
Fumes
,
as
darken
the
Understanding
,
and
deprive
him
of
the
use
and
benefit
of
his
Reason
.
The
Two
Ingredients
that
make
up
Anger
,
are
Grief
for
some
Injury
conceived
to
be
done
unto
us
;
and
Desire
of
Revenge
,
to
discharge
our
Gall
and
Choler
upon
those
that
have
wronged
us
;
as
if
we
gave
our selves
ease
by
laying
load
upon
others
.
And
there
are
Two
Things
that
make
Anger
to
be
evil
and
sinful
.
-
1.
When
it
is
without
Cause
.
-
2.
When
it
is
without
Bounds
.
First
,
Causless
Anger
is
a
kind
of
Murther
;
when
Men
will
fret
and
rage
,
although
there
be
no
provocation
at
all
given
them
.
Some
Men's
Galls
overflow
so
much
,
that
upon
every
trivial
occasion
,
or
perhaps
when
there
is
none
,
but
only
their
own
Umbrage
and
Suspicion
,
they
fly
out
into
intemperate
Speeches
,
and
revengeful
Acts
,
and
are
presently
all
in
a
Flame
and
Combustion
,
when
there
is
nothing
to
irritate
them
,
but
their
own
cholerick
Fancies
;
like
Clouds
that
break
out
in
Thunder
and
Lightning
,
when
all
the
Fire
and
Sulphur
is
bred
only
in
their
own
Bowels
.
See
this
testy
Spirit
in
Jonah
,
who
,
though
he
were
an
holy
,
yet
it
seems
by
his
History
,
he
was
a
very
passionate
Man
:
First
,
he
is
angry
that
God
would
spare
Nineveh
,
after
he
had
prophesied
Ruine
and
Destruction
to
it
:
He
grows
into
a
Pet
,
even
with
the
Mercy
of
God
,
as
if
he
circumvented
him
,
and
designed
to
make
him
accounted
a
false
Prophet
.
Jonah
3.1
.
It
displeased
Jonah
exceedingly
,
and
he
was
very
angry
.
Jonah
is
angry
because
God
is
appeased
:
The
froppish
man
thinks
the
Almighty
too
easie
;
and
can
hardly
forgive
that
Mercy
,
which
so
readily
forgave
the
Ninevites
.
And
again
,
when
God
had
caused
a
Worm
to
destroy
the
Gourd
which
he
had
prepared
to
shade
this
hot
and
angry
Head
,
Jonah
falls
into
another
Fit
of
bitter
Passion
for
the
loss
of
so
poor
a
thing
as
his
Gourd
:
And
when
God
meekly
expostulates
the
cause
with
him
,
Dost
thou
well
to
be
angry
for
the
Gourd
?
His
Passion
so
far
transports
him
,
that
he
dares
to
return
this
malapert
Answer
,
even
to
the
great
God
,
Yea
,
I
do
well
to
be
angry
to
the
very
death
.
See
here
how
his
Gall
overflows
,
and
taints
both
his
Reason
and
his
Religion
:
He
hurls
his
Fury
about
against
God
and
Men
;
and
(
as
he
sits
in
his
Booth
,
looking
,
and
praying
daily
that
Fire
and
Brimstone
might
come
down
from
Heaven
to
consume
that
great
City
,
)
when
he
saw
his
Expectation
frustrated
,
and
the
Date
of
his
Prophecy
expired
,
without
the
Accomplishment
of
it
,
he
quarrels
with
God
,
storms
against
every
thing
,
is
weary
of
his
Life
,
and
could
rather
have
fired
it
himself
,
than
it
should
have
escaped
.
Secondly
,
As
Causless
Anger
,
so
immoderate
Anger
is
a
great
Sin
,
and
a
committing
of
Murther
in
our
hearts
.
Now
Anger
may
be
immoderate
two
ways
;
either
in
the
Degree
,
or
in
the
Continuance
and
Duration
of
it
.
First
,
In
the
Degree
,
when
it
is
vehement
and
excessive
,
transporting
us
beyond
our
due
Bounds
and
Temper
.
I
know
no
Law
that
forbids
a
Christian
to
resent
an
Injury
.
Our
Saviour
Christ
himself
,
when
he
was
buffeted
,
was
sensible
of
,
and
reproves
that
Insolence
.
John
18.23
.
If
I
have
spoken
evil
,
bear
witness
of
the
evil
;
but
if
well
,
why
smitest
thou
me
?
Christianity
doth
not
make
Men
Stocks
,
but
keeps
them
from
being
Furies
;
it
doth
not
root
up
,
but
only
prune
our
Anger
,
and
cuts
off
all
superfluities
of
Naughtiness
from
it
.
It
may
,
when
just
cause
is
given
,
warm
,
but
not
fire
our
Spirits
:
But
when
it
breaks
forth
into
reviling
Speeches
,
or
into
revengeful
Actions
,
be
sure
it
hath
catch'd
fire
then
,
and
is
enkindled
of
Hell
.
And
yet
the
just
Anger
of
Superiours
,
as
Magistrates
,
or
Masters
,
or
Parents
,
may
lawfully
break
forth
upon
Inferiours
,
in
inflicting
due
punishments
.
Nor
will
this
fall
under
the
guilt
of
a
sinful
Revenge
,
but
a
just
Reward
,
whilst
they
are
careful
that
the
Punishment
exceed
not
the
Fault
and
Crime
committed
.
But
for
those
who
have
no
Authority
over
others
,
to
seek
revenge
upon
them
,
either
by
railing
or
defaming
Speeches
,
or
by
repaying
Injury
for
Injury
,
is
a
Transgression
of
this
Commandment
,
the
Effect
of
immoderate
Anger
,
and
a
kind
of
Murther
in
them
.
Secondly
,
Anger
may
be
immoderate
in
the
Continuance
and
Duration
of
it
:
For
Age
will
sowr
it
into
Hatred
,
and
turn
what
was
Wine
into
Vinegar
:
And
therefore
the
Apostle
counsels
us
,
Be
angry
,
and
sin
not
.
But
how
may
that
be
done
?
Let
not
the
Sun
,
saith
he
,
go
down
upon
your
wrath
,
Eph.
4.26
.
And
indeed
he
that
goes
to
Bed
,
and
sleeps
with
Anger
boiling
in
his
Breast
,
will
find
the
Scum
of
Malice
upon
it
the
next
Morning
.
This
is
a
Passion
,
which
if
it
be
long
cherish'd
,
will
excutere
Spiritum
,
drive
away
the
Spirit
.
For
how
canst
thou
think
that
the
Dove-like
Spirit
of
God
will
reside
where
the
Heart
remains
full
of
Gall
;
or
,
that
the
Celestial
Flame
of
Divine
Love
should
burn
bright
and
clear
,
where
there
are
so
many
thick
Fumes
and
Vapours
continually
rising
up
to
damp
and
choak
it
?
How
darest
thou
betake
thy self
to
Rest
without
first
invoking
the
great
God
,
and
locking
up
thy self
by
Prayer
into
his
custody
and
safe
tuition
?
And
how
darest
thou
pray
whilst
Wrath
estuates
and
rancles
in
thy
Breast
?
Canst
thou
in
Faith
pray
for
Forgiveness
,
who
dost
not
thy self
forgive
?
Our
Saviour
hath
expresly
told
us
,
that
if
we
forgive
not
Men
their
Trespasses
,
neither
will
our
Father
which
is
in
Heaven
forgive
us
our
Trespasses
:
And
therefore
as
long
as
Anger
and
Desire
of
wreaking
our
Revenge
upon
those
that
have
wronged
us
,
are
entertained
by
us
,
so
long
we
invalidate
our
own
Prayers
,
by
not
performing
that
Condition
,
without
which
,
God
will
never
hear
nor
accept
them
And
therefore
be
sure
you
be
no
longer
angry
than
you
may
lawfully
abstain
from
Prayer
.
For
we
are
commanded
to
lift
up
holy
hands
without
wrath
,
1
Tim
.
2.8
.
For
certainly
Dissention
and
Animosity
with
Men
,
is
no
fit
temper
to
prepare
us
to
hold
communion
with
God
.
And
therefore
,
though
thy
Gift
be
ready
to
be
laid
upon
the
Altar
,
remember
thy self
,
look
inward
,
and
see
whether
all
be
quiet
and
calm
there
;
if
there
be
no
grudge
,
no
anger
against
thy
Brother
:
If
thou
findest
any
,
either
go
first
,
and
actually
reconcile
thy self
unto
him
,
or
if
opportunity
will
not
suffice
for
that
,
purge
out
the
Leaven
of
Wrath
and
Malice
,
and
reconcile
thy self
unto
him
in
thine
own
heart
;
for
under
the
Law
,
no
Offering
of
the
Lord
was
to
be
mingled
with
Leaven
;
and
now
under
the
Gospel
,
God
will
accept
of
no
oblations
that
are
offered
up
unto
him
with
the
Ferment
of
Wrath
and
Passion
:
Although
it
may
surprize
us
,
yet
let
it
not
possess
us
.
See
what
the
Wise
Man
counsels
us
,
Eccl.
7.9
.
Be
not
hasty
in
thy
Spirit
to
be
angry
:
Or
if
through
haste
and
incogitancy
,
it
may
seize
upon
you
,
yet
let
it
not
dwell
there
;
for
he
adds
,
Anger
dwelleth
in
the
bosome
of
Fools
.
And
certainly
the
calm
and
peaceable
Spirit
of
God
will
not
dwell
in
that
House
where
there
are
perpetual
Tumults
and
Discords
,
and
where
our
unruly
Passions
make
such
a
Noise
and
Uproar
,
that
his
secret
Whispers
and
Suggestions
cannot
be
heard
.
And
thus
you
see
what
kind
of
Anger
is
sinful
;
that
which
is
causless
,
and
that
which
is
immoderate
,
either
in
Degrees
,
or
in
Duration
:
and
likewise
what
Anger
is
lawful
;
that
which
is
zealous
for
God's
Glory
,
and
that
which
is
rightly
tempered
,
for
our
own
,
and
our
Neighbour's
Good
.
Let
us
,
in
the
next
place
,
consider
whence
sinful
and
unwarrantable
Anger
doth
usually
proceed
.
You
shall
find
this
bitter
Fruit
to
have
likewise
its
Root
of
Bitterness
.
The
Causes
of
it
are
commonly
these
;
First
,
Pride
,
and
an
over-weening
conceit
of
ourselves
.
Pride
is
the
fruitful
Mother
of
many
Vices
;
but
it
nurseth
none
with
more
care
and
tenderness
than
this
of
Anger
;
and
therefore
the
Wise
Man
tells
us
,
Prov.
13.10
.
That
only
from
Pride
cometh
Contention
;
and
indeed
,
as
the
Philosopher
{αβγδ}
.
Arist
.
Rhet
.
l.
2.
c
.
2.
{αβγδ}
.
Plut.
de
Ira
cohib
.
observes
,
Anger
usually
ariseth
from
an
Opinion
that
we
are
despised
and
contemned
.
Now
the
proud
Man
thinks
every
one
contemns
him
,
that
doth
not
value
him
as
highly
as
he
values
himself
;
that
is
,
beyond
all
reason
;
and
if
he
cannot
meet
with
such
Fools
,
he
grows
angry
,
and
discontented
with
all
the
World
.
Proud
Flesh
about
a
Sore
,
is
always
tender
,
and
cannot
bear
the
least
Touch
;
and
so
proud
Persons
,
if
they
be
never
so
little
touch'd
,
presently
grow
enraged
,
and
think
they
have
a
great
injury
done
them
,
if
others
do
not
as
much
admire
and
respect
them
as
they
do
themselves
.
Whosoever
is
much
a
Self-Lover
,
cannot
sail
of
frequent
occasions
to
make
him
angry
.
Now
the
proud
Man
is
the
greatest
Self-Lover
in
the
World
;
and
the
Misery
is
,
that
he
usually
loves
himself
without
a
Rival
;
and
if
all
do
not
veil
to
him
,
to
say
what
he
shall
dictate
,
and
to
think
what
he
shall
determine
,
and
to
do
what
he
shall
prescribe
,
he
takes
it
for
an
high
Affront
;
and
as
he
hath
given
himself
an
Authority
over
others
,
looks
that
they
should
submit
to
it
,
and
acknowledge
it
:
And
others
,
perhaps
,
having
no
less
Pride
,
or
,
possibly
,
more
Reason
,
refusing
to
gratifie
his
vain
and
arrogant
humour
,
Quarrels
and
Dissentions
arise
,
and
endless
Jars
and
Discords
.
Secondly
,
Another
Cause
of
this
Passion
,
is
the
Weakness
,
and
Feebleness
of
Nature
:
And
therefore
it
is
truly
observed
by
Plutarch
{αβγδ}
.
Plut.
De
Ira
cohib
.
,
that
those
who
are
of
the
infirmest
Natures
,
and
weakest
Constitutions
,
are
most
harrass'd
with
it
;
as
,
Children
more
than
Men
;
old
Age
more
than
the
staid
part
of
Life
;
and
sick
persons
more
than
those
that
are
in
Health
:
For
Anger
is
a
great
Weakness
,
and
therefore
lodgeth
most
in
the
weakest
;
Ants
and
Pismires
,
and
such
little
Creatures
are
most
busie
with
their
Stings
;
whereas
strong
and
generous
Creatures
must
be
much
provok'd
before
they
will
be
injurious
.
There
are
many
other
Causes
of
the
violent
stirring
of
this
exorbitant
Passion
;
as
over-much
Love
of
vain
Trifles
;
which
,
if
they
come
to
any
Mischance
,
as
usually
they
do
,
we
are
apt
to
be
disturbed
at
it
;
easiness
to
believe
at
the
first
Recommendation
,
and
engaging
our
Affections
in
things
before
we
have
had
Trial
and
Experience
of
them
;
which
,
afterwards
proving
quite
contrary
to
our
Expectations
,
the
Disappointment
will
excite
our
Choler
,
&c.
But
I
shall
not
insist
on
these
.
Let
us
therefore
proceed
to
lay
down
some
Rules
for
the
restraining
,
and
moderating
of
Anger
:
And
that
,
-
First
,
In
Others
.
-
Secondly
,
In
our Selves
.
First
,
In
Others
It
is
an
hellish
Sport
for
us
to
irritate
and
stir
up
Anger
in
others
,
only
for
us
to
laugh
at
,
or
to
make
our
Advantages
by
it
:
Scarce
a
less
Sin
than
to
make
them
drunk
,
that
we
may
abuse
them
:
For
prevailing
Passion
is
,
for
the
time
,
a
kind
of
Drunkenness
;
and
both
are
a
degree
of
Frenzy
and
Madness
.
Thou
oughtest
not
therefore
unnecessarily
to
exasperate
thy
Brother
,
whom
thou
knowest
prone
to
this
great
Weakness
.
Otherwise
be
assured
that
all
his
intemperate
Speeches
,
and
rash
Actions
,
shall
be
imputed
unto
thee
,
and
are
thy
Sins
as
well
as
his
;
and
whatsoever
Revilings
he
dischargeth
against
thee
,
shall
at
last
also
be
charged
upon
thee
:
And
what
a
foolish
thing
is
it
for
thee
to
bear
the
sting
of
them
here
,
and
the
punishment
of
them
hereafter
?
The
Wise
Man
hath
told
us
,
Prov.
14.9
.
That
they
are
Fools
who
make
a
mock
at
Sin
.
And
if
thou
,
for
thy
Recreation
,
provokest
any
to
an
undecent
and
misbecoming
Passion
,
know
that
such
Laughter
is
deadly
to
thy self
,
and
thou
art
like
those
poisoned
Persons
who
laugh
themselves
to
Death
.
Secondly
,
To
prevent
,
and
suppress
it
in
thy Self
,
(
for
there
it
doth
most
hurt
,
since
another
Man's
Anger
is
none
of
my
Guilt
,
if
I
have
neither
been
faulty
in
stirring
it
up
,
nor
too
easie
to
catch
the
Flame
from
him
,
)
take
these
following
Rules
and
Directions
:
First
,
Labour
and
pray
for
a
meek
and
humble
Spirit
.
Think
lowly
of
thy self
;
and
then
certainly
thou
wilt
not
be
angry
,
if
others
conspire
with
thee
in
thinking
and
speaking
of
thee
as
thou
dost
of
thy self
.
Most
commonly
Anger
(
as
I
have
said
)
proceeds
from
an
Opinion
of
being
despised
:
Now
do
thou
first
of
all
despise
thy self
;
and
then
all
Reproaches
and
Injuries
will
signifie
no
more
to
thee
,
than
that
other
Men
approve
thy
Judgment
;
and
that
certainly
can
be
no
Cause
of
Anger
.
Thou
wilt
not
be
angry
for
want
of
a
Ceremony
,
or
Demonstration
of
Respect
,
which
others
impose
or
exact
;
nor
wilt
thou
quarrel
with
any
,
for
not
relying
on
thy
Judgment
,
or
contradicting
thy
Sentiments
,
when
thou
shalt
reflect
upon
thine
own
Ignorance
and
frequent
Mistakes
.
They
are
the
high
Hills
,
whose
Heads
are
wrapp'd
about
with
Clouds
and
Tempests
,
when
the
humble
Valleys
are
calm
and
serene
:
So
humble
Souls
,
that
lie
low
in
their
own
Esteem
,
remain
undisturbed
,
when
lofty
Persons
are
still
molested
with
the
Tempests
of
their
own
Passions
.
Secondly
,
Consider
how
often
thou
givest
God
occasion
to
be
angry
with
thee
;
which
if
he
should
take
,
thou
wert
for
ever
undone
.
He
bears
many
Affronts
and
Indignities
at
thy
Hands
.
And
who
art
thou
?
A
poor
vile
Worm
.
And
who
is
he
?
Even
the
great
Almighty
God
,
the
universal
King
of
Heaven
and
Earth
,
that
he
should
put
up
such
Wrongs
at
thy
Hands
.
And
shall
God
daily
take
Injuries
from
such
a
wretched
nothing
as
thou
art
,
God
;
who
is
thy
Lord
and
Master
;
and
wilt
not
thou
bear
them
patiently
from
thy
Fellow-Servant
,
who
,
it
may
be
,
is
in
every
respect
equal
to
thee
;
but
only
inferior
to
thee
in
this
,
that
he
provokes
thee
unjustly
?
Certainly
were
we
as
tender
towards
our
Brethren
,
as
we
all
desire
God
should
be
towards
us
;
could
we
forbear
others
,
as
we
our selves
would
be
forborn
,
there
would
never
be
any
Quarrel
commenced
;
or
if
it
were
,
it
would
be
soon
compounded
.
What
saith
the
Psalmist
,
Psal
.
103.9
.
He
will
not
always
chide
,
neither
will
he
keep
his
Anger
for
ever
.
He
hath
not
dealt
with
us
after
our
Sins
,
nor
rewarded
us
according
to
our
Iniquities
.
Let
this
great
Example
be
ours
,
not
to
be
soon
moved
to
Anger
,
or
quickly
to
free
our selves
from
it
.
Indeed
many
there
are
that
are
slow
to
Anger
,
and
in
that
they
imitate
God
;
but
then
they
are
tenacious
and
retentive
of
Wrath
,
and
hardly
placable
again
.
Their
Anger
is
like
an
Impression
upon
some
hard
Metal
,
very
difficultly
made
,
and
as
difficult
to
be
effaced
.
Let
such
consider
what
would
become
of
them
,
if
God
should
be
as
slow
to
be
reconciled
to
them
,
as
they
are
to
their
Brethren
:
Nay
,
he
is
infinitely
more
wronged
by
you
than
you
can
be
by
them
;
and
yet
he
so
far
condescends
,
as
first
to
seek
Reconciliation
.
And
although
he
be
infinitely
able
by
the
least
expression
of
his
Wrath
and
Power
for
ever
to
destroy
you
;
yet
herein
God
commandeth
his
Love
unto
you
,
that
when
you
were
Enemies
,
ye
were
reconciled
unto
him
by
the
Death
of
his
Son
Certainly
whosoever
doth
but
seririously
reflect
upon
the
infinite
Patience
and
Forbearance
of
God
,
if
he
hath
any
Sweetness
diffused
into
his
Soul
by
that
Consideration
,
if
he
hath
any
Conscience
of
imitating
his
Heavenly
Father
,
in
that
which
is
his
most
adorable
Attribute
,
if
he
hath
any
care
to
ascertain
unto
himself
the
Pardon
and
Remission
of
his
own
Offences
,
will
therein
find
a
powerful
Influence
to
sway
him
to
the
like
Acts
of
Mercy
and
Forgiveness
.
Thirdly
,
Another
Rule
is
,
beware
of
Prejudice
against
thy
Brother
;
for
Prejudice
is
a
very
ill
Interpreter
of
Actions
,
and
will
be
sure
to
expound
them
in
the
worst
Sense
.
Be
not
easie
to
believe
,
that
those
who
offend
thee
do
it
with
design
,
or
that
they
despise
and
undervalue
thee
:
Rather
think
it
any
thing
else
than
Contempt
of
thee
:
Believe
that
his
Offences
proceed
rather
from
his
Folly
and
Indiscretion
,
or
that
he
is
forced
and
necessitated
to
do
it
,
that
others
have
put
him
upon
it
.
If
they
be
thy
Friends
that
wrong
thee
,
suppose
it
to
be
only
a
Fault
of
their
too
great
Familiarity
,
and
a
misgoverned
Intimacy
.
If
they
be
such
as
are
subject
to
thee
,
believe
that
since
they
know
thou
hast
Power
to
chastise
them
,
they
would
not
do
it
purposely
to
provoke
thee
.
If
they
be
vile
and
sordid
Persons
,
trouble
not
thy self
with
their
Affronts
;
for
thy
Reputation
is
above
them
.
Thus
I
say
,
incline
to
believe
it
any
thing
rather
than
a
design'd
Abuse
.
For
though
a
strict
Jealousie
over
our
Reputation
,
and
an
Aptness
to
think
our selves
wronged
,
seem
to
proceed
from
Generousness
,
and
a
Sense
of
Honour
;
yet
indeed
it
proceeds
only
from
Baseness
and
Weakness
of
Mind
.
Whosoever
accounts
himself
despised
by
another
,
is
in
a
Sense
less
than
he
,
and
confesseth
himself
his
Inferior
.
He
is
the
noble
,
and
heroick
Spirited
Person
,
who
is
unshaken
with
the
petty
Affronts
and
Injuries
of
others
;
and
hath
so
much
stable
Confidence
in
the
Integrity
of
his
Actions
,
that
he
cannot
believe
any
can
traduce
him
,
or
them
;
whereas
to
be
angry
at
them
,
doth
but
in
a
sort
justifie
Slanders
,
and
will
beget
a
Belief
,
that
that
is
not
all
together
groundless
,
whereat
he
shews
himself
so
much
concerned
.
It
is
an
old
Maxim
of
Prudence
;
Convitia
si
irascare
,
agnita
videntur
;
Spreta
,
exolescunt
;
If
you
be
angry
at
Railings
,
you
seem
to
acknowledge
them
;
if
you
contemn
them
,
they
vanish
.
Fourthly
,
Be
not
familiar
with
any
angry
Person
:
For
as
one
Fire
will
kindle
another
,
so
it
is
likely
that
his
Choler
will
kindle
thine
;
till
both
flame
into
an
inordinate
and
extravagant
Passion
.
See
the
Direction
expresly
given
us
,
Prov.
22.24
,
25.
Make
no
Friendship
with
an
angry
Man
;
and
with
a
furious
Man
thou
shalt
not
go
,
lest
thou
learn
his
Ways
,
and
get
a
Snare
to
thy
Soul
.
Indeed
there
is
no
such
Fuel
to
Wrath
,
as
Wrath
;
and
it
is
a
very
hard
Matter
to
refrain
being
angry
with
him
,
who
will
causlesly
be
angry
with
us
.
And
as
thou
must
shun
the
Company
and
Acquaintance
of
cholerick
Persons
,
so
likewise
of
Scoffers
:
For
a
Scoff
and
a
Jeer
is
many
times
more
provoking
than
a
Blow
;
and
nothing
will
sooner
kindle
the
Coals
of
Contention
than
a
biting
Taunt
.
And
therefore
Solomon
adviseth
us
,
Prov.
22.10
.
Cast
out
the
Scorner
,
and
Contention
shall
go
out
;
yea
,
Strife
and
Reproach
shall
cease
.
Fifthly
,
It
is
very
good
Counsel
,
if
thou
feelest
any
Motions
of
this
unruly
Passion
begin
to
stir
in
thine
Heart
,
that
thou
arrest
it
for
some
time
,
before
thou
either
speak
or
act
.
Let
this
Mud
have
some
time
to
settle
again
,
that
Reason
may
in
the
mean
while
recover
its
Throne
,
and
direct
thee
how
to
govern
thy self
like
a
wise
Man
and
a
Christian
.
Speak
not
whilst
thou
art
in
the
impetuous
Hurries
of
thy
Passion
:
For
it
was
well
said
of
{αβγδ}
.
Plut.
de
Ira
cohib
.
Plutarch
,
that
it
is
good
in
a
Fever
,
but
much
better
in
Anger
,
to
have
the
Tongue
kept
clean
and
smooth
.
Put
an
Interval
of
time
between
thy
Anger
and
thy
Actions
.
For
those
who
act
in
the
Violence
and
Paroxisms
of
their
Anger
,
do
either
they
know
not
what
,
or
else
what
they
may
have
Reason
to
repent
of
.
And
therefore
Solomon
tells
us
,
that
the
Discretion
of
a
Man
deferreth
his
Anger
,
Prov.
19.11
.
and
the
beginning
of
Strife
is
as
when
one
letteth
out
Waters
,
Prov.
17.14
.
At
first
when
a
Man
cutteth
the
Bank
of
a
River
,
the
Passage
is
but
little
,
and
the
Stream
may
be
easily
stopp'd
.
But
by
continual
running
,
it
will
wear
away
the
Earth
,
and
widen
the
gap
;
and
whole
Floods
and
Currents
will
pour
out
,
where
but
some
few
Drops
were
intended
.
Sixthly
,
and
lastly
,
Contemplate
the
huge
Ugliness
and
Deformity
of
this
Sin
in
others
;
how
it
makes
Men
brutish
in
their
Souls
,
and
deformed
likewise
in
their
Countenance
.
It
inflames
the
Face
,
fires
the
Eyes
,
and
makes
a
Man
look
like
a
Fury
,
deaffens
the
Ears
,
froths
the
Mouth
,
makes
the
Heart
beat
and
pant
,
the
Tongue
stammer
,
the
Voice
harsh
and
rough
,
the
Speech
precipitate
,
and
oftentimes
ridiculous
;
briefly
,
it
puts
the
whole
Man
into
a
preternatural
Fever
,
and
transforms
the
Body
into
a
Monster
,
and
the
Man
into
a
Devil
.
And
what
!
Shall
I
give
way
to
Passion
,
so
uncomely
a
Passion
,
that
will
make
me
scorned
,
when
I
would
seem
most
terrible
?
Certainly
,
were
there
no
other
thing
whereof
to
accuse
this
immoderate
Anger
,
it
were
enough
to
render
it
odious
;
but
when
it
not
only
destroys
what
I
was
,
but
seeks
the
Ruine
and
Destruction
of
others
,
it
concerns
me
to
stop
it
in
its
first
Rise
and
Ebullitions
,
lest
the
Boilings
of
my
Blood
proceed
so
far
,
as
to
attempt
the
shedding
of
the
Blood
of
others
.
And
so
much
for
this
Sixth
Commandment
.
THE
SEVENTH
COMMANDMENT
.
Thou
shalt
not
commit
Adultery
.
IN
opening
the
former
Commandment
,
we
have
seen
what
Care
God
takes
for
the
Security
and
Indemnity
of
every
Man's
Person
.
This
Command
which
I
have
now
read
unto
you
,
extendeth
farther
,
and
provides
for
his
Security
,
as
he
is
considered
mystically
in
Marriage-Union
,
which
of
Twain
maketh
one
Flesh
:
The
one
defends
him
from
the
violence
of
bloody
Rage
and
Revenge
;
the
other
from
the
Violations
of
impure
Lusts
.
I
judge
it
not
convenient
to
be
too
circumstantial
in
shewing
you
what
is
prohibited
under
this
Precept
.
I
know
that
some
,
especially
the
Popish
Casuists
in
their
Treatises
of
Moral
Divinity
,
such
as
Sanches
,
Diana
,
&c.
have
spoken
of
these
things
so
minutely
,
and
with
such
a
filthy
Accurateness
,
that
they
stuprate
the
very
Eyes
and
Fancies
of
their
Readers
;
rather
teach
Vice
,
than
condemn
it
;
and
instruct
the
Ignorant
to
sin
skilfully
,
rather
than
convince
the
Guilty
to
bring
them
to
Repentance
.
Some
Wickednesses
there
are
,
which
it
is
far
better
not
to
reprove
,
than
to
name
;
it
is
more
expedient
to
leave
those
who
are
guilty
of
them
to
be
lashed
by
their
natural
Light
and
Conscience
,
than
by
exagitating
such
Crimes
,
teach
others
,
not
so
much
to
abhor
,
as
to
practice
them
.
And
let
this
be
my
Apology
,
if
I
pass
over
this
Subject
with
more
than
my
accustomed
Brevity
.
First
,
That
which
is
here
literally
and
expresly
forbidden
,
is
that
detestable
and
loathsome
Sin
of
Adultery
;
which
properly
taken
,
is
a
Sin
committed
between
Persons
,
the
one
,
or
both
of
them
married
unto
another
.
However
even
in
the
highest
Circumstances
,
it
is
a
most
heinous
Sin
;
but
on
the
married
Person's
side
most
inexcusable
,
and
intolerable
Gen.
39.9
.
It
is
called
a
great
Wickedness
against
God
,
even
on
the
unmarried
Man's
part
.
And
Levit.
20.10
.
Deut
.
22.22
.
The
Temporal
Punishment
assigned
unto
it
,
is
no
less
than
Death
:
The
same
Punishment
that
belonged
to
Murther
,
and
greater
than
was
inflicted
for
Theft
.
And
if
Humane
Laws
were
as
severe
in
the
Punishment
of
the
Sin
,
as
Divine
,
the
Fear
of
it
might
possibly
be
of
greater
influence
,
to
deter
Men
from
such
Filthiness
,
than
either
Shame
or
the
Denunciation
of
Eternal
Punishments
.
Yea
,
we
read
in
History
that
our
Progenitors
,
the
English
Saxons
Speed's
Chron
.
pag
.
289.
,
even
while
they
remained
Pagans
and
Idolaters
,
so
hated
this
Sin
,
that
they
made
it
,
yea
,
and
simple
Fornication
also
,
punishable
with
Death
,
and
severely
inflicted
it
upon
those
that
were
found
guilty
;
which
Custom
continued
among
them
after
they
were
converted
to
Christianity
,
until
the
Year
of
Christ
,
750.
when
when
the
Antichristian
See
of
Rome
,
the
Mother
of
Whoredoms
,
abrogated
this
Law
,
as
too
rigorous
for
Christians
.
And
Job
calleth
it
an
heinous
Crime
;
yea
,
an
Iniquity
to
be
punished
by
the
Judges
.
A
Fire
that
consumeth
unto
Destruction
,
Job
.
31.11
,
12.
But
although
they
may
escape
the
Judgment
of
Men
,
either
through
the
Secresie
of
their
Wickedness
,
or
the
too
gentle
Censures
of
the
Law
;
yet
they
shall
not
escape
the
righteous
Judgment
of
God
,
nor
those
Everlasting
Punishments
that
he
hath
prepared
for
them
in
Hell
,
Heb
.
13.4
.
Whoremongers
and
Adulterers
God
will
judge
.
Now
there
are
Two
Things
in
this
Sin
of
Adultery
that
make
it
so
exceeding
heinous
.
First
,
The
Luxury
and
Incontinency
of
it
,
in
letting
loose
the
Reins
to
a
bruitish
Concupiscence
,
and
yielding
up
the
Body
to
Pollution
,
and
the
Soul
to
Damnation
.
Secondly
,
The
Injustice
of
it
;
being
a
Deceit
of
the
highest
,
and
most
injurious
Nature
that
can
be
:
For
,
First
,
It
is
the
Violation
of
a
most
solemn
Vow
and
Covenant
;
and
so
adds
Perjury
to
Unfaithfulness
,
alienating
that
Person
to
another
,
,
who
,
by
the
most
sacred
and
strictest
Obligations
,
is
bound
only
to
that
Partner
and
Yoke-fellow
,
to
whom
God
,
and
their
own
Consent
,
and
the
legal
Rites
of
the
Church
and
State
,
have
addicted
them
.
Secondly
,
It
is
the
Source
and
Cause
of
a
spurious
and
suppositions
Birth
,
bringing
in
a
strange
Blood
into
the
Inheritance
of
lawful
Children
,
whereby
this
Unfaithfulness
becomes
Theft
,
as
well
as
Perjury
.
But
although
this
Sin
of
Adultery
be
alone
mentioned
in
the
Command
;
yet
according
to
the
Rules
laid
down
in
the
beginning
of
this
Work
,
all
other
kinds
of
Uncleanness
are
forbidden
under
the
Name
of
this
one
gross
Crime
.
For
the
Law
of
God
is
perfect
;
and
as
all
manner
of
Chastity
,
both
in
our
Thoughts
,
Speeches
and
Actions
,
is
there
injoin'd
us
;
so
likewise
whatsoever
is
in
the
least
contrary
,
and
prejudicial
to
a
spotless
Chastity
,
and
an
inviolate
Modesty
,
is
hereby
forbidden
.
And
therefore
,
Secondly
,
This
Commandment
forbids
the
Uncleanness
of
Fornication
,
which
properly
is
the
Sin
committed
betwixt
two
single
Persons
.
And
though
it
hath
not
some
Aggravations
that
belong
to
the
other
;
yet
it
is
an
abominable
Sin
in
the
Sight
of
God
.
I
know
how
it
is
extenuated
by
the
impure
Mazarin
.
in
Psal
.
51.
Durand
.
Sent
.
l.
4.
dist
.
33.
92.
Emman
.
Sa
.
Art.
20.
Tit
.
Episcopus
.
Romanists
,
as
a
small
Stain
,
that
may
easily
be
wash'd
off
by
the
sprinkling
of
a
little
Holy
Water
.
But
it
is
no
Wonder
,
if
they
who
have
drank
deep
of
the
Cup
of
the
Fornications
of
the
great
Whore
,
and
are
guilty
of
spiritual
Fornication
,
if
they
should
speak
lightly
of
Corporal
Fornication
also
.
But
let
us
hear
how
God
,
who
is
infinite
Purity
,
hath
sentenced
this
Sin
,
when
he
threatens
that
he
himself
will
judge
Whoremongers
;
and
tells
us
,
1
Cor
.
6.9
.
That
neither
Fornicators
,
nor
Idolaters
,
nor
Adulterers
shall
ever
inherit
the
Kingdom
of
God
.
No
,
the
New
Jerusalem
which
is
above
,
is
an
Holy
City
,
and
no
unclean
thing
shall
for
ever
enter
into
it
.
Without
are
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Murderers
,
and
Idolaters
,
Rev.
22.15
.
And
it
were
well
with
them
,
if
all
their
Punishment
were
only
to
be
left
without
:
But
there
is
a
Lake
of
Fire
prepared
for
them
,
into
which
they
shall
be
cast
and
plunged
,
the
Fire
of
Hell
to
punish
the
Flames
of
Lust
,
Rev.
21.8
.
The
Fearful
,
and
the
Unbelieving
,
and
the
Abominable
,
and
Murtherers
,
and
Whoremongers
(
you
see
how
in
both
Places
they
are
strung
up
with
the
vilest
and
most
infamous
Sinners
,
)
shall
have
their
Portion
in
the
Lake
,
which
burneth
with
Fire
and
Brimstone
,
which
is
the
second
Death
.
The
Apostle
reckons
up
this
as
one
of
the
Works
of
the
Flesh
,
Gal.
5.19
.
The
Works
of
the
Flesh
are
manifest
,
which
are
these
,
Fornication
,
Uncleanness
,
Lasciviousness
,
&c.
And
exhorts
us
to
a
careful
Mortification
of
it
,
Col.
3.5
.
Mortifie
therefore
your
Members
which
are
upon
the
Earth
,
Fornification
,
Uncleanness
,
inordinate
Affection
,
&c.
Thirdly
,
Here
likewise
are
forbidden
all
incestuous
Mixtures
,
or
Uncleanness
between
those
who
are
related
to
each
other
within
the
Degrees
of
Kindred
specified
,
Lev
.
18.
from
the
6th
.
to
the
18th
.
Verse
;
whether
the
Kindred
be
by
Affinity
,
or
Consanguity
,
i.e.
whether
by
former
Marriage
,
or
by
Bloud
and
Descent
.
And
the
nearer
any
Persons
are
so
related
to
us
,
the
greater
is
the
abomination
if
we
approach
unto
them
;
whether
it
be
with
pretence
of
Marriage
,
which
in
this
case
,
is
null
and
void
;
or
without
any
such
Pretence
.
Fourtbly
,
Here
is
likewise
forbidden
Polygamy
,
or
a
taking
a
Wife
to
her
Sister
,
that
is
,
to
another
,
Lev
.
18.18
.
God
indeed
seemed
to
connive
at
this
in
the
holy
Men
of
old
;
yet
it
never
was
otherwise
than
a
Sin
from
the
foundation
of
the
World
.
And
therefore
the
Prophet
Malachy
refers
us
to
the
Primitive
Institution
of
Marriage
,
to
shew
the
obliquity
of
this
Practice
,
Mal
.
2.15
.
Did
not
he
make
one
?
That
is
,
Did
not
he
create
one
Woman
for
one
Man
?
yet
had
he
the
residue
of
the
Spirit
;
i.e.
the
same
Spirit
and
power
whereby
he
created
all
things
in
the
World
,
resided
still
in
God
,
and
therefore
he
could
as
easily
have
formed
more
Women
as
well
as
one
,
had
he
not
purposed
to
oblige
them
one
to
the
other
solely
,
and
to
teach
them
by
their
being
paired
at
first
,
not
to
seek
multiplication
of
Wives
afterwards
.
Therefore
Polygamy
was
unlawful
in
the
beginning
,
even
then
when
the
necessity
of
increasing
the
World
might
seem
to
plead
for
it
;
and
how
much
more
unlawful
now
,
when
that
necessity
is
ceased
.
Besides
this
the
Apostle
hath
commanded
,
1.
Cor
.
7.2
.
Let
every
Man
have
his
own
Wife
,
and
every
Woman
her
own
Husband
.
Fifthly
,
Here
also
are
forbidden
all
those
Monsters
of
unnatural
Lust
,
and
those
Prodigies
of
Villany
&
Filthiness
,
which
are
not
fit
to
be
named
among
Men
,
but
thought
fit
to
be
punish'd
upon
Beasts
themselves
;
as
ye
may
read
,
Lev
.
20.15
,
16.
and
Levit.
18.22
,
23.
Sixthly
,
All
those
Things
that
may
be
Incentives
to
Lust
,
and
add
Fewel
to
this
Fire
,
are
likewise
forbidden
in
this
Command
;
all
Impurities
of
the
Eyes
,
of
Contact
,
of
loud
and
obscene
Speech
,
all
immodest
Spectacles
,
wanton
Actions
,
uncivil
and
garish
Attire
,
or
whatsoever
else
may
kindle
either
in
our selves
,
or
others
,
any
unchaste
Affections
;
for
all
these
things
do
but
lay
in
Provision
for
the
Flesh
,
to
fulfil
it
in
the
Lusts
thereof
.
Seventhly
,
Because
this
Law
is
spiritual
,
therefore
it
not
only
forbids
the
gross
outward
Acts
of
Filthiness
,
but
the
inward
uncleanness
of
the
Heart
;
all
lustful
contemplations
,
and
Idea's
,
and
evil
Concupiscences
:
For
it
is
not
enough
to
refrain
unchast
Desires
from
breaking
forth
into
Act
;
but
we
must
also
refrain
our
Hearts
from
entertaining
any
such
Desires
.
These
Flames
pent
up
in
the
Heart
,
will
soot
and
consume
it
;
and
though
its
Ruine
be
more
invisible
,
yet
it
will
be
sad
and
fatal
:
As
there
is
an
Heart-Murther
,
so
there
is
an
Heart-Adultery
;
and
he
that
commits
speculative
Uncleanness
,
and
prostitutes
his
Thoughts
and
Imaginations
to
the
impure
Embraces
of
filthy
Lust
,
is
,
according
to
our
Saviour's
Interpretation
,
guilty
of
the
Transgression
of
this
Command
:
So
,
Matth
.
5.27
,
28.
Ye
have
heard
that
it
was
said
to
them
of
old
time
,
Thou
shalt
not
commit
Adultery
;
but
I
say
unto
you
,
that
who
so
looketh
on
a
Woman
to
lust
after
her
,
hath
committed
Adultery
already
with
her
in
his
Heart
.
And
thus
you
see
what
is
prohibited
.
All
that
now
remains
,
is
,
First
,
To
set
forth
the
exceeding
heinousness
of
this
Sin
;
and
to
shew
you
why
it
is
so
justly
odious
unto
God
,
and
ought
to
be
so
unto
us
:
And
,
Secondly
,
To
give
you
some
Rules
and
Directions
which
may
secure
you
from
it
.
The
Greatness
and
heinous
Nature
of
this
Sin
appears
,
First
,
In
that
it
is
a
Sin
which
murthers
two
Souls
at
once
;
and
therefore
the
most
uncharitable
Sin
in
the
World
.
Other
Sinners
can
perish
singly
.
The
Swearer
damns
none
by
his
Oaths
but
himself
;
and
although
he
curse
others
to
the
Pit
of
Hell
,
yet
shall
descend
thither
alone
for
them
.
The
Drunkard
,
with
his
Intemperance
drowns
but
his
own
Soul
in
perdition
:
The
bloudy
Murtherer
may
say
with
Lamech
,
Gen.
4.23
.
I
have
slain
a
Man
to
my
wounding
,
and
a
young
Man
to
my
own
Hurt
.
And
indeed
all
other
Sinners
,
though
their
Wickedness
prompt
them
to
draw
in
Associates
and
Partakers
with
them
;
yet
the
Nature
of
their
Sin
doth
not
require
a
partnership
in
their
Guilt
;
but
they
may
be
solitarily
wicked
,
and
perish
alone
:
Only
this
Sin
of
Adultery
necessarily
requires
Partnership
,
and
involves
another
in
the
same
Condemnation
?
And
is
it
nothing
to
thee
,
that
another's
Damnation
shall
be
set
upon
thy
score
,
and
the
Bloud
of
their
Souls
charged
upon
thine
for
ever
?
Think
with
your selves
what
horrid
Greetings
these
unclean
Wretches
will
give
each
other
in
Hell
,
when
they
who
have
here
wallowed
together
in
Beastly
Sensuality
,
shall
there
wallow
together
in
unquenchable
Flames
,
and
with
ineffable
Anguish
exclaim
against
,
and
curse
both
themselves
,
and
one
another
;
the
one
,
for
enticing
,
the
other
for
consenting
,
and
both
for
fulfilling
their
impure
Desires
:
Or
suppose
that
God
should
vouchsafe
thee
Repentance
unto
Life
;
yet
art
thou
sure
that
his
Justice
and
Severity
will
not
harden
the
other
in
this
Sin
to
which
thou
hast
been
the
Author
and
Persuader
?
How
knowest
thou
but
they
may
persist
,
and
perish
in
their
Wickedness
,
Divine
Vengeance
may
snatch
them
away
,
without
affording
them
space
,
or
grace
to
repent
.
And
is
it
nothing
to
thee
that
thou
hast
damn'd
a
Soul
,
as
well
as
defil'd
a
Body
;
and
for
the
satisfying
of
thy
brutish
Lust
,
hast
brought
upon
them
everlasting
Woes
and
Torments
.
If
God
hath
granted
thee
Mercy
,
how
anxiously
solicitous
oughtest
thou
to
be
to
deliver
those
out
of
the
Snares
of
the
Devil
,
whom
thou
hast
entangled
therein
,
and
by
all
holy
Counsels
and
Remonstrances
reduce
them
unto
God
by
Repentance
!
Or
if
a
speedy
execution
of
Divine
Justice
should
cut
them
off
before
,
what
a
sad
Consideration
will
it
be
to
thee
that
thou
hast
eternally
ruined
a
poor
Soul
!
This
,
if
thou
hast
any
sense
of
Sin
,
or
of
the
Wrath
of
the
great
God
due
unto
it
,
will
make
thee
go
mourning
all
thy
days
,
and
bring
down
thy
gray
hairs
with
sorrow
to
the
Grave
.
Secondly
,
This
is
the
most
degrading
Sin
of
all
others
;
it
debaseth
a
Man
from
the
excellency
of
his
Nature
,
and
resembles
him
to
the
condition
of
brute
Beasts
.
The
Perfection
of
a
Man
is
to
govern
himself
according
to
Law
and
Reason
,
to
bound
and
circumscribe
his
Actions
by
the
Rules
of
what
is
fit
and
honest
;
whereas
Beasts
shew
the
inferiority
of
their
Natures
by
the
Scope
and
Range
of
their
unguided
Appetites
,
per
vagas
&
effusas
libidines
.
Hence
the
Prophet
compares
Adulterers
to
Fed
Horses
,
every
one
neighing
after
his
Neighbour's
Wife
,
Jer
.
5.8
.
And
God
joyns
such
impure
Persons
with
the
vilest
and
most
detestable
of
brute
Beasts
.
Deut
.
23.18
.
Thou
shalt
not
bring
the
hire
of
a
Whore
,
nor
the
price
of
a
Dog
into
the
House
of
the
Lord
thy
God
for
any
Vow
;
for
even
both
these
are
an
abomination
to
the
Lord
thy
God
.
Thirdly
,
This
is
a
Sin
that
doth
most
of
all
others
obscure
,
and
extinguish
the
Light
of
a
Man's
natural
Reason
and
Understanding
.
Nothing
doth
so
much
darken
the
Understanding
,
as
the
Fumes
of
Lust
,
Hos
.
4.11
.
Whoredom
,
and
Wine
,
and
new
Wine
take
away
the
Heart
.
And
to
this
the
Apostle
gives
Testimony
.
Eph.
4.18
,
19.
Having
the
understanding
darkned
,
being
alienated
from
the
Life
of
God
through
the
ignorance
that
is
in
them
,
because
of
the
blindness
of
their
heart
,
who
being
past
feeling
,
have
given
themselves
over
to
work
all
uncleanness
with
greediness
.
So
far
doth
this
Beastly
,
Sin
besot
the
Mind
,
and
befool
Men
,
that
according
to
the
chaste
and
modest
Phrase
of
Scripture-Language
it self
,
is
frequently
called
committing
of
Folly
;
as
if
there
were
no
Folly
like
to
this
,
and
it
alone
deserved
to
carry
away
the
Name
and
Title
from
all
other
Sins
:
And
indeed
it
is
a
most
notorious
and
egregious
Folly
,
for
a
short
Pang
and
Epilepsie
of
sensual
Delight
,
to
betray
the
Soul
to
a
gloomy
dulness
,
bitter
remembrance
,
guilt
,
and
eternal
shame
and
death
.
Fourthly
,
This
is
a
Sin
justly
the
most
infamous
and
scandalous
amongst
Men
;
a
Sin
that
brands
them
with
the
greatest
shame
and
reproach
;
a
reproach
which
can
never
be
wiped
away
;
and
certainly
if
such
an
one
doth
ever
seriously
consider
his
own
Filth
,
he
cannot
but
be
ashamed
of
himself
:
For
although
there
be
a
shame
consequent
upon
the
Act
of
every
Sin
;
yet
the
Credit
and
Reputation
of
a
Man
is
never
so
deeply
blemish'd
,
nor
so
fouly
stain'd
by
any
Sin
as
that
of
Adultery
.
Prov.
6.32
,
33.
Whoso
committeth
Adultery
with
a
Woman
,
lacketh
Understanding
:
He
that
doth
it
,
destroyeth
his
own
Soul
;
a
wound
and
dishonour
shall
he
get
,
and
his
reproach
shall
not
be
wiped
away
.
Yea
,
the
dishonour
of
Adulterous
Parents
is
so
foul
,
that
like
a
black
Blot
,
it
diffuseth
and
spreads
it self
even
upon
their
Children
.
Deut
.
23.2
.
A
Bastard
was
not
to
enter
into
the
Congregation
of
the
Lord
unto
the
Tenth
Generation
.
Fifthly
,
Consider
that
this
Sin
of
Uncleanness
is
a
kind
of
Sacriledge
;
a
converting
of
that
which
is
sacred
,
and
dedicated
,
unto
a
profane
Use
.
What
saith
the
Apostle
,
1
Cor
.
6.
19.
Know
ye
not
that
your
Body
is
the
Temple
of
the
Holy
Ghost
?
And
if
it
were
a
Sacrilegious
Impiety
to
turn
the
Temple
of
God
,
which
consisted
only
of
vile
Materials
,
Wood
and
Stone
,
to
vile
and
inferiour
Uses
;
if
our
Saviour's
Zeal
burn'd
within
him
when
he
saw
the
Sanctuary
turn'd
into
a
Market
,
and
the
House
of
God
made
a
Den
of
Thieves
,
how
much
more
heinous
wickedness
is
it
to
convert
the
living
Temples
of
the
everliving
God
,
even
our
Bodies
,
which
were
redeemed
and
consecrated
unto
God
by
the
precious
Bloud
of
Jesus
Christ
,
unto
impure
and
unclean
Uses
,
and
to
turn
his
Sanctuary
into
a
Stew
?
The
Body
is
not
for
Fornication
;
but
for
the
Lord
:
And
your
Bodies
are
the
Members
of
Christ
:
Will
ye
then
take
the
Members
of
Christ
,
and
make
them
the
Members
of
an
Harlot
?
God
forbid
.
And
the
Apostle
thinks
this
Sacrilegiousness
of
Uncleanness
so
high
an
aggravation
of
the
sinfulness
of
it
,
that
he
insists
on
it
again
,
1
Cor
.
3.16
,
17.
Know
you
not
that
ye
are
the
Temples
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
If
any
Man
defile
the
Temple
of
God
,
him
shall
God
destroy
;
for
the
Temple
of
God
is
holy
;
which
Temple
are
ye
.
Sixthly
,
Consider
,
if
all
these
Things
will
not
prevail
,
the
dreadful
Punishment
that
God
threatens
to
inflict
upon
all
who
are
guilty
of
this
Sin
:
Yea
,
he
speaks
of
it
as
a
Sin
that
he
can
hardly
be
persuaded
to
pardon
;
a
Sin
that
puzzles
infinite
Mercy
to
forgive
.
Jer
.
5.7
,
8
,
9.
How
shall
I
pardon
thee
for
this
?
When
I
had
fed
thy
Children
to
the
full
,
they
then
committed
Adultery
,
and
assembled
themselves
by
Troops
in
the
Harlots
Houses
.
They
were
as
fed
Horses
in
the
Morning
,
every
one
neighing
after
his
Neighbour's
Wife
.
Shall
I
not
visit
for
these
things
,
saith
the
Lord
;
and
shall
not
my
Soul
be
avenged
on
such
a
Nation
as
this
?
And
indeed
God
doth
often
in
this
Life
visit
this
Sin
;
sometimes
by
filling
their
Loins
with
strange
and
loathsome
Diseases
,
Prov.
6.26
.
sometimes
by
reducing
them
to
extreme
Beggery
;
for
this
Sin
,
as
Job
speaks
,
is
a
Fire
that
consumeth
to
destruction
,
and
would
root
out
all
his
increase
:
Yea
,
this
very
Sin
is
so
great
a
punishment
for
it self
,
that
the
Wise
Man
tells
us
,
Prov.
22.14
.
That
those
whom
God
hates
shall
fall
into
it
.
Yea
,
and
to
express
this
exceeding
sinfulness
of
this
Sin
of
Uncleanness
,
the
Apostle
tells
us
,
That
God
made
it
the
punishment
of
several
other
Sins
,
as
black
and
horrid
as
can
be
well
conceived
,
Rom.
1.23
.
When
he
had
spoken
of
the
gross
Idolatry
of
the
Heathens
in
worshipping
Images
,
and
falling
down
before
Stocks
and
Stones
,
he
subjoyns
,
ver
.
24.
That
for
this
cause
God
also
gave
them
up
unto
Uncleanness
;
as
if
Uncleanness
were
bad
enough
to
punish
Idolatry
,
and
those
were
sufficiently
plagued
for
their
spiritual
Uncleanness
,
who
were
abandoned
over
unto
corporal
Pollutions
.
But
howsoever
,
although
this
Sin
may
sometimes
escape
Infamy
,
through
concealment
;
and
other
temporal
Judgments
of
God
,
through
Patience
and
Forbearance
;
yet
it
will
certainly
find
them
out
at
the
last
;
and
then
those
who
have
burnt
together
in
Lust
,
shall
burn
together
in
unquenchable
Flames
;
They
shall
have
their
Portion
in
the
Lake
that
burneth
with
Fire
and
Brimstone
.
These
are
the
Demonstrations
of
the
Heinousness
of
this
Sin
.
Let
me
now
give
you
some
cautionary
Rules
and
Directions
;
by
observing
of
which
,
you
may
be
preserved
from
it
.
First
,
Be
sure
that
you
keep
a
narrow
Watch
over
your
Senses
:
For
those
are
the
Sluces
,
which
,
instead
of
letting
in
pleasant
streams
to
refresh
,
do
commonly
let
in
nothing
but
Mud
to
pollute
the
Soul
.
There
is
no
actual
Filthiness
in
the
Heart
of
any
,
but
came
in
by
these
Inlets
:
Through
these
the
Devil
casts
in
abundance
of
Filth
;
he
stirs
up
indwelling
Lust
,
and
by
the
sinful
Object
which
the
Senses
convey
to
the
Soul
,
he
dungs
that
Ground
,
which
of
it self
was
too
fruitful
before
.
Thus
the
Devil
makes
use
of
an
Adulterous
Eye
to
range
abroad
,
and
fetch
in
Provision
for
Uncleanness
;
and
by
it
,
as
by
a
Burning-Glass
,
he
sets
the
Heart
on
fire
,
and
then
blows
up
the
Flames
through
the
Ears
,
by
hearing
lascivious
Discourses
;
and
therefore
make
a
Covenant
with
thine
Eyes
,
and
carefully
divert
them
from
all
loose
Glances
,
and
all
alluring
and
enticing
Objects
.
Stop
thine
Ears
against
all
rotten
and
filthy
Communication
;
and
if
any
begin
such
obscene
Talk
,
as
is
the
common
Railery
of
our
Days
,
and
almost
of
every
Company
,
blush
not
thou
to
reprove
them
;
but
by
thy
Reproofs
,
make
them
blush
at
their
own
shame
and
wickedness
.
Secondly
,
Addict
thy self
to
Sobriety
and
Temperance
;
and
by
these
beat
down
thy
Body
,
and
keep
it
in
subjection
to
thy
Reason
and
Religion
:
For
certainly
they
who
indulge
themselves
in
Gluttony
or
Drunkenness
,
their
Excess
will
froth
,
and
some
over
into
Lust
.
And
therefore
it
is
said
in
that
forementioned
place
,
Jer
.
5.7
.
That
when
the
Israelites
were
fed
to
the
full
,
then
they
committed
Adultery
,
Thirdly
,
Continually
exercise
thy self
in
some
honest
and
lawful
Employment
.
Lust
grows
active
when
we
grow
idle
:
And
therefore
as
Fulness
of
Bread
,
so
likewise
Idleness
is
reckoned
as
one
of
the
Sins
of
impure
Sodom
,
Ezek
.
16.49
.
David
,
when
he
walked
idly
upon
the
Roof
of
his
House
,
lies
open
to
the
Snares
,
and
is
inveigled
by
the
Beauty
of
Bathsheba
.
Had
he
then
been
at
his
Harp
,
and
his
Psalms
,
he
might
have
driven
the
evil
Spirit
from
himself
,
as
formerly
he
did
from
his
Master
Saul
.
Running
Streams
preserve
themselves
clear
and
pure
;
whereas
standing
Pools
soon
corrupt
,
and
breed
noisome
and
venomous
Creatures
.
While
our
Mind
is
employed
,
there
will
be
no
Time
left
for
Lust
to
dally
with
our
Fancy
,
nor
to
dandle
an
unclean
Affection
in
our
Thoughts
;
and
therefore
it
may
be
remarkable
as
a
considerable
Circumstance
in
Joseph's
rejecting
the
Enticements
of
his
leud
Mistress
,
that
the
Text
saith
,
He
went
into
the
House
to
dispatch
his
Business
,
Gen.
39.11
.
Noting
to
us
,
that
the
honest
care
of
our
Affairs
is
an
excellent
Preservative
to
keep
us
from
this
Sin
of
Wantonness
and
Uncleanness
.
But
above
all
,
Fourthly
,
Be
earnest
and
frequent
in
Prayer
;
and
if
thou
sometimes
joynest
Fasting
with
thy
Prayers
,
they
will
be
shot
up
to
Heaven
with
a
cleaner
strength
:
For
this
Sin
of
Uncleanness
is
one
of
those
Devils
that
goes
not
out
but
by
Fasting
and
Prayer
.
God
is
a
God
of
Purity
;
instantly
beg
of
him
,
that
he
would
send
down
his
pure
and
chaste
Spirit
into
thy
heart
,
to
cleanse
thy
Thoughts
,
and
thy
Affections
from
all
unclean
Desires
.
Beg
that
the
Holy
Ghost
would
but
once
touch
thy
Heart
with
the
dear
sense
of
his
Eternal
Love
;
that
he
would
diffuse
such
a
Celestial
Flame
through
thy
Soul
,
as
may
ravish
it
with
an
heavenly
Zeal
and
Ardour
,
and
make
it
scorn
to
stoop
to
the
ignoble
Love
of
poor
inferiour
Objects
:
Represent
to
him
that
thy
Body
is
his
Temple
,
and
thy
Heart
his
Altar
in
it
;
and
desire
of
him
,
that
no
strange
unhallowed
Fire
may
flame
on
his
Altar
.
Whilst
thou
diligently
and
conscienciously
makes
use
of
these
Means
,
thou
maist
comfortably
expect
to
be
kept
pure
and
immaculate
,
innocent
in
thy
Soul
,
and
clean
in
thy
Body
;
and
as
thou
hast
kept
thy self
undefiled
here
;
so
hereafter
thou
shalt
be
found
worthy
to
walk
with
the
Lamb
in
White
.
THE
EIGHTH
COMMANDMENT
.
Thou
shalt
not
Steal
.
THE
foregoing
Commandment
(
as
you
have
heard
)
requires
Chastity
in
our
Persons
:
This
which
I
have
now
read
unto
you
,
requires
Honesty
and
Uprightness
in
our
Dealings
.
A
Vertue
immediately
founded
upon
that
first
practical
Principle
of
all
Humane
Converse
,
which
our
Saviour
lays
down
,
Matth
.
7.12
.
Whatsoever
ye
would
that
Men
should
do
unto
you
,
do
ye
even
so
to
them
:
And
recommends
it
to
us
,
as
the
brief
Summ
and
Epitome
of
all
the
Scriptures
;
For
this
is
the
Law
and
the
Prophets
.
A
Principle
,
that
carries
such
innate
Light
and
clear
Evidence
in
it self
,
that
the
very
Heathens
do
frequently
inculcate
it
in
their
Writings
,
as
the
primary
Dictate
of
that
Morality
which
they
taught
.
This
is
a
Maxim
,
which
we
all
assent
unto
,
not
by
any
elaborate
Instructions
,
or
dint
of
Arguments
,
or
any
long
train
of
Consequences
;
but
it
strongly
masters
our
Understandings
by
its
native
Evidence
,
and
springs
up
in
us
an
unpremeditated
Resolve
of
Reason
.
Both
God
&
Nature
have
set
up
this
Standard
in
our
Consciences
:
And
usually
there
needs
no
other
Judge
of
our
Actions
towards
others
,
than
by
comparing
them
with
what
in
the
like
Cases
we
would
think
just
and
fit
to
be
done
towards
our selves
.
It
may
be
we
are
all
partial
to
our selves
in
our
present
Concerns
:
And
whilst
we
look
only
that
way
,
we
may
possibly
seek
all
Advantages
to
promote
them
,
though
to
anothers
Detriment
.
But
both
Reason
and
Religion
teach
us
to
put
our selves
in
their
Stead
,
and
then
to
manage
all
our
Transactions
with
them
,
as
we
our selves
would
judge
just
and
reasonable
,
were
their
Condition
ours
.
And
therefore
when
thou
dealest
with
another
,
thou
shouldst
first
be
both
Parties
to
thy self
.
As
for
instance
,
a
Servant
should
set
down
,
and
consider
with
himself
what
Respect
he
would
require
,
were
he
in
the
same
Circumstances
with
his
Master
,
and
had
Servants
under
him
.
Children
should
consider
what
Duty
and
Obedience
they
would
expect
,
were
they
Parents
of
Children
:
Subjects
,
what
Honour
and
Submission
they
might
reasonably
demand
,
were
they
Magistrates
;
and
so
in
any
other
Relation
.
And
when
they
have
thus
seriously
pondered
it
in
their
own
Thoughts
,
let
them
then
perform
the
same
Duties
to
others
in
their
real
Condition
,
which
they
judged
to
belong
to
them
in
their
personated
Condition
.
For
it
is
a
never
failing
Rule
for
the
Direction
of
our
Practice
,
that
what
thou
judgest
due
to
thy self
,
wert
thou
in
another
Man's
Condition
,
is
certainly
as
due
to
him
in
his
own
;
and
if
thou
actest
not
accordingly
,
thou
betrayest
a
great
deal
of
Selfishness
and
sinful
Partiality
.
This
is
a
Rule
applicable
to
all
Affairs
;
and
there
is
scarce
any
one
Occurrence
of
a
Man's
Life
,
but
he
may
regulate
himself
in
it
according
to
this
Direction
:
And
indeed
there
is
scarce
need
of
any
other
.
Whatsoever
thou
hast
to
transact
with
thy
Brother
,
though
perhaps
thou
mayst
spy
Advantages
upon
him
;
and
such
,
as
if
thou
shouldest
take
,
possibly
he
might
never
know
,
or
never
be
able
to
redress
;
yet
then
take
thy
Conscience
aside
,
and
seriously
ask
whether
thou
couldst
be
content
,
and
think
it
honest
and
just
to
be
so
dealt
with
thy self
;
if
not
,
whatsoever
the
Temptation
be
,
or
howmuch
soever
thou
mightest
gain
by
hearkning
unto
it
,
reject
it
with
scorn
,
as
that
which
would
induce
thee
to
violate
the
first
Principle
of
common
Honesty
among
Men
,
and
contradicts
all
the
Laws
both
of
Nature
,
and
Scripture
.
Were
this
Rule
but
more
generally
observed
among
Men
,
the
World
would
not
have
that
Cause
to
cry
out
of
Rapine
,
Extortion
,
Oppression
,
Fraud
and
Injustice
,
that
now
it
hath
:
The
Rich
would
not
grind
the
Faces
of
the
Poor
,
nor
the
Poor
causlesly
clamour
against
the
Rich
:
Superiours
would
not
tyrannize
over
their
Inferiours
,
nor
Inferiours
murmur
,
or
rebel
against
their
Superiours
;
but
an
equal
Peace
,
and
uniform
Justice
would
overspread
the
Face
of
the
whole
Earth
,
and
Righteousness
would
run
down
our
Streets
as
a
mighty
Stream
.
And
therefore
let
me
once
again
recommend
it
to
you
;
for
indeed
I
cannot
press
it
too
often
,
)
that
you
would
frequently
set
this
Golden
Rule
before
your
Eyes
,
to
do
nothing
to
any
other
Person
,
which
,
were
you
in
his
capacity
,
you
would
think
unjust
to
be
done
unto
your selves
,
(
and
whatsoever
you
would
expect
from
others
,
as
your
Due
,
were
you
in
their
Place
,
and
they
in
yours
,
to
perform
the
very
same
to
them
:
For
otherwise
you
cannot
but
condemn
your selves
in
your
Actions
,
whilst
you
do
that
,
which
upon
this
Supposition
,
you
cannot
but
be
convinced
is
unjust
,
and
with-hold
that
which
you
know
to
be
due
,
and
which
your selves
would
expect
should
be
yielded
you
by
others
.
This
is
a
Dictate
of
Nature
and
right
Reason
;
this
is
the
Summ
of
the
Law
and
the
Prophets
;
and
all
those
various
Precepts
which
are
given
us
in
the
Scriptures
,
for
the
conduct
of
our
Lives
,
are
but
as
so
many
Lines
that
meet
all
in
this
Centre
;
and
if
we
apply
it
to
each
particular
Command
of
the
second
Table
,
we
shall
find
them
all
founded
upon
this
,
and
to
be
interpreted
by
it
.
We
are
required
to
honour
Superiours
,
to
abstain
from
Murther
,
from
Adultery
,
from
Theft
,
from
false
Accusations
,
from
coveting
what
rightfully
belongs
to
another
;
and
all
this
according
to
the
same
Measures
that
we
would
have
others
to
perform
these
very
Duties
to
us
.
So
that
self
,
which
is
now
the
great
Tempter
to
wrong
and
injure
others
,
were
it
governed
according
to
this
universal
Maxim
,
would
be
the
greatest
Patron
and
Defender
of
other
Men's
Rights
and
Dues
.
I
have
the
longer
insisted
on
this
,
both
because
it
is
of
such
general
influence
into
the
right
ordering
of
our
Conversation
;
and
also
because
the
most
visible
and
apparent
violation
of
this
natural
Law
,
is
by
the
Sin
of
Theft
forbidden
in
this
Commandment
,
of
which
I
am
now
treating
.
Now
Theft
in
the
general
,
is
an
unjust
taking
,
or
keeping
to
our selves
what
is
lawfully
another
Man's
.
He
is
a
Thief
,
who
with-holds
what
ought
to
be
in
his
Neighbour's
possession
,
as
well
as
he
who
takes
from
him
what
he
hath
formerly
possess'd
.
All
Theft
presupposeth
a
Right
and
Propriety
:
For
where
nothing
doth
of
right
appertain
unto
me
,
nothing
can
be
unjustly
taken
or
detained
from
me
.
Now
here
First
,
Certain
it
is
,
That
God
is
the
great
Lord
and
Proprietor
both
of
Heaven
and
Earth
,
and
of
all
things
in
them
,
Psal
.
24.1
.
The
Earth
is
the
Lord's
,
and
the
Fulness
thereof
.
And.
50
,
10.
Every
Beast
of
the
Forest
is
mine
,
and
the
Cattle
upon
a
thousand
Hills
.
By
him
,
and
of
him
are
all
things
;
and
for
his
Will
and
Pleasure's
sake
they
are
,
and
were
created
.
Secondly
,
This
great
and
absolute
Lord
hath
granted
unto
Man
a
large
Charter
of
the
World
;
and
when
he
had
taken
an
exact
Inventory
of
those
Goods
with
which
he
had
furnished
this
great
House
,
the
Universe
;
(
He
saw
every
thing
that
he
had
made
,
and
behold
it
was
very
good
,
Gen.
1.31
.
)
then
he
sets
Man
to
live
in
it
,
as
his
Tenant
,
and
freely
gives
him
the
Use
of
,
and
Dominion
over
all
the
Works
of
his
Hands
.
Gen.
1.28
.
Replenish
the
Earth
,
and
subdue
it
,
and
have
dominion
over
all
the
Fish
of
the
Sea
,
and
over
the
Fowls
of
the
Air
,
and
over
every
thing
that
moveth
upon
the
Earth
.
So
the
Psalmist
,
Psal
.
115.16
.
The
Heavens
,
even
the
Heavens
are
the
Lord's
;
but
the
Earth
hath
he
given
to
the
Children
of
Men
.
A
large
and
Regal
Gift
,
whereby
he
hath
made
over
all
sublunary
things
unto
Man
,
reserving
unto
himself
the
Sovereignty
and
supreme
Lordship
of
all
,
and
requiring
only
from
Man
the
Homage
and
Payment
of
Obedience
.
Yet
,
Thirdly
,
This
large
Charter
and
Donation
gave
no
particular
Propriety
unto
any
;
neither
if
Man
had
continued
in
his
happy
and
innocent
estate
,
would
there
have
been
any
need
of
Meum
or
Tuum
,
or
any
partition
of
these
earthly
Possessions
;
but
the
common
Blessings
had
been
enjoyed
in
common
;
and
all
things
which
Covetousness
and
Corruption
now
ravine
after
,
would
have
been
as
promiscuously
enjoyed
and
used
,
as
the
common
Light
and
Air
;
and
each
particular
Man's
share
in
those
Blessings
,
would
have
been
sufficient
and
satisfactory
.
But
,
Fourthly
,
Sin
entring
into
the
World
,
their
Desires
grew
immoderate
after
these
earthly
Enjoyments
,
and
their
Attempts
to
attain
them
injurious
unto
others
;
so
that
it
became
necessary
to
prescribe
Bounds
and
Limits
to
them
,
and
to
divide
among
them
what
before
lay
in
common
among
all
;
that
each
man
knowing
his
assigned
Portion
,
might
rest
satisfied
with
it
,
and
be
restrained
from
the
unjust
Invasion
and
Usurpation
of
another's
Right
.
And
,
Fifthly
,
and
Lastly
,
This
could
no
otherwise
be
effected
,
but
by
humane
Laws
,
by
mutual
Compact
and
Agreement
,
declaring
what
should
be
accounted
as
every
Man's
Right
and
Propriety
:
So
that
it
is
Law
which
is
the
great
Determiner
of
Propriety
;
and
there
is
nothing
Mine
or
Thine
farther
than
this
assigns
it
unto
us
:
Indeed
Equity
must
sometimes
interpose
to
moderate
the
Letter
of
the
Law
;
for
in
some
Cases
,
should
we
rigorously
prosecute
our
Right
,
and
insist
upon
every
Punctilio
that
we
may
call
our
Due
:
This
,
although
it
would
not
be
unjust
,
yet
it
would
be
Justice
turned
into
Gall
and
Wormwood
;
it
would
be
a
Breach
and
Violation
of
the
Law
of
Christ
,
and
of
Charity
,
which
requires
us
rather
to
part
with
our
own
in
small
Matters
,
than
to
be
vexatious
,
or
contentious
in
recovering
,
or
defending
it
.
Thus
you
see
how
all
Right
and
Property
first
came
into
the
World
:
A
General
Right
,
by
the
Donation
of
God
;
a
particular
Right
,
by
the
Sanction
of
Laws
,
allotting
to
each
Man
his
Portion
;
which
to
invade
,
or
usurp
from
him
,
is
Injustice
,
or
Theft
.
Whence
it
follows
,
That
where
there
is
no
Society
in
occupation
of
any
part
of
the
Earth
,
the
Right
accrues
to
the
first
Possessor
;
and
where
things
are
found
which
appertain
to
none
,
they
fall
to
the
first
Seifer
;
for
there
can
be
no
Theft
committed
where
there
is
no
precedent
Title
.
If
any
therefore
should
providentially
be
cast
into
some
Desart
,
and
uninhabited
part
of
the
World
,
that
general
Charter
that
God
hath
given
unto
Mankind
of
possessing
the
Earth
,
empowers
them
to
seize
on
it
as
theirs
;
and
they
may
lawfully
make
use
of
the
Blessings
of
it
in
common
,
till
by
mutual
consent
they
shall
divide
to
each
other
their
Part
and
Portion
:
But
after
such
a
Partition
made
,
to
use
the
same
Liberty
,
is
no
longer
lawful
;
but
Theft
and
Robbery
.
Thus
you
see
what
Theft
is
;
and
that
this
Law
of
God
,
prohibiting
us
to
steal
what
is
another's
,
doth
presuppose
a
Law
of
Man
,
which
makes
Property
,
and
causeth
Things
to
become
either
ours
,
or
another's
.
Now
there
are
many
kinds
of
Theft
.
First
,
The
highest
and
chiefest
is
that
which
is
committed
against
God
by
Sacrilege
.
Now
Sacrilege
is
an
alienating
from
God
whatsoever
he
hath
appropriated
to
himself
,
or
is
upon
good
grounds
dedicated
to
the
encouragement
and
maintenance
of
his
Honour
and
Service
.
Indeed
the
alienating
of
what
hath
been
given
to
Superstitious
or
Idolatrous
Uses
,
cannot
be
justly
branded
with
this
black
Mark
of
Sacrilege
;
for
it
was
not
so
much
given
unto
God
,
as
unto
Ignorance
and
Superstition
:
And
therefore
our
Ancestors
have
done
well
and
piously
,
in
dissolving
those
Nests
and
Cages
of
unclean
Birds
that
were
so
numerous
and
burthensome
in
these
Kingdoms
;
but
withal
,
in
my
judgment
,
would
have
done
much
better
,
if
they
had
converted
their
Revenues
to
some
publick
Use
,
either
for
the
Benefit
of
the
Church
,
or
Common-wealth
,
rather
than
to
their
own
private
and
particular
gain
.
But
where
any
thing
is
indeed
consecrated
unto
God
,
and
set
apart
for
the
maintenance
and
encouragement
of
his
Worship
and
Service
,
it
is
no
less
than
Sacrilege
,
and
robbing
of
God
,
to
alienate
any
part
of
this
to
any
secular
Uses
,
or
to
detain
it
from
that
Use
unto
which
it
was
separated
.
And
of
this
God
himself
grievously
complains
,
Mal
.
3.8
,
9.
Will
a
Man
rob
God
?
As
if
it
were
a
Sin
so
heinous
,
as
that
it
is
hardly
to
be
supposed
any
Man
would
be
guilty
of
it
:
What!
not
to
allow
that
God
his
share
among
them
,
who
had
liberally
afforded
them
all
things
to
enjoy
!
Yet
ye
have
robbed
me
.
But
ye
say
,
Wherein
have
we
robbed
thee
?
In
Tithes
and
Offerings
.
Ye
are
cursed
with
a
Curse
;
for
ye
have
robbed
me
,
even
this
whole
Nation
.
Certainly
those
Things
which
are
appointed
for
the
Worship
and
Service
of
God
,
whether
they
be
originally
by
Divine
Right
,
or
not
;
yet
they
cannot
be
alienated
,
nor
detained
without
involving
the
Persons
,
or
the
Nation
that
doth
thus
,
in
a
most
direful
Curse
:
For
this
is
no
other
than
a
robbing
God
of
his
Right
.
And
how
far
these
Nations
may
be
concerned
in
this
Sin
,
and
how
deeply
sunk
under
this
Curse
,
I
leave
it
to
the
consideration
of
those
who
have
no
other
Interests
to
sway
their
Judgments
,
but
that
of
Piety
and
Honesty
.
Secondly
,
Theft
is
committed
against
Men
by
an
unjust
seizing
,
or
detaining
what
of
right
belongs
unto
them
.
And
this
may
be
done
either
by
Fraud
,
or
Force
:
And
therefore
our
Saviour
in
reciting
the
Commandments
mentions
them
both
,
Mark
10.19
,
Do
not
steal
,
Defraud
not
.
This
is
a
Sin
that
God
hath
threatned
with
many
severe
Curses
and
Punishments
.
First
,
The
Temporal
Punishment
which
the
Scripture
awards
unto
it
,
is
a
four
fold
,
and
sometimes
a
five
fold
Restitution
,
as
you
may
see
,
Exod
.
22.1
.
And
therefore
Zacheus
,
when
he
was
converted
,
offers
a
four
fold
Restitution
to
those
whom
he
had
wronged
,
Luk
.
19.8
.
If
I
have
taken
any
thing
from
any
Man
by
false
Accusation
,
I
restore
him
four
fold
.
And
yet
besides
this
Restitution
,
it
seems
that
sometimes
the
Offenders
were
to
be
put
to
Death
,
especially
if
the
Circumstances
of
their
Theft
added
Cruelty
and
Oppression
unto
it
.
This
appears
in
the
Parable
of
Nathan
,
2
Sam
.
12.
When
he
had
most
artificially
aggravated
the
Crime
of
the
rich
Man
,
in
taking
away
the
poor
Man's
Lamb
,
he
so
raised
David's
Compassion
and
Indignation
,
that
he
pronounceth
this
Sentence
,
Verse
5.6
.
The
Man
that
hath
done
this
thing
shall
surely
die
:
And
he
shall
restore
the
Lamb
four-fold
,
because
he
did
this
thing
,
and
because
he
had
no
Pity
.
So
that
you
see
,
that
even
under
the
Law
of
Moses
it
was
not
unlawful
in
some
Cases
to
punish
a
Thief
with
Death
,
although
the
usual
and
prescribed
Punishment
was
Restitution
.
Indeed
our
Law
condemns
them
to
Death
,
nor
is
it
justly
to
be
reprehended
,
for
rooting
out
such
Banes
and
Pests
from
the
Common
Wealth
.
For
since
Punishments
are
to
be
inflicted
,
not
so
much
out
of
Revenge
as
Caution
;
not
because
some
have
offended
,
but
to
deter
others
from
offending
,
it
is
but
reasonable
that
the
Penalty
should
answer
this
end
;
which
we
might
very
well
doubt
,
whether
among
us
any
lighter
than
Death
would
do
,
since
we
see
so
many
still
persist
in
this
wicked
Course
of
Life
,
notwithstanding
the
Severity
of
the
Punishment
the
Law
provides
for
them
.
Skin
for
Skin
,
and
all
that
a
Man
hath
will
he
give
for
his
Life
.
If
therefore
the
Fear
of
Death
it self
cannot
be
forcible
enough
to
deter
them
,
certainly
the
Fear
of
Restitution
would
be
much
less
effectual
;
and
such
a
gentle
and
mitigated
Punishment
would
but
open
a
wide
gap
to
all
manner
of
Robbery
and
Rapine
.
But
besides
the
Punishment
which
is
threatned
by
the
Law
,
Consider
,
Secondly
,
God
leaves
a
Curse
upon
what
is
gotten
by
Theft
and
Deceit
;
a
Curse
that
will
blast
and
consume
all
such
wicked
Increase
.
They
put
it
into
a
Bag
with
Holes
;
and
by
some
unperceivable
Providence
it
strangely
wasts
and
slips
away
between
their
Fingers
.
But
usually
Luxury
and
Intemperance
devours
what
is
got
by
Theft
and
Rapine
,
God
by
his
righteous
Judgment
making
one
Sin
the
Vengeance
of
another
.
But
however
,
some
secret
withering
Curse
seizeth
upon
it
;
and
what
is
thus
wickedly
added
to
our
former
Possessions
,
will
rub
its
Rust
and
Canker
upon
them
all
;
and
if
Restitution
be
not
duly
made
,
will
insensibly
prey
upon
them
and
consume
them
.
And
therefore
,
saith
the
wise
Man
,
Prov.
21.7
.
The
Robbery
of
the
Wicked
shall
destroy
them
;
and
,
Jer
.
17.11
.
As
the
Partridge
sitteth
on
Eggs
,
and
hatcheth
them
not
;
so
he
that
getteth
Riches
,
and
not
by
Right
,
shall
leave
them
in
the
midst
of
his
Days
,
and
at
his
end
shall
be
a
Fool
.
Many
times
God
raiseth
up
such
against
them
,
who
shall
deal
with
them
as
they
have
dealt
with
others
;
and
when
these
Spunges
are
full
of
what
they
have
unjustly
suck'd
up
,
shall
squeeze
them
,
and
make
them
refund
their
ill
gotten
Treasure
.
Thus
God
threatens
the
Chaldoeans
,
Hab
.
2.8
.
Because
thou
hast
spoiled
many
Nations
,
all
the
remnant
of
the
People
shall
spoil
thee
.
Such
unjust
Gettings
tend
only
unto
Poverty
:
And
in
this
Sense
it
is
no
Soloecism
to
say
they
have
but
gained
a
loss
,
and
treasured
for
Themselves
,
and
their
Posterity
,
Want
and
Beggery
.
And
therefore
as
you
desire
to
thrive
in
the
World
,
and
to
have
your
Earthly
Comforts
multiplied
,
so
be
sure
that
no
gain
of
Robbery
,
or
Oppression
,
or
Fraud
and
Deceit
be
found
in
your
hands
;
for
this
will
devour
even
what
you
have
gotten
lawfully
.
Thirdly
,
Anxieties
and
Perplexities
of
Mind
do
alway
accompany
ill-gotten
Wealth
:
For
it
is
a
Sin
so
much
against
the
very
Light
of
Nature
,
that
Conscience
,
if
it
be
not
utterly
stupified
and
senseless
,
will
be
still
molesting
and
haunting
them
with
troublesome
Thoughts
and
Reflexions
.
Besides
,
the
Fear
of
Detection
,
and
the
Shame
and
Punishment
which
will
follow
upon
it
,
must
needs
be
a
continual
Disturbance
unto
them
:
Whereas
what
is
gotten
with
a
good
Conscience
,
and
in
an
honest
and
lawful
Calling
,
whether
it
be
more
or
less
,
it
brings
this
Contentment
with
it
,
that
a
Man
may
quietly
sit
down
and
rejoyce
in
that
Portion
which
the
Providence
and
Bounty
of
his
gracious
God
,
and
heavenly
Father
hath
here
afforded
him
;
he
drinks
no
Widows
Tears
,
nor
Orphans
Bloud
;
he
eats
not
the
Flesh
of
the
Poor
,
nor
breaks
the
Bones
of
the
needy
;
his
Conscience
gnaws
not
upon
him
whilst
he
is
feeding
on
what
his
honest
Labour
and
Industry
hath
prepared
for
him
;
and
although
it
be
but
a
Bit
of
Bread
,
and
a
Cup
of
Water
that
he
can
procure
,
yet
is
he
entertained
at
a
continual
Feast
;
His
Fare
may
be
but
mean
;
yet
his
Chear
,
his
Joy
and
Comfort
is
great
;
and
the
coursest
Morsel
he
eats
is
far
more
savoury
to
him
than
all
the
heightened
Delicates
of
rich
Oppressors
,
whose
Consciences
mingle
Gall
and
Wormwood
with
their
most
pleasant
Bits
,
and
knaws
and
grinds
them
as
they
grind
the
Faces
of
the
Poor
and
needy
.
And
therefore
,
saith
the
Wise
Man
,
Prov.
16.8
.
Better
is
a
little
with
Righteousness
,
than
great
Revenues
without
Right
.
And
the
Psalmist
,
Psal
.
37.16
.
A
little
that
a
Righteous
Man
hath
,
is
better
than
the
Riches
of
many
Wicked
.
Fourthly
,
Robbery
and
Deceit
provokes
God
to
cut
Men
off
by
some
untimely
Stroke
and
immature
Judgment
;
and
that
,
either
by
the
hand
of
Humane
Justice
with
Shame
and
Reproach
,
or
of
Divine
Justice
with
Wrath
and
Vengeance
:
For
so
we
find
it
threatned
,
Psal
.
55.23
.
Thou
,
O
God
,
shalt
bring
them
down
into
the
Pit
of
Destruction
:
Bloody
and
deceitful
Men
shall
not
live
out
half
their
Days
.
That
is
,
they
shall
not
lengthen
out
their
Days
to
that
period
which
the
course
and
strength
of
Nature
might
seem
to
promise
them
;
but
the
Hand
of
God
shall
cut
them
off
in
the
vigour
and
midst
of
their
flourishing
Years
.
But
howsoever
it
may
fare
with
them
in
this
Life
;
howsoever
they
may
escape
the
Reproach
of
Men
,
and
the
Sword
of
Justice
:
Yet
,
Fifthly
,
They
shall
certainly
be
eternally
cursed
,
and
eternally
miserable
:
Their
ill
gotten
Goods
shall
not
be
able
to
redeem
their
Souls
,
or
bribe
the
Justice
of
God
,
or
give
them
the
least
Solace
and
Comfort
.
And
what
wretched
Fools
are
they
,
who
must
eternally
perish
for
gaining
of
Things
that
perish
too
;
and
bring
Everlasting
Torments
upon
themselves
,
for
that
which
before
brought
them
Vexations
and
Disquietments
,
1
Corinth
.
6.10
.
Nor
Thieves
,
nor
Covetous
,
nor
Drunkards
,
nor
Revilers
,
nor
Extortioners
,
shall
inherit
the
Kingdom
of
God
.
Where
then
shall
their
Portion
be
,
but
in
that
Lake
which
burneth
with
Fire
and
Brimstone
unquenchable
?
Where
the
Lord
will
spoil
their
very
Souls
,
as
the
Wise
Man's
Expression
is
,
Prov.
22.23
.
Rob
not
the
Poor
,
for
the
Lord
will
plead
their
Cause
,
and
will
spoil
the
Souls
of
those
that
spoiled
them
.
And
thus
you
have
seen
what
various
Ways
God
hath
threatened
that
he
will
punish
this
Sin
.
Before
I
can
proceed
farther
,
here
are
two
Questions
to
be
answered
.
The
first
is
,
Whether
in
no
case
it
be
lawful
to
steal
?
What
if
the
necessity
be
so
urgent
,
that
I
must
certainly
perish
,
or
else
relieve
my self
by
this
means
?
I
say
we
ought
not
to
do
it
in
any
Case
:
For
Theft
is
in
it self
a
Sin
,
and
there
can
be
no
necessity
to
sin
:
For
every
Man
is
bound
rather
to
chuse
the
greatest
Evil
of
Sufferings
,
than
to
commit
the
least
Evil
of
Sin
.
Indeed
such
Necessity
doth
somewhat
mitigate
the
Heinousness
of
the
Offence
;
but
that
is
not
at
all
considerable
in
the
Direction
of
our
Practice
,
since
it
continues
a
Sin
still
,
and
deserves
Eternal
Damnation
.
The
Wise
Man
tells
us
,
Prov.
6.30
,
31.
Men
do
not
despise
a
Thief
,
if
he
steal
to
satisfie
his
Soul
when
he
is
hungry
.
But
this
must
be
understood
only
comparatively
,
viz.
That
the
Reproach
and
Infamy
which
attends
such
an
one
,
is
not
so
great
as
that
of
an
Adulterer
,
as
it
appears
Verse
32.
As
if
he
should
say
;
to
be
an
Adulterer
,
is
a
far
fouler
Reproach
than
to
be
a
needy
Thief
.
Yet
he
adds
,
If
he
be
found
,
he
shall
restore
seven-fold
,
he
shall
give
all
the
Substance
of
his
House
:
That
is
,
though
his
Necessity
and
Hunger
may
take
off
somewhat
from
the
Shame
;
yet
it
shall
not
from
the
Punishment
of
his
Offence
;
but
he
shall
restore
that
which
he
hath
stollen
seven-fold
.
Not
that
the
Restitution
should
be
seven
times
as
much
as
the
Theft
;
for
the
utmost
that
the
Law
requires
was
but
a
five-fold
Restitution
,
Exod
.
22.1
.
But
as
the
Word
seven-fold
is
most
frequently
used
in
Scripture
to
signifie
that
which
is
compleat
and
perfect
;
so
is
it
here
;
he
shall
restore
seven-fold
;
that
is
,
he
shall
make
a
full
and
satisfactory
Restitution
.
Since
therefore
the
Punishment
of
Theft
shall
not
be
relaxed
upon
the
Plea
of
Indigence
and
Necessity
,
it
is
apparent
that
Necessity
cannot
justifie
any
from
the
Guilt
of
Theft
.
And
therefore
let
your
Wants
be
what
they
will
,
or
can
be
,
you
ought
not
to
supply
them
by
any
such
wicked
and
unlawful
Courses
,
whatever
22
de
q.
66.
Art.
7.
Aquinas
says
to
the
contrary
.
If
God
hath
given
thee
Strength
and
Ability
,
thou
oughtest
to
labour
,
and
to
use
thine
honest
Industry
to
procure
Necessaries
;
if
not
,
thou
oughtest
to
implore
the
Charity
and
Benevolence
of
others
,
whose
Hearts
God
may
open
to
thy
Relief
.
Or
if
thou
shouldst
meet
with
such
cruel
Dives's
,
who
will
contribute
nothing
to
thy
Support
,
thou
oughtest
rather
with
godly
Lazarus
to
die
in
thine
Integrity
,
than
to
steal
any
thing
from
them
;
which
although
it
be
their
Superfluity
,
yet
it
is
not
thy
Right
without
their
Donation
:
And
this
is
in
answer
to
the
first
Question
.
The
Second
is
,
What
we
shall
judge
of
the
Israelites
spoiling
the
Aegyptians
of
their
Jewels
,
of
which
we
read
,
Exod
.
12.35
,
36.
I
answer
,
In
this
Action
there
was
no
Theft
committed
.
For
,
First
,
The
Supreme
Dominion
of
all
Things
,
is
the
Lords
,
and
he
may
justly
transfer
the
Right
and
Property
where
he
pleaseth
.
Altisiodor
.
l.
3.
Tract
.
7.
Q.
5.
{αβγδ}
.
Clem
.
Alex
.
Strom
.
l.
1.
Now
they
were
commanded
by
the
Lord
to
take
these
Things
of
the
Aegyptians
;
and
therefore
they
were
rightfully
their
own
,
being
made
so
by
him
who
hath
the
Sovereign
Power
of
all
Things
,
both
in
Heaven
and
Earth
.
Secondly
,
These
Things
which
they
thus
took
,
might
be
well
considered
in
lieu
of
their
Wages
,
which
was
not
given
them
for
their
long
Service
in
Aegypt
.
And
therefore
it
was
but
righteous
in
God
to
consign
over
these
Riches
of
the
Aegyptians
to
the
Israelites
,
as
a
reward
for
their
tedious
Servitude
.
Now
those
,
who
by
the
Command
of
the
Supreme
Lord
of
all
,
take
that
which
is
but
a
due
Reward
for
their
Labour
,
cannot
certainly
be
condemned
as
guilty
of
Theft
.
And
this
(
it
seems
)
was
Jun
Gerson
in
Talmud
.
German
.
Resposcunt
Aegyptii
de
Hebraeis
vasa
Aurea
&
Argentea
.
Contra
Hebraei
mutuas
Petitiones
instituant
allegantes
sibi
quoque
eorundem
Patrum
Nomine
,
ex
eodem
Scripturae
Instrumento
Mercedes
,
restitui
oportere
illius
operariae
Servitutis
,
pro
laterinis
deductis
,
pro
Civitatibus
,
&
villis
aedificatis
.
Tertull
.
contra
Murcion
.
l.
2.
their
Plea
,
when
in
the
time
of
Alexander
the
Great
,
so
many
Ages
after
the
thing
was
done
,
the
Aegyptians
sued
the
Jews
by
a
juridical
Process
,
to
recover
what
was
taken
from
them
.
But
,
Thirdly
,
I
answer
,
This
Example
is
extraordinary
and
special
,
and
not
to
be
pleaded
,
or
introduced
into
Practice
.
For
certainly
it
is
,
that
they
had
a
most
express
Command
from
God
to
spoil
the
Aegyptians
:
But
whosoever
shall
pretend
any
such
Warrant
now
,
by
revelation
or
the
impulse
of
his
private
Spirit
,
may
well
be
censured
for
Enthusiasm
,
and
condemned
for
Robbery
.
And
thus
I
have
done
with
the
first
and
greatest
kind
of
Theft
,
taking
away
what
rightfully
belongs
to
another
,
whether
God
or
Man
.
Secondly
,
Another
kind
of
Theft
is
Oppression
,
and
unreasonable
Exaction
;
and
this
especially
is
the
Sin
of
Superiors
towards
their
Inferiors
,
taking
Advantage
,
either
upon
their
Weakness
,
or
their
Necessity
,
to
impose
most
unequal
Conditions
upon
them
,
and
such
as
they
cannot
bear
without
their
Detriment
,
or
Ruine
,
contrary
to
that
Law
which
God
gave
unto
his
People
,
Levit
.
25.14
.
If
thou
sell
ought
unto
thy
Neighbour
,
or
buyest
ought
at
thy
Neighbour's
hands
;
ye
shall
not
oppress
one
another
.
Thus
those
who
set
their
Lands
to
the
Sweat
and
Toil
of
others
at
too
hard
a
Rate
,
so
that
the
laborious
Tenant
cannot
subsist
by
his
Industry
;
those
that
let
out
Money
at
a
biting
Interest
,
or
rigidly
exact
it
from
insufficient
Persons
;
Great
ones
,
who
fright
the
meaner
into
disadvantageous
Bargains
,
and
force
them
,
through
Fear
,
to
part
with
what
they
enjoy
,
at
an
under-price
;
these
,
and
other
like
,
though
they
may
not
be
condemned
by
humane
Laws
,
which
give
too
much
permission
to
Men
to
make
the
utmost
Advantage
of
their
own
;
yet
they
are
guilty
by
the
Law
of
God
;
and
their
Sin
is
no
less
than
Oppression
;
which
is
a
Sin
hateful
both
to
God
and
Man
.
The
Prophet
Micah
,
Chap.
3.2
,
3.
calls
it
a
plucking
off
their
Skin
from
them
,
and
their
Flesh
from
off
their
Bones
,
and
chopping
them
in
pieces
,
as
for
the
Pot
,
and
as
Flesh
for
the
Cauldron
.
All
Unmercifulness
,
and
hard
Dealings
with
others
,
is
a
kind
of
Theft
;
for
the
Law
of
Nature
,
and
much
more
the
Law
of
Charity
,
binds
thee
so
to
deal
with
others
,
that
they
may
have
no
Cause
to
complain
of
thee
to
God
;
and
in
the
Bitterness
of
their
Spirits
to
imprecate
his
Wrath
and
Vengeance
upon
thee
.
Thirdly
,
Another
kind
of
Theft
is
detaining
from
another
what
is
his
due
,
either
by
Equity
or
Compact
:
And
how
many
are
there
whose
profuse
Riot
and
Luxury
are
maintained
upon
the
intrusted
Goods
of
others
,
whilst
the
poor
Creditor
in
the
mean
time
hath
no
other
satisfaction
but
good
Words
,
and
scarce
any
thing
to
live
upon
but
his
own
Tears
and
Sighs
?
And
how
many
with-hold
the
Hire
of
the
Labourer
,
who
when
he
hath
wearied
out
himself
in
their
Service
,
is
denied
that
small
Reward
which
he
requires
for
his
necessary
refreshment
?
Yea
not
only
denying
it
,
but
even
deferring
it
beyond
the
time
that
they
can
conveniently
be
without
it
,
is
a
kind
of
Theft
and
Oppression
,
Deut.
24.14
.
Thou
shalt
not
oppress
an
hired
Servant
that
is
poor
and
needy
;
at
his
Day
thou
shalt
give
him
his
Hire
,
neither
shall
the
Sun
go
down
upon
it
:
For
he
is
poor
,
and
setteth
his
Heart
upon
it
;
lest
he
cry
against
thee
unto
the
Lord
,
and
it
be
Sin
unto
thee
.
Yea
,
in
all
our
Bargains
and
Agreements
,
though
they
be
never
so
much
to
thine
own
Prejudice
,
thou
art
bound
to
stand
to
them
,
unless
the
other
will
voluntarily
release
thee
from
the
Obligation
.
For
this
is
one
of
the
Characters
given
of
a
godly
Person
,
Psal
.
15.4
.
He
that
sweareth
,
and
covenanteth
to
his
own
hurt
,
and
changeth
not
;
but
upon
Demand
,
is
ready
and
willing
to
fulfil
his
Agreement
:
How
much
more
heinous
and
abominable
is
it
,
when
they
have
already
received
the
full
value
of
their
Compact
,
unjustly
to
with-hold
what
they
have
agreed
to
give
;
which
is
no
better
than
to
take
their
Labour
,
or
their
Goods
from
them
by
Violence
and
Robbery
;
yea
,
and
in
one
respect
worse
,
in
as
much
as
it
adds
Falshood
to
Stealth
.
Fourthly
,
Another
kind
of
Theft
is
in
buying
and
selling
;
and
this
is
a
very
large
and
voluminous
Deceit
:
For
the
Subtilty
of
Men
hath
found
out
so
many
Artifices
to
defraud
and
over-reach
one
another
,
that
to
recount
them
,
is
almost
as
hard
as
to
escape
them
.
Here
come
in
the
false
Weights
,
and
the
false
Measures
which
are
an
abomination
to
the
Lord
.
Prov.
11.1
.
False
and
counterfeited
Wares
,
over-commending
,
or
undervaluing
of
Goods
for
advantage
;
and
many
other
unjust
Contrivances
,
which
Men's
Consciences
can
better
suggest
to
them
,
than
any
Discourse
.
The
Apostle
hath
sufficiently
cautioned
and
threatned
such
Men
.
1
Thes
.
4.6
.
Let
no
man
go
beyond
,
or
defraud
his
Brother
in
any
Matter
;
because
that
the
Lord
is
the
avenger
of
such
.
Believe
it
;
there
is
a
Day
coming
when
the
false
Weights
shall
be
themselves
weighed
,
and
the
scanty
Measures
measured
,
by
a
Standard
that
is
infallibly
true
.
Possibly
thou
maist
deal
so
cunningly
,
that
those
whom
thou
over-reachest
can
have
no
advantage
against
thee
,
nor
right
themselves
by
Law
:
But
remember
that
the
great
Judge
will
avenge
them
upon
thee
at
the
last
day
.
Then
all
Accounts
shall
be
balanced
,
and
so
much
found
resting
due
,
which
thou
shalt
certainly
pay
;
though
not
to
those
whom
thou
hast
wronged
;
yet
to
the
Justice
of
God
,
who
is
the
great
and
universal
Creditor
.
There
are
likewise
many
other
kinds
of
Theft
;
as
Prodigality
in
wasting
what
should
satisfie
the
just
demands
of
others
;
taking
of
Wages
and
Reward
for
what
we
do
not
endeavour
conscienciously
to
perform
;
selling
that
which
we
have
no
right
to
dispose
of
,
or
things
which
ought
not
to
be
sold
;
taking
Bribes
for
Justice
,
or
Rewards
for
Injustice
.
But
I
shall
not
particularly
insist
upon
these
,
and
many
others
that
might
be
mentioned
.
And
thus
we
have
seen
what
the
Negative
Part
of
this
Precept
is
.
But
because
every
Negative
implies
in
it
a
Positive
,
let
us
see
what
is
the
Duty
required
from
us
.
And
that
is
twofold
.
First
,
That
every
one
of
us
should
have
some
Calling
.
Secondly
,
That
all
of
us
should
be
contented
in
that
Estate
and
Condition
of
Life
,
wherein
the
Divine
Providence
hath
set
us
.
First
,
Thou
shalt
not
steal
:
therefore
every
Man
ought
to
have
a
Calling
,
whereon
he
may
comfortably
subsist
,
and
by
his
Labour
and
Industry
may
provide
at
least
Necessaries
for
himself
and
Family
:
For
he
that
provideth
not
for
his
Family
,
hath
denied
the
Faith
,
(
saith
the
Apostle
,
)
and
is
worse
than
an
Infidel
:
Some
there
are
who
live
without
any
Calling
at
all
;
such
are
like
idle
Drones
,
that
consume
the
Labours
of
others
,
lazy
Vagabonds
,
to
whom
the
greatest
Charity
would
be
Correction
;
who
only
serve
to
devour
misplaced
Alms
,
and
defraud
the
truly
poor
of
their
Relief
:
Yea
,
if
I
should
rank
with
these
a
company
of
superfluous
,
debauch'd
Gentlemen
,
I
think
I
should
do
them
no
great
Injury
;
such
,
I
mean
,
who
are
neither
serviceable
to
God
,
nor
their
Country
,
who
have
nothing
of
true
Worth
and
Gentility
in
them
;
but
are
a
Company
of
leud
and
desperate
Roysters
,
the
most
unprofitable
Members
in
the
Commonwealth
,
and
good
for
nothing
but
to
kill
and
destroy
one
another
in
their
drunken
Quarrels
.
I
know
there
is
no
necessity
for
Manual
Employment
and
Labour
to
those
whom
God
hath
liberally
endowed
with
his
earthly
Blessings
;
but
yet
they
may
have
a
Calling
,
and
within
their
own
Sphere
may
find
Employment
enough
to
take
up
their
Time
and
Thoughts
;
and
such
as
may
make
them
the
most
beneficial
Men
on
Earth
,
and
truly
honoured
and
loved
by
others
:
For
by
their
Authority
,
their
Example
,
the
Ampleness
of
their
Demesnes
and
Revenues
,
and
the
Dependence
that
others
have
upon
them
,
they
may
be
as
influential
to
promote
Goodness
and
Vertue
,
as
too
commonly
they
are
to
promote
Vice
and
Villany
;
and
to
such
truly
generous
Spirits
,
who
intend
to
be
so
employed
,
let
me
commend
the
careful
perusal
of
an
excellent
Treatise
directed
unto
them
;
Entituled
,
The
Gentleman's
Calling
.
But
yet
withal
,
if
they
should
condescend
to
some
stated
Vocation
,
and
Course
of
Life
,
it
would
be
no
disparagement
to
their
Gentility
;
for
certainly
Adam
was
as
much
a
Gentleman
,
and
had
as
large
Demesnes
as
any
of
them
;
and
yet
God
thought
fit
to
place
him
in
Eden
,
that
he
might
dress
and
keep
the
Garden
.
But
as
some
have
no
Employment
;
so
,
Secondly
,
Others
have
an
unlawful
Employment
:
Such
whose
only
Work
it
is
to
instruct
Vice
,
and
excite
Men
to
it
.
And
how
many
such
are
there
,
who
live
by
the
provoking
and
encouraging
the
Wickedness
of
others
;
and
continually
make
use
of
all
the
Allurements
that
might
entice
unto
Evil
,
and
recommend
Debauchery
first
to
the
Fancy
,
and
then
to
the
Will
and
Affections
.
Thirdly
,
Others
have
indeed
an
honest
and
a
lawful
Calling
;
but
they
are
negligent
and
slothful
in
it
.
Now
Sloth
tendeth
to
Poverty
.
Prov.
6.10
,
21.
Yet
a
little
Sleep
,
a
little
Slumber
,
a
little
folding
of
the
Hands
to
Sleep
:
So
shall
thy
Poverty
come
as
one
that
travelleth
;
drawing
nearer
and
nearer
to
thee
by
soft
and
silent
degrees
;
and
thy
want
as
an
armed
Man
;
who
,
though
his
Pace
be
slow
,
by
reason
of
the
weight
of
his
Armour
,
yet
his
Assaults
are
more
irresistible
and
destructive
.
And
Poverty
tempts
to
Theft
.
Prov.
30.9
.
Lest
I
am
poor
,
and
steal
.
And
therefore
this
Command
which
forbids
Theft
,
must
by
consequence
enjoin
Labour
and
Industry
in
those
lawful
Callings
wherein
the
Divine
Providence
hath
set
us
;
according
to
that
of
the
Apostle
,
Eph.
4.28
.
Let
him
that
stole
steal
no
more
;
but
rather
let-him
labour
,
working
with
his
hands
the
thing
that
is
good
,
that
he
may
have
to
give
to
him
that
needeth
;
and
so
by
his
Industry
,
of
a
Thief
become
a
Benefactor
and
Alms-giver
.
Secondly
,
It
requires
us
to
be
contented
with
that
Portion
of
Earthly
Comforts
which
our
heavenly
Father
allots
unto
us
.
Heb
.
13.5
.
Be
content
with
those
things
ye
have
.
And
certainly
he
that
is
not
content
with
what
God
allows
him
,
lies
under
a
grievous
Temptation
,
by
fraudulent
and
unjust
Courses
to
carve
out
his
own
Condition
to
himself
,
and
to
invade
the
Rights
and
Properties
of
others
Discontent
and
Covetousness
are
the
Root
of
all
Injustice
.
He
that
thinks
himself
wronged
that
he
hath
not
as
much
as
some
others
,
will
be
apt
either
thro'
Fraud
or
Violence
to
increase
his
own
by
wronging
of
others
.
:
Let
us
therefore
check
this
repining
Temper
betimes
,
and
not
think
that
we
have
too
little
,
and
othes
too
much
;
but
whatsoever
God
affordeth
us
,
let
us
account
it
sufficient
Provision
,
and
a
Child's
Portion
;
and
although
it
be
but
Food
and
Rayment
,
neither
the
most
delicate
,
nor
the
most
sumptuous
;
yet
having
Food
and
Rayment
,
let
us
be
therewith
contented
;
as
the
Apostle
exhorts
us
,
1
Tim
.
6.8
.
Let
us
look
upon
all
other
Things
as
superfluous
,
or
indifferent
;
and
not
murmur
,
although
we
should
never
obtain
them
:
For
whatsoever
is
needful
to
thy
Subsistence
,
God's
Providence
and
Blessing
upon
thy
Industry
,
will
furnish
thee
with
it
;
and
what
is
not
needful
to
this
,
is
not
worth
thy
Envy
and
Repining
.
And
so
much
for
the
Exposition
of
this
Commandment
.
I
shall
only
subjoin
a
Word
or
two
unto
those
who
are
conscious
to
themselves
that
they
have
wronged
others
of
what
was
their
due
,
and
either
with-held
,
or
taken
from
,
what
by
Law
and
Equity
belonged
to
them
:
Let
such
know
that
they
are
bound
to
make
them
a
perfect
and
plenary
satisfaction
,
by
making
an
entire
and
plenary
restitution
,
if
the
Thing
they
have
stollen
or
purloined
,
be
still
extant
,
and
in
their
hand
;
or
if
not
,
then
by
making
a
full
and
satisfactory
compensation
.
Yea
,
be
the
thing
great
or
small
,
more
or
less
,
though
it
should
seemingly
tend
to
the
loss
of
thy
Credit
,
by
acknowledging
such
a
Wrong
;
or
visibly
tend
to
thy
impoverishing
or
undoing
to
restore
it
;
yet
notwithstanding
,
thou
art
bound
to
restore
every
Farthing
of
what
thou
hast
wronged
and
defrauded
thy
Brother
.
Nor
is
it
enough
to
confess
the
Sin
before
God
,
Si
res
aliena
propter
quam
peccatum
est
,
reddi
possit
,
&
non
redditur
,
poenitentia
non
agitur
,
sed
simulatur
;
non
remittetur
peccatum
,
nisi
restituatur
ablatum
.
Aug.
Ep.
ad
Macednium
.
54.
and
to
beg
Pardon
at
his
Hands
;
but
thou
must
likewise
render
unto
Man
what
is
his
due
,
and
what
thou
unjustly
keepest
from
him
;
whether
it
be
his
by
thy
Promise
,
or
by
his
own
former
Possession
,
as
ever
thou
hopest
to
obtain
Pardon
for
thy
Sin
from
the
Mercy
of
God
;
yea
,
and
thou
art
bound
likewise
to
the
very
utmost
of
thy
Power
to
make
him
recompence
for
all
the
dammage
which
he
hath
in
the
mean
time
sustained
by
thy
unjust
with-holding
his
Right
and
Due
from
him
;
or
else
thou
shalt
never
obtain
Pardon
and
Remission
for
thy
Guilt
.
And
the
Reason
is
,
because
as
long
as
you
detain
what
is
another's
,
so
long
you
continue
in
the
commission
of
the
same
Sin
;
for
unjust
Possession
is
a
continued
and
prolonged
Theft
:
And
certainly
Repentance
can
never
be
true
nor
sincere
,
while
we
continue
in
the
Sin
of
which
we
seem
to
repent
;
and
thy
Repentance
not
being
true
,
Pardon
shall
never
be
granted
thee
.
But
you
will
say
,
What
if
those
whom
we
have
wronged
be
since
dead
?
How
can
Restitution
be
made
unto
them
?
I
answer
;
In
this
Case
,
thou
art
bound
to
make
it
to
their
Children
,
or
their
near
Relations
,
to
whom
it
is
to
be
supposed
,
that
what
thou
hast
wrongfully
detained
,
would
have
descended
,
and
been
left
by
them
;
or
if
none
of
these
can
be
found
,
nor
any
to
whom
of
right
it
may
belong
,
then
God's
Right
takes
place
,
as
he
is
the
great
Lord
and
Proprietor
of
all
things
.
And
thou
oughtest
,
besides
what
thou
art
obliged
to
give
of
thine
own
,
to
bestow
it
on
the
works
of
Charity
and
Piety
;
for
it
is
then
escheated
to
him
:
Yet
withal
,
thou
hast
great
reason
to
bewail
that
thou
hast
so
long
deferred
the
restitution
of
it
to
the
right
owner
,
till
now
thou
hast
made
thy self
uncapable
of
doing
it
.
This
possibly
may
seem
an
hard
Lesson
;
and
doubtless
it
is
so
in
a
World
so
full
of
Rapine
and
Injustice
;
but
yet
as
hard
as
it
is
,
this
is
the
Rule
of
Christianity
;
this
is
the
inflexible
Law
of
Justice
;
and
without
this
,
you
live
and
die
without
all
hopes
of
obtaining
pardon
,
by
continuing
in
your
Sins
impenitently
.
And
thus
much
for
this
Eighth
Commandment
.
THE
NINTH
COMMANDMENT
.
Thou
shalt
not
bear
false
Witness
against
thy
Neighbour
.
THE
former
Commandment
provided
for
the
Security
of
every
Man's
Property
,
that
they
may
suffer
no
Wrong
nor
Detriment
in
their
Goods
:
This
which
I
have
now
read
unto
you
,
provides
for
the
Preservation
of
their
good
Name
,
which
is
a
much
dearer
Possession
:
For
,
A
good
Name
,
saith
the
Wise
Man
,
Prov.
22
1.
is
rather
to
be
chosen
than
great
Riches
.
And
therefore
it
ought
to
be
kept
by
us
,
although
not
delicately
and
nicely
;
yet
tenderly
,
and
with
respect
.
Whoso
contemns
Fame
,
will
soon
prostitute
Vertue
;
and
those
who
care
not
what
others
say
,
will
shortly
arrive
to
that
Impudence
of
sinning
,
as
not
to
care
what
they
themselves
do
.
Indeed
a
good
Name
is
so
excellent
a
Blessing
,
that
there
is
but
one
thing
to
be
preferred
before
it
,
and
that
is
a
good
Conscience
;
when
these
two
stand
in
competition
,
Credit
must
give
place
to
Duty
;
and
in
this
Case
,
it
is
far
better
to
lose
our
Repute
with
Men
,
than
our
Acceptance
and
Reward
with
God
.
It
oftentimes
so
happens
,
through
the
Ignorance
and
general
Corruption
of
Mankind
,
that
what
is
honest
,
and
pure
,
and
just
,
are
not
yet
of
good
Report
amongst
them
.
Piety
is
but
Affectation
;
Strictness
of
Life
a
peevish
Hypocrisie
;
the
Cross
a
Scandal
;
Christ
himself
a
Wine-bibber
,
a
Friend
of
Publicans
and
Sinners
,
his
Doctrine
Heresie
;
and
his
Miracles
Impostures
:
And
if
thou
lightest
upon
any
such
froward
and
perverse
Censurers
,
as
too
many
such
there
are
in
all
Ages
,
who
think
it
strange
,
as
the
Apostle
speaks
,
that
ye
run
not
with
them
into
the
same
excess
of
Riot
;
speaking
evil
of
you
;
seek
not
by
any
base
and
sinful
compliance
to
redeem
their
good
opinion
;
but
rather
glory
in
the
Testimony
of
their
Railing
,
and
account
all
their
reviling
Speeches
to
be
but
so
many
Votes
for
your
Blessedness
.
Mat
.
5.11
.
Blessed
are
ye
when
Men
shall
revile
you
,
and
persecute
you
,
and
speak
all
manner
of
evil
against
you
falsly
,
for
my
sake
.
Never
covet
a
good
Name
by
bad
Actions
:
For
what
will
all
the
concurring
Applause
of
the
whole
World
signifie
unto
thee
,
if
yet
thy
Conscience
condemn
thee
louder
than
they
can
extol
thee
?
This
is
but
to
have
Musick
at
the
Door
,
when
all
the
while
there
is
Chiding
&
Brawling
within
.
It
is
far
better
that
others
should
wound
thy
Credit
,
than
thou
thy
Conscience
.
That
is
a
Wound
which
their
Tongues
can
never
lick
whole
again
.
All
the
Reputation
thy
Popular
Sinning
can
bring
thee
,
will
be
but
like
hanging
Bells
at
an
Horse's
Ears
,
when
all
the
while
his
Back
is
gall'd
with
his
Burthen
.
Whosoever
will
be
a
Christian
,
must
resolve
to
go
through
bad
Report
,
as
well
as
good
;
he
should
desire
the
one
,
but
not
anxiously
refuse
the
other
.
And
if
any
will
bespatter
him
,
let
him
be
careful
that
it
be
only
with
their
own
Dirt
,
and
not
with
his
;
with
their
own
Malice
,
and
not
his
Miscarriages
.
And
whilst
he
thus
keeps
his
Conscience
clear
,
he
may
be
assured
that
his
Credit
shall
be
cleared
up
at
that
day
,
when
all
their
unjust
Reproaches
shall
but
add
a
Crown
and
Diadem
of
Glory
to
his
Head
.
But
where
a
good
Name
is
consistent
with
a
good
Conscience
,
we
ought
to
prize
and
value
it
as
one
of
the
choisest
of
God's
Blessings
in
this
World
,
and
to
use
all
lawful
Means
to
preserve
it
:
For
,
First
,
This
will
render
a
Man
more
serviceable
to
God
;
and
the
fitter
Instrument
to
promote
his
Honour
and
Glory
in
the
World
.
And
therefore
the
Wise
Man
,
Eccles
.
7.1
.
compares
a
good
Name
to
precious
Ointment
;
and
in
the
Comparison
gives
it
the
preference
;
for
as
precious
Ointment
diffuseth
its
fragrancy
through
the
Room
where
it
is
poured
forth
,
and
affects
all
that
are
in
it
with
its
delightful
Scent
;
so
do
Men's
Gifts
,
when
they
are
perfum'd
with
a
good
Name
,
delight
and
attract
others
,
and
by
a
sweet
and
powerful
Charm
allure
them
to
imitate
and
practise
those
Vertues
which
they
see
so
recommendable
.
And
therefore
we
find
it
the
Apostle's
Care
,
2
Cor
.
6.3
.
to
give
no
offence
in
any
thing
,
that
the
Ministry
might
not
be
blamed
.
Though
it
be
our
great
Folly
to
estimate
Men's
Counsels
by
their
own
Practice
;
since
a
diseased
Physician
may
prescribe
a
wholesome
Medicine
;
yet
so
it
comes
to
pass
,
whether
through
the
Curse
of
God
,
or
the
Prejudice
of
Men
,
that
those
who
have
lost
their
Credit
,
have
,
together
with
it
,
lost
all
opportunities
and
advantages
of
doing
good
in
the
World
:
Let
their
Parts
be
never
so
flourishing
,
and
their
Gifts
never
so
eminent
,
yet
if
once
this
dead
Fly
be
gotten
into
this
Box
of
Ointment
,
it
will
corrupt
it
,
and
render
it
unsavoury
to
all
.
And
the
Devil
hath
no
such
Policy
to
make
the
Gifts
of
those
whom
he
fears
might
shake
his
Kingdom
unuseful
,
as
either
to
tempt
them
to
the
commission
of
some
infamous
and
scandalous
Sin
;
or
to
tempt
others
falsly
to
calumniate
,
and
report
such
profligate
Crimes
concerning
them
:
For
then
he
knows
such
an
one
is
disarmed
,
and
made
unserviceable
;
and
if
he
can
but
once
blast
the
Leaves
,
the
Fruit
will
seldom
come
to
any
maturity
and
perfection
.
And
therefore
as
you
desire
to
be
serviceable
to
God
in
promoting
his
Glory
;
and
to
the
World
,
in
promoting
their
Good
and
Benefit
;
which
is
the
great
End
of
our
Being
,
and
the
only
thing
worth
living
for
;
so
endeavour
by
all
wise
and
honest
Means
,
to
keep
up
your
good
Name
.
Be
good
,
and
appear
to
be
so
.
Let
your
Light
so
shine
before
Men
,
that
they
seeing
your
good
Works
,
may
glorifie
your
Father
which
is
in
Heaven
,
Matth
.
5.16
.
Secondly
,
A
good
Name
,
as
it
gives
us
Advantage
of
doing
Good
to
others
,
so
it
lays
an
Obligation
upon
us
of
being
good
our selves
:
For
if
the
World
be
so
kindly
mistaken
,
as
to
report
well
of
us
without
any
Desert
,
yet
this
cannot
but
work
upon
us
,
if
we
have
any
Ingenuity
,
and
ingage
us
to
deserve
it
;
so
happily
turn
that
which
was
Praise
into
Motive
.
Or
if
they
give
us
but
our
due
Commendation
,
and
our
Vertue
justly
challengeth
this
Fame
;
yet
still
it
will
engage
us
to
do
Things
worthy
our selves
,
and
worthy
that
common
Estimate
that
Men
put
upon
us
,
that
we
may
not
fall
short
of
what
we
have
been
,
or
what
they
still
repute
us
to
be
.
This
is
a
laudable
Ambition
,
which
seeks
by
Vertue
to
maintain
that
Credit
,
which
by
Vertue
we
have
acquired
.
And
doubtless
when
other
Arguments
have
been
baffled
by
a
Temptation
,
this
hath
been
a
Sheet
Anchor
to
the
Soul
,
and
hath
often
held
it
in
the
greatest
Storms
,
when
the
Wind
and
Waves
have
beat
most
furiously
against
it
.
Should
I
consent
to
this
Sin
,
what
a
Blot
and
Dishonour
should
I
get
to
my self
!
How
should
I
be
able
to
look
good
Men
in
the
Face
again
!
Would
not
this
Sin
brand
me
for
an
Hypocrite
in
their
Esteem
?
Would
they
ever
look
upon
me
,
or
receive
me
with
Affection
after
this
Fall
?
Should
I
not
carry
the
Disgrace
,
and
Scar
of
this
Wound
visibly
upon
me
to
my
Grave
?
No
,
one
Sin
shall
never
ruine
all
the
Comfort
,
and
all
the
Repute
of
so
many
Years
Piety
:
And
I
who
have
been
so
long
noted
and
exemplary
for
Holiness
,
will
not
by
this
one
Fact
make
my self
a
scorn
to
the
Wicked
,
and
a
shame
to
the
Godly
;
and
by
those
Considerations
,
he
rejects
a
Temptation
,
that
perhaps
ran
down
all
other
Considerations
before
it
.
But
now
,
a
Man
of
a
lost
and
desperate
Credit
,
sins
impudently
,
without
any
such
Restraint
upon
him
:
He
thinks
it
is
but
in
vain
for
him
to
abstain
from
any
Wickedness
;
for
whether
he
doth
,
or
not
,
People
will
still
believe
him
guilty
:
His
credit
is
so
disfigured
,
and
his
Name
so
infamous
,
that
he
thinks
he
cannot
be
worse
than
he
is
already
reported
;
and
so
rubs
his
Forehead
,
and
outfaceth
Censure
,
and
with
a
brazen
Impudence
cares
not
how
wicked
he
is
,
nor
how
many
knew
him
to
be
so
.
Thus
you
have
seen
how
cautious
we
ought
to
be
in
maintaining
our
own
good
Name
.
But
this
Command
requires
us
also
to
preserve
the
Repute
,
and
good
Name
of
others
,
as
well
as
our
own
.
And
it
forbids
,
-
First
,
The
Sin
of
Lying
.
-
Secondly
,
Detraction
and
Slander
.
-
Thirdly
,
Base
Soothing
,
and
unworthy
Flattery
.
First
,
This
Command
prohibits
Lying
.
A
Sin
,
that
comprehends
under
it
all
other
Violations
of
this
Precept
:
For
Slander
and
Flattery
are
both
of
them
Lies
,
different
only
in
Manner
and
Circumstance
.
And
as
it
is
a
Sin
large
and
comprehensive
in
its
Nature
;
so
it
is
general
and
universal
in
its
Practice
:
We
may
well
complain
with
the
Holy
Prophet
,
That
Truth
is
perished
from
the
Earth
.
Here
I
shall
first
shew
you
what
a
Lie
is
:
And
then
the
Heinousness
and
Aggravation
of
this
common
Sin
.
First
,
A
Lie
,
according
to
St.
Voluntaria
Falsi
Enunciatio
,
fallendi
Causa
,
Aug.
demendac
.
ad
Consentium
,
c
.
4.
Austin's
Definition
of
it
,
is
a
voluntary
speaking
of
an
Untruth
,
with
an
intent
to
deceive
.
And
therefore
in
a
Lie
there
must
be
these
Three
Ingredients
.
-
First
,
There
must
be
the
speaking
of
an
Untruth
.
-
Secondly
,
It
must
be
known
to
us
to
be
an
Untruth
,
and
a
Falshood
.
And
,
-
Thirdly
,
It
must
be
with
a
Will
and
Intent
to
deceive
him
to
whom
we
speak
it
,
and
to
lead
him
into
Errour
.
And
,
therefore
,
First
,
Parables
,
and
Figurative
Speeches
are
no
Lies
:
For
neither
as
to
the
drift
and
scope
of
them
,
are
they
Falshoods
;
nor
yet
are
they
spoken
with
an
intent
to
deceive
,
but
rather
to
instruct
the
Hearers
;
and
so
have
neither
the
Matter
,
nor
the
Form
of
a
Lie
.
The
Scripture
abounds
with
these
Tropical
Expressions
,
which
,
although
in
the
proper
signification
of
the
Words
,
they
cannot
be
verified
of
the
Things
to
which
they
are
applied
;
yet
do
very
fully
agree
to
them
in
their
figurative
and
transferred
Sense
:
Thus
Jotham's
Parable
of
Trees
chusing
them
a
King
,
was
aptly
accommodated
to
that
Sense
which
he
meant
,
and
which
those
that
heard
him
,
well
enough
understood
.
And
thus
our
Saviour
Christ
calls
himself
a
Door
;
signifying
by
that
Metaphor
,
that
by
him
alone
we
must
enter
into
Heaven
and
Eternal
Life
:
A
Vine
;
signifying
,
that
without
our
Incision
into
him
,
and
spiritual
Union
unto
him
,
whereby
we
derive
Grace
from
his
Plenitude
and
Fulness
of
Grace
,
as
the
Branches
do
Sap
and
Juice
from
the
Stock
,
we
shall
be
cast
out
as
withered
and
fruitless
Branches
,
fit
for
nothing
but
to
be
burned
.
Innumerable
other
Metaphors
are
every
where
dispersed
up
and
down
in
the
Scriptures
.
And
besides
Metaphors
,
the
Scripture
useth
Hyperbolies
.
I
shall
only
instance
in
that
famous
one
,
John
21.
ult
.
Many
other
things
Jesus
did
;
which
if
they
should
be
written
every
one
,
I
suppose
that
even
the
World
it self
could
not
contain
the
Books
that
should
be
written
.
This
high
Expression
the
Evangelist
useth
only
to
exaggerate
the
Number
of
the
Miracles
and
remarkable
Passages
of
our
Saviour's
Life
;
and
to
signifie
to
us
,
that
he
did
very
many
other
things
,
which
are
not
upon
Record
.
And
sometimes
the
Scripture
useth
Ironical
Taunts
.
Thus
in
that
bitter
Sarcasm
of
Elijah
to
the
Priests
of
Baal
,
1
King
.
18.27
.
He
mock'd
them
,
and
said
,
Cry
aloud
;
for
he
is
a
God
.
Which
kinds
of
Ironical
Speeches
are
so
far
from
being
intended
to
create
Errour
in
the
Minds
of
Men
,
or
to
confirm
them
in
it
,
that
they
are
spoken
on
purpose
to
convince
them
of
their
Errours
,
and
to
make
them
appear
to
be
shameful
and
ridiculous
;
and
therefore
are
no
Lies
.
But
here
we
must
take
this
Caution
;
That
in
using
such
Figurative
Speeches
,
we
ought
so
to
circumstantiate
them
,
that
the
Hearers
may
easily
perceive
the
Drift
and
Scope
of
our
Discourses
;
or
at
least
may
be
assured
that
we
intend
some
other
meaning
by
them
,
than
what
the
Words
do
properly
,
and
in
themselves
bear
.
Otherwise
,
though
it
may
not
be
a
Lie
in
us
,
yet
it
may
be
an
occasion
of
Errour
and
Mistake
in
them
.
Secondly
,
Every
Falshood
is
not
a
Lie
;
for
though
it
hath
the
Matter
,
yet
it
may
want
the
Form
and
Complement
to
make
it
such
:
For
many
times
Men
do
speak
and
report
that
which
is
not
true
,
which
yet
they
themselves
do
believe
to
be
true
;
and
so
are
rather
deceived
,
than
Deceivers
;
and
perhaps
are
far
from
any
intention
of
imposing
upon
the
Credulity
of
others
Vir
bonus
praestare
debet
ne
mentiatur
,
prudens
ne
mendacium
dicat
.
P.
Nigid
.
apud
A.
Gell
.
noct
.
At.
3.
l.
11.
c
.
11.
.
Such
an
one
is
not
so
much
to
be
accused
of
Lying
,
as
of
Folly
and
Rashness
,
in
reporting
that
for
Truth
,
the
Certainty
of
which
is
not
clear
and
evident
unto
him
.
Thirdly
,
A
Man
may
speak
that
which
is
true
,
and
yet
be
a
Liar
in
so
doing
:
As
in
these
two
Cases
:
1.
When
we
report
that
to
be
a
Truth
,
which
,
although
it
be
so
,
yet
we
believe
it
to
be
a
Falshood
,
and
report
it
with
an
intent
to
deceive
those
that
hear
us
:
Or
,
2.
When
we
report
the
Figurative
Words
of
another
,
leaving
out
those
Circumstances
which
might
make
them
appear
to
be
Figurative
.
And
therefore
,
Matth
.
26.60
.
They
are
called
false
Witnesses
,
which
came
in
against
Christ
,
and
testified
,
that
he
said
,
he
was
able
to
destroy
the
Temple
of
God
,
and
to
build
it
in
three
days
.
In
which
,
though
there
were
many
Falsifications
of
the
Words
of
our
Saviour
;
yet
had
they
reported
the
very
Words
that
he
spake
,
they
had
nevertheless
been
false
Witnesses
;
because
by
their
Testimony
they
wrested
them
to
another
Sense
than
what
Christ
intended
by
them
;
for
certainly
he
is
a
Liar
,
who
reports
my
Words
with
a
purpose
to
beget
a
wrong
Construction
of
them
,
as
much
as
he
who
reports
me
to
have
spoken
what
I
never
said
.
Fourthly
,
It
is
no
Lie
to
conceal
part
of
the
Truth
,
when
it
s
not
expedient
or
necessary
to
be
known
.
Thus
,
1
Sam
.
16.2
.
God
himself
instructs
Samuel
,
when
he
sent
him
to
anoint
David
King
over
Israel
,
that
he
should
answer
,
he
came
to
sacrifice
unto
the
Lord
;
which
was
Truth
,
and
one
End
of
his
going
into
Bethlehem
,
though
he
had
also
another
;
which
he
prudently
concealed
.
Fifthly
,
A
Man
may
act
contrary
to
what
he
before
said
,
if
the
Circumstances
of
the
Thing
be
altered
,
without
being
guilty
of
Lying
.
We
have
frequent
Example
of
this
in
the
Scripture
.
Thus
,
Gen.
19.2
.
The
Angels
tell
Lot
,
that
they
would
not
come
into
his
House
;
but
would
abide
in
the
Street
all
night
;
yet
upon
his
Importunity
and
earnest
Intreaties
,
they
went
in
with
him
.
And
thus
St.
Peter
,
with
some
heat
and
vehemency
of
his
Humility
,
refused
that
Christ
should
wash
his
Feet
.
John
13.3
.
Thou
shalt
never
wash
my
Feet
:
But
when
he
was
instructed
in
the
significancy
of
this
Condescension
of
our
Saviour
,
not
only
permits
,
but
intreats
him
to
do
it
.
So
likewise
in
all
things
of
such
a
nature
,
we
may
lawfully
change
our
Words
,
upon
the
change
of
our
Minds
;
and
upon
the
inducement
of
some
Circumstances
that
were
not
known
or
considered
by
us
,
we
may
without
the
imputation
of
Lying
,
do
otherwise
than
we
before
resolved
and
declared
:
But
this
must
be
heedfully
cautioned
:
First
,
That
the
Actions
be
not
such
as
we
are
bound
to
perform
by
Divine
Precept
.
Nor
,
Secondly
,
Such
as
we
have
bound
our selves
unto
by
the
voluntary
Obligation
of
a
Vow
made
unto
God
.
Nor
,
Thirdly
,
Such
as
our
not
doing
them
,
or
doing
otherwise
than
we
have
promised
,
should
be
hurtful
or
prejudicial
unto
others
:
For
if
I
have
promised
another
that
which
is
beneficial
unto
him
,
however
I
may
change
my
Opinion
;
yet
I
must
not
change
my
Purpose
,
but
unless
he
will
release
me
,
or
hath
forfeited
the
Benefit
of
my
Promise
,
by
failing
in
the
Conditions
of
it
,
I
stand
engaged
to
perform
what
I
have
plighted
unto
him
.
And
thus
you
see
what
a
Lie
is
,
and
what
is
not
a
Lie
:
The
Summ
of
all
I
shall
contract
into
this
Description
of
it
A
Lie
is
a
Falshood
,
either
real
,
or
supposed
so
by
us
,
spoken
purposely
,
and
with
an
intention
to
deceive
another
.
And
therefore
neither
Falshoods
,
nor
thought
to
be
so
,
nor
Figurative
Speeches
,
nor
Truth
partly
concealed
,
nor
the
change
of
our
Mind
and
Purposes
,
upon
the
changing
and
alteration
of
Circumstances
,
can
be
chargeable
with
that
foul
and
scandalous
Sin
of
Lying
.
Now
Lies
are
usually
distinguished
into
Three
Kinds
:
-
The
Jocular
,
-
Officious
,
and
,
-
Pernicious
Lie
.
First
,
There
is
a
Jocular
Lie
;
a
Lie
framed
to
excite
Mirth
and
Laughter
,
and
deceive
the
Hearer
,
only
to
please
and
divert
him
.
This
,
though
it
may
seem
very
harmless
,
to
deceive
Men
into
Mirth
and
Recreation
;
yet
Truth
is
such
an
awful
and
severe
thing
,
that
it
ought
not
to
be
contradicted
;
no
,
not
in
Jest
:
And
God
reckons
it
up
as
a
Sin
,
against
the
Israelites
,
Hosea
7.3
.
That
they
made
the
King
and
Princes
glad
,
or
merry
,
with
their
Lies
.
Secondly
,
There
is
an
officious
Lie
;
which
is
told
for
another's
Benefit
and
Advantage
;
and
seems
to
make
an
abundant
Compensation
for
its
Falshood
,
by
its
Use
and
Profit
:
But
yet
neither
can
this
excuse
it
from
being
a
Sin
;
for
since
a
Lie
is
intrinsically
evil
in
it self
,
let
the
Advantage
that
accrues
by
it
,
be
never
so
great
,
we
ought
not
to
shelter
either
our selves
,
or
others
under
that
rotten
Refuge
.
That
stated
Maxim
holds
universally
true
in
all
Cases
,
We
ought
not
to
do
evil
,
that
good
may
come
thereof
.
And
therefore
,
although
thine
own
Life
,
or
thy
Neighbour's
depends
upon
it
;
yea
,
put
case
it
were
not
only
to
save
his
Life
,
but
to
save
his
Soul
,
couldst
thou
by
this
means
most
eminently
advance
the
Glory
of
God
,
or
the
general
Good
and
Welfare
of
the
Church
;
yet
thou
oughtest
not
to
tell
the
least
Lie
to
promote
these
great
and
blessed
Ends.
This
the
Apostle
takes
for
granted
,
Rom.
3.7
.
Which
Place
,
because
it
may
seem
at
first
glance
,
somewhat
obscure
,
I
shall
briefly
expound
unto
you
.
If
the
Truth
of
God
hath
more
abounded
through
my
Lie
unto
his
Glory
,
why
yet
am
I
also
judged
as
a
Sinner
?
The
Words
,
as
they
lye
,
seem
to
be
favourable
to
such
a
beneficial
Lie
:
But
if
we
consider
the
Scope
and
Drift
of
them
,
we
shall
see
that
they
clearly
condemn
it
.
For
the
Apostle
had
in
the
foregoing
Verses
taught
,
that
the
Unrighteousness
and
Sins
of
Men
did
occasionally
conduce
to
the
Manifestation
of
the
Justice
and
Veracity
of
God
,
in
fulfilling
his
Threatnings
upon
them
;
against
this
Position
,
he
raiseth
an
Objection
:
Verse
5.
If
the
Unrighteousness
of
Men
commend
,
and
illustrate
the
Righteousness
of
God
;
How
then
can
God
be
just
,
in
taking
Vengeance
on
those
Sins
by
which
he
is
glorified
?
To
this
the
Apostle
answers
two
Ways
.
First
,
He
abhors
the
Consequence
,
Verse
6.
God
forbid
,
that
we
should
think
him
unjust
,
because
he
punisheth
those
Sins
,
which
accidentally
serve
for
the
Manifestation
of
his
Glory
.
For
if
God
were
unjust
,
how
then
should
he
judge
the
World
.
Secondly
,
He
answers
by
putting
a
like
Case
,
and
giving
a
like
Instance
,
Verse
7.
If
the
Truth
of
God
hath
more
abounded
through
my
Lie
,
why
yet
am
I
judged
as
a
Sinner
?
As
if
he
should
say
;
by
the
like
Reason
,
as
you
infer
,
that
it
would
be
unrighteous
in
God
to
punish
those
,
who
are
the
occasion
of
so
much
Glory
to
him
through
their
Sins
;
by
the
like
I
might
infer
,
that
if
by
my
Lie
I
might
glorifie
God
,
I
were
not
to
be
accounted
a
Sinner
for
Lying
.
But
this
,
saith
he
,
Verse
8.
is
a
most
wicked
Consequence
,
and
such
as
would
justifie
the
Slanders
of
those
,
who
report
that
we
affirm
it
lawful
,
To
do
Evil
that
Good
may
come
,
whose
Damnation
is
just
:
That
is
,
it
is
just
with
God
to
damn
those
,
who
slander
us
with
such
a
gross
Untruth
;
and
it
is
just
with
God
to
damn
those
,
who
hold
so
wicked
and
destructive
a
Doctrine
.
So
that
you
see
nothing
could
be
more
expresly
spoken
against
these
officious
Lies
,
than
what
the
Apostle
here
produceth
in
this
Place
.
He
asserts
in
the
general
,
That
we
must
not
do
Evil
that
Good
may
come
thereof
;
and
he
instanceth
in
particular
,
that
we
must
not
lie
,
although
the
Glory
of
God
may
be
promoted
by
it
.
Thirdly
,
There
is
a
malicious
and
pernicious
Lie
,
a
Lie
devised
on
purpose
for
the
Hurt
and
Dammage
of
my
Neighbour
;
which
is
the
worst
,
and
the
most
heinous
sort
of
all
,
and
hath
nothing
that
might
excuse
or
extenuate
it
.
It
shews
an
Heart
brim-full
of
the
Bitterness
of
Malice
,
when
this
Passion
works
out
at
the
Mouth
in
slanderous
Reports
,
and
false
Accusations
.
All
Lies
are
in
themselves
sinful
;
but
this
the
vilest
,
and
most
abominable
of
all
.
Now
for
the
Aggravations
of
this
Sin
,
Consider
,
First
,
It
is
a
Sin
that
makes
you
most
like
unto
the
Devil
.
The
Devil
is
a
Spirit
,
and
therefore
gross
carnal
Sins
cannot
correspond
unto
his
Nature
:
His
Sins
are
more
refin'd
,
and
intellectual
;
such
as
are
Pride
,
and
Malice
,
Deceit
,
and
Falshood
.
John
8.44
.
He
is
a
Liar
,
and
the
Father
of
it
.
And
the
more
of
Malice
goes
into
the
Composition
of
any
Lie
,
the
more
nearly
it
resembles
him
.
This
is
the
First-born
of
the
Devil
;
the
beginning
of
his
Strength
;
for
by
Lies
he
prevailed
over
wretched
Man
;
and
therefore
is
his
Darling
and
Beloved
Sin
,
and
the
greatest
Instrument
of
promoting
his
Kingdom
.
't
is
that
which
,
in
his
own
Mouth
,
ruined
all
Mankind
in
the
Gross
;
when
he
falsly
suggested
to
our
first
Parents
,
that
they
should
be
as
Gods
,
and
that
which
he
still
puts
into
the
Hearts
and
Mouths
of
others
,
to
ruine
and
destroy
their
Souls
,
and
the
Souls
of
others
,
Acts
5.3
.
Why
hath
Satan
filled
thine
Heart
to
lie
unto
the
Holy
Ghost
?
When
he
speaketh
a
Lie
,
he
speaketh
of
his
own
,
saith
our
Saviour
:
And
certainly
when
we
speak
a
Lie
,
we
repeat
only
what
he
prompts
and
dictates
to
us
.
Thou
never
liest
,
but
thou
speakest
aloud
what
the
Devil
whispered
softly
to
thee
.
The
Old
Serpent
lies
folded
round
in
thy
Heart
,
and
we
may
hear
him
hissing
in
thy
Voice
:
And
therefore
when
God
summoned
all
his
Heavenly
Attendance
about
him
;
and
demanded
who
would
persuade
Ahab
to
go
up
,
and
fall
at
Ramoth-Gilead
,
an
Evil
Spirit
,
that
had
crowded
in
amongst
them
,
steps
forth
,
and
undertakes
the
Office
,
as
his
most
natural
Employment
,
and
that
wherein
he
most
of
all
delighted
,
1
Kings
22.22
.
I
will
go
forth
,
and
be
a
lying
Spirit
in
the
Mouth
of
all
his
Prophets
.
Every
Lie
thou
tellest
,
consider
that
the
Devil
sits
upon
thy
Tongue
,
breaths
Falshood
into
thine
Heart
,
and
forms
the
Words
and
Accents
into
Deceit
.
Secondly
,
Consider
,
That
it
is
a
Sin
most
contrary
to
the
Nature
of
God
,
who
is
Truth
it self
;
a
Sin
that
he
hates
and
abominates
.
Prov.
6.17
.
These
six
things
doth
the
Lord
hate
;
yea
,
seven
are
an
abomination
unto
him
;
a
proud
Look
,
a
lying
Tongue
,
&c.
And
,
Prov.
12.32
.
Lying
Lips
are
an
abomination
unto
the
Lord
.
And
therefore
we
have
so
many
express
Commands
given
us
against
this
Sin
.
Lev
.
19.11
.
Ye
shall
not
deal
falsly
,
nor
lie
one
to
another
.
Col.
3.9
.
Lie
not
one
to
another
.
Eph.
4.25
.
Wherefore
putting
away
Lying
,
speak
every
Man
Truth
to
his
Neighbour
.
Thirdly
,
Consider
,
That
it
is
a
Sin
that
gives
in
a
fearful
Evidence
against
us
,
that
we
belong
to
the
Devil
,
and
are
his
Children
:
For
he
is
the
Father
of
Lies
,
and
of
Liars
:
God's
Children
will
imitate
their
heavenly
Father
in
his
Truth
and
Veracity
.
And
it
is
a
very
observable
Place
,
Isa
.
63.8
.
Surely
,
saith
God
,
they
are
my
People
,
Children
that
will
not
lie
;
so
he
was
their
Saviour
.
Fourthly
,
Consider
,
how
dreadfully
God
hath
threatned
it
with
eternal
Death
;
scarce
any
one
Sin
more
expresly
and
particularly
.
Rev.
21.
ult
.
Without
,
even
in
outer
darkness
,
are
Dogs
,
and
Murtherers
,
and
Idolaters
,
and
whatsoever
loveth
,
or
maketh
a
Lie
.
Fifthly
,
A
Lie
sheweth
a
most
degenerous
and
cowardly
Fear
of
Men
,
and
a
most
daring
Contempt
of
the
great
God
Whosoever
lies
,
doth
it
out
of
a
base
and
sordid
Fear
,
lest
some
Evil
and
Inconveniency
should
come
unto
him
by
declaring
the
Truth
.
Lib
.
2.
c
.
18.
And
this
Montaigne
,
in
his
Essays
,
gives
as
the
Reason
why
the
Imputation
of
Lying
is
the
most
reproachful
Ignominy
that
one
Man
can
lay
upon
another
;
and
that
which
most
passionately
moves
them
to
Revenge
;
because
,
saith
he
,
to
say
a
Man
lieth
,
is
to
say
,
that
he
is
audacious
towards
God
,
and
a
Coward
towards
Men
.
Sixthly
,
Mankind
generally
accounts
it
the
most
infamous
and
reproachful
Sin
of
all
others
:
A
Liar
loseth
all
Credit
and
Reputation
amongst
Men
;
and
he
who
hath
made
himself
scandalous
by
Lying
,
is
not
believed
when
he
speaks
Truth
.
Yea
,
it
is
so
odious
and
foul
a
Sin
,
that
we
find
it
generally
esteemed
worse
than
any
other
Sin
;
and
the
avoiding
of
this
,
thought
a
good
Excuse
for
the
commission
of
others
:
For
when
Men
are
moved
with
some
violent
Passion
,
they
oftentimes
resolve
to
do
such
things
,
which
,
when
their
Passion
is
allayed
,
they
must
look
upon
as
grievous
Sins
;
yet
rather
than
be
false
to
their
Word
,
and
so
censured
for
Lying
,
they
will
venture
to
perpetrate
.
Thus
Herod
,
for
his
Oath's
sake
,
beheaded
John
the
Baptist
.
And
the
common
Excuse
for
rash
and
unwarantable
Actions
,
is
,
I
said
I
would
do
thus
,
or
thus
;
and
therefore
I
thought
my self
bound
in
Honour
to
do
it
.
Seventhly
,
It
is
a
Sin
that
God
will
detect
,
and
exposeth
those
who
are
guilty
of
it
,
to
Shame
and
Contempt
.
Prov.
12.19
.
Lying
Lips
are
but
for
a
moment
.
And
when
they
are
found
out
,
as
usually
they
are
,
by
their
own
Forgetfulness
,
and
the
interfering
of
their
own
Speeches
,
how
shameful
will
their
Sin
be
to
them
?
And
the
only
Reward
they
shall
have
for
it
,
is
,
that
those
who
have
accustomed
themselves
to
Lying
,
shall
not
be
believed
when
they
speak
Truth
.
Thus
much
concerning
that
heinous
and
odious
Sin
of
Lying
.
There
remains
two
other
Violations
of
this
Commandment
:
The
one
is
,
by
Slander
and
Detraction
;
the
other
,
by
base
Flattery
and
Soothing
:
And
both
these
may
respect
either
our selves
,
or
others
.
I
shall
first
speak
of
that
common
Sin
of
Slander
and
detraction
;
a
Sin
that
is
reigning
and
triumphant
in
this
our
Age
:
And
if
I
should
likewise
say
in
this
Place
,
I
think
I
should
not
my self
be
guilty
of
it
by
that
censure
.
Indeed
Slander
and
Detraction
seem
somewhat
to
differ
:
For
Slander
properly
is
a
false
Imputation
of
Vice
;
but
Detraction
is
a
causless
,
diminishing
Report
of
Vertue
.
The
one
traduceth
us
to
be
what
indeed
we
are
not
;
the
other
lessens
what
we
really
are
;
and
both
are
highly
injurious
to
our
good
Name
and
Reputation
,
the
best
and
dearest
of
all
our
earthly
Possessions
.
When
a
Man's
Life
and
Actions
are
so
blameless
and
exemplary
,
that
even
Malice
it self
is
asham'd
to
vent
its
Venom
by
base
Slanders
,
lest
it
should
appear
to
be
Malice
,
and
the
Reproach
should
light
rather
upon
the
Reporters
,
than
him
whom
they
seek
to
defame
;
then
it
betakes
it self
to
those
little
sly
Arts
of
nibling
at
the
Edges
of
a
Man's
Credit
,
and
clipping
away
the
Borders
of
his
good
Name
,
that
it
may
not
pass
so
current
in
the
World
as
before
.
Thus
,
when
any
are
so
just
as
to
give
others
their
due
commendation
either
for
Learning
,
or
Wisdom
,
or
Piety
,
or
and
other
Perfection
,
either
of
Grace
,
or
of
Nature
,
you
shall
have
those
who
lie
in
wait
to
cut
off
other
Men's
Esteem
,
if
they
see
it
so
strongly
fortified
by
the
Conspicuousness
of
it
,
and
the
general
Vote
of
the
World
,
that
they
dare
not
attack
the
whole
,
then
they
lurkingly
assault
part
of
it
;
and
what
they
cannot
altogether
deny
,
they
will
endeavour
to
diminish
:
't
is
true
,
such
a
Man
is
,
as
you
say
,
Learned
and
Knowing
;
but
withal
,
so
knowing
,
as
to
know
that
too
.
He
is
wise
,
but
his
Wisdom
is
rather
politick
,
than
generous
;
und
all
his
Designs
are
byass'd
with
Self-Ends
.
He
is
charitable
;
but
his
Charity
seems
too
indiscreet
;
or
if
such
if
you
did
not
proclaim
his
good
Works
,
he
himself
would
.
He
is
pious
and
devout
indeed
,
poor
Man
,
after
his
Way
,
and
according
to
his
Knowledge
.
Thus
by
these
blind
Hints
,
they
endeavour
either
to
find
,
or
to
make
a
Flaw
in
another
Man's
Repute
;
well
knowing
that
a
crack'd
Name
,
like
a
crack'd
Bell
,
will
not
sound
half
so
clear
and
loud
in
the
Ears
of
the
World
,
as
else
it
might
.
Thus
you
see
what
Slanders
and
Detractions
are
.
Now
,
First
,
A
Man
may
be
a
Self-Slanderer
,
and
a
Self-Detracter
;
and
such
are
those
who
traduce
and
defame
themselves
,
and
either
assume
to
themselves
those
Wickednesses
they
have
not
committed
,
or
blameably
conceal
those
Gifts
and
Excellencies
they
are
endowed
with
,
when
they
are
called
to
discover
them
for
the
Glory
of
God
,
and
the
publick
Good
.
Some
slander
themselves
out
of
hope
of
Reward
;
when
they
suppose
the
Crimes
they
boast
of
,
may
be
accepted
as
Services
,
by
others
.
Thus
,
when
Saul
had
slain
himself
,
an
Amalekite
falsly
reports
to
David
that
he
had
slain
him
,
hoping
to
obtain
a
Reward
from
him
for
dispatching
his
Enemy
.
Sometimes
Men
impiously
boast
of
those
Sins
which
they
never
did
,
they
never
durst
commit
,
meerly
out
of
a
braving
Humour
of
Vain-glory
,
and
that
among
their
debauch'd
Companions
they
might
gain
the
reputation
of
valiant
and
daring
Sinners
.
Others
falsly
accuse
themselves
of
those
Sins
of
which
they
were
never
guilty
,
out
of
a
despairing
and
dejected
Spirit
.
Thus
many
a
poor
Soul
that
hath
laboured
under
severe
Convictions
,
begins
first
to
doubt
,
and
then
to
conclude
that
he
hath
certainly
committed
the
unpardonable
Sin
against
the
Holy
Ghost
;
{αβγδ}
.
Arist
.
Eth.
l.
4.
c
.
7.
&
in
extreme
anguish
&
horrour
cries
Guilty
,
&
confesseth
the
Indictment
that
is
falsly
drawn
up
against
him
by
the
Calumny
of
the
Devil
,
and
his
own
black
Fears
and
Melancholy
.
Sometimes
Men
detract
from
themselves
out
of
a
lying
and
dissembled
Humility
;
making
this
kind
of
Detraction
only
a
Bait
for
Commendation
;
as
knowing
the
Ball
will
rebound
back
the
farther
to
them
,
the
harder
they
strike
it
from
them
.
This
is
usually
an
Artifice
of
proud
and
arrogant
Persons
;
and
those
who
cannot
endure
to
be
contradicted
in
any
thing
else
,
would
be
very
loth
you
should
yield
to
them
in
this
.
And
lastly
,
Others
detract
from
themselves
out
of
a
too
bashful
Modesty
,
or
to
avoid
some
troublesome
and
unpleasing
Employments
which
they
are
alled
unto
.
Thus
we
find
Moses
,
Exod
.
4.10
.
making
many
Excuses
,
that
he
was
not
eloquent
,
but
of
slow
Tongue
,
and
a
slow
Speech
;
and
all
because
he
was
loth
to
undertake
that
difficult
and
dangerous
Charge
of
bringing
out
the
Children
of
Israel
from
the
Bondage
of
Egypt
.
All
these
Kinds
of
Self-Slander
and
Detraction
are
evil
,
and
some
of
them
most
vile
and
abominable
.
Secondly
,
There
is
a
slandering
of
,
and
detracting
from
another
,
wronging
him
unjustly
in
his
Fame
and
Reputation
;
which
we
ought
tenderly
to
preserve
and
cherish
.
God
and
Nature
have
intrusted
us
mutually
with
each
other's
good
Name
.
Thy
Brother's
Credit
is
put
as
a
precious
Depositum
into
thy
hands
;
and
if
thou
wickedly
lavishest
it
out
,
by
spreading
false
Rumours
of
him
,
or
carelesly
keepest
it
,
by
suffering
other
to
do
so
,
when
it
is
in
thy
power
to
justifie
him
,
know
assuredly
that
it
will
be
strictly
required
of
thee
:
For
in
this
respect
every
Man
is
his
Brother's
Keeper
.
Now
this
Slandering
of
others
,
may
be
either
in
Judicial
Process
,
or
else
in
common
and
ordinary
Converse
.
First
,
In
Judicial
Process
;
and
then
it
is
truly
and
properly
False
witnessing
:
When
thou
risest
up
against
thy
Brother
in
Judgment
,
and
attestest
that
which
thou
knowest
to
be
false
and
forged
,
or
which
thou
art
not
most
infallibly
assured
to
be
true
:
And
this
Sin
is
the
more
heinous
and
dreadful
,
upon
the
account
of
two
aggravating
Circumstances
that
attend
it
.
First
,
Since
usually
all
Actions
in
Law
and
Judgment
,
concern
either
the
Person
,
or
the
Estate
of
thy
Brother
,
by
a
False
Witness
thou
not
only
wrongest
him
in
his
Name
and
Reputation
,
but
in
one
of
these
,
and
so
art
not
only
a
Slanderer
,
but
a
Thief
or
Murtherer
.
Prov.
11.9
.
An
Hypocrite
with
his
mouth
destroyeth
his
Neighbour
.
And
by
so
much
the
more
odious
is
thy
Crime
,
in
that
thou
pervertest
the
Law
,
which
was
intended
to
be
a
Fence
and
Safeguard
to
every
Man's
Property
,
and
turnest
it
against
it self
,
making
it
the
Instrument
of
thy
Injustice
and
Cruelty
.
The
Psalmist
,
Psal
.
52.2
.
compares
Doeg's
malicious
Tongue
to
a
sharp
Razor
;
and
certainly
when
thou
givest
a
false
Testimony
against
thy
Brother
,
thy
Tongue
is
a
sharp
Razor
,
and
it
not
only
wounds
his
Credit
,
but
cuts
his
Throat
.
Secondly
,
Since
usually
all
Judicial
Proceedings
exact
from
the
Witnesses
a
tremendous
Oath
solemnly
taken
by
the
Name
of
the
great
God
of
Heaven
;
to
give
in
a
false
Testimony
,
is
not
only
to
be
guilty
of
Slander
,
but
of
Perjury
too
.
Yea
,
and
let
me
add
one
thing
more
to
make
it
a
most
accumulate
Wickedness
;
such
a
false
Testimony
is
not
only
Slander
and
Perjury
;
but
it
is
Blasphemy
too
:
For
what
else
is
it
but
to
bring
the
most
holy
God
,
who
is
eternal
Truth
,
to
confirm
a
Falshood
,
and
a
Lie
?
What
can
be
an
higher
Affront
to
his
most
Sacred
Majesty
than
this
?
For
a
sworn
Witness
is
therefore
accepted
,
because
he
brings
God
in
to
be
Witness
too
.
And
wilt
not
thou
tremble
,
O
Wretch
,
to
cite
God
to
appear
a
Witness
to
that
,
which
a
Thousand
Witnesses
within
thee
,
(
I
mean
thy
own
Conscience
,
)
do
all
depose
to
be
false
and
forged
;
and
so
to
transfer
thy
Injustice
,
and
Rapine
,
and
bloudy
Murther
upon
him
,
and
shelter
them
all
under
the
shadow
of
his
Veracity
and
Faithfulness
?
You
see
then
how
horrid
an
Impiety
this
is
.
And
yet
how
common
,
not
only
those
who
by
this
wicked
Means
suffer
wrong
,
but
others
,
who
are
conversant
in
such
judiciary
Trials
,
do
too
truly
report
.
May
it
please
God
to
put
it
into
the
hearts
of
our
Rulers
to
enact
more
severe
and
rigorous
Laws
against
those
who
are
found
guilty
of
it
.
It
is
sad
to
think
,
that
whereas
a
Thief
shall
be
adjudged
to
Death
for
stealing
some
petty
inconsiderable
Matter
,
and
perhaps
too
for
the
relief
of
his
pressing
Necessities
;
yet
two
Villains
that
have
conspired
together
,
by
false
Accusations
,
and
perjured
Testimonies
,
to
take
away
a
Man's
whole
Estate
,
or
possibly
his
Life
,
should
for
these
far
greater
Crimes
,
be
sentenced
to
so
easie
a
Punishment
,
that
only
Shame
and
Reproach
make
up
the
severest
part
of
it
.
Certainly
,
methinks
,
it
were
but
just
that
the
least
they
should
suffer
,
should
be
a
retaliation
of
their
intended
Mischiefs
;
and
that
the
same
they
design'd
against
their
Brother
,
should
be
inflicted
upon
themselves
,
whether
it
be
loss
of
Life
,
or
loss
of
Goods
and
Estate
.
It
is
but
all
Equity
that
the
Complotters
and
Artificers
of
Mischief
,
should
perish
by
their
own
Craft
.
And
if
this
Rigour
and
wholsome
Severity
were
but
once
used
,
we
should
not
have
so
many
Oaths
set
out
to
hire
,
nor
would
any
make
it
a
Trade
to
be
a
Witness
;
but
Innocency
would
be
secured
under
the
Protection
of
the
Laws
,
and
the
Laws
themselves
be
innocent
of
the
Ruine
of
many
Hundreds
,
who
by
this
Means
fall
into
the
Snares
of
ungodly
Men
.
Of
this
one
thing
I
am
sure
,
That
God
himself
thought
it
a
most
equitable
Law
,
when
he
thus
provided
for
the
Safety
of
his
People
Israel
.
Deut
.
19.18
,
19
,
20.
If
the
Witness
be
a
false
Witness
,
and
testifie
falsly
against
his
Brother
,
then
shall
you
do
unto
him
as
he
had
thought
to
do
unto
his
Brother
:
So
shalt
thou
put
away
the
Evil
from
among
you
;
and
those
who
remain
shall
hear
,
and
fear
,
and
shall
henceforth
commit
no
more
any
such
evil
among
you
.
Secondly
,
There
is
a
slandering
of
others
in
our
common
and
ordinary
Converse
.
And
this
is
done
two
Ways
;
Either
,
First
,
Openly
and
avowedly
,
in
their
Presence
,
and
to
their
Faces
.
And
that
is
also
two-fold
.
Either
by
reviling
and
railing
Speeches
.
And
thus
Shimei
bark'd
at
David
,
2
Sam
.
16
,
7.
Come
out
,
thou
bloody
Man
,
and
thou
Man
of
Belial
.
And
I
wish
that
our
Streets
and
Houses
did
not
,
to
their
great
Disgrace
and
Reproach
,
eccho
with
such
Clamours
;
and
that
too
many
did
not
rake
together
all
the
dirty
Expressions
their
Wit
and
Malice
will
serve
them
to
invent
,
only
to
throw
into
one
anothers
Faces
.
A
Sin
,
which
as
it
is
sordid
and
base
in
it self
,
so
it
chiefly
reigns
among
those
who
are
of
a
mean
Condition
.
But
wheresoever
it
be
found
,
it
is
a
Disparagement
to
Humane
Nature
,
a
Sin
against
Civil
Society
,
and
argues
Men
guilty
of
much
Folly
and
Brutishness
;
and
I
am
sure
,
is
a
Transgression
of
that
express
Command
of
the
Apostle
,
Eph.
4.31
,
32.
Let
all
Bitterness
,
and
Wrath
,
and
Anger
,
and
Clamour
,
and
Evil-speaking
,
be
put
away
from
you
,
with
all
Malice
;
and
be
ye
kind
one
to
another
,
tender
hearted
,
forgiving
one
another
,
even
as
God
for
Christ's
sake
hath
forgiven
you
.
But
then
there
is
another
way
of
open
,
avowed
Slander
,
and
that
is
by
bitter
Taunts
,
and
sarcastical
Scoffs
.
And
this
is
usually
an
applauded
Sin
among
the
more
refined
sort
of
Men
,
who
take
a
Pride
and
Glory
in
exposing
others
,
and
making
them
ridiculous
;
thinking
their
own
Wit
never
looks
so
beautiful
,
as
when
it
is
died
in
others
Blushes
.
But
this
is
a
most
scurrilous
,
and
offensive
way
,
wherein
certainly
he
hath
the
most
Advantage
,
not
who
hath
most
Wit
,
but
that
hath
least
Modesty
.
These
kind
of
Tauntings
,
are
sometimes
such
as
the
Apostle
calls
cruel
Mockings
;
and
reckons
them
up
as
one
part
of
those
Persecutions
the
Primitive
Christians
indured
,
Heb
.
11.36
.
Others
had
Trial
of
cruel
Mockings
.
As
Nero
,
for
his
barbarous
Sport
,
wrapp'd
up
the
Christians
in
Beasts
Skins
;
and
then
set
Dogs
to
worry
them
:
So
these
disguise
their
Brethren
into
false
and
antick
Shapes
;
and
then
fall
upon
them
,
and
bait
them
.
Secondly
,
There
is
a
more
secret
and
sly
conveyance
of
Slander
;
and
that
is
,
by
back-biting
,
whispering
,
and
carrying
up
and
down
of
Tales
,
like
those
busie
Tongues
,
Jer
.
20.10
.
that
would
fain
find
,
or
make
themselves
fome
Employment
;
saying
,
Report
,
and
we
will
report
:
And
so
a
false
and
slanderous
Rumour
shall
,
like
the
River
Nilus
,
spread
over
the
whole
Land
,
and
yet
the
Head
of
it
be
never
known
;
it
shall
pass
on
to
the
indelible
Blot
and
Infamy
of
thy
Neighbour
,
and
the
first
Author
of
it
lie
hid
,
and
concealed
in
the
Croud
,
as
some
Fishes
will
in
the
Mud
,
which
they
themselves
have
stirred
.
Against
this
sort
of
Men
,
Solomon
,
in
his
Book
of
Proverbs
,
is
very
severe
;
and
there
is
no
one
Wickedness
,
which
that
excellent
Compendium
of
Wisdom
and
Morality
,
doth
more
inveigh
against
,
than
this
of
whispering
about
another
Man's
Disgrace
,
Prov.
16.8
.
The
Words
of
a
Tale-bearer
are
as
Wounds
,
they
go
down
into
the
inmost
Parts
of
the
Belly
,
And
this
he
repeats
again
,
Chap.
26.22
.
intimating
to
us
,
that
the
Wound
such
a
Tongue
makes
,
is
deep
,
but
yet
hid
and
secret
,
and
therefore
the
more
incurable
.
And
Prov.
16.28
.
A
Whisperer
separates
chief
Friends
.
He
is
as
it
were
the
Devil's
Truchman
,
and
Interpreter
between
them
both
;
and
goes
to
one
,
and
buzzeth
in
his
Ear
what
such
an
one
said
of
him
,
althogh
perhaps
it
be
altogether
false
;
and
when
he
hath
by
this
means
got
some
angry
and
cholerick
Speeches
from
him
,
goes
and
reports
them
back
to
the
other
;
and
so
by
his
wicked
Breath
blows
up
the
Coals
of
Strife
and
Dissention
between
them
.
And
therefore
the
Wise
Man
tells
us
,
Prov.
26.20
.
Where
no
Wood
is
,
the
Fire
goeth
out
;
so
where
there
is
no
Tale-bearer
,
the
Strife
ceaseth
.
The
Apostle
cautions
the
Corinthians
againsts
this
Sin
,
2
Corinth
.
12.20
.
I
fear
,
lest
when
I
come
,
I
shall
not
find
you
such
as
I
would
,
lest
there
be
among
you
Debates
,
Envyings
,
Strifes
,
Back-bitings
,
Whisperings
,
Tumults
;
and
he
reckons
it
up
among
the
black
Catalogue
of
those
Crimes
,
for
the
which
God
gave
up
the
Heathen
to
a
reprobate
Mind
,
to
do
things
which
are
not
convenient
;
being
filled
with
all
Unrighteousness
,
full
of
Envy
,
Murder
,
Debate
,
Deceit
,
Malignity
,
Whisperers
,
Back-biters
,
Despightful
,
Inventers
of
Evil
Things
,
Rom.
1.29.30
.
Now
one
of
the
chief
Artifices
of
this
sort
of
Men
,
is
to
calumniate
strenuously
,
according
to
that
old
Maxim
of
the
Devil
;
Calumniare
fortiter
,
&
aliquid
adhoerebit
,
Slander
stoutly
,
and
somewhat
will
stick
behind
:
For
though
the
Wound
may
possibly
be
healed
,
yet
the
Scar
will
still
remain
,
and
be
a
Blemish
to
a
Man's
Reputation
as
long
as
he
lives
.
But
then
again
there
is
another
kind
of
Slander
and
Detraction
;
and
that
is
,
when
a
Man
divulgeth
those
Imperfections
and
Faults
,
which
are
truly
in
his
Neighbour
,
without
being
called
,
or
necessitated
to
do
it
:
For
sometimes
Truth
it self
may
be
a
Slander
,
when
it
is
spoken
with
an
evil
Design
to
the
Hurt
and
Prejudice
of
another
.
Indeed
if
thou
be
duly
called
to
witness
in
Judgment
;
or
if
it
be
in
thy
own
Defence
and
Vindication
,
when
if
thou
dost
not
discover
him
that
is
guilty
,
thou
thy self
mayest
be
supposed
to
be
the
Person
;
or
if
the
Crime
be
such
,
as
ought
not
to
escape
unpunished
;
or
if
he
remain
contumacious
after
more
private
Admonition
;
in
which
Case
,
our
Saviour
commands
us
to
tell
the
Church
;
or
,
lastly
,
when
it
is
for
the
Safety
and
Security
of
another
,
who
might
else
be
wronged
,
should
we
conceal
from
him
the
Mischiefs
,
which
others
intend
him
:
In
these
Cases
,
it
is
both
lawful
and
expedient
to
make
known
the
Faults
of
thy
Brother
.
But
then
be
sure
that
thou
do
it
,
not
with
any
secret
Delight
and
Exultation
,
that
thou
hast
his
Credit
to
trample
upon
,
to
raise
thine
own
the
higher
;
but
with
that
true
Grief
and
Sorrow
of
Heart
,
that
may
evince
to
all
the
World
,
that
nothing
but
Conscience
,
and
a
Sense
of
thy
Duty
,
inforced
thee
to
publish
his
Shame
,
which
thou
shouldest
be
willing
to
hide
at
the
price
of
any
thing
,
but
Sin
,
and
thine
own
Shame
.
But
alas
,
it
is
strange
to
consider
the
Depravity
of
our
Nature
,
how
we
delight
in
other
Men's
Sins
,
and
are
secretly
glad
when
their
Miscarriages
give
us
an
occasion
to
reproach
and
disgrace
them
.
How
many
are
big
with
such
Stuff
,
and
go
in
pain
till
they
have
disburdened
themselves
into
the
Ears
of
others
!
And
some
are
such
ill
Dissemblers
of
their
Joy
,
that
they
do
it
with
open
Scorn
and
Irrision
.
Others
are
more
artificially
malicious
,
and
with
a
deep
Sigh
,
and
a
downcast
Look
,
and
a
whining
Voice
,
and
an
affected
Slowness
,
whisper
to
one
;
Alas
,
Did
you
not
hear
of
such
a
gross
Miscarriage
by
such
an
one
?
And
then
whisper
the
same
thing
to
another
,
and
a
third
;
and
when
they
have
made
it
as
publick
as
they
can
,
hypocritically
desire
every
one
to
keep
it
secret
;
for
that
they
would
be
loath
their
Neighbour
should
come
to
any
Disgrace
and
Trouble
about
it
.
Believe
it
,
Sirs
,
this
,
though
the
Matter
you
report
be
never
so
true
,
is
nothing
else
but
Slander
;
because
it
is
done
to
no
good
end
,
but
only
to
feed
your
own
Malice
;
and
,
like
Flies
,
to
lie
sucking
the
gall'd
Backs
and
Sores
of
others
.
And
therefore
we
find
that
Doeg
,
though
he
told
nothing
but
the
Truth
,
1
Sam
.
22.9
,
10.
Yet
he
is
by
David
challenged
as
a
Lyar
and
Slanderer
,
Psal
.
52.
And
thus
now
you
have
seen
what
this
Sin
of
Slander
is
.
I
shall
finish
this
Subject
,
with
giving
you
,
First
,
Some
brief
Rules
and
Directions
,
which
through
the
Grace
of
God
,
may
be
serviceable
to
keep
you
from
this
common
Sin
.
And
then
,
Secondly
,
Shew
you
how
you
ought
to
demean
your selves
under
the
Lash
of
other
Men's
slanderous
Tongues
.
First
,
If
thou
wouldst
keep
thy self
from
being
a
Slanderer
of
others
,
addict
not
thy self
violently
to
any
one
Party
,
or
Persuasion
of
Men
.
For
part-taking
will
beget
Prejudice
,
and
Prejudice
is
the
Jaundies
of
the
Soul
,
which
represents
other
Men
,
and
their
Actions
,
in
the
Colour
which
our
own
Disease
puts
upon
them
.
And
indeed
,
we
have
all
generally
such
a
good
Conceit
of
our selves
,
that
it
is
a
very
hard
and
difficult
Matter
,
to
have
a
good
esteem
for
others
,
who
are
not
of
our
Judgment
,
and
of
our
Way
.
And
this
makes
us
first
very
willing
to
hear
some
Evil
of
them
:
For
because
we
think
that
what
we
do
is
good
,
we
cannot
cordially
think
them
good
,
who
do
not
judge
and
act
as
we
our selves
do
;
and
so
our
Minds
are
prepared
to
entertain
Reports
against
them
from
others
,
and
then
to
spread
them
abroad
our selves
.
And
I
cannot
but
impute
to
this
the
great
Uncharitableness
of
our
Days
,
wherein
Love
and
Brotherly
Kindness
lye
murthered
under
the
Violence
of
different
Persuasions
,
and
different
Modes
,
and
divers
Ways
of
worshipping
one
and
the
same
God
,
and
our
Lord
Jesus
Christ
.
Hence
all
those
lying
Rumors
,
and
lying
Wonders
,
that
one
Party
invents
to
beat
down
the
other
.
One
Party
reports
the
other
to
be
all
profane
,
and
superstitious
;
and
the
other
reports
its
Opposite
to
be
all
hypocritical
and
seditious
,
and
both
suffer
from
each
others
invenomed
Tongues
;
and
between
both
,
Truth
suffers
,
and
Charity
perisheth
,
and
is
utterly
lost
.
For
Shame
,
O
Christians
!
Is
this
the
way
to
promote
God's
Cause
,
or
Christ's
Kingdom
?
Doth
He
or
It
stand
in
need
of
your
Lies
?
Will
you
speak
wickedly
for
God
,
and
talk
deceitfully
for
him
?
Shall
his
Honour
be
maintained
by
the
Devils
Inventions
?
I
shall
not
speak
partially
;
but
wheresoever
the
Fault
lies
,
there
let
this
Censure
fall
;
That
it
is
certainly
a
very
strong
Presumption
of
a
very
weak
and
bad
Cause
,
when
the
Refuge
and
Support
of
it
are
Lies
Secondly
,
If
thou
wouldest
not
be
guilty
of
Slander
,
be
not
busie
in
other
Men's
Affairs
;
keep
thine
Eyes
within
doors
,
and
thy
Thoughts
at
home
;
enquire
not
what
others
say
,
nor
what
others
do
;
but
look
to
thine
own
Affairs
,
and
guide
them
with
discretion
:
Thou
hast
work
enough
at
home
,
within
thine
own
Heart
,
and
in
thine
own
House
;
and
if
thou
art
careful
to
manage
that
well
,
thou
wilt
scarce
have
either
Time
or
Inclination
to
receive
or
divulge
bad
Reports
of
others
:
And
therefore
the
Apostle
joyns
Idleness
,
Pragmaticalness
,
and
Tatling
together
.
1
Tim
.
5.13
.
They
learn
to
be
idle
,
wandering
about
from
House
to
House
;
and
not
only
Idle
,
but
Tatlers
also
,
and
busie
Bodies
,
speaking
Things
which
they
ought
not
.
They
are
idle
,
and
yet
busie-Bodies
;
very
idly
busie
;
who
,
because
they
care
not
to
employ
their
Hands
,
set
their
Tongues
on
work
,
and
suffer
them
to
walk
through
the
World
,
abusing
and
lashing
every
one
they
meet
.
A
true
Description
of
a
company
of
giddy
Flies
in
our
times
,
that
are
always
roving
from
House
to
House
,
and
skipping
about
,
now
to
this
Man's
Ear
,
and
by
and
by
to
that
,
and
buzzing
Reports
of
what
Ill
they
have
heard
,
or
observed
of
others
.
Thirdly
,
Take
another
Rule
;
If
thou
wouldest
not
be
guilty
of
Slander
,
be
frequent
in
reflecting
upon
thine
own
Miscarriages
,
or
thy
Proneness
to
fall
into
the
same
,
or
greater
Faults
;
when
thou
hearest
or
knowest
of
any
soul
and
scandalous
Sin
committed
by
another
,
look
backwards
upon
thine
own
Life
and
Actions
.
Canst
thou
find
no
Blots
in
thy
Copy
?
Is
the
whole
Course
of
thy
Life
fair
written
upon
thy
Conscience
?
If
not
,
how
canst
thou
with
any
shame
and
modesty
upbraid
thy
Brother
with
his
Miscarriages
,
,
when
thou
thy self
hast
been
guilty
of
the
like
,
or
greater
?
Or
why
,
O
Hypocrite
,
beholdest
thou
the
Mote
that
is
in
thy
Brother's
Eye
,
and
seest
not
the
Beam
that
is
in
thine
own
?
Methinks
our
shame
for
our
own
Sins
,
should
be
a
Covering
to
our
Brother's
;
and
when
we
our selves
are
guilty
,
we
should
not
be
so
malicious
,
nor
foolish
,
as
to
reproach
our selves
,
by
reproaching
him
;
otherwise
,
to
eclipse
and
darken
his
good
Name
,
is
but
as
when
the
Moon
eclipseth
the
Sun
,
her
own
Darkness
and
Obscurity
is
made
the
more
remarkable
by
it
.
Or
,
if
God
by
his
restraining
Grace
hath
kept
thee
from
those
Wickednesses
into
which
he
hath
suffered
others
to
fall
;
yet
then
look
inward
,
view
and
search
thine
own
Heart
,
ransack
over
thy
corrupted
Nature
;
and
there
thou
shalt
find
those
,
yea
,
and
far
greater
Abominations
than
those
,
like
Beds
of
twisted
Serpents
,
knotting
and
crawling
within
thee
;
say
with
thy self
,
How
can
I
reproach
him
who
hath
but
copied
forth
mine
own
Nature
?
How
can
I
expose
his
Infamy
who
hath
but
done
what
I
have
much
ado
to
keep
my self
from
doing
?
Possibly
the
same
Temptation
might
have
prevailed
over
me
too
,
had
God
let
it
loose
upon
me
.
I
owe
my
Preservation
,
not
to
any
difference
that
was
between
us
,
but
only
to
the
free
and
arbitrary
Grace
of
God
:
By
this
it
is
that
I
stand
;
and
shall
I
reproach
him
for
falling
,
who
should
also
my self
have
fallen
,
were
I
not
strongly
upheld
by
another
?
Thus
,
I
say
,
by
reflecting
on
our selves
,
we
shall
be
with-held
from
being
injurious
in
our
Censures
,
and
in
our
Reports
of
others
;
we
shall
hardly
divulge
their
real
Miscarriages
,
much
less
accuse
and
slander
them
with
false
and
forged
ones
.
This
is
the
Apostle's
Rule
.
Gal.
6.1
.
Brethren
,
if
a
Man
be
overtaken
in
a
Fault
,
you
which
are
spiritual
,
restore
such
an
one
in
the
Spirit
of
Meekness
,
considering
thy self
,
lest
thou
also
be
tempted
.
Fourthly
,
If
you
would
not
be
guilty
of
Slander
,
listen
not
unto
those
who
are
Slanderers
and
Detracters
.
Lend
not
your
Ears
to
those
who
go
about
with
Tales
and
Whispers
whose
idle
Business
it
is
to
tell
News
of
this
Man
and
t'other
:
For
if
these
kinds
of
Flies
can
but
blow
in
your
Ears
,
the
Worms
will
certainly
creep
out
at
your
Mouths
:
For
all
Discourse
is
kept
up
by
exchange
;
and
if
he
bring
thee
one
Story
,
thou
wilt
think
it
Incivility
not
to
repay
him
with
another
for
it
;
And
so
they
chat
over
the
whole
Neighbourhood
;
accuse
this
man
,
and
condemn
another
,
and
suspect
a
Third
,
and
speak
evil
of
all
.
I
wish
that
the
most
of
our
Converse
were
not
taken
up
this
way
,
in
recounting
Stories
of
what
pass'd
between
such
and
such
,
when
all
is
to
no
other
end
,
but
to
bring
an
evil
report
upon
them
.
Now
if
any
such
Back-biters
haunt
thee
,
who
make
it
their
Trade
to
run
up
and
down
with
Tales
and
News
,
give
them
no
countenance
,
listen
not
to
their
Detractions
;
but
rather
sharply
rebuke
them
,
and
silence
their
slanderous
Tongues
;
and
this
will
either
drive
the
Slander
from
them
,
or
the
Slanderer
from
thee
.
Prov.
25.23
.
The
North-Wind
driveth
away
Rain
;
so
doth
an
angry
Countenance
a
backbiting
Tongue
.
Fifthly
,
If
you
would
not
be
Slanderers
of
others
,
be
not
Self-Lovers
;
for
Self-Love
always
causeth
Envy
;
and
Envy
Detraction
.
An
envious
Man
cannot
endure
another's
Praise
;
and
therefore
seeketh
all
he
can
to
blast
it
by
false
Reports
,
and
lying
Slanders
;
as
if
all
that
were
detracted
from
another
,
were
added
to
his
own
Reputation
.
When
his
Neighbour's
Fame
begins
to
grow
tall
,
and
to
spread
about
him
,
he
then
seeks
what
he
can
,
to
cut
it
down
;
because
he
thinks
it
hinders
his
Prospect
,
and
the
World
cannot
take
so
fair
a
view
of
him
as
he
desires
;
and
therefore
he
is
still
hewing
at
it
,
sometimes
with
oblique
,
and
sometimes
with
direct
Blows
;
sometimes
striking
at
his
Parts
,
and
sometimes
at
his
Piety
;
and
if
he
can
but
make
these
fall
in
the
esteem
of
the
World
,
then
he
thinks
none
shall
be
so
much
respected
and
honoured
as
himself
.
A
Man
that
is
a
Self-Lover
,
thinks
all
due
unto
himself
;
all
Praise
and
Commendation
must
run
in
his
Chanel
,
or
else
it
takes
a
wrong
course
,
and
he
accounts
just
so
much
taken
from
him
,
as
is
ascribed
to
another
:
And
this
puts
him
upon
this
Base
Art
of
Detraction
,
that
by
depressing
others
,
he
may
advance
himself
,
and
raise
the
Structure
of
his
own
Fame
upon
the
Ruines
of
his
Neighbour's
.
And
therefore
if
thou
wouldest
not
slander
others
,
be
sure
do
not
too
much
admire
thy self
.
For
Self-Applause
,
and
Self-Esteem
is
like
a
Pike
in
a
Pond
,
that
will
eat
up
and
devour
all
about
it
,
that
it self
may
thrive
and
grow
upon
them
.
Sixthly
,
Be
not
too
easie
and
facile
to
entertain
suspicious
and
evil
Surmises
against
others
.
For
if
thou
begin
to
suspect
evil
of
another
,
the
next
thing
is
to
conclude
it
,
and
the
next
to
report
it
.
This
Suspicion
is
a
strange
Shadow
that
every
Action
of
another
will
cast
upon
our
Minds
;
especially
if
we
be
beforehand
a
little
disaffected
towards
them
.
Thus
very
Dreams
increased
Suspicion
against
Joseph
in
his
Brethren
:
And
if
once
a
Man
be
out
of
Esteem
with
us
,
let
him
then
do
what
he
will
,
be
it
never
so
vertuous
and
commendable
,
Suspicion
will
still
be
the
Interpreter
.
And
where
Suspicion
is
the
Interpreter
of
Men's
Actions
,
Slander
and
Detraction
will
be
the
Gloss
and
Comment
upon
them
.
Indeed
Suspicion
is
always
too
hasty
in
concluding
;
and
many
times
our
Jealousies
and
Distrusts
upon
very
small
occasions
,
prompt
us
to
conclude
that
what
we
have
thus
surmised
,
is
certainly
come
to
pass
;
and
so
we
take
Shadows
for
Enemies
,
and
report
that
confidently
for
Truth
,
which
yet
we
never
saw
acted
,
but
only
in
our
own
Fancies
.
Now
,
notwithstanding
that
this
Sin
of
Slander
and
Detraction
is
so
great
and
heinous
;
yet
may
it
not
be
justly
feared
,
that
many
place
their
whole
Religion
in
it
,
and
think
themselves
so
much
the
better
,
by
how
much
the
worse
they
think
and
report
of
other
Men
?
Do
they
not
think
it
a
piece
of
Zeal
and
Warmth
for
the
Worship
and
Service
of
God
,
to
cry
down
all
as
Superstitious
that
do
not
worship
him
in
their
Way
?
Do
they
not
make
it
,
if
not
a
part
,
yet
a
sign
of
Holiness
,
to
be
still
finding
faults
,
and
crying
out
against
others
,
to
be
censorious
and
clamorous
?
Such
a
sort
of
Men
are
all
leud
and
profane
;
and
such
a
sort
are
all
rebellious
,
and
Hypocrites
:
And
then
to
justifie
their
Censures
,
instance
,
possibly
in
Two
or
Three
,
of
whom
perhaps
they
know
no
more
than
the
bare
Names
:
And
what
tends
all
this
to
,
but
mutual
exasperation
?
Those
that
do
not
believe
them
,
are
exasperated
against
the
Reporters
;
and
those
who
do
believe
them
,
are
exasperated
against
the
Slandered
:
And
as
it
tends
to
Exasperation
,
so
likewise
it
encourageth
and
hardneth
many
in
their
Sins
:
For
when
they
hear
so
much
Evil
blazed
abroad
in
the
World
;
and
few
or
none
escape
without
having
some
foul
Blot
rubb'd
upon
him
,
and
infamous
Crime
reported
of
him
,
whether
truly
or
falsly
,
they
think
that
Sin
and
Wickedness
is
no
such
strange
Thing
,
and
so
embolden
themselves
to
commit
that
which
they
hear
is
so
common
.
I
beseech
you
therefore
,
O
Christians
,
for
the
Peace
of
the
Church
,
which
else
will
continue
sadly
rent
and
divided
;
for
the
sake
of
Christianity
,
which
else
will
be
discredited
and
reviled
;
for
your
Brethren's
sake
,
who
else
will
be
discouraged
or
exasperated
,
be
very
cautious
what
reports
you
either
receive
,
or
make
of
others
.
Their
good
Name
is
very
precious
;
precious
to
God
,
when
their
blameless
Conversation
deserves
it
;
and
precious
to
themselves
;
howsoever
,
unless
there
be
absolute
necessity
,
and
you
be
constrained
to
do
it
for
the
Glory
of
God
,
and
the
Good
of
others
,
divulge
not
their
Imperfections
,
though
they
be
real
,
and
in
no
case
whatsoever
feign
or
devise
false
Rumors
concerning
them
.
Take
heed
lest
if
ye
bite
and
devour
one
another
,
ye
be
not
consumed
one
of
another
,
and
one
with
another
.
These
are
the
Rules
to
keep
you
from
being
guilty
of
Slander
against
others
.
But
now
if
any
are
guilty
of
raising
an
ill
Report
against
you
,
observe
these
following
Rules
and
Directions
,
how
you
ought
to
demean
your selves
in
this
Case
.
First
,
If
the
Reproach
they
cast
upon
thee
,
be
true
and
deserved
,
though
they
perhaps
have
sinned
in
disclosing
it
to
the
World
;
yet
make
this
Use
of
it
;
go
thou
and
disclose
it
in
thy
most
humble
and
penitent
Confessions
unto
God
;
yea
,
and
if
thou
art
called
thereunto
by
due
Form
of
Law
,
give
Glory
unto
God
by
confessing
it
before
Men
.
Men
possibly
may
upbraid
thee
with
it
;
but
by
this
course
God
will
forgive
thee
without
upbraiding
thee
.
Secondly
,
If
thou
art
falsly
charged
with
that
which
never
was
in
thine
Heart
to
do
,
yet
improve
this
Providence
to
stir
thee
up
to
pray
the
more
fervently
that
God
would
for
ever
keep
thee
from
falling
into
that
Sin
with
which
others
slander
thee
;
so
shall
all
their
Reproaches
be
thrown
meerly
into
the
Air
,
and
fall
at
last
heavy
upon
their
own
heads
,
whilst
thou
rejoycest
in
the
Whiteness
and
Innocency
of
thine
own
Soul
.
Thirdly
,
If
any
unjustly
slander
thee
,
revenge
not
thy self
upon
them
by
slandering
them
again
:
I
must
confess
this
is
a
very
hard
Lesson
,
and
requires
almost
an
Angelical
Perfection
to
perform
it
well
.
We
read
in
the
Epistle
of
St.
Jude
,
That
When
Michael
and
the
Devil
contended
about
the
Body
of
Moses
,
it
is
said
,
that
the
Holy
Angel
durst
not
bring
a
railing
Accusation
against
that
wicked
Spirit
;
but
only
said
,
the
Lord
rebuke
thee
.
And
so
,
when
Men
of
Devilish
Spirits
spue
out
their
Slanders
,
and
broach
all
the
malicious
Accusations
that
their
Father
,
the
great
Accuser
,
hath
ever
suggested
unto
them
,
return
not
Slander
for
Slander
;
for
so
the
Devil
would
teach
thee
to
be
a
Devil
;
but
with
all
Quietness
and
Meekness
desire
of
God
to
rebuke
their
Lies
and
Calumnies
;
and
by
all
wise
and
prudent
Means
vindicate
thy self
;
clear
up
thine
Integrity
,
and
make
it
appear
,
that
though
the
Archers
have
shot
at
thee
,
and
sorely
grieved
thee
with
their
Arrows
,
even
bitter
Words
;
yet
still
thy
Bow
remaineth
in
its
strength
.
What
saith
the
Apostle
?
2
Pet
.
3.9
.
Render
not
evil
for
evil
,
or
railing
for
railing
.
And
indeed
whosoever
doth
so
,
seeks
only
to
heal
a
Wound
in
his
Name
,
by
making
a
much
deeper
one
in
his
Conscience
.
Fourthly
,
When
thou
art
falsly
aspers'd
and
slandered
,
refer
thy self
,
and
appeal
to
the
all-knowing
God
;
retire
into
the
Peace
and
Refuge
of
thine
own
Conscienc
,
and
there
shalt
thou
find
enough
for
their
Confutation
,
and
thy
Comfort
.
Know
that
a
good
Name
is
in
the
power
of
every
slanderous
Tongue
to
blast
;
but
they
cannot
corrupt
thy
Conscience
to
vote
with
them
.
Possibly
it
is
only
the
excellency
and
eminency
of
thy
Grace
that
offends
them
;
if
so
,
glory
in
it
;
for
the
Reproaches
of
wicked
Men
are
the
best
Testimonials
that
can
be
given
of
an
excellent
and
singular
Christian
.
In
a
strict
and
holy
Conversation
there
is
that
contradiction
to
the
loose
,
Profane
of
the
World
,
as
at
once
both
convinceth
,
and
vexeth
them
;
reproves
,
and
provokes
them
.
And
if
thou
dost
thus
reproach
them
by
thy
Life
,
wonder
not
at
it
,
if
they
again
reproach
thee
by
their
lying
Slanders
.
Be
not
too
solicitous
how
they
esteem
of
thee
:
It
is
miserable
to
live
upon
the
Reports
and
Opinions
of
others
;
let
us
not
much
reckon
what
they
say
;
but
what
Reports
our
own
Consciences
make
;
and
if
a
Storm
of
Obloquy
and
Reproaches
,
Railings
and
Slanders
do
at
any
time
patter
upon
thee
,
how
sweet
is
it
to
retire
inwards
to
the
calm
Innocency
of
our
own
Hearts
?
There
are
a
thousand
Witnesses
will
tell
us
we
have
not
deserved
them
.
How
comfortable
is
it
to
remit
our
Cause
unto
God
,
and
to
leave
our
Vindication
to
him
,
for
whose
Cause
we
suffer
Reproach
?
Thus
Jeremiah
appeals
to
God
.
Jer
.
20.10
,
12.
I
heard
the
defaming
of
many
;
report
,
say
they
,
and
we
will
report
it
:
But
,
O
Lord
of
Hosts
,
thou
that
triest
the
Righteous
,
and
seest
the
Reins
and
the
Heart
;
to
thee
have
I
opened
my
Cause
:
Thus
,
if
whilst
wicked
Men
are
maliciously
conspiring
how
to
blot
and
sully
our
Names
,
we
can
but
keep
our
Consciences
clear
;
what
need
we
much
trouble
our selves
how
the
Wind
blows
abroad
,
since
we
are
harboured
under
the
Retreat
of
a
peaceable
Heart
?
They
may
possibly
persuade
others
to
believe
their
Calumnies
;
but
God
who
searcheth
the
Heart
and
Conscience
,
knows
that
we
are
injur'd
;
and
he
is
hastening
on
a
Day
wherein
he
will
clear
up
our
Righteousness
;
and
then
the
Testimony
of
a
good
Conscience
shall
put
Ten
Thousand
Slanderers
to
silence
.
And
thus
I
have
spoken
of
this
second
Sin
,
of
Slander
and
Detraction
.
The
Third
Sin
against
this
Commandment
,
is
base
Flattery
and
Soothing
;
which
is
a
quite
opposite
Extreme
to
the
other
,
as
both
are
opposite
to
Truth
.
Now
this
is
either
Self-Flattery
,
or
the
Flattering
of
others
.
First
,
There
is
a
Self-Flattery
.
And
indeed
every
Man
is
(
as
Plutarch
well
observed
it
,
)
his
own
greatest
Flatterer
;
and
however
empty
and
defective
we
may
be
,
yet
we
are
all
apt
to
love
our selves
,
perhaps
without
a
Rival
,
and
to
be
puft
up
with
a
vain
Conceit
of
our
own
imaginary
Perfections
,
to
applaud
and
commend
our selves
in
our
own
Thoughts
and
Fancies
,
and
to
think
that
we
excel
all
others
in
what
we
have
;
and
what
we
have
not
,
we
despise
as
nothing
worth
.
From
this
abundance
of
a
vain
Heart
,
break
out
arrogant
Boastings
of
our selves
,
contemning
of
others
,
a
presumptuous
intruding
our selves
into
those
Employments
and
Functions
which
we
are
no
way
able
to
manage
.
Learn
therefore
,
O
Christian
,
to
take
the
just
measure
of
thy self
.
Let
it
not
be
too
scanty
;
for
that
will
make
thee
pusilanimous
and
cowardly
;
and
through
an
Extreme
of
Modesty
,
render
thee
unserviceable
to
God
and
the
World
.
But
rather
let
it
be
too
scanty
,
than
too
large
:
For
this
will
make
thee
proud
,
and
arrogant
,
and
undertaking
;
and
by
exercising
thy self
in
things
too
high
for
thee
,
thou
wilt
but
spoil
whatsoever
thou
rashly
and
overweeningly
venturest
upon
.
If
thou
art
at
any
time
called
,
or
necessitated
to
speak
of
thy self
,
let
it
rather
be
less
than
the
Truth
,
than
more
:
For
the
Tongue
is
of
it self
very
apt
to
be
lavish
,
when
it
hath
so
sweet
and
pleasing
a
Theme
,
as
a
Man's
own
Praise
.
Take
the
Advice
of
Solomon
.
Prov.
27.2
.
Let
another
Man
praise
thee
,
and
not
thine
own
Mouth
;
a
Stranger
,
and
not
thine
own
Lips
.
Secondly
,
There
is
a
sinful
Flattering
of
others
;
and
that
,
either
by
an
immoderate
extolling
of
their
Vertues
;
or
what
is
worse
,
by
a
wicked
commendation
even
of
their
very
Vices
.
This
is
a
Sin
most
odious
unto
God
,
who
hath
threatned
to
cut
off
all
flattering
Lips
,
Psal
.
12.2
.
But
especially
it
is
most
detestable
in
Ministers
,
whose
very
Office
and
Function
it
is
to
reprove
Men
for
their
Sins
:
If
they
shall
daub
with
untempered
Mortar
,
and
sew
Pillows
under
Men's
Elbows
,
crying
,
Peace
,
Peace
,
when
there
is
no
Peace
to
the
wicked
,
only
that
they
may
lull
them
asleep
in
their
Security
,
they
do
but
betray
their
Souls
;
and
the
Bloud
of
them
God
will
certainly
require
at
their
hands
.
Thus
much
for
the
Ninth
Commandment
.
THE
TENTH
COMMANDMENT
.
Thou
shalt
not
covet
thy
Neighbour's
House
;
Thou
shalt
not
covet
thy
Neighbour's
Wife
;
nor
his
Man-Servant
,
nor
his
Maid-Servant
,
nor
his
Ox
,
nor
his
Ass
,
nor
any
thing
that
is
thy
Neighbour's
.
THus
are
we
at
last
(
through
the
Divine
Assistance
,
)
arrived
to
the
Tenth
and
last
Precept
of
the
Moral
Law
.
Indeed
the
Papists
and
the
Lutherans
divide
it
into
Two
;
making
these
Words
,
Thou
shalt
not
covet
thy
Neighbour's
Wife
,
to
be
one
entire
Command
;
and
then
putting
together
the
other
Branches
of
it
,
Thou
shalt
not
covet
thy
Neighbour's
House
;
nor
his
Servant
,
&c.
to
piece
up
the
last
.
But
then
withal
,
to
keep
the
Number
of
them
from
swelling
beyond
a
Decalogue
,
or
Ten
Words
,
the
Lutherans
joyn
the
First
and
Second
together
into
one
;
and
the
Papists
,
in
propounding
the
Commandments
to
the
People
,
wholly
leave
it
out
;
fearing
they
may
be
corrupted
by
hearing
it
,
because
it
speaks
too
boldly
against
their
Idolatry
and
Image
Worship
.
But
how
infinitely
temerarious
is
it
for
vile
Wretches
either
to
invert
,
or
defalcate
,
and
as
it
were
,
to
decimate
the
Laws
of
the
great
God
,
by
the
which
,
they
,
and
all
their
Actions
must
be
judged
at
the
last
Day
?
And
certainly
,
were
it
not
that
they
might
the
better
conceal
from
the
ignorant
common
People
,
the
Dangerous
and
Heretical
Words
of
the
Second
Commandment
,
they
could
have
lain
under
no
Temptation
at
all
,
to
do
a
thing
altogether
so
unreasonale
,
as
the
dividing
of
this
Tenth
Commandment
into
Two
▪
For
upon
the
same
ground
might
they
as
well
have
divided
it
into
seven
,
since
there
are
many
more
Concupiscences
mentioned
in
it
,
than
that
of
our
Neighbour's
Wife
,
and
of
his
House
.
And
if
each
of
these
must
constitute
a
distinct
Precept
,
why
not
also
,
Thou
shalt
not
covet
his
Man-Servant
:
Thou
shalt
not
covet
his
Ox
,
&
c
?
Besides
,
the
Order
of
the
Words
makes
clearly
against
them
:
For
,
whereas
they
make
,
Thou
shalt
not
covet
thy
Neighbour's
Wife
,
to
be
the
Ninth
;
in
the
Text
,
those
Words
,
Thou
shalt
not
covet
thy
Neighbour's
House
,
go
before
them
:
So
that
either
they
must
needs
confess
it
to
belong
to
the
Tenth
,
or
else
must
grant
a
most
unintelligible
Hyperlation
both
of
Sense
and
Words
;
such
as
would
bring
in
utter
Confusion
and
Disorder
amongst
those
Laws
which
God
certainly
prescribed
us
in
a
most
admirable
Method
and
Disposition
.
But
to
speak
no
more
of
this
:
The
Sin
here
prohibited
,
is
Concupiscence
,
or
an
unlawful
lusting
after
what
is
another
Man's
.
For
since
God
had
in
the
other
Commandment
forbidden
the
Acts
of
Sin
against
our
Neighbour
,
He
well
knew
that
the
best
Means
to
keep
them
from
committing
Sin
in
Act
,
would
be
to
keep
them
from
desiring
it
in
Heart
;
and
therefore
he
,
who
is
a
Spirit
imposeth
a
Law
upon
our
Spirits
,
and
forbids
us
to
covet
what
before
he
had
forbidden
us
to
perpetrate
.
It
is
true
that
other
Precepts
are
spiritual
likewise
,
and
their
Authority
reacheth
to
the
Mind
,
and
the
most
secret
Thoughts
and
Imaginations
of
the
Heart
.
For
our
Saviour
,
Matth
.
5.
accuseth
him
of
Adultery
,
that
doth
but
lust
after
a
Woman
;
and
him
of
Murder
,
that
is
but
angry
with
his
Brother
without
a
Cause
.
And
it
is
a
most
certain
Rule
,
That
whatsoever
Precept
prohibits
the
outward
Act
of
any
Sin
,
prohibits
likewise
the
inward
Propension
and
Desires
of
the
Soul
towards
it
.
But
because
these
are
not
plainly
,
and
literally
express'd
in
the
former
Commands
,
therefore
the
infinite
Wisdom
of
God
thought
it
fit
to
add
this
last
Command
,
wherein
he
doth
expresly
arraign
,
and
condemn
the
very
first
Motions
of
our
Hearts
towards
any
sinful
Object
.
And
whereas
before
he
had
commanded
us
,
not
to
Kill
,
not
to
Steal
,
not
to
Commit
Adultery
,
not
to
Slander
,
and
bear
False
Witness
;
now
,
in
the
last
Place
,
for
the
greater
Security
that
these
his
Laws
should
not
be
violated
,
he
commands
us
,
not
so
much
as
to
harbour
in
our
Hearts
any
Desire
towards
these
.
So
that
this
Tenth
Commandment
may
well
be
called
Vinculum
Legis
;
and
it
is
especially
the
Bond
that
strengthens
and
confirms
the
Second
Table
.
For
because
all
our
outward
Actions
take
their
first
Rise
from
our
inward
Motions
and
Concupiscence
,
there
is
no
such
Way
to
provide
for
our
Innocency
,
as
to
lay
a
check
and
restraint
upon
these
.
Now
Concupiscence
is
sometimes
taken
in
Scripture
in
a
good
Sense
;
but
more
often
in
an
Evil
.
There
is
an
honest
and
lawful
Concupiscence
,
when
we
desire
those
things
which
are
lawful
,
to
which
we
have
Right
,
and
of
which
we
have
need
:
There
is
likewise
an
holy
,
and
pious
,
and
a
wicked
,
and
sinful
Concupiscence
.
We
have
both
together
,
Gal.
5.17
.
The
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
.
It
is
only
concerning
this
sinful
Concupiscence
,
that
we
are
at
present
to
speak
.
Now
this
evil
Concupiscence
is
the
First-born
of
Original
Sin
,
the
first
Essay
,
and
Expression
of
that
Corruption
which
hath
seized
on
us
,
and
on
all
the
wretched
Posterity
of
Adam
.
For
in
Original
Sin
,
(
besides
the
Guilt
which
results
from
the
Imputation
of
the
primitive
Transgression
to
us
,
and
makes
us
liable
to
eternal
Death
,
)
there
is
likewise
an
universal
Depravation
of
our
Natures
,
consisting
in
Two
Things
.
First
,
In
a
loss
of
those
spiritual
Perfections
,
wherewith
Man
was
endowed
in
his
Creation
.
And
this
is
the
defacing
of
the
Image
of
God
,
which
was
stamp'd
upon
our
Nature
in
Knowledge
,
Righteousness
,
and
true
Holiness
:
And
as
a
Consequent
upon
this
,
Secondly
,
In
a
violent
Propension
and
Inclination
to
whatsoever
is
really
evil
,
and
contrary
to
the
holy
Will
and
Commands
of
God
.
And
this
is
the
Image
of
the
Devil
,
into
which
Man
by
his
voluntary
Apostasie
,
and
Defection
,
hath
transformed
himself
.
Now
this
inordinate
Inclination
of
the
Soul
to
what
is
evil
and
sinful
,
is
properly
this
Concupiscence
forbidden
in
this
Commandment
.
For
the
Soul
of
Man
being
an
active
and
busie
Creature
,
must
still
be
putting
forth
it self
in
Actions
sutable
to
its
Nature
.
But
before
the
Fall
,
Man
enjoyed
supernatural
Grace
,
though
in
a
natural
Way
,
which
inabled
him
to
point
every
the
least
Motion
of
his
Soul
towards
God
,
and
to
fix
him
as
the
Object
,
and
End
of
all
his
Actions
:
But
forfeiting
this
Grace
by
the
Fall
,
and
being
left
in
the
Hands
of
meer
Nature
,
all
his
Actions
now
,
instead
of
aspiring
unto
God
,
pitch
only
upon
the
Creature
.
And
this
becomes
Sin
unto
us
,
not
meerly
because
we
affect
,
and
desire
created
Good
,
(
for
that
is
lawful
,
)
but
because
we
affect
,
and
desire
it
in
an
inordinate
manner
;
that
is
,
without
affecting
,
and
desiring
God
.
And
thus
,
the
Soul
not
being
able
,
without
Grace
and
the
Image
of
God
,
to
raise
its
Operations
unto
God
,
pitcheth
upon
what
it
can
,
viz.
low
,
sinful
Objects
,
to
the
neglect
and
slighting
of
God
,
and
the
great
Concernments
of
Heaven
:
And
this
is
in
the
general
that
inordinate
Disposition
of
the
Soul
,
which
is
here
called
Coveting
,
or
Concupiscence
.
Now
there
are
four
Degrees
of
this
sinful
Concupiscence
.
First
,
There
is
the
Motus
primò
primi
,
the
first
Film
and
Shadow
of
an
evil
Thought
,
the
Imperfect
Embryo
of
a
Sin
before
it
is
well
shaped
in
us
,
or
hath
received
any
Lineaments
and
Features
.
And
these
the
Scripture
calls
the
Imaginations
of
the
Thoughts
of
Men's
Hearts
,
Gen.
6.5
.
God
saw
that
every
Imagination
of
the
Thoughts
of
Man's
Heart
was
only
evil
continually
:
That
is
,
the
very
first
figment
and
flushing
of
our
Thoughts
,
is
evil
and
corrupt
:
Indeed
some
of
these
are
injected
by
the
Devil
.
Many
times
he
assaults
the
dearest
of
God's
Children
with
horrid
and
black
Temptations
,
and
importunately
casts
into
their
Minds
strange
Thoughts
of
questioning
the
very
Being
of
God
,
the
Truth
of
the
Scriptures
,
the
Immortality
of
the
Soul
,
Future
Reward
and
Punishments
,
and
such
other
blasphemous
,
hideous
,
and
unshapen
Monsters
,
against
the
very
Fundamentals
of
Religion
,
for
the
Truth
of
which
they
would
willingly
sacrifice
their
very
Lives
,
as
a
Testimony
to
them
.
These
indeed
are
not
their
Sins
,
although
they
are
their
great
Troubles
and
Afflictions
;
for
they
come
only
from
a
Principle
without
them
,
and
they
are
meerly
Passive
and
Sufferers
by
them
,
so
long
as
they
are
watchful
to
abhor
and
resist
them
,
and
to
cast
these
fiery
Darts
of
the
Devil
back
again
into
his
Face
.
But
then
there
are
other
first
Motions
arising
up
in
our
Hearts
towards
those
Sins
,
which
are
more
delightful
and
pleasant
to
our
sensual
Inclinations
:
These
,
(
whatsoever
the
Papists
say
to
the
contrary
,
)
as
soon
as
ever
they
do
but
begin
to
heave
and
stir
in
our
Breasts
,
are
truly
Sins
,
and
do
,
in
their
measure
,
pollute
and
defile
the
Soul
.
For
the
Soul
of
Man
is
like
a
clear
Mirrour
,
upon
which
if
you
only
breath
,
you
sully
it
,
and
leave
a
Dimness
upon
it
;
so
truly
the
very
first
breathings
of
an
evil
Thought
and
Desire
up
in
our
souls
,
do
sully
their
Beauty
,
and
dim
their
Lustre
,
and
render
the
Image
of
God
less
conspicuous
in
them
,
than
it
was
before
.
Secondly
,
A
farther
Degree
of
this
Concupiscence
is
,
when
these
evil
Motions
are
entertained
in
the
sensual
Mind
with
some
measure
of
Complacency
and
Delight
.
When
a
single
Object
offers
it self
to
a
carnal
Heart
,
there
is
a
kind
of
inward
pleasing
Titillation
,
that
affects
it
with
Delight
,
and
begets
a
kind
of
Sympathy
between
them
;
that
look
as
in
natural
Sympathies
,
a
Man
is
taken
and
delighted
with
an
Object
before
he
knows
the
Reason
why
he
is
so
;
so
likewise
in
this
sinful
Sympathy
that
is
between
a
carnal
Heart
and
a
sensual
Object
,
the
Heart
is
taken
and
delighted
with
it
,
before
it
hath
had
time
to
consider
what
there
is
in
it
that
should
so
move
and
affect
it
.
At
the
very
first
sight
and
glimpse
of
a
Person
,
we
many
times
find
that
we
conceive
some
more
particular
respect
for
him
,
than
possibly
for
a
whole
Croud
of
others
,
though
all
may
be
equally
unknown
unto
us
:
So
upon
the
very
first
glimpse
and
apparition
of
a
sinful
Thought
in
our
Minds
,
we
find
that
there
is
something
in
it
that
commands
a
particular
regard
from
us
,
that
unbosomes
and
unlocks
our
very
Souls
unto
it
,
even
before
we
have
the
Leisure
to
examine
why
.
Thirdly
,
Hereupon
follows
Assent
and
Approbation
of
the
Sin
in
the
practical
Judgment
;
which
being
blinded
,
and
forcibly
carried
away
by
the
violence
of
corrupt
and
carnal
Affections
,
commends
the
Sin
to
the
executive
Faculties
.
The
Understanding
is
the
great
Trier
of
every
deliberate
Action
,
so
that
nothing
passeth
into
Act
,
which
hath
not
first
pass'd
Examination
and
Censure
there
.
Whether
this
,
or
that
Action
is
to
be
done
,
is
the
great
Question
canvassed
in
this
Court
;
and
all
the
Powers
and
Faculties
of
the
Soul
wait
what
Definitive
Sentence
will
be
here
pronounced
,
and
so
accordingly
proceed
.
Now
here
two
Things
do
usually
appear
,
and
put
in
their
Plea
to
the
Judgment
against
Sin
;
God's
Law
,
and
God's
Advocate
,
Conscience
.
The
Law
condemns
,
and
Conscience
cites
that
Law
:
But
then
the
Affections
step
in
,
and
bribe
the
Judge
with
Profit
,
or
Pleasure
,
or
Honour
,
and
thereby
corrupt
the
Judgment
to
give
its
Vote
and
Assent
unto
Sin
.
Fourthly
,
When
any
sinful
Motion
hath
thus
gotten
an
Allowance
,
and
pass
from
the
Judgment
;
then
it
betakes
it self
to
the
Will
for
a
Decree
.
The
Judgment
approves
it
;
and
therefore
the
Will
must
now
resolve
to
commit
it
:
And
then
the
Sin
is
fully
perfected
and
formed
within
;
and
there
wants
nothing
but
Opportunity
to
bring
it
forth
into
Act.
And
thus
you
see
what
this
Concupiscence
is
,
and
the
Degrees
of
it
;
viz.
The
first
Bublings
up
of
evil
Thoughts
in
our
Hearts
;
our
Complacency
and
Delight
in
them
,
(
as
indeed
it
is
very
hard
,
and
much
against
corrupt
Nature
,
not
to
love
these
first-born
of
our
Souls
,
)
the
Assent
and
Allowance
of
our
Judgment
,
and
the
Decree
and
Resolution
of
our
Wills
;
each
of
these
are
forbidden
in
this
Commandment
:
But
if
the
Sin
proceeds
any
further
,
it
then
exceeds
the
Bounds
and
Limits
of
this
Commandment
,
and
falls
under
the
Prohibition
of
some
of
the
former
,
which
forbid
the
outward
Acts
of
Sin
.
Thus
much
concerning
Evil
Concupiscence
in
the
general
:
But
here
is
mention
likewise
made
of
several
particular
Objects
of
it
:
Thy
Neighbour's
House
,
his
Wife
,
his
Servants
,
his
Cattle
;
(
under
which
are
comprehended
all
sorts
of
his
Possessions
;
)
and
all
is
included
under
the
last
Clause
,
Nor
any
Thing
that
is
thy
Neighbour's
:
So
that
to
desire
to
take
from
him
either
his
Life
,
or
his
good
Name
,
or
his
Vertue
,
is
this
condemned
Covetousness
,
as
well
as
a
Desire
to
take
from
him
his
Temporal
Possessions
and
Enjoyments
.
I
shall
close
up
all
with
some
Practical
Use
and
Improvement
.
First
,
Learn
here
to
adore
the
unlimited
and
boundless
Sovereignty
of
the
great
God
.
His
Authority
immediately
reacheth
to
the
very
Soul
and
Conscience
,
and
lays
an
Obligation
upon
our
very
Thoughts
and
Desires
;
which
no
humane
Laws
can
do
.
It
is
but
a
Folly
for
Men
to
intermeddle
with
,
or
impose
Laws
upon
that
of
which
they
can
take
no
cognizance
:
And
therefore
our
Thoughts
and
Desires
are
free
from
their
Censure
any
farther
than
they
discover
themselves
by
overt
Acts.
But
though
they
scape
the
Commands
and
Notice
of
Men
,
yet
they
cannot
escape
God
.
He
seeth
not
as
Men
see
,
neither
judgeth
he
as
Men
judge
;
the
Secrets
of
all
Hearts
are
open
and
bare
before
his
Eyes
.
He
looks
through
our
very
Souls
,
and
there
is
not
the
least
hint
of
a
Thought
,
not
the
least
Breath
of
a
Desire
stirring
in
us
,
but
it
is
more
distinctly
visible
unto
him
,
than
the
most
opacous
Bodies
are
unto
us
.
The
Lord
knoweth
the
Thoughts
of
Men
that
they
are
vanity
,
Psal
.
94.11
.
And
therefore
his
Law
,
like
his
Knowledge
,
reacheth
unto
the
most
secret
Recesses
of
the
Soul
,
searcheth
every
Corner
of
the
Heart
,
judgeth
and
condemns
those
callow
Lusts
which
Men
never
espie
;
and
if
these
find
harbour
and
shelter
there
,
condemns
thee
as
a
Transgressor
,
and
guilty
of
Eternal
Death
,
how
plausible
soever
thy
external
Demeanour
may
be
.
And
therefore
,
Secondly
,
Content
not
thy self
with
an
outward
conformity
to
the
Law
;
but
labour
to
approve
thine
Heart
in
Sincerity
and
Purity
unto
God
;
otherwise
thou
art
but
a
Pharisaical
Hypocrite
,
and
washest
only
the
outside
of
the
Cup
,
when
within
thou
art
still
full
of
unclean
Lusts
.
This
was
the
corrupt
Doctrine
of
the
Scribes
and
Pharisees
,
That
the
Law
reached
only
to
the
outward
Man
,
and
although
we
entertain'd
and
cherish'd
wicked
Desires
,
and
evil
Purposes
in
our
Hearts
;
yet
as
long
as
they
did
not
break
forth
into
outward
Crimes
,
they
were
not
to
be
imputed
unto
us
;
nor
did
God
account
them
as
Sins
.
And
this
St.
Paul
confesseth
of
himself
,
That
whilst
he
was
trained
up
in
Pharisaical
Principles
,
he
did
not
understand
the
inward
motions
of
Lusts
to
be
Sins
.
But
alas
!
this
is
but
gilding
over
a
dry
and
rotten
Post
;
which
,
though
it
may
look
beautiful
,
to
Men
;
yet
when
God
comes
to
examine
it
,
will
not
abide
the
fiery
Trial
Scelus
intra
se
qui
cogitat
ullum
facti
crimen
habet
Juv
.
Sat.
13
.
{αβγδ}
.
Arist
.
Rhe
.
c
.
14.
.
Thou
art
as
truly
a
Murtherer
,
a
Thief
,
an
Adulterer
in
God's
sight
,
if
thou
dost
but
harbour
bloody
,
unclean
,
unjust
Thoughts
in
thine
Heart
,
,
as
thou
wouldst
be
in
Men's
,
if
thou
shouldst
actually
kill
,
or
steal
,
or
wallow
in
the
open
and
prosessed
Acts
of
Uncleanness
.
Indeed
most
Men
do
herein
grosly
delude
themselves
;
and
if
they
can
but
refrain
from
the
outward
commission
of
gross
and
scandalous
Sins
,
they
very
seldom
reflect
upon
their
Heart-Lusts
,
which
,
like
deep
Ulcers
rancle
inwardly
,
and
perhaps
grow
incurable
,
when
all
the
while
they
may
be
skinn'd
over
with
a
fair
and
inoffensive
Life
.
Although
the
Heart
estuate
and
boil
over
with
malicious
,
revengeful
,
lascivious
Thoughts
,
yet
they
usually
dispence
with
these
,
and
their
natural
Conscience
indulgeth
them
without
disturbance
.
But
deceive
not
your selves
,
God
is
not
mocked
,
nor
can
he
be
imposed
upon
by
external
Shews
;
neither
will
he
judge
of
thee
as
others
do
,
or
as
thou
thy self
dost
:
I
know
it
is
a
very
difficult
thing
to
convince
Men
of
the
great
Evil
that
there
is
in
sinful
Thoughts
and
Desires
;
and
therefore
very
difficult
to
persuade
them
to
labour
against
them
;
for
because
they
are
of
a
small
and
minute
being
,
therefore
Men
think
they
carry
in
them
but
small
Guilt
,
and
little
Danger
.
Every
Man
that
hath
but
a
remnant
of
Conscience
left
him
,
will
beware
of
gross
and
notorious
Crimes
,
that
carry
the
Mark
of
Hell
and
Damnation
visibly
stamp'd
upon
their
Fore-heads
:
Such
as
he
,
that
can
without
Reluctance
commit
them
,
must
needs
own
himself
for
the
apparent
Offspring
of
the
Devil
.
But
for
an
invisible
Thought
,
a
Notion
,
a
Desire
,
a
Thing
next
nothing
;
this
certainly
I
may
please
my self
withal
;
for
this
can
hurt
no
one
.
By
a
malicious
Purpose
,
I
wrong
no
Man
;
by
a
covetous
Desire
,
I
extort
from
no
Man
;
and
what
so
great
Evil
then
can
there
be
in
this
?
It
is
true
indeed
,
wert
thou
only
to
deal
with
Men
,
whom
immaterial
Things
touch
not
,
there
were
no
such
great
Evil
in
them
.
But
when
thou
hast
likewise
to
do
with
an
immaterial
and
spiritual
God
,
before
whom
thy
very
Thoughts
and
Desires
appear
,
as
substantial
and
considerable
as
thy
outward
Actions
;
then
know
that
these
,
as
slight
and
thin
Beings
as
they
are
,
fall
under
his
Censure
here
,
and
will
fall
under
his
Revenge
hereafter
.
Now
were
this
Persuasion
effectually
wrought
into
the
Minds
of
Men
;
were
it
possible
they
should
indulge
themselves
as
they
do
,
in
vain
,
frothy
,
unclean
,
malicious
Thoughts
and
Desires
:
Were
it
possible
they
should
so
closely
brood
on
these
Cockatrice
Eggs
,
which
will
bring
forth
nothing
but
Serpents
to
sting
them
to
Eternal
Death
:
Were
it
possible
they
should
delight
in
rolling
,
and
tossing
a
Sin
to
and
fro
in
their
Fancy
;
and
by
imagining
it
,
make
the
Devil
some
Recompence
for
not
daring
to
commit
it
.
Certainly
such
Men
are
altogether
unacquainted
with
the
Life
and
Power
of
true
Grace
,
when
,
as
those
Sins
which
they
dare
not
act
,
yet
they
dare
with
Pleasure
contemplate
,
and
dally
with
in
their
Fancies
,
and
Imaginations
.
Turn
therefore
your
Eyes
inwards
;
bewail
,
and
strive
against
that
natural
Concupiscence
which
lodgeth
there
:
And
never
content
thy self
,
that
thou
hast
dammed
up
the
streams
of
thy
Corruptions
from
overflowing
thy
Life
and
Actions
,
till
thou
hast
in
some
good
measure
dried
up
the
Fountain
of
it
.
Thirdly
,
See
here
the
best
,
and
the
surest
Methods
to
keep
us
from
the
outward
Violation
of
God's
Laws
;
which
is
to
mortifie
our
corrupt
Concupiscence
,
and
Desires
.
And
therefore
(
as
I
told
you
)
the
Wisdom
of
God
hath
set
this
Commandment
in
the
last
Place
,
as
a
Fence
and
Guard
to
all
the
rest
;
Thou
shalt
not
Covet
;
and
then
certainly
,
thou
shalt
not
Kill
,
nor
Steal
,
nor
commit
Adultery
,
nor
bear
False
Witness
;
but
be
kept
pure
from
all
outward
Defilements
of
the
Flesh
,
when
thou
art
thus
cleansed
from
the
inward
Defilements
of
the
Spirit
:
For
from
these
it
is
,
that
all
the
more
visible
Sins
of
our
Lives
and
Actions
have
their
supply
.
And
therefore
,
saith
our
Saviour
,
Matth
.
15.19
.
Out
of
the
Heart
proceed
evil
Thoughts
,
Murders
,
Adulteries
,
Fornications
,
Thefts
,
false
Witness
,
Blasphemy
.
Observe
that
he
puts
evil
Thoughts
in
the
Front
,
as
the
Leader
of
all
this
Black
Regiment
.
For
out
of
this
evil
Treasure
of
the
Heart
,
Men
bring
forth
Evil
Things
;
and
all
the
Fruits
of
the
Flesh
,
the
Grapes
of
Sodom
,
and
the
Clusters
of
Gomorrah
,
receive
their
Sap
and
Nourishment
from
this
Root
of
Bitterness
.
It
ought
therefore
most
deservedly
to
be
the
great
and
chief
Care
of
every
Christian
to
lay
the
Axe
to
this
Root
,
to
purge
and
heal
this
Fountain
,
that
sends
forth
such
corrupt
,
and
poisonous
Streams
,
to
keep
his
Heart
clean
from
sinful
Thoughts
and
Affections
;
and
then
this
Life
will
be
clean
by
Consequence
.
And
therefore
God
very
pressingly
requires
this
,
Jer
.
4.14
.
O
Jerusalem
,
wash
thy
Heart
from
Wickedness
;
How
long
shall
vain
Thoughts
lodge
within
thee
?
And
let
me
add
,
that
unless
we
make
this
our
chief
Care
;
unless
we
do
most
solicitously
observe
this
last
Commandment
,
all
our
Care
in
observing
the
former
,
will
be
utterly
in
vain
;
not
only
in
respect
of
our
Acceptance
,
and
Reward
with
God
,
but
as
to
any
good
Issue
and
Effect
.
All
other
Endeavours
will
be
as
successless
,
as
to
attempt
the
Cure
of
an
Ulcerous
Body
,
without
purging
it
,
where
the
Corruption
will
quickly
break
forth
again
;
or
to
attempt
the
emptying
of
a
Pond
,
that
hath
many
Springs
still
rising
up
in
the
Bottom
of
it
,
which
will
soon
grow
as
full
as
ever
it
was
.